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REPORT 
 
 FOR  THE   YEAR   1845. 
 
 AUGUST  1846. 
 
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4  REPORT  FOR  THE  YEAR  1845. 
 
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REPORT  FOR  THE  TEAR  1845.  5 
 
 past  exertions  which  have  been  made  in  carrying  out  this  great 
 and  important  undertaking,  but  also  of  the  arrangements  which 
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 I. 
 BOOKS  ISSUED  FOR  THE  FIRST  YEAR,  (1843-4.) 
 
 COMMENTARY  ON  THE  ROMANS,    {completed.')  ^     Ft  T 
 
 TRACTS  ON  THE  REFORMATION.      Vol.  I.  j"        '"      SSU6' 
 
 COMMENTARY  ON  THE  ACTS  OF  THE  APOSTLES,  in  TWO      ?     r<  j  r 
 
 Volumes,  {completed.)  |  Second  Issue' 
 
 II. 
 BOOKS  ISSUED  FOR  THE  SECOND  YEAR,  (1844-5.) 
 
 THE  INSTITUTES  OF  THE  CHRISTIAN  RELIGION.      Vol.  I.  7     m  ■  j  T 
 
 -,T  ,    T  r  lhird  Issue. 
 
 THE  HARMONY  OF  THE  EVANGELISTS.       Vol.  1.  ) 
 
 THE  INSTITUTES  OF  THE  CHRISTIAN  RELIGION.   Yol.  II.  7     r,        ,,    T 
 
 -r7  ,    T  >  rourth  Issue. 
 
 COMMENTARY  ON  THE  BOOK  OF  PSALMS.       VOL   1.  j 
 
 m. 
 
 BOOKS  ISSUED  FOR  THE  THIRD  YEAR,  (1845.) 
 
 THE   HARMONY  OF  THE   EVANGELISTS.    Vols.  II.  &  HI.,)     -r-f.j    T 
 
 completed.)  )      J 
 
 THE  INSTITUTES  OF  THE  CHRISTIAN  RELIGION. 
 
 Vol.  III.,  {completed.)  }»  Sixth  Issue. 
 
 COMMENTARY  ON  THE  BOOK  OF  PSALMS.      Vol.  H. 
 
REPORT  FOR  THE  YEAR  1845. 
 
 IV. 
 
 BOOKS  AT  PRESS  AND  IN  PREPARATION  FOR  THE 
 FOURTH  YEAR,  (1846.) 
 
 COMMENTARY  ON  THE  TWELVE  MINOR  PROPHETS.       Vols.  I.  and  II. 
 COMMENTARY  ON  THE  GOSPEL  BY  ST  JOHN.      Vols.  I.  and  II. 
 
 or 
 COMMENTARY  ON  THE  BOOK  OF  PSALMS.      Vol.  IH. 
 
 N.B Tlie  Seventh  and  Eighth  Issues  to  consist  of  four  Volumes  of 
 
 the  above  Works,  which  shall  first  be  completed  at  press. 
 
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 WORKS   NOW   PROCEEDING  IN   MANUSCRIPT,    AND   IN 
 
 PREPARATION,  TO  PROVIDE    MATERIALS   FOR 
 
 EARLIER  AND  MORE  REGULAR  ISSUES 
 
 IN    FUTURE    YEARS. 
 
 I.  commentary  on  the  book  of  psalms.    The  4th  and  5th  Vols. 
 II.  commentary  on  the  minor  prophets.  The  3d,  4th,  &  5th  Vols. 
 
 III.  COMMENTARY      ON     THE     EPISTLES     TO     THE     CORINTHIANS,    in 
 
 Two  Vols. 
 
 IV.  COMMENTARY  ON  THE  BOOK  OF  GENESIS,  in  Two  Vols. 
 
 V.    COMMENTARY  ON  THE  PROPHECIES  OF  ISAIAH,  in  Three  Vols. 
 VI.   COMMENTARY  ON  THE  PROPHECIES  OF  EZEKIEL,  in  Two  Vols. 
 VII.    COMMENTARY  ON  THE  PROPHECIES  OF  DANIEL,  in  TWO  Vols. 
 
 The  Secretary,  deeming  it  to  be  of  very  great  importance 
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 of  Divinity,  as  well  as  the  laity,  resolved  that  in  future  each 
 Work  should  have  a  Series  of  Tables  and  Indices  appended 
 to  it,  constructed  on  an  uniform  plan  and  system. 
 
 The  first  Commentary  having  these  Tables  and  Indices  is  the 
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 To  secure  greater  uniformity,  the  same  Editor  (the  Rev.  William 
 Pringle)  was  specially  requested  to  prepare  those  required  for  the 
 Institutes  of  the  Christian  Religion,  which  is  now  in  the  course 
 
REPORT  FOR  THE  YEAR  1845.  7 
 
 of  being  circulated  with  this  Report.  The  skilful  and  admirable 
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 Robert  Pitcairn, 
 Acting  and  Editorial  Secretary. 
 
 Office  of  the  Calvin  New  Translations, 
 3d  August  1846. 
 
REPORT  FOR  THE  YEAR  1845. 
 
 REGULATIONS  FOR  DELIVERY  OF  THE  BOOKS. 
 
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INSTITUTES 
 
 CHRISTIAN  RELIGION. 
 
 VOL.  II. 
 
THE  CALVIN  TRANSLATION   SOCIETY, 
 
 INSTITUTED  IN  MAY  M.DCCC.XLIII. 
 
 FOR  THE   PUBLICATION   OF  TRANSLATIONS  OF  THE  WORKS  OF 
 JOHN  CALVIN. 
 
INSTITUTES 
 
 THE  CHRISTIAN  RELIGION. 
 
 BY  JOHN  CALVIN. 
 
 A  NEW  TRANSLATION, 
 
 BY  HENRY  BEVERIDGE,  ESQ. 
 
 VOLUME  SECOND. 
 
 EDINBURGH: 
 
 PRINTED  FOE  THE  CALVIN  TRANSLATION  SOCIETY. 
 M.DCCC.XLV. 
 
CEntereli  at  Stationer* '  JI)att,] 
 
 THE  EDINBURGH  PRINTING  COMPANY, 
 
 12,  South  St  David  Street 
 
INSTITUTES 
 
 OF 
 
 THE  CHRISTIAN  RELIGION. 
 
 BOOK  SECOND 
 
 CONTINUED. 
 
 CHAPTER  XII. 
 
 CHRIST,  TO  PERFORM  THE  OFFICE  OF  MEDIATOR,  BEHOVED 
 TO  BECOME  MAN. 
 
 The  two  divisions  of  this  chapter  are,  I.  The  reasons  why  our  Mediator 
 behoved  to  be  very  God,  and  to  become  man,  sec.  1-3.  II.  Disposal  of 
 various  objections  by  some  fanatics,  and  especially  by  Osiander,  to  the 
 orthodox  doctrine  concerning  the  Mediator,  sec.  4-7. 
 
 Sections. 
 
 1.  Necessary,  not  absolutely,  but  by  divine  decree,  that  the  Mediator 
 
 should  be  God,  and  become  man.  Neither  man  nor  angel,  though 
 pure,  could  have  sufficed.  The  Son  of  God  behoved  to  come  down. 
 Man  in  innocence  could  not  penetrate  to  God  without  a  Mediator, 
 much  less  could  he  after  the  fall. 
 
 2.  A  second  reason  why  the  Mediator  behoved  to  be  God  and  man, 
 
 viz.,  that  he  had  to  convert  those  who  were  heirs  of  hell  into 
 children  of  God. 
 
 3.  Third  reason,  that  in  our  flesh  he  might  yield  a  perfect  obedience, 
 
 satisfy  the  divine  justice,  and  pay  the  penalty  of  sin.     Fourth 
 reason,  regarding  the  consolation  and  confirmation  of  the  whole 
 Church. 
 VOL.  II.  A 
 
2  INSTITUTES  OF  THE  BOOK  II. 
 
 4.  First  objection  against  the  orthodox  doctrine :  Answer  to  it.     Con- 
 
 firmation from  the  sacrifices  of  the  Law,  the  testimony  of  the  Pro- 
 phets, Apostles,  Evangelists,  and  even  Christ  himself. 
 
 5.  Second  objection:   Answer:    Answer  confirmed.    Third  objection: 
 
 Answer.     Fourth  objection  by  Osiander  :  Answer. 
 
 6.  Fifth  objection,  forming  the  basis  of  Osiander's  errors  on  this  subject: 
 
 Answer.  Nature  of  the  divine  image  in  Adam.  Christ  the  head 
 of  angels  and  men. 
 
 7.  Sixth  objection  :  Answer.     Seventh  objection  :  Answer.     Eighth  ob- 
 
 jection :  Answer.  Ninth  objection :  Answer.  Tenth  objection : 
 Answer.  Eleventh  objection  :  Answer.  Twelfth  objection :  An- 
 swer.    The  sum  of  the  doctrine. 
 
 1.  It  deeply  concerned  us,  that  he  who  was  to  be  our 
 Mediator  should  be  very  God  and  very  man.     If  the  neces- 
 sity be  inquired  into,  it  was  not  what  is  commonly  termed 
 simple  or  absolute,  but  flowed  from  the    divine  decree  on 
 which  the  salvation  of  man  depended.     What  was  best  for 
 us,  our  most  merciful  Father  determined.     Our  iniquities, 
 like  a  cloud  intervening  between  Him  and  us,  having  utterly 
 alienated  us  from  the  kingdom  of  heaven,  none  but  a  person 
 reaching  to  him  could  be  the  medium  of  restoring  peace. 
 But  who  could  thus  reach  to  him  ?     Could  any  of  the  sons 
 of  Adam  ?     All  of  them,  with  their  parent,   shuddered  at 
 the  sight  of  God.     Could  any  of  the   angels  ?     They  had 
 need  of  a  head,  by  connection  with  which  they  might  adhere 
 to  their  God  entirely  and  inseparably.     What  then  ?     The 
 case  was  certainly  desperate,  if  the  Godhead  itself  did  not 
 descend  to  us,  it  being  impossible  for  us  to  ascend.     Thus 
 the  Son  of  God  behoved  to  become  our  Emmanuel,  i.e.  God 
 with   us  ;    and  in   such    a  way,   that  by  mutual  union  his 
 divinity  and  our  nature   might   be    combined  ;    otherwise, 
 neither  was  the   proximity  near   enough,    nor   the   affinity 
 strong  enough,  to  give  us  hope  that  God  would  dwell  with 
 us  ;  so  great  was  the  repugnance  between  our  pollution  and 
 the  spotless  purity  of  God.     Had  man  remained  free  from 
 all  taint,  he  was  of  too  humble  a  condition  to  penetrate  to 
 God  without  a  Mediator.     What,  then,  must  it  have  been, 
 when  by  fatal  ruin  he  was  plunged  into  death  and  hell, 
 defiled  by  so  many  stains,  made  loathsome  by  corruption ;  in 
 fine,  overwhelmed  with   every   curse?     It  is  not    without 
 
CHAP.  XII.  CHRISTIAN  RELIGION.  5 
 
 cause,  therefore,  that  Paul,  when  he  would  set  forth  Christ 
 as  the  Mediator,  distinctly  declares  him  to  be  man.  There 
 is,  says  he,  "  one  Mediator  between  God  and  man,  the  man 
 Christ  Jesus,"  (1  Tim.  ii.  5.)  He  might  have  called  him 
 God,  or  at  least,  omitting  to  call  him  God  he  might  also 
 have  omitted  to  call  him  man  ;  but  because  the  Spirit, 
 speaking  by  his  mouth,  knew  our  infirmity,  he  opportunely 
 provides  for  it  by  the  most  appropriate  remedy,  setting  the 
 Son  of  God  familiarly  before  us  as  one  of  ourselves.  That 
 no  one,  therefore,  may  feel  perplexed  where  to  seek  the 
 Mediator,  or  by  what  means  to  reach  him,  the  Spirit,  by 
 calling  him  man,  reminds  us  that  he  is  near,  nay,  contiguous 
 to  us,  inasmuch  as  he  is  our  flesh.  And,  indeed,  he  intimates 
 the  same  thing  in  another  place,  where  he  explains  at  greater 
 length  that  he  is  not  a  high  priest  who  "  cannot  be  touched 
 with  the  feeling  of  our  infirmities  ;  but  was  in  all  points 
 tempted  like  as  we  are,  yet  without  sin,"  (Heb.  iv.  15.) 
 
 2.  This  will  become  still  clearer  if  we  reflect,  that  the 
 work  to  be  performed  by  the  Mediator  was  of  no  common 
 description  :  being  to  restore  us  to  the  divine  favour,  so  as  to 
 make  us,  instead  of  sons  of  men,  sons  of  God;  instead  of 
 heirs  of  hell,  heirs  of  a  heavenly  kingdom.  Who  could  do 
 this  unless  the  Son  of  God  should  also  become  the  Son  of 
 man,  and  so  receive  what  is  ours  as  to  transfer  to  us  what 
 is  his,  making  that  which  is  his  by  nature  to  become  ours  by 
 grace  ?  Relying  on  this  earnest,  we  trust  that  we  are  the 
 sons  of  God,  because  the  natural  Son  of  God  assumed  to 
 himself  a  body  of  our  body,  flesh  of  our  flesh,  bones  of  our 
 bones,  that  he  might  be  one  with  us ;  he  declined  not  to 
 take  what  was  peculiar  to  us,  that  he  might  in  his  turn 
 extend  to  us  what  was  peculiarly  his  own,  and  thus  might 
 be  in  common  with  us  both  Son  of  God  and  Son  of  man. 
 Hence  that  holy  brotherhood  which  he  commends  with  his 
 own  lips,  when  he  says,  "  I  ascend  to  my  Father,  and  your 
 Father,  to  my  God,  and  your  God,"  (John  xx.  17.)  In  this 
 way,  we  have  a  sure  inheritance  in  the  heavenly  kingdom, 
 because  the  only  Son  of  God,  to  whom  it  entirely  belonged, 
 has  adopted  us  as  his  brethren ;  and  if  brethren,  then  partners 
 with  him  in  the  inheritance,  (Rom.  viii.  17.)     Moreover,  it 
 
4  INSTITUTES  OP  THE  BOOK  II. 
 
 was  especially  necessary  for  this  cause  also  that  be  who  was 
 to  be  our  Redeemer  should  be  truly  God  and  man.  It  was 
 his  to  swallow  up  death  :  who  but  Life  could  do  so  ?  It  was 
 his  to  conquer  sin  :  who  could  do  so  save  Righteousness 
 itself?  It  was  his  to  put  to  flight  the  powers  of  the  air  and 
 the  world :  who  could  do  so  but  the  mighty  power  superior 
 to  both  ?  But  who  possesses  life  and  righteousness,  and  the 
 dominion  and  government  of  heaven,  but  God  alone  ?  There- 
 fore, God,  in  his  infinite  mercy,  having  determined  to  redeem 
 us,  became  himself  our  Redeemer  in  the  person  of  his  only 
 begotten  Son. 
 
 3.  Another  principal  part  of  our  reconciliation  with  God 
 was,  that  man,  who  had  lost  himself  by  his  disobedience, 
 should,  by  way  of  remedy,  oppose  to  it  obedience  satisfy 
 the  justice  of  God,  and  pay  the  penalty  of  sin.  Therefore, 
 our  Lord  came  forth  very  man,  adopted  the  person  of  Adam, 
 and  assumed  his  name,  that  he  might  in  his  stead  obey  the 
 Father ;  that  he  might  present  our  flesh  as  the  price  of  satis- 
 faction to  the  just  judgment  of  God,  and  in  the  same  flesh 
 pay  the  penalty  which  we  had  incurred.  Finally,  since  as 
 God  only  he  could  not  suffer,  and  as  man  only  could  not 
 overcome  death,  he  united  the  human  nature  with  the  divine, 
 that  he  might  subject  the  weakness  of  the  one  to  death  as 
 an  expiation  of  sin,  and  by  the  power  of  the  other,  maintain- 
 ing a  struggle  with  death,  might  gain  us  the  victory.  Those, 
 therefore,  who  rob  Christ  of  divinity  or  humanity,  either 
 detract  from  his  majesty  and  glory,  or  obscure  his  goodness. 
 On  the  other  hand,  they  are  no  less  injurious  to  men,  under- 
 mining and  subverting  their  faith,  which,  unless  it  rest  on 
 this  foundation,  cannot  stand.  Moreover,  the  expected 
 Redeemer  was  that  son  of  Abraham  and  David  whom  God 
 had  promised  in  the  Law  and  in  the  Prophets.  Here  be- 
 lievers have  another  advantage.  Tracing  up  his  origin  in 
 regular  series  to  David  and  Abraham,  they  more  distinctly 
 recognise  him  as  the  Messiah  celebrated  by  so  many  oracles. 
 But  special  attention  must  be  paid  to  what  I  lately  explained, 
 namely,  that  a_common  nature  is  the  pledge  of  our  union 
 with  the  Son  of  God  ;  that,  clothed  with  our  flesh,  he  warred 
 to  death  with  sin  that  he  might  be  our  triumphant  conqueror ; 
 
CHAP.  XII.  CHRISTIAN  RELIGION.  5 
 
 that  the  flesh  which  he  received  of  us  he  offered  in  sacrifice, 
 in  order  that  by  making  expiation  he  might  wipe  away  our 
 guilt,  and  appease  the  just  anger  of  his  Father. 
 
 4.  He  who  considers  these  things  with  due  attention,  will 
 easily  disregard  vague  speculations,  which  attract  giddy 
 minds  and  lovers  of  novelty.  One  speculation  of  this  class 
 is,  that  Christ,  even  though  thei'e  had  been  no  need  of  his 
 interposition  to  redeem  the  human  race,  would  still  have 
 become  man.  I  admit  that  in  the  first  ordering  of  creation, 
 while  the  state  of  nature  was  entire,  he  was  appointed  head 
 of  angels  and  men ;  for  which  reason  Paul  designates  him 
 "the  first-born  of  every  creature,"  (Col.  i.  15.)  But  since 
 the  whole  Scripture  proclaims  that  he  was  clothed  with 
 flesh  in  order  to  become  a  Redeemer,  it  is  presumptuous  to 
 imagine  any  other  cause  or  end.  We  know  well  why  Christ 
 Avas  at  first  promised,  viz.,  that  he  might  renew  a  fallen 
 world,  and  succour  lost  man.  Hence  under  the  Law  he  was 
 typified  by  sacrifices,  to  inspire  believers  with  the  hope  that 
 God  would  be  propitious  to  them  after  he  was  reconciled  by 
 the  expiation  of  their  sins.  Since  from  the  earliest  age, 
 even  before  the  Law  was  promulgated,  there  was  never  any 
 promise  of  a  Mediator  without  blood,  we  justly  infer  that  he 
 was  destined  in  the  eternal  counsel  of  God  to  purge  the 
 pollution  of  man,  the  shedding  of  blood  being  the  symbol  of 
 expiation.  Thus,  too,  the  prophets,  in  discoursing  of  him,  fore- 
 told that  he  would  be  the  Mediator  between  God  and  man. 
 It  is  sufficient  to  refer  to  the  very  remarkable  prophecy  of 
 Isaiah,  (Is.  liii.  4,  5,)  in  which  he  foretells  that  he  was 
 "  smitten  for  our  iniquities  ;"  that  "  the  chastisement  of  our 
 peace  was  upon  him ;"  that  as  a  priest  "  he  was  made  an 
 offering  for  sin  ;"  "  that  by  his  stripes  we  are  healed  ;"  that 
 as  all  "  like  lost  sheep  have  gone  astray,"  "  it  pleased  the 
 Lord  to  bruise  him,  and  put  him  to  grief,"  that  he  might 
 "  bear  our  iniquities."  After  hearing  that  Christ  was  divinely 
 appointed  to  bring  relief  to  miserable  sinners,  whoso  overleaps 
 these  limits  gives  too  much  indulgence  to  a  foolish  curiosity. 
 
 Then  when  he  actually  appeared,  he  declared  the  cause  of 
 his  advent  to  be,  that  by  appeasing  God  he  might  bring  us 
 from  death  unto  life.     To  the  same  effect  was  the  testimony 
 
6  INSTITUTES  OF  THE  BOOK  II. 
 
 of  the  Apostles  concerning  him,  (John  i.  9 ;  x.  14.)     Thus 
 John,  before  teaching  that  the  Word  was  made  flesh,  nar- 
 rates the  fall  of  man.     But  above  all,  let  us  listen  to  our 
 Saviour  himself  when  discoursing  of  his  office :    "  God  so 
 loved  the  Avorld,  that  he  gave  his  only  begotten  Son,  that 
 whosoever  believeth  in  him  should  not  perish,  but  have  ever- 
 lasting life."     Again,  "  The  hour  is  coming,  and  now  is,  when 
 the  dead  shall  hear  the  voice  of  the  Son  of  God  :  and  they 
 that  hear  shall  live."     "  I  am  the  resurrection  and  the  life  : 
 he  that  believeth  in  me,  though  he  were  dead,  yet  shall  he 
 live."     "  The   Son   of  man  is  come  to  save  that  which  was 
 lost."     Again,  "  They  that  be  whole  need  not  a  physician."1 
 I  should  never  have  done  were  I  to  quote  all  the  passages. 
 Indeed,  the  Apostles,  with  one  consent,  lead  us'  back  to  this 
 fountain;  and  assuredly,   if  he  had   not  come  to  reconcile 
 God,  the  honour  of  his  priesthood  would  fall,  seeing  it  was 
 his  office  as  priest  to  stand  between  God  and  men,    and 
 "  offer  both  gifts  and  sacrifices  for  sins,"  (Heb.  v.  1 ;)  nor 
 could  he  be  our  righteousness,  as  having  been  made  a  pro- 
 pitiation for  us  in  order  that  God  might  not  impute  to  us  our 
 sins,  (2  Cor.  v.  19.)     In  short,  he  would  be  stript  of  all  the 
 titles  with  which  Scripture  invests  him.     Nor  could  Paul's 
 doctrine  stand.     "  What  the  law  could  not  do,  in  that  it 
 was  weak  through  the  flesh,  God  sending  his  own  Son  in 
 the  likeness  of  sinful  flesh,  and  for  sin,  condemned  sin  in  the 
 flesh,"  (Rom.  viii.  3.)     Nor  what  he  states  in  another  pass- 
 age :    "  The   grace    of  God   that   bringeth   salvation   hath 
 appeared  to  all  men,"   (Tit.  ii.  11.)     In  fine,  the  only  end 
 which  the  Scripture  uniformly  assigns  for  the  Son  of  God 
 voluntarily  assuming  our  nature,  and  even  receiving  it  as  a 
 command  from  the  Father,  is,^that  he  might  propitiate  the 
 Father  to  us  by  becoming  a  victim.     "  Thus  it  is  written, 
 and  thus  it  behoved  Christ  to  suffer  ;" — "  and  that  repent- 
 ance and  remission  of  sins  should  be  preached  in  his  name." 
 "  Therefore  doth  my  Father  love  me,  because  I  lay  down  my 
 life,  that  I  might  take  it  again." — "This  commandment  have 
 I  received  of  my  Father."     "  As  Moses  lifted  up  the  serpent 
 in  the  wilderness,  even  so  must  the  Son  of  man  be  lifted 
 1  John  iii.  16 ;  v.  25  ;  xi.  25  ;  Matth.  xviii.  11 ;  ix.  12. 
 
CHAI\  XII.  CHRISTIAN  RELIGION,  7 
 
 up."  "  Father,  save  me  from  this  hour  :  but  for  this  cause 
 came  I  unto  this  hour.  Father,  glorify  thy  name."1  Here 
 he  distinctly  assigns  as  the  reason  for  assuming  our  nature, 
 that  he  might  become  a  propitiatory  victim  to  take  away 
 sin.  For  the  same  reason  Zacharias  declares,  (Luke  i.  79,) 
 that  he  came  "  to  perform  the  mercy  promised  to  our 
 fathers,"  "  to  give  light  to  them  that  sit  in  darkness,  and  in 
 the  shadow  of  death."  Let  us  remember  that  all  these 
 things  are  affirmed  of  the  Son  of  God,  in  whom,  as  Paul 
 elsewhere  declares,  were  "  hid  all  the  treasures  of  wisdom 
 and  knowledge,"  and  save  whom  it  was  his  determination 
 "  not  to  know  any  thing,"  (Col.  ii.  3  ;   1  Cor.  ii.  2.) 
 
 5.  Should  any  one  object,  that  in  this  there  is  nothing  to 
 prevent  the  same  Christ  who  redeemed  us  when  condemned 
 from  also  testifying  his  love  to  us  when  safe  by  assuming 
 our  nature,  we  have  the  brief  answer,  that  when  the  Spirit 
 declares  that  by  the  eternal  decree  of  God  the  two  things 
 were  connected  together,  viz.,  that  Christ  should  be  our 
 Redeemer,  and,  at  the  same  time,  a  partaker  of  our  nature, 
 it  is  unlawful  to  inquire  further.  He  who  is  tickled  with  a 
 desire  of  knowing  something  more,  not  contented  with  the 
 immutable  ordination  of  God,  shows  also  that  he  is  not 
 even  contented  with  that  Christ  who  has  been  given  us  as 
 the  price  of  redemption.  And,  indeed,  Paul  not  only  de- 
 clares for  what  end  he  was  sent,  but  rising  to  the  sublime 
 mystery  of  predestination,  seasonably  represses  all  the  wanton- 
 ness and  pruriency  of  the  human  mind.  "  He  hath  chosen 
 us  in  him  before  the  foundation  of  the  wrorld,  that  we 
 should  be  holy  and  without  blame  before  him  in  love  : 
 having  predestinated  us  unto  the  adoption  of  children  by 
 Jesus  Christ  to  himself,  according  to  the  good  pleasure  of 
 his  will,  to  the  praise  of  the  glory  of  his  grace,  wherein  he 
 hath  made  us  accepted  in  the  Beloved :  In  whom  we  have 
 redemption  through  his  blood,"  (Eph.  i.  4-7.)  Here  cer- 
 tainly the  fall  of  Adam  is  not  presupposed  as  anterior  in 
 point  of  time,  but  our  attention  is  directed  to  what  God 
 predetermined  before  all  ages,  when  he  was  pleased  to  pro- 
 vide a  cure  for  the  misery  of  the  human  race.  If,  again,  it  is 
 1  Luke  xxiv.  46 ;  John  x.  17  ;  iii.  14  ;  xii.  27,  28. 
 
8  INSTITUTES  OF  THE  BOOK  II. 
 
 objected  that  this  counsel  of  God  depended  on  the  fall  of 
 man,  which  he  foresaw,  to  me  it  is  sufficient  and  more  to 
 1  reply,  that  those  who  propose  to  inquire,  or  desire  to  know 
 \  more  of  Christ  than  God  predestinated  by  his  secret  decree, 
 are  presuming  with  impious  audacity  to  invent  a  new  Christ. 
 Paul,  when  discoursing  of  the  proper  office  of  Christ,  justly 
 prays  for  the  Ephesians  that  God  would  strengthen  them 
 "  by  his  Spirit  in  the  inner  man,"  that  they  might  "  be  able 
 to  comprehend  with  all  saints  what  is  the  breadth  and  length, 
 and  depth  and  height ;  and  to  know  the  love  of  Christ 
 which  passeth  knowledge,"  (Eph.  iii.  16,  18 ;)  as  if  he  in- 
 tended of  set  purpose  to  set  barriers  around  our  minds,  and 
 prevent  them  from  declining  one  iota  from  the  gift  of  recon- 
 ciliation whenever  mention  is  made  of  Christ.  Wherefore, 
 seeing  it  is  as  Paul  declares  it  to  be,  "  a  faithful  saying,  and 
 worthy  of  all  acceptation,  that  Christ  Jesus  came  into  the 
 world  to  save  sinners,"  (1  Tim.  i.  15,)  in  it  I  willingly 
 acquiesce.  And  since  the  same  Apostle  elsewhere  declares 
 that  the  grace  which  is  now  manifested  by  the  Gospel  "  was 
 given  us  in  Christ  Jesus  before  the  world  began,"  (2  Tim.  i. 
 9,)  I  am  resolved  to  adhere  to  it  firmly  even  to  the  end. 
 This  moderation  is  unjustly  vituperated  by  Osiander,  who 
 has  unhappily,  in  the  present  day,  again  agitated  this  ques- 
 tion, which  a  few  had  formerly  raised.  He  brings  a  charge 
 of  overweening  confidence  against  those  who  deny  that  the 
 Son  of  God  would  have  appeared  in  the  flesh  if  Adam  had 
 not  fallen,  because  this  notion  is  not  repudiated  by  any  pass- 
 age of  Scripture.  As  if  Paul  did  not  lay  a  curb  on  perverse 
 curiosity  when,  after  speaking  of  the  redemption  obtained 
 by  Christ,  he  bids  us  "  avoid  foolish  questions,"  (Tit.  iii.  9.) 
 To  such  insanity  have  some  proceeded  in  their  preposterous 
 eagerness  to  seem  acute,  that  they  have  made  it  a  question 
 whether  the  Son  of  God  might  not  have  assumed  the  nature 
 of  an  ass.  This  blasphemy,  at  which  all  pious  minds  justly 
 shudder  with  detestation,  Osiander  excuses  by  the  pretext 
 that  it  is  no  where  distinctly  refuted  in  Scripture  ;  as  if  Paul, 
 when  he  counted  nothing  valuable  or  worth  knowing  "  save 
 Jesus  Christ  and  him  crucified,"  (1  Cor.  ii.  2,)  were  admitting 
 that  the  author  of  salvation  is  an  ass.     He  who  elsewhere 
 
CHAP.  XII.  CHRISTIAN  RELIGION.  9 
 
 declares  that  Christ  was  by  the  eternal  counsel  of  the  Father 
 appointed  "  head  over  all  things  to  the  church,"  would  never 
 have  acknowledged  another  to  whom  no  office  of  redemption 
 
 had  been  assigned.  
 
 6.  The  principle  on  which  Usiander  founds  is  altogether 
 frivolous.  He  will  have  it  that  man  was  created  in  the 
 iniasre  of  God,  inasmuch  as  he  was  formed  on  the  model  of 
 
 O  '  p ■ 
 
 the  future  Messiah,  in  order  to  resemble  him  whom  the 
 Father  had  already  determined  to  clothe  with  flesh.  Hence 
 he  infers,  that  though  Adam  had  never  fallen  from  his  first 
 and  pure  original,  Christ  would  still  have  been  man.  How 
 silly  and  distorted  this  view  is,  all  men  of  sound  judgment  at 
 once  discern  ;  still  he  thinks  he  was  the  first  to  see  what  the 
 image  of  God  was,  namely,  that  not  only  did  the  divine  glory 
 shine  forth  in  the  excellent  endowments  with  which  he  was 
 adorned,  but  God  dwelt  in  him  essentially.  But  while  I 
 grant  that  Adam  bore  the  image  of  God,  inasmuch  as  he  was 
 united  to  God,  (this  being  the  true  and  highest  perfection  of 
 dignity,)  yet  I  maintain,  that  the  likeness  of  God  is  to  be 
 sought  for  only  in  those  marks  of  superiority  with  which  God 
 has  distinguished  Adam  above  the  other  animals.  All,  like- 
 wise, with  one  consent,  acknowledge  that  Christ  was  even 
 then  the  image  of  God,  and,  accordingly,  whatever  excellence 
 was  engraven  on  Adam  had  its  origin  in  this,  that  by  means 
 of  the  only  begotten  Son  he  approximated  to  the  glory  of 
 his  Maker.  Man,  therefore,  was  created  in  the  image  of 
 God,  (Gen.  L  27,)  and  in  him  the  Creator  was  pleased  to  be- 
 hold, as  in  a  mirror,  his  own  glory.  To  this  degree  of  honour 
 he  was  exalted  by  the  kindness  of  the  only  begotten  Son. 
 But  I  add,  that,  as  the  Son  was  the  common  head  both  of 
 men  and  angels,  so  the  dignity  which  was  conferred  on  man 
 belonged  to  the  angels  also.  For  when  we  hear  them  called 
 the  sons  of  God,  (Ps.  lxxxii.  6,)  it  would  be  incongruous  to 
 deny  that  they  were  endued  with  some  quality  in  which 
 they  resembled  the  Father.  But  if  he  was  pleased  that 
 his  glory  should  be  represented  in  men  and  angels,  and 
 made  manifest  in  both  natures,  it  is  ignorant  trifling  in 
 Osiander  to  say,  that  angels  were  postponed  to  men,  because 
 they  did  not  bear  the  image  of  Christ.    They  could  not  con- 
 
10  INSTITUTES  OF  THE  BOOK  II. 
 
 stantly  enjoy  the  immediate  presence  of  God  if  they  were  not 
 like  to  him ;  nor  does  Paul  teach  (Col.  iii.  10)  that  men  are 
 renewed  in  the  image  of  God  in  any  other  way  than  by  being 
 associated  with  angels,  that  they  may  be  united  together 
 under  one  head.  In  fine,  if  we  believe  Christ,  our  felicity 
 will  be  perfected  when  A\re  shall  have  been  received  into  the 
 heavens,  and  made  like  the  angels.  But  if  Osiander  is  en- 
 titled to  infer  that  the  primary  type  of  the  image  of  God  was 
 in  the  man  Christ,  on  the  same  ground  may  any  one  main- 
 tain that  Christ  behoved  to  partake  of  the  angelic  nature, 
 seeing  that  angels  also  possess  the  image  of  God. 
 
 7.  Osiander  has  no  reason  to  fear  that  God  would  be  found 
 a  liar,  if  the  decree  to  incarnate  the  Son  was  not  previously 
 immutably  fixed  in  his  mind.  Even  had  Adam  not  lost  his  in- 
 tegrity, he  would,  with  the  angels,  have  been  like  to  God ;  and 
 yet  it  would  not  therefore  have  been  necessary  that  the  Son  of 
 God  should  become  either  a  man  or  an  angel.  In-  vain  does 
 he  entertain  the  absurd  fear,  that  unless  it  had  been  deter- 
 mined by  the  immutable  counsel  of  God,  before  man  was 
 created,  that  Christ  should  be  born,  not  as  the  Redeemer,  but 
 as  the  first  man,  he  might  lose  his  precedence,  since  he  would 
 not  have  been  born,  except  for  an  accidental  circumstance, 
 namely,  that  he  might  restore  the  lost  race  of  man;  and 
 in  this  way  would  have  been  created  in  the  image  of  Adam. 
 For  why  should  he  be  alarmed  at  what  the  Scripture  plainly 
 teaches,  that  "  he  was  in  all  points  tempted  like  as  we  are, 
 yet  without  sin?"  (Heb.  iv.  15.)  Hence  Luke,  also,  hesitates 
 not  to  reckon  him  in  his  genealogy  as  a  son  of  Adam,  (Luke 
 iii.  38.)  I  should  like  to  know  why  Christ  is  termed  by  Paul 
 the  second  Adam,  (1  Cor.  xv.  47,)  unless  it  be  that  a  human 
 condition  was  decreed  him,  for  the  purpose  of  raising  up  the 
 ruined  posterity  of  Adam.  For  if  in  point  of  order,  that  condi- 
 tion was  antecedent  to  creation,  he  ought  to  have  been  called 
 the  first  Adam.  Osiander  confidently  affirms,  that  because 
 Christ  was  in  the  purpose  of  God  foreknown  as  man,  men  were 
 formed  after  him  as  their  model.  But  Paul,  by  calling  him  the 
 second  Adam,  gives  that  revolt  which  made  it  necessary  to 
 restore  nature  to  its  primitive  condition  an  intermediate  place 
 between  its  original  formation  and  the  restitution  which  we 
 
CHAP.  XII.  CHRISTIAN  RELIGION.  11 
 
 obtain  by  Christ :  hence  it  follows,  that  it  was  this  restitu- 
 tion which  made  the  Son  of  God  be  born,  and  thereby 
 become  man.  Moreover,  Osiander  argues  ill  and  absurdly, 
 that  as  long  as  Adam  maintained  his  integrity,  he  would  have 
 been  the  image  of  himself,  and  not  of  Christ.  I  maintain,  on 
 the  contrary,  that  although  the  Son  of  God  had  never  become 
 incarnate,  nevertheless  the  image  of  God  was  conspicuous 
 in  Adam,  both  in  his  body  and  his  soul ;  in  the  rays  of  this 
 image  it  always  appeared  that  Christ  was  truly  head,  and  had 
 in  all  things  the  pre-eminence.  In  this  way  we  dispose  of 
 the  futile  sophism  put  forth  by  Osiander,  that  the  angels 
 would  have  been  without  this  head,  had  not  God  purposed 
 to  clothe  his  Son  with  flesh,  even  independent  of  the  sin  of 
 Adam.  He  inconsiderately  assumes  what  no  rational  person 
 will  grant,  that  Christ  could  have  had  no  supremacy  over  the 
 angels,  so  that  they  might  enjoy  him  as  their  prince,  unless 
 in  so  far  as  he  was  man.  But  it  is  easy  to  infer  from  the 
 words  of  Paul,  (Col.  i.  15,)  that  inasmuch  as  he  is  the  eternal 
 Word  of  God,  he  is  the  first-born  of  every  creature,  not  because 
 he  is  created,  or  is  to  be  reckoned  among  the  creatures,  but 
 because  the  entire  structure  of  the  world,  such  as  it  was  from 
 the  beginning,  when  adorned  with  exquisite  beauty,  had  no 
 other  beginning ;  then,  inasmuch  as  he  was  made  man,  he  is 
 the  first-born  from  the  dead.  For  in  one  short  passage, 
 (Col.  i.  16-18,)  the  Apostle  calls  our  attention  to  both  views: 
 that  by  the  Son  all  things  were  created,  so  that  he  has 
 dominion  over  angels ;  and  that  he  became  man,  in  order  that 
 he  might  begin  to  be  a  Redeemer.  Owing  to  the  same 
 ignorance,  Osiander  says  that  men  would  not  have  had  Christ 
 for  their  king  unless  he  had  been  a  man ;  as  if  the  kingdom 
 of  God  could  not  have  been  established  by  his  eternal  Son, 
 though  not  clothed  with  human  flesh,  holding  the  supre- 
 macy, while  angels  and  men  were  gathered  together  to 
 participate  in  his  celestial  life  and  glory.  But  he  is  always 
 deluded,  or  imposes  upon  himself  by  this  false  principle,  that 
 the  church  would  have  been  uxstpaXov — without  a  head — had 
 not  Christ  appeared  in  the  flesh.  In  the  same  way  as  angels 
 enjoyed  him  for  their  head,  could  he  not  by  his  divine 
 energy  preside  over  men,  and  by  the  secret  virtue  of  his 
 Spirit   quicken   and  cherish  them   as  his  body,  until  they 
 
12  INSTITUTES  OF  THE  BOOK  II. 
 
 were  gathered  into  heaven  to  enjoy  the  same  life  with  the 
 angels  ?  The  absurdities  which  I  have  been  refuting,  Osi- 
 ander  regards  as  infallible  oracles.  Taking  an  intoxicating 
 delight  in  his  own  speculations,  his  wont  is  to  extract  ridicu- 
 lous pasans  out  of  nothing.  He  afterwards  says  that  he  has 
 a  much  stronger  passage  to  produce,  namely,  the  prophecy 
 of  Adam,  who,  when  the  woman  was  brought  to  him,  said, 
 "  This  is  now  bone  of  my  bone,  and  flesh  of  my  flesh,"  (Gen. 
 ii.  23.)  But  how  does  he  prove  it  to  be  a  prophecy  ?  Because 
 in  Matthew  Christ  attributes  the  same  expression  to  God !  as 
 if  every  thing  which  God  has  spoken  by  man  contained  a  pro- 
 phecy. On  the  same  principle,  as  the  law  proceeded  from  God, 
 let  Osiander  in  each  precept  find  a  prophecy.  Add,  that  our 
 Saviour's  exposition  would  have  been  harsh  and  grovelling, 
 had  he  confined  himself  to  the  literal  meaning.  He  was  not 
 referring  to  the  mystical  union  with  which  he  has  honoured 
 the  Church,  but  only  to  conjugal  fidelity,  and  states,  that  the 
 reason  why  God  declared  man  and  wife  to  be  one  flesh, 
 was  to  prevent  any  one  from  violating  that  indissoluble  tie 
 by  divorce.  If  this  simple  meaning  is  too  low  for  Osiander, 
 let  him  censure  Christ  for  not  leading  his  disciples  to  the 
 hidden  sense,  by  interpreting  his  Father's  words  with  more 
 subtlety.  Paul  gives  no  countenance  to  Osiander's  dream, 
 when,  after  saying  that  "  we  are  members  of  his  body,  of 
 his  flesh,  and  of  his  bones,"  he  immediately  adds,  "  This  is  a 
 great  mystery,"  (Eph.  v.  30-32.)  For  he  meant  not  to  refer 
 to  the  sense  in  which  Adam  used  the  words,  but  sets  forth, 
 under  the  figure  and  similitude  of  marriage,  the  sacred  union 
 which  makes  us  one  with  Christ.  His  words  have  this 
 meaning ;  for  reminding  us  that  he  is  speaking  of  Christ  and 
 the  Church,  he,  by  way  of  correction,  distinguishes  between 
 the  marriage  tie  and  the  spiritual  union  of  Christ  with  his 
 Church.  Wherefore,  this  subtlety  vanishes  at  once.  I  deem  it 
 unnecessary  to  discuss  similar  absurdities :  for  from  this  very 
 brief  refutation,  the  vanity  of  them  all  will  be  discovered. 
 Abundantly  sufficient  for  the  solid  nurture  of  the  children 
 of  God  is  this  sober  truth,  that  "  when  the  fulness  of  the 
 time  was  come,  God  sent  forth  his  Son,  made  of  a  woman, 
 made  under  the  law,  to  redeem  them  who  were  under  the 
 law,"  (Gal.  iv.  4,  5.) 
 
CHAP.  XIII. 
 
 CHRISTIAN  RELIGION. 
 
 13 
 
 CHAPTER  XIII. 
 
 CHRIST  CLOTHED  WITH  THE  TRUE  SUBSTANCE  OF  HUMAN 
 NATURE. 
 
 The  heads  of  this  chapter  are,  I.  The  orthodox  doctrine  as  to  the 
 true  humanity  of  our  Saviour,  proved  from  many  passages  of  Scripture, 
 sec.  1.  II.  Refutation  of  the  impious  objections  of  the  Marcionites, 
 Manichees,  and  similar  heretics,  sec.  2-4. 
 
 Sections. 
 
 1.  Proof  of  the  true  humanity  of  Christ,  against  the  Manichees  and 
 
 Marcionites. 
 
 2.  Impious  objections  of  heretics  farther  discussed.     Six  objections  an- 
 
 swered. 
 
 3.  Other  eight  objections  answered. 
 
 1.  Of  the  divinity  of  Christ,  which  has  elsewhere  been 
 established  by  clear  and  solid  proofs,  I  presume  it  were  super- 
 fluous again  to  treat.  It  remains,  therefore,  to  see  how,  when 
 clothed  with  our  flesh,  he  fulfilled  the  office  of  Mediator.  In 
 ancient  times,  the  reality  of  his  human  nature  was  impugned 
 by  ihe  iMjjjichjeasj  and  Marcionites, 't  the  latter  figuring  to 
 themselves  a  phantom  ipg?^H  niX+hA  body  of  Christ,  and 
 the  former  dreammg_cdMii_sJiajan^begn  invested  with  celes- 
 tial  flesh.  The  passages  of  Scripture  contradictory  to  both 
 are  numerous  and  strong.  The  blessing  is  not  promised  in 
 a  heavenly  seed,  or  the  mask  of  a  man,  but  the  seed  of 
 Abra.hajn  and  .Tnf.nb ;  nor  is  the  everlasting  throne  promised 
 to  an  aerial  man,  but  to  the  Son  of  David,  and  the  fruit  of 
 his  loins.  Hence,  when  manifested  in  the  flesh,  he  is  called 
 the  Son  of  David  and  Abraham,  not  because  he  was  born  of 
 a  virgin,  and  yet  created  in  the  air,  but  because,  as  Paul 
 explains,  he  was  "  made  of  the  seed  of  David,  according  to 
 the  flesh,"  (Rom.  i.  3,)  as  the  same  apostle  elsewhere  says, 
 that  he  came  of  the  Jews,  (Rom.  ix.  5.)  Wherefore,  our 
 Lord  himself,  not  contented  with  the  name  of  man,  frequently 
 
 *Jt 
 
14  INSTITUTES  OF  THE  BOOK  II. 
 
 J>  calls  himself  the  Son  of  man,  wishing  to  express  more  clearly 
 that  he  was  a  man  by  true  human  descent.  The  Holy  Spirit 
 having  so  often,  by  so  many  organs,  with  so  much  care  and 
 plainness,  declared  a  matter  which  in  itself  is  not  abstruse, 
 who  could  have  thought  that  mortals  would  have  had  the 
 effrontery  to  darken  it  with  their  glosses  ?  Many  other 
 passages  are  at  hand,  were  it  wished  to  produce  more :  for 
 instance,  that  one  of  Paul,  that  "  God  sent  forth  his  Son, 
 
 T  made  of  a  wnman,"  (Ci-aL..  iv.  4,)  and  innumerable  others, 
 •  which  show  that  he  was  subject  to  hunger,  thirst,  cold,  and 
 the  other  infirmities  of  our  nature.  But  from  the  many  we 
 must  chiefly  select  those  which  may  conduce  to  build  up  our 
 minds  in  true  faith,  as  when  it  is  said,  "  Verily,  he  took  not 
 on  him  the  nature  of  angels,  but  he  took  on  him  the  seed  of 
 Abraham,"  "  that  through  death  he  might  destroy  him  that 
 had  the  power  of  death,"  (Heb.  ii.  16,  14.)  Again,  "  Both 
 he  that  sanctifieth  and  they  who  are  sanctified  are  all  of  one  : 
 for  which  cause  he  is  not  ashamed  to  call  them  brethren." 
 "  Wherefore  in  all  things  it  behoved  him  to  be  made  like  unto 
 his  brethren,  that  he  might  be  a  merciful  and  faithful  high 
 priest,"  (Heb.  ii.  11,  17.)  Again,  "  We  have  not  an  high  priest 
 which  cannot  be  touched  with  the  feeling  of  our  infirmities," 
 (Heb.  iv.  15,)  and  the  like.  To  the  same  effect  is  the  passage 
 to  which  we  lately  referred,  in  which  Paul  distinctly  declares, 
 that  the  sins  of  the  world  behoved  to  be  expiated  in  our  flesh, 
 (Rom.  viii.  3.)  And  certainly  every  thing  which  the  Father 
 conferred  on  Christ  pertains  to  us  for  this  reason,  that  "  he 
 U  is  the  head,"  that  from  him  the  whole  bodyjs  "  fitly  joined 
 together,  and  compacted  by  that  which  every  joint  supplieth," 
 (Eph.  iv.  16.)  Nay,  in  no  other  way  could  it  hold  true  as  is 
 said,  that  the  Spirit  was  given  to  him  without  measure,  (John 
 i.  16,)  and  that  out  of  his  fulness  have  all  we  received;  since 
 nothing  could  be  more  absurd  than  that  God,  in  his  own 
 essence,  should  be  enriched  by  an  adventitious  gift.  For  this 
 reason  also,  Christ  himself  elsewhere  says,  "  For  their  sakes 
 I  sanctify  myself,"  (John  xvii.  19.) 
 
 2.  The  passages  which  they  produce  in  confirmation  of 
 their  error  are  absurdly  wrested,  nor  do  they  gain  any  thing 
 by  their  frivolous  subtleties  when  they  attempt  to  do  away 
 
CHAP.  XIII.  CHRISTIAN  RELIGION.  15 
 
 with  what  I  have  now  adduced  in  opposition  to  them.  Marcionj 
 imagines  that  Christ,  instead  of  a  body,  assumed  a  phantom, 
 because  it  is  elsewhere  said,  that  he  was  made  in  the  likeness 
 of  man,  and  found  in  fashion  as  a  man.  Thus  he  altogether 
 overlooks  what  Paid  is  then  discussing,  (Philip,  ii.  7.)  His 
 object  is  not  to  show  what  kind  of  body  Christ  assumed,  but 
 that,  when  he  might  have  justly  asserted  his  divinity  he  was 
 pleased  to  exhibit  nothing  but  the  attributes  of  a  mean  and 
 despised  man.  For,  in  order  to  exhort  us  to  submission  by 
 his  example,  he  shows,  that  when  as  God  he  might  have 
 displayed  to  the  world  the  brightness  of  his  glory,  he  gave 
 up  his  right,  and  voluntarily  emptied  himself;  that  he 
 assumed  the  form  of  a  servant,  and,  contented  with  that 
 humble  condition,  suffered  his  divinity  to  be  concealed  under 
 a  veil  of  flesh.  Here,  unquestionably,  he  explains  not  what 
 Christ  was,  but  in  what  way  he  acted.  Nay,  from  the  whole 
 context  it  is  easily  gathered,  that  it  was  in  the  true  nature  of 
 man  that  Christ  humbled  himself.  For  what  is  meant  by 
 the  words,  he  was  "  found  in  fashion  as  a  man,"  but  that  for 
 a  time,  instead  of  being  resplendent  with  divine  glory,  the 
 human  form  only  appeared  in  a  mean  and  abject  condition  ? 
 Nor  would  the  words  of  Peter,  that  he  was  "  put  to  death 
 in  the  flesh,  but  quickened  by  the  Spirit,"  (1  Pet.  iii.  18,) 
 hold  true,  unless  the  Son  of  God  had  become  weak  in  the 
 nature  of  man.  This  is  explained  more  clearly  by  Paul, 
 when  he  declares  that  "  he  was  crucified  through  weakness," 
 (2  Cor.  xiii.  4.)  And  hence  his  exaltation ;  for  it  is  dis- 
 tinctly said,  that  Christ  acquired  new  glory  after  he  humbled 
 himself.  This  could  fitly  apply  only  to  a  man  endued  with  a 
 body  and  a  soul.  "  Man^s^jdream£of_aii.a^ali)o.dy,  because 
 Christ  is  called  the  second  Adam,  the  Lord  from  heaven. 
 But  the  apostle  does  not  there  speak  of  the  essence  of  his 
 body  as  heavenly,  but  of  the  spiritual  life  which  derived  from 
 Christ  quickens  us,  (1  Cor.  xv.  47.)  This  life  Paul  and  Peter, 
 as  we  have  seen,  separate  from  his  flesh.  Nay,  that  passage 
 admirably  confirms  the  doctrine  of  the  orthodox,  as  to  the 
 human  nature  of  Christ.  If  his  body  were  not  of  the  same 
 nature  with  ours,  there  would  be  no  soundness  in  the  argu- 
 ment which  Paul  pursues  with  so  much  earnestness, — If 
 
16  INSTITUTES  OP  THE  BOOK  II. 
 
 Christ  is  risen,  we  shall  rise  also  ;  if  we  rise  not,  neither  hath 
 Christ  risen.     Whatever  be  the  cavils  by  which  the  ancient 
 Manichees,  or  their  modern  disciples,   endeavour  to  evade 
 this,  they  cannot  succeed.     It  is  a  frivolous  and  despicable 
 evasion  to  say,  that  Christ  is  called  the  Son  of  man,  because 
 he  was  promised  to  men;  it  being  obvious  that,  in  the  Hebrew 
 idiom,  the  Son  of  man  means  a  true  man :  and  Christ,  doubt- 
 less, retained  the  idiom  of  his  own  tongue.1    Moreover,  there 
 cannot  be  a  doubt  as  to  what  is  to  be  understood  by  the  sons 
 of  Adam.     Not  to  go  farther,  a  passage  in  the  eighth  psalm, 
 which  the  apostles  apply  to  Christ,  will  abundantly  suffice : 
 "  What  is  man,  that  thou  art  mindful  of  him  ?  and  the  son 
 of  man,  that  thou  visitest  him  ?"  (Ps.  viii.  4.)     Under  this 
 figure  is  expressed  the  true  humanity  of  Christ.    For  although 
 he   was   not  immediately   descended  of  an   earthly   father, 
 yet  he  originally  sprang  from  Adam.     Nor  could  it  other- 
 wise be  said  in  terms  of  the  passage  which  we  have  already 
 quoted,  "  Forasmuch,  then,  as  the  children  are  partakers  of 
 flesh  and  blood,  he  also  himself  likewise  took  part  of  the 
 same ;"  these  words  plainly  proving  that  he  was  an  associate 
 and  partner  in  the  same  nature  with  ourselves.    In  this  sense 
 also  it  is  said,  that  "  both  he  that  sanctifieth  and  they  who 
 are  sanctified  are  all  of  one."     The  context  proves  that  this 
 refers  to  a  community  of  nature ;  for  it  is  immediately  added, 
 "  For  which  cause  he  is  not  ashamed  to  call  them  brethren," 
 (Heb.  ii.  11.)      Had  he  said  at  first  that  believers  are  of 
 God,  where  could  there  have  been  any  ground  for  being 
 ashamed  of  persons  possessing  such  dignity  ?  But  when  Christ 
 of  his  boundless  grace  associates  himself  with  the  mean  and 
 ignoble,  we  see  why  it  was  said  that  "  he  is  not  ashamed." 
 It  is  vain  to  object,  that  in  this  way  the  wicked  will  be  the 
 brethren  of  Christ ;  for  we  know  that  the  children  of  God 
 are  not  born  of  flesh  and  blood,  but  of  the  Spirit  through 
 faith.     Therefore,  flesh  alone  does  not  constitute  the  union 
 of  brotherhood.  But  although  the  apostle  assigns  to  believers 
 only  the  honour  of  being  one  with  Christ,  it  does  not  how- 
 ever follow,  that  unbelievers  have  not  the  same  origin  accord- 
 ing to  the  flesh ;  just  as  when  we  say  that  Christ  became 
 1  The  last  clause  of  this  sentence  is  omitted  in  the  French. 
 
CHAP.  XIII.  CHRISTIAN  RELIGION.  17 
 
 man,  that  he  might  make  us  sons  of  God,  the  expression  does 
 not  extend  to  all  classes  of  persons  ;  the  intervention  of  faith 
 being  necessary  to  our  being  spiritually  ingrafted  into  the 
 body  of  Christ.  A  dispute  is  also  ignorantly  raised  as  to  the 
 term  first-born.  It  is  alleged  that  Christ  ought  to  have  been 
 the  first  son  of  Adam,  in  order  that  he  might  be  the  first-born 
 among  the  brethren,  (Rom.  viii.  29.)  But  primogeniture 
 refers  not  to  age,  but  to  degree  of  honour  and  pre-emi- 
 nence of  virtue.  There  is  just  as  little  colour  for  the  frivolous 
 assertion  that  Christ  assumed  the  nature  of  man,  and  not  that 
 of  angels,  (Heb.  ii.  16,)  because  it  was  the  human  race  that 
 he  restored  to  favour.  The  apostle,  to  magnify  the  honour 
 which  Christ  has  conferred  upon  us,  contrasts  us  with  the 
 angels,  to  whom  we  are  in  this  respect  preferred.  And  if 
 due  weight  is  given  to  the  testimony  of  Moses,  (Gen.iii.  15,) 
 when  he  says  that  the  seed  of  the  woman  would  bruise  the 
 head  of  the  serpent,  the  dispute  is  at  an  end.  For  the  words 
 there  used  refer  not  to  Christ  alone,  but  to  the  whole  human 
 race.  Since  the  victory  was  to  be  obtained  for  us  by  Christ, 
 God  declares  generally,  that  the  posterity  of  the  woman 
 would  overcome  the  devil.  From  this  it  follows,  that  Christ 
 is  a  descendant  of  the  human  race,  the  purpose  of  God  in 
 thus  addressing  Eve  being  to  raise  her  hopes,  and  prevent 
 her  from  giving  way  to  despair. 
 
 3.  The  passages  in  which  Christ  is  called  the  seed  of 
 Abraham,  and  the  fruit  of  the  loins  of  David,  those  per- 
 sons, with  no  less  folly  than  wickedness,  wrap  up  in  alle- 
 gory. Had  the  term  seed  been  used  allegorically,  Paul  surely 
 would  not  have  omitted  to  notice  it,  when  he  affirms  clearly, 
 and  without  figure,  that  the  promise  was  not  given  "  to 
 seeds,  as  of  many ;  but  as  of  one,  And  to  thy  seed,  which  is 
 Christ,"  (Gal.  iii.  16.)  With  similar  absurdity  they  pretend 
 that  he  was  called  the  Son  of  David,  for  no  other  reason  but 
 because  he  had  been  promised,  and  was  at  length  in  due 
 time  manifested.  For  Paul,  after  he  had  called  him  the  Son 
 of  David,  by  immediately  subjoining  according  to  the  Jlesh, 
 certainly  designates  his  nature.  So  also,  (Rom.  ix.  5,)  while 
 declaring  him  to  be  "  God  blessed  for  ever,"  he  mentions 
 separately,  that,  "  as  concerning  the  flesh,  he  was  descended 
 
 VOL.  II.  b 
 
18  INSTITUTES  OF  THE  BOOK  II. 
 
 from  the  Jews."  Again,  if  he  had  not  been  truly  begotten 
 of  the  seed  of  David,  what  is  the  meaning  of  the  expression, 
 that  he  is  the  "  fruit  of  his  loins;"  or  what  the  meaning  of  the 
 promise,  "  Of  the  fruit  of  thy  body  will  I  set  upon  thy  throne"  ? 
 (Ps.  cxxxii.  11.)  Moreover,  their  mode  of  dealing  with  the 
 genealogy  of  Christ,  as  given  by  Matthew,  is  mere  sophistry ; 
 for  though  he  reckons  up  the  progenitors  not  of  Mary,  but  of 
 Joseph,  yet  as  he  was  speaking  of  a  matter  then  generally 
 understood,  he  deems  it  enough  to  show  that  Joseph  was 
 descended  from  the  seed  of  David,  since  it  is  certain  that 
 Mary  was  of  the  same  family.  Luke  goes  still  farther, 
 showing  that  the  salvation  brought  by  Christ  is  common  to 
 the  whole  human  race,  inasmuch  as  Christ,  the  author  of 
 salvation,  is  descended  from  Adam,  the  common  father  of 
 us  all.  I  confess,  indeed,  that  the  genealogy  proves  Christ 
 to  be  the  Son  of  David,  only  as  being  descended  of  the  Virgin; 
 but  the  new  Marcionites,  for  the  purpose  of  giving  a  gloss  to 
 their  heres)T,  namely,  to  prove  that  the  body  which  Christ 
 assumed  was  unsubstantial,  too  confidently  maintain  that  the 
 expression  as  to  seed  is  applicable  only  to  males,  thus  subvert- 
 ing the  elementary  principles  of  nature.  But  as  this  discussion 
 belongs  not  to  theology,  and  the  arguments  which  they  ad- 
 duce are  too  futile  to  require  any  laboured  refutation,  I  will 
 not  touch  on  matters  pertaining  to  philosophy  and  the  medical 
 art.  It  will  be  sufficient  to  dispose  of  the  objection  drawn 
 from  the  statement  of  Scripture,  that  Aaron  and  J  ehoiadah 
 married  wives  out  of  the  tribe  of  Judah,  and  that  thus  the 
 distinction  of  tribes  was  confounded,  if  proper  descent  could 
 come  through  the  female.  It  is  well  known,  that  in  regard 
 to  civil  order,  descent  is  reckoned  through  the  male;  and  yet 
 the  superiority  on  his  part  does  not  prevent  the  female  from 
 having  her  proper  share  in  the  descent.  This  solution  ap- 
 plies to  all  the  genealogies.  When  Scripture  gives  a  list  of 
 individuals,  it  often  mentions  males  only.  Must  we  therefore 
 say  that  females  go  for  nothing?  Nay,  the  very  children 
 know  that  they  are  classified  with  men.  For  this  reason, 
 wives  are  said  to  give  children  to  their  husbands,  the  name 
 of  the  family  always  remaining  with  the  males.  Then,  as  the 
 male  sex  has  this  privilege,  that  sons  are  deemed  of  noble  or 
 
CHAP.  XIII.  CHRISTIAN  RELIGION.  19 
 
 ignoble  birth,  according  to  the  condition  of  their  fathers,  so, 
 on  the  other  hand,  in  slavery,  the  condition  of  the  child  is 
 determined  by  that  of  the  mother,  as  lawyers  say,  partus  sequitur 
 ventrem.  Whence  we  may  infer,  that  offspring  is  partly  pro- 
 created by  the  seed  of  the  mother.  According  to  the  common 
 custom  of  nations,  mothers  are  deemed  progenitors,  and  with 
 this  the  divine  law  agrees,  which  could  have  had  no  ground  to 
 forbid  the  marriage  of  the  uncle  with  the  niece,  if  there  was 
 no  consanguinity  between  them.  It  would  also  be  lawful 
 for  a  brother  and  sister  uterine  to  intermarry,  when  their 
 fathers  are  different.  But  while  I  admit  that  the  power 
 assigned  to  the  woman  is  passive,  I  hold  that  the  same  thing 
 is  affirmed  indiscriminately  of  her  and  of  the  male.  Christ  is 
 not  said  to  have  been  made  by  a  woman,  but  of  a  woman, 
 (Gal.  iv.  4.)  But  some  of  this  herd,  laying  aside  all  shame, 
 publicly  ask  whether  we  mean  to  maintain  that  Christ  was 
 procreated  of  the  proper  seed  of  a  Virgin.1  I,  in  my  turn,  ask, 
 whether  they  are  not  forced  to  admit  that  he  was  nourished 
 to  maturity  in  the  Virgin's  womb.  Justly,  therefore,  we 
 infer  from  the  words  of  Matthew,  that  Christ,  inasmuch  as 
 he  was  begotten  of  Mary,  was  procreated  of  her  seed;  as 
 a  similar  generation  is  denoted  when  Boaz  is  said  to  have 
 been  begotten  of  Rachab,  (Matth.  i.  5,  16.)  Matthew  does 
 not  here  describe  the  Virgin  as  the  channel  through  which 
 Christ  flowed,  but  distinguishes  his  miraculous  from  an  ordi- 
 nary birth,  in  that  Christ  was  begotten  by  her  of  the  seed 
 of  David.  For  the  same  reason  for  which  Isaac  is  said  to 
 be  begotten  of  Abraham,  Joseph  of  Jacob,  Solomon  of  David, 
 is  Christ  said  to  have  been  begotten  of  his  mother.  The 
 Evangelist  has  arranged  his  discourse  in  this  way.  Wishing 
 to  prove  that  Christ  derives  his  descent  from  David,  he  deems 
 it  enough  to  state,  that  he  was  begotten  of  Mary.  Hence 
 it  follows,  that  he  assumed  it  as  an  acknowledged  fact,  that 
 Mary  was  of  the  same  lineage  as  Joseph. 
 
 4.  The  absurdities  which  they  wish  to  fasten  upon  us  are 
 mere  puerile  calumnies.    They  reckon  it  base  and  dishonour- 
 
 1  Latin,  "  An  dicere  velimus  ex  semine  rnenstruali  virginis  procreatur 
 esse  Christum." 
 
20  INSTITUTES  OF  THE  BOOK  II. 
 
 ing  to  Christ  to  have  derived  his  descent  from  men ;  because, 
 in  that  case,  he  could  not  be  exempted  from  the  common 
 law  which  includes  the  whole  offspring  of  Adam,  without 
 exception,  under  sin.  But  this  difficulty  is  easily  solved  by 
 Paul's  antithesis,  "As  by  one  man  sin  entered  into  the 
 world,  and  death  by  sin" — "  even  so  by  the  righteousness  of 
 one  the  free  gift  came  upon  all  men  unto  justification  of  life," 
 (Rom.  v.  12,  18.)  Corresponding  to  this  is  another  passage, 
 "  The  first  man  is  of  the  earth,  earthy :  the  second  man  is  the 
 Lord  from  heaven,"  (1  Cor.  xv.  47.)  Accordingly,  the  same 
 apostle,  in  another  passage,  teaching  that  Christ  was  sent 
 "  in  the  likeness  of  sinful  flesh,  that  the  righteousness  of  the 
 law  might  be  fulfilled  in  us,"  distinctly  separates  him  from 
 the  common  lot,  as  being  true  man,  and  yet  without  fault 
 and  corruption,  (Rom.  viii.  3.)  It  is  childish  trifling  to  main- 
 tain, that  if  Christ  is  free  from  all  taint,  and  was  begotten  of 
 the  seed  of  Mary,  by  the  secret  operation  of  the  Spirit,  it  is 
 not  therefore  the  seed  of  the  woman  that  is  impure,  but  only 
 that  of  the  man.  We  do  not  hold  Christ  to  be  free  from  all 
 taint,  merely  because  he  was  born  of  a  woman  unconnected 
 with  a  man,  but  because  he  was  sanctified  by  the  Spirit,  so  that 
 the  generation  was  pure  and  spotless,  such  as  it  would  have 
 been  before  Adam's  fall.  Let  us  always  bear  in  mind,  that 
 wherever  Scripture  adverts  to  the  purity  of  Christ,  it  refers 
 to  his  true  human  nature,  since  it  were  superfluous  to  say 
 that  God  is  pure.  Moreover,  the  sanctification  of  which 
 John  speaks  in  his  seventeenth  chapter  is  inapplicable  to 
 the  divine  nature.  This  does  not  suggest  the  idea  of  a  two- 
 fold seed  in  Adam,  although  no  contamination  extended  to 
 Christ,  the  generation  of  man  not  being  in  itself  vicious  or 
 impure,  but  an  accidental  circumstance  of  the  fall.  Hence, 
 it  is  not  strange  that  Christ,  by  whom  our  integrity  was  to 
 be  restored,  was  exempted  from  the  common  corruption. 
 Another  absurdity  which  they  obtrude  upon  us,  viz.,  that 
 if  the  Word  of  God  became  incarnate,  it  must  have  been 
 enclosed  in  the  narrow  tenement  of  an  earthly  body,  is 
 sheer  petulance.  For  although  the  boundless  essence  of  the 
 Word  was  united  with  human  nature  into  one  person,  we 
 
CHAP.  XIII.  CHRISTIAN  RELIGION.  21 
 
 have  no  idea  of  any  enclosing.  The  Son  of  God  descended 
 miraculously  from  heaven,  yet  without  abandoning  heaven  ; 
 was  pleased  to  be  conceived  miraculously  in  the  Virgin's 
 womb,  to  live  on  the  earth,  and  hang  upon  the  cross,  and  yet 
 always  filled  the  world  as  from  the  beginning. 
 
22  INSTITUTES  OF  THE  BOOK  II. 
 
 CHAPTER  XIV. 
 
 HOW  TWO  NATURES  CONSTITUTE  THE  PERSON  OF 
 THE  MEDIATOR. 
 
 This  chapter  contains  two  principal  heads  :  I.  A  brief  exposition  of 
 the  doctrine  of  Christ's  two  natures  in  one  person,  sec.  1-4.  II.  A 
 refutation  of  the  heresies  of  Servetus,  which  destroy  the  distinction  of 
 natures  hi  Christ,  and  the  eternity  of  the  divine  nature  of  the  Son. 
 
 Sections. 
 
 1.  Proof  of  two  natures  in  Christ — a  human  and  a  divine.     Illustrated 
 
 by  analogy,  from  the  union  of  body  and  soul.    Illustration  applied. 
 
 2.  Proof  from  passages  of  Scripture  which  distinguish  between  the  two 
 
 natures.     Proof  from  the  communication  of  properties. 
 
 3.  Proof  from  passages  showing  the  union  of  both  natures.     A  rule  to 
 
 be  observed  in  this  discussion. 
 
 4.  Utility  and  use  of  the  doctrine  concerning  the  two  natures.     The 
 
 Nestorians.      The  Eutychians.     Both  justly  condemned  by  the 
 Church. 
 
 5.  The  heresies  of  Servetus  refuted.      General  answer  or  sum  of  the 
 
 orthodox  doctrine  concerning  Christ.     What  meant  by  the  hypos- 
 tatic union.    Objections  of  Servetus  to  the  deity  of  Christ.   Answer. 
 
 6.  Another  objection  and  answer.     A  twofold  filiation  of  Christ. 
 
 7.  Other  objections  answered. 
 
 8.  Conclusion  of  the  former  objections.     Other  pestilential  heresies  of 
 
 Servetus. 
 
 1.  When  it  is  said  that  the  Word  was  made  flesh,  we 
 must  not  understand  it  as  if  he  were  either  changed  into 
 flesh,  or  confusedly  intermingled  with  flesh,  but  that  he  made 
 choice  of  the  Virgin's  womb  as  a  temple  in  which  he  might 
 
 (dwell.  He  who  was  the  Son  of  God  became  the  Son  of 
 man,  not  by  confusion  of  substance,  but  by  unity  of  person. 
 ■  For  we  maintain,  that  the  divinity  was  so  conjoined  and 
 I  united  with  the  humanity,  that  the  entire  properties  of  each 
 nature  remain  entire,  and  yet  the  two  natures  constitute  only 
 one  Christ.     If,  in  human  affairs,  any  thing  analogous  to  this 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  23 
 
 great  mystery  can  be  found,  the  most  apposite  similitude1 
 seems  to  be  that  of  man,  who  obviously  consists  of  two  sub- 
 stances, neither  of  which  however  is  so  intermingled  Avith 
 the  other  as  that  both  do  not  retain  their  own  properties. 
 For  neither  is  soul  body,  nor  is  body  soul.     Wherefore  that  X 
 is  said  separately  of  the  soul  which  cannot  in  any  way  apply 
 to  the  body  ;  and  that,  on  the  other  hand,  of  the  body  which 
 is  altogether  inapplicable  to  the  soul ;  and  that,  again,  of  the 
 whole  man,  which  cannot  be  affirmed  without  absurdity  either 
 of  the  body  or  of  the  soul  separately.     Lastly,  the  properties 
 of  the  soul  are  transferred  to  the  body,  and  the  properties  of 
 the  body  to  the  soul,  and  yet  these  form  only  one  man,  not 
 more  than  one.      Such  modes   of  expression  intimate  both 
 that  there  is  in  man  one  person  formed  of  two  compounds, 
 and  that  these  two  different  natures  constitute  one  person. 
 Thus  the  Scriptures  speak  of  Christ.     They  sometimes  attri- 
 bute to  him  equalities  which  should  be  referred  specially  to 
 his  humanity,  and  sometimes  qualities  applicable  peculiarly 
 to  his  divinity,  and  sometimes  qualities  which  embrace  both 
 natures,  and  do  not  apply  specially  to   either.      This  com- 
 bination   of  a   twofold   nature   in   Christ  they    express    so 
 carefully,  that  they  sometimes  communicate  them  with  each 
 other,  a  figure  of  speech  which  the  ancients  termed  idiu/u.uru» 
 ■/.oivuvia,  (a  communication  of  properties.) 
 
 2.  Little  dependence  could  be  placed  on  these  statements, 
 were  it  not  proved  by  numerous  passages  throughout  the 
 sacred  volume  that  none  of  them  is  of  man's  devising.  What  ^ 
 Christ  said  of  himself,  "  Before  Abraham  was  I  am,"  (John 
 *».  58,)  was  very  foreign  to  his  humanity.  I  am  not  unaware 
 of  the  cavil  by  which  erroneous  spirits  distort  this  passage, 
 viz.,  that  he  was  before  all  ages,  inasmuch  as  he  was  fore- 
 known as  the  Redeemer,  as  well  in  the  counsel  of  the  Father  as 
 in  the  minds  of  believers.  But  seeing  he  plainly  distinguishes 
 the  period  of  his  manifestation  from  his  eternal  existence, 
 and  professedly  founds  on  his  ancient  government,  to  prove 
 his  precedence  to  Abraham,  he  undoubtedly  claims  for  him- 
 self the  peculiar  attributes  of  divinity.     Paul's  assertion  that 
 
 1  Augustine  employs  the  tame  similitude,  Epist.  cii. 
 
24  INSTITUTES  OF  THE  BOOK  II. 
 
 he  is  "  the  first-born  of  every  creature,"  that  "  he  is  before 
 all  things,  and  by  him  all  things  consist,"  (Col.  i.  15,  17;) 
 his  own  declaration,  that  he  had  glory  with  the  Father  before 
 the  world  was,  and  that  he  worketh  together  with  the  Father, 
 are  equally  inapplicable  to  man.      These  and  similar  proper- 
 ties must  be  specially  assigned  to  his   divinity.     Again,  his 
 being  called  the  servant  of  the  Father,  his  being  said  to  grow 
 in  stature,  and  wisdom,  and  favour  with  God  and  man,  not 
 to  seek  his  own  glory,  not  to  know  the  last  day,  not  to  speak 
 of  himself,  not  to  do  his  own  will,  his  being  seen  and  handled,1 
 apply  entirely  to  his  humanity ;  since,  as  God,  he  cannot  be 
 in  any  respect  said  to  grow,  works  always  for  himself,  knows 
 every  thing,  does  all  things  after  the  counsel  of  his  own 
 will,  and  is  incapable  of  being  seen  or  handled.     And  yet  he 
 not  merely  ascribes  these  things  separately  to  his  human 
 nature,  but  applies  them  to  himself  as  suitable  to  his  office 
 of  Mediator.     There  is  a  communication  of  Idiu/udra,  or  pro- 
 perties, when  Paul  says,  that  God  purchased  the  Church 
 "with  his  own  blood,"  (Acts  xx.  28,)  and  that  the  Jews 
 crucified  the  Lord  of  glory,  (1  Cor.  ii.  8.)     In  like  manner, 
 John  says,  that  the  Word  of  God  was  "handled."    God  cer- 
 tainly has  no  blood,  suffers  not,  cannot  be  touched  with  hands; 
 but  since  that  Christ,  who  was  true  God  and  true  man,  shed 
 his  blood  on  the  cross  for  us,  the  acts  which  were  performed 
 in    his  human   nature  are  transferred  improperly,  but  not. 
 causelessly,  to  his  divinity.   We  have  a  similar  example  in  the 
 passage  where  John  says  that  God  laid  down  his  life  for  us, 
 (1  John  hi.  16.)    Here  a  property  of  his  humanity  is  commu- 
 nicated with  his  other  nature.     On  the  other  hand,  when 
 Christ,  still  living  on  the  earth,  said,  "  No  man  hath  ascended 
 up  to  heaven,  but  he  that  came  down  from  heaven,  even  the 
 Son  of  man,  which  is  in  heaven,"   (John  iii.  13,)  certainly 
 regarded  as  man  in  the  flesh  which  he  had  put  on,  he  was  not 
 then  in  heaven,  but  inasmuch  as  he  was  both  God  and  man, 
 he,  on  account  of  the  union  of  a  twofold  nature,  attributed 
 to  the  one  what  properly  belonged  to  the  other. 
 
 1  Isaiah  xli.   1,   &c.  ;  John  v.  17  ;  Luke  ii.  52 ;   John  viii.  50  ;  Mark 
 xiii.  32  ;  John  xiv.  10  ;  vi.  38  ;  Luke  xxiv.  39. 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  25 
 
 3.  But,  above  all,  (the  true  substance  of  Christ  is  most 
 clearly  declared  in  those  passages  which  comprehend  both 
 natures  at  once.  Numbers  of  these  exist  in  the  Gospel  of 
 John.  /What  we  there  read  as  to  his  having  received  power 
 from  the  Father  to  forgive  sins  ;  as  to  his  quickening  whom 
 he  will;  as  to  his  bestowing  righteousness,  holiness,  and  salva- 
 tion; as  to  his  being  appointed  judge  both  of  the  quick  and  the 
 dead ;  as  to  his  being  honoured  even  as  the  Father,1  are  not 
 peculiar  either  to  his  Godhead  or  his  humanity,  but  applicable 
 to  both.  In  the  same  way  he  is  called  the  Light  of  the  world, 
 the  good  Shepherd,  the  only  Door,  the  true  Vine.  With  such 
 prerogatives  the  Son  of  God  was  invested  on  his  manifestation 
 in  the  flesh,  and  though  he  possessed  the  same  with  the 
 Father  before  the  world  was  created,  still  it  was  not  in  the 
 same  manner  or  respect ;  neither  could  they  be  attributed  to 
 one  who  was  a  man  and  nothing  more.  In  the  same  sense 
 we  ought  to  understand  the  saying  of  Paul,  that  at  the  end 
 Christ  shall  deliver  up  "  the  kingdom  to  God,  even  the 
 Father,"  (1  Cor.  xv.  24.)  The  kingdom  of  God  assuredly 
 had  no  beginning,  and  will  have  no  end :  but  because  he  was 
 hid  under  a  humble  clothing  of  flesh,  and  took  upon  himself 
 the  form  of  a  servant,  and  humbled  himself,  (Phil.  ii.  8,)  and, 
 laying  aside  the  insignia  of  majesty,  became  obedient  to  the 
 Father ;  and  after  undergoing  this  subjection  was  at  length 
 crowned  with  glory  and  honour,  (Heb.  ii.  7,)  and  exalted  to 
 supreme  authority,  that  at  his  name  every  knee  should  bow, 
 (Phil.  ii.  10 ;)  so  at  the  end  he  will  subject  to  the  Father  both 
 the  name  and  the  crown  of  glory,  and  whatever  he  received 
 of  the  Father,  that  God  may  be  all  in  all,  (1  Cor.  xv.  28.) 
 For  what  end  were  that  power  and  authority  given  to  him, 
 save  that  the  Father  might  govern  us  by  his  hand  ?  In  the 
 same  sense,  also,  he  is  said  to  sit  at  the  right  hand  of  the 
 Father.  But  this  is  only  for  a  time,  until  we  enjoy  the  imme- 
 diate presence  of  his  Godhead.  And  here  we  cannot  excuse 
 the  error  of  some  ancient  writers,  who,  by  not  attending  to 
 the  office  of  Mediator,  darken  the  genuine  meaning  of  almost 
 the  whole  doctrine  which  we  read  in  the  Gospel  of  John,  and 
 
 1  John  i.  29  ;  v.  21-23 ;  ix.  5  ;  x.  9-11 ;  xv.  1. 
 
26  INSTITUTES  OF  THE  BOOK  II. 
 
 entangle  themselves  in  many  snares.  Let  us,  therefore,  re- 
 gard it  as  the  key  of  true  interpretation,  that  those  things 
 which  refer  to  the  office  of  Mediator  are  not  spoken  of  the 
 divine  or  human  nature  simply.1  Christ,  therefore,  shall 
 reign  until  he  appear  to  judge  the  world,  inasmuch  as,  accord- 
 ing to  the  measure  of  our  feeble  capacity,  he  now  connects  us 
 with  the  Father.  But  when,  as  partakers  of  the  heavenly 
 glory,  we  shall  see  God  as  he  is,  then  Christ,  having  accom- 
 plished the  office  of  Mediator,  shall  cease  to  be  the  vicegerent 
 of  the  Father,  and  Avill  be  content  with  the  glory  which  he 
 possessed  before  the  world  was.  Nor  is  the  name  of  Lord 
 specially  applicable  to  the  person  of  Christ  in  any  other 
 respect  than  in  so  far  as  he  holds  a  middle  place  between  God 
 and  us.  To  this  effect  are  the  words  of  Paul,  "  To  us  there 
 is  but  one  God,  the  Father,  of  whom  are  all  things,  and  we 
 in  him  ;  and  one  Lord  Jesus  Christ,  by  whom  are  all  things, 
 and  Ave  by  him,"  (1  Cor.  viii.  6  ;)  that  is,  to  the  latter  a  tem- 
 porary authority  has  been  committed  by  the  Father  until  his 
 divine  majesty  shall  be  beheld  face  to  face.  His  giving  up 
 of  the  kingdom  to  the  Father,  so  far  from  impairing  his 
 majesty,  will  give  a  brighter  manifestation  of  it.  God  will 
 then  cease  to  be  the  head  of  Christ,  and  Christ's  own  God- 
 head will  then  shine  forth  of  itself,  whereas  it  is  now  in  a 
 manner  veiled. 
 
 4.  This  observation,  if  the  readers  apply  it  properly,  will 
 be  of  no  small  use  in  solving  a  vast  number  of  difficulties. 
 For  it  is  strange  how  the  ignorant,  nay,  some  wTho  are  not 
 altogether  without  learning,  are  perplexed  by  these  modes  of 
 expression  which  they  see  applied  to  Christ,  without  being 
 properly  adapted  either  to  his  divinity  or  his  humanity,  not 
 considering  their  accordance  with  the  character  in  which  he 
 was  manifested  as  God  and  man,  and  with  his  office  of  Me- 
 diator. It  is  very  easy  to  see  how  beautifully  they  accord 
 with  each  other,  provided  they  have  a  sober  interpreter,  one 
 who  examines  these  great  mysteries  with  the  reverence  which 
 is  meet.  But  there  is  nothing  which  furious  and  frantic 
 spirits   cannot  throw  into  confusion.2     They  fasten  on  the 
 
 1  Vide  Calv.  Epist.  ad  Polonos  adversus  Stancarum. 
 
 2  See  August,  in  Enchir.  ad  Laurent,  c.  36. 
 
/ 
 
 CHAP.  XIV.  CHRISTIAN  RELIGION.  27 
 
 attributes  of  humanity  to  destroy  his  divinity  ;  and,  on  the 
 other  hand,  on  those  of  his  divinity  to  destroy  his  humanity: 
 while  those  which,  spoken  conjointly  of  the  two  natures,  apply 
 to  neither,  they  employ  to  destroy  both.  But  what  else 
 is  this  than  to  contend  that  Christ  is  not  man  because  he  is 
 God,  not  God  because  he  is  man,  and  neither  God  nor 
 man  because  he  is  both  at  once.  Christ,  therefore,  as  God 
 and  man,  possessing  natures  which  are  united,  but  not  con- 
 fused, we  conclude  that  he  is  our  Lord  and  the  true  Son  of 
 God,  even  according  to  his  humanity,  though  not  by  means 
 of  his  humanity.  For  we  must  put  far  from  us  the  heresy  of 
 esloriusj  who,  presuming  to  dissect  rather  than  distinguish  -^  £f* 
 etween  the  two  natures,  devised  a  double  Christ.  But  we 
 see  the  Scripture  loudly  protesting  against  this,  when  the 
 name  of  the  Son  of  God  is  given  to  him  who  is  born  of  a 
 Virgin,  and  the  Virgin  herself  is  called  the  mother  of  our 
 Lord,  (Luke  i.  32?  43.)  We  must  beware  also  of  the  insane 
 fancy  of  /EutychesJ  lest,  Avhen  we  would  demonstrate  the  I  AKi 
 unity  of  person,  we  destroy  the  two  natures.  The  many 
 passages  we  have  already  quoted,  in  which  the  divinity  is 
 distinguished  from  the  humanity,  and  the  many  other  pass- 
 ages existing  throughout  Scripture,  may  well  stop  the  mouth 
 of  the  most  contentious.  I  will  shortly  add  a  few  obser- 
 vations, which  will  still  better  dispose  of  this  fiction.  For 
 the  present,  one  passage  will  suffice — Christ  would  not  have 
 called  his  body  a  temple,  (John  ii.  19,)  had  not  the  Godhead 
 distinctly  dwelt  in  it.  Wherefore,  as  Nestorius  had  been 
 justly  condemned  in  the  Council  of  Ephesus,  so  afterwards 
 was  Eutyches  in  those  of  Constantinople  and  Chalcedon,  it 
 being  not  more  lawful  to  confound  the  two  natures  of  Christ 
 than  to  divide  them. 
 
 pur  acre,  also,  has  arisen  a  not  less  fatal  monster, 
 Michael  Servpt.n^hvho  for  the  Son  of  God  has  substituted  a 
 figment  composed  of  the  essence  of  God,  spirit,  flesh,  and 
 three  uncreaied-xktfteii^  First,  indeed,  he  denies  that 
 Christ  is  the  Son  of  God,  for  any  other  reason  than  because 
 he  was  begotten  in  the  womb  of  the  Virgin  by  the  Holy 
 Spirit.  The  tendency  of  this  crafty  device  is  to  make  out, 
 by  destroying  the  distinction  of  the  two  natures,  that  Christ 
 
28  INSTITUTES  OF  THE  BOOK  II. 
 
 is  somewhat  composed  of  God  and  man,  and  yet  is  not  to 
 be  deemed  God  and  man.  His  aim  throughout  is  to  estab- 
 lish, that  before  Christ  was  manifested  in  the  flesh  there 
 were  only  shadowy  figures  in  God,  the  truth  or  effect  of  which 
 existed  for  the  first  time,  when  the  Word  who  had  been 
 destined  to  that  honour  truly  began  to  be  the  Son  of  God. 
 We  indeed  acknowledge  that  the  Mediator  who  was  born  of 
 the  Virgin  is  properly  the  Son  of  God.  And  how  could  the 
 man  Christ  be  a  mirror  of  the  inestimable  grace  of  God,  had 
 not  the  dignity  been  conferred  upon  him  both  of  being  and  of 
 being  called  the  only-begotten  Son  of  God  ?  Meanwhile,  how- 
 ever, the  definition  of  the  Church  stands  unmoved,  that  he  is 
 accounted  the  Son  of  God,  because  the  Word  begotten  by  the 
 Father  before  all  ages  assumed  human  nature  by  hypostatic 
 union, — a  term  used  by  ancient  writers  to  denote  the  union 
 which  of  two  natures  constitutes  one  person,  and  invented 
 to  refute  the  dream  of  Nestorius,  who  pretended  that  the 
 
 \  Son  of  God  dwelt  in  the  flesh  in  such  a  manner  as  not  to 
 be  at  the  same  time  man.      Servetus  calumniously  charges 
 
 \S  us  with  making  the  Son  of  God  double,  when  we  say  that 
 the  eternal  Word  before  he  was  clothed  with  flesh  was 
 already  the  Son  of  God  :  as  if  we  said  anything  more  than 
 that  he  was  manifested  in  the  flesh.  Although  he  was  God 
 before  he  became  man,  he  did  not  therefore  begin  to  be  a 
 new  God.  Nor  is  there  any  greater  absurdity  in  holding 
 that  the  Son  of  God,  who  by  eternal  generation  ever  had  the 
 property  of  being  a  Son,  appeared  in  the  flesh.  This  is  in- 
 timated by  the  angel's  words  to  Mary  :  "  That  holy  thing 
 which  shall  be  born  of  thee  shall  be  called  the  Son  of  God," 
 (Luke  i.  35 ;)  as  if  he  had  said  that  the  name  of  Son,  which 
 wras  more  obscure  under  the  law,  would  become  celebrated  and 
 universally  known.  Corresponding  to  this  is  the  passage  of 
 Paul,  that  being  now  the  sons  of  God  by  Christ,  we  "  have 
 received  the  Spirit  of  adoption,  whereby  we  cry,  Abba, 
 Father,"  (Kom.  viii.  15.)  Were  not  also  the  holy  patri- 
 archs of  old  reckoned  among  the  sons  of  God  ?  Yea,  trusting 
 to  this  privilege,  they  invoked  God  as  their  Father.  But 
 because  ever  since  the  only-begotten  Son  of  God  came  forth 
 into  the  world,  his  celestial  paternity  has  been  more  clearly 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  29 
 
 manifested,  Paul  assigns  this  to  the  kingdom  of  Christ  as 
 its  distinguishing  feature.  We  must,  however,  constantly 
 hold,  that  God  never  was  a  Father  to  angels  and  men  save 
 in  respect  of  his  only-begotten  Son  :  that  men,  especially,  who 
 by  their  iniquity  were  rendered  hateful  to  God,  are  sons  by 
 gratuitous  adoption,  because  he  is  a  Son  by  nature.  Nor  is 
 there  anything  in  the  assertion  of  Servetus,  that  this  de- 
 pends on  the  filiation  which  God  had  decreed  with  himself. 
 Here  we  deal  not  with  figures,  as  expiation  by  the  blood  of 
 beasts  was  shown  to  be ;  but  since  they  could  not  be  the 
 sons  of  God  in  reality,  unless  their  adoption  was  founded  in 
 the  head,  it  is  against  all  reason  to  deprive  the  head  of  that 
 which  is  common  to  the  members.  I  go  farther  :  since 
 the  Scripture  gives  the  name  of  sons  of  God  to  the  angels, 
 whose  great  dignity  in  this  respect  depended  not  on  the 
 future  redemption,  Christ  must  in  order  take  precedence  of 
 them  that  he  may  reconcile  the  Father  to  them.  I  will 
 again  briefly  repeat  and  add  the  same  thing  concerning  the 
 human  race.  Since  angels  as  well  as  men  were  at  first 
 created  on  the  condition  that  God  should  be  the  common 
 Father  of  both  ;  if  it  is  true,  as  Paul  says,  that  Christ  always 
 was  the  head,  "  the  first-born  of  every  creature — that  in  all 
 things  he  might  have  the  pre-eminence,"  (Col.  i.  15,  18,)  I 
 think  I  may  legitimately  infer,  that  he  existed  as  the  Son  of 
 God  before  the  creation  of  the  world. 
 
 6.  But  if  his  filiation  (if  I  may  so  express  it)  had  a  begin- 
 ning at  the  time  when  he  was  manifested  in  the  flesh,  it 
 follows  that  he  was  a  Son  in  respect  of  human  nature  also. 
 Servetus,  and  others  similarly  frenzied,  hold  that  Christ  who 
 appeared  in  the  flesh  is  the  Son  of  God,  inasmuch  as  but 
 for  his  incarnation  he  could  not  have  possessed  this  name. 
 Let  them  now  answer  me,  whether,  according  to  both 
 natures,  and  in  respect  of  both,  he  is  a  Son  ?  So  indeed  they 
 prate ;  but  Paul's  doctrine  is  very  different.  We  acknow- 
 ledge, indeed,  that  Christ  in  human  nature  is  called  a  Son, 
 not  like  believers  by  gratuitous  adoption  merely,  but  the  true, 
 natural,  and,  therefore,  only  Son,  this  being  the  mark  which 
 distinguishes  him  from  all  others.  Those  of  us  who  are  re- 
 generated to  a  new  life  God  honours  with  the  name  of  sons  ; 
 
30  INSTITUTES  OF  THE  BOOK  II. 
 
 the  name  of  true  and  only-begotten  Son  he  bestows  on 
 Christ  alone.  But  how  is  he  an  only  Son  in  so  great  a  mul- 
 titude of  brethren,  except  that  he_j2QS£££^sJay^ mature  what 
 we  acquire  by  gift  ?  This  honour  we  extend  to  his  whole 
 character  of  Mediator,  so  that  He  who  was  bom  of  a  Virgin, 
 and  on  the  cross  offered  himself  in  sacrifice  to  the  Father, 
 is  truly  and  properly  the  Son  of  God ;  but  still  in  respect  of 
 his  Godhead  :  as  Paul  teaches  when  he  says,  that  he  was 
 "  separated  unto  the  gospel  of  God,  (which  he  had  promised 
 afore  by  his  prophets  in  the  Holy  Scriptures,)  concerning  his 
 Son  Jesus  Christ  our  Lord,  which  was  made  of  the  seed  of 
 David  according  to  the  flesh ;  and  declared  to  be  the  Son 
 of  God  with  power,"  (Rom.  i.  1-4.)  When  distinctly  call- 
 ing him  the  Son  of  David  according  to  the  flesh,  why  should 
 he  also  say  that  he  was  "  declared  to  be  the  Son  of  God," 
 if  he  meant  not  to  intimate,  that  this  depended  on  some- 
 thins:  else  than  his  incarnation  ?  For  in  the  same  sense  in 
 which  he  elsewhere  says,  that  "  though  he  was  crucified 
 through  weakness,  yet  he  liveth  by  the  power  of  God," 
 (2  Cor.  xiii.  4,)  so  he  now  draws  a  distinction  between  the 
 two  natures.  They  must  certainly  admit,  that  as  on  account 
 of  his  mother  he  is  called  the  Son  of  David,  so,  on  account 
 of  his  Father,  he  is  the  Son  of  God,  and  that  in  some  respect 
 differing  from  his  human  nature.  The  Scripture  gives  him 
 both  names,  calling  him  at  one  time  the  Son  of  God,  at 
 another  the  Son  of  Man.  As  to  the  latter,  there  can  be  no 
 question  that  he  is  called  a  Son  in  accordance  with  the 
 phraseology  of  the  Hebrew  language,  because  he  is  of  the 
 offspring  of  Adam.  On  the  other  hand,  I  maintain  that  he 
 is  called  a  Son  on  account  of  his  Godhead  and  eternal 
 essence,  because  it  is  no  less  congruous  to  refer  to  his  divine 
 nature  his  being  called  the  Son  of  God,  than  to  refer  to  his 
 human  nature  his  being  called  the  Son  of  Man.  In  fine,  in 
 the  passage  which  I  have  quoted,  Paul  does  not  mean,  that 
 he  who  according  to  the  flesh  was  begotten  of  the  seed  of 
 David,  was  declared  to  be  the  Son  of  God  in  any  other 
 sense  than  he  elsewhere  teaches  that  Christ,  who  descended 
 of  the  Jews  according  to  the  flesh,  is  "  over  all,  God 
 blessed  for  ever,"  (Rom.  ix.  5.)     But  if  in  both  passages  the 
 
CHAP.  XI V.  CHRISTIAN  RELIGION.  31 
 
 distinction  of  two  natures  is  pointed  out,  bow  can  it  be  de- 
 nied, that  be  who  according  to  the  flesh  is  the  Son  of  Man, 
 is  also  in  respect  of  his  divine  nature  the  Son  of  God  ? 
 
 7.  They  indeed  find  a  blustering  defence  of  their  heresy  in 
 its  being  said,  that  "  God  spared  not  his  own  Son,"  and  in 
 the  communication  of  the  angel,  that  He  who  was  to  be  born 
 of  the  Virgin  should  be  called  the  "  Son  of  the  Highest," 
 (Rom.  viii.  32  ;  Luke  i.  32.)  But  before  pluming  them- 
 selves on  this  futile  objection,  let  them  for  a  little  consider 
 with  us  what  weight  there  is  in  their  argument.  If  it  is 
 legitimately  concluded,  that  at  conception  he  began  to  be 
 the  Son  of  God,  because  he  who  has  been  conceived  is  called 
 a  Son,  it  will  follow,  that  he  began  to  be  the  Word  after  his 
 manifestation  in  the  flesh,  because  John  declares,   that  the 
 
 '■  '■ i       ii  ilium  in  i  in  i  ■!■'"'  ■■  / 
 
 Word  of  life  of  which  he  spoke  was  that  which  "  our  hands 
 have  handled,"  (1  John  i.  1.)  In  like  manner  Ave  read 
 in  the  prophet,  u  Thou,  Bethlehem  Ephratah,  though  thou 
 be  little  among  the  thousands  of  Israel,  yet  out  of  thee 
 shall  he  come  forth  that  is  to  be  a  ruler  in  Israel ;  Avhose 
 goings  forth  have  been  from  of  old,  from  everlasting,"  (Mic. 
 v.  2.)  How  will  they  be  forced  to  interpret  if  they  will 
 follow  such  a  method  of  arguing  ?  I  have  declared  that  we 
 by  no  means  assent  to  Nestorius,  who  imagined  a  twofold 
 Christ,  when  we  maintain  that  Christ,  by  means  of  brotherly 
 union,  made  us  sons  of  God  with  himself,  because  in  the 
 flesh,  which  he  took  from  us,  he  is  the  only-begotten  Son 
 of  God.  Arid  Augustine  wisely  reminds  us,1  that  he  is 
 a  bright  mirror  of  the  wonderful  and  singular  grace  of  God, 
 because  as  man  he  obtained  honour  which  he  could  not 
 merit.  With  this  distinction,  therefore,  according  to  the 
 flesh,  was  Christ  honoured  even  from  the  womb,  viz.,  to 
 be  the  Son  of  God.  Still,  in  the  unity  of  person  we  are 
 not  to  imagine  any  intermixture  which  takes  away  from 
 the  Godhead  what  is  peculiar  to  it.  Nor  is  it  more  absurd 
 that  the  eternal  Word  of  God  and  Christ,  uniting  the  two 
 natures  in  one  person,  should  in  different  ways  be  called 
 the  Son  of  God,  than  that  he  should  in  various  respects  be 
 
 1  See  August.  De  Corruptione  et  Gratia,  cap.  xi.,  et  De  Civitate  Dei, 
 lib.  x.  cap.  29,  et  alibi.     See  also  cap.  xvii.  s.  1. 
 
32  INSTITUTES  OF  TIIE  BOOK  II. 
 
 called  at  one  time  the  Son  of  God,  at  another  the  Son  of 
 Man.  Nor  are  we  more  embarrassed  by  another  cavil  of 
 Servetus,  viz.,  that  Christ,  before  he  appeared  in  theJlesh,  is 
 nowhere  called  the  Son  of  God,  except  under  a  figure.  For 
 though  the  description  of  him  was  then  more  obscure,  yet  it 
 has  already  been  clearly  proved,  that  he  was  not  otherwise 
 the  eternal  God,  than  as  he  was  the  Word  begotten  of  the 
 eternal  Father.  Nor  is  the  name  applicable  to  the  office  of 
 Mediator  which  he  undertook,  except  in  that  he  was  God 
 manifest  in  the  flesh.  Nor  would  God  have  thus  from  the 
 beginning  been  called  a  Father,  had  there  not  been  even 
 then  a  mutual  relation  to  the  Son,  "  of  whom  the  whole 
 family  in  heaven  and  earth  is  named,"  (Eph.  hi.  15.)  Hence 
 it  is  easy  to  infer,  that  under  the  Law  and  the  Prophets 
 he  was  the  Son  of  God  before  this  name  was  celebrated  in 
 the  Church.  But  if  we  are  to  dispute  about  the  word  merely, 
 Solomon,  speaking  of  the  incomprehensibility  of  God,  affirms 
 that  his  Son  is  like  himself,  incomprehensible  :  "  What  is  his 
 name,  and  what  is  his  Son's  name,  if  thou  canst  tell  ?"  (Prov. 
 xxx.  4.)  I  am  well  aware  that  Avith  the  contentious  this 
 passage  will  not  have  sufficient  weight ;  nor  do  I  found  much 
 upon  it,  except  as  showing  the  malignant  cavils  of  those 
 who  affirm  that  Christ  is  the  Son  of  God  only  in  so  far  as 
 he  became  man.  We  may  add,  that  all  the  most  ancient 
 writers,  with  one  mouth  and  consent,  testified  the  same 
 thing  so  plainly,  that  the  effrontery  is  no  less  ridiculous  than 
 detestable,  which  dares  to  oppose  us  with  Irenaeus  and  Ter- 
 tullian,  both  of  whom  acknowledge  that  He  who  was  after- 
 wards visibly  manifested  was  the  invisible  Son  of  God.1 
 
 8.  But  although  Servetus  heaped  together  a  number  of 
 horrid  dogmas,  to  which,  perhaps,  others  would  not  subscribe, 
 you  will  find,  that  all  who  refuse  to  acknowledge  the  Son  of 
 God  except  in  the  flesh,  are  obliged,  when  urged  more 
 closely,  to  admit  that  he  was  a  Son,  for  no  other  reason 
 than  because  he  was  conceived  in  the  womb  of  the  Virgin 
 by  the  Holy  Spirit ;  just  like  the  absurdity  of  the  ancient 
 
 1  See  Irenreus,  lib.  iv.  cap.  14  et  37 ;  TertulKan  aclversus  Praxeam. 
 The  above  passage  from  The  Proverbs  is  quoted  by  Augustine,  Ep.  49, 
 Qua3s.  5. 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  33 
 
 Manichees,  that  the  soul  of  man  was  derived  by  transfusion 
 from  God,  from  its  being  said,  that  he  breathed  into  Adam's 
 nostrils  the  breath  of  life,  (Gen.  ii.  7.)  For  they  lay  such 
 stress  on  the  name  of  Son  that  they  leave  no  distinction 
 between  the  natures,  but  babblingly  maintain  that  the  man 
 Christ  is  the  Son  of  God,  because,  according  to  his  human 
 nature,  he  was  begotten  of  God.  Thus,  the  eternal  genera- 
 tion of  Wisdom,  celebrated  by  Solomon,  (Prov.  viii.  22,  seq.) 
 is  destroyed,  and  no  kind  of  Godhead  exists  in  the  Mediator  : 
 or  a  phantom  is  substituted  instead  of  a  man.  The  grosser 
 delusions  of  Servetus,  by  which  he  imposed  upon  himself  and 
 some  others,  it  were  useful  to  refute,  that  pious  readers  might 
 be  warned  by  the  example,  to  confine  themselves  within  the 
 bounds  of  soberness  and  modesty  :  however,  I  deem  it  super- 
 fluous here,  as  I  have  already  done  it  in  a  special  treatise.1 
 The  whole  comes  to  this,  that  the  Son  of  God  was  from  the 
 beginning  an  idea,  and  was  even  then  a  preordained  man,  who 
 was  to  be  the  essential  image  of  God.  Nor  does  he  acknow- 
 ledge any  other  word  of  God  except  in  external  splendour.  The 
 generation  he  interprets  to  mean,  that  from  the  beginning  a 
 purpose  of  generating  the  Son  was  begotten  in  God,  and  that 
 this  purpose  extended  itself  by  act  to  creation.  Meanwhile,  he 
 confounds  the  Spirit  with  the  Word,  saying  that  God  arranged 
 the  invisible  Word  and  Spirit  into  flesh  and  soul.  In  short, 
 in  his  view  the  typifying  of  Christ  occupies  the  place  of 
 generation  ;  but  he  says,  that  he  who  was  then  in  appearance 
 a  shadowy  Son,  was  at  length  begotten  by  the  Word,  to  which 
 he  attributes  a  generating  power.  From  this  it  will  follow, 
 that  dogs  and  swine  are  not  less  sons  of  God,  because  created 
 of  the  original  seed  of  the  Divine  Word.  But  although  he 
 compounds  Christ  of  three  uncreated  elements,  that  he  may 
 be  begotten  of  the  essence  of  God,  he  pretends  that  he  is  the 
 first-born  among  the  creatures,  in  such  a  sense  that,  according 
 to  their  degree,  stones  have  the  same  essential  divinity.  But 
 lest  he  should  seem  to  strip  Christ  of  his  Deity,  he  admits 
 that  his  flesh  is  o^oovovov,  of  the  same  substance  with  God,  and 
 that  the  Word  was  made  man,  by  the  conversion  of  flesh 
 
 1  Vide  Calv.  Defensio  Orthodoxy  Fidei  Sacra  Trinitatis  adversus  Pro- 
 digiosos  Errores  Michaelis  Serveti  Hispani. 
 
 VOL.  II.  C 
 
34  INSTITUTES  OF  THE  BOOK  II. 
 
 into  Deity.  Thus,  while  he  cannot  comprehend  that  Christ 
 was  the  Son  of  God,  until  his  flesh  came  forth  from  the 
 essence  of  God  and  was  converted  into  Deity,  he  reduces  the 
 eternal  personality  (hypostasis)  of  the  Word  to  nothing,  and 
 robs  us  of  the  Son  of  David,  who  was  the  promised  Redeemer. 
 It  is  true,  he  repeatedly  declares  that  the  Son  was  begotten 
 of  God  by  knowledge  and  predestination,  but  that  he  was  at 
 length  made  man  out  of  that  matter  which,  from  the  begin- 
 ning, shone  with  God  in  the  three  elements,  and  afterwards 
 appeared  in  the  first  light  of  the  world,  in  the  cloud  and  pillar 
 of  fire.  How  shamefully  inconsistent  with  himself  he  ever  and 
 anon  becomes,  it  were  too  tedious  to  relate.  From  this  brief 
 account  sound  readers  will  gather,  that  by  the  subtle  ambigui- 
 ties of  this  infatuated  man,  the  hope  of  salvation  was  utterly 
 extinguished.  For  if  the  flesh  were  the  Godhead  itself,  it 
 would  cease  to  be  its  temple.  Now,  the  only  Redeemer  we 
 can  have  is  He  who  being  begotten  of  the  seed  of  Abraham 
 and  David  according  to  the  flesh,  truly  became  man.  But 
 he  erroneously  insists  on  the  expression  of  John,  "  The  Word 
 was  made  flesh."  As  these  words  refute  the  heresy  of  Nes- 
 torius,  so  they  give  no  countenance  to  the  impious  fiction 
 of  which  Eutyches  was  the  inventor,  since  all  that  the 
 Evangelist  intended  was  to  assert  a  unity  of  person  in  two 
 natures. 
 
CHAP    XV.  CHRISTIAN  RELIGION.  35 
 
 CHAPTER  XV. 
 
 THREE  THINGS   CHIEFLY  TO  BE   REGARDED  IN  CHRIST ;    VIZ., 
 HIS  OFFICES  OF  PROPHET,  KING,  AND  PRIEST. 
 
 The  principal  parts  of  this  chapter  are — I.  Of  the  Prophetical  Office 
 of  Christ,  its  dignity  and  use,  sec.  1,  2.  IT.  The  nature  of  the  Kingly 
 power  of  Christ,  and  the  advantage  we  derive  from  it,  sec.  3-5.  III.  Of 
 the  Priesthood  of  Christ,  and  the  efficacy  of  it,  sec.  6. 
 
 Sections. 
 
 1.  Among  heretics  and  false  Christians,  Christ  is  found  in  name  only ; 
 
 but  by  those  who  are  truly  and  effectually  called  of  God,  he  is 
 acknowledged  as  a  Prophet,  King,  and  Priest.  In  regard  to  the  Pro- 
 phetical Office,  the  Redeemer  of  the  Church  is  the  same  from  whom 
 believers  under  the  Law  hoped  for  the  full  light  of  understanding. 
 
 2.  The  unction  of  Christ,  though  it  has  respect  chiefly  to  the  Kingly  Office, 
 
 refers  also  to  the  Prophetical  and  Priestly  Offices.  The  dignity, 
 necessity,  and  use  of  this  unction. 
 
 3.  From  the  spirituality  of  Christ's  kingdom  its  eternity  is  inferred. 
 
 This  twofold,  referring  both  to  the  whole  body  of  the  Church,  and 
 to  its  individual  members. 
 
 4.  Benefits  from  the  spiritual  kingdom  of  Christ.     1.  It  raises  us  to 
 
 eternal  fife.     2.  It  enriches  us  with  all  things  necessary  to  salvation. 
 
 3.  It  makes  us  invincible  by  spiritual  foes.  4.  It  animates  us  to 
 patient  endurance.  5.  It  inspires  confidence  and  triumph.  6.  It 
 supplies  fortitude  and  love. 
 
 5.  The  unction   of  our  Redeemer  heavenly.     Symbol  of  this  unction. 
 
 A  passage  in  the  apostle  reconciled  with  others  previously  quoted,  to 
 prove  the  eternal  kingdom  of  Christ. 
 
 6.  What  necessary  to  obtain  the  benefit  of  Christ's  Priesthood.     We 
 
 must  set  out  with  the  death  of  Christ.  From  it  follows,  1.  His  inter- 
 cession for  us.     2.  Confidence  in  prayer.     3.  Peace  of  conscience. 
 
 4.  Through  Christ,  Christians  themselves  become  priests.  Griev- 
 ous sin  of  the  Papists  in  pretending  to  sacrifice  Christ. 
 
 1.  Though  heretics  pretend  the  name  of  Christ,  truly 
 does  Augustine  affirm,  (Enchir.  ad  Laurent,  cap.  v.,)  that  the 
 foundation  is  not  common  to  them  with  the  godly,  but  belongs 
 exclusively  to  the  Church :  for  if  those  things  which  pertain 
 
26  INSTITUTES  OF  THE  BOOK  II. 
 
 to  Christ  be  diligently  considered,  it  will  be  found  that  Christ 
 is  with  them  in  name  only,  not  in  reality.  Thus,  in  the  pre- 
 sent day,  though  the  Papists  have  the  words,  Son  of  God, 
 Redeemer  of  the  world,  sounding  in  their  mouths,  yet,  be- 
 cause contented  with  an  empty  name,  they  deprive  him  of 
 his  virtue  and  dignity  ;  what  Paul  says  of  "  not  holding 
 the  head,"  is  truly  applicable  to  them,  (Col.  ii.  19.)  There- 
 fore, that  faith  may  find  in  Christ  a  solid  ground  of  salvation, 
 and  so  rest  in  him,  we  must  set  out  with  this  principle,  that 
 the  office  which  he  received  from  the  Father  consists  of  three 
 parts.  For  he  was  appointed  both  Pmphet,  King,  and 
 Priest ;  though  little  were  gained  by  holding  the  names  unac- 
 companied by  a  knowledge  of  the  end  and  use.  These  too 
 are  spoken  of  in  the  Papacy,  but  frigidly,  and  with  no  great 
 benefit,  the  frill  meaning  comprehended  under  each  title  not 
 being  understood.  We  formerly  observed,  that  though  God, 
 by  supplying  an  uninterrupted  succession  of  prophets,  never 
 left  his  people  destitute  of  useful  doctrine,  such  as  might 
 suffice  for  salvation ;  yet  the  minds  of  believers  were  always 
 impressed  with  the  conviction  that  the  full  light  of  under- 
 standing was  to  be  expected  only  on  the  advent  of  the  Messiah. 
 This  expectation,  accordingly,  had  reached  even  the  Samari- 
 tans, to  whom  the  true  religion  had  never  been  made  known. 
 This  is  plain  from  the  expression  of  the  woman,  "  I  know 
 that  Messias  cometh,  which  is  called  Christ :  when  he  is 
 come,  he  will  tell  us  all  things,"  (John  iv.  25.)  Nor  was  this 
 a  mere  random  presumption  which  had  entered  the  minds  of 
 the  Jews.  They  believed  what  sure  oracles  had  taught  them. 
 One  of  the  most  remarkable  passages  is  that  of  Isaiah,  "  Be- 
 hold, I  have  given  him  for  a  witness  to  the  people,  a  leader 
 and  commander  to  the  people,"  (Is.  Iv.  4 ;)  that  is,  in  the 
 same  way  in  which  he  had  previously  in  another  place  styled 
 him  "  Wonderful,  Counsellor,"  (Is.  ix.  6.1)  For  this  reason, 
 the  apostle  commending  the  perfection  of  gospel  doctrine, 
 first  says  that  "  God,  at  sundry  times  and  in  divers  manners 
 spake  in  times  past  unto  the  prophets,"  and  then  adds,  that  he 
 "  hath  in  these  last  days  spoken  unto  us  by  his  Son,"  (Heb. 
 
 1  Calvin  translates,  "  Angelum  vel  Interpretem  magni  consilii ;" — "  the 
 Angel  or  Interpreter  of  the  great  eounsel." 
 
CHAP.  XV.  CHRISTIAN  RELIGION.  37 
 
 i.  1,  2.)  But  as  the  common  office  of  the  prophets  was  to 
 hold  the  Church  in  suspense,  and  at  the  same  time  support 
 it  until  the  advent  of  the  Mediator ;  we  read,  that  the  faith- 
 ful, during  the  dispersion,  complained  that  they  were  deprived 
 of  that  ordinary  privilege.  "  We  see  not  our  signs  :  there 
 is  no  more  any  prophet,  neither  is  there  among  us  any  that 
 knoweth  how  long,"  (Ps.  lxxiv.  9.)  But  when  Christ  was 
 now  not  far  distant,  a  period  was  assigned  to  Daniel  "  to 
 seal  up  the  vision  and  prophecy,"  (Daniel  ix.  24,)  not  only 
 that  the  authority  of  the  prediction  there  spoken  of  might  be 
 established,  but  that  believers  might,  for  a  time,  patiently 
 submit  to  the  want  of  the  prophets,  the  fulfilment  and  com- 
 pletion of  all  the  prophecies  being  at  hand. 
 
 2.  Moreover,  it  is  to  be  observed,  that  the  name  Christ 
 refers  to  those  three  offices  :  for  we  know  that  under  the 
 Law,  prophets  as  well  as  priests  and  kings  were  anointed 
 with  holy  oil.  Whence,  also,  the  celebrated  name  of  Mes- 
 siah was  given  to  the  promised  Mediator.  But  although  I 
 admit  (as,  indeed,  I  have  elsewhere  shown)  that  he  was  so 
 called  from  a  view  to  the  nature  of  the  kingly  office,  still  the 
 prophetical  and  sacerdotal  unctions  have  their  proper  place, 
 and  must  not  be  overlooked.  The  former  is  expressly  men- 
 tioned by  Isaiah  in  these  words  :  "  The  Spirit  of  the  Lord  God 
 is  upon  me :  because  the  Lord  hath  anointed  me  to1  preach 
 good  tidings  unto  the  meek ;  he  hath  sent  me  to  bind  up  the 
 broken-hearted,  to  proclaim  liberty  to  the  captive,  and  the 
 opening  of  the  prison  to  them  that  are  bound ;  to  proclaim 
 the  acceptable  year  of  the  Lord,"  (Is.  Ix.  1,  2.)  We  see  that 
 he  was  anointed  by  the  Spirit  to  be  a  herald  and  witness  of 
 his  Father's  grace,  and  not  in  the  usual  way ;  for  he  is  distin- 
 guished from  other  teachers  who  had  a  similar  office.  And 
 here,  again,  it  is  to  be  observed,  that  the  unction  which  he 
 received,  in  order  to  perform  the  office  of  teacher,  was  not  for 
 himself,  but  for  his  whole  body,  that  a  corresponding  efficacy 
 of  the  Spirit  might  always  accompany  the  preaching  of 
 the  Gospel.  This,  however,  remains  certain,  that  by  the 
 perfection  of  doctrine  which  he  brought,  an  end  was  put  to 
 all  the  prophecies,  so  that  those  who,  not  contented  with  the 
 Gospel,  annex  somewhat  extraneous  to  it,  derogate  from  its 
 
38  INSTITUTES  OF  THE        t  BOOK  II. 
 
 authority.  The  voice  which  thundered  from  heaven,  "  This 
 is  my  beloved  Son,  hear  him,"  gave  him  a  special  privilege 
 above  all  other  teachers.  Then  from  him,  as  head,  this 
 unction  is  diffused  through  the  members,  as  Joel  has  foretold, 
 "  Your  sons  and  your  daughters  shall  prophesy,  your  old 
 men  shall  dream  dreams,  and  your  young  men  shall  see 
 visions,"  (Joel  ii.  28.)  Paul's  expressions,  that  he  was 
 "  made  unto  us  wisdom,"  (1  Cor.  i.  30,)  and  elsewhere,  that 
 in  him  "  are  hid  all  the  treasures  of  wisdom  and  know- 
 ledge," (Col.  ii.  3,)  have  a  somewhat  different  meaning, 
 namely,  that  out  of  him  there  is  nothing  worth  knowing,  and 
 that  those  who,  by  faith,  apprehend  his  true  character, 
 possess  the  boundless  immensity  of  heavenly  blessings.  For 
 which  reason,  he  elsewhere  says,  "  I  determined  not  to  know 
 any  thing  among  you,  save  Jesus  Christ  and  him  crucified," 
 (1  Cor.  ii.  2.)  And  most  justly  :  for  it  is  unlawful  to  go 
 beyond  the  simplicity  of  the  Gospel.  The  purpose  of  this 
 prophetical  dignity  in  Christ  is  to  teach  us,  that  in  the  doc- 
 trine which  he  delivered  is  substantially  included  a  wisdom 
 Avhich  is  perfect  in  all  its  parts. 
 
 3.  I  come  to  the  Kingly  office,  of  which  it  were  in  vain 
 to  speak,  without  previously  reminding  the  reader  that 
 its  nature  is  spiritual;  because  it  is  from  thence  we  learn 
 its  efficacy,  the  benefits  it  confers,  its  whole  power  and 
 eternity.  Eternity,  moreover,  which  in  Daniel  an  angel 
 attributes  to  the  office  of  Christ,  (Dan.  ii.  44,)  in  Luke  an 
 angel  justly  applies  to  the  salvation  of  his  people,  (Luke  i. 
 33.)  But  this  is  also  twofold,  and  must  be  viewed  in  two 
 ways ;  the  one  pertains  to  the  whole  body  of  the  Church,  the 
 other  is  proper  to  each  member.  To  the  former  is  to  be 
 referred  what  is  said  in  the  Psalms,  "  Once  have  I  sworn  by 
 my  holiness,  that  I  will  not  lie  unto  David.  His  seed  shall 
 endure  for  ever,  and  his  throne  as  the  sun  before  me.  It 
 shall  be  established  for  ever,  as  the  moon,  and  as  a  faithful 
 witness  in  heaven,"  (Ps.  lxxxix.  35,  37.)  There  can  be  no 
 doubt  that  God  here  promises  that  he  will  be,  by  the  hand  of 
 his  Son,  the  eternal  governor  and  defender  of  the  Church. 
 In  none  but  Christ  will  the  fulfilment  of  this  prophecy 
 be  found ;  since  immediately  after  Solomon's  death  the  king- 
 
CHAP.  XV.  CHRISTIAN  RELIGION.  39 
 
 dom  in  a  great  measure  lost  its  dignity,  and,  with  ignominy 
 to  the  family  of  David,  was  transferred  to  a  private  indivi- 
 dual. Afterwards  decaying  by  degrees,  it  at  length  came 
 to  a  sad  and  dishonourable  end.  In  the  same  sense  are  we 
 to  understand  the  exclamation  of  Isaiah,  "  Who  shall  declare 
 his  generation  ?"  (Isaiah  liii.  8.)  For  he  asserts  that  Christ 
 will  so  survive  death  as  to  be  connected  with  his  members. 
 Therefore,  as  often  as  we  hear  that  Christ  is  armed  with 
 et ernal j^gjver,  let  us  learn  that  the  perpetuity  of  the  Church 
 is  thus  effectually  secured ;  that  amid  the  turbulent  agita- 
 tions by  which  it  is  constantly  harassed,  and  the  grievous 
 and  fearful  commotions  which  threaten  innumerable  disasters, 
 it  still  remains  safe.  Thus,  when  David  derides  the  auda- 
 city of  the  enemy  who  attempt  to  throw  off  the  yoke  of  God 
 and  his  anointed,  and  says,  that  kings  and  nations  rage  "  in 
 vain,"  (Ps.  ii.  2-4,)  because  he  who  sitteth  in  the  heaven  is 
 strong  enough  to  repel  their  assaults,  assuring  believers  of  the 
 perpetual  preservation  of  the  Church,  he  animates  them  to 
 have  good  hope  whenever  it  is  occasionally  oppressed.  So, 
 in  another  place,  when  speaking  in  the  person  of  God,  he 
 says,  "  The  Lord  said  unto  my  Lord,  Sit  thou  at  my  right 
 hand,  until  I  make  thine  enemies  thy  footstool,"  (Ps.  ex.  1,) 
 he  reminds  us,  that  however  numerous  and  powerful  the  ene- 
 mies who  conspire  to  assault  the  Church,  they  are  not  pos- 
 sessed of  strength  sufficient  to  prevail  against  the  immortal 
 decree  by  which  he  appointed  his  Son  eternal  King.  Whence 
 it  follows  that  the  devil,  with  the  whole  power  of  the  world, 
 can  never  possibly  destroy  the  Church,  which  is  founded  on 
 the  eternal  throne  of  Christ.  Then  in  regard  to  the  special 
 use  to  be  made  by  each  believer,  this  same  eternity  ought  to 
 elevate  us  to  the  hope  of  a  blessed  immortality.  For  we  see 
 that  every  thing  which  is  earthly,  and  of  the  world,  is  tem- 
 porary, and  soon  fades  away.  Christ,  therefore,  to  raise  our 
 hope  to  the  heavens,  declares  that  his  kingdom  is  not  of  this 
 world,  (John  xviii.  36.)  In  fine,  let  each  of  us,  when  he 
 hears  that  the  kingdom  of  Christ  is  spiritual,  be  roused  by 
 the  thought  to  entertain  the  hope  of  a  better  life,  and  to 
 expect  that  as  it  is  now  protected  by  the  hand  of  Christ,  so 
 it  will  be  fully  realised  in  a  future  life. 
 
40  INSTITUTES  OF  THE  BOOK  II. 
 
 4.  That  the  strength  and  utility  of  the  kingdom  of  Christ 
 cannot,  as  we  have  said,  be  fully  perceived,  without  recog- 
 nising it  as  spiritual,  is  sufficiently  apparent,  even  from  this, 
 that  having  during  the  whole  course  of  our  lives  to  war 
 under  the  cross,  our  condition  here  is  bitter  and  wretched. 
 What  then  would  it  avail  us  to  be  ranged  under  the  govern- 
 ment of  a  heavenly  King,  if  its  benefits  were  not  realised 
 beyond  the  present  earthly  life  ?  We  must,  therefore,  know 
 that  the  happiness  which  is  promised  to  us  in  Christ  does  not 
 consist  in  external  advantages — such  as  leading  a  joyful  and 
 tranquil  life,  abounding  in  wealth,  being  secure  against  all 
 injury,  and  having  an  affluence  of  delights,  such  as  the  flesh  is 
 wont  to  long  for — but  properly  belongs  to  the  heavenly  life. 
 As  in  the  world  the  prosperous  and  desirable  condition  of 
 a  people  consists  partly  in  the  abundance  of  temporal  good 
 and  domestic  peace,  and  partly  in  the  strong  protection  which 
 gives  security  against  external  violence ;  so  Christ  also  en- 
 riches his  people  with  all  things  necessary  to  the  eternal 
 salvation  of  their  souls,  and  fortifies  them  with  courage  to 
 stand  unassailable  by  all  the  attacks  of  spiritual  foes.  Whence 
 we  infer,  that  he  reigns  more  for  us  than  for  himself,  and 
 that  both  within  us  and  without  us  ;  that  being  replenished, 
 in  so  far  as  God  knows  to  be  expedient,  with  the  gifts  of  the 
 Spirit,  of  which  we  are  naturally  destitute,  we  may  feel  from 
 their  first  fruits,  that  we  are  truly  united  to  God  for  perfect 
 blessedness ;  and  then  trusting  to  the  power  of  the  same 
 Spirit,  may  not  doubt  that  we  shall  always  be  victorious 
 against  the  devil,  the  world,  and  every  thing  that  can  do  us 
 harm.  To  this  effect  was  our  Saviour's  reply  to  the  Pharisees, 
 u  The  kingdom  of  God  is  within  you."  "  The  kingdom  of  God 
 cometh  not  with  observation,"  (Luke  xvii.  21,  22.)  It 
 is  probable  that  on  his  declaring  himself  to  be  that  King 
 under  whom  the  highest  blessing  of  God  was  to  be  expected, 
 they  had  in  derision  asked  him  to  produce  his  insignia.  But 
 to  prevent  those  who  were  already  more  than  enough  in- 
 clined to  the  earth  from  dwelling  on  its  pomp,  he  bids  them 
 enter  into  their  consciences,  for  "the  kingdom  of  God"  is 
 "  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost,"  (Rom. 
 xiv.  17.)     These  words  briefly  teach  what  the  kingdom  of 
 
CHAP.  XV.  CHRISTIAN  RELIGION.  41 
 
 Christ  bestows  upon  us.  Not  being  earthly  or  carnal,  and  so 
 subject  to  corruption,  but  spiritual,  it  raises  us  even  to  eter- 
 nal life,  so  that  we  can  patiently  live  at  present  under  toil, 
 hunger,  cold,  contempt,  disgrace,  and  other  annoyances ; 
 contented  with  this,  that  our  King  will  never  abandon  us, 
 but  will  supply  our  necessities  until  our  warfare  is  ended, 
 and  we  are  called  to  triumph  :  such  being  the  nature  of  his 
 kingdom,  that  he  communicates  to  us  whatever  he  received  of 
 his  Father.  Since  then  he  arms  and  equips  us  by  his  power, 
 adorns  us  with  splendour  and  magnificence,  enriches  us  with 
 wealth,  we  here  find  most  abundant  cause  of  glorying,  and 
 also  are  inspired  with  boldness,  so  that  we  can  contend  in- 
 trepidly with  the  devil,  sin,  and  death.  In  fine,  clothed  with 
 his  righteousness,  we  can  bravely  surmount  all  the  insults  of 
 the  world :  and  as  he  replenishes  us  liberally  with  his  gifts,  so 
 we  can  in  our  turn  bring  forth  fruit  unto  his  glory. 
 
 5.  Accordingly,  his-xoyal  unction  is  not  set  before  us  as  com- 
 posed of  oil  or  aromatic  perfumes ;  but  he  is  called  the  Christ 
 of  God,  because  "  the  Spirit  of  the  Lord"  rested  upon  him ; 
 "  the  Spirit  of  wisdom  and  understanding,  the  Spirit  of 
 counsel  and  might,  the  Spirit  of  knowledge  and  of  the  fear 
 of  the  Lord,"  (Isaiah  xi.  2.)  This  is  the  oil  of  joy  with  which 
 the  Psalmist  declares  that  he  was  anointed  above  his  fel- 
 lows, (Ps.  xlv.  7.)  For,  as  has  been  said,  he  was  not  enriched 
 privately  for  himself,  but  that  he  might  refresh  the  parched 
 and  hungry  with  his  abundance.  For  as  the  Father  is  said  to 
 have  given  the  Spirit  to  the  Son  without  measure,  (John  iii. 
 34,)  so  the  reason  is  expressed,  that  Ave  might  all  receive  of 
 his  fulness,  and  grace  for  grace,  (John  i.  16.)  From  this 
 fountain  flows  the  copious  supply  (of  which  Paul  makes  men- 
 tion, Eph.  iv.  7)  by  which  grace  is  variously  distributed  to 
 believers  according  to  the  measure  of  the  gift  of  Christ.  Here 
 we  have  ample  confirmation  of  what  I  said,  that  the  kingdom 
 of  Christ  consists  in  the  Spirit,  and  not  in  earthly  delights 
 or  pomp,  and  that  hence,  in  order  to  be  partakers  with  him, 
 we  must  renounce  the  world.  A  visible  symbol  of  this  grace 
 was  exhibited  at  the  baptism  of  Christ,  when  the  Spirit  rest- 
 ed upon  him  in  the  form  of  a  dove.  To  designate  the  Spirit 
 and  his  gifts  by  the  term  unction  is  not  new,  and  ought  not 
 
42  INSTITUTES  OF  THE  BOOK  II. 
 
 to  seem  absurd,  (see  1  John  ii.  20,  27,)  because  this  is  the 
 only  quarter  from  which  we  derive  life  ;  but  especially 
 in  what  regards  the  heavenly  life,  there  is  not  a  drop  of 
 vigour  in  us  save  what  the  Holy  Spirit  instils,  who  has  chosen 
 his  seat  in  Christ,  that  thence  the  heavenly  riches,  of  which 
 we  are  destitute,  might  flow  to  us  in  copious  abundance. 
 But  because  believers  stand  invincible  in  the  strength  of  their 
 King,  and  his  spiritual  riches  abound  towards  them,  they  are 
 not  improperly  called  Christians.  Moreover,  from  this  eter- 
 nity of  which  we  have  spoken,  there  is  nothing  derogatory 
 in  the  expression  of  Paul,  "  Then  cometh  the  end,  when 
 he  shall  have  delivered  up  the  kingdom  to  God,  even  the 
 Father,"  (1  Cor.  xv.  24;)  and  also,  "Then  shall  the  Son 
 also  himself  be  subject  unto  him  that  put  all  things  under 
 him,  that  God  may  be  all  in  all,"  (1  Cor.  xv.  28 ;)  for  the 
 meaning  merely  is,  that,  in  that  perfect  glory,  the  adminis- 
 tration of  the  kingdom  will  not  be  such  as  it  now  is.  For 
 the  Father  hath  given  all  power  to  the  Son,  that  by  his  hand 
 he  may  govern,  cherish,  sustain  us,  keep  us  under  his 
 guardianship,  and  give  assistance  to  us.  Thus,  while  we 
 wander  far  as  pilgrims  from  God,  Christ  interposes,  that  he 
 may  gradually  bring  us  to  full  communion  with  God.  And, 
 indeed,  his  sitting  at  the  right  hand  of  the  Father  has  the 
 same  meaning  as  if  he  was  called  the  vicegerent  of  the 
 Father,  entrusted  with  the  whole  power  of  government.  For 
 God  is  pleased,  mediately  (so  to  speak)  in  his  person  to  rule 
 and  defend  the  Church.  Thus  also  his  being  seated  at  the 
 right  hand  of  the  Father  is  explained  by  Paul,  in  the  Epistle 
 to  the  Ephesians,  to  mean,  that  "  he  is  the  head  over  all 
 things  to  the  Church,  which  is  his  body,"  (Eph.  i.  20,  22.) 
 Nor  is  this  different  in  purport  from  what  he  elsewhere 
 teaches,  that  God  hath  "  given  him  a  name  which  is  above 
 every  name ;  that  at  the  name  of  Jesus  every  knee  shall  bow, 
 of  things  in  heaven,  and  things  in  earth,  and  things  under  the 
 earth,  and  that  every  tongue  should  confess  that  Jesus  Christ 
 is  Lord,  to  the  glory  of  God  the  Father,"  (Phil.  ii.  9-1 1.)  For 
 in  these  words,  also,  he  commends  an  arrangement  in  the 
 kingdom  of  Christ,  which  is  necessary  for  our  present  in- 
 firmity.    Thus  Paul  rightly  infers  that  God  will  then  be  the 
 
CHAP.  XV.  CHRISTIAN  RELIGION.  43 
 
 only  Head  of  the  Church,  because  the  office  of  Christ,  in 
 defending  the  Church,  shall  then  have  been  completed.     For 
 the  same  reason,  Scripture   throughout  calls  him  Lord,  the 
 Father  having  appointed  him  over  us  for  the  express  pur- 
 pose of  exercising  his  government  through  him.     For  though 
 many  lordships  are  celebrated  in  the  world,  yet  Paul  says, 
 "  To  us  there  is  but  one  God,  the  Father,  of  whom  are  all 
 things,  and  we  in  him ;  and  one  Lord  Jesus  Christ,  by  whom 
 are  all  things,  and  we  by  him,"  (1  Cor.  viii.  6.)     Whence  it 
 is  justly  inferred  that  he  is  the  same   God,  who,  by  the 
 mouth  of  Isaiah,  declared,  "  The  Lord  is]our  Judge,  the  Lord 
 is  our  Lawgiver,  the  Lord  is  our  King :  he  will  save  us," 
 (Isaiah  xxxiii.  22.)     For  though  he  every  where  describes 
 all  the  power  which  he  possesses  as  the  benefit  and  gift  of 
 the  Father,  the  meaning  simply  is,  that  he  reigns  by  divine 
 authority,  because  his  reason  for  assuming  the  office  of  Me- 
 diator was,  that  descending  from  the  bosom  and  incompre- 
 hensible glory  of  the   Father,  he  might  draw  near  to  us. 
 Wherefore  there  is  the  greater  reason  that  we  all  should 
 with  one  consent  prepare  to   obey,  and  with  the  greatest 
 alacrity   yield  implicit   obedience   to   his   will.     For  as  he 
 unites  the  offices  of  King  and  Pastor  towards  believers,  who 
 voluntarily  submit  to  him,  so,  on  the  other  hand,  we  are  told 
 that  he  wields  an  iron  sceptre  to  break  and  bruise  all  the 
 rebellious  like  a  potter's  vessel,  (Ps.  ii.  9.)     We  are  also 
 told  that  he  will  be  the  Judge  of  the  Gentiles,  that  he  will 
 cover   the   earth  with  dead   bodies,  and  level  down  every 
 opposing  height,  (Ps.   ex.   6.)      Of  this  examples  are  seen 
 at  present,  but  full  proof  will  be  given  at  the  final  judg- 
 ment, which  may  be  properly  regarded  as  the  last  act  of  his 
 reign. 
 
 6.  With  regard  to  his  Priesthood,  we  must  briefly  hold  its 
 end  and  use  to  be,  that  as  a  Mediator,  free  from  all  taint,  he 
 may  by  his  own  holiness  procure  the  favour  of  God  for  us. 
 But  because  a  deserved  curse  obstructs  the  entrance,  and 
 God  in  his  character  of  Judge  is  hostile  to  us,  expiation 
 must  necessarily  intervene,  that  as  a  priest  employed  to 
 appease  the  wrath  of  God,  he  may  reinstate  us  in  his  favour. 
 Wherefore,  in  order  that  Christ   might  fulfil  this  office,  it 
 
44  INSTITUTES  OF  THE  BOOK  II. 
 
 behoved  him  to  appear  with  a  sacrifice.  For  even  under  the 
 law  of  the  priesthood  it  was  forbidden  to  enter  the  sanctuary 
 without  blood,  to  teach  the  worshipper  that  however  the 
 priest  might  interpose  to  deprecate,  God  could  not  be  pro- 
 pitiated without  the  expiation  of  sin.  On  this  subject  the 
 Apostle  discourses  at  length  in  the  Epistle  to  the  Hebrews, 
 from  the  seventh  almost  to  the  end  of  the  tenth  chapter. 
 The  sum  comes  to  this,  that  the  honour  of  the  priesthood  was 
 competent  to  none  but  Christ,  because,  by  the  sacrifice  of 
 his  death,  he  wiped  away  our  guilt,  and  made  satisfaction  for 
 sin.  Of  the  great  importance  of  this  matter,  we  are  reminded 
 by  that  solemn  oath  which  God  uttered,  and  of  which  he 
 declared  he  would  not  repent,  "  Thou  art  a  priest  for  ever, 
 after  the  order  of  Melchizedek,"  (Ps.  ex.  4.)  For,  doubtless, 
 his  purpose  was  to  ratify  that  point  on  which  he  knew  that 
 our  salvation  chiefly  hinged.  For,  as  has  been  said,  there  is 
 no  access  to  God  for  us  or  for  our  prayers  until  the  priest, 
 purging  away  our  defilements,  sanctify  us,  and  obtain  for  us 
 that  favour  of  which  the  impurity  of  our  lives  and  hearts  de- 
 prives us.  Thus  we  see,  that  if  the  benefit  and  efficacy  of 
 Christ's  priesthood  is  to  reach  us,  the  commencement  must 
 be  with  his  death.  Whence  it  follows,  that  he  by  whose 
 aid  we  obtain  favour,  must  be  a  perpetual  intercessor.  From 
 this  again  arises  not  only  confidence  in  prayer,  but  also  the 
 tranquillity  of  pious  minds,  while  they  recline  in  safety  on  the 
 paternal  indulgence  of  God,  and  feel  assured,  that  whatever 
 has  been  consecrated  by  the  Mediator  is  pleasing  to  him. 
 But  since  God  under  the  Law  ordered  sacrifices  of  beasts  to 
 be  offered  to  him,  there  was  a  different  and  new  arrange- 
 ment in  regard  to  Christ,  viz.,  that  he  should  be  at  once 
 victim  and  priest,  because  no  other  fit  satisfaction  for  sin 
 could  be  found,  nor  was  any  one  worthy  of  the  honour  of 
 offering  an  only  begotten  son  to  God.  Christ  now  bears  the 
 office  of  priest,  not  only  that  by  the  eternal  law  of  reconcilia- 
 tion he  may  render  the  Father  favourable  and  propitious  to 
 us,  but  also  admit  us  into  this  most  honourable  alliance.  For 
 we  though  in  ourselves  polluted,  in  him  being  priests,  (Rev. 
 i.  6,)  offer  ourselves  and  our  all  to  God,  and  freely  enter  the 
 heavenly  sanctuary,  so  that  the  sacrifices  of  prayer  and  praise 
 
CnAP.  XV.  CHRISTIAN  RELIGION.  45 
 
 which  we  present  are  grateful  and  of  sweet  odour  before 
 him.  To  this  effect  are  the  words  of  Christ,  "  For  their 
 sakes  I  sanctify  myself,"  (John  xvii.  19  ;)  for  being  clothed 
 with  his  holiness,  inasmuch  as  he  has  devoted  us  to  the  Father 
 with  himself,  (otherwise  we  were  an  abomination  before  him,) 
 we  please  him  as  if  we  were  pure  and  clean,  nay,  even 
 sacred.  Hence  that  unction  of  the  sanctuary  of  which  men- 
 tion is  made  in  Daniel,  (Dan.  ix.  24.)  For  we  must  attend 
 to  the  contrast  between  this  unction  and  the  shadowy  one 
 which  was  then  in  use  ;  as  if  the  angel  had  said,  that  when 
 the  shadows  were  dispersed,  there  would  be  a  clear  priest- 
 hood in  the  person  of  Christ.  The  more  detestable,  therefore, 
 is  the  fiction  of  those  who,  not  content  with  the  priesthood 
 of  Christ,  have  dared  to  take  it  upon  themselves  to  sacrifice 
 him,  a  thing  daily  attempted  in  the  Papacy,  where  the  mass 
 is  represented  as  an  immolation  of  Christ. 
 
46  INSTITUTES  OF  THE  BOOK  II. 
 
 CHAPTER  XVI. 
 
 HOW  CHRIST  PERFORMED  THE  OFFICE  OF  REDEEMER  IN 
 PROCURING  OUR  SALVATION.  THE  DEATH,  RESURREC- 
 TION, AND  ASCENSION  OF  CHRIST. 
 
 This  chapter  contains  four  leading  heads — I.  A  general  consideration 
 of  the  whole  subject,  including  a  discussion  of  a  necessary  question 
 concerning  the  justice  of  God  and  his  mercy  in  Christ,  sec.  1-4.  II.  How 
 Christ  fulfilled  the  office  of  Redeemer  in  each  of  its  parts,  sec.  5-17. 
 His  death,  burial,  descent  to  hell,  resurrection,  ascension  to  heaven,  seat 
 at  the  right  hand  of  the  Father,  and  return  to  judgment.  III.  A  great 
 part  of  the  Creed  being  here  expounded,  a  statement  is  given  of  the 
 view  which  ought  to  be  taken  of  the  Creed  commonly  ascribed  to  the 
 Apostles,  sec.  18.  IV.  Conclusion,  setting  forth  the  doctrine  of  Christ 
 the  Redeemer,  and  the  use  of  the  doctrine,  sec.  19. 
 
 Sections. 
 
 1.  Every  thing  needful  for  us  exists  in  Christ.     How  it  is  to  be  obtained. 
 
 2.  Question  as  to  the  mode  of  reconciling  the  justice  with  the  mercy  of 
 
 God.  Modes  of  expression  used  in  Scripture  to  teach  us  how 
 miserable  our  condition  is  without  Christ. 
 
 3.  Not  used  improperly  ;  for  God  finds  in  us  ground  both  of  hatred  and 
 
 love. 
 
 4.  This  confirmed  from  passages  of  Scripture  and  from  Augustine. 
 
 5.  The  second  part  of  the  chapter,  treating  of  our  redemption  by  Christ. 
 
 First  generally.  Redemption  extends  to  the  whole  course  of  our 
 Saviour's  obedience,  but  is  specially  ascribed  to  his  death.  The 
 voluntary  subjection  of  Christ.  His  agony.  His  condemnation 
 before  Pilate.  Two  things  observable  in  his  condemnation.  1.  That 
 he  was  numbered  among  transgressors.  2.  That  he  was  declared 
 innocent  by  the  judge.    Use  to  be  made  of  this. 
 
 6.  Why  Christ  was  crucified.     This  hidden  doctrine  typified  in  the  Law, 
 
 and  completed  by  the  Apostles  and  Prophets.  In  what  sense  Christ 
 was  made  a  curse  for  us.  The  cross  of  Christ  connected  with  the 
 shedding  of  his  blood. 
 
 7.  Of  the  death  of  Christ.     Why  he  died.     Advantages  from  his  death. 
 
 Of  the  burial  of  Christ.     Advantages. 
 
 8.  Of  the  descent  into  hell.     This  article  gradually  introduced  into  the 
 
 Church.  Must  not  be  rejected,  nor  confounded  with  the  previous 
 article  respecting  burial. 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  47 
 
 9.  Absurd  exposition  concerning  the  Limbus  Patrum,  This  fable  refuted. 
 
 10.  The  article  of  the  descent  to  hell  more  accurately  expounded.    A 
 
 great  ground  of  comfort. 
 
 11.  Confirmation  of  this  exposition  from  passages  of  Scripture  and  the 
 
 works  of  ancient  Theologians.  An  objection  refuted.  Advantages 
 of  the  doctrine. 
 
 12.  Another  objection  that  Christ  is  insulted,  and  despair  ascribed  to 
 
 him  in  its  being  said  that  he  feared.  Answer,  from  the  statements 
 of  the  Evangelists,  that  he  did  fear,  was  troubled  in  spirit,  amazed, 
 and  tempted  in  all  respects  as  we  are,  yet  without  sin.  Why 
 Christ  was  pleased  to  become  weak.  His  fear  without  sin.  Refu- 
 tation of  another  objection,  with  an  answer  to  the  question,  Did 
 Christ  fear  death,  and  why  ?  When  did  Christ  descend  to  hell, 
 and  how  ?  What  has  been  said  refutes  the  heresy  of  Apollinaris 
 and  of  the  Mono  thelites. 
 
 13.  Of  the  resurrection  of  Christ.     The  many  advantages  from  it.     1. 
 
 Our  righteousness  in  the  sight  of  God  renewed  and  restored. 
 2.  His  life  the  basis  of  our  life  and  hope,  also  the  efficacious  cause 
 of  new  life  in  us.     3.  The  pledge  of  oxu-  future  resurrection. 
 
 14.  Of  the  ascension  of  Christ.    Why  he  ascended.    Advantages  derived 
 
 from  it. 
 
 15.  Of  Christ's  seat  at  the  Father's  right  hand.     What  meant  by  it. 
 
 16.  Many  advantages  from  the  ascension  of  Christ.     1.  He  gives  access 
 
 to  the  kingdom  which  Adam  had  shut  up.  2.  He  intercedes  for  us 
 with  the  Father.  3.  His  virtue  being  thence  transfused  into  us, 
 he  works  effectually  in  us  for  salvation. 
 
 17.  Of  the  return  of  Christ  to  judgment.     Its  nature.     The  quick  and 
 
 dead  who  are  to  be  judged.  Passages  apparently  contradictory 
 reconciled.    Mode  of  judgment.^^*- 
 
 18.  Advantages  of  the  doctrine  of  Christ's  return  to  judgment.     Thud 
 
 part  of  the*chapter,  explaining  the  view  to  be  taken  of  the  Apostles' 
 Creed.     Summary  of  the  Apostles'  Creed. 
 
 19.  Conclusion  of  the  whole  chapter,  showing  that  in  Christ  the  salva- 
 
 tion of  the  elect  in  all  its  parts  is  comprehended. 
 
 1.  All  that  we  have  hitherto  said  of  Christ  leads  to  this 
 one  result,  that  condemned,  dead,  and  lost  in  ourselves,  we 
 must  in  him  seek  righteousness,  deliverance,  life  and  salva- 
 tion, as  we  are  taught  by  the  celebrated  words  of  Peter, 
 u  Neither  is  there  salvation  in  any  other  :  for  there  is  none 
 other  name  under  heaven  given  among  men  whereby  we 
 must  be  saved,"  (Acts  iv.  12.)  The  name  of  Jesus  was 
 not  given  him  at  random,  or  fortuitously,  or  by  the  will  of 
 man,  but  was  brought  from  heaven  by  an  angel,  as  Jhe  herald 
 
48  INSTITUTES  OF  THE  BOOK  II. 
 
 of  the  supreme  decree;1  the  reason  also  being  added,  "for 
 he  shall  save  his  people  from  their  sins,"  (Matt.  i.  21.)     In 
 these  words  attention  should  be  paid  to  what  we  have  else- 
 where observed,  that  the  office  of  Redeemer  was  assigned 
 him  in  order  that  he  might  be  our  Saviour.     Still,  however, 
 redemption  would  be  defective  if  it  did  not  conduct  us  by  an 
 uninterrupted  progression  to  the  final  goal  of  safety.    There- 
 fore, the  moment  we  turn  aside  from  him  in  the  minutest 
 degree,  salvation,  which  resides  entirely  in  him,  gradually 
 disappears ;  so  that  all  who  do  not  rest  in  him  voluntarily 
 deprive  themselves  of  all  grace.    The  observation  of  Bernard 
 well  deserves  to  be  remembered  :  The  name  of  Jesus  is  not 
 only  light  but  food  also,  yea,  oil,  without  which  all  the  food 
 of  the  soul  is  dry  ;  salt,  without  which  as  a  condiment  what- 
 ever is  set  before  us  is  insipid  ;  in  fine,  honey  in  the  mouth, 
 melody  in  the  ear,  joy  in  the  heart,  and,  at  the  same  time, 
 medicine  ;  every  discourse  where  this  name  is  not  heard  is 
 absurd,  (Bernard  in  Cantica.,  Serm.    15.)     But  here  it  is 
 necessary   diligently   to   consider   in  what   way  we   obtain 
 salvation  from  him,  that  we  may  not  only  be  persuaded  that 
 he  is  the  author  of  it,  but  having  embraced  whatever  is 
 sufficient  as  a  sure  foundation  of  our  faith,  may  eschew  all 
 that   might   make   us   waver.      For    seeing    no    man    can 
 descend  into  himself,  and  seriously  consider  what  he  is,  without 
 feeling  that  God  is  angry  and  at  enmity  with   him,    and 
 therefore  anxiously  longing  for  the  means  of  regaining  his 
 favour,  (this  cannot  be  without  satisfaction,)  the  certainty  here 
 required  is  of  no  ordinary  description, — sinners,  until  freed 
 from  guilt,  being  always  liable  to  the  wrath  and  curse  of 
 God,  who,  as  he  is  a  just  judge,  cannot  permit  his  law  to  be 
 violated  with  impunity,  but  is  armed  for  vengeance. 
 ji_    2.  But  before  we  proceed  farther,  we  must  see  in  passing, 
 how  can  it  be  said  that  God,  who  prevents  us  with  his  mercy, 
 was  our  enemy  until  he  was  reconciled  to  us  by  Christ.     For 
 how  could  he  have  given  us  in  his  only-begotten  Son  a  singular 
 pledge  of  his  love,  if  he  had  not  previously  embraced  us  with 
 free  favour  ?     As  there  thus  arises  some  appearance  of  contra- 
 
 1  Latin,  "  Supremi  decreti."    French,  "  Decret  eternel  et  inviolable ;" — 
 Eternal  and  inviolable  decree. 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  49 
 
 diction,  I  will  explain  the  difficulty.     The   mode  in  which 
 the  Spirit  usually  speaks  in  Scripture  is,  that  God  was  the 
 enemy  of  men  until  they  were  restored  to  favour  by  the 
 death  of  Christ,  (Rom.  v.  10 ;)   that  they  were  cursed  until 
 their  iniquity  was  expiated  by  the  sacrifice  of  Christ,  (Gal. 
 iii.  10,  13 ;)  that  they  were  separated  from  God,  until  by 
 means  of  Christ's  body  they  were  received  into  union,   (Col. 
 i.  21,  22.)      Such  modes  of  expression  are  accommodated  to  jT 4- 
 our  capacity,  that  we  may  the  better  understand  how  miser- 
 able  and  calamitous  our  condition  is  without  Christ.     For 
 were  it  not  said  in  clear  terms,  that  Divine  wrath,  and  ven- 
 geance, and  eternal  death,  lay  upon  us,  we  should  be  less 
 sensible  of  our  wretchedness  without  the  mercy  of  God,  and  less 
 disposed  to  value  the  blessing  of  deliverance.     For  example, 
 let  a  person  be   told,   Had   God  at  the  time  you  were  a 
 sinner  hated  you,  and  cast  you  off  as  you  deserved,  horrible 
 destruction  must  have  been  your  doom  ;  but  spontaneously 
 and  of  free  indulgence  he  retained  you  in  his  favour,  not 
 suffering  you  to  be  estranged  from  him,  and  in  this  way 
 rescued  you  from  danger, — the  person  will  indeed  be  affected, 
 and  made   sensible  in  some  degree  how  much   he  owes  to 
 the  mercy  of  God.     But  again,  let  him  be  told,  as  Scripture 
 teaches,  that  he  was  estranged  from  God  by  sin,  an  heir  of 
 wrath,  exposed  to  the  curse  of  eternal  death,  excluded  from 
 all  hope  of  salvation,  a  complete  alien  from  the  blessing  of 
 God,  the  slave   of  Satan,   captive  under  the  yoke  of  sin  ; 
 in  fine,  doomed  to  horrible  destruction,  and  already  involved 
 in  it ;    that  then   Christ  interposed,    took  the   punishment 
 upon  himself,   and  bore  what  by  the  just  judgment  of  God 
 was  impending  over  sinners ;  with  his  own  blood  expiated 
 the   sins  which  rendered   them  hateful  to  God,  by  this  expi- 
 ation satisfied  and  duly  propitiated  God  the  Father,  by  this 
 intercession  appeased  his  anger,  on  this  basis  founded  peace 
 between  God  and  men,  and  by  this  tie  secured  the  Divine 
 benevolence    toward    them ;    will   not    these    considerations 
 move  him  the  more  deeply,  the  more  strikingly  they  represent 
 the  greatness  of  the  calamity  from  which  he  was  delivered  ? 
 In  short,  since  our  mind  cannot  lay  hold  of  life  through  the 
 mercy  of  God  with  sufficient  eagerness,   or  receive  it  with 
 VOL.  II.  D 
 
50  INSTITUTES  OF  THE  BOOK  II. 
 
 becoming  gratitude,  unless  previously  impressed  with  fear  of 
 the  Divine  anger",  and  dismayed  at  the  thought  of  eternal 
 death,  we  are  so  instructed  by  divine  truth,  as  to  perceive 
 that  without  Christ  God  is  in  a  manner  hostile  to  us,  and 
 has  his  arm  raised  for  our  destruction.  Thus  taught,  we 
 look  to  Christ  alone  for  divine  favour  and  paternal  love. 
 
 3.  Though  this  is  said  in  accommodation  to  the  weakness 
 of  our  capacity,  it  is  not  said  falsely.  For  God,  who  is  per- 
 fect righteousness,  cannot  love  the  iniquity  which  he  sees  in 
 all.  All  of  us,  therefore,  have  that  within  which  deserves 
 the  hatred  of  God.  Hence,  in  respect,  first,  of  our  corrupt 
 nature  ;  and,  secondly,  of  the  depraved  conduct  following 
 upon  it,  Ave  are  all  offensive  to  God,  guilty  in  his  sight,  and 
 by  nature  the  children  of  hell.  But  as  the  Lord  wills  not  to 
 destroy  in  us  that  which  is  his  own,  he  still  finds  something 
 in  us  which  in  kindness  he  can  love.  For  though  it  is  by  our 
 own  fault  that  we  are  sinners,  we  are  still  his  creatures ; 
 though  we  have  brought  death  upon  ourselves,  he  had  created 
 us  for  life.  Thus,  mere  gratuitous  love  prompts  him  to 
 receive  us  into  favour.  But  if  there  is  a  perpetual  and  irre- 
 concilable repugnance  between  righteousness  and  iniquity,  so 
 long  as  Ave  remain  sinners  Ave  cannot  be  completely  received. 
 Therefore,  in  order  that  all  ground  of  offence  may  be  removed, 
 and  he  may  completely  reconcile  us  to  himself,  he,  by  means 
 of  the  expiation  set  forth  in  the  death  of  Christ,  abolishes 
 all  the  evil  that  is  in  us,  so  that  Ave,  formerly  impure  and 
 unclean,  uoav  appear  in  his  sight  just  and  holy.  Accord- 
 ingly, God  the  Father,  by  his  love,  prevents  and  anticipates 
 our  reconciliation  in  Christ.  Nay,  it  is  because  he  first  loves 
 us,  that  he  afterwards  reconciles  us  to  himself.  But  because 
 the  iniquity,  AA'hich  deserves  the  indignation  of  God,  remains 
 in  us  until  the  death  of  Christ  comes  to  our  aid,  and  that 
 iniquity  is  in  his  sight  accursed  and  condemned,  Ave  are  not 
 admitted  to  full  and  sure  communion  with  God,  unless  in  so 
 far  as  Christ  unites  us.  And,  therefore,  if  Ave  Avould  indulge 
 the  hope  of  having  God  placable  and  propitious  to  us,  Ave 
 must  fix  our  eyes  and  minds  on  .Chxist_qlcn.e,  as  it  is  to  him 
 alone  it  is  owing  that  our  sins,  Avhich  necessarily  provoked 
 the  AATath  of  God,  are  not  imputed  to  us. 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  51 
 
 4.  For  tliis  reason  Paul  says,  that  God  "  hath  blessed  us 
 with  all  spiritual  blessings  in  heavenly  places  in  Christ :  ac- 
 cording as  he  hath  chosen  us  in  him  before  the  foundation  of 
 the  world,"  (Eph.  i.  3,  4.)  These  things  are  clear  and  con- 
 formable to  Scripture,  and  admirably  reconcile  the  passages 
 in  which  it  is  said,  that  "  God  so  loved  the  world,  that  he 
 gave  his  only  begotten  Son,"  (John  iii.  16  ;)  and  yet  that  it 
 was  "  when  we  were  enemies  Ave  were  reconciled  to  God  by 
 the  death  of  his  Son,"  (Rom.  v.  10.)  But  to  give  additional 
 assurance  to  those  who  require  the  authority  of  the  ancient 
 Church,  I  will  quote  a  passage  of  Augustine  to  the  same 
 effect :  "  Incomprehensible  and  immutable  is  the  love  of 
 God.  For  it  was  not  after  we  were  reconciled  to  him  by  the 
 blood  of  his  Son  that  he  began  to  love  us,  but  he  loved  us 
 before  the  foundation  of  the  world,  that  with  his  only  be- 
 gotten Son  Ave  too  might  be  sons  of  God  before  Ave  were 
 any  thing  at  all.  Our  being  reconciled  by  the  death. of 
 Christ  must  not  be  understood  as  if  the  Son  reconciled  us, 
 in  order  that  the  Father,  then  hating,  might  begin  to  love 
 us,  but  that  Ave  were  reconciled  to  him  already,  loving, 
 though  at  enmity  with  us  because  of  sin.  To  the  truth  of 
 both  propositions  Ave  have  the  attestation  of  the  Apostle, 
 
 '  God  commendeth  his  love  tOAvard  us,  in  that  while  we 
 were  yet  sinners,  Christ  died  for  us,'  (Rom.  v.  8.)  There- 
 fore he  had  this  love  toAvards  us  even  AAThen,  exercising 
 enmity  toAvards  him,  we  Avere  the  Avorkers  of  iniquity.  Ac- 
 cordingly, in  a  manner  wondrous  and  divine,  he  loved  even 
 when  he  hated  us.  For  he  hated  us  AArhen  we  Avere  such  as 
 he  had  not  made  us,  and  yet  because  our  iniquity  had  not 
 destroyed  his  Avork  in  every  respect,  he  kneAV  in  regard  to 
 each  one  of  us,  both  to  hate  Avhat  we  had  made,  and  love 
 Avhat  he  had  made."  Such  are  the  Avords  of  Augustine, 
 (Tract  in  Jo.  110.) 
 
 5.  When  it  is  asked  then  Iioav  Christ,  by  abolishing  sin, 
 removed  the  enmity  betAveen  God  and  us,  and  purchased  a 
 righteousness  Avhich  made  him  favourable  and  kind  to  us,  it 
 may  be  ansAvered  generally,  that  he  accomplished  this  by  the 
 
 ~r"  Avhole  course  of  his  obedience.  This  is  proved  by  the  testi- 
 mony of  Paul,  "  As  by  one  man's  disobedience  many  Avere 
 made  sinners,  so  by  the  obedience  of  one  shall  many  be  made 
 
52  INSTITUTES  OF  THE  BOOK  II. 
 
 righteous,"  (Rom.  v.  19.)  And  indeed  he  elsewhere  extends 
 the  ground  of  pardon  which  exempts  from  the  curse  of  the 
 law  to  the  whole  life  of  Christ,  "  When  the  fulness  of  the 
 time  was  come,  God  sent  forth  his  Son,  made  of  a  woman, 
 made  under  the  law,  to  redeem  them  that  were  under  the 
 law,"  (Gal.  iv.  4,  5.)  Thus  even  at  his  baptism  he  declared 
 that  a  part  of  righteousness  was  fulfilled  by  his  yielding 
 obedience  to  the  command  of  the  Father.  In  short,  from  the 
 moment  when  he  assumed  the  form  of  a  servant,  he  began, 
 in  order  to  redeem  us,  to  pay  the  price  of  deliverance.  Scrip- 
 ture, however,  the  more  certainly  to  define  the  mode  of 
 salvation,  ascribes  it  peculiarly  and  specially  to  the  death  of 
 Christ.  He  himself  declares  that  he  gave  his  life  a  ransom 
 for  many,  (Matth.  xx.  28.)  Paul  teaches  that  he  died  for 
 our  sins,  (Rom.  iv.  25.)  John  Baptist  exclaimed,  "Behold 
 the  Lamb  of  God,  which  taketh  away  the  sin  of  the  world," 
 (John  i.  29.)  Paul  in  another  passage  declares,  "that  we 
 are  justified  freely  by  his  grace,  through  the  redemption  that 
 is  in  Christ  Jesus :  whom  God  hath  set  forth  to  be  a  propi- 
 tiation through  faith  in  his  blood,"  (Rom.  iii.  25.)  Again, 
 being  "justified  by  his  blood,  we  shall  be  saved  from  wrath 
 through  him,"  (Rom.  v.  9.)  Again,  "He  hath  made  him  to 
 be  sin  for  us,  who  knew  no  sin  ;  that  we  might  be  made  the 
 righteousness  of  God  in  him,"  (2  Cor.  v.  21.)  I  will  not 
 search  out  all  the  passages,  for  the  list  would  be  endless,  and 
 many  are;  afterwards  to  be  quoted  in  their  order.  In  the 
 Confession  of  Faith,  called  the  Apostles'  Creed,  the  transi- 
 tion is  admirably  made  from  the  birth  of  Christ  to  his  death 
 and  resurrection,  in  which  the  completion  of  a  perfect  salva- 
 tion consists.  Still  there  is  no  exclusion  of  the  other  part  of 
 obedience  which  he  performed  in  life.  Thus  Paul  compre- 
 hends, from  the  beginning  even  to  the  end,  his  having 
 assumed  the  form  of  a  servant,  humbled  himself,  and  become 
 obedient  to  death,  even  the  death  of  the  cross,  (Phil.  ii.  7.) 
 And,  indeed,  the  first  step  in  obedience  was  his  voluntary 
 subjection ;  for  the  sacrifice  would  have  been  unavailing  to 
 justification  if  not  offered  spontaneously.  Hence  our  Lord, 
 after  testifying,  "  I  lay  down  my  life  for  the  sheep,"  distinctly 
 adds,  "  No  man  taketh  it  from  me,"  (John  x.  15,  18.)  In  the 
 same  sense  Isaiah  says,  "  Like  a  sheep  before  her  shearers  is 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  53 
 
 dumb,  so  he  opened  not  his  mouth,"  (Is.  liii.  7.)  The  Gospel 
 History  relates  that  he  came  forth  to  meet  the  soldiers  ;  and 
 in  presence  of  Pilate,  instead  of  defending  himself,  stood  to 
 receive  judgment.  This,  indeed,  he  did  not  without  a 
 struggle,  for  he  had  assumed  our  infirmities  also,  and  in  this 
 way  it  behoved  him  to  prove  that  he  was  yielding  obedi- 
 ence to  his  Father.  It  was  no  ordinary  example  of  incom- 
 parable love  towards  us  to  struggle  with  dire  terrors,  and 
 amid  fearful  tortures  to  cast  away  all  care  of  himself  that  he 
 might  provide  for  us.  We  must  bear  in  mind,  that  Christ 
 could  not  duly  propitiate  God  without  renouncing  his  own 
 feelings,  and  subjecting  himself  entirely  to  his  Father's  will. 
 To  this  effect  the  Apostle  appositely  quotes  a  passage  from 
 the  Psalms,  u  Lo,  I  come  (in  the  volume  of  the  book  it  is 
 written  of  me)  to  do  thy  will,  O  God7"  (Heb.  x.  5 ;  Ps.  xl. 
 7,  8.)  Thus,  as  trembling  consciences  find  no  rest  without 
 sacrifice  and  ablution  by  which  sins  are  expiated,  we  are  pro- 
 perly directed  thither7  the  source  of  our  life  being  placed  in 
 the  death  of  Christ.  Moreover,  as  the  curse  consequent  upon 
 guilt  remained  for  the  final  judgment  of  God,  one  principal 
 point  in  the  narrative  is  his  condemnation  before  Pontius 
 Pilate,  the  governor  of  Judea,  to  teach  us,  that  the  punishment 
 to  which  we  were  liable  was  inflicted  on  that  Just  One.  We 
 could  not  escape  the  fearful  judgment  of  God ;  and  Christ, 
 that  he  might  rescue  us  from  it,  submitted  to  be  condemned 
 by  a  mortal,  nay,  by  a  wicked  and  profane  man.  For  the 
 name  of  Governor  is  mentioned  not  only  to  support  the  ere-, 
 dibility  of  the  narrative,  but  to  remind  us  of  what  Isaiah  says,/  V 
 that  "  the  chastisement  of  our  peace  was  upon  him ;"  and! 
 that  "with  his  stripes  we  are  healed,"  (Is.  liii.  5.)  For,  in' 
 order  to  remove  our  condemnation,  it  was>  not  sufficient  to 
 endure  any  kind  of  death.  To  satisfy  our  ransom,  it  was 
 necessary  to  select  a  mode  of  death  in  which  he  might  deliver 
 us,  both  by  giving  himself  up  to  condemnation,  and  under- 
 taking our  expiation.  Had  he  been  cut  off  by  assassins,  or 
 slain  in  a  seditious  tumult,  there  could  have  been  no  kind  of 
 satisfaction  in  such  a  death.  But  when  he  is  placed  as  a 
 criminal  at  the  bar,  where  witnesses  are  brought  to  give 
 evidence  against  him,  and  the  mouth  of  the  judge  condemns 
 him  to  die,  we  see  him  sustaining  the  character  of  an  offender 
 
54  INSTITUTES  OF  THE  BOOK  II. 
 
 and  evil-doer.  Here  we  must  attend  to  two  points  which 
 had  both  been  foretold  by  the  prophets,  and  tend  admirably 
 to  comfort  and  confirm  our  faith.  When  we  read  that  Christ 
 was  led  away  from  the  judgment-seat  to  execution,  and  was 
 crucified  between  thieves,  we  have  a  fulfilment  of  the  prophecy 
 which  is  quoted  by  the  Evangelist,  "  He  was  numbered  with 
 the  transgressors,"  (Is.  liii.  12  ;  Mark  xv.  28.)  Why  was  it 
 so  ?  That  he  might  bear  the  character  of  a  sinner,  not  of  a 
 just  or  innocent  person,  inasmuch  as  he  met  death  on  account 
 not  of  innocence,  but  of  sin.  On  the  other  hand,  when  we 
 read  that  he  was  acquitted  by  the  same  lips  that  condemned 
 him,  (for  Pilate  was  forced  once  and  again  to  bear  public  tes-  . 
 timony  to  his  innocence,)  let  us  call  to  mind  what  is  said  by 
 another  prophet,  "  I  restored  that  which  I  took  not  away," 
 (Ps.  lxix.  4.)  Thus  we  perceive  Christ  representing  the 
 character  of  a  sinner  and  a  criminal,  while,  at  the  same  time, 
 his  innocence  shines  forth,  and  it  becomes  manifest  that  he 
 surfers  for  another's  and  not  for  his  own  crime.  He  there- 
 fore suffered  under  Pontius  Pilate,  being  thus,  by  the  formal 
 sentence  of  the  judge,  ranked  among  criminals,  and  yet  he  is 
 declared  innocent  by  the  same  judge,  when  he  affirms  that 
 
 I  he  finds  no  cause  of  death  in  him.  Our  acquittal  is  in  this 
 that  the  guilt  which  made  us  liable  to  punishment  was 
 
 1  transferred  to  the  head  of  the  Son  of  God,  (Is.  liii.  12.)  We 
 must  specially  remember  this  substitution  in  order  that  we 
 may  not  be  all  our  lives  in  trepidation  and  anxiety,  as  if  the 
 just  vengeance,  which  the  Son  of  God  transferred  to  himself, 
 were  still  impending  over  us. 
 
 6.  The  very  form  of  the  death  embodies  a  striking  truth. 
 The  cross  was  cursed  not  only  in  the  opinion  of  men,  but  by 
 the  enactment  of  the  Divine  Law.  Hence  Christ,  while 
 suspended  on  it,  subjects  himself  to  the  curse.  And  thus  it 
 behoved  to  be  done,  in  order  that  the  whole  curse,  which  on 
 account  of  our  iniquities  awaited  us,iev-rather  lay  upon  us,J 
 might  be  taken  from  us  by  being  transferred  to  him.  This  was 
 also  shadowed  in  the  Law,  since  ni/bBW >  tne  word  by  which 
 sin  itself  is  properly  designated,  was  applied  to  the  sacrifices 
 and  expiations  offered  for  sin.  By  this  application  of  the 
 term,  the  Spirit  intended  to  intimate,  that  they  were  a  kind 
 of  xaduoft&ruv,  (purifications,)  bearing,  by   substitution,  the 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  55 
 
 curse  due  to  sin.  But  that  which  was  represented  figura- 
 tively in  the  Mosaic  sacrifices  is  exhibited  in  Christ  the 
 archetype.  Wherefore,  in  order  to  accomplish  a  full  expia- 
 tion, he  made  his  soul  Ofc^&>  •*.  e.,  a  propitiatory  victim  for 
 sin,  (as  the  prophet  says,  Is.  liii.  5,  10,)  on  which  the  guilt 
 and  penalty  being  in  a  manner  laid,  ceases  to  be  imputed  to 
 us.  The  Apostle  declares  this  more  plainly  when  he  says, 
 that  "  he  made  him  to  be  sin  for  us,  Avho  knew  no  sin  ;  that 
 we  might  be  made  the  righteousness  of  God  in  him,"  (2  Cor. 
 v.  21.)  For  the  Son  of  God,  though  spotlessly  pure,  took! 
 upon  him  the  disgrace  and  ignominy  of  our  iniquities,  and  in  j  ' 
 return  clothed  us  with  his  purity.  To  the  same  thing  he  seems  ( 
 to  refer,  when  he  says,  that  he  "  condemned  sin  in  the  flesh," 
 (Rom.  viii.  3,)  the  Father  having  destroyed  the  power  of 
 sin  when  it  was  transferred  to  the  flesh  of  Christ.  This 
 term,  therefore,  indicates  that  Christ,  in  his  death,  was 
 offered  to  the  Father  as  a  propitiatory  victim ;  that,  expiation 
 being  made  by  his  sacrifice,  we  might  cease  to  tremble  at  the 
 divine  wrath.  It  is  now  clear  what  the  prophet  means  when 
 he  says,  that  "  the  Lord  hath  laid  upon  him  the  iniquity  of  us 
 all,"  (Is.  liii.  6  ;)  namely,  that  as  he  was  to  wrash  away  the 
 pollution  of  sins,  they  were  transferred  to  him  by  imputa- 
 tion. Of  this  the  cross  to  which  he  was  nailed  was  a  symbol, 
 as  the  Apostle  declares,  "  Christ  hath  redeemed  us  from  the 
 curse  of  the  law,  being  made  a  curse  for  us  :  for  it  is  written, 
 Cursed  is  every  one  that  hangeth  on  a  tree  :  that  the  blessing 
 of  Abraham  might  come  on  the  Gentiles  through  Jesus 
 Christ,"  (Gal.  iii.  13,  14.)  In  the  same  way  Peter  says, 
 that  he  "  bare  our  sins  in  his  own  body  on  the  tree,"  (1  Peter 
 ii.  24,)  inasmuch  as  from  the  very  symbol  of  the  curse,  we 
 perceive  more  clearly  that  the  burden  with  which  we  were 
 oppressed  was  laid  upon  him.  Nor  are  we  to  understand 
 that  by  the  curse  which  he  endured  he  was  himself  over- 
 whelmed, but  rather  that  by  enduring  it  he  repressed,  broke, 
 annihilated  all  its  force.  Accordingly,  faith  apprehends 
 acquittal  in  the  condemnation  of  Christ,  and  blessing  in  his 
 curse.  Hence  it  is  not  without  cause  that  Paul  magnificently 
 celebrates  the  triumph  which  Christ  obtained  upon  the  cross, 
 as  if  the  cross,  the  symbol  of  ignominy,  had  been  converted 
 
56  INSTITUTES  OF  THE  BOOK  II. 
 
 into  a  triumphal  chariot.  For  he  says,  that  he  blotted  out 
 the  handwriting  of  ordinances  that  was  against  us,  which 
 was  contrary  to  us,  and  took  it  out  of  the  way,  nailing  it  to 
 his  cross  :  that,  "  having  spoiled  principalities  and  powers,  he 
 made  a  show  of  them  openly,  triumphing  over  them  in  it," 
 (Col.  ii.  14,  15.)  Nor  is  this  to  be  wondered  at;  for,  as 
 another  Apostle  declares,  Christ,  "  through  the  eternal  Spirit, 
 offered  himself  without  spot  to  God,"  (Heb.  ix.  14,)  and 
 hence  that  transformation  of  the  cross  which  were  otherwise 
 against  its  nature.  But  that  these  things  may  take  deep  root 
 and  have  their  seat  in  our  inmost  hearts,  we  must  never  lose 
 sight  of  sacrifice  and  ablution.  For,  were  not  Christ  a  vic- 
 tim, we  could  have  no  sure  conviction  of  his  being  anoXvrgueig, 
 avriXvrgov,  xa/  iXaerrigiov,  our  substitute-ransom  and  propitia- 
 tion. And  hence  mention  is  always  made  of  blood  whenever 
 Scripture  explains  the  mode  of  redemption  :  although  the 
 shedding  of  Christ's  blood  was  available  not  only  for  propi- 
 tiation, but  also  acted  as  a  laver  to  purge  our  defilements. 
 
 7.  The  Creed  next  mentions,  that  he  "  was  dead  and 
 buried."  Here  again  it  is  necessary  to  consider  how  he  sub- 
 stituted himself  in  order  to  pay  the  price  of  our  redemption. 
 Death  held  us  under  its  yoke,  but  he  in  our  place  delivered 
 himself  into  its  power,  that  he  might  exempt  us  from  it. 
 This  the  Apostle  means  when  he  says,  "  that  he  tasted  death 
 for  every  man,"  (Heb.  ii.  9.)  By  dying  he  prevented  us 
 from  dying ;  or  (which  is  the  same  thing)  he  by  his  death 
 purchased  life  for  us,  (see  Calvin  in  Psychopann.)  But  in 
 this  he  differed  from  us,  that  in  permitting  himself  to  be 
 overcome  of  death,  it  was  not  so  as  to  be  ingulfed  in  its 
 abyss,  but  rather  to  annihilate  it,  as  it  must  otherwise  have 
 annihilated  us ;  he  did  not  allow  himself  to  be  so  subdued 
 by  it  as  to  be  crushed  by  its  power  ;  he  rather  laid  it  pros- 
 trate, when  it  was  impending  over  us,  and  exulting  over  us 
 as  already  overcome.  In  fine,  his  object  was,  "  that  through 
 death  he  might  destroy  him  that  had  the  power  of  death, 
 that  is,  the  devil,  and  deliver  them  who  through  fear  of 
 death  were  all  their  lifetime  subject  to  bondage,"  (Heb.  ii. 
 14,  15.)  This  is  the  first  fruit  which  his  death  produced 
 to  us.     Another  is,  that  by  fellowship  with  him  he  mortifies 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  57 
 
 our  earthly  members,  that  they  may  not  afterwards  exert 
 themselves  in  action,  and  kills  the  old  man,  that  he  may  not 
 hereafter  be  in  vigour  and  bring  forth  fruit.  An  effect  of 
 his  burial,  moreover,  is,  that  we  as  his  fellows  are  buried  to 
 sin.  For  when  the  Apostle  says,  that  we  are  ingrafted 
 into  the  likeness  of  Christ's  death,  and  that  we  are  buried 
 with  him  unto  sin,  that  by  his  cross  the  world  is  crucified 
 unto  us  and  we  unto  the  world,  and  that  we  are  dead  with 
 him,  he  not  only  exhorts  us  to  manifest  an  example  of  his 
 death,  but  declares  that  there  is  an  efficacy  in  it  which 
 should  appear  in  all  Christians,  if  they  would  not  render  his 
 death  unfruitful  and  useless.  Accordingly,  in  the  death  and 
 burial  of  Christ  a  twofold  blessing  is  set  before  us,  viz.,  de- 
 liverance from  death,  to  which  we  were  enslaved,  and  the 
 mortification  of  our  flesh,  (Rom.  vi.  5 ;  Gal.  ii.  19,  vi.  14  ; 
 Col.  iii.  3.) 
 
 8.  Here  we  must  not  omit  the  descent  to  hell,  which  was  >\ 
 of  no  little  importance  to  the  accomplishment  of  redemption. 
 For  although  it  is  apparent  from  the  writings  of  the  ancient 
 Fathers,  that  the  clause  which  now  stands  in  the  Creed  was 
 not  formerly  so  much  used  in  the  churches,  still,  in  giving  a 
 summary  of  doctrine,  a  place  must  be  assigned  to  it,  as  con- 
 taining a  matter  of  great  importance  which  ought  not  by 
 any  means  to  be  disregarded.  Indeed,  some  of  the  ancient 
 Fathers  do  not  omit  it,1  and  hence  we  may  conjecture,  that 
 having  been  inserted  in  the  Creed  after  a  considerable  lapse 
 of  time,  it  came  into  use  in  the  Church  not  immediately  but 
 by  degrees.2  This  much  is  uncontroverted,  that  it  was  in 
 accordance  with  the  general  sentiment  of  all  believers,  since 
 there  is  none  of  the  Fathers  who  does  not  mention  Christ's 
 descent  into  hell,  though  they  have  various  modes  of  explain- 
 ing it.  But  it  is  of  little  consequence  by  whom  and  at  what 
 time  it  was  introduced.  The  chief  thing  to  be  attended  to 
 in  the  Creed  is,  that  it  furnishes  us  with  a  full  and  every  way 
 
 1  It  is  not  adverted  to  by  Augustine,  Lib.  i.  De  Synibolo  de  Catechu- 
 menos. 
 
 2  The  French  of  this  sentence  is,  "  Dont  on  peut  conjecturer  qu'il  a  este 
 tantost  apres  le  terns  des  Apostres  adjouste ;  mais  que  peu  a  peu  il  est 
 venu  en  usage." — Whence  we  may  conjecture  that  it  was  added  some  time 
 after  the  days  of  the  Apostles,  but  gradually  came  into  use. 
 
58  INSTITUTES  OF  THE  BOOK  II. 
 
 complete  summary  of  faith,  containing  nothing  but  what 
 has  been  derived  from  the  infallible  word  of  God.  But 
 should  any  still  scruple  to  give  it  admission  into  the  Creed, 
 it  will  shortly  be  made  plain,  that  the  place  which  it  holds  in 
 a  summary  of  our  redemption  is  so  important,  that  the 
 omission  of  it  greatly  detracts  from  the  benefit  of  Christ's 
 death.  There  are  some  again  who  think  that  the  article 
 contains  nothing  new,  but  is  merely  a  repetition  in  different 
 words  of  what  was  previously  said  respecting  burial,  the 
 word  Hell  (Infernis)  being  often  used  in  Scripture  for 
 sepulchre.  I  admit  the  truth  of  what  they  allege  with  re- 
 gard to  the  not  unfrequent  use  of  the  term  infernis  for 
 sepulchre  ;  but  I  cannot  adopt  their  opinion,  for  two  obvious 
 reasons.  First,  What  folly  would  it  have  been,  after  ex- 
 plaining a  matter  attended  with  no  difficulty  in  clear  and 
 unambiguous  terms,  afterwards  to  involve  rather  than 
 illustrate  it  by  clothing  it  in  obscure  phraseology  ?  "When 
 two  expressions  having  the  same  meaning  are  placed  to- 
 gether, the  latter  ought  to  be  explanatory  of  the  former. 
 But  what  kind  of  explanation  would  it  be  to  say,  the 
 expression,  Christ  was  buried,  means,  that  he  descended  into 
 hell  ?  My  second  reason  is,  the  improbability  that  a  super- 
 fluous tautology  of  this  description  should  have  crept  into 
 this  compendium,  in  which  the  principal  articles  of  faith  are 
 set  down  summarily  in  the  fewest  possible  number  of 
 words.  I  have  no  doubt  that  all  who  weigh  the  matter  with 
 some  degree  of  care  will  here  agree  with  me. 
 
 9.  Others  interpret  differently,  viz.,  That  Christ  descended 
 to  the  souls  of  the  Patriarchs  who  died  under  the  law,  to 
 announce  his  accomplished  redemption,  and  bring  them  out 
 of  the  prison  in  which  they  Mere  confined.  To  this  effect 
 they  wrest  the  passage1  in  the  Psalms,  "  He  hath  broken 
 the  gates  of  brass,  and  cut  the  bars  of  iron  in  sunder," 
 (Ps.  cvii.  1 G  ;)  and  also  the  passage  in  Zechariah,  "  I  have 
 sent  forth  thy  prisoners  out  of  the  pit  wherein  is  no  water," 
 (Zech.  ix.  11.)    But  since  the  psalm  foretells  the  deliverance  of 
 
 1  Tlic  French  is,  "  Pour  colorer  lew  fantasie,  ils  tirent  par  les  eheveux 
 quelques  temoignages." — To  colour  their  fancy,  they  pull  by  tie  hair 
 (violently  wrest)  certain  passages. 
 
CnAP.  XVI.  CHRISTIAN  RELIGION.  59 
 
 those  who  were  held  captive  in  distant  lands,  and  Zechariah 
 comparing  the  Babylonish  disaster  into  which  the  people  had 
 been  plunged  to  a  deep  dry  well  or  abyss,  at  the  same  time 
 declares,  that  the  salvation  of  the  whole  Church  was  an 
 escape  from  a  profound  pit,  I  know  not  how  it  comes  to 
 pass,  that  posterity  imagined  it  to  beji  subterraneous  cavern, 
 to  which  they  gave  the  name  of  Limbus.)  Though  this  fable 
 has  the  countenance  of  great  authors,  and  is  now  also  seri- 
 ously defended  by  many  as  truth,1  it  is  nothing  but  a  fable. 
 To  conclude  from  it  that  the  souls  of  the  dead  are  in  prison  is 
 childish.  And  what  occasion  was  there  that  the  soul  of  Christ 
 should  go  down  thither  to  set  them  at  liberty  ?  I  readily 
 admit  that  Christ  illumined  them  by  the  power  of  his  Spirit, 
 enabling  them  to  perceive  that  the  grace  of  which  they  had 
 only  had  a  foretaste  was  then  manifested  to  the  world.  And 
 to  this  not  improbably  the  passage  of  Peter  may  be  applied, 
 wherein  he  says,  that  Christ  "  went  and  preached  to  the 
 spirits  that  were  in  prison,"  (or  rather  "  a  watch-tower,") 
 (1  Pet.  iii.  19.)  The  purport  of  the  context  is,  that  believers 
 who  had  died  before  that  time  Avere  partakers  of  the  same 
 grace  with  ourselves  :  for  he  celebrates  the  power  of  Christ's 
 death,  in  that  he  penetrated  even  to  the  dead,  pious  souls 
 obtaining  an  immediate  view  of  that  visitation  for  Avhich 
 they  had  anxiously  waited ;  while,  on  the  other  hand,  the 
 reprobate  were  more  clearly  convinced  that  they  were  com- 
 pletely excluded  from  salvation.  Although  the  passage  in 
 Peter  is  not  perfectly  definite,  we  must  not  interpret  as  if  he 
 made  no  distinction  between  the  righteous  and  the  wicked  : 
 he  only  means  to  intimate,  that  the  death  of  Christ  was  made 
 known  to  both. 
 
 10.  But,  apart  from  the  Creed,  we  must  seek  for  a  surer 
 exposition  of  Christ's  descent  to  hell :  and  the  word  of  God 
 furnishes  us  with  one  not  only  pious  and  holy,  but  replete 
 with  excellent  consolation.  Nothing  had  been  done  if  Christ 
 had  only  endured  corporeal  death.  In  order  to  interpose 
 between  us  and  God's  anger,  and  satisfy  his  righteous  judg- 
 
 1  See  Justin,  Ambrose,  Jerome.  The  opinions  of  the  Fathers  and 
 Rabbis  on  Hell  and  Limbus  arc  collected  by  Peter  Martyr,  Loci  Com- 
 munes, Lib.  iii.  Loc.  xvi.  sect.  8  ;  see  Augustine,  Ep.  99. 
 
60  INSTITUTES  OF  THE  BOOK  II. 
 
 ment,  it  was  necessary  that  he  should  feel  the  weight  of 
 divine  vengeance.  Whence  also  it  was  necessary  that  he 
 should  engage,  as  it  were,  at  close  quarters  with  the  powers 
 of  hell  and  the  horrors  of  eternal  death.  We  lately  quoted 
 from  the  Prophet,  that  the  "  chastisement  of  our  peace  was 
 laid  upon  him,"  that  he  "was  bruised  for  our  iniquities,"  that  he 
 "  bore  our  infirmities ;"  expressions  which  intimate,  that,  like 
 a  sponsor  and  surety  for  the  guilty,  and,  as  it  were,  subjected 
 to  condemnation,  he  undertook  and  paid  all  the  penalties 
 which  must  have  been  exacted  from  them,  the  only  exception 
 being,  that  the  pains  of  death  could  not  hold  him.  Hence 
 there  is  nothing  strange  in  its  being  said  that  he  descended 
 to  hell,  seeing  he  endured  the  death  which  is  inflicted  on 
 the  wicked  by  an  angry  God.  It  is  frivolous  and  ridicul- 
 ous to  object  that  in  this  way  the  order  is  perverted,  it  being 
 absurd  that  an  event  which  preceded  burial  should  be  placed 
 after  it.  But  after  explaining  what  Christ  endured  in  the 
 sight  of  man,  the  Creed  appropriately  adds  the  invisible  and 
 incomprehensible  judgment  which  he  endured  before  God, 
 to  teach  us  that  not  only  was  the  body  of  Christ  given  up  as 
 the  price  of  redemption,  but  that  there  was  a  greater  and 
 more  excellent  price — that  he  bore  in  his  soul  the  tortures  of 
 condemned  and  ruined  man. 
 
 11.  In  this  sense,  Peter  says  that  God  raised  up  Christ, 
 "  having  loosed  the  pains  of  death  :  because  it  was  not  pos- 
 sible he  should  be  holden  of  it,"  (Acts  ii.  24.)  He  does  not 
 mention  death  simply,  but  says  that  the  Son  of  God 
 endured  the  pains  produced  by  the  curse  and  wrath  of  God, 
 the  source  of  death.  How  small  a  matter  had  it  been  to 
 come  forth  securely,  and  as  it  were  in  sport  to  undergo 
 death.  Herein  was  a  true  proof  of  boundless  mercy,  that 
 he  shunned  not  the  death  he  so  greatly  dreaded.  And  there 
 can  be  no  doubt  that,  in  the  Epistle  to  the  Hebrews,  the 
 Apostle  means  to  teach  the  same  thing,  when  he  says  that 
 he  "  was  heard  in  that  he  feared,"  (Heb.  v.  7.)  Some, 
 instead  of  "  feared,"  use  a  term  meaning  reverence  or  piety, 
 but  how  inappropriately,  is  apparent  both  from  the  nature 
 of  the  thing  and  the  form  of  expression.1  Christ  then  praying 
 
 '  French,  "  Les  autres  translatcnt  Reverence  ou  Piete  ;  mai»  la  Gram- 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  61 
 
 in  a  loud  voice,  and  with  tears,  is  heard  in  that  he  feared, 
 not  so  as  to  be  exempted  from  death,  but  so  as  not  to  be  swal- 
 lowed up  of  it  like  a  sinner,  though  standing  as  our  repre- 
 sentative. And  certainly  no  abyss  can  be  imagined  more 
 dreadful  than  to  feel  that  you  are  abandoned  and  forsaken 
 of  God,  and  not  heard  when  you  invoke  him,  just  as  if  he 
 had  conspired  your  destruction.  To  such  a  degree  was 
 Christ  dejected,  that  in  the  depth  of  his  agony  he  was 
 forced  to  exclaim,  "  My  God,  my  God,  why  hast  thou  for- 
 saken me  ?"  The  view  taken  by  some,  that  he  here  expressed 
 .  the  opinion  of  others  rather  than  his  own  conviction,  is  most 
 improbable  ;  for  it  is  evident  that  the  expression  was  wrung 
 from  the  anguish  of  his  inmost  soul.  We  do  not,  however, 
 insinuate  that  God  was  ever  hostile  to  him  or  angry  with 
 him.1  How  could  he  be  angry  with  the  beloved  Son,  with 
 whom  his  soul  was  well  pleased  ?  or  how  could  he  have  ap- 
 peased the  Father  by  his  intercession  for  others  if  He  were 
 hostile  to  himself?  But  this  we  say,  that  he  bore  the 
 weight  of  the  divine  anger,  that,  smitten  and  afflicted,  he 
 experienced  all  the  signs  of  an  angry  and  avenging  God. 
 Hence  Hilary  argues,  that  to  this  descent  we  owe  our 
 exemption  from  death.  Nor  does  he  dissent  from  this  view 
 in  other  passages,  as  when  he  says,  "  The  cross,  death,  hell, 
 are  our  life."  And  again,  "  The  Son  of  God  is  in  hell,  but 
 man  is  brought  back  to  heaven."  And  why  do  I  quote  the 
 testimony  of  a  private  writer,  when  an  Apostle  asserts  the 
 same  thing,  stating  it  as  one  fruit  of  his  victory  that  he  de- 
 livered "  them  who  through  fear  of  death  were  all  their  lifetime 
 subject  to  bondage  ?"  (Heb.  ii.  15.)  He  behoved,  therefore,  to 
 conquer  the  fear  which  incessantly  vexes  and  agitates  the 
 breasts  of  all  mortals ;  and  this  he  could  not  do  without  a 
 contest.  Moreover,  it  will  shortly  appear  with  greater 
 clearness  that  his  was  no  common  sorrow,  was  not  the  result 
 of  a  trivial  cause.     Thus  by  engaging  with  the  power  of  the 
 
 maire  et  la  matiere  qui  est  la  tracte  monstrent  que  c'est  mal  a  propos." — 
 Others  translate  Reverence  or  Piety ;  but  Grammar  and  the  subject- 
 matter  show  that  they  do  it  very  unseasonably. 
 
 1  See  Cyril.  Lib.  ii.  De  Recta  Fide  ad  Reginas ;  Rem,  Hilarius  de 
 Trinitate,  Lib.  iv.  c.  2  and  3. 
 
62  INSTITUTES  OF  THE  BOOK  II. 
 
 devil,  the  fear  of  death,  and  the  pains  of  hell,  he  gained  the 
 victory,  and  achieved  a  triumph,  so  that  we  now  fear  not 
 in  death  those  things  which  our  Prince  has  destroyed.1 
 
 12.  Here  some  miserable  creatures,  who,  though  unlearned, 
 are  however  impelled  more  by  malice  than  ignorance,  cry 
 out  that  I  am  offering  an  atrocious  insult  to  Christ,  because 
 it  were  most  incongruous  to  hold  that  he  feared  for  the 
 safety  of  his  soul.  And  then  in  harsher  terms  they  urge 
 the  calumnious  charge  that  I  attribute  despair  to  the  Son  of 
 God,  a  feeling  the  very  opposite  of  faith.  First,  they  wickedly 
 raise  a  controversy  as  to  the  fear  and  dread  which  Christ 
 felt,  though  these  are  openly  affirmed  by  the  Evangelists. 
 For  before  the  hour  of  his  death  arrived,  he  was  troubled 
 in  spirit,  and  affected  with  grief ;  and  at  the  very  onset  began 
 to  be  exceedingly  amazed.  To  speak  of  these  feelings  as 
 merely  assumed,  is  a  shamefid  evasion.  It  becomes  us,  there- 
 fore, (as  Ambrose  truly  teaches,)  boldly  to  profess  the  agony 
 of  Christ,  if  we  are  not  ashamed  of  the  cross.  And  cer- 
 tainly had  not  his  soul  shared  in  the  punishment,  he  would 
 have  been  a  Redeemer  of  bodies  only.  The  object  of  his 
 struggle  was  to  raise  up  those  who  were  lying  prostrate  ; 
 and  so  far  is  this  from  detracting  from  his  heavenly  glory, 
 that  his  goodness,  which  can  never  be  sufficiently  extolled, 
 becomes  more  conspicuous  in  this,  that  he  declined  not  to  bear 
 our  infirmities.  Hence  also  that  solace  to  our  anxieties  and 
 griefs  which  the  Apostle  sets  before  us :  "  We  have  not  an 
 high  priest  who  cannot  be  touched  with  the  feeling  of  our 
 infirmities ;  but  was  in  all  respects  tempted  like  as  we  are, 
 yet  without  sin,"  (Heb.  iv.  15.)  These  men  pretend  that  a 
 thing  in  its  nature  vitious  is  improperly  ascribed  to  Christ ; 
 as  if  they  were  wiser  than  the  Spirit  of  God,  who  in  the  same 
 passage  reconciles  the  two  things,  viz.,  that  he  was  tempted 
 in  all  respects  like  as  we  are,  and  yet  was  without  sin. 
 There  is  no  reason,  therefore,  to  take  alarm  at  infirmity 
 in  Christ,  infirmity  to  which  he  submitted  not  under  the 
 constraint  of  violence  and  necessity,  but  merely  because  he 
 loved  and  pitied  us.  Whatever  he  spontaneously  suffered, 
 detracts  in  no  degree  from  his  majesty.     One  thing  which 
 
 1  Yide  Lutbcr,  torn.  i.  in  Condone  tie  Morte,  fol.  87. 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  63 
 
 misleads  these  detractors  is,  that  they  do  not  recognise  in 
 Christ  an  infirmity  which  was  pure  and  free  from  every 
 species  of  taint,  inasmuch  as  it  was  kept  within  the  limits  of 
 obedience.  As  no  moderation  can  be  seen  in  the  depravity  of 
 our  nature,  in  which  all  affections  with  turbulent  impetuosity 
 exceed  their  due  bounds,  they  improperly  apply  the  same 
 standard  to  the  Son  of  God.  But  as  he  was  upright,  all 
 his  affections  were  under  such  restraint  as  prevented  every 
 thing  like  excess.  Hence  he  could  resemble  us  in  grief, 
 fear,  and  dread,  but  still  with  this  mark  of  distinction. 
 Thus  refuted,  they  fly  off  to  another  cavil,  that  although 
 Christ  feared  death,  yet  he  feared  not  the  curse  and  wrath 
 of  God,  from  which  he  knew  that  he  was  safe.  But  let  the 
 pious  reader  consider  how  far  it  is  honourable  to  Christ  to 
 make  him  more  effeminate  and  timid  than  the  generality  of 
 men.  Robbers  and  other  malefactors  contumaciously  hasten 
 to  death,  many  men  magnanimously  despise  it,  others  meet 
 it  calmly.  If  the  Son  of  God  was  amazed  and  terror-struck 
 at  the  prospect  of  it,  where  was  his  firmness  or  magnanimity  ? 
 AYe  are  even  told,  what  in  a  common  death  would  have 
 been  deemed  most  extraordinary,  that  in  the  depth  of  his 
 agony  his  sweat  was  like  great  drops  of  blood  falling  to  the 
 ground.  Nor  was  this  a  spectacle  exhibited  to  the  eyes  of 
 others,  since  it  was  from  a  secluded  spot  that  he  uttered  his 
 groans  to  his  Father.  And  that  no  doubt  may  remain,  it 
 was  necessary  that  angels  should  come  down  from  heaven  to 
 strengthen  him  with  miraculous  consolation.  How  shame- 
 fully  effeminate  would  it  have  been  (as  I  have  observed)  to 
 be  so  excruciated  by  the  fear  of  an  ordinary  death  as  to 
 sweat  drops  of  blood,  and  not  even  be  revived  by  the  presence 
 of  angels  ?  What  ?  Does  not  that  prayer,  thrice  repeated, 
 "  Father,  if  it  be  possible,  let  this  cup  pass  from  me," 
 (Matth.  xxvi.  39,)  a  prayer  dictated  by  incredible  bitterness 
 of  soul,  show  that  Christ  had  a  fiercer  and  more  arduous 
 struggle  than  with  ordinary  death  ? 
 
 Hence  it  appears  that  these  triflers,  with  whom  I  am 
 disputing,  presume  to  talk  of  what  they  know  not,  never 
 having  seriously  considered  what  is  meant  and  implied  by 
 ransoming  us  from  the  justice  of  God.     It  is  of  consequence 
 
64  INSTITUTES  OF  THE  BOOK  II. 
 
 to  understand  aright  how  much  our  salvation  cost  the  Son 
 of  God.  If  any  one  now  ask,  Did  Christ  descend  to  hell  at 
 the  time  when  he  deprecated  death  ?  I  answer,  that  this  was 
 the  commencement,  and  that  from  it  we  may  infer  how  dire 
 and  dreadful  were  the  tortures  which  he  endured  when  he 
 felt  himself  standing  at  the  bar  of  God  as  a  criminal  in  our 
 stead.  And  although  the  divine  power  of  the  Spirit  veiled 
 itself  for  a  moment,  that  it  might  give  place  to  the  infirmity 
 of  the  flesh,  we  must  understand  that  the  trial  arising  from 
 feelings  of  grief  and  fear  was  such  as  not  to  be  at  variance 
 with  faith.  And  in  this  was  fulfilled  what  is  said  in  Peter's 
 sermon  as  to  having  been  loosed  from  the  pains  of  death, 
 because  "  it  was  not  possible  he  could  be  holden  of  it,"  (Acts 
 ii.  24.)  Though  feeling,  as  it  were,  forsaken  of  God,  he  did 
 not  cease  in  the  slightest  degree  to  confide  in  his  goodness. 
 This  appears  from  the  celebrated  prayer  in  which,  in  the 
 depth  of  his  agony,  he  exclaimed,  "  My  God,  my  God,  why 
 hast  thou  forsaken  me?"  (Matth.  xxvii.  4Q.)  Amid  all  his] 
 ao-ony  he  ceases  not  to  call  upon  his  God,  while  exclaiming 
 that  he  is  forsaken  by  him.  This  refutes  the  Apollinarian 
 heresy,  as  well  as  that  of  those  who  are  called  Monothelites. 
 Apollinaris  pretended,  that  in  Christ  the  eternal  Spirit  sup- 
 plied the  place  of  a  soul,  so  that  he  was  only  half  a  man ;  as 
 if  he  could  have  expiated  our  sins  in  any  other  way  than  by 
 obeying  the  Father.  But  where  does  the  feeling  or  desire  of 
 obedience  reside  but  in  the  soul  ?  and  we  know  that  his  soul 
 was  troubled  in  order  that  ours,  being  free  from  trepidation, 
 might  obtain  peace  and  quiet.  Moreover,  in  opposition  to 
 the  Monothelites,  we  see  that  in  his  human  he  felt  a  repug- 
 nance to  what  he  willed  in  his  divine  nature.  I  say  nothing  of 
 his  subduing  the  fear  of  which  we  have  spoken  by  a  contrary 
 affection.  This  appearance  of  repugnance  is  obvious  in  the 
 words,  "  Father,  save  me  from  this  hour :  but  for  this  cause 
 came  I  unto  this  hour.  Father,  glorify  thy  name,"  (John 
 xii.  27,  28.)  Still,  in  this  perplexity,  there  was  no  violent 
 emotion,  such  as  we  exhibit  while  making  the  strongest 
 endeavours  to  subdue  our  own  feelings. 
 
 13.  Next  follows  the  resurrection  from  the  dead,  without 
 which  all  that  has  hitherto  been  said  would  be  defective. 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  65 
 
 For  seeing  that  in  the  cross,  death,  and  burial  of  Christ, 
 nothing  but  weakness  appears,  faith  must  go  beyond  all  these, 
 in  order  that  it  may  be  provided  with  full  strength.  Hence, 
 although  in  his  death  we  have  an  effectual  completion  of 
 salvation,  because  by  it  we  are  reconciled  to  God,  satisfaction 
 is  given  to  his  justice,  the  curse  is  removed,  and  the  penalty 
 paid ;  still  it  is  not  by  his  death,  but  by  his  resurrection,  that 
 we  are  said  to  be  begotten  again  to  a  living  hope,  (1  Pet.  i. 
 3  ;)  because,  as  he,  by  rising  again,  became  victorious  over 
 death,  so  the  victory  of  our  faith  consists  only  in  his  resur- 
 rection. The  nature  of  it  is  better  expressed  in  the  words 
 of  Paul,  "Who  (Christ)  was  delivered  for  our  offences,  and  was 
 raised  again  for  our  justification,"  (Rom.  iv.  25  ;)  as  if  he  had 
 said,  By  his  death  sin  was  taken  away,  by  his  resurrection 
 righteousness  was  renewed  and  restored.  For  how  could  he 
 by  dying  have  freed  us  from  death,  if  he  had  yielded  to  its 
 power  ?  how  could  he  have  obtained  the  victory  for  us,  if  he 
 had  fallen  in  the  contest  ? 
 
 Our  salvation  may  be  thus  divided  between  the  death  and 
 the  resurrection  of  Christ :  by  the  former  sin  was  abolished 
 and  death  annihilated;  by  the  latter  righteousness  was  restored 
 and  life  revived,  the  power  and  efficacy  of  the  former  being  still 
 bestowed  upon  us  by  means  of  the  latter.  (  Paul  accordingly 
 affirms,  that  he  was  declared  to  be  the  Son  of  God  by  his 
 resurrection,  (Rom.  i.  4,)  because  he  then  fully  displayed  that 
 heavenly  power  which  is  both  a  bright  mirror  of  his  divinity, 
 and  a  sure  support  of  our  faith ;  as  he  also  elsewhere  teaches, 
 that  "  though  he  wras  crucified  through  weakness,  yet  he  liveth 
 by  the  power  of  God,"  (2  Cor.  xiii.  4.)  In  the  same  sense, 
 in  another  passage,  treating  of  perfection,  he  says,  "  That  I 
 may  know  him  and  the  power  of  his  resurrection,"  (Phil.  iii. 
 10.)  Immediately  after  he  adds,  "being  made  conformable 
 unto  his  death."  In  perfect  accordance  with  this  is  the  passage 
 in  Peter,  that  God  "  raised  him  up  from  the  dead,  and  gave 
 him  glory,  that  your  faith  and  hope  might  be  in  God,"  (1  Pet. 
 i.  21.)  Not  that  faith  founded  merely  on  his  death  is  vacil- 
 lating, but  that  the  divine  power  by  which  he  maintains  our 
 faith  is  most  conspicuous  in  his  resurrection.  Let  us  remem- 
 ber, therefore,  that  when  death  only  is  mentioned,  everything 
 VOL.  II.  E 
 
66  INSTITUTES  OF  THE  BOOK  II. 
 
 peculiar  to  the  resurrection  is  at  the  same  time  included,  and 
 that  there  is  a  like  synecdoche  in  the  term  resurrection,  as 
 often  as  it  is  used  apart  from  death,  everything  peculiar  to 
 death  being  included.  But  as,  by  rising  again,  he  obtained 
 the  victory,  and  became  the  resurrection  and  the  life,  Paul 
 justly  argues,  "If  Christ  be  not  raised,  your  faith  is  vain;  ye 
 are  yet  in  your  sins,"  (1  Cor.  xv.  17.)  Accordingly,  in 
 another  passage,  after  exulting  in  the  death  of  Christ  in 
 opposition  to  the  terrors  of  condemnation,  he  thus  enlarges, 
 "  Christ  that  died,  yea  rather,  that  is  risen  again,  who  is  even 
 at  the  right  hand  of  God,  who  also  maketh  intercession  for 
 us,"  (Rom.  viii.  34.)  Then,  as  we  have  already  explained  that 
 the  mortification  of  our  flesh  depends  on  communion  with  the 
 cross,  so  we  must  also  understand,  that  a  corresponding 
 benefit  is  derived  from  his  resurrection.  For  as  the  Apostle 
 says,  "  Like  as  Christ  was  raised  up  from  the  dead  by  the 
 glory  of  the  Father,  even  so  we  also  should  walk  in  newness 
 of  life,"  (Rom.  vi.  4.)  Accordingly,  as  in  another  passage, 
 from  our  being  dead  with  Christ,  he  inculcates,  "Mortify 
 therefore  your  members  which  are  upon  the  earth,"  (Col.  iii. 
 5  ;)  so  from  our  being  risen  with  Christ  he  infers,  "  seek 
 those  things  which  are  above,  where  Christ  sitteth  at  the 
 right  hand  of  God,"  (Col.  iii.  1.)  In  these  words  we  are  not 
 only  urged  by  the  example  of  a  risen  Saviour  to  follow  new- 
 ness of  life,  but  are  taught  that  by  his  power  we  are  renewed 
 unto  righteousness.  A  third  benefit  derived  from  it  is,  that, 
 like  an  earnest,  it  assures  us  of  our  own  resurrection,  of  which 
 it  is  certain  that  his  is  the  surest  representation.  This  sub- 
 ject is  discussed  at  length,  (1  Cor.  xv.)  But  it  is  to  be 
 observed,  in  passing,  that  when  he  is  said  to  have  "risen 
 from  the  dead,"  these  terms  express  the  reality  both  of  his 
 death  and  resurrection,  as  if  it  had  been  said,  that  he  died 
 the  same  death  as  other  men  naturally  die,  and  received 
 immortality  in  the  same  mortal  flesh  which  he  had  assumed. 
 14.  The  resurrection  is  naturally  followed  by  the  ascension 
 into  heaven.  For  although  Christ,  by  rising  again,  began 
 fully  to  display  his  glory  and  virtue,  having  laid  aside  the 
 abject  and  ignoble  condition  of  a  mortal  life,  and  the  igno- 
 miny of  the  cross,  yet  it  was  only  by  his  ascension  to  heaven 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  67 
 
 that  his  reign  truly  commenced.      This   the  Apostle  shows, 
 when  he  says  he  ascended  "that  he  might  fill  all  things,"  (Eph. 
 iv.  10;)  thus  reminding  us,  that  under  the  appearance  of  con- 
 tradiction, there  is  a  beautiful  harmony,  inasmuch  as  though 
 he  departed  from  us,  it  was  that  his  departure  might  be  more 
 useful  to  us  than  that  presence  which  was  confined  in  a  hum- 
 ble tabernacle  of  flesh  during  his  abode  on  the  earth.    Hence 
 John,  after  repeating  the  celebrated  invitation,  "  If  any  man 
 thirst,  let  him  come  unto  me  and  drink,"  immediately  adds, 
 u  the  Holy  Ghost  was  not  yet  given ;  because  that  Jesus  was 
 not  yet  glorified,"  (John  vii.  37,  39.)      This  our  Lord  him- 
 self also  declared  to  his  disciples,  "  It  is  expedient  for  you 
 that.  I  go  away  :  for  if  I  go  not  away,  the  Comforter  will  not 
 come  unto  you,"  (John  xvi.  7.)      To  console  them  for  his 
 bodily  absence,  he  tells  them  that  he  will  not  leave  them 
 comfortless,  but  will  come  again  to  them  in  a  manner  invisible 
 indeed,  but  more  to  be  desired,  because  they  were  then  taught 
 by  a  surer  experience  that  the  government  which  he  had 
 obtained,  and  the  power  which  he  exercises,  would  enable  his 
 faithful  followers  not  only  to  live  well,  but  also  to  die  happily. 
 And,  indeed,  we  see  how  much  more  abundantly  his  Spirit 
 was  poured  out,  how  much  more  gloriously  his  kingdom  was 
 advanced,  how  much  greater  power  was  employed  in  aiding 
 his  followers  and  discomfiting  his  enemies.     Being-  raised  to 
 heaven,  he  withdrew  his  bodily  presence  from  our  sight,  not 
 that  he  might  cease  to  be  with  his  followers,  who  are  still 
 pilgrims  on  the  earth,  but  that  he  might  rule  both  heaven 
 and  earth  more  immediately  by  his  power;  or  rather,  the 
 promise  which  he  made  to  be  with  us  even  to  the  end  of  the 
 world,  he  fulfilled  by  this  ascension,  by  which,  as  his  body 
 has  been  raised  above  all  heavens,  so  his  power  and  efficacy 
 have  been  propagated  and  diffused  beyond  all  the  bounds  of 
 heaven  and  earth.     This  I  prefer  to  explain  in  the  words  of 
 Augustine  rather  than  my  own  :  "  Through  death  Christ  was 
 to  go  to  the  right  hand  of  the  Father,  whence  he  is  to  come 
 to  judge  the  quick  and  the  dead,  and  that  in  corporal  pre- 
 sence,  according  to  the  sound  doctrine  and  rule  of  faith. 
 For,  in  spiritual  presence,  he  was  to  be  with  them  after  his 
 ascension,"  (August.  Tract,  in  Joann.  109.)    In  another  pass- 
 
G8  INSTITUTES  OF  THE  BOOK  II. 
 
 age  he  is  more  full  and  explicit :  "  In  regard  to  ineffable  and 
 invisible  grace,  is  fulfilled  what  he  said,  Lo,  I  am  with  you 
 alway,  even  to  the  end  of  the  world,  (Matth.  xxviii.  20  ;)  but 
 in  regard  to  the  flesh  which  the  Word  assumed,  in  regard  to 
 his  being  born  of  a  Virgin,  in  regard  to  his  being  apprehended 
 by  the  Jews,  nailed  to  the  tree,  taken  down  from  the  cross, 
 wrapt  in  linen  clothes,  laid  in  the  sepulchre,  and  manifested 
 on  his  resurrection,  it  may  be  said,  Me  ye  have  not  always 
 with  you.  Why  ?  because,  in  bodily  presence,  he  conversed 
 with  his  disciples  forty  days,  and  leading  them  out  where 
 they  saw,  but  followed  not,  he  ascended  into  heaven,  and  is 
 not  here  :  for  there  he  sits  at  the  right  hand  of  the  Father  : 
 and  yet  he  is  here,  for  the  presence  of  his  Godhead  was  not 
 withdrawn.  Therefore,  as  regards  his  divine  presence,  we 
 have  Christ  always :  as  regards  his  bodily  presence,  it  was 
 truly  said  to,  the  disciples,  Me  ye  have  not  always.  For  a 
 few  days  the  Church  had  him  bodily  present.  Now,  she 
 apprehends  him  by  faith,  but  sees  him  not  by  the  eye," 
 (August.  Tract.  51.) 
 
 15.  Hence  it  is  immediately  added,  that  he  "  sitteth  at 
 the  right  hand  of  God  the  Father ;"  a  similitude  borrowed 
 from  princes,  who  have  their  assessors  to  whom  they  commit 
 the  office  of  ruling  and  issuing  commands.  Thus  Christ,  in 
 whom  the  Father  is  pleased  to  be  exalted,  and  by  whose  hand 
 he  is  pleased  to  reign,  is  said  to  have  been  received  up,  and 
 seated  on  his  right  hand,  (Mark  xvi.  19  ;)  as  if  it  had  been 
 said,  that  he  was  installed  in  the  government  of  heaven  and 
 earth,  and  formally  admitted  to  possession  of  the  administra- 
 tion committed  to  him,  and  not  only  admitted  for  once, 
 but  to  continue  until  he  descend  to  judgment.  For  so  the 
 Apostle  interprets,  when  he  says,  that  the  Father  "  set  him 
 at  his  own  right  hand  in  the  heavenly  places,  far  above  all 
 principality,  and  power,  and  might,  and  dominion,  and  every 
 name  that  is  named  not  only  in  this  world,  but  also  in  that 
 which  is  to  come ;  and  hath  put  all  things  under  his  feet,  and 
 given  him  to  be  the  head  over  all  things  to  the  Church."1 
 You  see  to  what  end  he  is  so  seated,  namely,  that  all  crea- 
 
 1  Ephes.  i.  20 ;  Phil.  ii.  9  ;  1  Cor.  xv.  27  ;  Ephes.  iv.  15 ;  Acts  ii.  33  ; 
 iii.  21  ;  Heb.  i.  4. 
 
CHAP.  XVI.  CHRISTIAN  RELIGION".  69 
 
 tures  both  in  heaven  and  earth  should  reverence  his  majesty, 
 be  ruled  by  his  hand,  do  him  implicit  homage,  and  submit  to 
 his  power.  All  that  the  Apostles  intend,  when  they  so 
 often  mention  his  seat  at  the  Father's  hand,  is  to  teach,  that 
 every  thing  is  placed  at  his  disposal.  Those,  therefore,  are  in 
 error,  who  suppose  that  his  blessedness  merely  is  indicated. 
 We  may  observe,  that  there  is  nothing  contrary  to  this  doc- 
 trine in  the  testimony  of  Stephen,  that  he  saw  him  standing, 
 (Acts  vii.  56,)  the  subject  here  considered  being  not  the 
 position  of  his  body,  but  the  majesty  of  his  empire,  sitting 
 meaning  nothing  more  than  presiding  on  the  judgment-seat 
 of  heaven. 
 
 16.  From  this  doctrine  faith  derives  manifold  advantages.1 
 First,  it  perceives  that  the  Lord,  by  his  ascension  to  heaven, 
 has  opened  up  the  access  to  the  heavenly  kingdom,  which 
 Adam  had  shut.  For  having  entered  it  in  our  flesh,  as  it 
 were  in  our  name,  it  follows,  as  the  Apostle  says,  that  we 
 are  in  a  manner  now  seated  in  heavenly  places,  not  enter- 
 taining a  mere  hope  of  heaven,  but  possessing  it  in  our  head. 
 Secondly,  faith  perceives  that  his  seat  beside  the  Father  is 
 not  without  great  advantage  to  us.  Having  entered  the 
 temple  not  made  with  hands,  he  constantly  appears  as  our 
 advocate  and  intercessor  in  the  presence  of  the  Father ; 
 directs  attention  to  his  own  righteousness,  so  as  to  turn  it 
 away  from  our  sins  ;  so  reconciles  him  to  us,  as  by  his  interces- 
 sion to  pave  for  us  a  way  of  access  to  his  throne,  presenting 
 it  to  miserable  sinners,  to  whom  it  would  otherwise  be  an  ob- 
 ject of  dread,  as  replete  with  grace  and  mercy.  Thirdly,  it 
 discerns  his  power,  on  which  depend  our  strength,  might, 
 resources,  and  triumph  over  hell,  "  When  he  ascended  up  on 
 high,  he  led  captivity  captive,"  (Eph.  iv.  8.)  Spoiling  his 
 foes,  he  gave  gifts  to  his  people,  and  daily  loads  them  with 
 spiritual  riches.  He  thus  occupies  his  exalted  seat,  that, 
 thence  transferring  his  virtue  unto  us,  he  may  quicken  us  to 
 spiritual  life,  sanctify  us  by  his  Spirit,  and  adorn  his  Church 
 with  various  graces,  by  his  protection  preserve  it  safe  from 
 all  hai'm,  and  by  the  strength  of  his  hand  curb  the  enemies 
 
 1  August,  de  Fide  ct  Symbolo,  cap.  8  ;  Eph.  ii.  6  ;  Heb.  vii.  25  ,  be.  11. 
 
70  INSTITUTES  OF  THE  BOOK  II. 
 
 raging  against  his  cross  and  our  salvation ;  in  fine,  that  he 
 may  possess  all  power  in  heaven  and  earth,  until  he  have 
 utterly  routed  all  his  foes,  who  are  also  ours,  and  completed 
 the  structure  of  his  Church.  Such  is  the  true  nature  of  the 
 kingdom,  such  the  power  which  the  Father  has  conferred 
 upon  him,  until  he  arrive  to  complete  the  last  act  by 
 judging  the  quick  and  the  dead. 
 
 17.  Christ,  indeed,  gives  his  followers  no  dubious  proofs  of 
 present  power,  but  as  his  kingdom  in  the  world  is  in  a  manner 
 veiled  by  the  humiliation  of  a  carnal  condition,  faith  is  most 
 properly  invited  to  meditate  on  the  visible  presence  which 
 he  will  exhibit  on  the  last  day.  For  he  will  descend  from 
 heaven  in  visible  form,  in  like  manner  as  he  was  seen  to 
 ascend,1  and  appear  to  all,  with  the  ineffable  majesty  of  his 
 kingdom,  the  splendour  of  immortality,  the  boundless  power 
 of  divinity,  and  an  attending  company  of  angels.  Hence  we 
 are  told  to  wait  for  the  Redeemer  against  that  day  on  which 
 he  will  separate  the  sheep  from  the  goats,  and  the  elect  from 
 the  reprobate,  and  when  not  one  individual  either  of  the 
 living  or  the  dead  shall  escape  his  judgment.  From  the  ex- 
 tremities of  the  universe  shall  be  heard  the  clang  of  the 
 trumpet  summoning  all  to  his  tribunal ;  both  those  whom 
 that  day  shall  find  alive,  and  those  whom  death  shall  pre- 
 viously have  removed  from  the  society  of  the  living.  There 
 are  some  who  take  the  words,  quick  and  dead,  in  a  different 
 sense  ;2  and,  indeed,  some  ancient  writers  appear  to  have 
 hesitated  as  to  the  exposition  of  them  ;  but  our  meaning  being 
 plain  and  clear,  is  much  more  accordant  with  the  Creed, 
 which  was  certainly  written  for  popular  use.  There  is  nothing 
 contrary  to  it  in  the  Apostle's  declaration,  that  it  is  appointed 
 unto  all  men  once  to  die.  For  though  those  who  are  sur- 
 viving at  the  last  day  shall  not  die  after  a  natural  manner, 
 yet  the  change  which  they  are  to  undei'go,  as  it  shall  resem- 
 ble, is  not  improperly  called,  death,  (Heb.  ix.  27.)  "  We 
 shall  not  all  sleep,  but  we  shall  all  be  changed,"  (1  Cor.  xv. 
 
 J  Acts  i.  11 ;  Matth.  xxiv.  30 ;  xxv.  31 ;  1  Thess.  iv.  16,  17. 
 
 2  The  French  is,  "  H  y  en  a  aucuns  qui  exposent  par  les  vivans  et  les 
 morts,  les  bons  et  les  mauvais." — There  are  some  who,  by  the  quick  and 
 the  dead,  understand  the  good  and  the  bad. 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  71 
 
 51.)  What  does  this  mean  ?  Their  mortal  life  shall  perish 
 and  be  swallowed  up  in  one  moment,  and  be  transformed 
 into  an  entirely  new  nature.  Though  no  one  can  deny  that 
 that  destruction  of  the  flesh  will  be  death,  it  still  remains  true 
 that  the  quick  and  the  dead  shall  be  summoned  to  judgment, 
 (1  Thess.  iv.  16  :)  for  "  the  dead  in  Christ  shall  rise  first ;  then 
 we  which  are  alive  and  remain  shall  be  caught  up  together 
 with  them  in  the  clouds  to  meet  the  Lord  in  the  air."  In- 
 deed, it  is  probable,  that  these  words  in  the  Creed  were 
 taken  from  Peter's  sermon  as  related  by  Luke,  (Acts  x.  42,) 
 and  from  the  solemn  charge  of  Paul  to  Timothy,  (2  Tim. 
 iv.  1.) 
 
 18.  It  is  most  consolatory  to  think,  that  judgment  is  vested 
 in  him  who  has  already  destined  us  to  share  with  him  in  the 
 honour  of  judgment,  (Matth.  xix.  28  ;)  so  far  is  it  from  being 
 true,  that  he  will  ascend  the  judgment-seat  for  our  condem- 
 nation. How  could  a  most  merciful  prince  destroy  his  own 
 people  ?  how  could  the  head  disperse  its  own  members  ?  how 
 could  the  advocate  condemn  his  clients  ?  For  if  the  Apostle^ 
 when  contemplating  the  interposition  of  Christ,  is  bold  to 
 exclaim,  "  Who  is  he  that  condemneth  ?"  (Rom.  viii.  33,) 
 much  more  certain  is  it  that  Christ,  the  intercessor,  will  not 
 condemn  those  whom  he  has  admitted  to  his  protection.  It 
 certainly  gives  no  small  security,  that  we  shall  be  sisted  at 
 no  other  tribunal  than  that  of  our  Redeemer,  from  whom 
 salvation  is  to  be  expected ;  and  that  he  who  in  the  Gospel 
 now  promises  eternal  blessedness,  will  then  as  judge  ratify 
 his  promise.1  The  end  for  which  the  Father  has  honoured 
 the  Son  by  committing  all  judgment  to  him,  (John  v.  22,) 
 was  to  pacify  the  consciences  of  his  people  when  alarmed  at 
 the  thought  of  judgment.  Hitherto  I  have  followed  the  order 
 of  the  Apostles'  Creed,  because  it  states  the  leading  articles 
 of  redemption  in  a  few  words,  and  may  thus  serve  as  a  tablet 
 in  which  the  points  of  Christian  doctrine,  most  deserving  of 
 attention,  are  brought  separately  and  distinctly  before  us.2    I 
 
 1  Vide  Ambros.  de  Jac.  et  Vita  Beata,  Lib.  i.  c.  6. 
 
 2  The  French  is,  "  Jusques  ici  j'ay  suivi  l'ordre  du  Syinbole  qu'on 
 appelle  des  Apostres,  pource  que  la  nous  pouvons  voir  comme  en  un 
 tableau,  par  les  articles  qui  y  sont  contenus,  en  quoy  gist  nostre  salut :  et 
 
72  INSTITUTES  OF  THE  BOOK  IT. 
 
 call  it  the  Apostles'  Creed,  though  I  am  by  no  means  solicitous 
 as  to  its  authorship.  The  general  consent  of  ancient  writers 
 certainly  does  ascribe  it  to  the  Apostles,  either  because  they 
 imagined  it  was  written  and  published  by  them  for  common 
 use,  or  because  they  thought  it  right  to  give  the  sanction  of 
 such  authority  to  a  compendium  faithfully  drawn  up  from  the 
 doctrine  delivered  by  their  hands.  I  have  no  doubt,  that, 
 from  the  very  commencement  of  the  Church,  and,  therefore, 
 in  the  very  days  of  the  Apostles,  it  held  the  place  of  a  public 
 and  universally  received  confession,  whatever  be  the  quarter 
 from  which  it  originally  proceeded.  It  is  not  probable  that 
 it  was  written  by  some  private  individual,  since  it  is  certain 
 that,  from  time  immemorial,  it  was  deemed  of  sacred  authority 
 by  all  Christians.  The  only  point  of  consequence  we  hold 
 to  be  incontrovertible,  viz.,  that  it  gives,  in  clear  and  suc- 
 cinct order,  a  full  statement  of  our  faith,  and  in  every  thing 
 which  it  contains  is  sanctioned  by  the  sure  testimony  of 
 Scripture.  This  being  understood,  it  were  to  no  purpose  to 
 labour  anxiously,  or  quarrel  with  any  one  as  to  the  author- 
 ship, unless,  indeed,  Ave  think  it  not  enough  to  possess  the 
 sure  truth  of  the  Holy  Spirit,  without,  at  the  same  time, 
 knowing  by  whose  mouth  it  was  pronounced,  or  by  whose 
 hand  it  was  written. 
 
 19.  When  we  see  that  the  whole  sum  of  our  salvation,  and 
 every  single  part  of  it,  are  comprehended  in  Christ,  we  must 
 beware  of  deriving  even  the  minutest  portion  of  it  from  any 
 other  quarter.  If  we  seek  salvation,  Ave  are  taught  by  the 
 Arery  name  of  Jesus  that  he  possesses  it  ;x  if  Ave  seek  any 
 other  gifts  of  the  Spirit,  Ave  shall  find  them  in  his  unction ; 
 strength  in  his  government ;  purity  in  his  conception ;  indul- 
 gence in  his  nativity,  in  which  he  was  made  like  us  in  all 
 respects,  in  order  that  he  might  learn  to  sympathise  with 
 us :  if  Ave  seek  redemption,  Ave  shall  find  it  in  his  passion  ; 
 
 par  ce  moyen  aussi  entendons  a  quelles  choses  il  nous  faut  arrester  pour 
 obtenir  salut  en  Jesus  Christ." — Hitherto  I  have  followed  the  order  of 
 what  is  called  the  Apostles'  Creed,  because  there  we  may  see,  as  in  a 
 tablet,  by  the  articles  which  are  contained  in  it,  wherein  consists  our  sal- 
 vation, and  by  this  means  also  understand  on  what  things  we  ought  to 
 dwell,  in  order  to  obtain  salvation  in  Jesus  Christ. 
 1  Acts  iv.  12 ;  1  Cor.  i.  30  ;  Heb.  ii.  17  ;  Gal.  iii.  13. 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  73 
 
 acquittal  in  his  condemnation  ;  remission  of  the  curse  in  his 
 cross ;  satisfaction  in  his  sacrifice  ;  purification  in  his  blood  ; 
 reconciliation  in  his  descent  to  hell ;  mortification  of  the 
 flesh  in  his  sepulchre  ;  newness  of  life  in  his  resurrection  ; 
 immortality  also  in  his  resurrection  ;  the  inheritance  of  a 
 celestial  kingdom  in  his  entrance  into  heaven  ;  protection, 
 security,  and  the  abundant  supply  of  all  blessings,  in  his  king- 
 dom ;  secure  anticipation  of  judgment  in  the  power  of  judg- 
 ing committed  to  him.  In  fine,  since  in  him  all  kinds  of 
 blessings  are  treasured  up,  let  us  draw  a  full  supply  from  him, 
 and  none  from  any  other  quarter.  Those  who,  not  satisfied 
 with  him  alone,  entertain  various  hopes  from  others,  though 
 they  may  continue  to  look  to  him  chiefly,  deviate  from  the 
 right  path  by  the  simple  fact,  that  some  portion  of  their 
 thought  takes  a  different  direction.  No  distrust  of  this  de- 
 scription can  arise  when  once  the  abundance  of  his  blessings 
 is  properly  known. 
 
74  INSTITUTES  OF  THE  BOOK  II. 
 
 CHAPTER  XVII. 
 
 CHRIST  RIGHTLY  AND  PROPERLY  SAID  TO  HAVE  MERITED 
 GRACE  AND  SALVATION  FOR  US. 
 
 The  three  leading  divisions  of  this  chapter  are, — I.  A  proof  from  reason 
 and  from  Scripture  that  the  grace  of  God  and  the  merit  of  Christ  (the 
 prince  and  author  of  our  salvation)  are  perfectly  compatible,  sec.  1  and  2. 
 
 II.  Christ,  by  his  obedience,  even  to  the  death  of  the  cross,  (which  was 
 the  price  of  our  redemption,)  merited  divine  favour  for  us,  sec.  3-5. 
 
 III.  The  presumptuous  rashness  of  the  Schoolmen  in  treating  this  branch 
 of  doctrine. 
 
 Sections. 
 
 1.  Christ  not  only  the  minister,  but  also  the  author  and  prince  of  salva- 
 
 tion. Divine  grace  not  obscured  by  this  mode  of  expression. 
 The  merit  of  Christ  not  opposed  to  the  mercy  of  God,  but  depends 
 upon  it. 
 
 2.  The  compatibility  of  the  two  proved  by  various  passages  of  Scripture. 
 
 3.  Christ  by  his  obedience  truly  merited  divine  grace  for  us. 
 
 4.  This  grace  obtained  by  the  shedding  of  Christ's  blood,  and  his  obe- 
 
 dience even  unto  death. 
 
 5.  In  this  way  he  paid  our  ransom. 
 
 6.  The   presumptuous    manner  in    which   the   Schoolmen  handle  this 
 
 subject. 
 
 1.  A  question  must  here  be  considered  by  way  of  supple- 
 ment. Some  men  too  much  given  to  subtilty,  while  they 
 admit  that  we  obtain  salvation  through  Christ,  will  not  hear 
 of  the  name  of  merit,  by  which  they  imagine  that  the  grace  of 
 God  is  obscured ;  and  therefore  insist  that  Christ  was  only  the 
 instrument  or  minister,  not  the  author  or  leader,  or  prince  of 
 life,  as  he  is  designated  by  Peter,  (Acts  iii.  1 5.)  I  admit  that 
 were  Christ  opposed  simply,  and  by  himself,  to  the  justice  of 
 God,  there  could  be  no  room  for  merit,  because  there  cannot 
 be  found  in  man  a  worth  which  could  make  God  a  debtor ; 
 
CHAP.  XVII.  CHRISTIAN  RELIGION.  VO 
 
 nay,  as  Augustine  says  most  truly,1  "  The  Saviour,  the  man 
 Christ  Jesus,  is  himself  the  brightest  illustration  of  predes- 
 tination and  grace :  his  character  as  such  was  not  procured 
 by  any  antecedent  merit  of  works  or  faith  in  his  human 
 nature.  Tell  me,  I  pray,  how  that  man,  when  assumed  into 
 unity  of  person  by  the  Word,  co-eternal  with  the  Father, 
 as  the  only  begotten  Son  of  God,  could  merit  this." — "  Let 
 the  very  fountain  of  grace,  therefore,  appear  in  our  head, 
 whence,  according  to  the  measure  of  each,  it  is  diffused 
 through  all  his  members.  Every  man,  from  the  commence- 
 ment of  his  faith,  becomes  a  Christian,  by  the  same  grace  by 
 which  that  man  from  his  formation  became  Christ."  Again, 
 in  another  passage,  "  There  is  not  a  more  striking  example 
 of  predestination  than  the  Mediator  himself.  He  who  made 
 him  (without  any  antecedent  merit  in  his  will)  of  the  seed 
 of  David  a  righteous  man  never  to  be  unrighteous,  also  con- 
 verts those  who  are  members  of  his  head  from  unrighteous 
 into  righteous,"  and  so  forth.  Therefore,  when  we  treat  of 
 the  merit  of  Christ,  we  do  not  place  the  beginning  in  him, 
 but  we  ascend  to  the  ordination  of  God  as  the  primary  cause, 
 because  of  his  mere  good  pleasure  he  appointed  a  Mediator 
 to  purchase  salvation  for  us.  Hence  the  merit  of  Christ  is 
 inconsiderately  opposed  to  the  mercy  of  God.  It  is  a  well- 
 known  rule,  that  principal  and  accessory  are  not  incompatible, 
 and  therefore  there  is  nothing  to  prevent  the  justification  of 
 man  from  being  the  gratuitous  result  of  the  mere  mercy  of 
 God,  and,  at  the  same  time,  to  prevent  the  merit  of  Christ 
 from  intervening  in  subordination  to  this  mercy.  The  free 
 favour  of  God  is  as  fitly  opposed  to  our  works  as  is  the 
 obedience  of  Christ,  both  in  their  order  :  for  Christ  could  not 
 merit  anything  save  by  the  good  pleasure  of  God,  but  only 
 inasmuch  as  he  was  destined  to  appease  the  wrath  of  God 
 by  his  sacrifice,  and  wipe  away  our  transgressions  by  his 
 obedience :  in  one  word,  since  the  merit  of  Christ  depends 
 entirely  on  the  grace  of  God,  (which  provided  this  mode  of 
 salvation  for  us,)  the  latter  is  no  less  appropriately  opposed 
 to  all  righteousness  of  men  than  is  the  former. 
 
 1   August,  de  Praadest.  Sanct.  Lib.  i.  c.  xv.  ;  De  Bono  Perseverantia, 
 cap.  ult.     See  supra,  chapter  xiv.  sec.  7. 
 
76  INSTITUTES  OF  THE  BOOK  IT. 
 
 2.  This  distinction  is  found  in  numerous  passages  of 
 Scripture  :  "  God  so  loved  the  world,  that  he  gave  his  only 
 begotten  Son,  that  whosoever  believeth  in  him  might  not 
 perish,"  (John  iii.  16.)  We  see  that  the  first  place  is  assigned 
 to  the  love  of  God  as  the  chief  cause  or  origin,  and  that 
 faith  in  Christ  follows  as  the  second  and  more  proximate 
 cause.  Should  any  one  object  that  Christ  is  only  the  formal 
 cause,1  he  lessens  his  energy  more  than  the  words  justify. 
 For  if  we  obtain  justification  by  a  faith  which  leans  on  him, 
 the  groundwork  of  our  salvation  must  be  sought  in  him. 
 This  is  clearly  proved  by  several  passages  :  "  Herein  is  love, 
 not  that  Ave  loved  God,  but  that  he  loved  us,  and  sent  his 
 Son  to  be  the  propitiation  for  our  sins,"  (1  John  iv.  10.) 
 These  words  clearly  demonstrate  that  God,  in  order  to 
 remove  any  obstacle  to  his  love  towards  us,  appointed  the 
 method  of  reconciliation  in  Christ.  There  is  great  force  in 
 this  word  propitiation ;  for  in  a  manner  which  cannot  be 
 expressed,  God,  at  the  very  time  when  he  loved  us,  was 
 hostile  to  us  until  reconciled  in  Christ.  To  this  effect  are 
 all  the  following  passages :  "  He  is  the  propitiation  for  our 
 sins ;"  "  It  pleased  the  Father  that  in  him  should  all  fulness 
 dwell,  and  having  made  peace  by  the  blood  of  his  cross,  by 
 him  to  reconcile  all  things  unto  himself ;"  "  God  was  in 
 Christ  reconciling  the  world  unto  himself,  not  imputing 
 their  trespasses  unto  them  ;"  "  He  hath  made  us  accepted  in 
 the  Beloved,"  "  That  he  might  reconcile  both  into  one  body 
 by  the  cross."2  The  nature  of  this  mystery  is  to  be  learned 
 from  the  first  chapter  to  the  Ephesians,  where  Paul,  teaching 
 that  we  were  chosen  in  Christ,  at  the  same  time  adds,  that 
 we  obtained  grace  in  him.  How  did  God  begin  to  embrace 
 with  his  favour  those  whom  he  had  loved  before  the  founda- 
 tion of  the  world,  unless  in  displaying  his  love  when  he  was 
 reconciled  by  the  blood  of  Christ  ?  As  God  is  the  fountain 
 of  all  righteousness,  he  must  necessarily  be  the  enemy  and 
 judge  of  man  so  long  as  he  is  a  sinner.  Wherefore,  the 
 commencement  of  love  is  the  bestowing  of  righteousness,  as 
 
 1  The  French  adds,    "  C'est  a  dire,  qui  n'emporte  en  soy  vrai  effect  ;" 
 — that  is  to  say,  which  in  itself  produces  no  true  effect. 
 
 2  1  John  ii.  2  ;  Col.  i.  19,  20;  2  Cor.  v.  19  ;  Epli.  i,  6  ;  ii.  16. 
 
CTTAT.  XVII.  CHRISTIAN  RELIGION.  77 
 
 described  by  Paul :  "  He  hath  made  him  to  be  sin  for  us 
 who  knew  no  sin ;  that  we  might  be  made  the  righteousness 
 of  God  in  him,"  (2  Cor.  v.  21.)  He  intimates,  that  by  the 
 sacrifice  of  Christ  we  obtain  free  justification,  and  become 
 pleasing  to  God,  though  we  are  by  nature  the  children  of 
 wrath,  and  by  sin  estranged  from  him.  This  distinction  is 
 also  noted  whenever  the  grace  of  Christ  is  connected  with 
 the  love  of  God,  (2  Cor.  xiii.  13;)  whence  it  follows,  that 
 lie  bestows  upon  us  of  his  own  which  he  acquired  by  purchase. 
 For  otherwise  there  would  be  no  ground  for  the  praise 
 ascribed  to  him  by  the  Father,  that  grace  is  his,  and  pro- 
 ceeds from  him. 
 
 3.  That  Christ,  by  his  obedience,  truly  purchased  and 
 merited  grace  for  us  with  the  Father,  is  accurately  inferred 
 from  several  passages  of  Scripture.  I  take  it  for  granted, 
 that  if  Christ  satisfied  for  our  sins,  if  he  paid  the  penalty 
 due  by  us,  if  he  appeased  God  by  his  obedience ;  in  fine,  if 
 he  suffered  the  just  for  the  unjust,  salvation  was  obtained  for 
 us  by  his  righteousness  ;  which  is  just  equivalent  to  meriting 
 Now,  Paul's  testimony  is,  that  we  were  reconciled,  and 
 received  reconciliation  through  his  death,  (Rom.  v-  11.) 
 But  there  is  no  room  for  reconciliation  unless  where  offence1 
 has  preceded.  The  meaning,  therefore,  is,  that  God,  to 
 whom  we  were  hateful  through  sin,  was  appeased  by  the 
 death  of  his  Son,  and  made  propitious  to  us.  And  the  anti- 
 thesis which  immediately  follows  is  carefully  to  be  observed, 
 "  As  by  one  man's  disobedience  many  were  made  sinners,  so 
 by  the  obedience  of  one  shall  many  be  made  righteous," 
 (Rom.  v.  19.)  For  the  meaning  is — As  by  the  sin  of  Adam 
 we  were  alienated  from  God  and  doomed  to  destruction,  so 
 by  the  obedience  of  Christ  we  are  restored  to  his  favour  as  if 
 Ave  were  righteous.  The  future  tense  of  the  verb  does  not 
 exclude  present  righteousness,  as  is  apparent  from  the  con- 
 text. For  he  had  previously  said,  "  the  free  gift  is  of  many 
 offences  unto  justification." 
 
 4.  When  we  say,  that  grace  was  obtained  for  us  by  the 
 merit  of  Christ,  our  meaning  is,  that  we  were  cleansed  by  his 
 
 1  French,  "  Offense,  liaine,  divorce  ;" — offence,  hatred,  divorce. 
 
78  INSTITUTES  OF  THE  BOOK  II. 
 
 blood,  that  his  death  was  an  expiation  for  sin,   "  His  blood 
 cleanses  us  from  all  sin."     "  This  is  my  blood,  which  is  shed 
 for  the  remission  of  sins,"  (1  John  i.  7  ;  Luke  xxii.  20.)     If 
 the  effect  of  his  shed  blood  is,  that  our  sins  are  not  imputed 
 to  us,  it  follows,  that  by  that  price  the  justice  of  God  was 
 satisfied.     To  the  same  effect  are  the  Baptist's  words,   "  Be- 
 hold the  Lamb  of  God,  which  taketh  away  the  sin  of  the 
 world,"  (John  i.  29.)     For  he  contrasts  Christ  with  all  the 
 sacrifices  of  the  Law,  showing  that  in  him  alone  was  fulfilled 
 what  these  figures  typified.     But  we  know  the  common  ex- 
 pression in  Moses — Iniquity  shall  be  expiated,  sin  shall  be 
 wiped  away  and  forgiven.     In  short,  we  are  admirably  taught 
 by  the  ancient  figures  what  power  and   efficacy  there  is  in 
 Christ's  death.     And  the  Apostle,  skilfully  proceeding  from 
 this  principle,  explains  the  whole  matter  in  the  Epistle  to  the 
 Hebrews,  showing  that  without  shedding  of  blood  there  is 
 no  remission,  (Heb.  ix.  22.)     From  this  he  infers,  that  Christ 
 appeared  once  for  all  to  take   away  sin  by  the  sacrifice  of 
 himself.    Again,  that  he  was  offered  to  bear  the  sins  of  many, 
 (Heb.  ix.  12.)     He  had  previously  said,   that  not   by  the 
 blood  of  goats  or  of  heifers,  but  by  his  own  blood,  he  had 
 once  entered  into  the  holy  of  holies,  having  obtained  eternal 
 redemption  for  us.     Now,  when  he  reasons  thus,   "If  the 
 blood  of  bulls  and  of  goats,  and  the  ashes  of  an  heifer  sprink- 
 ling the  unclean,  sanctifieth  to  the  purifying  of  the  flesh  :  how 
 much  more  shall  the  blood  of  Christ,  who  through  the  eternal 
 Spirit  offered  himself  to  God,  purge  your  consciences  from 
 dead  works  to  serve  the  living  God?"  (Heb.  ix.  13,  14,)  it  is 
 obvious  that  too  little  effect  is  given  to  the  grace  of  Christ, 
 unless  we  concede  to  his  sacrifice  the  power  of  expiating, 
 appeasing,  and  satisfying  :    as  he  shortly  after  adds,  "  For 
 this  cause  he  is  the  mediator  of  the  new  testament,  that  by 
 means  of  his  death,  for  the  redemption  of  the  transgressions 
 that  were  under  the  first  testament,  they  which  are  called 
 might  receive  the  promise  of  eternal  inheritance,"  (Heb.  ix. 
 15.)     But  it  is  especially  necessary  to  attend  to  the  analogy 
 which  is  drawn  by  Paul  as  to  his  having  been  made  a  curse 
 for  us,  (Gal.  iii.  13.)     It  had  been  superfluous  and  therefore 
 absurd,  that  Christ  should  have  been  burdened  with  a  curse, 
 
CHAP.  XVII.  CHRISTIAN  RELIGION.  79 
 
 had  it  not  been  in  order  that,  by  paying  what  others  owed, 
 he  might  acquire  righteousness  for  them.  There  is  no  am- 
 biguity in  Isaiah's  testimony,  "  He  Avas  wounded  for  our 
 transgressions,  he  was  bruised  for  our  iniquities  :  the  chastise- 
 ment of  our  peace  was  laid  upon  him ;  and  with  his  stripes 
 we  are  healed,"  (Is.  liii.  5.)  For  had  not  Christ  satisfied 
 for  our  sins,  he  could  not  be  said  to  have  appeased  God  by 
 taking  upon  himself  the  penalty  which  we  had  incurred. 
 To  this  corresponds  what  follows  in  the  same  place,  "  for  the 
 transgression  of  my  people  was  he  stricken,"  (Is.  liii.  8.) 
 We  may  add  the  interpretation  of  Peter,  who  unequivocally 
 declares,  that  he  "  bare  our  sins  in  his  own  body  on  the  tree," 
 (1  Pet.  ii.  24,)  that  the  whole  burden  of  condemnation,  of 
 which  we  were  relieved,  was  laid  upon  him. 
 
 5.  The  Apostles  also  plainly  declare  that  he  paid  a  price 
 to  ransom  us  from  death  :  "  Being  justified  freely  by  his 
 grace,  through  the  redemption  that  is  in  Christ  Jesus  :  whom 
 God  hath  set  forth  to  be  a  propitiation  through  faith  in  his 
 blood,"  (Rom.  iii.  24,  25.)  Paul  commends  the  grace  of 
 God,  in  that  he  gave  the  price  of  redemption  in  the  death  of 
 Christ ;  and  he  exhorts  us  to  flee  to  his  blood,  that  having 
 obtained  righteousness,  we  may  appear  boldly  before  the 
 judgment-seat  of  God.  To  the  same  effect  are  the  words 
 of  Peter  :  "  Forasmuch  as  ye  know  that  ye  were  not  redeemed 
 
 with  corruptible  things,  as  silver  and  gold," "  but  with 
 
 the  precious  blood  of  Christ,  as  of  a  lamb  without  blemish  and 
 without  spot;"  (1  Pet.  i.  18,  19.)  The  antithesis  would  be 
 incongruous  if  he  had  not  by  this  price  made  satisfaction  for 
 sins.  For  which  reason,  Paul  says,  "  Ye  are  bought  with  a 
 price."  Nor  could  it  be  elsewhere  said,  there  is  "  one 
 mediator  between  God  and  men,  the  man  Christ  Jesus ; 
 who  gave  himself  a  ransom  for  all,"  (1  Tim.  ii.  5,  G,)  had 
 not  the  punishment  which  we  deserved  been  laid  upon  him. 
 Accordingly,  the  same  Apostle  declares,  that  "  we  have 
 redemption  through  his  blood,  even  the  forgiveness  of  sins," 
 (Col.  i.  14 ;)  as  if  he  had  said,  that  we  are  justified  or  ac- 
 quitted before  God,  because  that  blood  serves  the  purpose  of 
 satisfaction.  With  this  another  passage  agrees,  viz.,  that  he 
 blotted  out  "  the  handwriting  of  ordinances  which  was  against 
 
 V 
 
80  INSTITUTES  OF  THE  BOOK  II. 
 
 us,  which  was  contrary  to  us,"  (Col.  ii.  14.)  These  words 
 denote  the  payment  or  compensation  which  acquits  us  from 
 guilt.  There  is  great  weight  also  in  these  words  of  Paul : 
 "  If  righteousness  come  by  the  law,  then  Christ  is  dead  in 
 vain,"  (Gal.  ii.  21.)  For  we  hence  infer,  that  it  is  from 
 Christ  we  must  seek  what  the  Law  would  confer  on  any 
 one  who  fulfilled  it ;  or,  which  is  the  same  thing,  that  by  the 
 grace  of  Christ  we  obtain  what  God  promised  in  the  Law  to 
 our  works  :  "  If  a  man  do,  he  shall  live  in  them,"  (Lev. 
 xviii.  5.)  This  is  no  less  clearly  taught  in  the  discourse  at 
 Antioch,  when  Paul  declares,  "  That  through  this  man  is 
 preached  unto  you  the  forgiveness  of  sins  ;  and  by  him  all 
 that  believe  are  justified  from  all  things,  from  which  ye 
 could  not  be  justified  by  the  law  of  Moses,"  (Acts  xiii.  38, 
 39.)  For  if  the  observance  of  the  Law  is  righteousness, 
 who  can  deny  that  Christ,  by  taking  this  burden  upon  him- 
 self, and  reconciling  us  to  God,  as  if  we  were  the  observers 
 of  the  Law,  merited  favour  for  us  ?  Of  the  same  nature  is 
 what  he  afterwards  says  to  the  Galatians  :  "  God  sent  forth 
 his  Son,  made  of  a  woman,  made  under  the  law,  to  redeem 
 them  that  were  under  the  law,"  (Gal.  iv.  4,  5.)  For  to 
 what  end  that  subjection,  unless  that  he  obtained  justification 
 for  us  by  undertaking  to  perform  what  we  were  unable  to 
 pay  ?  Hence  that  imputation  of  righteousness  without 
 works,  of  which  Paul  treats,  (Horn.  iv.  5,)  the  righteousness 
 found  in  Christ  alone  being  accepted  as  if  it  were  ours. 
 And  certainly  the  only  reason  why  Christ  is  called  our 
 "meat,"  (John  vi.  55,)  is  because  we  find  in  him  the  sub- 
 stance of  life.  And  the  source  of  this  efficacy  is  just  that 
 the  Son  of  God  was  crucified  as  the  price  of  our  justification  ; 
 as  Paul  says,  Christ  "  hath  given  himself  for  us  an  offering 
 and  a  sacrifice  to  God  for  a  sweet-smelling  savour,"  (Eph. 
 v.  2  ;)  and  elsewhere,  he  "  was  delivered  for  our  offences, 
 and.  was  raised  again  for  our  justification,"  (Rom.  iv.  25.) 
 Hence  it  is  proved  not  only  that  salvation  was  given  us  by 
 Christ,  but  that  on  account  of  him  the  Father  is  now  pro- 
 pitious to  us.  For  it  cannot  be  doubted  that  in  him  is  com- 
 pletely fulfilled  what  God  declares  by  Isaiah  under  a  figure, 
 "I  will  defend  this  city  to  save  it  for  mine  own  sake,  and 
 
CHAP.  XYII.  CHRISTIAN-  RELIGION.  81 
 
 for  my  servant  David's  sake,"  (Isaiah  xxxvii.  35.)  Of  this 
 the  Apostle  is  the  best  witness,  when  he  says,  "  Your  sins 
 are  forgiven  you  for  his  name's  sake,"  (1  John  ii.  12.)  For 
 although  the  name  of  Christ  is  not  expressed,  John,  in  his 
 usual  manner,  designates  him  by  the  pronoun  "  He,"  (aurdg.) 
 In  the  same  sense  also  our  Lord  declares,  "As  the  living- 
 Father  hath  sent  me,  and  I  live  by  the  Father :  so  he  that 
 eateth  me,  even  he  shall  live  by  me,"  (John  vi.  57.)  To 
 this  corresponds  the  passage  of  Paul,  "  Unto  you  it  is  given 
 in  the  behalf  of  Christ,  not  only  to  believe  in  him,  but  also 
 to  suffer  for  his  sake,"  (Phil.  i.  29.) 
 
 6.  To  inquire,  as  Lombard  and  the  Schoolmen  do,  (Sent. 
 Lib.  III.  Dist.  18,)  whether  he  merited  for  himself,  is  foolish 
 curiosity.  Equally  rash  is  their  decision  when  they  answer 
 in  the  affirmative.  How  could,  it  be  necessary  for  the  only 
 Son  of  God  to  come  down  in  order  to  acquire  some  new 
 quality  for  himself?  The  exposition  which  God  gives  of 
 his  own  purpose  removes  all  doubt.  The  Father  is  not  said 
 to  have  consulted  the  advantage  of  his  Son  in  his  services, 
 but  to  have  given  him  up  to  death,  and  not  spared  him, 
 because  he  loved  the  world,  (Rom.  viii.)  The  prophetical 
 expressions  should  be  observed:  "To  us  a  Son  is  born;" 
 "  Rejoice  greatly,  O  daughter  of  Zion  :  shout,  O  daughter 
 of  Jerusalem  :  behold,  thy  King  cometh  unto  thee,"  (Isaiah 
 ix.  6 ;  Zech.  ix.  9.)  It  would  otherwise  be  a  cold  commen- 
 dation of  love  which  Paul  describes,  when  he  says,  "  God 
 commendeth  his  love  toward  us,  in  that,  while  we  were  yet 
 sinners,  Christ  died  for  us,"  (Rom.  v.  8.)  Hence,  again,  we 
 infer  that  Christ  had  no  regard  to  himself;  and  this  he 
 distinctly  affirms,  when  he  says,  "  For  their  sakes  I  sanctify 
 myself,"  (John  xvii.  19.)  He  who  transfers  the  benefit  of 
 his  holiness  to  others,  testifies  that  he  acquires  nothing  for 
 himself.  And  surely  it  is  most  worthy  of  remark,  that  Christ, 
 in  devoting  himself  entirely  to  our  salvation,  in  a  manner 
 forgot  himself.  It  is  absurd  to  wrest  the  testimony  of  Paul 
 to  a  different  effect:  "Wherefore  God  hath  highly  exalted 
 him,  and  given  him  a  name  which  is  above  every  name," 
 (Phil.  ii.  9.1)     By  what  services  could  a  man  merit  to  be- 
 
 1  The  sentence  stands  thus  in  the  French : — "  Les  Sorbonnistes  per- 
 VOL.  II.  F 
 
82  INSTITUTES  OF  THE,  ETC.  BOOK  IT. 
 
 come  the  judge  of  the  world,  the  head  of  angels,  to  obtain 
 the  supreme  government  of  God,  and  become  the  residence 
 of  that  majesty  of  which  all  the  virtues  of  men  and  angels 
 cannot  attain  one  thousandth  part?  The  solution  is  easy 
 and  complete.  Paul  is  not  speaking  of  the  cause  of  Christ's 
 exaltation,  but  only  pointing  out  a  consequence  of  it  by 
 way  of  example  to  us.  The  meaning  is  not  much  different 
 from  that  of  another  passage  :  "  Ought  not  Christ  to  have 
 suffered  these  things,  and  to  enter  into  his  glory  ?"  (Luke 
 xxiv.  26.) 
 
 vertissent  le  passage  cle  S.  Paul,  l'appliquans  a  ce  propos  c'est  que  pource 
 que  Jesus  Christ  s'est  humilie,  le  Pere  l'a  exalte  et  lui  donne  un  nom 
 souverain ;" — The  Sorbonnists  pervert  the  passage  of  St  Paul,  and  apply 
 it  in  this  way, — that  because  Christ  humbled  himself,  the  Father  exalted 
 him,  and  gave  him  a  sovereign  name. 
 
 END  OF  THE  SECOND  BOOK. 
 
INSTITUTES 
 
 THE  CHRISTIAN  RELIGION. 
 
 BOOK  THIRD. 
 
 THE  MODE  OF  OBTAINING  THE  GRACE  OF  CHRIST. 
 
 THE  BENEFITS  IT  CONFERS,  AND  THE 
 
 EFFECTS  RESULTING  FROM  IT. 
 
SUBJECT. 
 
 The  two  former  Books  treated  of  God  the  Creator  and  Redeemer. 
 This  Book,  which  contains  a  full  exposition  of  the  Third  Part  of  the 
 Apostles'  Creed,  treats  of  the  mode  of  procuring  the  grace  of  Christ,  the 
 benefits  which  we  derive  and  the  effects  which  follow  from  it,  or  of  the 
 operations  of  the  Holy  Spirit  in  regard  to  our  salvation. 
 
 The  subject  is  comprehended  under  seven  principal  heads,  which 
 almost  all  point  to  the  same  end,  namely,  the  doctrine  of  faith. 
 
 I.  As  it  is  by  the  secret  and  special  operation  of  the  Holy  Spirit  that 
 we  enjoy  Christ  and  all  his  benefits,  the  First  Chapter  treats  of  this  opera- 
 tion, which  is  the  foundation  of  faith,  new  life,  and  all  holy  exercises. 
 
 II.  Faith  being,  as  it  were,  the  hand  by  which  we  embrace  Christ  the 
 Redeemer,  offered  to  us  by  the  Holy  Spirit,  Faith  is  fully  considered  in 
 the  Second  Chapter. 
 
 III.  In  further  explanation  of  Saving  Faith,  and  the  benefits  derived 
 from  it,  it  is  mentioned  that  true  repentance  always  flows  from  true 
 faith.  The  doctrine  of  Repentance  is  considered  generally  in  the  Third 
 Chapter,  P.opish  Repentance  in  the  Fourth  Chapter,  Indulgences  and 
 Purgatory  in  the  Fifth  Chapter.  Chapters  Sixth  to  Tenth  are  devoted 
 to  a  special  consideration  of  the  different  parts  of  true  Repentance,  viz., 
 mortification  of  the  flesh,  and  quickening  of  the  Spirit. 
 
 rv.  More  clearly  to  show  the  utility  of  this  Faith,  and  the  effects 
 resulting  from  it,  the  doctrine  of  Justification  by  Faith  is  explained  in 
 the  Eleventh  Chapter,  and  certain  questions  connected  with  it  explained 
 from  the  Twelfth  to  the  Eighteenth  Chapter.  Christian  liberty  a  kind 
 of  accessory  to  Justification,  is  considered  in  the  Nineteenth  Chapter. 
 
 V.  The  Twentieth  Chapter  is  devoted  to  Prayer,  the  principal  exercise 
 of  faith,  and,  as  it  were,  the  medium  or  instrument  through  which  we 
 daily  procure  blessings  from  God. 
 
 VI.  As  all  do  not  indiscriminately  embrace  the  fellowship  of  Christ 
 offered  in  the  Gospel,  but  those  only  whom  the  Lord  favours  with  the 
 effectual  and  special  grace  of  his  Spirit,  lest  any  should  impugn  this 
 arrangement,  Chapters  Twenty-First  to  Twenty-Fomth  are  occupied 
 with  a  necessary  and  apposite  discussion  of  the  subject  of  Election. 
 
 VII.  Lastly,  As  the  hard  warfare  which  the  Christian  is  obliged  con- 
 stantly to  wage  may  have  the  effect  of  disheartening  him,  it  is  shown 
 how  it  may  be  alleviated  by  meditating  on  the  final  resurrection.  Hence 
 the  subject  of  the  Resurrection  is  considered  in  the  Twenty-Fifth 
 Chapter. 
 
INSTITUTES 
 
 THE  CHRISTIAN  RELIGION. 
 
 BOOK  THIRD. 
 
 THE  MODE  OF  OBTAINING  THE  GRACE  OF  CHRIST. 
 
 THE  BENEFITS  IT  CONFERS,  AND  THE 
 
 EFFECTS  RESULTING  FROM  IT. 
 
 CHAPTER  I. 
 
 THE  BENEFITS  OF  CHRIST  MADE  AVAILABLE  TO  US  BY 
 THE  SECRET  OPERATION  OF  THE  SPIRIT. 
 
 The  three  divisions  of  this  chapter  are, — I.  The  secret  operation  of  the 
 Holy  Spirit,  which  seals  our  salvation,  should  be  considered  first  in  Christ 
 the  Mediator  as  our  Head,  sec.  1  and  2.  II.  The  titles  given  to  the 
 Holy  Spirit  show  that  we  become  members  of  Christ  by  his  grace  and 
 energy,  sec.  3.  IH.  As  the  special  influence  of  the  Holy  Spirit  is  mani- 
 fested in  the  gift  of  faith,  the  former  is  a  proper  introduction  to  the  latter, 
 and  thus  prepares  for  the  second  chapter,  sec.  4. 
 
 Sections. 
 
 1.  The  Holy  Spirit  the  bond  which  unites  us  with  Christ.     This  the  re- 
 
 sult of  faith  produced  by  the  secret  operation  of  the  Holy  Spirit. 
 This  obvious  from  Scripture. 
 
 2.  In  Christ  the  Mediator  the  gifts  of  the  Holy  Spirit  are  to  be  seen  in 
 
 all  their  fulness.     To  what  end.    Why  the  Holy  Spirit  is  called 
 the  Spirit  of  the  Father  and  the  Son. 
 
86  INSTITUTES  OF  THE  BOOK  III. 
 
 3.  Titles  of  the  Spirit,— 1.  The  Spirit  of  adoption.    2.  An  earnest  and 
 
 seal.     3.  Water.     4.  Life.     5.  Oil  and  unction.      6.  Fire.     7.  A 
 fountain.     8.  The  word  of  God.     Use  of  these  titles.- 
 
 4.  Faith  being  the  special  work  of  the  Holy  Spirit,  the  power  and  efficacy 
 
 of  the  Holy  Spirit  usually  ascribed  to  it. 
 
 1.  We  must  now  see  in  what  way  we  become  possessed  of 
 the  blessings  which  God  has  bestowed  on  his  only-begotten 
 Son,  not  for  private  use,  but  to  enrich  the  poor  and  needy. 
 And  the  first  thing  to  be  attended  to  is,  that  so  long  as  we 
 are  without  Christ  and  separated  from  him,  nothing  which 
 he  suffered  and  did  for  the  salvation  of  the  human  race  is  of 
 the  least  benefit  to  us.  To  communicate  to  us  the  blessings 
 which  he  received  from  the  Father,  he  must  become  ours 
 and  dwell  in  us.  Accordingly,  he  is  called  our  Head,  and 
 the  first-born  among  many  brethren,  while,  on  the  other 
 hand,  we  are  said  to  be  ingrafted  into  him  and  clothed  with 
 him,1  all  which  he  possesses  being,  as  I  have  said,  nothing  to 
 us  until  we  become  one  Avith  him.  And  although  it  is  true 
 that  we  obtain  this  by  faith,  yet  since  we  see  that  all  do  not 
 indiscriminately  embrace  the  offer  of  Christ  which  is  made 
 by  the  gospel,  the  very  nature  of  the  case  teaches  us  to 
 ascend  higher,  and  inquire  into  the  secret  efficacy  of  the 
 Spirit,  to  which  it  is  owing  that  we  enjoy  Christ  and  all  his 
 blessings.  I  have  already  treated  of  the  eternal  essence  and 
 divinity  of  the  Spirit,  (Book  I.  chap.  xiii.  sect.  14,  15  ;)  let 
 us  at  present  attend  to  the  special  point,  that  Christ  came 
 by  water  and  blood,  as  the  Spirit  testifies  concerning  him, 
 that  we  might  not  lose  the  benefits  of  the  salvation  which  he 
 has  purchased.  For  as  there  are  said  to  be  three  witnesses 
 in  heaven,  the  Father,  the  Word,  and  the  Spirit,  so  there  are 
 also  three  on  the  earth,  namely,  water,  blood,  and  Spirit.  It 
 is  not  without  cause  that  the  testimony  of  the  Spirit  is  twice 
 mentioned,  a  testimony  which  is  engraven  on  our  hearts  by 
 way  of  seal,  and  thus  seals  the  cleansing  and  sacrifice  of  Christ. 
 For  which  reason,  also,  Peter  says,  that  believers  are  "  elect" 
 "  through  sanctification  of  the  Spirit,  unto  obedience  and 
 sprinkling  of  the  blood  of  Jesus  Christ,"  (1  Pet.  i.  2.)     By 
 
 1  Eph.  iv.  15  ;  Rom.  vi.  5  ;  xi.  17  ;  viii.  29  ;  Gal.  iii.  27. 
 
CHAP.  I.  CHRISTIAN  RELIGION.  87 
 
 these  words  he  reminds  us,  that  if  the  shedding  of  his  sacred 
 blood  is  not  to  be  in  vain,  our  souls  must  be  washed  in  it  by 
 the  secret  cleansing  of  the  Holy  Spirit.  For  which  reason, 
 also,  Paul,  speaking  of  cleansing  and  purification,  says,  "  But 
 ye  are  washed,  but  ye  are  sanctified,  but  ye  are  justified  in 
 the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God," 
 (1  Cor.  vi.  11.)  The  whole  comes  to  this,  that  the  Holy 
 Spirit  is  the  bond  by  which  Christ  effectually  binds  us  to 
 himself.  Here  we  may  refer  to  what"  was  said  in  the  last 
 Book  concerning  his  anointing. 
 
 2.  But  in  order  to  have  a  clearer  view  of  this  most  im- 
 portant subject,  we  must  remember  that  Christ  came  pro- 
 vided with  the  Holy  Spirit  after  a  peculiar  manner,  namely, 
 that  he  might  separate  us  from  the  world,  and  unite  us  in  the 
 hope  of  an  eternal  inheritance.  Hence  the  Spirit  is  called 
 the  Spirit  of  sanctification,  because  he  quickens  and  cherishes 
 us,  not  merely  by  the  general  energy  Avhich  is  seen  in  the 
 human  race,  as  well  as  other  animals,  but  because  he  is  the 
 seed  and  root  of  heavenly  life  in  us.  Accordingly,  one  of 
 the  highest  commendations  which  the  prophets  give  to  the 
 kingdom  of  Christ  is,  that  under  it  the  Spirit  would  be  poured 
 out  in  richer  abundance.  One  of  the  most  remarkable  pass- 
 ages is  that  of  Joel,  "  It  shall  come  to  pass  afterward,  that 
 I  will  pour  out  my  Spirit  upon  all  flesh,"  (Joel  ii.  28.)  For 
 although  the  prophet  seems  to  confine  the  gifts  of  the  Spirit 
 to  the  office  of  prophesying,  he  yet  intimates  under  a  figure, 
 that  God"  will,  by  the  illumination  of  his  Spirit,  provide  him- 
 self with  disciples  who  had  previously  been  altogether  igno- 
 rant of  heavenly  doctrine.  Moreover,  as  it  is  for  the  sake  of 
 his  Son  that  God  bestows  the  Holy  Spirit  upon  us,  and  yet 
 has  deposited  him  in  all  his  fulness  Avith  the  Son,  to  be  the 
 minister  and  dispenser  of  his  liberality,  he  is  called  at  one 
 time  the  Spirit  of  the  Father,  at  another  the  Spirit  of  the 
 Son  :  "  Ye  are  not  in  the  flesh  but  in  the  Spirit,  if  so  be  that 
 the  Spirit  of  God  dwell  in  you.  Now,  if  any  man  have  not 
 the  Spirit  of  Christ,  he  is  none  of  his,"  (E,om.  viii.  9  ;)  and 
 hence  he  encourages  us  to  hope  for  complete  renovation : 
 "  If  the  Spirit  of  him  that  raised  up  Jesus  from  the  dead 
 dwell  in  you,  he  that  raised  up  Christ  from   the  dead  shall 
 
88  INSTITUTES  OF  THE  BOOK  III. 
 
 also  quicken  your  mortal  bodies  by  his  Spirit  that  dwelleth  in 
 you,"  (Rom.  viii.  11.)  There  is  no  inconsistency  in  ascribing 
 the  glory  of  those  gifts  to  the  Father,  inasmuch  as  he  is  the 
 author  of  them,  and,  at  the  same  time,  ascribing  them  to  Christ, 
 with  whom  they  have  been  deposited,  that  he  may  bestow 
 them  on  his  people.  Hence  he  invites  all  the  thirsty  to  come 
 unto  him  and  drink,  (John  vii.  37.)  And  Paul  teaches,  that 
 "  unto  every  one  of  us  is  given  grace,  according  to  the  mea- 
 sure of  the  gift  of  Christ,"  (Eph.  iv.  7.)  And  we  must  re- 
 member, that  the  Spirit  is  called  the  Spirit  of  Christ,  not 
 only  inasmuch  as  the  eternal  Word  of  God  is  with  the 
 Father  united  with  the  Spirit,  but  also  in  respect  of  his  office 
 of  Mediator;  because,  had  he  not  been  endued  with  the 
 energy  of  the  Spirit,  he  had  come  to  us  in  vain.  In  this  sense 
 he  is  called  the  "  last  Adam,"  and  said  to  have  been  sent 
 from  heaven  "a  quickening  Spirit,"  (1  Cor.  xv.  45,)  where 
 Paul  contrasts  the  special  life  which  Christ  breathes  into  his 
 people,  that  they  may  be  one  with  him,  with  the  animal  life 
 which  is  common  even  to  the  reprobate.  In  like  manner, 
 when  he  prays  that  believers  may  have  "  the  grace  of  our 
 Lord  Jesus  Christ,  and  the  love  of  God,"  he  at  the  same  time 
 adds,  "  the  communion  of  the  Holy  Ghost,"  without  which 
 no  man  shall  ever  taste  the  paternal  favour  of  God,  or  the 
 benefits  of  Christ.  Thus,  also,  in  another  passage  he  says, 
 "  The  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy 
 Ghost,  which  is  given  unto  us,"  (Rom.  v.  5.) 
 
 3.  Here  it  will  be  proper  to  point  out  the  titles  which  the 
 Scripture  bestows  on  the  Spirit,  when  it  treats  of  the  com- 
 mencement and  entire  renewal  of  our  salvation.  First,  he 
 is  called  the  "  Spirit  of  adoption."  because  he  is  witness  to  us 
 of  the  free  favour  with  which  God  the  Father  embraced  us 
 in  his  well-beloved  and  only-begotten  Son,  so  as  to  become 
 our  Father,  and  give  us  boldness  of  access  to  him ;  na)r,  he 
 dictates  the  very  wrords,  so  that  we  can  boldly  cry,  "  Abba, 
 Father."  For  the  same  reason,  he  is  said  to  have  "  sealed  us, 
 and  given  the  earnest  of  the  Spirit  in  our  hearts,"  because, 
 as  pilgrims  in  the  world,  and  persons  in  a  manner  dead,  he 
 so  quickens  us  from  above  as  to  assure  us  that  our  salvation 
 is  safe  in  the  keeping  of  a  faithful  God.     Hence,  also,  the 
 
C1IAI\  I.  CHRISTIAN  RELIGION.  89 
 
 Spirit  is  said  to  be  "  life  because  of  righteousness."  But 
 since  it  is  his  secret  irrigation  that  makes  us  bud  forth  and 
 produce  the  fruits  of  righteousness,  he  is  repeatedly  described 
 as  water.  Thus  in  Isaiah,  "  Ho,  every  one  that  thirsteth, 
 come  ye  to  the  waters."  Again,  "  I  will  pour  water  upon 
 him  that  is  thirsty,  and  floods  upon  the  dry  ground."  Cor- 
 responding to  this  are  the  words  of  our  Saviour,  to  which  I 
 lately  referred,  "  If  any  man  thirst,  let  him  come  unto  me  and 
 drink."  Sometimes,  indeed,  he  receives  this  name  from  his 
 energy  in  cleansing  and  purifying,  as  in  Ezekiel,  where  the 
 Lord  promises,  "  Then  will  I  sprinkle  you  with  clean  water, 
 and  ye  shall  be  clean."  As  those  sprinkled  with  the  Spirit 
 are  restored  to  the  full  vigour  of  life,  he  hence  obtains  the 
 names  of  iljQiV'  and  "  Unction"  On  the  other  hand,  as  he 
 is  constantly  employed  in  subduing  and  destroying  the  vices 
 of  our  concupiscence,  and  inflaming  our  hearts  with  the  love 
 of  God  and  piety,  he  hence  receives  the  name  of  Firtfc  In 
 fine,  he  is  described  to  us  as  a  Fountain,  whence  all  heavenly 
 riches  flow  to  us  ;  or  as  the  ,Han^  by  which  God  exerts  his 
 power,  because  by  his  divine  inspiration  he  so  breathes  divine 
 life  into  us,  that  we  are  no  longer  acted  upon  by  ourselves, 
 but  ruled  by  his  motion  and  agency,  so  that  everything  good 
 in  us  is  the  fruit  of  his  grace,  while  our  own  endowments 
 without  him  are  mere  darkness  of  mind  and  perverseness  of 
 heart.  Already,  indeed,  it  has  been  clearly  shown,  that  un- 
 til our  minds  are  intent  on  the  Spirit,  Christ  is  in  a  manner 
 unemployed",  because  we  view  him  coldly  without  us,  and  so 
 at  a  distance  from  us.  Now  we  know  that  he  is  of  no  avail 
 save  only  to  those  to  whom  he  is  a  head  and  the  first-born 
 among  the  brethren,  to  those,  in  fine,  who  are  clothed  with 
 him.1  To  this  union  alone  it  is  owing  that,  in  regard  to  us, 
 the  Saviour  has  not  come  in  vain.  To  this  is  to  be  referred 
 that  sacred  marriage,  by  which  we  become  bone  of  his  bone, 
 and  flesh  of  his  flesh,  and  so  one  with  him,  (Eph.  v.  30,)  for 
 it  is  by  the  Spirit  alone  that  he  unites  himself  to  us.  By 
 the  same  grace  and  energy   of  the   Spirit  we  become  his 
 
 1  Rom.  viii.  15  ;  Gal.  iv.  6  ;  2  Cor.  i.  22  ;  Eph.  i.  13,  14  ;  Rom.  viii.  10  ; 
 Isa.  Iv.  1  ;  xliv.  3  ;  John  viii.  37  ;  Ezek.  xxxvi.  25  ;  John  ii.  14  ;  1  John 
 ii.  20,  27  ;  Luke  iii.  1(3  ;  Acts  xi.  21. 
 
90  INSTITUTES  OF  THE  BOOK  III. 
 
 members,  so  that  he  keeps  us  under  him,  and  we  in  our  turn 
 possess  him. 
 
 4.  But  as  faith  is  his  principal,  Fork,  all  those  passages 
 which  express  his  power  and  operations  are,  in  a  great  mea- 
 sure, referred  to  it,  as  it  is  only  by  faith  that  he  brings  us 
 to  the  light  of  the  Gospel,  as  John  teaches,  that  to  those 
 who  believe  in  Christ  is  given  the  privilege  "  to  become  the 
 sons  of  God,  even  to  them  that  believe  in  his  name,  which 
 were  born  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of 
 the  will  of  man,  but  of  God,"  (John  i.  12.)     Opposing  God 
 to  Jlesh  and  blood,  he  declares  it  to  be  a  supernatural  gift, 
 that  those  who  would  otherwise  remain  in  unbelief  receive 
 Christ  by  faith.     Similar  to  this  is  our  Saviour's  reply  to 
 Peter,  "  Flesh  and  blood  hath  not  revealed  it  unto  thee,  but 
 my  Father  which  is  in   heaven,"  (Matt.  xvi.    17.)     These 
 things  I  now  briefly  advert  to,  as  I  have  fully  considered 
 them  elsewhere.     To  the  same  effect  Paul  says  to  the  Ephe- 
 sians,  "  Ye  were  sealed  with  that  Holy  Spirit  of  promise," 
 (Eph.  i.  13  ;)  thus  showing  that  he  is  the  internal  teacher,  by 
 whose  agency  the  promise  of  salvation,  which  would  other- 
 wise only  strike  the  air  or  our  ears,  penetrates  into  our  minds. 
 In  like  manner,  he  says  to  the  Thessalonians,  "  God  hath 
 from  the  beginning  chosen  you  to  salvation,  through  sancti- 
 fication  of  the  Spirit  and  belief  of  the  truth,"  (2  Thess.  ii. 
 13  ;)  by  this  passage  briefly  reminding  us,  that  faith  itself  is 
 produced  only  by  the  Spirit.     This  .John  explains  more  dis- 
 tinctly,   "  We    know   that  he   abideth   in   us,  by  the  Spirit 
 which  he  hath  given  us ;"   again,  "  Hereby  know  we  that 
 we  dwell  in  him   and  he  in  us,  because  he  hath  given  us  of 
 his  Spirit,"  (1  John  hi.  24;  iv.  13.)     Accordingly,  to  make 
 his   disciples  capable  of  heavenly  wisdom,   Christ  promised 
 them  "  the  Spirit  of  truth,  whom  the  world  cannot  receive," 
 (John  xiv.  17.)     And  he  assigns  it  to  him,  as  his  proper 
 office,  to  bring  to  remembrance  the  things  which  he  had 
 verbally  taught ;  for  in  vain  Avere  light  offered  to  the  blind, 
 did  not  that  Spirit  of  understanding  open  the  intellectual 
 eye ;  so  that  he  himself  may  be  properly  termed  the  key  by 
 which  the  treasures  of  the  heavenly  kingdom  are  unlocked, 
 and  his  illumination,  the  eye  of  the  mind  by  which  we  are 
 
CHAP.  I.  CHRISTIAN  RELIGION.  91 
 
 enabled  to  see  :  hence  Paul  so  highly  commends  the  ministry 
 of  the  Spirit,1  (2  Cor.  iii.  6,)  since  teachers  would  cry  aloud 
 to  no  purpose,  did  not  Christ,  the  internal  teacher,  by  means 
 of  his  Spirit,  draw  to  himself  those  who  are  given  him  of  the 
 Father.  Therefore,  as  we  have  said  that  salvation  is  per- 
 fected in  the  person  of  Christ,  so,  in  order  to  make  us  par- 
 takers of  it,  he  baptizes  us  "  with  the  Holy  Spirit  and  with 
 fire,"  (Luke  iii.  16,)  enlightening  us  into  the  faith  of  his 
 Gospel,  and  so  regenerating  us  to  be  new  creatures.  Thusj 
 cleansed  from  all  pollution,  he  dedicates  us  as  holy  temples 
 to  the  Lord. 
 
 1  The  French  adds,  "  qui  vaut  autant  a  dire  corame  la  predication 
 ayant  avec  soy  vivacite  spirituelle  ;" — that  is  to  say,  preaching  carrying 
 spiritual  quickening  along  with  it. 
 
92  INSTITUTES  OF  THE  BOOK  III. 
 
 CHAPTER  II. 
 
 OF  FAITH.      THE  DEFINITION  OF  IT.      ITS  PECULIAR 
 PROPERTIES. 
 
 This  chapter  consists  of  three  principal  parts. — I.  A  brief  explanation 
 of  certain  matters  pertaining  to  the  doctrine  of  Faith,  sec.  1-14.  First, 
 of  the  object  of  faith,  sec.  1.  Second,  of  Implicit  Faith,  sec.  2-6.  Third, 
 Definition  of  Faith,  sec.  7.  Fourth,  the  various  meanings  of  the  term 
 Faith,  sec.  8-13.  II.  A  full  exposition  of  the  definition  given  in  the 
 seventh  section,  sec.  14-40.  III.  A  brief  confirmation  of  the  definition 
 by  the  authority  of  an  Apostle.  The  mutual  relation  between  faith, 
 hope,  and  charity,  sec.  41-43. 
 
 Sections. 
 
 1.  A  brief  recapitulation  of  the  leading  points  of  the  whole  discussion. 
 
 The  scope  of  this  chapter.  The  necessity  of  the  doctrine  of  faith. 
 This  doctrine  obscured  by  the  Schoolmen,  who  make  God  the  object 
 of  faith,  without  referring  to  Christ.  The  Schoolmen  refuted  by 
 various  passages. 
 
 2.  The  dogma  of  implicit  faith  refuted.     It  destroys  faith,  which_  con- 
 
 sists in  a  knowledge  of  the  divine  will.  What  this  will  is,  and  how 
 necessary  the  knowledge  of  it. 
 
 3.  Many  things  are  and  will  continue  to  be  implicitly  believed.     Faith, 
 
 however,  consists  in  the  knowledge  of  God  and  Christ,  not  in  a 
 reverence  for  the  Church.  Another  refutation  from  the  absurdities 
 to  which  this  dogma  leads. 
 
 4.  In  what  sense  our  faith  may  be  said  to  be  implicit.     Examples  in  the 
 
 Apostles,  in  the  holy  women,  and  in  all  believers. 
 
 5.  In  some,  faith  is  implicit,  as  being  a  preparation  for  faith.    This,  how- 
 
 ever, widely  different  from  the  implicit  faith  of  the  Schoolmen. 
 
 6.  The  word  of  God  has  a  similar  relation  to  faith,  the  word  being,  as 
 
 it  were,  the  source  and  basis  of  faith,  and  the  mirror  in  which  it 
 beholds  God.     Confirmation  from  various  passages  of  Scripture. 
 J  Without  the  knowledge  of  the  word  there  can  be  no  faith.     Sum 
 of  the  discussion  of  the  Scholastic  doctrine  of  implicit  faith. 
 
 7.  What  faith  properly  has  respect  to  in  the  word  of  God,  namely,  the 
 
 promise  of  grace  offered  in  Christ,  provided  it  be  embraced  witli 
 faith.     Proper  definition  of  faith. 
 
CHAP.  IT.  CHRISTIAN  RELIGION.  93 
 
 8.  Scholastic  distinction  between  faith  formed  and  unformed,  refuted  by 
 
 a  consideration  of  the  nature  of  faith,  which,  as  the  gift  of  the  Spirit, 
 cannot  possibly  be  disjoined  from  pious  affection. 
 
 9.  Objection  from  a  passage  of  Paul.     Answer  to  it.     Error  of  the 
 
 Schoolmen  in  giving  only  one  meaning  to  faith,  whereas  it  has 
 many  meanings.  The  testimony  of  faith  improperly  ascribed  to 
 two  classes  of  men. 
 
 10.  View  to  be  taken  of  this.     Who  those  are  that  believe  for  a  time. 
 
 The  faith  of  hypocrites.    With  whom  they  may  be  compared. 
 
 11.  Why  faith  attributed  to  the  reprobate.    Objection.    Answer.    What 
 
 perception  of  grace  in  the  reprobate.  How  the  elect  are  distin- 
 guished from  the  reprobate. 
 
 12.  Why  faith  is  temporary  in  the  reprobate,  firm  and  perpetual  in  the 
 
 elect.  Reason  in  the  case  of  the  reprobate.  Example.  Why  God 
 is  angry  with  his  children.  In  what  sense  many  are  said  to  fall 
 from  faith. 
 
 13.  Various  meanings  of  the  term  faith.     1.  Taken  for  soundness  in  the 
 
 faith.  2.  Sometimes  restricted  to  a  particular  object.  3.  Signifies 
 the  ministry  or  testimony  by  which  we  are  instructed  in  the  faith. 
 
 14.  Definition  of  faith  explained  under  six  principal  heads.     1.  What 
 
 meant  by  Knowledge  in  the  definition. 
 
 15.  Why  this  knowledge  must  be  sure  and  firm.     Reason  drawn  from 
 
 the  consideration  of  our  weakness.  Another  reason  from  the 
 certainty  of  the  promises  of  God. 
 
 16.  The  leading  point  in  this  certainty.     Its  fruits.    A  description  of 
 
 the  true  believer. 
 
 17.  An  objection  to   this  certainty.      Answer.      Confirmation  of  the 
 
 answer  from  the  example  of  David.  This  enlarged  upon  from  the 
 opposite  example  of  Ahaz.  Also  from  the  uniform  experience  and 
 the  prayers  of  believers. 
 
 18.  For  this  reason  the  conflict  between  the  flesh  and  the  Spirit  in  the 
 
 soul  of  the  believer  described.  The  issue  of  this  conflict,  the 
 victory  of  faith. 
 
 19.  On  the  whole,  the  faith  of  the  elect  certain  and  indubitable.     Con- 
 
 firmation from  analogy. 
 
 20.  Another  confirmation  from  the  testimony  of  an  Apostle,  making  it 
 
 apparent,  that,  though  the  faith  of  the  elect  is  as  yet  impeifect,  it  is 
 nevertheless  firm  and  sure. 
 
 21.  A  fuller  explanation  of  the  nature  of  faith.     1.  When  the  believer  is 
 
 shaken  with  fear,  he  betakes  himself  to  the  bosom  of  a  merciful 
 God.  2.  He  does  not  even  shun  God  when  angry,  but  hopes  in  him. 
 3.  He  does  not  suffer  unbelief  to  reign  in  his  heart.  4.  He  opposes 
 unbelief,  and  is  never  finally  lost.  5.  Faith,  however  often  assailed, 
 at  length  comes  off  victorious. 
 
 22.  Another  species  of  fear,  arising  from  a  consideration  of  the  judgment 
 
 of  God  against  the  wicked.     This  also  faith  overcomes.     Exam- 
 
94  INSTITUTES  OF  THE  BOOK  III. 
 
 pies  of  this  description,  placed  before  the  eyes  of  believers,  repress 
 presumption,  and  fix  then-  faith  in  God. 
 
 23.  Nothing  contrary  to  this  in  the  exhortation  of  the  Apostle  to  work     J 
 
 out  our  salvation  with  fear  and  trembling.     Fear  and  faith  mutu-  / 
 ally  connected.     Confirmation  from  the  words  of  a  Prophet. 
 
 24.  This  doctrine  gives  no  countenance  to  the  error  of  those  who  dream 
 
 of  a  confidence  mingled  with  incredulity.  Refutation  of  this  error, 
 from  a  consideration  of  the  dignity  of  Christ  dwelling  in  us.  The 
 argument  retorted.  Refutation  confirmed  by  the  authority  of  an 
 Apostle.    What  we  ought  to  hold  on  this  question. 
 
 25.  Confirmation  of  the  preceding  conclusion  by  a  passage  from  Bernard. 
 
 26.  Time  fear  caused  in  two  ways,  viz.,  when  we  are  required  to  rever- 
 
 ence God  as  a  Father,  and  also  to  fear  him  as  Lord. 
 
 27.  Objection  from  a  passage  in  the  Apostle  John.     Answer  founded  on 
 
 the  distinction  between  filial  and  servile  fear. 
 
 28.  How  faith  is  said  to  have  respect  to  the  divine  benevolence.    What 
 
 comprehended  under  this  benevolence.  Confirmation  from  David 
 and  Paul. 
 
 29.  Of  the  Free  Promise  which  is  the  foundation  of  Faith.    Reason. 
 
 Confirmation. 
 
 30.  Faith  not  divided  in  thus  seeking  a  Free  Promise  in  the  Gospel. 
 
 Reason.     Conclusion  confirmed  by  another  reason. 
 
 31.  The  word  of  God  the  prop  and  root  of  faith.    The  word  attests  the 
 
 divine  goodness  and  mercy.  In  what  sense  faith  has  respect  to 
 the  power  of  God.  Various  passages  of  Isaiah,  inviting  the  godly 
 to  behold  the  power  of  God,  explained.  Other  passages  from 
 David.  We  must  beware  of  going  beyond  the  limits  prescribed  by 
 the  word,  lest  false  zeal  lead  us  astray,  as  it  did  Sarah,  Rebekah, 
 and  Isaac.  In  this  way  faith  is  obscured,  though  not  extinguished. 
 We  must  not  depart  one  iota  from  the  word  of  God. 
 
 32.  All  the  promises  included  in  Christ.     Two  objections  answered.     A 
 
 third  objection  drawn  from  example.  Answer  explaining  the  faitb 
 of  Naaman,  Cornelius,  and  the  Eunuch. 
 
 33.  Faith  revealed  to  our  minds,  and  sealed  on  our  hearts,  by  the  Holy 
 
 Spirit.  1.  The  mind  is  purified  so  as  to  have  a  relish  for  divine 
 truth.  2.  The  mind  is  thus  established  in  the  truth  by  the  agency 
 of  the  Holy  Spirit. 
 
 34.  Proof  of  the  former.     1.  By  reason.    2.  By  Scripture.    3.  By  ex- 
 
 ample.    4.  By  analogy. 
 
 35.  5.  By  the  excellent  qualities  of  faith.     6.  By  a  celebrated  passage 
 
 from  Augustine. 
 3G.  Proof  of  the  latter  by  the  argument  a  minore  ad  majus.     Why  the 
 
 Spirit  is  called  a  seal,  an  earnest,  and  the  Spirit  of  promise. 
 37.  Believers  sometimes  shaken,  but  not  so  as  to  perish  finally.     They 
 
 ultimately  overcome  their  trials,  and  remain  stedfast.      Proofs 
 
 from  Scripture. 
 
CHAP.  II.  CHRISTIAN  RELIGION.  95 
 
 38.  Objection  of  the  Schoolmen.     Answer.     Attempt  to  support  the 
 
 objection  by  a  passage  in  Ecclesiastes.  Answer,  explaining  the 
 meaning  of  the  passage. 
 
 39.  Another  objection,  charging  the  elect  in  Christ  with  rashness  and 
 
 presumption.  Answer.  Answer  confirmed  by  various  passages 
 from  the  Apostle  Paul.     Also  from  John  and  Isaiah. 
 
 40.  A  third  objection,  impugning  the  final  perseverance  of  the  elect. 
 
 Answer  by  an  Apostle.     Summary  of  the  refutation. 
 
 41.  The  definition  of  faith  accords  with  that  given  by  the  Apostle  in  the 
 
 Hebrews.  Explanation  of  this  definition.  Refutation  of  the 
 scholastic  error,  that  charity  is  prior  to  faith  and  hope. 
 
 42.  Hope  the  inseparable  attendant  of  true  faith.     Reason.    Connection 
 
 between  faith  and  hope.  Mutually  support  each  other.  Obvious 
 from  the  various  forms  of  temptation,  that  the  aid  of  hope  necessary 
 to  establish  faith. 
 
 43.  The  terms  faith  and  hope  sometimes  confounded.     Refutation  of  the 
 
 Schoolmen,  who  attribute  a  twofold  foundation  to  hope,  viz.,  the 
 grace  of  God  and  the  merit  of  works. 
 
 1.  All  these  things  will  be  easily  understood  after  we  have 
 given  a  clearer  definition  of  faith,  so  as  to  enable  the  readers 
 to  apprehend  its  nature  and  power.  Here  it  is  of  importance 
 to  call  to  mind  what  was  formerly  taught,  first,  That  since 
 God  by  his  Law  prescribes  what  we  ought,  .to  do,  failure  in 
 any  one  respect  subjects  us  to  the  dreadful  judgment  of 
 eternal  death,  which  it  denounces.  Secondly,  Because  it  is 
 not  only  difficult,  but  altogether  beyond  our  strength-and 
 ability,  to  fulfil  the  demands  of  the  Law,  if  we  look  only  to 
 ourselves  and  consider  what  is  due  to  our  merits,  no  ground  of 
 hope  remains,  but  we  lie  forsaken  of  God  under  eternal  death. 
 Thirdly,  That  there  is  only  one  method  of  deliverance  which 
 
 can  rescue  us  from  this  miserable  calamity,  viz.,  when  .Christ 
 the  Redeemer  appears,  by  whose  hand  our  heavenly  Father, 
 out  of  his  infinite  goodness  and  mercy,  has  been  pleased  to 
 succour  us,  if  we  with  true  faith  embrace  this  mercy,  and 
 with  firm  hope  rest  in  it.  It  is  now  proper  to  consider  the 
 nature  of  this  faith,  by  means  of  which,  those  who  are 
 adopted  into  the  family  of  God  obtain  possession  of  the 
 heavenly  kingdom.  For  the  accomplishment  of  so  great  an 
 end,  it  is  obvious  that  no  mere  opinion  or  persuasion  is 
 adequate.  And  the  greater  care  and  diligence  is  necessary 
 in  discussing  the  true  nature  of  faith,  from  the  pernicious 
 
 3 
 
96  INSTITUTES  OF  THE  BOOK  III. 
 
 delusions  which  many,  in  the  present  day,  labour  under  with 
 regard  to  it.  Great  numbers,  on  hearing  the  term,  think 
 that  nothing  more  is  meant  than  a  certain  common  assent  to 
 the  Gospel  History ;  nay,  when  the  subject  of  faith  is  dis- 
 cussed in  the  Schools,  by  simply  representing  God  as  its 
 object,  they  by  empty  speculation,  as  we  have  elsewhere 
 said,  (Book  II.  chap.  vi.  sec.  4,)  hurry  wretched  souls  away 
 from  the  right  mark  instead  of  directing  them  to  it.  For 
 seeing  that  God  dwells  in  light  that  is  inaccessible,  Chi-ist 
 must  intervene.  Hence  he  calls  himself  "  the  light  of  the 
 world  ;"  and  in  another  passage,  "  the  way,  the  truth,  and 
 the  life."  None  cometh  to  the  Father  (who  is  the  fountain 
 of  life)  except  by  him ;  for  "  no  man  knoweth  who  the 
 Father  is  but  the  Son,  and  he  to  whom  the  Son  will  reveal 
 him."  For  this  reason,  Paid  declares,  "  I  count  all  things 
 as  loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus 
 my  Lord."  In  the  twentieth  chapter  of  the  Acts,  he  states 
 that  he  preached  u  faith  towards  our  Lord  Jesus  Christ ;" 
 and  in  another  passage,  he  introduces  Christ  as  thus  address- 
 ing him  :  "  I  have  appeared  unto  thee  for  this  purpose,  to 
 
 make  thee  a  minister  and  a  witness  ;"  "  delivering  thee 
 
 from  the  people,  and  from  the  Gentiles,  unto  whom  now  I 
 
 send  thee," "  that  they  may  receive  forgiveness  of  sins, 
 
 and  inheritance  among  them  which  are  sanctified  through 
 faith  which  is  in  me."  Paul  further  declares,  that  in  the 
 person  of  Christ  the  glory  of  God  is  visibly  manifested  to 
 us,  or,  which  is  the  same  thing,  wre  have  "  the  light  of  the 
 knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ."1 
 It  is  true,  indeed,  that  faith  has  respect  to  God  only ;  but  to 
 this  we  should  add,  that  it  acknowledges  Jesus  Christ  whom 
 he  hath  sent.  God  would  remain  far  off,  concealed  from  us, 
 were  we  not  irradiated  by  the  brightness  of  Christ.  All 
 that  the  Father  had,  he  deposited  with  his  only  begotten 
 Son,  in  order  that  he  might  manifest  himself  in  him,  and 
 thus  by  the  communication  of  blessings  express  the  true 
 image  of  his  glory.  Since,  as  has  been  said,  we  must  be  led 
 by  the  Spirit,  and  thus  stimulated  to  seek  Christ,  so  must  we 
 
 >  1  Tim.  vi.  16  ;  John  viii.  12  ;  xiv.  6  ;  Luke  x.  22  ;  1  Cor.  ii.  2 ;  Acts 
 xx.  21  ;  xxvi.  17,  18  ;  2  Cor.  iv.  0. 
 
CHAP.  II.  CHRISTIAN  RELIGION.  97 
 
 also  remember  that  the  invisible  Father  is  to  be  sought 
 nowhere  but  in  this  image.  For  which  reason  Augustine, 
 treating  of  the  object  of  faith,  (De  Civitate  Dei,  Lib.  xi. 
 c.  2,)  elegantly  says,  "  The  thing  to  be  known  is,  whither 
 Ave  are  to  go,  and  by  what  way;"  and  immediately  after 
 infers,  that  "  the  surest  way  to  avoid  all  errors  is  to  know 
 him  who  is  both  God  and  man.  It  is  to  God  we  tend, 
 and  it  is  by  man  we  go,  and  both  of  these  are  found 
 only  in  Christ."1  Paul,  when  he  preaches  faith  towards  God, 
 surely  does  not  intend  to  overthrow  what  he  so  often  incul- 
 cates, viz.,  that  faith  has  all  its  stability  in  Christ.  Peter 
 most  appropriately  connects  both,  saying,  that  by  him  "  we 
 believe  in  God,"  (1  Pet.  i.  21.) 
 
 2.  This  evil,  therefore,  must,  like  innumerable  others,  be 
 attributed  to  the  [Schoolmen/2  who  have  in  a  manner  drawn 
 a  veil  over  Christ,  to  whom,  if  our  eye  is  not  directly  turned, 
 we  must  always  wander  through  many  labyrinths.  But 
 besides  impairing,  and  almost  annihilating,  faith  by  their 
 obscure  definition,  they  have  invented  the  fiction  of  implicit 
 faith,  with  which  name  decking  the  grossest  ignorance,  they 
 delude  the  wretched  populace  to  their  great  destruction.3 
 Nay,  to  state  the  fact  more  truly  and  plainly,  this  fiction  not 
 only  biu-ies  true  faith,  but  entirely  destroys  it.  Is  it  faith 
 to  understand  nothing,  and  merely  submit  your  convictions 
 implicitly  to  the  Church  ?  Faith  consists  not  in  ignorance, 
 but  in  knowledge — knowledge  not  of  God  merely,  but  of  the 
 divine  will.  We  do  not  obtain  salvation  either  because  we 
 are  prepared  to  embrace  every  dictate  of  the  Church  as  true, 
 or  leave  to  the  Church  the  province  of  inquiring  and  deter- 
 mining ;  but  when  we  recognise  God  as  a  propitious  Father 
 through  the  reconciliation  made  by  Christ,  and  Christ  as 
 given  to  us  for  righteousness,  sanctification,  and  life.  By 
 this  knowledge,  I  say,  not  by  the  submission  of  our  under- 
 standing, we  obtain  an  entrance  into  the  kingdom  of  heaven. 
 
 1  The  French  is,  "Car  nous  tendons  a  Dieu,  et  par  l'humanite  de 
 Jesus  Christ,  nous  y  sommes  conduits ;" — For  we  tend  to  God,  and  by 
 the  humanity  of  Christ  are  conducted  to  him. 
 
 2  French,  "  Theologiens  Sorboniques  ;" — Theologians  of  Sorbonne. 
 
 3  In  opposition  to  this  ignorance,  see  Chrysostom  in  Joann.  Homil. 
 xvi. 
 
 VOL.  II.  G 
 
98  INSTITUTES  OF  THE  BOOK  III. 
 
 For  when  the  Apostle  says,  "  With  the  heart  man  believeth 
 unto  righteousness ;  and  with  the  mouth  confession  is  made 
 unto  salvation,"  (Rom.  x.  10;)  he  intimates,  that  it  is  not 
 enough  to  believe  implicitly  without  understanding,  or  even 
 inquiring.  The  thing  requisite  is  an  explicit  recognition  of 
 the  divine  goodness,  in  which  our  righteousness  consists. 
 
 3.  I  indeed  deny  not,  (so  enveloped  are  we  in  ignorance,) 
 that  to  us  very  many  things  now  are  and  will  continue  to  be 
 completely  involved  until  we  lay  aside  this  weight  of  flesh, 
 and  approach  nearer  to  the  presence  of  God.  In  such  cases 
 the  fittest  course  is  to  suspend  our  judgment,  and  resolve  to 
 maintain  unity  with  the  Church.  But  under  this  pretext,  to 
 honour  ignorance  tempered  with  humility  with  the  name 
 of  faith,  is  most  absurd.  Faith  consists  in  the  knowledge 
 of  God  and  Christ,  (John  xvii.  3,)  not  in  reverence  for  the 
 Church.  And  we  see  what  a  labyrinth  they  have  formed  out 
 of  this  implicit  faith — every  thing,  sometimes  even  the  most 
 monstrous  errors,  being  received  by  the  ignorant  as  oracles 
 without  any  discrimination,  provided  they  are  prescribed  to 
 them  under  the  name  of  the  Church.  This  inconsiderate 
 facility,  though  the  surest  precipice  to  destruction,  is,  however, 
 excused  on  the  ground  that  it  believes  nothing  definitely,  but 
 only  with  the  appended  condition,  If  such  is  the  faith  of  the 
 Church.  Thus  they  pretend  to  find  truth  in  error,  light  in 
 darkness,  true  knowledge  in  ignorance.  Not  to  dwell  longer 
 in  refuting  these  views,  we  simply  advise  the  reader  to  compare 
 them  with  ours.  The  clearness  of  truth  will  itself  furnish 
 a  sufficient  refutation.  For  the  question  they  raise  is  not, 
 whether  there  may  be  an  implicit  faith  with  many  remains 
 of  ignorance,  but  they  maintain,  that  persons  living  and  even 
 indulging  in  a  stupid  ignorance  duly  believe,  provided,  in 
 regard  to  things  unknown,  they  assent  to  the  authority  and 
 judgment  of  the  Church  :  as  if  Scripture  did  not  uniformly 
 teach,  that  with  faith  understanding  is  conjoined. 
 
 4.  We  grant,  indeed,  that  so  long  as  we  are  pilgrims  in  the 
 world  fjaith  is  implicit,  not  only  because  as  yet  many  things 
 are  hidden  from  us,  but  because,  involved  in  the  mists  of 
 error,  we  attain  not  to  all.  The  highest  wisdom,  even  of  him 
 who  has  attained  the  greatest  perfection,  is  to  go  forward,  and 
 
CHAP.  ir.  CHRISTIAN  RELIGION.  99 
 
 endeavour  in  a  calm  and  teachable  spirit  to  make  further  pro- 
 gress.     Hence  Paul  exhorts  believers    to  Avait   for  further 
 illumination  in  any  matter  in  which  they  differ  from  each 
 other,   (Phil.   hi.   15.1)      And  certainly  experience  teaches, 
 that  so  long  as  we  are  in  the  flesh,  our  attainments  are  less 
 than  is  to  be  desired.      In    our   daily  reading  we    fall   in 
 with  many  obscure  passages  which  convict  us  of  ignorance. 
 With  this  curb  God  keeps  us  modest,  assigning  to  each  a 
 measure  of  faith,  that  every  teacher,  however  excellent,  may 
 still  be  disposed  to  learn.     Striking  examples  of  this  implicit 
 faith  may  be  observed  in  the  disciples  of  Christ  before  they 
 were  fully  illuminated.      >Ye  see  with  what  difficulty  they 
 take  in  the  first  rudiments,  how  they  hesitate  in  the  minutest 
 matters,  how,  though  hanging  on  the  lips  of  their  Master, 
 they  make  no  great  progress ;  nay,  even  after  running  to  the 
 sepulchre  on  the  report  of  the  women,  the  resurrection  of 
 their  Master  appears  to  them  a  dream.    As  Christ  previously 
 bore  testimony  to  their  faith,  we  cannot  say  that  they  were 
 altogether  devoid  of  it ;  nay,  had  they  not  been  persuaded 
 that  Christ  would  rise  again,  all  their  zeal  would  have  been 
 extinguished.     Nor  was  it  superstition  that  led  the  women 
 to  prepare  spices  to  embalm   a  dead  body  of  whose  revival 
 they  had  no  expectation;   but,  although  they  gave  credit  to 
 the  words  of  one  whom  they  knew  to  be  true,  yet  the  igno- 
 rance which  still  possessed  their  minds  involved  their  faith  in 
 darkness,  and  left  them  in  amazement.     Hence  they  are  said 
 to  have  believed  only  when,  by  the  reality,  they  perceive  the 
 truth  of  what  Christ  had  spoken ;  not  that  they  then  began 
 to  believe,  but  the  seed  of  a  hidden  faith,  which  lay  as  it  were 
 dead  in  their  hearts,  then  burst  forth  in  vigour.     They  had, 
 therefore,  a  true  but  implicit   faith,  having  reverently  em- 
 braced Christ  as  the  only  teacher.     Then,  being  taught  by 
 him,  they  felt  assured  that  he  was  the  author  of  salvation : 
 in  fine,  believed  that  he  had  come  from  heaven  to  gather 
 
 1  See  Augustin.  Ep.  102,  "  Si  propter  eos  solos  Christus  mortuus  est, 
 qui  certa  intelligentsia  possunt  ista  discernera,  paene  frustra  in  ecclesia 
 laboramus,"  &c.  ; — If  Christ  died  for  those  only  who  are  able  to  discern 
 these  things  with  true  understanding,  our  labour  in  the  Church  is  almost 
 in  vain. 
 
100  INSTITUTES  OF  THE  BOOK  III. 
 
 disciples,  and  take  them  thither  through  the  grace  of  the 
 Father.  There  cannot  be  a  more  familiar  proof  of  this,  than 
 that  in  all  men  faith  is  always  mingled  with  incredulity. 
 
 5.  We  may  also  call  their  faith  implicit,  as  being  properly 
 nothing  else  than  a  preparation  for  faith.  The  Evangelists 
 describe  many  as  having  believed,  although  they  were  only 
 roused  to  admiration  by  the  miracles,  and  went  no  farther 
 than  to  believe  that  Christ  was  the  promised  Messiah,  with- 
 out being  at  all  imbued  with  Evangelical  doctrine.  The 
 reverence  which  subdued  them,  and  made  them  willingly  sub- 
 mit to  Christ,  is  honoured  with  the  name  of  faith,  though  it 
 was  nothing  but  the  commencement  of  it.  Thus  the  noble- 
 man who  believed  in  the  promised  cure  of  his  son,  on  return- 
 ing home,  is  said  by  the  Evangelist  (John  iv.  53)  to  have 
 again  believed ;  that  is,  he  had  first  received  the  words  which 
 fell  from  the  lips  of  Christ  as  an  oracular  response,  and  there- 
 after submitted  to  his  authority  and  received  his  doctrine. 
 Although  it  is  to  be  observed  that  he  was  docile  and  disposed 
 to  learn,  yet  the  word  iibelieved''''  in  the  former  passage  de- 
 notes a  particular  faith,  and  in  the  latter  gives  him  a  place 
 among  those  disciples  who  had  devoted  themselves  to  Christ. 
 Not  unlike  this  is  the  example  which  John  gives  of  the 
 Samaritans,  who  believed  the  woman,  and  eagerly  hastened 
 to  Christ ;  but,  after  they  had  heard  him,  thus  express  them- 
 selves, "  Now  we  believe,  not  because  of  thy  saying,  for  we 
 have  heard  him  ourselves,  and  know  that  this  is  indeed  the 
 Christ,  the  Saviour  of  the  world,"  (John  iv.  42.)  From  these 
 passages  it  is  obvious,  that  even  those  who  are  not  yet  im- 
 bued with  the  first  principles,  provided  they  are  disposed  to 
 obey,  are  called  believers,  not  properly  indeed,  but  inasmuch 
 as  God  is  pleased  in  kindness  so  highly  to  honour  their  pious 
 feeling.  But  this  docility,  with  a  desire  of  further  progress, 
 is  widely  different  from  the  gross  ignorance  in  which  those 
 sluggishly  indulge  who  are  contented  with  the  implicit  faith 
 of  the  Papists.  If  Paul  severely  condemns  those  who  are 
 "  ever  learning,  and  never  able  to  come  to  the  knowledge  of 
 the  truth,"  how  much  more  sharply  ought  those  to  be  re- 
 buked who  avowedly  affect  to  know  nothing  ? 
 
 6.  The  true  knowledge  of  Christ  consists  in  receiving  him 
 
CHAP.  II.  CHRISTIAN  RELIGION.  101 
 
 as  he  is  offered  by  the  Father,  namely,  as  invested  with  his 
 Gospel.     For,  as  he  is  appointed  as  the  end  of  our  faith,  so 
 we  cannot  directly   tend   towards   him   except   under   the 
 guidance  of  the  Gospel.      Therein  are  certainly  unfolded  to 
 us  treasures  of  grace.    Did  these  continue  shut,  Christ  would 
 profit  us  little.      Hence  Paul  makes  faith  the  inseparable 
 attendant  of  doctrine  in  these  words,  "  Ye  have  not  so  learned 
 Christ ;    if  so  be  that  ye  have  heard  him,  and  have  been 
 taught  by  him,  as  the  truth  is  in  Jesus,"  (Eph.  iv.  20,  21.) 
 Still  I  do  not  confine  faith  to  the  Gospel  in  such  a  sense  as 
 not  to  admit  that  enough  was  delivered  to  Moses  and  the 
 Prophets  to  form  a  foundation  of  faith ;  but  as  the  Gospel 
 exhibits  a  fuller  manifestation  of  Christ,  Paul  justly  terms  it 
 the  doctrine  of  faith,  (1  Tim.  iv.  6.)     For  which  reason,  also, 
 he  elsewhere  says,  that,  by  the  coming  of  faith,  the  Law  was 
 abolished,  (Rom.  x.  4,)  including  under  the  expression  a  new 
 and  unwonted  mode  of  teaching,  by  which  Christ,  from  the 
 period  of  his  appearance  as  the  great  Master,  gave  a  fuller 
 illustration  of  the  Father's  mercy,  and  testified  more  surely 
 of  our  salvation.     But  an  easier  and  more  appropriate  method 
 will  be  to  descend  from  the  general  to  the  particular.     First, 
 we  must  remember,  that   there  is  an  inseparable  relation 
 between  faith  and  the  word,  and  that  these  can  no  more  be 
 disconnected  from   each  other   than  rays  of  light  from  the 
 sun.      Hence  in  Isaiah  the  Lord  exclaims,  "  Hear,  and  your 
 soul  shall  live,"  (Is.  Iv.  3.)     And  John  points  to  this  same 
 fountain  of  faith  in  the  following  words,   "  These  are  written 
 that  ye  might  believe,"  (John  xx.  31.)      The  Psalmist  also 
 exhorting  the  people  to  faith  says,  "  To-day,  if  ye  will  hear  his 
 voice,"  (Ps.  xcv.  7,)  to  hear  being  uniformly  taken  for  to  believe. 
 In  fine,  in  Isaiah  the  Lord  distinguishes  the  members  of  the 
 Church  from  strangers  by  this  mark,  "  All  thy  children  shall 
 be  taught  of  the  Lord,"  (Is.  liv.  13;)  for  if  the  benefit  was 
 indiscriminate,  why  should  he  address  his  words  only  to  a 
 few  ?     Corresponding  with  this,  the  Evangelists  uniformly 
 employ  the  terms  believers  and  disciples  as  synonymous.     This 
 is  done  especially  by  Luke  in  several  passages  of  the  Acts. 
 He  even  applies  the  term  disciple  to  a  woman,  (Acts  ix.  36.) 
 Wherefore,  if  faith  declines  in  the  least  degree  from  the  mark 
 
102  INSTITUTES  OF  THE  BOOK  III. 
 
 at  which  it  ought  to  aim,  it  does  not  retain  its  nature,  but 
 becomes  uncertain  credulity  and  vague  wandering  of  mind. 
 The  same  word  is  the  basis  on  which  it  rests  and  is  sustained. 
 Declining  from  it,  it  falls.  Take  away  the  word,  therefore, 
 and  no  faith  will  remain.  We  are  not  here  discussing 
 whether,  in  order  to  propagate  the  Avord  of  God  by  which 
 faith  is  engendered,  the  ministry  of  man  is  necessary,  (this 
 will  be  considered  elsewhere;)  but  we  say  that  the  word 
 itself,  whatever  be  the  way  in  which  it  is  conveyed  to  us,  is 
 a  kind  of  mirror  in  which  faith  beholds  God.  In  this,  there- 
 fore, whether  God  uses  the  agency  of  man,  or  works  imme- 
 diately by  his  own  power,  it  is  always  by  his  word  that  he 
 manifests  himself  to  those  whom  he  designs  to  draw  to  him- 
 self. Hence  Paul  designates  faith  as  the  obedience  which  is 
 given  to  the  Gospel,  (Rom.  i.  5 ;)  and  writing  to  the  Phi- 
 lippians,  he  commends  them  for  the  obedience  of  faith,  (Phil, 
 ii.  17.)  For  faith  includes  not  merely  the  knowledge  that  God 
 is,  but  also,  nay  chiefly,  a  perception  of  his  will  toward  us.  It 
 concerns  us  to  know  not  only  what  he  is  in  himself,  but  also 
 in  what  character  he  is  pleased  to  manifest  himself  to  us. 
 We  now  see,  therefore,  that  faith  is  the  knowledge  of  the 
 divine  will  in  regard  to  us,  as  ascertained  from  his  word. 
 And  the  foundation  of  it  is  a  previous  persuasion  of  the  truth 
 of  God.  So  long  as  your  mind  entertains  any  misgivings  as 
 to  the  certainty  of  the  word,  its  authority  will  be  weak  and 
 dubious,  or  rather  it  will  have  no  authority  at  all.  Nor  is  it 
 sufficient  to  believe  that  God  is  true,  and  cannot  lie  or 
 deceive,  unless  you  feel  firmly  persuaded  that  every  word 
 which  proceeds  from  him  is  sacred,  inviolable  truth. 
 
 7.  But  since  the  heart  of  man  is  not  brought  to  faith  by 
 every  word  of  God,  we  must  still  consider  what  it  is  that 
 faith  properly  has  respect  to  in  the  word.  The  declaration 
 of  God  to  Adam  was,  "  Thou  shalt  surely  die,"  (Gen.  ii.  17 ;) 
 and  to  Cain,  "  The  voice  of  thy  brother's  blood  crieth  unto 
 me  from  the  ground,"  (Gen.  iv.  10 ;)  but  these,  so  far  from 
 being  fitted  to  establish  faith,  tend  only  to  shake  it.  At  the 
 same  time,  we  deny  not  that  it  is  the  office  of  faith  to 
 assent  to  the  truth  of  God  whenever,  whatever,  and  in  what- 
 ever way  he  speaks  :  we  are  only  inquiring  what  faith  can 
 
CHAP.  II.  CHRISTIAN  RELIGION.  103 
 
 find  in  the  word  of  God  to  lean  and  rest  upon.  When 
 conscience  sees  only  wrath  and  indignation,  how  can  it  but 
 tremble  and  be  afraid  ?  and  how  can  it  avoid  shunning  the 
 God  whom  it  thus  dreads  ?  But  faith  ought  to  seek  God,  not 
 shun  him.  It  is  evident,  therefore,  that  we  have  not  yet 
 obtained  a  full  definition  of  faith,  it  being  impossible  to  give 
 the  name  to  every  kind  of  knowledge  of  the  divine  will.  Shall 
 we,  then,  for  will,  which  is  often  the  messenger  of  bad  news 
 and  the  herald  of  terror,  substitute  the  benevolence  or  mercy 
 of  God  ?  In  this  way,  doubtless,  we  make  a  nearer  approach 
 to  the  nature  of  faith.  For  we  are  allured  to  seek  God 
 when  told  that  our  safety  is  treasured  up  in  him ;  and  we 
 are  confirmed  in  this  when  he  declares  that  he  studies  and 
 takes  an  interest  in  our  welfare.  Hence  there  is  need  of  the 
 gracious  promise,  in  which  he  testifies  that  he  is  a  propitious 
 Father ;  since  there  is  no  other  way  in  which  we  can 
 approach  to  him,  the  promise  being  the  only  thing  on  which 
 the  heart  of  man  can  recline.  For  this  reason,  the  two 
 things,  mercy  and  truth,  are  uniformly  conjoined  in  the 
 Psalms  as  having  a  mutual  connection  with  each  other. 
 For  it  were  of  no  avail  to  us  to  know  that  God  is  true,  did 
 He  not  in  mercy  allure  us  to  himself;  nor  could  we  of  our- 
 selves embrace  his  mercy  did  not  He  expressly  offer  it.  "  I 
 have  declared  thy  faithfulness  and  thy  salvation :  I  have  not 
 concealed  thy  loving-kindness  and  thy  truth.  Withhold  not 
 thy  tender  mercies  from  me,  O  Lord  :  let  thy  loving-kind- 
 ness and  thy  truth  continually  preserve  me,"  (Ps.  xl.  10,  11.) 
 "  Thy  mercy,  O  Lord,  is  in  the  heavens  ;  and  thy  faithful- 
 ness reacheth  unto  the  clouds,"  (Ps.  xxxvi.  5.)  "All  the 
 paths  of  the  Lord  are  mercy  and  truth  unto  such  as  keep 
 his  covenant  and  his  testimonies,"  (Ps.  xxv.  10.)  "  His 
 merciful  kindness  is  great  toward  us  :  and  the  truth  of  the 
 Lord  endureth  for  ever,"  (Ps.  cxvii.  2.)  "  I  will  praise  thy 
 name  for  thy  loving-kindness  and  thy  truth,"  (Ps.  cxxxviii. 
 2.)  I  need  not  quote  what  is  said  in  the  Prophets,  to  the 
 effect  that  God  is  merciful  and  faithful  in  his  promises. 
 It  were  presumptuous  in  us  to  hold  that  God  is  propitious 
 to  us,  had  we  not  his  own  testimony,  and  did  he  not  prevent 
 us  by  his  invitation,  which  leaves  no  doubt  or  uncertainty 
 
104  INSTITUTES  OF  THE  BOOK  III. 
 
 as  to  his  will.  It  has  already  been  seen  that  Christ  is  the 
 only  pledge  of  love,  for  without  him  all  things,  both  above 
 and  below,  speak  of  hatred  and  wrath.  We  have  also  seen, 
 that  since  the  knowledge  of  the  divine  goodness  cannot  be 
 of  much  importance  unless  it  leads  us  to  confide  in  it,  we 
 must  exclude  a  knowledge  mingled  with  doubt, — a  know- 
 ledge which,  so  far  from  being  firm,  is  continually  wavering. 
 But  the  human  mind,  when  blinded  and  darkened,  is  very 
 far  from  being  able  to  rise  to  a  proper  knowledge  of  the 
 divine  will;  nor  can  the  heart,  fluctuating  with  perpetual 
 doubt,  rest  secure  in  such  knowledge.  Hence,  in  order  that 
 the  word  of  God  may  gain  full  credit,  the  mind  must  be 
 enlightened,  and  the  heart  confirmed,  from  some  other 
 quarter.  We  shall  now  have  a  full  definition  of  faith1  if  we 
 say  that  it  is  a  firm  and  sure  knowledge  of  the  divine  favour 
 toward  us,  founded  on  the  truth  of  a  free  promise  in  Christ, 
 and  revealed  to  our  minds,  and  sealed  on  our  hearts,  by  the 
 Holy  Spirit. 
 
 8.  But  before  I  proceed  farther,  it  will  be  necessary  to 
 make  some  preliminary  observations  for  the  purpose  of  re- 
 moving difficulties  which  might  otherwise  obstruct  the  reader. 
 And  first,  I  must  refute  the  nugatory  distinction  of  the 
 Schoolmen  as  to  formed  and  unformed  faith.2  For  they 
 imagine  that  persons  who  have  no  fear  of  God,  and  no  sense 
 of  piety,  may  believe  all  that  is  necessary  to  be  known  for 
 salvation  ;  as  if  the  Holy  Spirit  were  not  the  witness  of  our 
 adoption  by  enlightening  our  hearts  unto  faith.  Still,  how- 
 ever, though  the  whole  Scripture  is  against  them,  they 
 dogmatically  give  the  name  of  faith  to  a  persuasion  devoid 
 of  the  fear  of  God.  It  is  unnecessary  to  go  farther  in 
 refuting  their  definition,  than  simply  to  state  the  nature  of 
 faith  as  declared  in  the  word  of  God.  From  this  it  will 
 clearly  appear  how  unskilfully  and  absurdly  they  babble, 
 rather  than  discourse,  on  this  subject.     I  have  already  done 
 
 1  This  definition  is  explained,  sections  14,  15,  28,  29,  32,  33,  31,  of 
 this  chapter. 
 
 *  See  Lombard,  Lib.  iii.  Dist.  23.  See  the  refutation  in  the  middle  of 
 sections  41,  42,  43,  where  it  is  shown  that  faith  produces,  and  is  insepar- 
 able from  hope  and  love. 
 
CHAP.  H.  CHRISTIAN  RELIGION.  105 
 
 this  in  part,  and  will  afterwards  add  the  remainder  in  its 
 proper  place.     At  present,  I  say  that  nothing  can  be  ima- 
 gined more  absurd  than  their  fiction.     They  insist  that  faith 
 is  an  assent  with  which  any  despiser  of  God  may  receive 
 what   is   delivered  by   Scripture.      But  we   must   first  see 
 whether  any  one  can  by  his  own  strength  acquire  faith,  or 
 whether  the  Holy  Spirit,  by  means  of  it,  becomes  the  wit- 
 ness of  adoption.     Hence  it  is  childish  trifling  in  them  to 
 inquire  whether  the  faith  formed  by  the  supervening  quality 
 of  love  be  the   same,  or  a  different  and  new  faith.      By 
 talking  in  this  style,  they  show  plainly  that  they  have  never 
 thought  of  the  special  gift  of  the  Spirit ;  since  one  of  the 
 first  elements   of  faith   is   reconciliation   implied   in   man's 
 drawing  near  to  God.     Did  they  duly  ponder  the  saying  of 
 Paul,   "  With  the  heart  man  belie veth  unto  righteousness," 
 (Rom.  x.   10,)   they  would  cease  to   dream  of  that  frigid 
 quality.     There  is  one  consideration  which  ought  at  once  to 
 put  an  end  to  the  debate,  viz.,  that  assent  itself  (as  I  have 
 already  observed,  and  will  afterwards  more  fully  illustrate) 
 is  more  a  matter  of  the  heart  than  the  head,  of  the  affection 
 than  the  intellect.     For  this  reason,  it  is  termed   "  the  obe- 
 dience of  faith,"  (Rom.  i.  5,)  which  the  Lord  prefers  to  all 
 other  service,  and  justly,  since  nothing  is  more  precious  to 
 him  than  his  truth,  which,  as  John  Baptist  declares,  is  in  a 
 manner  signed  and  sealed  by  believers,  (John  iii.  33.)     As 
 there    can    be    no    doubt  on   the  matter,   we  in   one  word 
 conclude,  that  they  talk  absurdly  when  they  maintain  that 
 faith  is  formed  by  the  addition  of  pious    affection    as    an 
 accessory  to  assent,  since  assent  itself,  such  at  least  as  the 
 Scriptures  describe,  consists  in  pious  affection.     But  we  are 
 furnished  with  a  still  clearer  argument.     Since  faith  embraces 
 Christ  as  he  is  offered  by  the  Father,  and  he  is  offered  not 
 only  for  justification,  for  forgiveness  of  sins  and  peace,  but 
 also  for  sanctification,  as  the  fountain  of  living  waters,  it  is 
 certain  that  no  man  will  ever  know  him  aright  without  at 
 the  same  time  receiving  the  sanctification  of  the  Spirit ;  or, 
 to   express  the   matter  more  plainly,    faith  consists  in  the 
 knowledge  of  Christ ;   Christ  cannot  be  known  without  the 
 sanctification  of  his  Spirit. :  therefore  faith  cannot  possibly  be 
 disjoined  from  pious  affection. 
 
106  INSTITUTES  OF  THE  BOOK  III. 
 
 9.  In  their  attempt  to  mar  faith  by  divesting  it  of  love, 
 they  are  wont  to  insist  on  the  words  of  Paul,  "  Though  I 
 have  all  faith,  so  that  I  could  remove  mountains,  and  have 
 not  charity,  I  am  nothing,"  (1  Cor.  xiii.  2.)  But  they  do 
 not  consider  what  the  faith  is  of  which  the  Apostle  there 
 speaks.  Having,  in  the  previous  chapter,  discoursed  of  the 
 various  gifts  of  the  Spirit,  (1  Cor.  xii.  10,)  including  diver- 
 sity of  tongues,  miracles,  and  prophecy,  and  exhorted  the 
 Corinthians  to  follow  the  better  gifts,  in  other  words,  those 
 from  which  the  whole  body  of  the  Church  would  derive 
 greater  benefit,  he  adds,  "Yet  show  I  unto  you  a  more 
 excellent  way,"  (1  Cor.  xii.  30.)  All  other  gifts,  how  excel- 
 lent soever  they  may  be  in  themselves,  are  of  no  value  unless 
 they  are  subservient  to  charity.  They  were  given  for  the 
 edification  of  the  Church,  and  fail  of  their  purpose  if  not  so 
 applied.  To  prove  this  he  adopts  a  division,  repeating  the 
 same  gifts  which  he  had  mentioned  before,  but  under  different 
 names.  Miracles  and  faith  are  used  to  denote  the  same 
 thing,  viz.,  the  power  of  working  miracles.  Seeing,  then, 
 that  this  miraculous  power  or  faith  is  the  particular  gift  of 
 God,  which  a  wicked  man  may  possess  and  abuse,  as  the  gift 
 of  tongues,  prophecy,  or  other  gifts,  it  is  not  strange  that  he 
 separates  it  from  charity.  Their  whole  error  lies  in  this, 
 that  while  the  term  faith  has  a  variety  of  meanings,  over- 
 looking this  variety,  they  argue  as  if  its  meaning  were 
 invariably  one  and  the  same.  The  passage  of  James,  by 
 which  they  endeavour  to  defend  their  error,  will  be  elsewhere 
 discussed,  {infra,  chap.  xvii.  sec.  1 1.)  Although,  in  discours- 
 ing of  faith,  we  admit  that  it  has  a  variety  of  forms ;  yet, 
 when  our  object  is  to  show  what  knowledge  of  God  the 
 wicked  possess,  we  hold  and  maintain,  in  accordance  with 
 Scripture,  that  the  pious  only  have  faith.  Multitudes  un- 
 doubtedly believe  that  God  is,  and  admit  the  truth  of  the 
 Gospel  History,  and  the  other  parts  of  Scripture,  in  the  same 
 way  in  which  they  believe  the  records  of  past  events,  or 
 events  which  they  have  actually  witnessed.  There  are  some 
 who  go  even  farther :  they  regard  the  Word  of  God  as  an 
 infallible  oracle  ;  they  do  not  altogether  disregard  its  precepts, 
 but  are  moved  to  some  degree  by  its  threatenings  and  pro- 
 mises.    To  such  the  testimony  of  faith  is  attributed,  but  by 
 
CHAP.  II.  CHRISTIAN  RELIGION.  107 
 
 catachresis;  because  they  do  not  with  open  impiety  impugn, 
 reject,  or  contemn,  the  Word  of  God,  but  rather  exhibit 
 some  semblance  of  obedience. 
 
 10.  But  as  this  shadow  or  image  of  faith  is  of  no  moment, 
 so  it  is  unworthy  of  the  name.  How  far  it  differs  from  true 
 faith  will  shortly  be  explained  at  length.  Here,  however,  we 
 may  just  indicate  it  in  passing.  Simon  Magus  is  said  to 
 have  believed,  though  he  soon  after  gave  proof  of  his  unbe- 
 lief, (Acts  viii.  13-18.)  In  regard  to  the  faith  attributed  to 
 him,  we  do  not  understand  with  some,  that  he  merely  pre- 
 tended a  belief  which  had  no  existence  in  his  heart:  we 
 rather  think  that,  overcome  by  the  majesty  of  the  Gospel,  he 
 yielded  some  kind  of  assent,  and  so  far  acknowledged  Christ 
 to  be  the  author  of  life  and  salvation,  as  willingly  to  assume 
 his  name.  In  like  manner,  in  the  Gospel  of  Luke,  those  in 
 whom  the  seed  of  the  word  is  choked  before  it  brings  forth 
 fruit,  or  in  whom,  from  having  no  depth  of  earth,  it  soon 
 withereth  away,  are  said  to  believe  for  a  time.  Such,  we 
 doubt  not,  eagerly  receive  the  word  with  a  kind  of  relish, 
 and  have  some  feeling  of  its  divine  power,  so  as  not  only  to 
 impose  upon  men  by  a  false  semblance  of  faith,  but  even  to 
 impose  upon  themselves.  They  imagine  that  the  reverence 
 which  they  give  to  the  word  is  genuine  piety,  because 
 they  have  no  idea  of  any  impiety  but  that  which  consists 
 in  open  and  avowed  contempt.  But  whatever  that  assent 
 may  be,  it  by  no  means  penetrates  to  the  heart,  so  as  to 
 have  a  fixed  seat  there.  Although  it  sometimes  seems  to 
 have  planted  its  roots,  these  have  no  life  in  them.  The 
 human  heart  has  so  many  recesses  for  vanity,  so  many  lurk- 
 ing places  for  falsehood,  is  so  shrouded  by  fraud  and  hypocrisy, 
 that  it  often  deceives  itself.  Let  those  who  glory  in  such 
 semblances  of  faith  know  that,  in  this  respect,  they  are  not 
 a  whit  superior  to  devils.  The  one  class,  indeed,  is  inferior 
 to  them,  inasmuch  as  they  are  able  without  emotion  to  hear 
 and  understand  things,  the  knowledge  of  which  makes  devils 
 tremble,  (James  ii.  19.)  The  other  class  equals  them  in  this, 
 that  whatever  be  the  impression  made  upon  them,  its  only 
 result  is  terror  and  consternation. 
 
 11.  I  am  aware  it  seems  unaccountable  to  some  how  faith  is 
 
108  INSTITUTES  OF  TIIE  BOOK  III. 
 
 attributed  to  the  reprobate,  seeing  that  it  is  declared  by  Paul 
 to  be  one  of  the  fruits  of  election ;'  and  yet  the  difficulty  is 
 easily  solved  :  for  though  none  are  enlightened  into  faith,  and 
 truly  feel  the  efficacy  of  the  Gospel,  with  the  exception  of 
 those  who  are  fore-ordained  to  salvation,  yet  experience 
 shows  that  the  reprobate  are  sometimes  affected  in  a  way  so 
 similar  to  the  elect,  that  even  in  their  own  judgment  there  is 
 no  difference  between  them.  Hence  it  is  not  strange,  that 
 by  the  Apostle  a  taste  of  heavenly  gifts,  and  by  Christ  him- 
 self a  temporary  faith,  is  ascribed  to  them.  Not  that  they 
 truly  perceive  the  power  of  spiritual  grace  and  the  sure  light 
 of  faith;  but  the  Lord,  the  better  to  convict  them,  and  leave 
 them  without  excuse,  instils  into  their  minds  such  a  sense  of 
 his  goodness  as  can  be  felt  without  the  Spirit  of  adoption. 
 Should  it  be  objected,  that  believers  have  no  stronger  testi- 
 mony to  assure  them  of  their  adoption,  I  answer,  that  though 
 there  is  a  great  resemblance  and  affinity  between  the  elect  of 
 God  and  those  who  are  impressed  for  a  time  with  a  fading  faith, 
 yet  the  elect  alone  have  that  full  assurance  which  is  extolled 
 by  Paul,  and  by  which  they  are  enabled  to  cry,  Abba,  Father. 
 Therefore,  as  God  regenerates  the  elect  only  for  ever  by 
 incorruptible  seed,  as  the  seed  of  life  once  sown  in  their 
 hearts  never  perishes,  so  he  effectually  seals  in  them  the  grace 
 of  his  adoption,  that  it  may  be  sure  and  stedfast.  But  in 
 this  there  is  nothing  to  prevent  an  inferior  operation  of  the 
 Spirit  from  taking  its  course  in  the  reprobate.  Meanwhile, 
 believers  are  taught  to  examine  themselves  carefully  and 
 humbly,  lest  carnal  security  creep  in  and  take  the  place  of 
 assurance  of  faith.  We  may  add,  that  the  reprobate  never 
 have  any  other  than  a  confused  sense  of  grace,  laying  hold 
 of  the  shadow  rather  than  the  substance,  because  the  Spirit 
 properly  seals  the  forgiveness  of  sins  in  the  elect  only,  ap- 
 plying it  by  special  faith  to  their  use.  Still  it  is  correctly 
 said,  that  the  reprobate  believe  God  to  be  propitious  to  them, 
 inasmuch  as  they  accept  the  gift  of  reconciliation,  though 
 confusedly  and  without  due  discernment ;  not  that  they  are 
 partakers  of  the  same  faith  or  regeneration  with  the  children 
 
 1  1  Thess.  i.  3,  4  ;  2  Thess.  ii.  13  ;  Tit.  i. 
 
CHAP.  II.  CHRISTIAN  RELIGION.  109 
 
 of  God  ;  but  because,  under  a  covering  of  hypocrisy,  they  seem 
 to  have  a  principle  of  faith  in  common  with  them.  Nor  do  I 
 even  deny  that  God  illumines  their  minds  to  this  extent,  that 
 they  recognise  his  grace  ;  but  that  conviction  he  distinguishes 
 from  the  peculiar  testimony  which  he  gives  to  his  elect  in 
 this  respect,  that  the  reprobate  never  attain  to  the  full  result 
 or  to  fruition.  When  he  shows  himself  propitious  to  them, 
 it  is  not  as  if  he  had  truly  rescued  them  from  death,  and 
 taken  them  under  his  protection.  He  only  gives  them  a 
 manifestation  of  his  present  mercy.1  In  the  elect  alone  he 
 implants  the  living  root  of  faith,  so  that  they  persevere  even 
 to  the  end.  Thus  we  dispose  of  the  objection,  that  if  God 
 truly  displays  his  grace,  it  must  endure  for  ever.  There  is 
 nothing  inconsistent  in  this  with  the  fact  of  his  enlightening 
 some  with  a  present  sense  of  grace,  which  afterwards  proves 
 evanescent. 
 
 12.  Although  faith  is  a  knowledge  of  the  divine  favour 
 towards  us,  and  a  full  persuasion  of  its  truth,  it  is  not  strange 
 that  the  sense  of  the  divine  love,  which  though  akin  to  faith 
 differs  much  from  it,  vanishes  in  those  wrho  are  temporarily 
 impressed.  The  will  of  God  is,  I  confess,  immutable,  and  his 
 truth  is  always  consistent  with  itself;  but  I  deny  that  the 
 reprobate  ever  advance  so  far  as  to  penetrate  to  that  secret 
 revelation  which  Scripture  reserves  for  the  elect  only.  I 
 therefore  deny  that  they  either  understand  his  will  consi- 
 dered as  immutable,  or  steadily  embrace  his  truth,  inasmuch 
 as  they  rest  satisfied  with  an  evanescent  impression  ;  just  as 
 a  tree  not  planted  deep  enough  may  take  root,  but  will  in 
 process  of  time  wither  away,  though  it  may  for  several  years 
 not  only  put  forth  leaves  and  flowers,  but  produce  fruit.  In 
 short,  as  by  the  revolt  of  the  first  man,  the  image  of  God 
 could  be  effaced  from  his  mind  and  soul,  so  there  is  nothing 
 strange  in  His  shedding  some  rays  of  grace  on  the  reprobate, 
 and  afterwards  allowing  these  to  be  extinguished.  There 
 is  nothing  to  prevent  His  giving  some  a  slight  knowledge 
 of  his  Gospel,  and  imbuing  others  thoroughly.  Meanwhile, 
 we  must  remember   that   however  feeble  and  slender  the 
 
 1  The  French  adds,  "  Comme  par  une  bouffee  ;" — as  by  fits  and  starts. 
 
110  INSTITUTES  OF  THE  BOOK  III. 
 
 faith  of  the  elect  may  be,  yet  as  the  Spirit  of  God  is  to 
 them  a  sure  earnest  and  seal  of  their  adoption,  the  impres- 
 sion once  engraven  can  never  be  effaced  from  their  hearts, 
 whereas  the  light  which  glimmers  in  the  reprobate  is  after- 
 wards quenched.1  Nor  can  it  be  said  that  the  Spirit  there- 
 fore deceives,  because  he  does  not  quicken  the  seed  which 
 lies  in  their  hearts,  so  as  to  make  it  ever  remain  incorruptible 
 as  in  the  elect.  I  go  farther :  seeing  it  is  evident,  from  the  doc- 
 trine of  Scripture  and  from  daily  experience,  that  the  reprobate 
 are  occasionally  impressed  with  a  sense  of  divine  grace,  some 
 desire  of  mutual  love  must  necessarily  be  excited  in  their 
 hearts.  Thus  for  a  time  a  pious  affection  prevailed  in  Saul, 
 disposing  him  to  love  God.  Knowing  that  he  was  treated 
 with  paternal  kindness,  he  Avas  in  some  degree  attracted  by 
 it.  But  as  the  reprobate  have  no  rooted  conviction  of  the 
 paternal  love  of  God,  so  they  do  not  in  return  yield  the  love 
 of  sons,  but  are  led  by  a  kind  of  mercenary  affection.  The 
 Spirit  of  love  was  given  to  Christ  alone,  for  the  express  pur- 
 pose of  conferring  this  Spirit  upon  his  members  ;  and  there 
 can  be  no  doubt  that  the  following  words  of  Paul  apply  to 
 the  elect  only  :  "  The  love  of  God  is  shed  abroad  in  our 
 hearts,  by  the  Holy  Ghost  which  is  given  unto  us,"  (Rom.  v. 
 5 ;)  namely,  the  love  which  begets  that  confidence  in  prayer 
 to  which  I  have  above  adverted.  On  the  other  hand,  we  see 
 that  God  is  mysteriously  offended  with  his  children,  though 
 he  ceases  not  to  love  them.  He  certainly  hates  them  not, 
 but  he  alarms  them  with  a  sense  of  his  anger,  that  he  may 
 humble  the  pride  of  the  flesh,  arouse  them  from  lethargy,  and 
 urge  them  to  repentance.  Hence  they,  at  the  same  instant, 
 feel  that  he  is  angry  with  them  or  their  sins,  and  also  pro- 
 pitious to  their  persons.  It  is  not  from  fictitious  dread  that 
 they  deprecate  his  anger,  and  yet  they  betake  themselves  to 
 him  with  tranquil  confidence.  It  hence  appears  that  the 
 faith  of  some,  though  not  true  faith,  is  not  mere  pretence. 
 They  are  borne  along  by  some  sudden  impulse  of  zeal, 
 and  erroneously  impose  upon  themselves,  sloth  undoubtedly 
 preventing  them  from  examining  their  hearts  with  due  care. 
 
 1  See   section  13,  where  it  is  said,  that  this  impression  sometimes  exist- 
 ing in  the  reprobate  is  called  faith,  but  improperly. 
 
CFLAP.  II.  CnEISTIAN  EELIG10N.  Ill 
 
 Such  probably  was  the  case  of  those  whom  John  describes  as 
 believing  on  Christ ;  but  of  whom  he  says,  "  Jesus  did  not 
 commit  himself  unto  them,  because  he  knew  all  men,  and 
 needed  not  that  any  should  testify  of  man  :  for  he  knew 
 what  was  in  man,"  (John  ii.  24,  25.)  Were  it  not  true  that 
 many  fall  away  from  the  common  faith,  (I  call  it  common, 
 because  there  is  a  great  resemblance  between  temporary  and 
 living,  ever-during  faith,)  Christ  would  not  have  said  to  his 
 disciples,  "  If  ye  continue  in  my  word,  then  are  ye  my  dis- 
 ciples indeed ;  and  ye  shall  know  the  truth,  and  the  truth 
 shall  make  you  free,"  (John  viii.  31,  32.)  He  is  addressing 
 those  who  had  embraced  his  doctrine,  and  urging  them  to 
 progress  in  the  faith,  lest  by  their  sluggishness  they  extin- 
 guish the  light  which  they  have  received.  Accordingly, 
 Paul  claims  faith  as  the  peculiar  privilege  of  the  elect,  inti- 
 mating that  many,  from  not  being  properly  rooted,  fall  away, 
 (Tit.  i.  1.)  In  the  same  way,  in  Matthew,  our  Saviour  says, 
 11  Every  plant  which  my  heavenly  Father  hath  not  planted 
 shall  be  rooted  up,"  (Matth.  xvi.  13.)  Some  who  are  not 
 ashamed  to  insult  God  and  man  are  more  grossly  false.  Against 
 this  class  of  men,  who  profane  the  faith  by  impious  and  lying 
 pretence,  James  inveighs,  (James  ii.  14.)  Nor  would  Paul 
 require  the  faith  of  believers  to  be  unfeigned,  (1  Tim.  i.  5,) 
 were  there  not  many  who  presumptuously  arrogate  to  them- 
 selves what  they  have  not,  deceiving  others,  and  sometimes 
 even  themselves,  with  empty  show.  Hence  he  compares  a 
 good  conscience  to  the  ark  in  which  faith  is  preserved,  be- 
 cause many,  by  falling  away,  have  in  regard  to  it  made  ship- 
 wreck. 
 
 13.  It  is  necessary  to  attend  to  the  ambiguous  meaning  of 
 the  term :  for  faith  is  often  equivalent  in  meaning  to  sound 
 doctrine,  as  in  the  passage  which  Ave  lately  quoted,  and  in 
 the  same  Epistle  where  Paul  enjoins  the  deacons  to  hold  "  the 
 mystery  of  the  faith  in  a  pure  conscience  ;"  in  like  manner, 
 when  he  denounces  the  defection  of  certain  from  the  faith. 
 The  meaning  again  is  the  same,  when  he  says  that  Timothy 
 had  been  brought  up  in  the  faith ;  and  in  like  manner,  when  he 
 says  that  profane  babblings  and  oppositions  of  science,  falsely 
 so  called,  lead  many  away  from  the  faith.     Such  persons  he 
 
112  INSTITUTES  OF  THE  BOOK  III. 
 
 elsewhere  calls  reprobate  as  to  the  faith.  On  the  other  hand, 
 when  he  enjoins  Titus,  "  Rebuke  them  sharply,  that  they 
 may  be  sound  in  the  faith  j"1  by  soundness  he  means  purity 
 of  doctrine,  which  is  easily  corrupted,  and  degenerates  through 
 the  fickleness  of  men.  And  indeed,  since  in  Christ,  as 
 possessed  by  faith,  are  "  hid  all  the  treasures  of  wisdom  and 
 knowledge,"  (Col.  i.  2,  3,)  the  term  faith  is  justly  extend- 
 ed to  the  whole  sum  of  heavenly  doctrine,  from  which  it 
 cannot  be  separated.  On  the  other  hand,  it  is  sometimes 
 confined  to  a  particular  object,  as  when  Matthew  says  of  those 
 who  let  down  the  paralytic  through  the  roof,  that  Jesus  saw 
 their  faith,  (Matth.  ix.  2  ;)  and  Jesus  himself  exclaims  in 
 regard  to  the  centurion,  "  I  have  not  found  so  great  faith, 
 no,  not  in  Israel,"  (Matth.  viii.  10.)  Now,  it  is  probable 
 that  the  centurion  wras  thinking  only  of  the  cure  of  his  son, 
 by  whom  his  whole  soul  was  engrossed  ;2  but  because  he  is 
 satisfied  with  the  simple  answer  and  assurance  of  Christ,  and 
 does  not  request  his  bodily  presence,  this  circumstance  calls 
 forth  the  eulogium  on  his  faith.  And  we  have  lately  shown 
 how  Paul  uses  the  term  faith  for  the  gift  of  miracles — a  gift 
 possessed  by  persons  who  were  neither  regenerated  by  the 
 Spirit  of  God,  nor  sincerely  reverenced  him.  In  another  pass- 
 age, he  uses  faith  for  the  doctrine  by  which  we  are  instructed 
 in  the  faith.  For  when  he  says,  that  "  that  which  is  in  part 
 shall  be  done  away,"  (1  Cor.  xiii.  10,)  there  can  be  no  doubt 
 that  reference  is  made  to  the  ministry  of  the  Church,  which 
 is  necessary  in  our  present  imperfect  state ;  in  these  forms 
 of  expression  the  analogy  is  obvious.  But  wrhen  the  name  of 
 faith  is  improperly  transferred  to  a  false  profession  or  lying 
 assumption,  the  catachresis  ought  not  to  seem  harsher  than  when 
 the  fear  of  God  is  used  for  vitious  and  perverse  worship  ;  as 
 when  it  is  repeatedly  said  in  sacred  history,  that  the  foreign 
 nations  which  had  been  transported  to  Samaria  and  the  neigh- 
 bouring districts,  feared  false  gods  and  the  God  of  Israel :  in 
 other  words,  confounded  heaven  with  earth.  But  we  have 
 now  been  inquiring  what  the  faith  is  which  distinguishes  the 
 
 1  1  Tim.  iii.  9 ;  iv.  1,  6  ;  2  Tim.  ii.  15 ;  iii.  18  ;  Tit.  i.  13  ;  ii.  2. 
 *  The  French  adds,  "  Comme  il  montre  par  ses  propos  quel  souci  il  en 
 avoit ;" — as  he  shows  by  his  urgency  what  anxiety  he  felt. 
 
CHAP.  II.  CHRISTIAN  RELIGION.  113 
 
 children  of  God  from  unbelievers,  the  faith  by  which  we 
 invoke  God  the  Father,  by  which  we  pass  from  death  unto 
 life,  and  by  which  Christ  our  eternal  salvation  and  life  dwells 
 in  us.  Its  power  and  nature  have,  I  trust,  been  briefly  and 
 clearly  explained. 
 
 14.  Let  us  now  again  go  over  the  parts  of  the  definition 
 separately  :  I  should  think  that,  after  a  careful  examination 
 of  them,  no  doubt  will  remain.  By  knowledge  we  do  not 
 mean  comprehension,  such  as  that  which  we  have  of  things 
 falling  under  human  sense.  For  that  knowledge  is  so  much 
 superior,  that  the  human  mind  must  far  surpass  and  go 
 beyond  itself  in  order  to  reach  it.  Nor  even  when  it  has 
 reached  it  does  it  comprehend  what  it  feels,  but  persuaded 
 of  what  it  comprehends  not,  it  understands  more  from  mere 
 certainty  of  persuasion  than  it  could  discern  of  any  human 
 matter  by  its  own  capacity.  Hence  it  is  elegantly  described 
 by  Paul  as  ability  "  to  comprehend  with  all  saints  what  is 
 the  breadth,  and  length,  and  depth,  and  height ;  and  to  know 
 the  love  of  Christ,  which  passeth  knowledge,"  (Eph.  iii.  18, 
 19.)  His  object  was  to  intimate,  that  what  our  mind  em- 
 braces by  faith  is  every  way  infinite,  that  this  kind  of 
 knowledge  far  surpasses  all  understanding.  But  because  the 
 "  mystery  which  hath  been  hid  from  ages  and  from  generations" 
 is  now  "  made  manifest  to  the  saints,"  (Col.  i.  26,)  faith  is,  for 
 good  reason,  occasionally  termed  in  Scripture  understanding, 
 (Col.  ii.  2  ;)  and  knowledge,  as  by  John,  (1  John  iii.  2,)  when 
 he  declares  that  believers  know  themselves  to  be  the  sons  of 
 God.  And  certainly  they  do  know,  but  rather  as  confirm- 
 ed by  a  belief  of  the  divine  veracity  than  taught  by  any 
 demonstration  of  reason.  This  is  also  indicated  by  Paul 
 when  he  says,  that  "  whilst  we  are  at  home  in  the  body,  we 
 are  absent  from  the  Lord :  (For  we  walk  by  faith,  not  by 
 sight,)"  (2  Cor.  v.  6,  7  :)  thus  showing,  that  what  we  under- 
 stand by  faith  is  yet  distant  from  us  and  escapes  our  view. 
 Hence  we  conclude  that  the  knowledge  of  faith  consists  more 
 of  certainty  than  discernment. 
 
 15.  We  add,  that  it  is  sure  and  firm,  the  better  to  express 
 strength  and  constancy  of  persuasion.  For  as  faith  is  not 
 contented  with  a  dubious  and  fickle  opinion,  so  neither  is  it 
 
 VOL.  II.  II 
 
114  INSTITUTES  OF  THE  BOOK  III. 
 
 contented  with,  an  obscure  and  ill-defined  conception.  The 
 certainty  which  it  requires  must  be  full  and  decisive,  as  is 
 usual  in  regard  to  matters  ascertained  and  proved.  So  deeply 
 rooted  in  our  hearts  is  unbelief,  so  prone  are  we  to  it,  that  while 
 all  confess  with  the  lips  that  God  is  faithful,  no  man  ever  believes 
 it  without  an  arduous  struggle.  Especially  when  brought  to 
 the  test,1  we  by  our  wavering  betray  the  vice  which  lurked 
 within.  Nor  is  it  without  cause  that  the  Holy  Spirit  bears 
 such  distinguished  testimony  to  the  authority  of  God,  in 
 order  that  it  may  cure  the  disease  of  which  I  have  spoken, 
 and  induce  us  to  give  full  credit  to  the  divine  promises : 
 "  The  words  of  the  Lord"  (says  David,  Ps.  xii.  6)  "  are  pure 
 words,  as  silver  tried  in  a  furnace  of  earth,  purified,  seven  times:" 
 cl  The  word  of  the  Lord  is  tried :  he  is  a  buckler  to  all  those 
 that  trust  in  him,"  (Ps.  xviii.  30.)  And  Solomon  declares  the 
 same  thing  almost  in  the  same  words,  "  Every  word  of  God  is 
 pure,"  (Prov.  xxx.  5.)  But  further  quotation  is  superfluous,  as 
 the  cxix.  Psalm  is  almost  wholly  occupied  with  this  subject. 
 Certainly,  whenever  God  thus  recommends  his  word,  he  indi- 
 rectly rebukes  our  unbelief,  the  purport  of  all  that  is  said  being 
 to  eradicate  perverse  doubt  from  our  hearts.  There  are  very 
 many  also  who  form  such  an  idea  of  the  divine  mercy  as  yields 
 them  very  little  comfort.  For  they  are  harassed  by  miserable 
 anxiety  while  they  doubt  whether  God  will  be  merciful  to  them. 
 They  think,  indeed,  that  they  are  most  fully  persuaded  of  the 
 divine  mercy,  but  they  confine  it  within  too  narrow  limits. 
 The  idea  they  entertain  is,  that  this  mercy  is  great  and 
 abundant,  is  shed  upon  many,  is  offered  and  ready  to  be 
 bestowed  upon  all ;  but  that  it  is  uncertain  whether  it  will 
 reach  to  them  individually,  or  rather  whether  they  can  reach 
 to  it.  Thus  their  knowledge  stopping  short  leaves  them  only 
 mid-way  ;  not  so  much  confirming  and  tranquillizing  the  mind 
 as  harassing  it  with  doubt  and  disquietude.  Very  different 
 is  that  feeling  of  full  assurance  (crX?jgopog/a)  which  the  Scrip- 
 tures uniformly  attribute  to  faith — an  assurance  which  leaves 
 no  doubt  that  the  goodness  of  God  is  clearly  offered  to  us. 
 
 1  Latin,  "  Praesentim  ubi  ad  rem  ventum  est." — French,  "  Principale- 
 ment  quand  les  tentations  nous  pressent ;" — especially  when  temptations 
 press  us. 
 
CHAP.  II.  CHRISTIAN  RELIGION.  115 
 
 This  assurance  we  cannot  have  without  truly  perceiving  its 
 sweetness,  and  experiencing  it  in  ourselves.  Hence  from 
 faith  the  Apostle  deduces  confidence,  and  from  confidence 
 boldness.  His  words  are,  "  In  whom  (Christ)  we  have  bold- 
 ness and  access  with  confidence  by  the  faith  of  him,"  (Eph. 
 iii.  12  :)  thus  undoubtedly  showing  that  our  faith  is  not  true 
 unless  it  enables  us  to  appear  calmly  in  the  presence  of  God. 
 Such  boldness  springs  only  from  confidence  in  the  divine 
 favour  and  salvation.  So  true  is  this,  that  the  term  faith  is 
 often  used  as  equivalent  to  confidence. 
 
 16.  The  principal  hinge  on  which  faith  turns  is  this  :  We 
 must  not  suppose  that  any  promises  of  mercy  which  the  Lord 
 offers  are  only  true  out  of  us,  and  not  at  all  in  us  :  we  should 
 rather  make  them  ours  by  inwardly  embracing  them.  In  this 
 way  only  is  engendered  that  confidence  which  he  elsewhere 
 terms  peace,  (Rom.  v.  1;)  though  perhaps  he  rather  means  to 
 make  peace  follow  from  it.  This  is  the  security  which  quiets 
 and  calms  the  conscience  in  the  view  of  the  judgment  of  God, 
 and  without  which  it  is  necessarily  vexed  and  almost  torn 
 with  tumultuous  dread,  unless  when  it  happens  to  slumber 
 for  a  moment,  forgetful  both  of  God  and  of  itself.  And 
 verily  it  is  but  for  a  moment.  It  never  long  enjoys  that 
 miserable  obliviousness,  for  the  memory  of  the  divine  judg- 
 ment, ever  and  anon  recurring,  stings  it  to  the  quick.  In 
 one  word,  he  only  is  a  true  believer  who,  firmly  persuaded 
 that  God  is  reconciled,  and  is  a  kind  Father  to  him,  hopes 
 every  thing"  from  his  kindness,  who,  trusting  to  the  promises 
 of  the  divine  favour,  with  undoubting  confidence  anticipates 
 salvation  ;  as  the  Apostle  shows  in  these  words,  "  We  are 
 made  partakers  of  Christ,  if  we  hold  the  beginning  of  our 
 confidence  stedfast  unto  the  end,"  (Heb.  iii.  14.)  He  thus 
 holds,  that  none  hope  well  in  the  Lord  save  those  who  con- 
 fidently glory  in  being  the  heirs  of  the  heavenly  kingdom. 
 No  man,  I  say,  is  a  believer  but  he  who,  trusting  to  the 
 security  of  his  salvation,  confidently  triumphs  over  the  devil 
 and  death,  as  we  are  taught  by  the  noble  exclamation  of 
 Paul,  "I  am  persuaded,  that  neither  death,  nor  life,  nor 
 angels,  nor  principalities,  nor  powers,  nor  things  present,  nor 
 things  to  come,  nor  height,  nor  depth,  nor  any  other  creature, 
 
116  INSTITUTES  OF  THE  BOOK  III. 
 
 shall  be  able  to  separate  us  from  the  love  of  God,  which  is  in 
 Christ  Jesus  our  Lord,"  (Rom.  viii.  38.)  In  like  manner,  the 
 same  Apostle  does  not  consider  that  the  eyes  of  our  under- 
 standing are  enlightened  unless  we  know  what  is  the  hope 
 of  the  eternal  inheritance  to  which  we  are  called,  (Eph.  i. 
 18.)  Thus  he  uniformly  intimates  throughout  his  writings, 
 that  the  goodness  of  God  is  not  properly  comprehended 
 when  security  does  not  follow  as  its  fruit. 
 
 17.  But  it  will  be  said  that  this  differs  widely  from  the 
 experience  of  believers,  who,  in  recognising  the  grace  of 
 God  toward  them,  not  only  feel  disquietude,  (this  often 
 happens,)  but  sometimes  tremble,  overcome  with  terror,1  so 
 violent  are  the  temptations  which  assail  their  minds.  This 
 scarcely  seems  consistent  wTith  certainty  of  faith.  It  is 
 necessary  to  solve  this  difficulty,  in  order  to  maintain  the 
 doctrine  above  laid  down.  When  we  say  that  faith  must 
 be  certain  and  secure,  we  certainly  speak  not  of  an  assur- 
 ance which  is  never  affected  by  doubt,  nor  a  security  which 
 anxiety  never  assails  ;  we  rather  maintain  that  believers 
 have  a  perpetual  struggle  with  their  own  distrust,  and  are 
 thus  far  from  thinking  that  their  consciences  possess  a  placid 
 quiet,  uninterrupted  by  perturbation.  On  the  other  hand, 
 whatever  be  the  mode  in  which  they  are  assailed,  we  deny 
 that  they  fall  off  and  abandon  that  sure  confidence  which 
 they  have  formed  in  the  mercy  of  God.  Scripture  does  not 
 set  before  us  a  brighter  or  more  memorable  example  of  faith 
 than  in  David,  especially  if  regard  be  had  to  the  constant 
 tenor  of  his  life.  And  yet  how  far  his  mind  was  from  being 
 always  at  peace  is  declared  by  innumerable  complaints,  of 
 which  it  will  be  sufficient  to  select  a  few.  When  he  rebukes 
 the  turbulent  movements  of  his  soul,  what  else  is  it  but  a  cen- 
 sure of  his  unbelief?  "  Why  art  thou  cast  down,  my  soul  ?  and 
 why  art  thou  disquieted  in  me  ?  hope  thou  in  God,"  (Psalm 
 xlii.  6.)  His  alarm  was  undoubtedly  a  manifest  sign  of  dis- 
 trust, as  if  he  thought  that  the  Lord  had  forsaken  him.  In 
 another  passage  we  have  a  fuller  confession  :  "  I  said  in  my 
 haste,  I  am  cut  off  from  before  thine  eyes,"  (Psalm  xxxi.  22.) 
 
 1  As  to  the  imperfection,  strengthening,  and  increase  of  faith,  see  Book 
 IV.  chap.  xiv.  sec.  7,  8. 
 
CHAP.  II.  CHRISTIAN  RELIGION.  117 
 
 In  another  passage,  in  anxious  and  wretched  perplexity,  he 
 debates  with  himself,  nay,  raises  a  question  as  to  the  nature 
 of  God  :  "  Hath  God  forgotten  to  be  gracious  ?  hath  he  in 
 anger  shut  up  his  tender  mercies  ?"  (Psalm  lxxvii.  9.)  What 
 follows  is  still  harsher  :  "  I  said  this  is  my  infirmity  ;  but  I 
 will  remember  the  years  of  the  right  hand  of  the  Most 
 High."1  As  if  desperate,  he  adjudges  himself  to  destruc- 
 tion.2 He  not  only  confesses  that  he  is  agitated  by  doubt, 
 but  as  if  he  had  fallen  in  the  contest,  leaves  himself  nothing 
 in  reserve, — God  having  deserted  him,  and  made  the  hand 
 which  was  wont  to  help  him  the  instrument  of  his  destruc- 
 tion. Wherefore,  after  having  been  tossed  among  tumul- 
 tuous waves,  it  is  not  without  reason  he  exhorts  his  soul  to 
 return  to  her  quiet  rest,  (Psalm  cxvi.  7.)  And  yet  (what  is 
 strange)  amid  those  commotions,  faith  sustains  the  believer's 
 heart,  and  truly  acts  the  part  of  the  palm  tree,  which  supports 
 any  weights  laid  upon  it,  and  rises  above  them ;  thus  David, 
 when  he  seemed  to  be  overwhelmed,  ceased  not  by  urging  him- 
 self forward  to  ascend  to  God.  But  he  who  anxiously  contend- 
 ing with  his  own  infirmity  has  recourse  to  faith,  is  already  in 
 a  great  measure  victorious.  This  we  may  infer  from  the 
 following  passage,  and  others  similar  to  it :  "  Wait  on  the 
 Lord  :  be  of  good  courage,  and  he  shall  strengthen  thine 
 heart :  Avait,  I  say,  on  the  Lord,"  (Psalm  xxvii.  14.)  He 
 accuses  himself  of  timidity,  and  repeating  the  same  thing 
 twice,  confesses  that  he  is  ever  and  anon  exposed  to  agita- 
 tion. Still  he  is  not  only  dissatisfied  with  himself  for  so 
 feeling,  but  earnestly  labours  to  correct  it.  Were  we  to 
 take  a  nearer  view  of  his  case,  and  compare  it  with  that  of 
 Ahaz,  we  should  find  a  great  difference  between  them. 
 Isaiah  is  sent  to  relieve  the  anxiety  of  an  impious  and 
 hypocritical  king,  and  addresses  him  in  these  terms  :  "  Take 
 heed,  and  be  quiet ;  fear  not,"  &c,  (Isaiah  vii.  4.)  How  did 
 Ahaz  act  ?  As  has  already  been  said,  his  heart  was  shaken 
 as  a  tree  is  shaken  by  the  wind :  though  he  heard  the  pro- 
 
 1  Calvin's  Latin  translation  of  the  passage  is,  "  Atque  dixi,  occidere 
 meurn  est ;  nxutationes  dexter®  excelsi." — The  French  is,  "  J'ay  dit,  II 
 me  faut  mourir.  Voicy  un  changement  de  la  main  de  Dieu  ;" — I  said  I 
 must  die.     Behold  a  change  in  the  hand  of  God. 
 
 2  See  Calv.  adv.  Pighium,  near  the  commencement. 
 
118  INSTITUTES  OF  THE  BOOK  III. 
 
 mise,  he  ceased  not  to  tremble.  This,  therefore,  is  the 
 proper  hire  and  punishment  of  unbelief,  so  to  tremble  as  in 
 the  day  of  trial  to  turn  away  from  God,  who  gives  access 
 to  himself  only  by  faith.  On  the  other  hand,  believers, 
 though  weighed  down  and  almost  overwhelmed  with  the 
 burden  of  temptation,  constantly  rise  up,  though  not  without 
 toil  and  difficulty  ;  hence,  feeling  conscious  of  their  own 
 weakness,  they  pray  with  the  Prophet,  "  Take  not  the 
 word  of  truth  utterly  out  of  my  mouth,"  (Psalm  cxix.  43.) 
 By  these  words,  we  are  taught  that  they  at  times  become 
 dumb,  as  if  their  faith  were  overthrown,  and  yet  that  they 
 do  not  withdraw  or  turn  their  backs,  but  persevere  in  the 
 contest,  and  by  prayer  stimulate  their  sluggishness,  so  as  not 
 to  fall  into  stupor  by  giving  way  to  it.  (See  Calv.  in  Psalm 
 lxxxviii.  16.) 
 
 18.  To  make  this  intelligible,  we  must  return  to  the  dis- 
 tinction between  flesh  and  spirit,  to  which  we  have  already 
 adverted,  and  which  here  becomes  most  apparent.  The 
 believer  finds  within  himself  two  principles :  the  one  filling 
 him  with  delight  in  recognising  the  divine  goodness,  the  other 
 filling  him  with  bitterness  under  a  sense  of  his  fallen  state ; 
 the  one  leading  him  to  recline  on  the  promise  of  the  Gospel, 
 the  other  alarming  him  by  the  conviction  of  his  iniquity; 
 the  one  making  him  exult  with  the  anticipation  of  life,  the 
 other  making  him  tremble  with  the  fear  of  death.  This 
 diversity  is  owing  to  imperfection  of  faith,  since  we  are 
 never  so  well  in  the  course  of  the  present  life  as  to  be 
 entirely  cured  of  the  disease  of  distrust,  and  completely 
 replenished  and  engrossed  by  faith.  Hence  those  conflicts  : 
 the  distrust  cleaving  to  the  remains  of  the  flesh  rising  up  to 
 assail  the  faith  existing  in  our  hearts.  But  if  in  the  be- 
 liever's mind  certainty  is  mingled  with  doubt,  must  we  not 
 always  be  carried  back  to  the  conclusion,  that  faith  consists 
 not  of  a  sure  and  clear,  but  only  of  an  obscure  and  confused, 
 understanding  of  the  divine  will  in  regard  to  us  ?  By  no 
 means.  Though  we  are  distracted  by  various  thoughts,  it 
 does  not  follow  that  we  are  immediately  divested  of  faith. 
 Though  we  are  agitated  and  carried  to  and  fro  by  distrust, 
 we  are  not  immediately  plunged  into  the  abyss ;  though  we 
 
CHAP.  II.  CHRISTIAN  RELIGION.  119 
 
 are  shaken,  we  are  not  therefore  driven  from  our  place. 
 The  invariable  issue  of  the  contest  is,  that  faith  in  the  long- 
 run  surmounts  the  difficulties  by  which  it  was  beset  and 
 seemed  to  be  endangered. 
 
 19.  The  whole,  then,  comes  to  this  :  As  soon  as  the 
 minutest  particle  of  faith  is  instilled  into  our  minds,  we 
 begin  to  behold  the  face  of  God  placid,  serene,  and  pro- 
 pitious ;  far  off,  indeed,  but  still  so  distinctly  as  to  assure  us 
 that  there  is  no  delusion  in  it.  In  proportion  to  the  progress 
 we  afterwards  make,  (and  the  progress  ought  to  be  uninter- 
 rupted,) we  obtain  a  nearer  and  surer  view,  the  very  con- 
 tinuance making  it  more  familiar  to  us.  Thus  we  see  that  a 
 mind  illumined  with  the  knowledge  of  God  is  at  first  in- 
 volved in  much  ignorance, — ignorance,  however,  which  is 
 gradually  removed.  Still  this  partial  ignorance  or  obscure 
 discernment  does  not  prevent  that  clear  knowledge  of  the 
 divine  favour  which  holds  the  first  and  principal  part  in 
 faith.  For  as  one  shut  up  in  a  prison,  where  from  a  narrow 
 opening  he  receives  the  rays  of  the  sun  indirectly  and  in  a 
 manner  divided,  though  deprived  of  a  full  view  of  the  sun, 
 has  no  doubt  of  the  source  from  which  the  light  comes,  and  is 
 benefited  by  it ;  so  believers,  while  bound  with  the  fetters  of  an 
 earthly  body,  though  surrounded  on  all  sides  with  much  ob- 
 scurity, are  so  far  illumined  by  any  slender  light  which  beams 
 upon  them  and  displays  the  divine  mercy  as  to  feel  secure. 
 
 20.  The  Apostle  elegantly  adverts  to  both  in  different 
 passages. .  When  he  says,  "  We  know  in  part,  and  we  pro- 
 phesy in  part ;"  and  "  Now  we  see  through  a  glass  darkly," 
 (1  Cor.  xiii.  9,  12,)  he  intimates  how  very  minute  a  portion 
 of  divine  wisdom  is  given  to  us  in  the  present  life.  For 
 although  those  expressions  do  not  simply  indicate  that  faith 
 is  imperfect  so  long  as  we  groan  under  a  weight  of  flesh,  but 
 that  the  necessity  of  being  constantly  engaged  in  learning  is 
 owing  to  our  imperfection,  he  at  the  same  time  reminds  us, 
 that  a  subject  which  is  of  boundless  extent  cannot  be  com- 
 prehended by  our  feeble  and  narrow  capacities.  This  Paul 
 affirms  of  the  whole  Church,  each  individual  being  retarded 
 and  impeded  by  his  own  ignorance  from  making  so  near  an 
 approach  as  were  to  be  wished.      But   that  the  foretaste 
 
120  INSTITUTES  OF  THE  BOOK  III. 
 
 which  we  obtain  from  any  minute  portion  of  faith  is  certain, 
 and  by  no  means  fallacious,  he  elsewhere  shows,  when  he 
 affirms  that  "  We  all,  with  open  face  beholding  as  in  a  glass 
 the  glory  of  the  Lord,  are  changed  into  the  same  image, 
 from  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord," 
 (2  Cor.  iii.  18.)  In  such  degrees  of  ignorance  much  doubt 
 and  trembling  is  necessarily  implied,  especially  seeing  that 
 our  heart  is  by  its  own  natural  bias  prone  to  unbelief.  To  this 
 we  must  add  the  temptations  which,  various  in  kind  and 
 infinite  in  number,  are  ever  and  anon  violently  assailing  us. 
 In  particular,  conscience  itself,  burdened  with  an  incumbent 
 load  of  sins,  at  one  time  complains  and  groans,  at  another 
 accuses  itself;  at  one  time  murmurs  in  secret,  at  another 
 openly  rebels.  Therefore,  whether  adverse  circumstances 
 betoken  the  wrath  of  God,  or  conscience  finds  the  subject 
 and  matter  within  itself,  unbelief  thence  draws  weapons  and 
 engines  to  put  faith  to  flight,  the  aim  of  all  its  efforts  being 
 to  make  us  think  that  God  is  adverse  and  hostile  to  us,  and 
 thus,  instead  of  hoping  for  any  assistance  from  him,  to  make 
 us  di'ead  him  as  a  deadly  foe. 
 
 21.  To  withstand  these  assaults,  faith  arms  and  fortifies 
 itself  with  the  word  of  God.  When  the  temptation  sug- 
 gested is,  that  God  is  an  enemy  because  he  afflicts,  faith 
 replies,  that  while  lie  afflicts  he  is  merciful,  his  chastening 
 proceeding  more  from  love  than  anger.  To  the  thought 
 that  God  is  the  avenger  of  wickedness,  it  opposes  the  pardon 
 ready  to  be  bestowed  on  all  offences  whenever  the  sinner 
 betakes  himself  to  the  divine  mercy.  Thus  the  pious  mind, 
 how  much  soever  it  may  be  agitated  and  torn,  at  length 
 rises  superior  to  all  difficulties,  and  allows  not  its  confidence 
 in  the  divine  mercy  to  be  destroyed.  Nay,  rather,  the  dis- 
 putes which  exercise  and  disturb  it  tend  to  establish  this 
 confidence.  A  proof  of  this  is,  that  the  saints,  when  the 
 hand  of  God  lies  heaviest  upon  them,  still  lodge  their  com- 
 plaints with  him,  and  continue  to  invoke  him,  when  to  all 
 appearance  he  is  least  disposed  to  hear.  But  of  what  use 
 were  it  to  lament  before  him  if  they  had  no  hope  of  solace  ? 
 They  never  would  invoke  him  did  they  not  believe  that  he 
 is  ready  to  assist  them.     Thus  the  disciples,  while  repri- 
 
CHAP.  II.  CHRISTIAN  RELIGION.  121 
 
 manded  by  their  Master  for  the  weakness  of  their  faith  in 
 crying  out  that  they  were  perishing,  still  implored  his  aid, 
 (Matth.  viii.  25.)  And  he,  in  rebuking  them  for  their  want 
 of  faith,  does  not  disown  them  or  class  them  with  unbelievers, 
 but  urges  them  to  shake  off  the  vice.  Therefore,  as  we 
 have  already  said,  we  again  maintain,  that  faith  remaining 
 fixed  in  the  believer's  breast  never  can  be  eradicated  from  it. 
 However  it  may  seem  shaken  and  bent  in  this  direction  or 
 in  that,  its  flame  is  never  so  completely  quenched  as  not 
 at  least  to  lurk  under  the  embers.  In  this  way,  it  appears 
 that  the  word,  which  is  an  incorruptible  seed,  produces 
 fruit  similar  to  itself.  Its  germ  never  withers  away 
 utterly  and  perishes.  The  saints  cannot  have  a  stronger 
 ground  for  despair  than  to  feel,  that,  according  to  present 
 appearances,  the  hand  of  God  is  armed  for  their  destruction  ; 
 and  yet  Job  thus  declares  the  strength  of  his  confidence : 
 "Though  he  slay  me,  yet  will  I  trust  in  him."  The  truth  is, 
 that  unbelief  reigns  not  in  the  hearts  of  believers,  but  only 
 assails  them  from  without ;  does  not  wound  them  mortally 
 with  its  darts,  but  annoys  them,  or,  at  the  utmost,  gives 
 them  a  wound  which  can  be  healed.  Faith,  as  Paul  declares, 
 (Eph.  vi.  16,)  is  our  shield,  which  receiving  these  darts, 
 either  wards  them  off  entirely,  or  at  least  breaks  their  force, 
 and  prevents  them  from  reaching  the  vitals.  Hence  when  faith 
 is  shaken,  it  is  just  as  when,  by  the  violent  blow  of  a  javelin, 
 a  soldier  standing  firm  is  forced  to  step  back  and  yield  a 
 little ;  and  again,  when  faith  is  wounded,  it  is  as  if  the 
 shield  were  pierced,  but  not  perforated  by  the  blow.  The 
 pious  mind  will  always  rise,  and  be  able  to  say  with  David, 
 "  Yea,  though  I  walk  through  the  valley  of  the  shadow  of 
 death,  I  will  fear  no  evil :  for  thou  art  with  me,"  (Psalm 
 xxiii.  4.)  Doubtless  it  is  a  terrific  thing  to  walk  in  the 
 darkness  of  death,  and  it  is  impossible  for  believers,  however 
 great  their  strength  may  be,  not  to  shudder  at  it ;  but  since 
 the  prevailing  thought  is  that  God  is  present  and  pi-oviding 
 for  their  safety,  the  feeling  of  security  overcomes  that  of 
 fear.  As  Augustine  says, — whatever  be  the  engines  which 
 the  devil  erects  against  us,  as  he  cannot  gain  the  heart 
 where  faith  dwells,  he  is  cast  out.     Thus,  if  we  may  judge 
 
122  INSTITUTES  OF  THE  BOOK  III. 
 
 by  the  event,  not  only  do  believers  come  off  safe  from  every 
 contest  so  as  to  be  ready,  after  a  short  repose,  to  descend 
 again  into  the  arena,  but  the  saying  of  John,  in  his  Epistle, 
 is  fulfilled,  "  This  is  the  victory  that  overcometh  the  world, 
 even  our  faith,"  (1  John  v.  4.)  It  is  not  said  that  it  will  be 
 victorious  in  a  single  fight,  or  a  few,  or  some  one  assault, 
 but  that  it  will  be  victorious  over  the  whole  world,  though 
 it  should  be  a  thousand  times  assailed. 
 
 22.  There  is  another  species  of  fear  and  trembling,  which, 
 so  far  from  impairing  the  security  of  faith,  tends  rather  to 
 establish  it  ;  namely,  when  believers,  reflecting  that  the 
 examples  of  the  divine  vengeance  on  the  ungodly  are  a 
 kind  of  beacons  warning  them  not  to  provoke  the  wrath 
 of  God  by  similar  wickedness,  keep  anxious  watch,  or, 
 taking  a  view  of  their  own  inherent  wretchedness,  learn 
 their  entire  dependence  on  God,  without  whom  they  feel 
 themselves  to  be  fleeting  and  evanescent  as  the  wind. 
 For  when  the  Apostle  sets  before  the  Corinthians  the 
 scourges  which  the  Lord  in  ancient  times  inflicted  on  the 
 people  of  Israel,  that  they  might  be  afraid  of  subjecting 
 themselves  to  similar  calamities,  he  does  not  in  any  degree 
 destroy  the  ground  of  their  confidence ;  he  only  shakes  off 
 their  carnal  torpor  which  suppresses  faith,  but  does  not 
 strengthen  it.  Nor  when  he  takes  occasion  from  the  case 
 of  the  Israelites  to  exhort,  "  Let  him  that  thinketh  he  stand- 
 eth  take  heed  lest  he  fall,"  (1  Cor.  x.  12,)  he  does  not  bid 
 us  waver,  as  if  we  had  no  security  for  our  stedfastness  :  he 
 only  removes  arrogance  and  rash  confidence  in  our  strength, 
 telling  the  Gentiles  not  to  presume  because  the  Jews  had 
 been  cast  off,  and  they  had  been  admitted  to  their  place, 
 (Rom.  xi.  20.)  In  that  passage,  indeed,  he  is  not  address- 
 ing believers  only,  but  also  comprehends  hypocrites,  who 
 gloried  merely  in  external  appearance ;  nor  is  he  addressing 
 individuals,  but  contrasting  the  Jews  and  Gentiles,  he  first 
 shows  that  the  rejection  of  the  former  was  a  just  punish- 
 ment of  their  ingratitude  and  unbelief,  and  then  exhorts  the 
 latter  to  beware  lest  pride  and  presumption  deprive  them  of 
 the  grace  of  adoption  which  had  lately  been  transferred  to 
 them.      For  as  in  that  rejection  of  the  Jews    there   still 
 
CHAP.  II.  CHRISTIAN  RELIGION.  123 
 
 remained  some  who  were  not  excluded  from  the  covenant  of 
 adoption,  so  there  might  be  some  among  the  Gentiles  who, 
 possessing  no  true  faith,  were  only  puffed  up  with  vain 
 carnal  confidence,  and  so  abused  the  goodness  of  God  to 
 their  own  destruction.  But  though  you  should  hold  that  the 
 words  were  addressed  to  elect  believers,  no  inconsistency 
 will  follow.  It  is  one  thing,  in  order  to  prevent  believers 
 from  indulging  vain  confidence,  to  repress  the  temerity 
 which,  from  the  remains  of  the  flesh,  sometimes  gains  upon 
 them,  and  it  is  another  thing  to  strike  terror  into  their  con- 
 sciences, and  prevent  them  from  feeling  secure  in  the  mercy 
 of  God. 
 
 23.  Then,  when  he  bids  us  work  out  our  salvation  with 
 fear  and  trembling,  all  he  requires  is,  that  we  accustom  our- 
 selves to  think  very  meanly  of  our  own  strength,  and  confide 
 in  the  strength  of  the  Lord.  For  nothing  stimulates  us  so 
 strongly  to  place  all  our  confidence  and  assurance  on  the 
 Lord  as  self-diffidence,  and  the  anxiety  produced  by  a  con- 
 sciousness of  our  calamitous  condition.  In  this  sense  are  we 
 to  understand  the  words  of  the  Psalmist :  "  I  will  come  into 
 thy  house  in  the  multitude  of  thy  mercy  :  and  in  thy  fear 
 will  I  worship  toward  thy  holy  temple,"  (Ps.  v.  7.)  Here  he 
 appropriately  unites  confident  faith  leaning  on  the  divine 
 mercy  with  religious  fear,  which  of  necessity  we  must  feel 
 whenever  coming  into  the  presence  of  the  divine  majesty, 
 we  are  made  aware  by  its  splendour  of  the  extent  of  our  own 
 impurity.  Truly  also  does  Solomon  declare :  "  Happy  is  the 
 man  that  feareth  alway ;  but  he  that  hardeneth  his  heart 
 falleth  into  mischief,"  (Prov.  xxviii.  14.)  The  fear  he  speaks 
 of  is  that  which  renders  us  more  cautious,  not  that  which 
 produces  despondency  ;  the  fear  which  is  felt  when  the  mind 
 confounded  in  itself  resumes  its  equanimity  in  God,  down- 
 cast in  itself,  takes  courage  in  God,  distrusting  itself,  breathes 
 confidence  in  God.  Hence  there  is  nothing  inconsistent  in 
 believers  being  afraid,  and  at  the  same  time  possessing  secure 
 consolation  as  they  alternately  behold  their  own  vanity, 
 and  direct  their  thoughts  to  the  truth  of  God.  How,  it 
 will  be  asked,  can  fear  and  faith  dwell  in  the  same  mind  ? 
 Just  in  the  same  way  as  sluggishness  and  anxiety  can  so 
 
124  INSTITUTES  OF  THE  BOOK  III. 
 
 dwell.  The  ungodly  court  a  state  of  lethargy  that  the  fear 
 of  God  may  not  annoy  them ;  and  yet  the  judgment  of  God 
 so  urges  that  they  cannot  gain  their  desire.  In  the  same  way 
 God  can  train  his  people  to  humility,  and  curb  them  by  the 
 bridle  of  modesty,  while  yet  fighting  bravely.  And  it  is  plain, 
 from  the  context,  that  this  was  the  Apostle's  meaning,  since 
 he  states,  as  the  ground  of  fear  and  trembling,  that  it  is  God 
 who  worketh  in  us  to  will  and  to  do  of  his  good  pleasure. 
 In  the  same  sense  must  we  understand  the  words  of  the  Pro- 
 phet, "  The  children  of  Israel "  "  shall  fear  the  Lord  and  his 
 goodness  in  the  latter  days,"  (Hos.  iii.  5.)  For  not  only  does 
 piety  beget  reverence  to  God,  but  the  sweet  attractiveness 
 of  grace  inspires  a  man,  though  desponding  of  himself,  at  once 
 with  fear  and  admiration,  making  him  feel  his  dependence  on 
 God,  and  submit  humbly  to  his  power. 
 
 24.  Here,  however,  we  give  no  countenance  to  that  most 
 pestilential  philosophy  which  some  semi-papists  are  at  present 
 beginning  to  broach  in  corners.  Unable  to  defend  the  gross 
 doubt  inculcated  by  the  Schoolmen,  they  have  recourse  to 
 another  fiction,  that  they  may  compound  a  mixture  of  faith 
 and  unbelief.  They  admit,  that  whenever  we  look  to  Christ 
 we  are  furnished  with  full  ground  for  hope ;  but  as  we  are  ever 
 unworthy  of  all  the  blessings  which  are  offered  us  in  Christ, 
 they  will  have  us  to  fluctuate  and  hesitate  in  the  view  of  our 
 unworthiness.  In  short,  they  give  conscience  a  position  be- 
 tween hope  and  fear,  making  it  alternate,  by  successive  turns, 
 to  the  one  and  the  other.  Hope  and  fear,  again,  they  place 
 in  complete  contrast, — the  one  falling  as  the  other  rises,  and 
 rising  as  the  other  falls.  Thus  Satan,  finding  the  devices  by 
 which  he  was  wont  to  destroy  the  certainty  of  faith  too  mani- 
 fest to  be  now  of  any  avail,  is  endeavouring,  by  indirect 
 methods,  to  undermine  it.1  But  what  kind  of  confidence  is 
 that  which  is  ever  and  anon  supplanted  by  despair  ?  They 
 tell  you,  if  you  look  to  Christ  salvation  is  certain ;  if  you 
 
 1  The  French  is,  "  Voila  comme  Satan,  quand  il  voit  que  par  mensonge 
 clair  et  ouvert  il  ne  peust  plus  destruire  la  certitude  de  la  foy,  s'efforce  en 
 cachette  et  comme  par  dessous  terre  la  ruiner." — Behold  how  Satan,  when 
 he  sees  that  by  clear  and  open  falsehood  he  can  no  longer  destroy  the 
 certainty  of  faith,  is  striving  in  secret,  and  as  it  were  below  ground,  to 
 ruin  it. 
 
CHAP.  II.  CHRISTIAN  RELIGION.  125 
 
 return  to  yourself  damnation  is  certain.  Therefore,  your 
 mind  must  be  alternately  ruled  by  diffidence  and  hope ;  as  if 
 we  were  to  imagine  Christ  standing  at  a  distance,  and  not 
 rather  dwelling  in  us.  We  expect  salvation  from  him — not 
 because  he  stands  aloof  from  us,  but  because  ingrafting  us 
 into  his  body  he  not  only  makes  us  partakers  of  all  his  bene- 
 fits, but  also  of  himself.  Therefore,  I  thus  retort  the  argu- 
 ment, If  you  look  to  yourself  damnation  is  certain  :  but  since 
 Christ  has  been  communicated  to  you  with  all  his  benefits, 
 so  that  all  which  is  his  is  made  yours,  you  become  a  mem- 
 ber of  him,  and  hence  one  with  him.  His  righteousness 
 covers  your  sins — his  salvation  extinguishes  your  condemna- 
 tion ;  he  interposes  with  his  worthiness,  and  so  prevents  your 
 unworthiness  from  coming  into  the  view  of  God.  Thus  it 
 truly  is.  It  will  never  do  to  separate  Christ  from  us,  nor  us 
 from  him  ;  but  we  must,  with  both  hands,  keep  firm  hold  of 
 that  alliance  by  which  he  has  rivetted  us  to  himself.  This 
 the  Apostle  teaches  us  :  "  The  body  is  dead  because  of  sin  ; 
 but  the  spirit  is  life  because  of  righteousness,"  (Rom.  viii.  10.) 
 According  to  the  frivolous  trifling  of  these  objectors  he  ought 
 to  have  said,  Christ  indeed  has  life  in  himself,  but  you,  as 
 you  are  sinners,  remain  liable  to  death  and  condemnation. 
 Very  different  is  his  language.  He  tells  us  that  the  con- 
 demnation which  we  of  ourselves  deserve  is  annihilated  by 
 the  salvation  of  Christ ;  and  to  confirm  this  he  employs  the 
 argument  to  which  I  have  referred,  viz.,  that  Christ  is  not 
 external  to  us,  but  dwells  in  us ;  and  not  only  unites  us  to 
 himself  by  an  undivided  bond  of  fellowship,  but  by  a  wondrous 
 communion  brings  us  daily  into  closer  connection,  until  he 
 becomes  altogether  one  with  us.  And  yet  I  deny  not,  as  I 
 lately  said,  that  faith  occasionally  suffers  certain  interruptions 
 when,  by  violent  assault,  its  weakness  is  made  to  bend  in  this 
 direction  or  in  that ;  and  its  light  is  buried  in  the  thick  dark- 
 ness of  temptation.  Still  happen  what  may,  faith  ceases  not 
 to  long  after  God. 
 
 25.  The  same  doctrine  is  taught  by  Bernard  when  he  treats 
 professedly  on  this  subject  in  his  Fifth  Homily  on  the  Dedi- 
 cation of  the  Temple  :  "  By  the  blessing  of  God,  sometimes 
 meditating  on  the  soul,  methinks  I  find  in  it  as  it  were  two 
 
126  INSTITUTES  OF  THE  BOOK  III. 
 
 contraries.  When  I  look  at  it  as  it  is  in  itself  and  of  itself, 
 the  truest  thing  I  can  say  of  it  is,  that  it  has  been  reduced 
 to  nothing.  What  need  is  there  to  enumerate  each  of  its 
 miseries  ?  how  burdened  with  sin,  obscured  with  darkness, 
 ensnared  by  allurements,  teeming  with  lusts,  ruled  by  passion, 
 filled  with  delusions,  ever  prone  to  evil,  inclined  to  every 
 vice ;  lastly,  full  of  ignominy  and  confusion.  If  all  its  right- 
 eousnesses, when  examined  by  the  light  of  truth,  are  but  as 
 filthy  rags,  (Is.  lxiv.  6,)  what  must  we  suppose  its  unrighteous- 
 ness to  be  ?  '  If,  therefore,  the  light  that  is  in  thee  be  dark- 
 ness, how  great  is  that  darkness?'  (Matth.  vi.  23.)  What 
 then  ?  man  doubtless  has  been  made  subject  to  vanity — man 
 has  been  reduced  to  nothing — man  is  nothing.  And  yet  how 
 is  he  whom  God  exalts  utterly  nothing  ?  How  is  he  nothing 
 to  whom  a  divine  heart  has  been  given  ?  Let  us  breathe 
 again,  brethren.  Although  we  are  nothing  in  our  hearts, 
 perhaps  something  of  us  may  lurk  in  the  heart  of  God.  O 
 Father  of  mercies  !  O  Father  of  the  miserable  !  how  plantest 
 thou  thy  heart  in  us  ?  Where  thy  heart  is,  there  is  thy  trea- 
 sure also.  But  how  are  we  thy  treasure  if  we  are  nothing  ? 
 All  nations  before  thee  are  as  nothing.  Observe,  before  thee  ; 
 not  within  thee.  Such  are  they  in  the  judgment  of  thy  truth, 
 but  not  such  in  regard  to  thy  affection.  Thou  callest  the 
 things  which  be  not  as  though  they  were ;  and  they  are  not, 
 because  thou  callest  them  '  things  that  be  not :'  and  yet 
 they  are  because  thou  callest  them.  For  though  they  are 
 not  as  to  themselves,  yet  they  are  with  thee  according  to  the 
 declaration  of  Paul :  '  Not  of  works,  but  of  him  that  calleth,'" 
 (Rom.  ix.  11.)  He  then  goes  on  to  say  that  the  connection 
 is  wonderful  in  both  points  of  view.  Certainly  things  which 
 are  connected  together  do  not  mutually  destroy  each  other. 
 This  he  explains  more  clearly  in  his  conclusion  in  the  follow- 
 ing terms :  "  If,  in  both  views,  we  diligently  consider  what 
 we  are, — in  the  one  view  our  nothingness,  in  the  other  our 
 greatness, — I  presume  our  glorying  will  seem  restrained ;  but 
 perhaps  it  is  rather  increased  and  confirmed,  because  we 
 glory  not  in  ourselves,  but  in  the  Lord.  Our  thought  is,  if  he 
 determined  to  save  us  we  shall  be  delivered ;  and  here  we 
 begin  again  to  breathe.     But,  ascending  to  a  loftier  height, 
 
CHAP.  II.  CHRISTIAN  RELIGION.  127 
 
 let  us  seek  the  city  of  God,  let  us  seek  the  temple,  let  us  seek 
 our  home,  let  us  seek  our  spouse.  I  have  not  forgotten  myself 
 when,  with  fear  and  reverence,  I  say,  We  are, — are  in  the  heart 
 of  God.    We  are,  by  his  dignifying,  not  by  our  own  dignity." 
 
 26.  Moreover,  the  fear  of  the  Lord,  which  is  uniformly 
 attributed  to  all  the  saints,  and  which,  in  one  passage,  is 
 called  "  the  beginning  of  wisdom, "  in  another  wisdom  itself, 
 although  it  is  one,  proceeds  from  a  twofold  cause.  God  is  en- 
 titled to  the  reverence  of  a  Father  and  a  Lord.  Hence  he 
 who  desires  duly  to  worship  him,  will  study  to  act  the  part 
 both  of  an  obedient  son  and  a  faithful  servant.  The  obedience 
 paid  to  God  as  a  Father  he  by  his  prophet  terms  honour ; 
 the  service  performed  to  him  as  a  master  he  terms  fear.  "A 
 son  honoureth  his  father,  and  a  servant  his  master.  If  then 
 I  be  a  father,  where  is  mine  honour  ?  and  if  I  be  a  master, 
 where  is  my  fear  ?"  l  But  while  he  thus  distinguishes  between 
 the  two,  it  is  obvious  that  he  at  the  same  time  confounds 
 them.  The  fear  of  the  Lord,  therefore,  may  be  defined 
 reverence  mingled  with  honour  and  fear.  It  is  not  strange 
 that  the  same  mind  can  entertain  both  feelings ;  for  he  who 
 considers  with  himself  what  kind  of  a  father  God  is  to  us, 
 will  see  sufficient  reason,  even  were  there  no  hell,  why  the 
 thought  of  offending  him  should  seem  more  dreadful  than 
 any  death.  But  so  prone  is  our  carnal  nature  to  indulgence 
 in  sin,  that,  in  order  to  curb  it  in  every  way,  we  must  also 
 give  place  to  the  thought  that  all  iniquity  is  abomination  to 
 the  Master  under  whom  we  live ;  that  those  who,  by  wicked 
 lives,  provoke  his  anger,  will  not  escape  his  vengeance. 
 
 27.  There  is  nothing  repugnant  to  this  in  the  observation 
 of  John  :  "  There  is  no  fear  in  love  ;  but  perfect  love  casteth 
 out  fear :  because  fear  hath  torment,"  (1  John  iv.  18.)  For 
 he  is  speaking  of  the  fear  of  unbelief,  between  which  and  the 
 fear  of  believers  there  is  a  wide  difference.  The  wicked  do 
 not  fear  God  from  any  unwillingness  to  offend  him,  provided 
 they  could  do  so  with  impunity;  but  knowing  that  he  is 
 armed  with  power  for  vengeance,  they  tremble  in  dismay  on 
 hearing  of  his  anger.    And  they  thus  dread  his  anger,  because 
 
 1  Ps.  cxi.  10  ;  Prov.  i  7,  be.  10,  xv.  24  ;  Job  xxviii.  28  ;  Mai.  i.  6. 
 
128  INSTITUTES  OF  THE  BOOK  III. 
 
 they  think  it  is  impending  over  them,  and  they  every  moment 
 expect  it  to  fall  upon  their  heads.  But  believers,  as  has  been 
 said,  dread  the  offence  even  more  than  the  punishment.  They 
 are  not  alarmed  by  the  fear  of  punishment,  as  if  it  were  im- 
 pending over  them,1  but  are  rendered  the  more  cautious  of 
 doing  anything  to  provoke  it.  Thus  the  Apostle  addressing 
 believers  says,  "Let  no  man  deceive  you  with  vain  words  ;  for 
 because  of  these  things,  the  wrath  of  God  cometh  upon  the 
 children  of  disobedience,"  (Eph.  v.  6 ;  Col.  iii.  6.)  He  does 
 not  threaten  that  wrath  will  descend  upon  them ;  but  he  ad- 
 monishes them,  while  they  think  how  the  wrath  of  God  is 
 prepared  for  the  wicked,  on  account  of  the  crimes  which  he 
 had  enumerated,  not  to  run  the  risk  of  provoking  it.  It 
 seldom  happens  that  mere  threatenings  have  the  effect  of 
 arousing  the  reprobate ;  nay,  becoming  more  callous  and  hard- 
 ened when  God  thunders  verbally  from  heaven,  they  obsti- 
 nately persist  in  their  rebellion.  It  is  only  when  actually 
 smitten  by  his  hand  that  they  are  forced,  whether  they  will 
 or  not,  to  fear.  This  fear  the  sacred  writers  term  servile,  and 
 oppose  to  the  free  and  voluntary  fear  which  becomes  sons. 
 Some,  by  a  subtle  distinction,  have  introduced  an  intermediate 
 species,  holding  that  that  forced  and  servile  fear  sometimes 
 subdues  the  mind,  and  leads  spontaneously  to  proper  fear. 
 
 28.  The  divine  favour  to  which  faith  is  said  to  have  respect, 
 we  understand  to  include  in  it  the  possession  of  salvation  and 
 eternal  life.  For  if,  when  God  is  propitious,  no  good  thing 
 can  be  wanting  to  us,  we  have  ample  security  for  our  salva- 
 tion when  assured  of  his  love.  "  Turn  us  again,  O  God,  and 
 cause  thy  face  to  shine,"  says  the  Prophet,  "  and  we  shall  be 
 saved,"  (Ps.  lxxx.  3.)  Hence  the  Scriptures  make  the  sum 
 of  our  salvation  to  consist  in  the  removal  of  all  enmity,  and 
 our  admission  into  favour ;  thus  intimating,  that  when  God  is 
 reconciled  all  danger  is  past,  and  every  thing  good  will  befall 
 us.  Wherefore,  faith  apprehending  the  love  of  God  has  the 
 promise  both  of  the  present  and  the  future  life,  and  ample 
 security  for  all  blessings,  (Eph.  ii.  14.)     The  nature  of  this 
 
 1  Latin,  "  acsi  cervicibus  suis  impenderet." — French,  "  comme  si  l'enfer 
 leur  etoit  desia  present  pour  les  englouter ;"— as  if  hell  were  already  pre- 
 sent to  engulf  them. 
 
CHAP.  II.  CHRISTIAN  RELIGION.  129 
 
 must  be  ascertained  from  the  word.  Faith  does  not  promise 
 us  length  of  days,  riches  and  honours,  (the  Lord  not  having 
 been  pleased  that  any  of  these  should  be  appointed  us ;)  but 
 is  contented  with  the  assurance,  that  however  poor  we  may 
 be  in  regard  to  present  comforts,  God  will  never  fail  us.  The 
 chief  security  lies  in  the  expectation  of  future  life,  which  is 
 placed  beyond  doubt  by  the  word  of  God.  Whatever  be  the 
 miseries  and  calamities  which  await  the  children  of  God  in 
 this  world,  they  cannot  make  his  favour  cease  to  be  complete 
 happiness.  Hence,  when  we  were  desirous  to  express  the 
 sum  of  blessedness,  we  designated  it  by  the  favour  of  God, 
 from  which,  as  their  source,  all  kinds  of  blessings  flow.  And 
 we  may  observe  throughout  the  Scriptures,  that  they  refer  us 
 to  the  love  of  God,  not  only  when  they  treat  of  our  eternal 
 salvation,  but  of  any  blessing  whatever.  For  which  reason 
 David  sings,  that  the  loving-kindness  of  God  experienced  by 
 the  pious  heart  is  sweeter  and  more  to  be  desired  than  life 
 itself,  (Ps.  lxiii.  3.)  In  short,  if  we  have  every  earthly  com- 
 fort to  a  wish,  but  are  uncertain  whether  we  have  the  love  or 
 the  hatred  of  God,  our  felicity  will  be  cursed,  and  therefore 
 miserable.  But  if  God  lift  on  us  the  light  of  his  fatherly 
 countenance,  our  very  miseries  will  be  blessed,  inasmuch  as 
 they  will  become  helps  to  our  salvation.  Thus  Paul,  after 
 bringing  together  all  kinds  of  adversity,  boasts  that  they  can- 
 not separate  us  from  the  love  of  God :  and  in  his  prayers  he 
 uniformly  begins  with  the  grace  of  God  as  the  source  of  all 
 prosperity.  In  like  manner,  to  all  the  terrors  which  assail  us 
 David  opposes  merely  the  favour  of  God, — "  Yea,  though  I 
 walk  through  the  valley  of  the  shadow  of  death,  I  will  fear 
 no  evil :  for  thou  art  with  me,"  (Ps.  xxiii.  4.)  And  we  feel 
 that  our  minds  always  waver  until,  contented  with  the  grace 
 of  God,  we  in  it  seek  peace,  and  feel  thoroughly  persuaded 
 of  what  is  said  in  the  psalm,  "  Blessed  is  the  nation  whose 
 God  is  the  Lord,  and  the  people  whom  he  hath  chosen  for 
 his  own  inheritance,"  (Ps.  xxxiii.  12.) 
 
 29.  Free  promise  we  make  the  foundation  of  faith,  because 
 
 in  it  faith  properly  consists.     For  though  it  holds  that  God 
 
 is  always  true,  whether  in  ordering  or  forbidding,  promising 
 
 or  threatening ;  though  it  obediently  receive  his  commands, 
 
 VOL.  II.  I 
 
130  INSTITUTES  OF  THE  BOOK  III. 
 
 observe  his  prohibitions,  and  give  heed  to  his  threatenings  ; 
 yet  it  propei'ly  begins  with  promise,  continues  with  it,  and 
 ends  with  it.  It  seeks  life  in  God,  life  which  is  not  found  in 
 commands  or  the  denunciations  of  punishment,  but  in  the 
 promise  of  mercy.  And  this  promise  must  be  gratuitous ; 
 for  a  conditional  promise,  which  throws  us  back  upon  our 
 works,  promises  life  only  in  so  far  as  we  find  it  existing  in 
 ourselves.  Therefore,  if  we  would  not  have  faith  to  waver 
 and  tremble,  we  must  support  it  with  the  promise  of  salva- 
 tion, which  is  offered  by  the  Lord  spontaneously  and  freely, 
 from  a  regard  to  our  misery,  rather  than  our  worth.  Hence 
 the  Apostle  bears  this  testimony  to  the  Gospel,  that  it  is  the 
 word  of  faith,  (Rom.  x.  8.)  This  he  concedes  not  either 
 to  the  precepts  or  the  promises  of  the  Law,  since  there  is 
 nothing  which  can  establish  our  faith,  but  that  free  embassy 
 by  which  God  reconciles  the  world  to  himself.  Hence  he 
 often  uses  faith  and  the  Gospel  as  correlative  terms,  as  when 
 he  says,  that  the  ministry  of  the  Gospel  was  committed  to 
 him  for  "  obedience  to  the  faith  ;"  that  u  it  is  the  power  of 
 God  unto  salvation  to  every  one  that  believeth ;"  that 
 "  therein  is  the  righteousness  of  God  revealed  from  faith  to 
 faith,"  (Rom.  i.  5,  16,  17.)  No  wonder :  for  seeing  that  the 
 Gospel  is  "  the  ministry  of  reconciliation,"  (2  Cor.  v.  18,) 
 there  is  no  other  sufficient  evidence  of  the  divine  favour,  such 
 as  faith  requires  to  know.  Therefore,  when  we  say,  that 
 faith  must  rest  on  a  free  promise,  we  deny  not  that  believers 
 accept  and  embrace  the  word  of  God  in  all  its  parts,  but  we 
 point  to  the  promise  of  mercy  as  its  special  object.  Believers, 
 indeed,  ought  to  recognise  God  as  the  judge  and  avenger  of 
 wickedness ;  and  yet  mercy  is  the  object  to  which  they  pro- 
 perly look,  since  he  is  exhibited  to  their  contemplation  as 
 "■  good  and  ready  to  forgive,"  "  plenteous  in  mercy,"  "  slow 
 to  anger,"  "  good  to  all,"  and  shedding  "  his  tender  mercies 
 over  all  his  works,"  (Ps.  lxxxvi.  5  ;  ciii.  8  ;  cxlv.  8,  9.) 
 
 30.  I  stay  not  to  consider  the  rabid  objections  of  Pighius, 
 and  others  like-minded,  who  inveigh  against  this  restriction,  as 
 rending  faith,  and  laying  hold  of  one  of  its  fragments.  I  admit, 
 as  I  have  already  said,  that  the  general  object  of  faith  (as  they 
 express  it)  is  the  truth  of  God,  whether  he  threatens  or  gives 
 
CHAP.  II.  CHRISTIAN  RELIGION.  131 
 
 hope  of  his  favour.  Accordingly,  the  Apostle  attributes  it 
 to  faith  in  Noah,  that  he  feared  the  destruction  of  the  world, 
 when  as  yet  it  was  not  seen,  (Heb.  xi.  17.)  If  fear  of  im- 
 pending punishment  was  a  work  of  faith,  threatenings  ought 
 not  to  be  excluded  in  defining  it.  This  is  indeed  true ;  but 
 we  are  unjustly  and  calumniously  charged  with  denying  that 
 faith  has  respect  to  the  whole  word  of  God.  We  only  mean 
 to  maintain  these  two  points, — that  faith  is  never  decided 
 until  it  attain  to  a  free  promise ;  and  that  the  only  way  in 
 which  faith  reconciles  us  to  God  is  by  uniting  us  with  Christ. 
 Both  are  deserving  of  notice.  We  are  inquiring  after  a 
 faith  which  separates  the  children  of  God  from  the  reprobate, 
 believers  from  unbelievers.  Shall  every  man,  then,  who  be- 
 lieves that  God  is  just  in  what  he  commands,  and  true  in 
 what  he  threatens,  be  on  that  account  classed  with  believers  ? 
 Very  far  from  it.  Faith,  then,  has  no  firm  footing  until  it 
 stand  in  the  mercy  of  God.  Then  what  end  have  we  in  view 
 in  discoursing  of  faith  ?  Is  it  not  that  we  may  understand 
 the  way  of  salvation  ?  But  how  can  faith  be  saving,  unless  in 
 so  far  as  it  ingrafts  us  into  the  body  of  Christ  ?  There  is  no 
 absurdity,  therefore,  when,  in  defining  it,  we  thus  press  its 
 special  object,  and,  by  way  of  distinction,  add  to  the  generic 
 character  the  particular  mark  which  distinguishes  the  believer 
 from  the  unbeliever.  In  short,  the  malicious  have  nothing 
 to  carp  at  in  this  doctrine,  unless  they  are  to  bring  the  same 
 censure  against  the  Apostle  Paul,  who  specially  designates 
 the  Gospel  as  "  the  word  of  faith,"  (Rom.  x.  8.) 
 
 31.  Hence  again  we  infer,  as  has  already  been  explained, 
 that  faith  has  no  less  need  of  the  word  than  the  frifit  of  a 
 tree  has  of  a  living  root ;  because,  as  David  testifies,  none  can 
 hope  in  God  but  those  Avho  know  his  name,  (Ps.  ix.  10.) 
 This  knowledge,  however,  is  not  left  to  every  man's  imagi- 
 nation, but  depends  on  the  testimony  which  God  himself 
 gives  to  his  goodness.  This  the  same  Psalmist  confirms 
 in  another  passage,  "  Thy  salvation  according  to  thy  word," 
 (Ps.  cxix.  41.)  Again,  "  Save  me,"  "  I  hoped  in  thy  word," 
 (Ps.  cxix.  146,  147.)  Here  we  must  attend  to  the  relation 
 of  faith  to  the  word,  and  to  salvation  as  its  consequence. 
 Still,  however,  we  exclude  not  the  power  of  God.     If  faith 
 
132  INSTITUTES  OF  THE  BOOK  III. 
 
 cannot  support  itself  in  the  view  of  this  power,  it  never  will 
 give  Him  the  honour  which  is  due.  Paul  seems  to  relate  a 
 trivial  or  very  ordinary  circumstance  with  regard  to  Abraham, 
 when  he  says,  that  he  believed  that  God,  who  had  given  him 
 the  promise  of  a  blessed  seed,  was  able  also  to  perform  it, 
 (Rom.  iv.  21.)  And  in  like  manner,  in  another  passage,  he 
 says  of  himself,  "  I  know  whom  I  have  believed,  and  am 
 persuaded  that  he  is  able  to  keep  that  which  I  have  com- 
 mitted unto  him  against  that  day,"  (2  Tim.  i.  12.)  But  let  any 
 one  consider  with  himself,  how  he  is  ever  and  anon  assailed 
 with  doubts  in  regard  to  the  power  of  God,  and  he  will  readily 
 perceive,  that  those  who  duly  magnify  it  have  made  no  small 
 progress  in  faith.  We  all  acknowledge  that  God  can  do 
 whatsoever  he  pleases  ;  but  while  every  temptation,  even  the 
 most  trivial,  fills  us  with  fear  and  dread,  it  is  plain  that  we 
 derogate  from  the  power  of  God,  by  attaching  less  importance 
 to  his  promises  than  to  Satan's  threatenings  against  them.1 
 
 This  is  the  reason  why  Isaiah,  when  he  would  impress 
 on  the  hearts  of  the  people  the  certainty  of  faith,  dis- 
 courses so  magnificently  of  the  boundless  power  of  God. 
 He  often  seems,  after  beginning  to  speak  of  the  hope  of 
 pardon  and  reconciliation,  to  digress,  and  unnecessarily  take 
 a  long  circuitous  course,  describing  how  wonderfully  God 
 rules  the  fabric  of  heaven  and  earth,  with  the  whole  course 
 of  nature ;  and  yet  he  introduces  nothing  which  is  not 
 appropriate  to  the  occasion ;  because,  unless  the  power  of 
 God,  to  which  all  things  are  possible,  is  presented  to  our 
 eye,  our  ears  malignantly  refuse  admission  to  the  word, 
 or  set  ^io  just  value  upon  it.  We  may  add,  that  an  effec- 
 tual power  is  here  meant ;  for  piety,  as  it  has  elsewhere 
 been  seen,  always  makes  a  practical  application  of  the  power 
 of  God  ;  in  particular,  keeps  those  works  in  view  in  which  he 
 has  declared  himself  to  be  a  Father.  Hence  the  frequent 
 mention  in  Scripture  of  redemption ;  from  which  the  Israelites 
 might  learn,  that  he  who  had  once  been  the  author  of  salva- 
 tion would  be  its  perpetual  guardian.     By  his  own  example, 
 
 1  The  French  adds,  "  Combien  que  nous  ayons  les  promesses  de  Dieu 
 pour  nous  munir  a  l'encontre  ;" — although  we  have  the  promise  of  God  to 
 strengthen  us  for  the  encounter. 
 
CHAP.  II.  CHRISTIAN  RELIGION.  133 
 
 also,  David  reminds  us,  that  the  benefits  which  God  has 
 bestowed  privately  on  any  individual,  tend  to  confirm  his  faith 
 for  the  time  to  come ;  nay,  that  when  God  seems  to  have 
 forsaken  us,  we  ought  to  extend  our  view  farther,  and  take 
 courage  from  his  former  favours,  as  is  said  in  another  psalm, 
 "  I  remember  the  days  of  old  :  I  meditate  on  all  thy  works," 
 (Ps.  cxliii.  5.)  Again,  "  I  will  remember  the  works  of  the 
 Lord ;  surely  I  will  remember  thy  wonders  of  old,"  (Ps. 
 lxxvii.  11.)  But  because  all  our  conceptions  of  the  power 
 and  works  of  God  are  evanescent  without  the  word,  we  are 
 not  rash  in  maintaining,  that  there  is  no  faith  until  God  pre- 
 sent us  with  clear  evidence  of  his  grace. 
 
 Here,  however,  a  question  might  be  raised  as  to  the  view  to 
 be  taken  of  Sarah  and  Rebekah,  both  of  whom,  impelled  as  it 
 would  seem  by  zeal  for  the  faith,  went  beyond  the  limits  of  the 
 word.  Sarah,  in  her  eager  desire  for  the  promised  seed,  gave 
 her  maid  to  her  husband.  That  she  sinned  in  many  respects 
 is  not  to  be  denied ;  but  the  only  fault  to  which  I  now  refer 
 is  her  being  carried  away  by  zeal,  and  not  confining  herself 
 within  the  limits  prescribed  by  the  word.  It  is  certain, 
 however,  that  her  desire  proceeded  from  faith.  Rebekah, 
 again,  divinely  informed  of  the  election  of  her  son  Jacob, 
 procures  the  blessing  for  him  by  a  wicked  stratagem  ;  de- 
 ceives her  husband,  who  was  a  witness  and  minister  of  divine 
 grace ;  forces  her  son  to  lie  ;  by  various  frauds  and  impos- 
 tures coiTupts  divine  truth ;  in  fine,  by  exposing  his  promise 
 to  scorn,  does  what  in  her  lies  to  make  it  of  no  effect.  And 
 yet  this  conduct,  however  vicious  and  reprehensible,  was  not 
 devoid  of  faith.  She  must  have  overcome  many  obstacles 
 before  she  obtained  so  strong  a  desire  of  that  which,  without 
 any  hope  of  earthly  advantage,  was  full  of  difficulty  and 
 danger.  In  the  same  way,  we  cannot  say  that  the  holy 
 patriarch  Isaac  was  altogether  void  of  faith,  in  that,  after  he 
 had  been  similarly  informed  of  the  honour  transferred  to  the 
 younger  son,  he  still  continues  his  predilection  in  favour  of  his 
 first-born,  Esau.  These  examples  certainly  show  that  error  is 
 often  mingled  with  faith  ;  and  yet  that  when  faith  is  real,  it 
 always  obtains  the  pre-eminence.  For  as  the  particular 
 error  of  Rebekah  did  not  render  the  blessing  of  no  effect, 
 
134  INSTITUTES  OF  THE  BOOK  III. 
 
 neither  did  it  nullify  the  faith  which  generally  ruled  in  her 
 mind,  and  was  the  principle  and  cause  of  that  action.  In  this, 
 nevertheless,  Rebekah  showed  how  prone  the  human  mind 
 is  to  turn  aside  whenever  it  gives  itself  the  least  indulgence. 
 But  though  defect  and  infirmity  obscure  faith,  they  do  not 
 extinguish  it.  Still  they  admonish  us  how  carefully  we 
 ought  to  cling  to  the  word  of  God,  and  at  the  same  time 
 confirm  what  we  have  taught,  viz.,  that  faith  gives  way 
 when  not  supported  by  the  word,  just  as  the  minds  of 
 Sarah,  Isaac,  and  Rebekah,  would  have  lost  themselves  in 
 devious  paths,  had  not  the  secret  restraint  of  Providence  kept 
 them  obedient  to  the  word. 
 
 32.  On  the  other  hand,  we  have  good  ground  for  compre- 
 hending all  the  promises  in  Christ,  since  the  Apostle  com- 
 prehends the  whole  Gospel  under  the  knowledge  of  Christ, 
 and  declares  that  all  the  promises  of  God  are  in  him  yea, 
 and  amen.1  The  reason  for  this  is  obvious.  Every  promise 
 which  God  makes  is  evidence  of  his  good  will.  This  is 
 invariably  true,  and  is  not  inconsistent  with  the  fact,  that 
 the  large  benefits  which  the  divine  liberality  is  constantly 
 bestowing  on  the  wicked  are  preparing  them  for  heavier 
 judgment.  As  they  neither  think  that  these  proceed  from 
 the  hand  of  the  Lord,  nor  acknowledge  them  as  his,  or  if 
 they  do  so  acknowledge  them,  never  regard  them  as  proofs 
 of  his  favour,  they  are  in  no  respect  more  instructed  thereby 
 in  his  mercy  than  brute  beasts,  which,  according  to  their 
 condition,  enjoy  the  same  liberality,  and  yet  never  look 
 beyond  it.  Still  it  is  true,  that  by  rejecting  the  promises 
 generally  offered  to  them,  they  subject  themselves  to  severer 
 punishment.  For  though  it  is  only  when  the  promises  are 
 received  in  faith  that  their  efficacy  is  manifested,  still  their 
 reality  and  power  are  never  extinguished  by  our  infidelity 
 or  ingratitude.  Therefore,  when  the  Lord  by  his  promises 
 invites  us  not  only  to  enjoy  the  fruits  of  his  kindness,  but 
 also  to  meditate  upon  them,  he  at  the  same  time  declares  his 
 love.  Thus  we  are  brought  back  to  our  statement,  that 
 every  promise  is  a  manifestation  of  the  divine  favour  toward 
 
 1  Rom.  i.  3  ;  1  Cor.  ii.  2  ;  2  Cor.  i.  20. 
 
CHAP.  II.  CHRISTIAN  RELIGION.  135 
 
 us.     Now,  without  controversy,   God  loves  no  man  out  of 
 Christ.     He  is  the  beloved  Son,  in  whom  the  love  of  the 
 Father  dwells,  and  from  whom  it  afterwards  extends  to  us. 
 Thus  Paul  says,  "  In  whom  he  hath  made  us  accepted  in  the 
 Beloved,"  (Eph.  i.  6.)     It  is  by  his  intervention,  therefore, 
 that  love  is  diffused  so  as   to  reach  us.     Accordingly,  in 
 another  passage,  the  Apostle  calls  Christ  u  our  peace,"  (Eph. 
 ii.  14,)  and  also  represents  him  as  the  bond  by  which  the 
 Father  is  united  to  us  in  paternal  affection,  (Rom.  viii.  3.) 
 It  follows,  that  whenever  any  promise  is  made  to  us,  we 
 must  turn  our  eyes  toward  Christ.    Hence,  with  good  reason, 
 Paul  declares  that  in  him  all  the  promises  of  God  are  con- 
 firmed and  completed,  (Rom.  xv.  8.)     Some  examples  are 
 brought  forward  as  repugnant  to  this  view.     When  Naaman 
 the  Syrian  made  inquiry  at  the  prophet  as  to  the  true  mode 
 of  worshipping  God,  we  cannot  (it  is  said)  suppose  that  he 
 was  informed  of  the  Mediator,  and  yet  he  is  commended  for 
 his  piety,   (2   Kings  v.   17-19.)      Nor  could  Cornelius,  a 
 Roman  heathen,  be  acquainted  with  what  was  not  known  to 
 all  the  Jews,  and  at  best  known  obscurely.     And  yet  his 
 alms  and  prayers  were  acceptable  to   God,   (Acts  x.  31,) 
 while  the  prophet  by  his  answer  approved  of  the  sacrifices 
 of  Naaman.     In  both,  this  must  have  been  the  result  of 
 faith.      In  like   manner,   the  eunuch  to   whom  Philip  was 
 sent,  had  he  not  been   endued  with  some  degree  of  faith, 
 never  would  have  incurred  the  fatigue  and  expense  of  a  long 
 and  difficult  journey  to  obtain  an  opportunity  of  worship, 
 (Acts  viii.  27,  31;)  and  yet  we  see  how,  when  interrogated 
 by  Philip,   he  betrays  his  ignorance    of  the  Mediator.     I 
 admit  that,  in   some   respect,  their   faith  was   not  explicit 
 either  as  to  the  person  of  Christ,  or  the  power  and  office 
 assigned  him  by  the  Father.     Still  it  is  certain  that  they 
 were  imbued  with  principles  which  might  give  some,  though 
 a  slender,  foretaste  of  Christ.     This  should  not  be  thought 
 strange ;  for  the  eunuch  would  not  have  hastened  from  a 
 distant  country  to  Jerusalem  to  an  unknown  God ;  nor  could 
 Cornelius,  after  having  once  embraced  the  Jewish  religion, 
 have  lived  so  long  in  Judea  without  becoming  acquainted 
 with  the  rudiments  of  sound  doctrine.   In  regard  to  Naaman, 
 
136  INSTITUTES  OF  THE  BOOK  III. 
 
 it  is  absurd  to  suppose  that  Elisha,  while  he  gave  him  many- 
 minute  precepts,  said  nothing  of  the  principal  matter.  There- 
 fore, although  their  knowledge  of  Christ  may  have  been 
 obscure,  we  cannot  suppose  that  they  had  no  such  know- 
 ledge at  all.  They  used  the  sacrifices  of  the  Law,  and  must 
 have  distinguished  them  from  the  spurious  sacrifices  of  the 
 Gentiles,  by  the  end  to  wrhich  they  referred,  viz.,  Christ. 
 
 33.  A  simple  external  manifestation  of  the  word  ought  to 
 be  amply  sufficient  to  produce  faith,  did  not  our  blindness ' 
 and  perverseness  prevent.  But  such  is  the  proneness  of  our 
 mind  to  vanity,  that  it  can  never  adhere  to  the  truth  of 
 God,  and  such  its  dulness,  that  it  is  always  blind  even  in 
 his  light.  Hence  without  the  illumination  of  the  Spirit  the 
 word  has  no  effect ;  and  hence  also  it  is  obvious  that  faith  is 
 something  higher  than  human  understanding.  Nor  were  it 
 sufficient  for  the  mind  to  be  illumined  by  the  Spirit  of  God 
 unless  the  heart  also  were  strengthened  and  supported  by 
 his  power.  Here  the  Schoolmen  go  completely  astray, 
 dwelling  entirely  in  their  consideration  of  faith,  on  the  bare 
 simple  assent  of  the  understanding,  and  altogether  overlook- 
 ing confidence  and  security  of  heart.  Faith  is  the  special 
 gift  of  God  in  both  ways, — in  purifying  the  mind  so  as  to 
 give  it  a  relish  for  divine  truth,  and  afterwards  in  establishing 
 it  therein.  For  the  Spirit  does  not  merely  originate  faith, 
 but  gradually  increases  it,  until  by  its  means  he  conducts  us 
 into  the  heavenly  kingdom.  "  That  good  thing  which  was 
 committed  unto  thee,"  says  Paul,  "  keep  by  the  Holy  Ghost 
 which  dwelleth  in  us,"  (2  Tim.  i.  14.)  In  what  sense  Paul 
 says,  (Gal.  iii.  2,)  that  the  Spirit  is  given  by  the  hearing  of 
 faith,  may  be  easily  explained.  If  there  were  only  a  single 
 gift  of  the  Spirit,  he  who  is  the  author  and  cause  of  faith 
 could  not  without  absurdity  be  said  to  be  its  effect;  but 
 after  celebrating  the  gifts  with  which  God  adorns  his  church, 
 and  by  successive  additions  of  faith  leads  it  to  perfection, 
 there  is  nothing  strange  in  his  ascribing  to  faith  the  very 
 gifts  which  faith  prepares  us  for  receiving.  It  seems  to 
 some  paradoxical,  when  it  is  said  that  none  can  believe 
 Christ  save  those  to  whom  it  is  given ;  but  this  is  partly 
 because  they  do  not  observe  how  recondite   and  sublime 
 
CHAP.  H.  CHRISTIAN  RELIGION.  137 
 
 heavenly  wisdom  is,  or  "how  dull  the  mind  of  man  in  discern- 
 ing divine  mysteries,  and  partly  because  they  pay  no  regard 
 to  that  firm  and  stable  constancy  of  heart  Avhich  is  the  chief 
 part  of  faith. 
 
 34.1  But  as  Paul  argues,  el  What  man  knoweth  the  things 
 of  a  man,  save  the  spirit  of  man  which  is  in  him  ?  even  so 
 the  things  of  God  knoweth  no  man  but  the  Spirit  of  God," 
 (1  Cor.  ii.  11.)  If  in  regard  to  divine  truth  we  hesitate  even 
 as  to  those  things  which  we  see  with  the  bodily  eye,  how  can 
 we  be  firm  and  stedfast  in  regard  to  those  divine  promises 
 which  neither  the  eye  sees  nor  the  mind  comprehends  ? 
 Here  human  discernment  is  so  defective  and  lost,  that  the 
 first  step  of  advancement  in  the  school  of  Christ  is  to  re- 
 nounce it,  (Matth.  xi.  25  ;  Luke  x.  21.)  Like  a  veil  inter- 
 posed, it  prevents  us  from  beholding  divine  mysteries,  which 
 are  revealed  only  to  babes.  "  Flesh  and  blood "  doth  not 
 reveal  them,  (Matth.  xvi.  17.)  ei  The  natural  man  receiveth 
 not  the  things  of  the  Spirit  of  God  :  for  they  are  foolishness 
 unto  him  ;  neither  can  he  know  them,  for  they  are  spiritually 
 discerned,"  (1  Cor.  ii.  14.)  The  supplies  of  the  Holy  Spirit 
 are  therefore  necessary,  or  rather  his  agency  is  here  the 
 only  strength.  "  For  who  hath  known  the  mind  of  the 
 Lord  ?  or  who  hath  been  his  counseller  ?"  (Rom.  xi.  34 ;) 
 but  u  The  Spirit  searcheth  all  things,  yea,  the  deep  things  of 
 God,"  (1  Cor.  ii.  10.)  Thus  it  is  that  we  attain  to  the  mind 
 of  Christ :  "  No  man  can  come  to  me,  except  the  Father 
 which  hath "  sent  me  draw  him  :  and  I  will  raise  him  up  at 
 the  last  day."  "  Every  man  therefore  that  hath  heard,  and 
 learned  of  the  Father,  cometh  unto  me.  Not  that  any  man 
 hath  seen  the  Father,  save  he  which  is  of  God,  he  hath  seen 
 the  Father,"  (John  vi.  44,  45,  46.)  Therefore,  as  we  cannot 
 possibly  come  to  Christ  unless  drawn  by  the  Spirit,  so  when 
 we  are  drawn  we  are  both  in  mind  and  spirit  exalted  far 
 above  our  own  understanding.  For  the  soul,  when  illumined 
 by  him,  receives  as  it  were  a  new  eye,  enabling  it  to  contem- 
 plate heavenly  mysteries,  by  the  splendour  of  which  it  was 
 previously  dazzled.     And  thus,  indeed,  it  is  only  when  the 
 
 1  The  French  thus  begins  the  section :  "  Lequel  erreur  est.  facile  a 
 convaincre  ;" — This  error  is  easily  refuted. 
 
138  INSTITUTES  OF  THE  BOOK  III. 
 
 human  intellect  is  irradiated  by  the  light  of  the  Holy  Spirit  that 
 it  begins  to  have  a  taste  of  those  things  which  pertain  to  the 
 kingdom  of  God ;  previously  it  was  too  stupid  and  senseless  to 
 have  any  relish  for  them.  Hence  our  Saviour,  when  clearly 
 declaring  the  mysteries  of  the  kingdom  to  the  two  disciples, 
 makes  no  impression  till  he  opens  their  minds  to  understand 
 the  Scriptures,  (Luke  xxiv.  27,  45.)  Hence  also,  jthough  he 
 had  taught  the  Apostles  with  his  own  divine  lips,  it  was  still 
 necessary  to  send  the  Spirit  of  truth  to  instil  into  their 
 minds  the  same  doctrine  which  they  had  heard  with  their 
 ears.  The  word  is,  in  regard  to  those  to  whom  it  is  preached, 
 like  the  sun  which  shines  upon  all,  but  is  of  no  use  to  the 
 blind.  In  this  matter  we  are  all  naturally  blind ;  and  hence 
 the  word  cannot  penetrate  our  mind  unless  the  Spirit,  that 
 internal  teacher,  by  his  enlightening  power  make  an  entrance 
 for  it. 
 
 35.  Having  elsewhere  shown  more  fully,  when  treating  of 
 the  corruption  of  our  nature,  how  little  able  men  are  to 
 believe,  (Book  II.  c.  ii.  iii.,)  I  will  not  fatigue  the  reader 
 by  again  repeating  it.  Let  it  suffice  to  observe,  that  the 
 spirit  of  faith  is  used  by  Paul  as  synonymous  with  the  very 
 faith  which  we  receive  from  the  Spirit,  but  which  we  have 
 not  naturally,  (2  Cor.  iv.  13.)  Accordingly,  he  prays  for 
 the  Thessalonians,  "  that  our  God  would  count  you  worthy 
 of  this  calling,  and  fulfil  all  the  good  pleasure  of  his  good- 
 ness, and  the  work  of  faith  with  power,"  (2  Thess.  i.  2.) 
 Here,  by  designating  faith  the  icork  of  God,  and  distinguish- 
 ing it  by  way  of  epithet,  appropriately  calling  it  his  good 
 pleasure,  he  declares  that  it  is  not  of  man's  own  nature ;  and 
 not  contented  with  this,  he  adds,  that  it  is  an  illustration 
 of  divine  power.  In  addressing  the  Corinthians,  when  he 
 tells  them  that  faith  stands  not  "  in  the  wisdom  of  man,  but 
 in  the  power  of  God,"  (1  Cor.  ii.  4,)  he  is  no  doubt  speaking 
 of  external  miracles ;  but  as  the  reprobate  are  blinded  when 
 they  behold  them,  he  also  includes  that  internal  seal  of  which 
 he  elsewhere  makes  mention.  And  the  better  to  display  his 
 liberality  in  this  most  excellent  gift,  God  does  not  bestow  it 
 upon  all  promiscuously,  but,  by  special  privilege,  imparts  it  to 
 whom  he  will.     To  this  effect  Ave  have  already  quoted  pass- 
 
CHAP.  II.  CHRISTIAN  RELIGION.  139 
 
 ages  of  Scripture,  as  to  which  Augustine,  their  faithful  ex- 
 positor, exclaims,  (De  Verbo  Apost.  Serm.  ii.)  rt  Our  Saviour, 
 to  teach  that  faith  in  him  is  a  gift,  not  a  merit,  says,  'No 
 man  can  come  to  me,  except  the  Father,  which  hath  sent  me, 
 draw  him,'  (John  vi.  44.)  It  is  strange  when  two  persons 
 hear,  the  one  despises,  the  other  ascends.  Let  him  who  de- 
 spises impute  it  to  himself;  let  him  who  ascends  not  arrogate 
 it  to  himself."  In  another  passage  he  asks,  "  Wherefore  is 
 it  given  to  the  one,  and  not  to  the  other  ?  I  am  not  ashamed 
 to  say,  This  is  one  of  the  deep  things  of  the  cross.  From 
 some  unknown  depth  of  the  judgments  of  God,  which  we 
 cannot  scrutinize,  all  our  ability  proceeds.  I  see  that  I  am 
 able ;  but  how  I  am  able  I  see  not : — this  far  only  I  see,  that 
 it  is  of  God.  But  why  the  one,  and  not  the  other  ?  This  is 
 too  great  for  me  :  it  is  an  abyss,  a  depth  of  the  cross.  I  can 
 cry  out  with  wonder ;  not  discuss  and  demonstrate."  The 
 whole  comes  to  this,  that  Christ,  when  he  produces  faith  in 
 us  by  the  agency  of  his  Spirit,  at  the  same  time  ingrafts  us 
 into  his  body,  that  we  may  become  partakers  of  all  blessino-s. 
 3(3.  The  next  thing  necessary  is,  that  what  the  mind  has 
 imbibed  be  transferred  into  the  heart.  The  word  is  not 
 received  in  faith  when  it  merely  flutters  in  the  brain,  but 
 when  it  has  taken  deep  root  in  the  heart,  and  become  an  in- 
 vincible bulwark  to  withstand  and  repel  all  the  assaults  of 
 temptation.  But  if  the  illumination  of  the  Spirit  is  the  true 
 source  of  understanding  in  the  intellect,  much  more  manifest 
 is  his  agency  in  the  confirmation  of  the  heart ;  inasmuch  as 
 there  is  more  distrust  in  the  heart  than  blindness  in  the  mind ; 
 and  it  is  more  difficult  to  inspire  the  soul  with  security  than 
 to  imbue  it  with  knowledge.  Hence  ''the  Spirit  performs  the 
 part  of  a  seal,  sealing  upon  our  hearts  the  very  promises,  the 
 certainty  of  which  was  previously  impressed  upon  our  minds. 
 It  also  serves  as  an  earnest  in  establishing  and  confirming 
 these  promises.  Thus  the  Apostle  says,  "  In  whom  also,  after 
 that  ye  believed,  ye  were  sealed  with  that  holy  Spirit  of  pro- 
 mise, which  is  the  earnest  of  our  inheritance,"  (Eph.  i.  13,  14.) 
 You  see  how  he  teaches  that  the  hearts  of  believers  are 
 stamped  with  the  Spirit  as  with  a  seal,  and  calls  it  the  Spirit 
 of  promise,  because  it  ratifies  the  gospel  to  us.     In  like  man- 
 
140  INSTITUTES  OF  THE  BOOK  III. 
 
 ner  he  says  to  the  Corinthians,  "  God  hath  also  sealed  us, 
 and  given  the  earnest  of  the  Spirit  in  our  hearts,"  (2  Cor.  i.  22.) 
 And  again,  when  speaking  of  a  full  and  confident  hope,  he 
 founds  it  on  the  "  earnest  of  the  Spirit,"  (2  Cor.  v.  5.) 
 
 37.  I  am  not  forgetting  what  I  formerly  said,  and  experi- 
 ence brings  daily  to  remembrance ;  viz.,  that  faith  is  subject 
 to  various  doubts,1  so.  that  the  minds  of  believers  are  seldom 
 at  rest,  or  at  least  are  not  always  tranquil.  Still,  whatever 
 be  the  engines  by  which  they  are  shaken,  they  either  escape 
 from  the  whirlpool  of  temptation,  or  remain  stedfast  in  their 
 place.  Faith  finds  security  and  protection  in  the  words  of 
 the  psalm,  "  God  is  our  refuge  and  strength,  a  very  present 
 help  in  trouble  ;  therefore  will  not  we  fear,  though  the  earth 
 be  removed,  and  the  mountains  be  carried  into  the  midst  of 
 the  sea,"  (Ps.  xlvi.  1,  2.)  This  delightful  tranquillity  is  else- 
 where described  :  u  I  laid  me  down  and  slept ;  I  awaked,  for 
 the  Lord  sustained  me,"  (Ps.  iii.  5.)  Not  that  David  was 
 uniformly  in  this  joyful  frame ;  but  in  so  far  as  the  measure 
 of  his  faith  made  him  sensible  of  the  divine  favour,  he  glories 
 in  intrepidly  despising  every  thing  that  could  disturb  his 
 peace  of  mind.  Hence  the  Scripture,  when  it  exhorts  us  to 
 faith,  bids  us  be  at  peace.  In  Isaiah  it  is  said,  "  In  quietness 
 and  in  confidence  shall  be  your  strength,"  (Is.  xxx.  15;)  and 
 in  the  psalm,  "  Rest  in  the  Lord,  and  wait  patiently  for 
 him."  Corresponding  to  this  is  the  passage  in  the  Hebrews, 
 "  Ye  have  need  of  patience,"  &c,  (Heb.  x.  36.) 
 
 38.  Hence  we  may  judge  how  pernicious  is  the  scholastic 
 dogma,2  that  wre  can  have  no  stronger  evidence  of  the  divine 
 favour  toward  us  than  moral  conjecture,  according  as  each 
 individual  deems  himself  not  unworthy  of  it.  Doubtless,  if 
 we  are  to  determine  by  our  works  in  what  way  the  Lord 
 stands  affected  towards  us,  I  admit  that  we  cannot  even  get 
 the  length  of  a  feeble  conjecture  :  but  since  faith  should 
 accord  with  the  free  and  simple  promise,  there  is  no  room 
 left  for  ambiguity.  With  what  kind  of  confidence,  pray, 
 shall  we  be  armed  if  we  reason  in  this  way — God  is  propi- 
 
 1  French,  "  Doutes,  solicitudes,  et  detresses  ;" — doubts,  anxieties,  and 
 distresses. 
 
 2  French,  "  La  doctrine  des  theologiens  sophistes ;" — the  doctrine  of 
 sophistical  theologians. 
 
CHAP.  II.  CHRISTIAN  RELIGION.  141 
 
 tious  to  us,  provided  we  deserve  it  by  the  purity  of  our  lives  ? 
 But  since  we  have  reserved  this  subject  for  discussion  in  its 
 proper  place,  we  shall  not  prosecute  it  farther  at  present, 
 especially  seeing  it  is  already  plain  that  nothing  is  more  ad- 
 verse to  faith  than  conjecture,  or  any  other  feeling  akin  to 
 doubt.  Nothing  can  be  worse  than  their  perversion  of  the 
 passage  of  Ecclesiastes,  which  is  ever  in  their  mouths  :  "  No 
 man  knoweth  either  love  or  hatred  by  all  that  is  before  them," 
 (Eccl.  ix.  I.1)  For  without  insisting  that  the  passage  is 
 erroneously  rendered  in  the  common  version — even  a  child 
 cannot  fail  to  perceive  what  Solomon's  meaning  is, — viz.,  that 
 any  one  who  would  ascertain,  from  the  present  state  of  things, 
 who  are  in  the  favour  or  under  the  displeasure  of  God,  labours 
 in  vain,  and  torments  himself  to  no  useful  purpose,  since  "  all 
 things  come  alike  to  all ;"  "  to  him  that  sacrificeth,  and  to 
 him  that  sacrificeth  not :"  and  hence  God  does  not  always 
 declare  his  love  to  those  on  whom  he  bestows  uninterrupted 
 prosperity,  nor  his  hatred  against  those  whom  he  afflicts. 
 And  it  tends  to  prove  the  vanity  of  the  human  intellect,  that 
 it  is  so  completely  in  the  dark  as  to  matters  which  it  is  of  the 
 highest  importance  to  know.  Thus  Solomon  had  said  a  little 
 before,  u  That  which  befalleth  the  sons  of  men  befalleth 
 beasts ;  even  one  thing  befalleth  them  :  as  the  one  dieth,  so 
 dieth  the  other,"  (Eccl.  iii.  19.)  Were  any  one  thence  to 
 infer  that  we  hold  the  immortality  of  the  soul  by  conjecture 
 merely,  would  he  not  justly  be  deemed  insane  ?  Are  those 
 then  sane  who  cannot  obtain  any  certainty  of  the  divine 
 favour,  because  the  carnal  eye  is  now  unable  to  discern  it 
 from  the  present  appearance  of  the  world  ? 
 
 39.  But,  they  say,  it  is  rash  and  presumptuous  to  pretend 
 to  an  undoubted  knowledge  of  the  divine  will.  I  would 
 grant  this,  did  we  hold  that  we  were  able  to  subject  the 
 incomprehensible  counsel  of  God  to  our  feeble  intellect.  But 
 when  we  simply  say  with  Paul,  "  We  have  received  not 
 the  spirit  of  the  world,  but  the  Spirit  which  is  of  God ;  that 
 we  might  know  the  things  that  are  freely  given  to  us  of 
 God,"  (1  Cor.  ii.  12,)  what  can  they  oppose  to  this,  without 
 
 1  See  Bernard,  Serin,  ii.  in  Die  Ascensionis,  and  Serin,  ii.  in  Octava 
 Paschae. 
 
142  INSTITUTES  OF  THE  BOOK  III. 
 
 offering  insult  to  the  Spirit  of  God  ?  But  if  it  is  sacrilege  to 
 charge  the  revelation  which  he  has  given  us  with  falsehood, 
 or  uncertainty,  or  ambiguity,  how  can  we  be  wrong  in  main- 
 taining its  certainty  ?  But  they  still  exclaim,  that  there  is 
 great  temerity  in  our  presuming  to  glory  in  possessing  the 
 Spirit  of  God.1  Who  could  believe  that  these  men,  who 
 desire  to  be  thought  the  masters  of  the  world,  could  be  so 
 stupid  as  to  err  thus  grossly  in  the  very  first  principles  of 
 religion  ?  To  me,  indeed,  it  would  be  incredible,  did  not 
 their  own  writings  make  it  manifest.  Paul  declares  that 
 those  only  are  the  sons  of  God  who  are  led  by  his  Spirit, 
 (Rom.  viii.  14;)  these  men  would  have  those  who  are  the 
 sons  of  God  to  be  led  by  their  own,  and  void  of  the  divine 
 Spirit.  He  tells  us  that  we  call  God  our  Father  in  terms 
 dictated  by  the  Spirit,  who  alone  bears  witness  with  our 
 spirit  that  we  are  the  sons  of  God,  (Rom.  viii.  16;)  they, 
 though  they  forbid  us  not  to  invoke  God,  withdraw  the 
 Spirit,  by  whose  guidance  he  is  duly  invoked.  He  declares 
 that  those  only  are  the  servants  of  Christ  who  are  led  by  the 
 Spirit  of  Christ,  (Rom.  viii.  9  ;)  they  imagine  a  Christianity 
 which  has  no  need  of  the  Spirit  of  Christ.  He  holds  out  the 
 hope  of  a  blessed  resurrection  to  those  only  who  feel  His 
 Spirit  dwelling  in  them,  (Rom.  viii.  11 ;)  they  imagine  hope 
 when  there  is  no  such  feeling.  But  perhaps  they  will  say, 
 that  they  deny  not  the  necessity  of  being  endued  with  the 
 Spirit,  but  only  hold  it  to  be  the  part  of  modesty  and  humility 
 not  to  recognise  it.  What,  then,  does  Paul  mean,  when  he 
 says  to  the  Corinthians,  "  Examine  yourselves  whether  ye 
 be  in  the  faith  :  prove  your  own  selves.  Know  ye  not  your 
 own  selves,  that  Jesus  Christ  is  in  you,  except  ye  be  repro- 
 bates ?"  (2  Cor.  xiii.  5.)  John,  moreover,  says,  "  Hereby  we 
 know  that  he  abideth  in  us  by  the  Spirit  which  he  hath  given 
 us,"  (1  John  iii.  24.)  And  what  else  is  it  than  to  bring  the 
 promises  of  Christ  into  doubt,  when  we  would  be  deemed 
 servants  of  Christ  without  having  his  Spirit,  whom  he 
 declared  that  he  would  pour  out  on  all  his  people  ?  (Isa.  xliv. 
 
 1  The  French  adds,  "  En  quoy  ils  demonstrent  grandernent  leur  betise ;" 
 — In  this  they  give  a  great  demonstration  of  their  stupidity. 
 
CHAP.  II.  CHRISTIAN  RELIGION.  143 
 
 3.)  What !  do  we  not  insult  the  Holy  Spirit,  when  we 
 separate  faith,  which  is  his  peculiar  work,  from  himself? 
 These  being  the  first  rudiments  of  religion,  it  is  the  most 
 Avretched  blindness  to  charge  Christians  with  arrogance,  for 
 presuming  to  glory  in  the  presence  of  the  Holy  Spirit ;  a 
 glorying  without  which  Christianity  itself  does  not  exist. 
 The  example  of  these  men  illustrates  the  truth  of  our  Savi- 
 our's declaration,  that  his  Spirit  "  the  world  cannot  receive, 
 because  it  seeth  him  not,  neither  knoweth  him  ;  but  ye  know 
 him,  for  he  dwelleth  with  you,  and  shall  be  in  you,"  (John 
 xiv.  17.) 
 
 40.  That  they  may  not  attempt  to  undermine  the  certainty 
 of  faith  in  one  direction  only,  they  attack  it  in  another,  viz., 
 that  though  it  be  lawful  for  the  believer,  from  his  actual  state 
 of  righteousness,  to  form  a  judgment  as  to  the  favour  of  God, 
 the  knowledge  of  final  perseverance  still  remains  in  suspense. 
 An  admirable  security,  indeed,  is  left  us,  if,  for  the  present 
 moment  only,  we  can  judge  from  moral  conjecture  that  we  are 
 in  grace,  but  know  not  how  we  are  to  be  to-morrow !  Very 
 different  is  the  language  of  the  Apostle,  "  I  am  persuaded 
 that  neither  death,  nor  life,  nor  angels,  nor  principalities,  nor 
 powers,  nor  things  present,  nor  things  to  come,  nor  height, 
 nor  depth,  nor  any  other  creature,  shall  be  able  to  separate 
 us  from  the  love  of  God,  which  is  in  Christ  Jesus  our  Lord," 
 (Rom.  viii.  38.)  They  endeavour  to  evade  the  force  of  this 
 by  frivolously  pretending  that  the  Apostle  had  this  assurance 
 by  special  revelation.  They  are  too  well  caught  thus  to 
 escape ;  for  in  that  passage  he  is  treating  not  of  his  indivi- 
 dual experience,  but  of  the  blessings  which  all  believers  in 
 common  derive  from  faith.  But  then  Paul  in  another  passage 
 alarms  us  by  the  mention  of  our  weakness  and  inconstancy, 
 "  Let  him  that  thinketh  he  standeth  take  heed  lest  he  fall," 
 (1  Cor.  x.  12.)  True ;  but  this  he  says  not  to  inspire  us 
 with  terror,  but  that  we  may  learn  to  humble  ourselves  under 
 the  mighty  hand  of  God,  as  Peter  explains,  (1  Pet.  v.  6.) 
 Then  how  preposterous  is  it  to  limit  the  certainty  of  faith  to  a 
 point  of  time ;  seeing  it  is  the  property  of  faith  to  pass  beyond 
 the  whole  course  of  this  life,  and  stretch  forward  to  a  future 
 immortality  ?     Therefore,  since  believers  owe  it  to  the  favour 
 
144  INSTITUTES  OF  THE  BOOK  III. 
 
 of  God,  that,  enlightened  by  his  Spirit,  they,  through  faith, 
 enjoy  the  prospect  of  heavenly  life  ;  there  is  so  far  from 
 an  approach  to  arrogance  in  such  glorying,  that  any  one 
 ashamed  to  confess  it,  instead  of  testifying  modesty  or  sub- 
 mission, rather  betrays  extreme  ingratitude,  by  maliciously 
 suppressing  the  divine  goodness. 
 
 4 1 .  Since  the  nature  of  faith  could  not  be  better  or  more 
 clearly  evinced  than  by  the  substance  of  the  promise  on  which 
 it  leans  as  its  proper  foundation,  and  without  which  it 
 immediately  falls  or  rather  vanishes  away,  we  have  derived 
 our  definition  from  it — a  definition,  however,  not  at  all  at 
 variance  with  that  definition,  or  rather  description,  which  the 
 Apostle  accommodates  to  his  discourse,  when  he  says  that 
 faith  is  "  the  substance  of  things  hoped  for,  the  evidence  of 
 things  not  seen,"  (Heb.  xi.  1.)  For  by  the  term  substance, 
 (umoraoig,)  he  means  a  kind  of  prop  on  which  the  pious  mind 
 rests  and  leans.  As  if  he  had  said,  that  faith  is  a  kind  of 
 certain  and  secure  possession  of  those  things  which  are  pro- 
 mised to  us  by  God;  unless  we  prefer  taking  vwoaratig  for 
 confidence.  I  have  no  objection  to  this,  though  I  am  more 
 inclined  to  adopt  the  other  interpretation,  which  is  more 
 generally  received.  Again,  to  intimate  that  until  the  last 
 day,  when  the  books  will  be  opened,  (Dan.  vii.  10 ;  Rev. 
 xx.  12,)  the  things  pertaining  to  our  salvation  are  too  lofty 
 to  be  perceived  by  our  sense,  seen  by  our  eyes,  or  handled 
 by  our  hands,  and  that  in  the  meantime  there  is  no 
 possible  way  in  which  these  can  be  possessed  by  us,  unless 
 we  can  transcend  the  reach  of  our  own  intellect,  and  raise 
 our  eye  above  all  worldly  objects ;  in  short,  surpass  our- 
 selves, he  adds  that  this  certainty  of  possession  relates  to 
 things  which  are  only  hoped  for,  and  therefore  not  seen. 
 For  as  Paul  says,  (Rom.  viii.  24,)  "  hope  that  is  seen  is  not 
 hope,"  that  we  "  hope  for  that  we  see  not."  "When  he  calls 
 it  the  evidence  or  proof,  or,  as  Augustine  repeatedly  renders 
 it,  (see  Horn,  in  Joann.  79  and  95,)  the  conviction  of  things  not 
 present,  the  Greek  term  being  'iXtyyog,  it  is  the  same  as  if  he 
 had  called  it  the  appearance  of  things  not  apparent,  the  sight 
 of  things  not  seen,  the  clearness  of  things  obscure,  the  pre- 
 sence of  things  absent,  the  manifestation  of  things  hid.    For 
 
CHAP.  II.  CHRISTIAN  RELIGION.  145 
 
 the  mysteries  of  God  (and  to  this  class  belong  the  things 
 which  pertain  to  our  salvation)  cannot  be  discerned  in  them- 
 selves, or,  as  it  is  expressed,  in  their  own  nature ;  but  we 
 behold  them  only  in  his  word,  of  the  truth  of  which  we  ought 
 to  be  as  firmly  persuaded  as  if  we  held  that  every  thing  which 
 it  says  were  done  and  completed.  But  how  can  the  mind 
 rise  to  such  a  perception  and  foretaste  of  the  divine  good- 
 ness, without  being  at  the  same  time  wholly  inflamed  with 
 love  to  God  ?  The  abundance  of  joy  which  God  has  treasured 
 up  for  those  who  fear  him  cannot  be  truly  known  without 
 making  a  most  powerful  impression.  He  who  is  thus  once 
 affected  is  raised  and  carried  entirely  towards  him.  Hence 
 it  is  not  strange  that  no  sinister  perverse  heart  ever  expe- 
 riences this  feeling,  by  which,  transported  to  heaven  itself, 
 we  are  admitted  to  the  most  hidden  treasures  of  God,  and 
 the  holiest  recesses  of  his  kingdom,  which  must  not  be  pro- 
 faned by  the  entrance  of  a  heart  that  is  impure.  For  what 
 the  Schoolmen  say  as  to  the  priority  of  love  to  faith  and  hope 
 is  a  mere  dream,  (see  Sent.  Lib.  iii.  Dist.  25,  &c.,)  since  it 
 is  faith  alone  that  first  engenders  love.  How  much  better  is 
 Bernard,  "  The  testimony  of  conscience,  which  Paul  calls 
 '  the  rejoicing'  of  believers,  I  believe  to  consist  in  three 
 things.  It  is  necessary,  first  of  all,  to  believe  that  you  can- 
 not have  remission  of  sins  except  by  the  indulgence  of  God  ; 
 secondly,  that  you  cannot  have  any  good  work  at  all  unless  he 
 also  give  it ;  lastly,  that  you  cannot  by  any  works  merit  eternal 
 life  unless  -it  also  be  freely  given,"  (Bernard,  Serm.  i.  in  An- 
 nuntiatione.)  Shortly  after  he  adds,  "  These  things  are  not 
 sufficient,  but  are  a  kind  of  commencement  of  faith  ;  for  while 
 believing  that  your  sins  can  only  be  forgiven  by  God,  you 
 must  also  hold  that  they  are  not  forgiven  until  persuaded  by 
 the  testimony  of  the  Holy  Spirit  that  salvation  is  treasured 
 up  for  us  ;  that  as  God  pardons  sins,  and  gives  merits,  and 
 after  merits  rewards,  you  cannot  halt  at  that  beginning."  But 
 these  and  other  topics  will  be  considered  in  their  own  place ; 
 let  it  suffice  at  present  to  understand  what  faith  is. 
 
 42.  Wherever  this  living  faith  exists,  it  must  have  the 
 hope  of  eternal  life  as  its  inseparable  companion,  or  rather 
 must  of  itself  beget  and  manifest  it ;  where  it  is  wanting,  how- 
 
 VOL.  II.  k 
 
146  INSTITUTES  OF  THE  BOOK  III. 
 
 ever  clearly  and  elegantly  we  may  discourse  of  faith,  It  is  cer- 
 tain we  have  it  not.  For  if  faith  is  (as  has  been  said)  a  firm 
 persuasion  of  the  truth  of  God — a  persuasion  that  it  can  never 
 be  false,  never  deceive,  never  be  in  vain,  those  who  have 
 received  this  assurance  must  at  the  same  time  expect  that 
 God  will  perform  his  promises,  which  in  their  conviction  are 
 absolutely  true  ;  so  that  in  one  word  hope  is  nothing  more 
 than  the  expectation  of  those  things  which  faith  previously 
 believes  to  have  been  truly  promised  by  God.  Thus,  faith 
 believes  that  God  is  true ;  hope  expects  that  in  due  season 
 he  will  manifest  his  truth.  Faith  believes  that  he  is  our 
 Father ;  hope  expects  that  he  will  always  act  the  part  of  a 
 Father  towards  us.  Faith  believes  that  eternal  life  has 
 been  given  to  us ;  hope  expects  that  it  will  one  day  be  re- 
 vealed. Faith  is  the  foundation  on  which  hope  rests  ;  hope 
 nourishes  and  sustains  faith.  For  as  no  man  can  expect  any 
 thing  from  God  without  previously  believing  his  promises, 
 so,  on  the  other  hand,  the  weakness  of  our  faith,  which  might 
 grow  weary  and  fall  away,  must  be  supported  and  cherished 
 by  patient  hope  and  expectation.  For  this  reason  Paul  justly 
 says,  "  We  are  saved  by  hope,"  (Rom.  viii.  24.)  For  while 
 hope  silently  waits  for  the  Lord,  it  restrains  faith  from  hast- 
 ening on  with  too  much  precipitation,  confirms  it  when  it 
 might  waver  in  regard  to  the  promises  of  God  or  begin  to 
 doubt  of  their  truth,  refreshes  it  when  it  might  be  fatigued, 
 extends  its  view  to  the  final  goal,  so  as  not  to  allow  it  to  give  up 
 in  the  middle  of  the  course,  or  at  the  very  outset.  In  short, 
 by  constantly  renovating  and  reviving,  it  is  ever  and  anon 
 furnishing  more  vigour  for  perseverance.  On  the  whole,  how" 
 necessary  the  reinforcements  of  hope  are  to  establish  faith 
 will  better  appear  if  we  reflect  on  the  numerous  forms  of 
 temptation  by  which  those  who  have  embraced  the  word  of 
 God  are  assailed  and  shaken.  First,  the  Lord  often  keeps 
 us  in  suspense,  by  delaying  the  fulfilment  of  his  promises 
 much  longer  than  we  could  wish.  Here  the  office  of  hope 
 is  to  perform  what  the  prophet  enjoins,  "  Though  it  tarry, 
 wait  for  it,"  (Hab.  ii.  3.)  Sometimes  he  not  only  permits 
 faith  to  grow  languid,  but  even  openly  manifests  his  displea- 
 sure.    Here  there  is  still  greater  necessity  for  the  aid  of  hope, 
 
CHAP.  II.  CHRISTIAN  RELIGION.  147 
 
 that  we  may  be  able  to  say  with  another  prophet,  u  I  will 
 wait  upon  the  Lord  that  hideth  his  face  from  the  house  of 
 Jacob,  and  I  will  look  for  him,"  (Isaiah  viii.  17.)  Scoffers 
 also  rise  up,  as  Peter  tells  us,  and  ask,  "  Where  is  the  pro- 
 mise of  his  coming  ?  for  since  the  fathers  fell  asleep,  all  things 
 continue  as  they  were  from  the  beginning  of  the  creation," 
 (2  Pet.  iii.  4.)  Nay,  the  world  and  the  flesh  insinuate  the 
 same  thing.  Here  faith  must  be  supported  by  the  patience 
 of  hope,  and  fixed  on  the  contemplation  of  eternity,  consider 
 that  "  one  day  is  with  the  Lord  as  a  thousand  years,  and  a 
 thousand  years  as  one  day,"  (2  Pet.  iii.  8 ;  Ps.  xc.  4.) 
 
 43.  On  account  of  this  connection  and  affinity  Scripture 
 sometimes  confounds  the  two  terms  faith  and  hope.  For  when 
 Peter  says  that  we  are  "  kept  by  the  power  of  God  through 
 faith  until  salvation,  ready  to  be  revealed  in  the  last  time," 
 (1  Pet.  i.  5,)  he  attributes  to  faith  what  more  properly  be- 
 longs to  hope.  And  not  without  cause,  since  we  have  already 
 shown  that  hope  is  nothing  else  than  the  food  and  strength 
 of  faith.  Sometimes  the  two  are  joined  together,  as  in  the 
 same  Epistle,  "  That  your  faith  and  hope  might  be  in  God," 
 (1  Pet.  i.  21.)  Paul,  again,  in  the  Epistle  to  the  Philip- 
 pians,  from  hope  deduces  expectation,  (Phil.  i.  20,)  because 
 in  hoping  patiently  we  suspend  our  wishes  until  God  manifest 
 his  own  time.  The  whole  of  this  subject  may  be  better  under- 
 stood from  the  tenth  chapter  of  the  Ejnstle  to  the  Hebrews, 
 to  which  I  have  already  adverted.  Paul,  in  another  passage, 
 though  not  in  strict  propriety  of  speech,  expresses  the  same 
 thing  in  these  words,  u  For  we  through  the  Spirit  wait  for  the 
 hope  of  righteousness  by  faith,"  (Gal.  v.  5  ;)  that  is,  after  em- 
 bracing the  testimony  of  the  Gospel  as  to  free  love,  we  wait 
 till  God  openly  manifest  what  is  now  only  an  object  of  hope. 
 It  is  now  obvious  how  absurdly  Peter  Lombard  lays  down  a 
 double  foundation  of  hope,  viz.,  the  grace  of  God  and  the 
 merit  of  works,  (Sent.  Lib.  iii.  Dist.  26.)  Hope  cannot  have 
 any  other  object  than  faith  has.  But  we  have  already  shown 
 clearly  that  the  only  object  of  faith  is  the  mercy  of  God,  to 
 which,  to  use  the  common  expression,  it  must  look  with  both 
 eyes.  But  it  is  worth  while  to  listen  to  the  strange  reason 
 which  he  adduces.     If  you  presume,  says  he,  to  hope  for  any 
 
148  INSTITUTES  OF  THE  BOOK  IIT. 
 
 thing  without  merit,  it  should  be  called  not  hope,  but  pre- 
 sumption. Who,  dear  reader,  does  not  execrate  the  gross 
 stupidity1  which  calls  it  rashness  and  presumption  to  confide 
 in  the  truth  of  God  ?  The  Lord  desires  us  to  expect  every- 
 thing from  his  goodness,  and  yet  these  men  tell  us  it  is  pre- 
 sumption to  rest  in  it.  O  teacher,  worthy  of  the  pupils  whom 
 you  found  in  these  insane  raving  schools !  Seeing  that,  by 
 the  oracles  of  God,  sinners  are  enjoined  to  entertain  the  hope 
 of  salvation,  let  us  willingly  presume  so  far  on  his  truth  as 
 to  cast  away  all  confidence  in  our  works,  and  trusting  in  his 
 mercy,  venture  to  hope.  He  who  hath  said,  "  According  to 
 your  faith  be  it  unto  you,"  (Matth.  ix.  29,)  will  never  deceive. 
 
 1  Latin, "  Quis  non  merito,  amice  lector,  tales bestias  execretur  ?"  French, 
 "  Je  vous  prie,  mes  amis,  qui  se  tiendra  de  maudire  telles  bestes  ?" — I  pray 
 you,  my  friends,  who  can  refrain  from  execrating  such  beasts  ? 
 
CHAP.  HI.  CHRISTIAN  RELIGION.  149 
 
 CHAPTER  III. 
 
 REGENERATION  BY  FAITH.   Of/ REPENTANCE. 
 
 This  chapter  is  divided  into  five  parts.  I.  The  title  of  the  chapter 
 seems  to  promise  a  treatise  on  Faith,  but  the  only  subject  here  considered 
 is  Kepentance,  the  inseparable  attendant  of  faith.  And,  first,  various 
 opinions  on  the  subject  of  repentance  are  stated,  sec.  1-4.  II.  An 
 exposition  of  the  orthodox  doctrine  of  Repentance,  sec.  5-9.  HI.  Rea- 
 sons why  repentance  must  be  prolonged  to  the  last  moment  of  life,  sec. 
 10-14.  IV.  Of  the  fruits  of  repentance,  or  its  object  and  tendency, 
 sec.  15-20.  V.  The  source  whence  repentance  proceeds,  sec.  21-24. 
 Of  the  sin  against  the  Holy  Spirit,  and  the  impenitence  of  the  reprobate, 
 sec.  25. 
 
 Sections. 
 
 1.  Connection  of  this  chapter  with  the  previous  one  and  the  subsequent 
 
 chapters.  Repentance  follows  faith,  and  is  produced  by  it. 
 Reason.     Error  of  those  who  take  a  contrary  view. 
 
 2.  Their  First  Objection.     Answer.     In  what  sense  the  origin  of  Re- 
 
 pentance ascribed  to  Faith.  Cause  of  the  erroneous  idea  that 
 faith  is  produced  by  repentance.  Refutation  of  it.  The  hypocrisy 
 of  Monks  and  Anabaptists  in  assigning  limits  to  repentance 
 exposed. 
 
 3.  A  second  opinion  concerning  repentance  considered. 
 
 4.  A  third  opinion,  assigning  two  forms  to  repentance,  a  legal  and  an 
 
 Evangelical.     Examples  of  each. 
 
 5.  The  orthodox  doctrine  of  Repentance.     1.  Faith  and  Repentance  to 
 
 be  distinguished,  not  confounded  or  separated.  2.  A  considera- 
 tion of  the  name.  3.  A  definition  of  the  thing,  or  what  repentance 
 is.     Doctrine  of  the  Prophets  and  Apostles. 
 
 6.  Explanation  of  the  definition.     This  consists  of  three  parts.     1.  Re- 
 
 pentance is  a  turning  of  our  life  unto  God.  This  described  and 
 enlarged  upon. 
 
 7.  2.  Repentance  produced  by  fear  of  God.    Hence  the  mention  of 
 
 divine  judgment  by  the  Prophets  and  Apostles.    Example.   Expo- 
 
; 
 
 150  INSTITUTES  OF  THE  BOOK  III. 
 
 sition  of  the  second  branch  of  the  definition  from  a  passage  in 
 Paul.  Why  the  fear  of  God  is  the  first  part  of  Repentance. 
 8.  3.  Repentance  consists  hi  the  mortification  of  the  flesh  and  the 
 quickening  of  the  Spirit.  These  required  by  the  Prophets.  They 
 are  explained  separately. 
 How  this  mortification  and  quickening  are  produced.  Repentance 
 just  a  renewal  of  the  divine  image  in  us.  Not  completed  in  a 
 moment,  but  extends  to  the  last  moment  of  life. 
 
 10.  Reasons  why  repentance  must  so  extend.     Augustine's  opinion  as 
 
 to  concupiscence  in  the  regenerate  examined.  A  passage  of  Paul 
 Avhich  seems  to  confirm  that  opinion. 
 
 11.  Answer.      Confirmation   of  the  answer  by  the  Apostle  himself. 
 
 Another  confirmation  from  a  precept  of  the  law.     Conclusion. 
 
 12.  Exception,  that  those  desires  only  are  condemned  which  are  repug- 
 
 nant to  the  order  of  God.  Desires  not  condemned  in  so  far  as 
 natural,  but  in  so  far  as  inordinate.     This  held  by  Augustine. 
 
 13.  Passages  from  Augustine  to  show  that  this  was  his  opinion.     Objec- 
 
 tion from  a  passage  in  James. 
 
 14.  Another  objection  of  the  Anabaptists  and  Libertines  to  the  con- 
 
 tinuance of  repentance  throughout  the  present  life.  An  answer 
 disclosing  its  impiety.  Another  answer,  founded  on  the  absurdi- 
 ties to  which  it  leads.  A  third  answer,  contrasting  sincere  Chris- 
 tian repentance  with  the  erroneous  view  of  the  objectors.  Con- 
 firmation from  the  example  and  declaration  of  an  Apostle. 
 
 15.  Of  the  fruits  of  repentance.     Carefulness.     Excuse.     Indignation. 
 
 Fear.  Desire.  Zeal.  Revenge.  Moderation  to  be  observed,  as 
 most  sagely  counselled  by  Bernard. 
 
 16.  Internal  fruits  of  Repentance.     1.  Piety  towards  God.     2.  Charity 
 
 towards  man.  3.  Purity  of  life.  How  carefully  these  fruits  are 
 commended  by  the  Prophets.  External  fruits  of  repentance. 
 Bodily  exercises  too  much  commended  by  ancient  writers.  Two- 
 fold excess  in  regard  to  them. 
 
 17.  Delusion  of  some  who  consider  these  external  exercises  as  the  chief 
 
 part  of  Repentance.  Why  received  in  the  Jewish  Church.  The 
 legitimate  use  of  these  exercises  in  the  Christian  Church. 
 
 18.  The  principal  part  of  repentance  consists  in  turning  to  God.     Con- 
 
 fession and  acknowledgment  of  sins.  What  their  nature  should 
 be.  Distinction  between  ordinary  and  special  repentance.  Use 
 of  this  distinction. 
 
 19.  End  of  Repentance.     Its  nature  shown  by  the  preaching  of  John 
 
 Baptist,  our  Saviour,  and  his  Apostles.  The  sum  of  this  preach- 
 ing. 
 
 20.  Christian  repentance  terminates  with  our  life. 
 
 21.  Repentance  has  its  origin  in  the  grace  of  God,  as  communicated  to 
 
 the  elect,  whom  God  is  pleased  to  save  from  death.  The  harden- 
 ing and  final  impenitence  of  the  reprobate.     A  passage  of  an 
 
CHAP.  III.  CHRISTIAN  RELIGION.  151 
 
 Apostle  as  to  voluntary  reprobates,  gives  no  countenance  to  the 
 Novatians. 
 
 22.  Of  the  sin  against  the  Holy  Ghost.     The  true  definition  of  this  sin 
 
 as  proved  and  explained  by  Scripture.  Who  they  are  that  sin 
 against  the  Holy  Spirit.  Examples  : — 1.  The  Jews  resisting 
 Stephen.  2.  The  Pharisees.  Definition  confirmed  by  the  example 
 of  Paul. 
 
 23.  Why  that  sin  unpardonable.     The  paralogism  of  the  Novatians  in 
 
 wresting  the  words  of  the  Apostle  examined.  Two  passages  from 
 the  same  Apostle. 
 
 24.  First  objection   to   the  above   doctrine.     Answer.     Solution  of  a 
 
 difficulty  founded  on  the  example  of  Esau  and  the  threatening  of 
 a  Prophet.     Second  objection. 
 
 25.  Third  objection,  founded  on  the  seeming  approval  of  the  feigned 
 
 repentance  of  the  ungodly,  as  Ahab.  Answer.  Confirmation 
 from  the  example  of  Esau.  Why  God  bears  for  a  time  with  the 
 ungodly,  pretending  repentance.     Exception. 
 
 1.  Although  we  have  already  in  some  measure  shown 
 how  faith  possesses  Christ,  and  gives  us  the  enjoyment  oi 
 his  benefits,  the  subject  would  still  be  obscure  were  we  not 
 to  add  an  exposition  of  the  effects  resulting  from  it.  The 
 sum  of  the  Gospel  is,  not  without  good  reason,  made  to 
 consist  in  repentance  and  forgiveness  of  sins ;  and,  therefore, 
 where  these  two  heads  are  omitted,  any  discussion  concern- 
 ing faith  will  be  meagre  and  defective,  and  indeed  almost 
 useless.  Now,  since  Christ  confers  upon  us,  and  we  obtain 
 by  faith,  both  free  reconciliation  and  newness  of  life,  reason 
 and  order  require  that  I  should  here  begin  to  treat  of  both. 
 The  shortest  transition,  however,  will  be  from  faith  to  repent- 
 ance ;  for  repentance  being  properly  understood,  it  will  better 
 appear  how  a  man  is  justified  freely  by  faith  alone,  and  yet 
 that  holiness  of  life,  real  holiness,  as  it  is  called,  is  inseparable 
 from  the  free  imputation  of  righteousness.1  That  repentance 
 not  only  always  follows  faith,  but  is  produced  by  it,  ought 
 to  be  without  controversy,  (see  Calvin  in  Joann.  i.  13.)  For 
 since  pardon  and  forgiveness  are  offered  by  the  preaching  of 
 the   Gospel,   in  order  that  the   sinner,   delivered  from  the 
 
 1  The  French  adds  in  explanation,  "  C'est  a  dire,  que  cela  s'accorde 
 bien,  que  nous  ne  soyons  pas  sans  bonnes  oeuvres,  et  toutesfois  que  nous 
 soyons  reputes  justes  sans  bonnes  oeuvres  ;" — That  is  to  say,  that  the  two 
 propositions  are  quite  consistent,  -viz.,  that  we  are  not  without  good 
 works,  and  yet  that  we  are  accounted  righteous  without  works. 
 
152  INSTITUTES  OF  THE  BOOK  III. 
 
 tyranny  of  Satan,  the  yoke  of  sin,  and  the  miserable  bondage 
 of  iniquity,  may  pass  into  the  kingdom  of  God,  it  is  certain 
 that  no  man  can  embrace  the  grace  of  the  Gospel  without 
 betaking  himself  from  the  errors  of  his  former  life  into  the 
 right  path,  and  making  it  his  whole  study  to  practise  repent- 
 ance. Those  who  think  that  repentance  precedes  faith^'1 
 instead  of  flowing  from,  or  being  produced  by  it,  as  the  fruit 
 by  the  tree,  have  never  understood  its  nature,  and  are  moved 
 to  adopt  that  view  on  very  insufficient  grounds. 
 
 2.  Christ  and  John,  it  is  said,  in  their  discourses,  first 
 exhort  the  people  to  repentance,  and  then  add,  that  the 
 kingdom  of  heaven  is  at  hand,  (Matth.  hi.  2  ;  iv.  17.)  Such, 
 too,  is  the  message  which  the  Apostles  received,  and  such 
 the  course  which  Paul  followed,  as  is  narrated  by  Luke, 
 (Acts  xx.  21.)  But  clinging  superstitiously  to  the  juxta- 
 position of  the  syllables,  they  attend  not  to  the  coherence 
 of  meaning  in  the  words.  For  when  our  Lord  and  John 
 begin  their  preaching  thus,  "  Repent,  for  the  kingdom  of 
 heaven  is  at  hand,"  (Matth.  iii.  2,)  do  they  not  deduce 
 repentance  as  a  consequence  of  the  offer  of  grace  and  pro- 
 mise of  salvation  ?  The  force  of  the  words,  therefore,  is  the 
 same  as  if  it  were  said,  As  the  kingdom  of  heaven  is  at 
 hand,  for  that  reason  repent.  For  Matthew,  after  relating 
 that  John  so  preached,  says  that  therein  was  fulfilled  the 
 prophecy  concerning  the  voice  of  one  crying  in  the  desert, 
 "  Prepare  ye  the  way  of  the  Lord,  make  straight  in  the 
 desert  a  highway  for  our  God,"  (Isaiah  xl.  3.)  But  in  the 
 Prophet  that  voice  is  ordered  to  commence  with  consolation 
 and  glad  tidings.  Still,  when  we  attribute  the  origin  of 
 repentance  to  faith,  we  do  not  dream  of  some  period  of  time 
 in  which  faith  is  to  give  birth  to  it :  we  only  wish  to  show 
 that  a  man  cannot  seriously  engage  in  repentance  unless  he 
 know  that  he  is  of  God.  But  no  man  is  truly  persuaded 
 that  he  is  of  God  until  he  have  embraced  his  offered  favour. 
 These  things  will  be  more  clearly  explained  as  we  proceed. 
 Some  are  perhaps  misled  by  this,  that  not  a  few  are  subdued 
 by  terror  of  conscience,  or  disposed  to  obedience  before  they 
 have  been  imbued  with  a  knowledge,  nay,  before  they  have 
 had  any  taste  of  the  divine  favour,  (see  Calvin  in  Acts  xx. 
 
CHAP.  III.  CHRISTIAN  RELIGIOX.  153 
 
 21.)  This  is  that  initial  fear1  which  some  writers  class 
 among  the  virtues,  because  they  think  it  approximates  to 
 true  and  genuine  obedience.  But  wre  are  not  here  consider- 
 ing the  various  modes  in  which  Christ  draws  us  to  himself,  or 
 prepares  us  for  the  study  of  piety  :  All  I  say  is,  that  no  right- 
 eousness can  be  found  where  the  Spirit,  whom  Christ  received 
 in  order  to  communicate  it  to  his  members,  reigns  not.  Then, 
 according  to  the  passage  in  the  Psalms,  "  There  is  forgive- 
 ness with  thee,  that  thou  mayest  be  feared,"  (Psalm  cxxx.  4,) 
 no  man  will  ever  reverence  God  who  does  not  trust  that 
 God  is  propitious  to  him,  no  man  will  ever  willingly  set 
 himself  to  observe  the  Law  who  is  not  persuaded  that  his 
 services  are  pleasing  to  God.  The  indulgence  of  God  in 
 tolerating  and  pardoning  our  iniquities  is  a  sign  of  paternal 
 favour.  This  is  also  clear  from  the  exhortation  in  Hosea, 
 "  Come,  and  let  us  return  unto  the  Lord :  for  he  hath  torn, 
 and  he  will  heal  us  ;  he  hath  smitten,  and  he  will  bind  us 
 up,"  (Hos.  vi.  1 ;)  the  hope  of  pardon  is  employed  as  a 
 stimulus  to  prevent  us  from  becoming  reckless  in  sin.  But 
 there  is  no  semblance  of  reason  in  the  absurd  procedure  of 
 those  who,  that  they  may  begin  with  repentance,  prescribe 
 to  their  neophytes  certain  days  during  which  they  are  to 
 exercise  themselves  in  repentance,  and  after  these  are  elapsed, 
 admit  them  to  communion  in  Gospel  grace.  I  allude  to 
 great  numbers  of  Anabaptists,  those  of  them  especially  who 
 plume  themselves  on  being  spiritual,  and  their  associates  the 
 Jesuits,  and  .others  of  the  same  stamp.  Such  are  the  fruits 
 which  their  giddy  spirit  produces,  that  repentance,  which  in 
 every  Christian  man  lasts  as  long  as  life,  is  with  them  com- 
 pleted in  a  few  short  days. 
 
 3.  Certain  learned  men,  who  lived  long  before  the  present 
 day,  and  were  desirous  to  speak  simply  and  sincerely,  accord- 
 ing to  the  rule  of  Scripture,  held  that  repentance  consists  of 
 two  parts,  nipj^%arion_ajidi,^qjuckejaiag.  By  mortification 
 they  mean,/ grief  of  soul  and  terror,  produced  by  a  conviction 
 
 1  Latin,  "Initialis  timor,"  which  is  thus  paraphrased  by  the  French  : 
 "  Et  e'est  une  crainte  comme  on  la  voit  aux  petits  enfans,  qui  ne  sont 
 point  gouvernes  par  raison  ;" — And  it  is  a  fear  such  as  we  see  in  little 
 children,  who  are  not  governed  by  reason. 
 
154  INSTITUTES  OF  THE  EOOK  III. 
 
 of  sin  and  a  sense  of  the  divine  judgment.  For  when  a  man 
 is  brought  to  a  true  knowledge  of  sin,  he  begins  truly  to  hate 
 and  abominate  sin.  He  also  is  sincerely  dissatisfied  with 
 himself,  confesses  that  he  is  lost  and  undone,  and  wishes  he 
 were  different  from  what  he  is.  Moreover,  when  he  is 
 touched  with  some  sense  of  the  divine  justice,  (for  the  one 
 conviction  immediately  follows  the  other,)  he  lies  terror- 
 struck  and  amazed,  humbled  and  dejected,  desponds  and 
 despairs.  This,  which  they  regarded  as  the  first  part  of 
 repentance,  they  usually  termed  \ontntion^  By  quickening 
 they  mean,  the  comfort  which  is  produced  by  faith,  as  when 
 a  man  prostrated  by  a  consciousness  of  sin,  and  smitten  with 
 the  fear  of  God,  afterwards  beholding  his  goodness,  and 
 the  mercy,  grace,  and  salvation  obtained  through  Christ,  looks 
 up,  begins  to  breathe,  takes  courage,  and  passes,  as  it  were, 
 from  death  unto  life.  I  admit  that  these  terms,  when  rightly 
 interpreted,  aptly  enough  express  the  power  of  repentance  ; 
 only  T  cannot  assent  to  their  using  the  term  quickening,  for 
 the  joy  which  the  soul  feels  after  being  calmed  from  pertur- 
 bation and  fear.  It  more  properly  means,  that  desire  of 
 pious  and  holy  living  which  springs  from  the  new  birth ;  as 
 if  it  were  said,  that  the  man  dies  to  himself  that  he  may 
 begin  to  live  unto  God. 
 
 4.  Others  seeing  that  the  term  is  used  in  Scripture  in 
 different  senses,  have  set  down  two  forms  of  repentance,  and, 
 in  order  to  distinguish  them,  have  called  the  one  Legal 
 rpppntn.nr.p  ;  or  that  by  which  the  sinner,  stung  with  a  sense 
 of  his  sin,  and  overwhelmed  with  fear  of  the  divine  anger, 
 remains  in  that  state  of  perturbation,  unable  to  escape  from 
 it.  The  other  they  term  Evangelical  repentance  ;  or  that  by 
 which  the  sinner,  though  grievously  downcast  in  himself,  yet 
 looks  up  and  sees  in  Christ  the  cure  of  his  wound,  the  solace 
 of  his  terror,  the  haven  of  rest  from  his  misery.  They  give 
 Cain,  Saul,  and  Judas,1  as  examples  of  legal  repentance. 
 Scripture,  in  describing  what  is  called  their  repentance, 
 means  that  they  perceived  the  heinousness  of  their  sins,  and 
 dreaded  the  divine  anger  ;   but,  thinking  only  of  God  as 
 
 1  Gen.  iv.  13  ;  1  Sam.  xv.  30  ;  Matt,  xxvii.  3,  4. 
 
CHAR.  IK.  CHRISTIAN  RELIGION.  155 
 
 a  judge  and  avenger,  were  overwhelmed  by  the  thought. 
 Their  repentance,  therefore,  was  nothing  better  than  a  kind 
 of  threshold  to  hell,  into  which  having  entered  even  in  the 
 present  life,  they  began  to  endure  the  punishment  inflicted 
 by  the  presence  of  an  offended  God.  Examples  of  evan- 
 gelical repentance  we  see  in  all  those  who,  first  stung  with  a 
 sense  of  sin,  but  afterwards  raised  and  revived  by  confidence 
 in  the  divine  mercy,  turned  unto  the  Lord.1  Hezekiah  was 
 frightened  on  receiving  the  message  of  his  death,  but  pray- 
 ing with  tears,  and  beholding  the  divine  goodness,  regained 
 his  confidence.  The  Ninevites  were  terrified  at  the  fearful 
 announcement  of  their  destruction ;  but  clothing  themselves 
 in  sackcloth  and  ashes,  they  prayed,  hoping  that  the  Lord 
 might  relent  and  avert  his  anger  from  them.-  David  con- 
 fessed that  he  had  sinned  greatly  in  numbering  the  people, 
 but  added,  "  Now,  I  beseech  thee,  O  Lord,  take  away  the 
 iniquity  of  thy  servant."  When  rebuked  by  Nathan,  he 
 acknowledged  the  crime  of  adultery,  and  humbled  himself 
 before  the  Lord ;  but  he,  at  the  same  time,  looked  for  pardon. 
 Similar  was  the  repentance  of  those  who,  stung  to  the  heart 
 by  the  preaching  of  Peter,  yet  trusted  in  the  divine  goodness, 
 and  added,  "  Men  and  brethren,  what  shall  we  do  ?"  Similar 
 was  the  case  of  Peter  himself,  who  indeed  wept  bitterly,  but 
 ceased  not  to  hope. 
 
 5.  Though  all  this  is  true,  yet  the  term  repentance  (in  so 
 far  as  I  can  ascertain  from  Scripture)  must  be  differently 
 taken.  For. in  comprehending  faith  under  repentance,  they 
 are  at  variance  with  what  Paul  says  in  the  Acts,  as  to  his 
 "  testifying  both  to  the  Jews  and  also  to  the  Greeks,  repent- 
 ance toward  God,  and  faith  toward  our  Lord  Jesus  Christ," 
 (Acts  xx.  21.)  Here  he  mentions  faith  and  repentance  as 
 two  different  things.  What  then  ?  Can  true  repentance 
 exist  without  faith  ?  By  no  means.  But  although  they 
 cannot  be  separated,  they  ought  to  be  distinguished.  As 
 there  is  no  faith  without  hope,  and  yet  faith  and  hope  are 
 different,  so  repentance  and  faith,  though  constantly  linked 
 together,  are  only  to  be  united,  not  confounded.     I  am  not 
 
 1  2  Kings  xx.  2  ;  Isa.  xxxviii.  2  ;  Jonah  iii.  5 ;  2  Sam.  xxiv.  10  ;  xii. 
 13,  16  ;  Acts  ii.  37  ;  Matth.  xxvi.  75  ;  Luke  xxii.  62. 
 
156  INSTITUTES  OF  TI1E  BOOK  III. 
 
 unaware  that  under  the  term  repentance  is  comprehended  the 
 whole  work  of  turning  to  God,  of  which  not  the  least  import- 
 ant part  is  faith  ;  but  in  what  sense  this  is  done  will  be 
 perfectly  obvious,  when  its  nature  and  power  shall  have  been 
 explained.  The  term  repentance  is  derived  in  the  Hebrew 
 from  conversion,  or  turning  again  ;  and  in  the  Greek  from  a 
 change  of  mind  and  purpose ;  nor  is  the  thing  meant  inappro- 
 priate to  both  derivations,  for  it  is  substantially  this,  that 
 withdrawing  from  ourselves  we  turn  to  God,  and  laying 
 aside  the  old,  put  on  a  new  mind.  Wherefore,  it  seems  to 
 me,  that  repentance  may  be  not  inappropriately  defined  thus  : 
 A  real  conversion  of  our  life  unto  God,  proceeding  from 
 sincere  and  serious  fear  of  God  ;  and  consisting  in  the  morti- 
 fication of  our  flesh  and  the  old  man,  and  the  quickening  of 
 !the  Spirit.  In  this  sense  are  to  be  understood  all  those 
 addresses  in  which  the  prophets  first,  and  the  apostles  after- 
 wards, exhorted  the  people  of  their  time  to  repentance.  The 
 great  object  for  which  they  laboured  was,  to  fill  them  with 
 confusion  for  their  sins  and  dread  of  the  divine  judgment, 
 that  they  might  fall  down  and  humble  themselves  before  him 
 whom  they  had  offended,  and,  with  true  repentance,  betake 
 themselves  to  the  right  path.  Accordingly,  they  use  indis- 
 criminately in  the  same  sense,  the  expressions,  turning,  or 
 returning  to  theLord ;  repenting,  doing  repentance.1  Whence, 
 also,  the  sacred  history  describes  it  as  repentance  towards  God, 
 when  men  who  disregarded  him  and  wantoned  in  their  lusts 
 begin  to  obey  his  word,  and  are  prepared  to  go  whithersoever 
 he  may  call  them.  And  John  Baptist  and  Paul,  under  the 
 expression, bringing  forth  fruits  meet  for  repentance,  described 
 a  course  of  life  exhibiting  and  bearing  testimony,  in  all  its 
 actions,  to  such  a  repentance. 
 
 6.  But  before  proceeding  farther,  it  will  be  proper  to  give 
 a  clearer  exposition  of  the  definition  which  we  have  adopted. 
 There  are  three  things,  then,  principally  to  be  considered  in 
 it.  First,  in  the  conversion  of  the  life  to  God,  we  require  a 
 transformation  not  only  in  external  works,  but  in  the  soul 
 itself,  which  is  able  only  after  it  has  put  off  its  old  habits  to 
 
 1  Matth.  iii.  2  ;  1  Sam.  vii.  8 ;  Luke  iii.  8 ;  Rom.  vi.  4  ;  Acts  xxvi.  20. 
 
CHAP.  III.  CHRISTIAN  RELIGION.  157 
 
 bring  forth  fruits  conformable  to  its  renovation.  The  pro- 
 phet, intending  to  express  this,  enjoins  those  whom  he  calls 
 to  repentance  to  make  them  "  a  new  heart  and  a  new  spirit," 
 (Ezek.  xviii.  31.)  Hence  Moses,  on  several  occasions,  when 
 he  would  show  how  the  Israelites  were  to  repent  and  turn 
 to  the  Lord,  tells  them  that  it  must  be  done  with  the  whole 
 heart,  and  the  whole  soul,  (a  mode  of  expression  of  frequent 
 recurrence  in  the  prophets,)  and  by  terming  it  the  circumci- 
 sion of  the  heart,  points  to  the  internal  affections.  But  there 
 is  no  passage  better  fitted  to  teach  us  the  genuine  nature  of 
 repentance  than  the  following :  "  If  thou  wilt  return,  O  Israel, 
 saith  the  Lord,  return  unto  me."  "  Break  up  your  fallow 
 ground,  and  sow  not  among  thorns.  Circumcise  yourselves 
 to  the  Lord,  and  take  away  the  foreskins  of  your  heart," 
 (Jer.  iv.  1-4.)  See  how  he  declares  to  them  that  it  will  be 
 of  no  avail  to  commence  the  study  of  righteousness  unless 
 impiety  shall  first  have  been  eradicated  from  their  inmost 
 heart.  And  to  make  the  deeper  impression,  he  reminds  them 
 that  they  have  to  do  with  God,  and  can  gain  nothing  by 
 deceit,  because  he  hates  a  double  heart.  For  this  reason 
 Isaiah  derides  the  preposterous  attempts  of  hypocrites,  who 
 zealously  aimed  at  an  external  repentance  by  the  observance 
 of  ceremonies,  but  in  the  meanwhile  cared  not  "  to  loose  the 
 bands  of  wickedness,  to  undo  the  heavy  burdens,  and  to  let 
 the  oppressed  go  free,"  (Isaiah  lviii.  6.)  In  these  words  he 
 admirably  shows  wherein  the  acts  of  unfeigned  repentance 
 consist. 
 
 7.  The  second  part  of  our  definition  is,  that  repentance 
 proceeds  from  a  sincere  fear  of  God.  Before  the  mind  of  the 
 sinner  can  be  inclined  to  repentance,  he  must  be  aroused  by 
 the  thought  of  divine  judgment ;  but  when  once  the  thought 
 that  God  will  one  day  ascend  his  tribunal  to  take  an  account 
 of  all  words  and  actions  has  taken  possession  of  his  mind, 
 it  will  not  allow  him  to  rest,  or  have  one  moment's  peace, 
 but  will  perpetually  urge  him  to  adopt  a  different  plan  of 
 life,  that  he  may  be  able  to  stand  securely  at  that  judg- 
 ment-seat. Hence  the  Scripture,  when  exhorting  to  repent- 
 ance, often  introduces  the  subject  of  judgment,  as  in  Jere- 
 miah, "  Lest  my  fury  come  forth  like  fire,  and  burn  that  none 
 
158  INSTITUTES  OF  THE  BOOK  III. 
 
 can  quench  it,  because  of  the  evil  of  your  doings,"  (Jer.  iv. 
 4.)  Paul,  in  his  discourse  to  the  Athenians,  says,  "  The 
 times  of  this  ignorance  God  winked  at ;  but  now  command- 
 eth  all  men  every  where  to  repent :  because  he  hath  appointed 
 a  day  in  the  which  he  will  judge  the  world  in  righteousness," 
 (Acts  xvii.  30,  31.)  The  same  thing  is  repeated  in  several 
 other  passages.  Sometimes  God  is  declared  to  be  a  judge, 
 from  the  punishments  already  inflicted,  thus  leading  sinners 
 to  reflect  that  worse  awaits  them  if  they  do  not  quickly 
 repent.  There  is  an  example  of  this  in  the  xxixth  chapter  of 
 Deuteronomy.  As  repentance  begins  with  dread  and  hatred 
 of  sin,  the  Apostle  sets  down  godly  sorrow  as  one  of  its 
 causes,  (2  Cor.  vii.  1 0.)  By  godly  sorrow  he  means  when  we 
 not  only  tremble  at  the  punishment,  but  hate  and  abhor  the 
 sin,  because  we  know  it  is  displeasing  to  God.  It  is  not 
 strange  that  this  should  be,  for  unless  we  are  stung  to  the 
 quick,  the  sluggishness  of  our  carnal  nature  cannot  be  cor- 
 rected ;  nay,  no  degree  of  pungency  would  suffice  for  our 
 stupor  and  sloth,  did  not  God  lift  the  rod  and  strike  deeper. 
 There  is,  moreover,  a  rebellious  spirit  which  must  be  broken 
 as  with  hammers.  The  stern  threatenings  which  God  em- 
 ploys are  extorted  from  him  by  our  depraved  dispositions. 
 For  while  we  are  asleep  it  were  in  vain  to  allure  us  by  sooth- 
 ing measures.  Passages  to  this  effect  are  every  where  to  be 
 met  with,  and  I  need  not  quote  them.  But  there  is  another 
 reason  why  the  fear  of  God  lies  at  the  root  of  repentance, 
 viz.,  that  though  the  life  of  man  were  possessed  of  all  kinds  of 
 virtue,  still  if  they  do  not  bear  reference  to  God,  how  much 
 soever  they  may  be  lauded  in  the  world,  they  are  mere  abomi- 
 nation in  heaven,  inasmuch  as  it  is  the  principal  part  of  right- 
 eousness to  render  to  God  that  service  and  honour  of  which 
 he  is  impiously  defrauded,  whenever  it  is  not  our  express  pur- 
 pose to  submit  to  his  authority. 
 
 8.  We  must  now  explain  the  third  part  of  the  definition, 
 and  show  what  is  meant  when  we  say  that  repentance  con- 
 sists of  two  parts,  viz.,  the  mortification  of  the  flesh,  and  the 
 quickening  of  the  Spirit.  The  prophets,  in  accommodation 
 to  a  carnal  people,  express  this  in  simple  and  homely  terms, 
 but  clearly,  when  they  say,  "  Depart  from  evil,  and  do  good," 
 
CITAP.  III.  CHRISTIAN  RELIGION.  159 
 
 (Ps.  xxxiv.  14.)  "Wash  you,  make  you  clean,  put  away  the 
 evil  of  your  doings  from  before  mine  eyes  ;  cease  to  do  evil ; 
 learn  to  do  well ;  seek  judgment ;  relieve  the  oppressed,"  &c, 
 (Isaiah  i.  16,  17.)  In  dissuading  us  from  wickedness  they 
 demand  the  entire  destruction  of  the  flesh,  which  is  full  of 
 perverseness  and  malice.  It  is  a  most  difficult  and  arduous 
 achievement  to  renounce  ourselves,  and  lay  aside  our  natural 
 disposition.  For  the  flesh  must  not  be  thought  to  be  destroy- 
 ed unless  every  thing  that  we  have  of  our  own  is  abolished. 
 But  seeing  that  all  the  desires  of  the  flesh  are  enmity  against 
 God,  (Rom.  viii.  7,)  the  first  step  to  the  obedience  of  his  law 
 is  the  renouncement  of  our  own  nature.  Renovation  is  after- 
 wards manifested  by  the  fruits  produced  by  it,  viz.,  justice, 
 judgment,  and  mercy.  Since  it  were  not  sufficient  duly  to 
 perform  such  acts,  were  not  the  mind  and  heart  previously 
 endued  with  sentiments  of  justice,  judgment,  and  mercy,  this 
 is  done  when  the  Holy  Spirit,  instilling  his  holiness  into  our 
 souls,  so  inspires  them  with  new  thoughts  and  affections,  that 
 they  may  justly  be  regarded  as  new.  And,  indeed,  as  we  are 
 naturally  averse  to  God,  unless  self-denial  precede,  we  shall 
 never  tend  to  that  which  is  right.  Hence  we  are  so  often 
 enjoined  to  put  off  the  old  man,  to  renounce  the  world  and 
 the  flesh,  to  forsake  our  lusts,  and  be  renewed  in  the  spirit  of 
 our  mind.  Moreover,  the  very  name  mortification  reminds 
 us  how  difficult  it  is  to  forget  our  former  nature,  because  we 
 hence  infer  that  we  cannot  be  trained  to  the  fear  of  God, 
 and  learn  the  first  principles  of  piety,  unless  we  are  violently 
 smitten  with  the  sword  of  the  Spirit  and  annihilated,  as  if 
 God  were  declaring,  that  to  be  ranked  among  his  sons  there 
 must  be  a  destruction  of  our  ordinary  nature. 
 
 9.  Both  of  these  we  obtain  by  union  with  Christ.  For  if 
 we  have  true  fellowship  in  his  death,  our  old  man  is  crucified 
 by  his  power,  and  the  body  of  sin  becomes  dead,  so  that  the 
 corruption  of  our  original  nature  is  never  again  in  full  vigour, 
 (Rom.  vi.  5,  6.)  If  we  are  partakers  in  his  resurrection,  we 
 are  raised  up  by  means  of  it  to  newness  of  life,  which  con- 
 forms us  to  the  righteousness  of  God.  In  one  word,  then,  by 
 repentance  I  understand  regeneration,1  the  only  aim  of  which 
 
 1  French,  "  une  regeneration  spirituelle  ;" — a  spiritual  Regeneration. 
 
160  INSTITUTES  OP  THE  BOOK  III. 
 
 is  to  form  in  us  anew  the  image  of  God,  which  was  sullied, 
 and  all  but  effaced  by  the  transgression  of  Adam.  So  the 
 Apostle  teaches  when  he  says,  "  We  all  with  open  face  behold- 
 ing as  in  a  glass  the  glory  of  the  Lord,  are  changed  into  the 
 same  image  from  glory  to  glory,  as  by  the  Spirit  of  the  Lord." 
 Again,  "  Be  renewed  in  the  spirit  of  your  mind,"  and  "  put 
 ye  on  the  new  man,  which  after  God  is  created  in  righteous- 
 ness and  true  holiness."  Again,  "  Put  ye  on  the  new  man, 
 which  is  renewed  in  knowledge  after  the  image  of  him  that 
 created  him."1  Accordingly,  through  the  blessing  of  Christ 
 we  are  renewed  by  that  regeneration  into  the  righteousness 
 of  God  from  which  we  had  fallen  through  Adam,  the  Lord 
 being  pleased  in  this  manner  to  restore  the  integrity  of  all 
 whom  he  appoints  to  the  inheritance  of  life.  This  renewal, 
 indeed,  is  not  accomplished  in  a  moment,  a  day,  or  a  year, 
 but  by  uninterrupted,  sometimes  even  by  slow,  progress  God 
 abolishes  the  remains  of  carnal  corruption  in  his  elect,  cleanses 
 them  from  pollution,  and  consecrates  them  as  his  temples, 
 restoring  all  their  inclinations  to  real  purity,  so  that  during 
 their  whole  lives  they  may  practise  repentance,  and  know 
 that  death  is  the  only  termination  to  this  warfare.  The 
 greater  is  the  effrontery  of  an  impure  raver  and  apostate, 
 named  Staphylus,  who  pretends  that  I  confound  the  condition 
 of  the  present  life  with  the  celestial  glory,  when,  after  Paul, 
 I  make  the  image  of  God  to  consist  in  righteousness  and  true 
 holiness ;  as  if  in  every  definition  it  were  not  necessary  to 
 take  the  thing  defined  in  its  integrity  and  perfection.  It  is 
 not  denied  that  there  is  room  for  improvement ;  but  what  I 
 maintain  is,  that  the  nearer  any  one  approaches  in  resemblance 
 to  God,  the  more  does  the  image  of  God  appear  in  him.  That 
 believers  may  attain  to  it,  God  assigns  repentance  as  the  goal 
 towards  which  they  must  keep  running  during  the  whole 
 course  of  their  lives. 
 
 1 0.  By  regeneration  the  children  of  God  are  delivered  from 
 the  bondage  of  sin,  but  not  as  if  they  had  already  obtained 
 full  possession  of  freedom,  and  no  longer  felt  any  annoyance 
 from  the  flesh.     Materials  for  an  unremitting  contest  remain, 
 
 1  2  Cor.  itf.  18;  Eph.  iv.  23,  24 ;  Col.  iii.  10;  2  Cor.  iv.  16. 
 
CHAP.  III.  CHRISTIAN  RELIGION.  161 
 
 that  they  may  be  exercised,  and  not  only  exercised,  but 
 may  better  understand  their  weakness.  All  writers  of  sound 
 judgment  agree  in  this,  that,  in  the  regenerate  man,  there  is 
 still  a  spring  of  evil  which  is  perpetually  sending  forth  desires 
 that  allure  and  stimulate  him  to  sin.  They  also  acknowledge 
 that  the  saints  are  still  so  liable  to  the  disease  of  concupiscence, 
 that,  though  opposing  it,  they  cannot  avoid  being  ever  and 
 anon  prompted  and  incited  to  lust,  avarice,  ambition,  or  other 
 vices.  It  is  unnecessary  to  spend  much  time  in  investigat- 
 ing the  sentiments  of  ancient  writers.  Augustine  alone  may 
 suffice,  as  he  has  collected  all  their  opinions  with  great  care 
 and  fidelity.1  Any  reader  who  is  desirous  to  know  the  sense 
 of  antiquity  may  obtain  it  from  him.  There  is  this  differ- 
 ence apparently  between  him  and  us,  that  while  he  admits 
 that  believers,  so  long  as  they  are  in  the  body,  are  so  liable 
 to  concupiscence  that  they  cannot  but  feel  it,  he  does  not 
 venture  to  give  this  disease  the  name  of  sin.  He  is  con- 
 tented with  giving  it  the  name  of  infirmity,  and  says,  that  it 
 only  becomes  sin  when  either  external  act  or  consent  is  add- 
 ed to  conception  or  apprehension;  that  is,  when  the  will 
 yields  to  the  first  desire.  We  again  regard  it  as  sin  when- 
 ever man  is  influenced  in  any  degree  by  any  desire  contrary 
 to  the  law  of  God ;  nay,  we  maintain  that  the  very  pravity 
 which  begets  in  us  such  desires  is  sin.  Accordingly,  we 
 hold  that  there  is  always  sin  in  the  saints,  until  they  are  freed 
 from  their  mortal  frame,  because  depraved  concupiscence 
 resides  in  their  flesh,  and  is  at  variance  with  rectitude. 
 Augustine  himself  does  not  always  refrain  from  using  the 
 name  of  sin,  as  when  he  says,  "  Paul  gives  the  name  of  sin  to 
 that  carnal  concupiscence  from  which  all  sins  arise.  This  in 
 regard  to  the  saints  loses  its  dominion  in  this  world,  and  is 
 destroyed  in  heaven."  In  these  words  he  admits  that  be- 
 lievers, in  so  far  as  they  are  liable  to  carnal  concupiscence, 
 are  chargeable  with  sin. 
 
 11.  When  it  is  said  that  God  purifies  his  Church,  so  as  to 
 be  "holy  and  without  blemish,"  (Eph.  v.  26,  27,)  that  he 
 
 1  See  August,  ad  Bonif.  Lib.  iv.  et  cont.  Julianum,  Lib.  i.  and  ii.  See 
 also  Serin.  6,  de  Verbis  Apost.  See  also  Calv.  cont.  Pighiuni,  and  Calv. 
 ad  Cone.  Trident. 
 
 VOL.  II.  L 
 
162  INSTITUTES  OF  THE  BOOK  III. 
 
 promises  this  cleansing  by  means  of  baptism,  and  performs  it 
 in  his  elect,  I  understand  that  reference  is  made  to  the  guilt 
 rather  than  to  the  matter  of  sin.  In  regenerating  his  people 
 God  indeed  accomplishes  this  much  for  them ;  he  destroys  the 
 •dominion  of  sin,1  by  supplying  the  agency  of  the  Spirit, 
 which  enables  them  to  come  off  victorious  from  the  contest. 
 Sin,  however,  though  it  ceases  to  reign,  ceases  not  to  dwell  in 
 them.  Accordingly,  though  we  say  that  the  old  man  is  cru- 
 cified, and  the  law  of  sin  is  abolished  in  the  children  of  God, 
 (Rom.  vi.  6,)  the  remains  of  sin  survive,  not  to  have  domi- 
 nion, but  to  humble  them  under  a  consciousness  of  their  in- 
 firmity. We  admit  that  these  remains,  just  as  if  they  had  no 
 existence,  are  not  imputed,  but  we,  at  the  same  time,  contend 
 that  it  is  owing  to  the  mercy  of  God  that  the  saints  are  not 
 charged  with  the  guilt  which  would  otherwise  make  them  sin- 
 ners before  God.  It  will  not  be  difficult  for  us  to  confirm  this 
 view,  seeing  we  can  support  it  by  clear  passages  of  Scripture. 
 How  can  we  express  our  view  more  plainly  than  Paul  does 
 in  Rom.  vii.  6  ?  We  have  elsewhere  shown,  and  Augustine  by 
 solid  reasons  proves,  that  Paul  is  there  speaking  in  the  person 
 of  a  regenerated  man.  I  say  nothing  as  to  his  use  of  the  words 
 evil  and  sin.  However  those  who  object  to  our  view  may 
 quibble  on  these  words,  can  any  man  deny  that  aversion  to 
 the  law  of  God  is  an  evil,  and  that  hinderance  to  righteous- 
 ness is  sin  ?  In  short,  who  will  not  admit  that  there  is  guilt 
 where  there  is  spiritual  misery  ?  But  all  these  things  Paul 
 affirms  of  this  disease.  Again,  the  law  furnishes  us  with  a 
 clear  demonstration  by  which  the  whole  question  may  be 
 quickly  disposed  of.  We  are  enjoined  to  love  God  with  all 
 our  heart,  with  all  our  soul,  with  all  our  strength.  Since  all 
 the  faculties  of  our  soul  ought  thus  to  be  engrossed  with  the 
 love  of  God,  it  is  certain  that  the  commandment  is  not  ful- 
 filled by  those  who  receive  the  smallest  desire  into  their 
 heart,  or  admit  into  their  minds  any  thought  whatever  which 
 may  lead  them  away  from  the  love  of  God  to  vanity.  What 
 then  ?  Is  it  not  through  the  faculties  of  mind  that  we  are 
 
 1  Latin,  "  Reatus." — French,  "  ^Imputation  du  peche;" — the  imputation 
 of  sin. 
 
CHAP.  III.  CHRISTIAN  RELIGION.  163 
 
 assailed  with  sudden  motions,  that  we  perceive  sensual,  or 
 form  conceptions  of  mental  objects  ?  Since  these  faculties 
 give  admission  to  vain  and  wicked  thoughts,  do  they  not  show 
 that  to  that  extent  they  are  devoid  of  the  love  of  God  ?  He, 
 then,  who  admits  not  that  all  the  desires  of  the  flesh  are  sins, 
 and  that  that  disease  of  concupiscence,  which  they  call  a 
 stimulus,  is  a  fountain  of  sin,  must  of  necessity  deny  that  the 
 transgression  of  the  law  is  sin. 
 
 12.  If  any  one  thinks  it  absurd  thus  to  condemn  all  the 
 desires  by  which  man  is  naturally  affected,  seeing  they  have 
 been  implanted  by  God  the  author  of  nature,  we  answer,  that 
 we  by  no  means  condemn  those  appetites  which  God  so  im- 
 planted in  the  mind  of  man  at  his  first  creation,  that  they 
 cannot  be  eradicated  without  destroying  human  nature  itself, 
 but  only  the  violent  lawless  movements  which  war  with  the 
 order  of  God.  But  as,  in  consequence  of  the  corruption  of 
 nature,  all  our  faculties  are  so  vitiated  and  corrupted,  that  a 
 perpetual  disorder  and  excess  is  apparent  in  all  our  actions, 
 and  as  the  appetites  cannot  be  separated  from  this  excess, 
 we  maintain  that  therefore  they  are  vicious ;  or,  to  give  the 
 substance  in  fewer  words,  we  hold  that  all  human  desires  are 
 evil,  and  we  charge  them  with  sin  not  in  as  far  as  they  are 
 natural,  but  because  they  are  inordinate,  and  inordinate  because 
 nothing  pure  and  upright  can  proceed  from  a  corrupt  and  pol- 
 luted nature.  Nor  does  Augustine  depart  from  this  doctrine 
 in  reality  so  much  as  in  appearance.  From  an  excessive 
 dread  of  the  invidious  charge  with  which  the  Pelagians  assail- 
 ed him,  he  sometimes  refrains  from  using  the  term  sin  in  this 
 sense  ;  but  when  he  says  (adBonif.)  that  the  law  of  sin  remain- 
 ing in  the  saints,  the  guilt  only  is  taken  away,  he  shows  clearly 
 enough  that  his  view  is  not  very  different  from  ours. 
 
 13.  We  will  produce  some  other  passages  to  make  it  more 
 apparent  what  his  sentiments  were.  In  his  second  book 
 against  Julian,  he  says,  "  This  law  of  sin  is  both  remitted 
 in  spiritual  regeneration  and  remains  in  the  mortal  flesh ; 
 remitted,  because  the  guilt  is  forgiven  in  the  sacrament  by 
 which  believers  are  regenerated,  and  yet  remains,  inasmuch  as 
 it  produces  desires  against  which  believers  fight."  Again, 
 "  Therefore  the  law  of  sin  (which  was  in  the  members  of  this 
 
164  INSTITUTES  OF  THE  BOOK  III. 
 
 great  Apostle   also)  is   forgiven   in   baptism,   not   ended." 
 
 Again,  "  The  law  of  sin,  the  guilt  of  which,  though  remaining, 
 
 is  forgiven  in  baptism,  Ambrose  called  iniquity,  for  it  is 
 
 iniquitous  for  the  flesh  to  lust  against  the  Spirit."     Again, 
 
 "  Sin  is  dead  in  the  guilt  by  which  it  bound  us  ;  and  until 
 
 it  is  cured  by  the  perfection  of  burial,  though  dead  it  rebels." 
 
 In  the  fifth  book  he  says  still  more  plainly,  "  As  blindness  of 
 
 heart  is  the  sin  by  which  God  is  not  believed;  and  the 
 
 punishment  of  sin,  by  which  a  proud  heart  is  justly  punished ; 
 
 and  the  cause  of  sin,  when  through  the  error  of  a  blinded 
 
 heart  any  evil  is  committed  :  so  the  lust  of  the  flesh,  against 
 
 which  the  good  Spirit  wars,  is  also  sin,  because  disobedient 
 
 to  the  authority  of  the  mind;  and  the  punishment  of  sin, 
 
 because  the  recompense  rendered  for  disobedience ;  and  the 
 
 cause  of  sin,  consenting  by  revolt  or  springing  up  through 
 
 contamination."     He  here  without  ambiguity  calls   it    sin, 
 
 because  the  Pelagian  heresy  being  now  refuted,  and  the  sound 
 
 doctrine  confirmed,  he  was  less  afraid  of  calumny.     Thus, 
 
 also,  in  his  forty-first  Homily  on  John,  where  he  speaks  his 
 
 own  sentiments  without  controversy,  he  says,  "  If  with  the 
 
 flesh  you  serve  the  law  of  sin,  do  what  the  Apostle  himself 
 
 says,  *  Let  not  sin,  therefore,  reign  in  your  mortal  body, 
 
 that  ye  should  obey  it  in  the  lusts  thereof,'  (Rom.  vi.  12.)    He 
 
 does  not   say,  Let  it  not  be,  but  Let  it  not  reign.     As  long  as 
 
 you  live  there  must  be  sin  in  your  members  ;  but  at  least  let 
 
 its  dominion  be  destroyed  ;  do  not  what  it  orders."     Those 
 
 who  maintain  that  concupiscence  is  not  sin,  are  wont  to  found 
 
 on  the  passage  of  James,  "  Then,  when  lust  hath  conceived, 
 
 it  bringeth  forth  sin,"   (James  i.   15.)     But  this  is  easily 
 
 refuted :  for  unless  we  understand  him  as  speaking  only  of 
 
 wicked  works  or  actual  sins,  even  a  wicked  inclination  will  not 
 
 be  accounted  sin.     But  from  his  calling  crimes  and  wicked 
 
 deeds  the  fruits  of  lust,  and  also  giving  them  the  name  of 
 
 sins,  it  does  not  follow  that  the  lust  itself  is  not  an  evil, 
 
 and  in  the  sight  of  God  deserving  of  condemnation. 
 
 14.  Some  Anabaptists  in  the  present  age  mistake  some 
 indescribable  sort  of  frenzied  excess  for  the  regeneration  of 
 the  Spirit,  holding  that  the  children  of  God  are  restored  to 
 a  state  of  innocence,  and,  therefore,  need  give  themselves  no 
 
CHAP.  III.  CHRISTIAN  RELIGION.  165 
 
 anxiety  about  curbing  the  lust  of  the  flesh ;  that  they  have 
 the  Spirit  for  their  guide,  and  under  his  agency  never  en-.1 
 It  would  be  incredible  that  the  human  mind  could  proceed  to 
 such  insanity,  did  they  not  openly  and  exultingly  give  utter- 
 ance to  their  dogma.  It  is  indeed  monstrous,  and  yet  it  is 
 just,  that  those  who  have  resolved  to  turn  the  word  of  God 
 into  a  lie,  should  thus  be  punished  for  their  blasphemous 
 audacity.  Is  it  indeed  true,  that  all  distinction  between 
 base  and  honourable,  just  and  unjust,  good  and  evil,  virtue 
 and  vice,  is  abolished  ?  The  distinction,  they  say,  is  from 
 the  curse  of  the  old  Adam,  and  from  this  we  are  exempted 
 by  Christ.  There  will  be  no  difference,  then,  between 
 whoredom  and  chastity,  sincerity  and  craft,  truth  and  false- 
 hood, justice  and  robbery.  Away  with  vain  fear !  (they  say,) 
 the  Spirit  will  not  bid  you  do  any  thing  that  is  wrong,  provided 
 you  sincerely  and  boldly  leave  yourself  to  his  agency.  Who  is 
 not  amazed  at  such  monstrous  doctrines  ?  And  yet  this  philo- 
 sophy is  popular  with  those  who,  blinded  by  insane  lusts,  have 
 thrown  off  common  sense.  But  what  kind  of  Christ,  pray,  do 
 they  fabricate  ?  what  kind  of  Spirit  do  they  belch  forth  ?  We 
 acknowledge  one  Christ,  and  his  one  Spirit,  whom  the 
 prophets  foretold  and  the  Gospel  proclaims  as  actually  mani- 
 fested, but  we  hear  nothing  of  this  kind  respecting  him. 
 That  Spirit  is  not  the  patron  of  murder,  adultery,  drunken- 
 ness, pride,  contention,  avarice,  and  fraud,  but  the  author  of 
 love,  chastity,  sobriety,  modesty,  peace,  moderation,  and 
 truth.  He  is  not  a  Spirit  of  giddiness,  rushing  rashly  and 
 precipitately,  without  regard  to  right  and  wrong,  but  full  of 
 wisdom  and  understanding,  by  which  he  can  duly  distinguish 
 between  justice  and  injustice.  He  instigates  not  to  lawless 
 and  unrestrained  licentiousness,  but,  discriminating  between 
 lawful  and  unlawful,  teaches  temperance  and  moderation. 
 But  why  dwell  longer  in  refuting  that  brutish  frenzy  ?  To 
 Christians  the  Spirit  of  the  Lord  is  not  a  turbulent  phantom, 
 which  they  themselves  have  produced  by  dreaming,  or 
 received  ready-made  by  others  ;  but  they  religiously  seek 
 the  knowledge  of  him  from  Scripture,  where  two  things  are 
 
 1  See  Calvin,  adv.  Libertinos,  cap.  xviii. 
 
166  INSTITUTES  OP  THE  BOOK  IIT. 
 
 taught  concerning  him  ;  first,  thatJie  is  givenjti)JisJbr--saa€ti-- 
 fication,  that  he  may  purge  us  from  all  iniquity  and  defilement, 
 and  bring  us  to  the  obedience  of  divine  righteousness,  an 
 obedience  which  cannot  exist  unless  the  lusts  to  which  these 
 men  would  give  loose  reins  are  tamed  and  subdued ;  secondly, 
 that  though  purged  by  his  sanctification,  we  are  still  beset 
 by  many  vices  and  much  weakness,  so  long  as  we  are  enclosed 
 in  the  prison  of  the  body.  Thus  it  is,  that  placed  at  a  great 
 distance  from  perfection,  we  must  always  be  endeavouring  to 
 make  some  progress,  and  daily  struggling  with  the  evil  by 
 which  we  are  entangled.  Whence,  too,  it  follows,  that,  shaking 
 off  sloth  and  security,  we  must  be  intently  vigilant,  so  as  not 
 to  be  taken  unawares  in  the  snares  of  our  flesh;  unless, 
 indeed,  we  presume  to  think  that  we  have  made  greater 
 progress  than  the  Apostle,  who  was  buffeted  by  a  messenger 
 of  Satan,  in  order  that  his  strength  might  be  perfected  in 
 weakness,  and  who  gives  in  his  own  person  a  true,  not  a 
 fictitious  representation,  of  the  strife  between  the  Spirit  and 
 the  flesh,  (2  Cor.  xii.  7,  9 ;  Eom.  vii.  6.) 
 
 15.  The  Apostle,  in  his  description  of  repentance,  (2  Cor. 
 vii.  2,)  enumerates  seven  causes,  effects,  or  parts  belonging 
 to  it,  and  that  on  the  best  grounds.  These  are  carefulness, 
 excuse,  indignation,  fear,  desire,  zeal,  revenge.  It  should  not 
 excite  surprise  that  I  venture  not  to  determine  whether  they 
 ought  to  be  regarded  as  causes  or  effects :  both  views  may 
 be  maintained.  They  may  also  be  called  affections  conjoined 
 with  repentance ;  but  as  Paul's  meaning  may  be  ascertained 
 without  entering  into  any  of  these  questions,  we  shall  be  con- 
 tented with  a  simple  exposition.  He  says  then  that  godly 
 sorrow  produces  carefulness.  He  who  is  really  dissatisfied 
 with  himself  for  sinning  against  his  God,  is,  at  the  same  time, 
 stimulated  to  care  and  attention,  that  he  may  completely 
 disentangle  himself  from  the  chains  of  the  devil,  and  keep  a 
 better  guard  against  his  snares,  so  as  not  afterwards  to  lose 
 the  guidance  of  the  Holy  Spirit,  or  be  overcome  by  security. 
 Next  comes  excuse,  which  in  this  place  means  not  defence, 
 in  which  the  sinner  to  escape  the  judgment  of  God  either 
 denies  his  fault  or  extenuates  it,  but  apologising,  which  trusts 
 more  to  intercession  than  to  the  goodness  of  the  cause ;  just 
 
CHAP.  III.  CHRISTIAN  RELIGION.  167 
 
 as  children  not  altogether  abandoned,  while  they  acknowledge 
 and  confess  their  errors,  yet  employ  deprecation ;  and  to  make 
 room  for  it,  testify,  by  every  means  in  their  power,  that  they 
 have  by  no  means  cast  off  the  reverence  which  they  owe  to 
 their  parents ;  in  short,  endeavour  by  excuse  not  to  prove 
 themselves  righteous  and  innocent,  but  only  to  obtain  pardon. 
 Next  follows  indignation,  under  which  the  sinner  inwardly 
 murmurs,  expostulates,  and  is  offended  with  himself  on  recog- 
 nising his  perverseness  and  ingratitude  to  God.   By  the  term 
 fear  is  meant  that  trepidation  which  takes  possession  of  our 
 minds  whenever  we  consider  both  what  we  have  deserved, 
 and  the  fearful  severity  of  the  divine  anger  against  sinners. 
 Accordingly,  the  exceeding  disquietude  which  we  must  ne- 
 cessarily feel,  both  trains  us  to  humility  and  makes  us  more 
 cautious  for  the  future.     But  if  the  carefulness  or  anxiety 
 which  he  first  mentioned  is  the  result  of  fear,  the  connection 
 between  the  two  becomes  obvious.     Desire  seems  to  me  to 
 be  used  as  equivalent  to  diligence  in  duty,  and  alacrity  in 
 doing  service,  to  which  the  sense  of  our  misdeeds  ought  to 
 be  a  powerful  stimulus.     To  this  also  pertains  zeal,  which 
 immediately  follows  ;  for  it  signifies  the  ardour  with  which 
 we  are  inflamed  when  such  goads  as  these  are  applied  to  us. 
 "  What  have  I  done  ?  Into  what  abyss  had  I  fallen  had  not 
 the  mercy  of  God  prevented  ?"    The  last  of  all  is  revenge*  for 
 the  stricter  we  are  with  ourselves,  and  the  severer  the  cen- 
 sure we  pass  upon  our  sins,  the  more  ground  we  have  to  hope 
 for  the  divine  favour  and  mercy.     And  certainly  when  the 
 soul  is  overwhelmed  with  a  dread  of  divine  judgment,  it  can- 
 not but  act  the  part  of  an  avenger  in  inflicting  punishment 
 upon  itself.     Pious  men,  doubtless,  feel  that  there  is  punish- 
 ment in  the  shame,  confusion,  groans,  self- displeasure,  and 
 other  feelings  produced  by  a  serious  review,  of  their  sins. 
 Let  us  remember,  however,  that  moderation  must  be  used, 
 so  that  we  may  not  be  overwhelmed  with  sadness,  there  being 
 nothing  to  which  trembling  consciences  are  more  prone  than 
 to  rush  into  despair.     This,  too,  is  one  of  Satan's  artifices. 
 Those  whom  he  sees  thus  overwhelmed  with  fear  he  plunges 
 deeper  and  deeper  into  the  abyss  of  sorrow,  that  they  may 
 never  again  rise.     It  is  true  that  the  fear  which  ends  in 
 
168  INSTITUTES  OF  THE  BOOK  III. 
 
 humility  without  relinquishing  the  hope  of  pardon  cannot  be 
 in  excess.  And  yet  we  must  always  beware,  according  to 
 the  apostolic  injunction,  of  giving  way  to  extreme  dread, 
 as  this  tends  to  make  us  shun  God  while  he  is  calling  us  to 
 himself  by  repentance.  Wherefore,  the  advice  of  Bernard  is 
 good,  "  Grief  for  sins  is  necessary,  but  must  not  be  perpetual. 
 My  advice  is  to  turn  back  at  times  from  sorrow  and  the 
 anxious  remembrance  of  your  ways,  and  escape  to  the  plain, 
 to  a  calm  review  of  the  divine  mercies.  Let  us  mingle  honey 
 with  wormwood,  that  the  salubrious  bitter  may  give  health 
 when  we  drink  it  tempered  with  a  mixture  of  sweetness  : 
 while  you  think  humbly  of  yourselves,  think  also  of  the  good- 
 ness of  the  Lord,"  (Bernard  in  Cant.  Serm.  xi.) 
 
 1 6.  We  can  now  understand  what  are  the  fruits  of  repent- 
 ance ;  viz.,  offices  of  piety  towards  God,  and  love  towards 
 men,  general  holiness  and  purity  of  life.  In  short,  the  more 
 a  man  studies  to  conform  his  life  to  the  standard  of  the 
 divine  law,  the  surer  signs  he  gives  of  his  repentance.  Ac- 
 cordingly, the  Spirit,  in  exhorting  us  to  repentance,  brings 
 before  us  at  one  time  each  separate  precept  of  the  law ;  at 
 another  the  duties  of  the  second  table ;  although  there  are 
 also  passages  in  which,  after  condemning  impurity  in  its  foun- 
 tain in  the  heart,  he  afterwards  descends  to  external  marks, 
 by  which  repentance  is  proved  to  be  sincere.  A  portraiture 
 of  this  I  will  shortly  set  before  the  eye  of  the  reader  Avhen  I 
 come  to  describe  the  Christian  life,  {infra,  chapter  vi.)  I 
 will  not  here  collect  the  passages  from  the  prophets  in  which 
 they  deride  the  frivolous  observances  of  those  who  labour  to 
 appease  God  with  ceremonies,  and  show  that  they  are  mere 
 mockery ;  or  those  in  which  they  show  that  outward  integrity 
 of  conduct  is  not  the  chief  part  of  repentance,  seeing  that 
 God  looks  at  the  heart.  Any  one  moderately  versant  in 
 Scripture  will  understand  by  himself,  without  being  reminded 
 by  others,  that  when  he  has  to  do  with  God,  nothing  is 
 gained  without  beginning  with  the  internal  affections  of  the 
 heart.  There  is  a  passage  of  Joel  which  will  avail  not  a  little 
 for  the  understanding  of  others  :  "  Rend  your  heart,  and  not 
 your  garments,"  (Joel  ii.  13.)  Both  are  also  briefly  expressed 
 by  James  in  these  words  :  "  Cleanse  your  hands,  ye  sinners ; 
 
CHAP.  III.  CHRISTIAN  RELIGION.  169 
 
 and  purify  your  hearts,  ye  double-minded,"  (James  iv.  8.) 
 Here,  indeed,  the  accessory  is  set  down  first ;  but  the  source 
 and  principle  is  afterwards  pointed  out,— viz.,  that  hidden 
 defilements  must  be  wiped  away,  and  an  altar  erected  to 
 God  in  the  very  heart.  There  are,  moreover,  certain 
 external  exercises  which  we  employ  in  private  as  remedies 
 to  humble  us  and  tame  our  flesh,  and  in  public,  to  testify 
 our  repentance.  These  have  their  origin  in  that  revenge 
 of  which  Paul  speaks,  (2  Cor.  vii.  2,)  for  when  the  mind 
 is  distressed  it  naturally  expresses  itself  in  sackcloth,  groans, 
 and  tears,  shuns  ornament  and  every  kind  of  show,  and 
 abandons  all  delights.  Then  he  who  feels  how  great  an  evil 
 the  rebellion  of  the  flesh  is,  tries  every  means  of  curbing 
 it.  Besides,  he  who  considers  aright  how  grievous  a  thing  it 
 is  to  have  offended  the  justice  of  God,  cannot  rest  until,  in 
 his  humility,  he  have  given  glory  to  God.  Such  exercises 
 are  often  mentioned  by  ancient  writers  when  they  speak  of 
 the  fruits  of  repentance.  But  although  they  by  no  means 
 place  the  power  of  repentance  in  them,  yet  my  readers  must 
 pardon  me  for  saying  what  I  think — they  certainly  seem  to 
 insist  on  them  more  than  is  right.  Any  one  who  judiciously 
 considers  the  matter  will,  I  trust,  agree  with  me  that  they 
 have  exceeded  in  two  ways  ;  first,  by  so  strongly  urging  and 
 extravagantly  commending  that  corporal  discipline,  they  in- 
 deed succeeded  in  making  the  people  embrace  it  with  greater 
 zeal ;  but  they  in  a  manner  obscured  what  they  should  have 
 regarded  as-  of  much  more  serious  moment.  Secondly,  the 
 inflictions  which  they  enjoined  were  considerably  more  rigor- 
 ous than  ecclesiastical  mildness  demands,  as  will  be  elsewThere 
 shown. 
 
 17.  But  as  there  are  some  who,  from  the  frequent  mention 
 of  sackcloth,  fasting,  and  tears,  especially  in  Joel,  (ii.  12,) 
 think  that  these  constitute  the  principal  part  of  repentance, 
 we  must  dispel  their  delusion.  In  that  passage  the  proper 
 part  of  repentance  is  described  by  the  words,  "  turn  ye  even 
 to  me  with  your  whole  heart ;"  "  rend  your  heart,  and  not 
 your  garments."  The  "  fasting,"  "  weeping,"  and  "  mourn- 
 ing," are  introduced  not  as  invariable  or  necessary  effects,  but 
 
170  INSTITUTES  OP  THE  BOOK  III. 
 
 as  special  circumstances.1  Having  foretold  that  most  grievous 
 disasters  were  impending  over  the  Jews,  he  exhorts  them  to 
 turn  away  the  divine  anger,  not  only  by  repenting,  but  by 
 giving  public  signs  of  sorrow.  For  as  a  criminal,  to  excite 
 the  commiseration  of  the  judge,  appears  in  a  supplicating 
 posture,  with  a  long  beard,  uncombed  hair,  and  coarse  cloth- 
 ing, so  should  those  who  are  charged  at  the  judgment-seat  of 
 God  deprecate  his  severity  in  a  garb  of  wretchedness.  But 
 although  sackcloth  and  ashes  were  perhaps  more  conformable 
 to  the  customs  of  these  times,2  yet  it  is  plain  that  weeping 
 and  fasting  are  very  appropriate  in  our  case  whenever  the 
 Lord  threatens  us  with  any  defeat  or  calamity.  In  present- 
 ing the  appearance  of  danger,  he  declares  that  he  is  preparing, 
 and,  in  a  manner,  arming  himself  for  vengeance.  Rightly, 
 therefore,  does  the  Prophet  exhort  those,  on  whose  crimes  he 
 had  said  a  little  before  that  vengeance  was  to  be  executed,  to 
 weeping  and  fasting, — that  is,  to  the  mourning  habit  of  crimi- 
 nals. Nor  in  the  present  day  do  ecclesiastical  teachers  act 
 improperly  when,  seeing  ruin  hanging  over  the  necks  of  their 
 people,3  they  call  aloud  on  them  to  hasten  with  weeping  and 
 fasting :  only  they  must  always  urge,  with  greater  care  and 
 earnestness,  "  rend  your  hearts,  and  not  your  garments."  It 
 is  beyond  doubt  that  fasting  is  not  always  a  concomitant 
 of  repentance,  but  is  specially  destined  for  seasons  of  calamity.4 
 Hence  our  Saviour  connects  it  with  mourning,  (Matth.  ix.  15,) 
 and  relieves  the  Apostles  of  the  necessity  of  it  until,  by  being 
 deprived  of  his  presence,  they  were  filled  with  sorrow.  I 
 speak  of  formal  fasting.  For  the  life  of  Christians  ought  ever 
 to  be  tempered  with  frugality  and  sobriety,  so  that  the  whole 
 course  of  it  should  present  some  appearance  of  fasting.     As 
 
 1  French,  "  Circonstances  qui  convenoyent  specialement  alors ;" — cir- 
 cumstances which  were  then  specially  suitable. 
 
 2  French,  "  Fust  la  eoustume  de  ce  temps-la,  et  ne  nous  appartienne 
 aujourdhui  de  rien ;" — was  the  custom  of  that  time,  and  we  have  now- 
 a-days  nothing  to  do  with  it. 
 
 3  The  French  adds,  "  Soit  de  guerre,  de  famine,  ou  de  pestilence ;" — 
 whether  of  war,  famine,  or  pestilence. 
 
 4  Latin,  "  Calamitosis  temporibus  peculiariter  destinari."  —  French, 
 "  Convient  particulierement  a  ceux  qui  veulent  testifier  quils  se  recog- 
 noissant  avoir  merite  l'ire  de  Dieu,  et  neantmoins  requierent  pardon  de  sa 
 clemence ;" — is  particularly  suitable  to  those  who  acknowledge  they  have 
 deserved  the  wrath  of  God,  and  yet  seek  pardon  of  his  mercy. 
 
CHAP.  III.  CHRISTIAN  RELIGION.  171 
 
 this  subject  will  be  fully  discussed  when  the  discipline  of  the 
 Church  comes  to  be  considered,  I  now  dwell  less  upon  it. 
 
 18.  This  much,  however,  I  will  add  :  when  the  name  re- 
 pentance is  applied  to  the  external  profession,  it  is  used  impro- 
 perly, and  not  in  the  genuine  meaning  as  I  have  explained 
 it.  For  that  is  not  so  much  a  turning  unto  God  as  the  con- 
 fession of  a  fault  accompanied  with  deprecation  of  the  sen- 
 tence and  punishment.  Thus  to  repent  in  sackcloth  and 
 ashes,  (Matth.  xi.  21  ;  Luke  x.  13,)  is  just  to  testify  self- 
 dissatisfaction  when  God  is  angry  with  us  for  having  grievous- 
 ly offended  him.  It  is,  indeed,  a  kind  of  public  confession  by 
 which,  condemning  ourselves  ^before  angels  and  the  world, 
 we  prevent  the  judgment  of  God.  For  Paul,  rebuking  the 
 sluggishness  of  those  who  indulge  in  their  sins,  says,  "  If  we 
 would  judge  ourselves,  we  should  not  be  judged,"  (1  Cor.  xi. 
 31.)  It  is  not  always  necessary,  however,  openly  to  inform 
 others,  and  make  them  the  witnesses  of  our  repentance  ;  but 
 to  confess  privately  to  God  is  a  part  of  true  repentance  which 
 cannot  be  omitted.  Nothing  were  more  incongruous  than 
 that  God  should  pardon  the  sins  in  which  we  are  flattering 
 ourselves,  and  hypocritically  cloaking  that  he  may  not  bring 
 them  to  light.  We  must  not  only  confess  the  sins  which  we 
 daily  commit,  but  more  grievous  lapses  ought  to  carry  us 
 farther,  and  bring  to  our  remembrance  things  which  seemed 
 to  have  been  long  ago  buried.  Of  this  David  sets  an  example 
 before  us  in  his  own  person,  (Ps.  li.)  Filled  with  shame  for  a 
 recent  crime  he  examines  himself,  going  back  to  the  womb,  and 
 acknowledging  that  even  then  he  was  corrupted  and  defiled. 
 This  he  does  not  to  extenuate  his  fault,  as  many  hide  them- 
 selves in  the  crowd,  and  catch  at  impunity  by  involving  others 
 along  with  them.  Very  differently  does  David,  who  ingenuous- 
 ly makes  it  an  aggravation  of  his  sin,  that  being  corrupted  from 
 his  earliest  infancy  he  ceased  not  to  add  iniquity  to  iniquity. 
 In  another  passage,  also,  he  takes  a  survey  of  his  past  life, 
 and  implores  God  to  pardon  the  errors  of  his  youth,  (Ps.  xxv. 
 7.)  And,  indeed,  we  shall  not  prove  that  we  have  thoroughly 
 shaken  off  our  stupor  until,  groaning  under  the  burden,  and 
 lamenting  our  sad  condition,  we  seek  relief  from  God.  It  is, 
 moreover,  to  be  observed,  that  the  repentance  which  we  are 
 
172  INSTITUTES  OF  THE  BOOK  III. 
 
 enjoined  assiduously  to  cultivate,  differs  from  that  which 
 raises,  as  it  were,  from  death  those  who  had  fallen  more 
 shamefully,  or  given  themselves  up  to  sin  without  restraint, 
 or  by  some  kind  of  open  revolt,  had  thrown  off  the  authority 
 of  God.  For  Scripture,  in  exhorting  to  repentance,  often 
 speaks  of  it  as  a  passage  from  death  unto  life,  and  when  relat- 
 ing that  a  people  had  repented,  means  that  they  had  aban- 
 doned idolatry,  and  other  forms  of  gross  wickedness.  For 
 which  reason  Paul  denounces  woe  to  sinners,  "  who  have  not 
 repented  of  the  uncleanness,  and  fornication,  and  lascivious- 
 ness  which  they  have  committed,"  (2  Cor.  xii.  21.)  This 
 distinction  ought  to  be  carefully  observed,  lest  when  we  hear 
 of  a  few  individuals  having  been  summoned  to  repent  we 
 indulge  in  supine  security,  as  if  we  had  nothing  to  do  with 
 the  mortification  of  the  flesh ;  whereas,  in  consequence  of  the 
 depraved  desires  which  are  always  enticing  us,  and  the  ini- 
 quities which  are  ever  and  anon  springing  from  them,  it  must 
 engage  our  unremitting  care.  The  special  repentance  enjoin- 
 ed upon  those  whom  the  devil  has  entangled  in  deadly  snares, 
 and  withdrawn  from  the  fear  of  God,  does  not  abolish  that 
 ordinary  repentance  which  the  corruption  of  nature  obliges 
 us  to  cultivate  during  the  whole  course  of  our  lives. 
 
 19.  Moreover,  if  it  is  true,  and  nothing  can  be  more  cer- 
 tain, than  that  a  complete  summary  of  the  Gospel  is  includ- 
 ed under  these  two  heads,  viz.,  repentance  and  the  remission 
 of  sins,  do  we  not  see  that  the  Lord  justifies  his  people  freely, 
 and  at  the  same  time  renews  them  to  true  holiness  by  the 
 sanctification  of  his  Spirit  ?  John,  the  messenger  sent  before 
 the  face  of  Christ  to  prepare  his  ways,  proclaimed,  "  Repent, 
 for  the  kingdom  of  heaven  is  at  hand,"  (Matth.  xi.  10  ;  iii.  2.) 
 By  inviting  them  to  repentance,  he  urged  them  to  acknow- 
 ledge that  they  were  sinners,  and  in  all  respects  condemned 
 before  God,  that  thus  they  might  be  induced  earnestly  to 
 seek  the  mortification  of  the  flesh,  and  a  new  birth  in  the 
 Spirit.  By  announcing  the  kingdom  of  God  he  called  for 
 faith,  since  by  the  kingdom  of  God  which  he  declared  to  be 
 at  hand,  he  meant  forgiveness  of  sins,  salvation,  life,  and 
 every  other  blessing  which  we  obtain  in  Christ ;  wherefore 
 we  read  in  the  other  Evangelists,  "  John  did  baptize  in  the 
 
CHAP.  III.  CHRISTIAN  RELIGION.  173 
 
 wilderness,  and  preach  the  baptism  of  repentance  for  the 
 remission  of  sins,"  (Mark  i.  4 ;  Luke  iii.  3.)  What  does 
 this  mean,  but  that,  weary  and  oppressed  with  the  burden 
 of  sin,  they  should  turn  to  the  Lord,  and  entertain  hopes  of 
 forgiveness  and  salvation  ?l  Thus,  too,  Christ  began  his 
 preaching,  "  The  kingdom  of  God  is  at  hand  :  repent  ye,  and 
 believe  the  Gospel,"  (Mark  i.  15.)  First,  he  declares  that 
 the  treasures  of  the  divine  mercy  were  opened  in  him  ;  next, 
 he  enjoins  repentance  ;  and,  lastly,  he  encourages  confidence 
 in  the  promises  of  God.  Accordingly,  when  intending  to 
 give  a  brief  summary  of  the  whole  Gospel,  he  said  that  he 
 behoved  "  to  suffer,  and  to  rise  from  the  dead  the  third  day, 
 and  that  repentance  and  remission  of  sins  should  be  preached 
 in  his  name  among  all  nations,"  (Luke  xxiv.  26,  46.)  In  like 
 manner,  after  his  resurrection  the  Apostles  preached,  u  Him 
 hath  God  exalted  with  his  right  hand,  to  be  a  Prince  and  a 
 Saviour,  for  to  give  repentance  to  Israel  and  forgiveness  of 
 sins,"  (Acts  v.  31.)  Repentance  is  preached  in  the  name  of 
 Christ,  when  men  learn,  through  the  doctrines  of  the  Gos- 
 pel, that  all  their  thoughts,  affections,  and  pursuits,  are  cor- 
 rupt and  vicious  ;  and  that,  therefore,  if  they  would  enter  the 
 kingdom  of  God  they  must  be  born  again.  Forgiveness  of 
 sins  is  preached  when  men  are  taught  that  Christ  "  is  made 
 unto  us  wisdom,  and  righteousness,  and  sanctification,  and 
 redemption,"  (1  Cor.  i.  30,)  that  on  his  account  they  are 
 freely  deemed  righteous  and  innocent  in  the  sight  of  God. 
 Though  both  graces  are  obtained  by  faith,  (as  has  been  shown 
 elsewhere,)  yet  as  the  goodness  of  God,  by  which  sins  are 
 forgiven,  is  the  proper  object  of  faith,  it  was  proper  carefully 
 to  distinguish  it  from  repentance. 
 
 20.  Moreover,  as  hatred  of  sin,  which  is  the  beginning  of 
 repentance,  first  gives  us  access  to  the  knowledge  of  Christ, 
 who  manifests  himself  to  none  but  miserable  and  afflicted 
 sinners,  groaning,  labouring,  burdened,  hungry,  and  thirsty, 
 pining  away  with  grief  and  wretchedness,  so  if  we  would 
 
 1  The  French  adds,  "  pource  qu'il  lui  est  propre,  et  comme  naturel,  de 
 sauver  ce  que  est  perdu  ;" — because  it  is  proper,  and,  as  it  were,  natural 
 to  him  to  save  that  which  is  lost. 
 
174  INSTITUTES  OP  THE  BOOK  III. 
 
 stand  in  Christ,  we  must  aim  at  repentance,  cultivate  it  dur- 
 ing our  whole  lives,  and  continue  it  to  the  last.  Christ  came 
 to  call  sinners,  but  to  call  them  to  repentance.  He  was  sent 
 to  bless  the  unworthy,  but  by  "  turning  away  every  one" 
 "  from  his  iniquities."  The  Scripture  is  full  of  similar  pass- 
 ages. Hence,  when  God  offers  forgiveness  of  sins,  he  in 
 return  usually  stipulates  for  repentance,  intimating  that  his 
 mercy  should  induce  men  to  repent.  "  Keep  ye  judgment," 
 saith  he,  "  and  do  justice  :  for  my  salvation  is  near  to  come." 
 Again,  "  The  Redeemer  shall  come  to  Zion,  and  unto  them 
 that  turn  from  transgression  in  Jacob."  Again,  "  Seek  ye 
 the  Lord  while  he  may  be  found,  call  ye  upon  him  while  he 
 is  near.  Let  the  wicked  forsake  his  way,  and  the  unright- 
 eous man  his  thoughts,  and  let  him  return  unto  the  Lord,  and 
 he  will  have  mercy  upon  him."  "  Repent  ye,  therefore,  and 
 be  converted,  that  your  sins  may  be  blotted  out."1  Here, 
 however,  it  is  to  be  observed,  that  repentance  is  not  made  a 
 condition  in  such  a  sense  as  to  be  a  foundation  for  meriting 
 pardon ;  nay,  it  rather  indicates  the  end  at  which  they  must 
 aim  if  they  would  obtain  favour,  God  having  resolved  to 
 take  pity  on  men  for  the  express  purpose  of  leading  them  to 
 repent.  Therefore,  so  long  as  we  dwell  in  the  prison  of  the 
 body,  we  must  constantly  struggle  with  the  vices  of  our  cor- 
 rupt nature,  and  so  with  our  natural  disposition.  Plato  some- 
 times says,2  that  the  life  of  the  philosopher  is  to  meditate  on 
 death.  More  truly  may  we  say,  that  the  life  of  a  Christian 
 man  is  constant  study  and  exercise  in  mortifying  the  flesh, 
 until  it  is  certainly  slain,  and  the  Spirit  of  God  obtains  domi- 
 nion in  us.  Wherefore,  he  seems  to  me  to  have  made  most 
 progress  who  has  learned  to  be  most  dissatisfied  with  him- 
 self. He  does  not,  however,  remain  in  the  miry  clay  with- 
 out going  forward ;  but  rather  hastens  and  sighs  after  God, 
 that,  ingrafted  both  into  the  death  and  the  life  of  Christ,  he 
 may  constantly  meditate  on  repentance.  Unquestionably 
 those  who  have  a  genuine  hatred  of  sin  cannot  do  otherwise : 
 
 •  Isaiah  lvi.  1 ;  lix.  20 ;  lv.  6,  7  ;  Acts  ii.  38  ;  iii.  19. 
 2  This  is  to  be  found  in  different  passages  of  his  work,  and  often  in  the 
 Phaido. 
 
CHAP.  III.  CHRISTIAN  RELIGION.  175 
 
 for  no  man  ever  hated  sin  without  being  previously  enamour- 
 ed of  righteousness.  This  view,  as  it  is  the  simplest  of  all, 
 seemed  to  me  also  to  accord  best  with  Scripture  truth. 
 
 21.  Moreover,  that  repentance  is  a  special  gift  of  God,  I 
 trust  is  too  well  understood  from  the  above  doctrine  to 
 require  any  lengthened  discourse.  Hence  the  Cnurch1  extols 
 the  goodness  of  God,  and  looks  on  in  wonder,  saying, l(  Then 
 hath  God  also  to  the  Gentiles  granted  repentance  unto  life," 
 (Acts  xi.  18  ;)  and  Paul  enjoining  Timothy  to  deal  meekly 
 and  patiently  with  unbelievers,  says,  u  If  God  peradventure 
 will  give  them  repentance  to  the  acknowledging  of  the  truth, 
 and  that  they  may  recover  themselves  out  of  the  snare  of  the 
 devil,"  (2  Tim.  ii.  25,  26.)  God  indeed  declares,  that  he 
 would  have  all  men  to  repent,  and  addresses  exhortations  in 
 common  to  all;  their  efficacy,  however,  depends  on  the 
 Spirit  of  regeneration.  It  were  easier  to  create  us  at  first, 
 than  for  us  by  our  own  strength  to  acquire  a  more  excel- 
 lent nature.  Wherefore,  in  regard  to  the  whole  process 
 of  regeneration,  it  is  not  without  cause  we  are  called  God's 
 "  workmanship,  created  in  Christ  Jesus  unto  good  works, 
 which  God  hath  before  ordained  that  we  should  walk  in 
 them,"  (Eph.  ii.  10.2)  Those  whom  God  is  pleased  to 
 rescue  from  death,  he  quickens  by  the  Spirit  of  regeneration ; 
 not  that  repentance  is  properly  the  cause  of  salvation, 
 but  because,  as  already  seen,  it  is  inseparable  from  the 
 faith  and  mercy  of  God ;  for,  as  Isaiah  declares,  "  The 
 Redeemer  shall  come  to  Zion,  and  unto  them  that  turn  from 
 transgression  in  Jacob."  This,  indeed,  is  a  standing  truth, 
 that  wherever  the  fear  of  God  is  in  vigour,  the  Spirit  has 
 been  carrying  on  his  saving  work.  Hence,  in  Isaiah,  while 
 believers  complain  and  lament  that  they  have  been  forsaken 
 of  God,  they  set  down  the  supernatural  hardening  of  the 
 heart  as  a  sign  of  reprobation.  The  Apostle,  also,  intending 
 to  exclude  apostates  from  the  hope  of  salvation,  states,  as  the 
 reason,  that  it  is  impossible  to  renew  them  to  repentance, 
 
 1  French,  "  L'Eglise  primitive  du  temps  des  Apostres  ;" — the  primitive 
 Church  of  the  Apostles'  time. 
 
 2  The  French  adds,  "  Et  ce  non  seulement  an  regard  d'un  jour,  mais  de 
 tout  le  cours  de  notre  vocation  ;" —  and  this  in  regard  not  only  to  a  single 
 day,  but  to  the  whole  course  of  our  vocation. 
 
176  INSTITUTES  OP  THE  BOOK  III. 
 
 (Heb.  vi.  6 ;)  that  is,  God  by  renewing  those  whom  he  wills 
 not  to  perish,  gives  them  a  sign  of  paternal  favour,  and  in  a 
 manner  attracts  them  to  himself,  by  the  beams  of  a  calm  and 
 reconciled  countenance ;  on  the  other  hand,  by  hardening 
 the  reprobate,  whose  impiety  is  not  to  be  forgiven,  he  thunders 
 against  them.  This  kind  of  vengeance  the  Apostle  denounces 
 against  voluntary  apostates,  (Heb.  x.  29,)  who,  in  falling 
 away  from  the  faith  of  the  gospel,  mock  God,  insultingly 
 reject  his  favour,  profane  and  trample  under  foot  the  blood  of 
 Christ,  nay,  as  far  as  in  them  lies,  crucify  him  afresh.  Still, 
 he  does  not,  as  some  austere  persons  preposterously  insist, 
 leave  no  hope  of  pardon  to  voluntary  sins,  but  shows  that 
 apostacy  being  altogether  without  excuse,  it  is  not  strange 
 that  God  is  inexorably  rigorous  in  punishing  sacrilegious 
 contempt  thus  shown  to  himself.  For,  in  the  same  Epistle,  he 
 says,  that  "  it  is  impossible  for  those  who  were  once  enlight- 
 ened, and  have  tasted  of  the  heavenly  gift,  and  were  made 
 partakers  of  the  Holy  Ghost,  and  have  tasted  the  good  word 
 of  God,  and  the  powers  of  the  world  to  come,  if  they  shall 
 fall  away  to  renew  them  again  to  repentance,  seeing  they 
 crucify  the  Son  of  God  afresh,  and  put  him  to  an  open 
 shame,"  (Heb.  vii.  4-6.)  And  in  another  passage,  "  If  we 
 sin  willingly,  after  that  we  have  received  the  knowledge  of 
 the  truth,  there  remaineth  no  more  sacrifice  for  sins,  but  a 
 certain  fearful  looking  for  of  judgment,"  &c.  (Heb.  xi.  25, 
 26.)  There  are  other  passages,  from  a  misinterpretation  of 
 which  the  Novatians  of  old  extracted  materials  for  their 
 heresy ;  so  much  so,  that  some  good  men  taking  offence  at 
 their  harshness,  have  deemed  the  Epistle  altogether  spurious, 
 though  it  truly  savours  in  every  part  of  it  of  the  apostolic 
 spirit.  But  as  our  dispute  is  only  with  those  who  receive  the 
 Epistle,  it  is  easy  to  show  that  those  passages  give  no  support 
 to  their  error.  First,  the  Apostle  must  of  necessity  agree  with 
 his  Master,  who  declares,  that  u  all  manner  of  sin  and  blas- 
 phemy shall  be  forgiven  unto  men,  but  the  blasphemy  against 
 the  Holy  Ghost  shall  not  be  forgiven  unto  men,"  "  neither 
 in  this  world,  neither  in  the  world  to  come,"  (Matth.  xii.  31 ; 
 Luke  xii.  10.)  We  must  hold  that  this  was  the  only  excep- 
 tion which  the  Apostle  recognised,  unless  we  would  set  him 
 
CHAP.  IIL  CHRISTIAN  RELIGION.  177 
 
 in  opposition  to  the  grace  of  God.  Hence  it  follows,  that 
 to  no  sin  is  pardon  denied  save  to  one,  which  proceeding 
 from  desperate  fury  cannot  be  aseribed  to  infirmity,  and 
 plainly  shows  that  the  man  guilty  of  it  is  possessed  by  the 
 devil. 
 
 22.  Here,  however,  it  is  proper  to  consider  what  the 
 dreadful  iniquity  is  which  is  not  to  be  pardoned.  The  defi- 
 nition which /^Augustinej  somewhere  gives,1 — viz.,  that  it  is 
 obstinate  perverseness,  with  distrust  of  pardon,  continued  till 
 death, — scarcely  agrees  with  the  word.-  of  Christ,  that  it  shall 
 not  be  forgiven  in  this  world.  For  either  this  is  said  in  vain, 
 or  it  may  be  committed  in  this  world.  But  if  Augustine's 
 definition  is  correct,  the  sin  is  not  committed  unless  persisted 
 in  till  death.  ;  Others  say,  that  the  sin  against  the  Holy 
 Spirit  consists  in^enyj^mgjhe^aceconferrecl  upon  a  brother; 
 but  I  know  not  on  what  it  is  founded.  Here,  however,  let 
 us  give  the  true  definition,  which,  when  once  it  is  established 
 by  sound  evidence,  will  easily  of  itself  overturn  all  the  others, 
 /say,  therefore,  that  he  sins  against  the  Holy  Spirit  who, 
 .while  so  constrained  by  the  power  of  divine  truth  that  he 
 rnoran.ee,  yet  deliberately,  resists,  and  that 
 for  the  sake  of  resisting.  For  Christ,  in  explanation 
 of  what  he  had  said,  immediately  adds,  "  Whosoever  speaketh 
 a  word  against  the  Son  of  man,  it  shall  be  forgiven  him ;  but 
 whosoever  speaketh  against  the  Holy  Ghost,  it  shall  not  be 
 forgiven  him,"  (Matth.  xii.  31 .)  And  Matthew  uses  the  term 
 spirit  of  blasphemy2  for  blasphemy  against  the  Spirit.  How 
 can  any  one  insult  the  Son,  without  at  the  same  time  attack- 
 ing the  Spirit  ?  In  this  way.  Those  who  in  ignorance  assail 
 the  unknown  truth  of  God,  and  yet  are  so  disposed  that  they 
 would  be  unwilling  to  extinguish  the  truth  of  God  when 
 manifested  to  them,  or  utter  one  word  against  him  whom 
 they  knew  to  be  the  Lord's  Anointed,  sin  against  the  Father 
 and  the  Son.  Thus  there  are  many  in  the  present  day  who 
 have  the  greatest  abhorrence  to  the  doctrine  of  the  Gospel,  and 
 yet,  if  they  knew  it  to  be  the  doctrine  of  the  Gospel,  would 
 
 1  August.  Lib.  de  Correp.  et  Gratia,  cap.  xii. 
 
 2  The  Greek  is,  "  rov  vvevftxros  (iKxcQYiftioi."     This  Calvin  translates  in 
 Latin,  "  Spiritum  blasphemiae,"  and  in  French,  "Esprit  de  blaspheme." 
 
 VOL.  II.  M 
 
178  INSTITUTES  OF  THE  BOOK  III. 
 
 be  prepared  to  venerate  it  with  their  whole  heart.  But  those 
 who  are  convinced  in  conscience  that  what  they  repudiate 
 and  impugn  is  the  word  of  God,  and  yet  cease  not  to  impugn 
 it,  are  said  to  blaspheme  against  the  Spirit,  inasmuch  as 
 they  struggle  against  the  illumination  which  is  the  work  of 
 the  Spirit.  Such  were  some  of  the  Jews,  who,  when  they 
 could  not  resist  the  Spirit  speaking  by  Stephen,  yet  were 
 bent  on  resisting,  (Acts  vi.  10.)  There  can  be  no  doubt 
 that  many  of  them  were  carried  away  by  zeal  for  the  law  ; 
 but  it  appears  that  there  were  others  who  maliciously  and 
 impiously  raged  against  God  himself,  that  is,  against  the 
 doctrine  which  they  knew  to  be  of  God.  Such,  too,  were 
 the  Pharisees,  on  whom  our  Lord  denounced  woe.  To 
 depreciate  the  power  of  the  Holy  Spirit,  they  defamed  him 
 by  the  name  of  Beelzebub,  (Matth.  ix.  3,  4  ;  xii.  24.)  The 
 spirit  of  blasphemy,  therefore,  is,  when  a  man  audaciously, 
 and  of  set  purpose,  rushes  forth  to  insult  his  divine  name. 
 This  Paul  intimates  when  he  says,  "  but  I  obtained  mercy, 
 because  I  did  it  ignorantly  in  unbelief;"  otherwise  he  had 
 deservedly  been  held  unworthy  of  the  grace  of  God.1  If 
 ignorance  joined  with  unbelief  made  him  obtain  pardon,  it 
 follows,  that  there  is  no  room  for  pardon  when  knowledge  is 
 added  to  unbelief. 
 
 23.  If  you  attend  properly,  you  will  perceive  that  the 
 Apostle  speaks  not  of  one  particular  lapse  or  two,  but  of  the 
 universal  revolt  by  which  the  reprobate  renounce  salvation. 
 It  is  not  strange  that  God  should  be  implacable  to  those 
 •whom  John,  in  his  Epistle,  declares  not  to  have  been  of  the 
 elect,  from  whom  they  went  out,  (1  John  ii.  19.)  For  he  is 
 directing  his  discourse  against  those  who  imagined  that  they 
 could  return  to  the  Christian  religion  though  they  had  once 
 revolted  from  it.  To  divest  them  of  this  false  and  pernicious 
 opinion,  he  says,  as  is  most  true,  that  those  who  had  once 
 knowingly  and  willingly  cast  off  fellowship  with  Christ,  had 
 no  means  of  returning  to  it.  It  is  not,  however,  so  cast  off 
 by  those  who  merely,  by  the  dissoluteness  of  their  lives, 
 transgress  the  word  of  the  Lord,  but  by  those  who  avowedly 
 
 1  The  omission  of  this  last  clause  in  the  French  seems  to  be  an  improve- 
 ment. 
 
CHAP.  III.  CHRISTIAN  RELIGION.  179 
 
 reject  his  whole   doctrine.      There  is  a  paralogism  in  the 
 expression  casting  off  and  sinning.     Casting  off,  as  interpreted 
 by  the  Novatians,  is  when  any  one,  notwithstanding  of  being 
 taught  by  the  Law  of  the  Lord  not  to   steal  or  commit 
 adultery,  refrains  not  from  theft  or  adultery.     On  the  con- 
 trary, I  hold  that  there  is  a  tacit  antithesis,  in  which  all  the 
 things,  contrary  to  those  which  had  been  said,  must  be  held  to 
 be  repeated,  so  that  the  thing  expressed  is  not  some  particular 
 vice,  but  universal  aversion  to  God,  and  (so  to  speak)  the 
 apostacy  of  the  whole  man.     Therefore,  when  he  speaks  of 
 those  falling  away   "  who  were   once  enlightened,  and  have 
 tasted  of  the  heavenly  gift,  and  were  made  partakers  of  the 
 Holy  Ghost,  and  have  tasted  of  the  good  word  of  God,  and 
 the  powers  of  the  world  to  come,"  we  must  understand  him 
 as  referring  to  those   who,   with    deliberate   impiety,   have 
 quenched  the  light  of  the  Spirit,  tasted  of  the  heavenly  word 
 and  spurned  it,  alienated  themselves  from  the  sanctification 
 of  the  Spirit,  and   trampled  under  foot  the   word  of  God 
 and  the  powers  of  a  world  to  come.     The  better  to  show 
 that  this  was  the  species  of  impiety  intended,  he  afterwards 
 expressly  adds  the  term  wilfully.     For  when  he  says,   "  If 
 we  sin  wilfully,  after  that  Ave  have  received  the  knowledge 
 of  the  truth,  there  remaineth  no  more  sacrifice  for  sins,"  he 
 denies  not  that  Christ  is  a  perpetual  victim  to  expiate  the 
 transgressions  of  saints,  (this  the  whole  Epistle,  in  explain- 
 ing the  priesthood  of  Christ,  distinctly  proclaims,)  but  he 
 says  that  there  remains  no  other  sacrifice  after  this  one  is 
 abandoned.     And  it  is   abandoned  when  the  truth   of  the 
 Gospel  is  professedly  abjured. 
 
 24.  To  some  it  seems  harsh,  and  at  variance  with  the 
 divine  mercy,  utterly  to  deny  forgiveness  to  any  who  be- 
 take themselves  to  it.  This  is  easily  disposed  of.  It  is 
 not  said  that  pardon  will  be  refused  if  they  turn  to  the 
 Lord,  but  it  is  altogether  denied  that  they  can  turn  to 
 repentance,  inasmuch  as  for  their  ingratitude  they  are  struck 
 by  the  just  judgment  of  God  with  eternal  blindness.  There 
 is  nothing  contrary  to  this  in  the  application  which  is  after- 
 wards made  of  the  example  of  Esau,  who  tried  in  vain,  by 
 crying  and  tears,  to  recover  his  lost  birthright ;  nor  in  the 
 
180  INSTITUTES  OF  THE  BOOK  III. 
 
 denunciation  of  the  Prophet,  "  They  cried,  and  I  would  not 
 hear."     Such  modes  of  expression  do  not  denote  true  con- 
 version or  calling  upon  God,  but  that  anxiety  with  which 
 the  wicked,  when  in  calamity,  are  compelled  to  see  what 
 they  before  securely  disregarded,  viz.,  that  nothing  can  avail 
 but  the  assistance  of  the  Lord.     This,  however,  they  do  not 
 so  much  implore  as  lament  the  loss  of.     Hence  all  that  the 
 Prophet  means  by  crying,  and  the  Apostle  by  tears,  is  the 
 dreadful  torment  which  stings  and  excruciates  the  wicked  in 
 despair.     It  is  of  consequence  carefully  to  observe  this :  for 
 otherwise  God  would  be  inconsistent  with  himself  when  he 
 proclaims  through  the  Prophet,  that  "  If  the  wicked  will 
 turn  from  all  his  sins  that  he  hath  committed," — "  he  shall 
 surely  live,  he  shall  not  die,"   (Ezek.  xviii.  21,  22.)     And 
 (as  I  have  already  said)  it  is  certain  that  the  mind  of  man 
 cannot  be  changed  for  the  better  unless  by  his  preventing 
 grace.     The  promise  as  to  those   who  call  upon  him  will 
 never  fail ;    but  the  names   of  conversion  and  prayer  are 
 improperly  given  to  that  blind  torment  by  which  the  repro- 
 bate are  distracted  when  they  see  that  they  must  seek  God 
 if  they  would  find  a  remedy  for  their  calamities,  and  yet 
 shun  to  approach  him. 
 
 25.  But  as  the  Apostle  declares  that  God  is  not  appeased 
 by  feigned  repentance,  it  is  asked  how  Ahab  obtained  pardon, 
 and  averted  the  punishment  denounced  against  him,  (1  Kings 
 xxi.  28,  29,)  seeing,  it  appears,  he  was  only  amazed  on  the 
 sudden,  and  afterwards  continued  his  former  course  of  life. 
 He,  indeed,  clothed  himself  in  sackcloth,  covered  himself 
 with  ashes,  lay  on  the  ground,  and  (as  the  testimony  given 
 to  him  bears)  humbled  himself  before  God.  It  was  a 
 small  matter  to  rend  his  garments  while  his  heart  continued 
 obstinate  and  swollen  with  wickedness,  and  yet  we  see  that 
 God  was  inclined  to  mercy.  I  answer,  that  though  hypo- 
 crites are  thus  occasionally  spared  for  a  time,  the  wrath  of 
 God  still  lies  upon  them,  and  that  they  are  thus  spared  not 
 so  much  on  their  own  account  as  for  a  public  example.  For 
 what  did  Ahab  gain  by  the  mitigation  of  his  punishment 
 except  that  he  did  not  suifer  it  alive  on  the  earth  ?  The 
 curse  of  God,  though  concealed,  was  fixed  on  his  house,  and 
 
CHAP.  III.  CHRISTIAN  RELIGION.  181 
 
 he  himself  went  to  eternal  destruction.  We  may  see  the 
 same  thing  in  Esau,  (Gen.  xxvii.  38,  39.)  For  though  he 
 met  with  a  refusal,  a  temporal  blessing  was  granted  to  his 
 tears.  But  as,  according  to  the  declaration  of  God,  the 
 spiritual  inheritance  could  be  possessed  only  by  one  of  the 
 brothers,  when  Jacob  was  selected  instead  of  Esau,  that 
 event  excluded  him  from  the  divine  mercy  ;  but  still  there 
 was  given  to  him,  as  a  man  of  a  grovelling  nature,  this  con- 
 solation, that  he  should  be  filled  with  the  fatness  of  the 
 earth  and  the  dew  of  heaven.  And  this,  as  I  lately  said, 
 should  be  regarded  as  done  for  the  example  of  others,  that 
 we  may  learn  to  apply  our  minds,  and  exert  ourselves  with 
 greater  alacrity,  in  the  way  of  sincere  repentance,  as  there 
 cannot  be  the  least  doubt  that  God  will  be  ready  to  pardon 
 those  who  turn  to  him  truly  and  with  the  heart,  seeing  his 
 mercy  extends  even  to  the  unworthy,  though  they  bear 
 marks  of  his  displeasure.  In  this  way  also,  we  are  taught 
 how  dreadful  the  judgment  is  which  awaits  all  the  rebellious 
 who  with  audacious  brow  and  iron  heart  make  it  their  sport 
 to  despise  and  disregard  the  divine  threatenings.  God  in 
 this  way  often  stretched  forth  his  hand  to  deliver  the 
 Israelites  from  then-  calamities,  though  their  cries  were  pre- 
 tended, and  their  minds  double  and  perfidious,  as  he  himself 
 complains  in  the  Psalms,  that  they  immediately  returned  to 
 their  former  course,  (Psalm  lxxviii.  36,  37.)  But  he  designed 
 thus  by  kindness  and  forbearance  to  bring  them  to  true 
 repentance,-  or  leave  them  without  excuse.  And  yet  by 
 remitting  the  punishment  for  a  time,  he  does  not  lay  himself 
 under  any  perpetual  obligation.  He  rather  at  times  rises 
 with  greater  severity  against  hypocrites,  and  doubles  their 
 punishment,  that  it  may  thereby  appear  how  much  hypocrisy 
 displeases  him.  But,  as  I  have  observed,  he  gives  some 
 examples  of  his  inclination  to  pardon,  that  the  pious  may 
 thereby  be  stimulated  to  amend  their  lives,  and  the  pride  of 
 those  who  petulantly  kick  against  the  pricks  be  more  severely 
 condemned. 
 
182  INSTITUTES  OF  THE  BOOK  III. 
 
 CHAPTER  IV. 
 
 PENITENCE,  AS  EXPLAINED  IN  THE  SOPHISTICAL  JARGON  OP 
 THE  SCHOOLMEN,  WIDELY  DIEFERENT  FROM  THE  PURITY 
 REQUIRED  BY  THE  GOSPEL.  OF  CONFESSION  AND  SATIS- 
 FACTION. 
 
 The  divisions  of  this  chapter  are, — I.  The  orthodox  doctrine  of  repent- 
 ance being  already  expounded,  the  false  doctrine  is  refuted  in  the  present 
 chapter ;  a  general  summary  survey  being  at  the  same  time  taken  of  the 
 doctrine  of  the  Schoolmen,  sec.  1,  2.  II.  Its  separate  parts  are  after- 
 wards examined.  Contrition,  sec.  2  and  3.  Confession,  sec.  4-20. 
 Sanctification,  from  sec.  20  to  the  end  of  the  chapter. 
 
 Sections. 
 
 1.  Errors  of  the  Schoolmen  in  delivering  the  doctrine  of  repentance.     1. 
 
 Errors  in  defining  it.  Four  different  definitions  considered.  2.  Absurd 
 division.  3.  Vain  and  puzzling  questions.  4.  Mode  in  which  they 
 entangle  themselves. 
 
 2.  The  false  doctrine  of  the  Schoolmen  necessary  to  be  refuted.     Of 
 
 contrition.     Their  view  of  it  examined. 
 
 3.  True  and  genuine  contrition. 
 
 4.  Auricular  confession.     Whether  or  not  of  divine  authority.     Argu- 
 
 ments of  Canonists  and  Schoolmen.  Allegorical  argument  founded 
 on  Judaism.  Two  answers.  Reason  why  Christ  sent  the  lepers  to 
 the  priests. 
 
 5.  Another  allegorical  argument.     Answer. 
 
 G.  A  third  argument  from  two  passages  of  Scripture.     These  passages 
 expounded. 
 
 7.  Confession  proved  not  to  be  of  divine  authority.     The  use  of  it  free 
 
 for  almost  twelve  hundred  years  after  Christ.  Its  nature.  "When 
 enacted  into  a  law.  Confirmation  from  the  history  of  the  Church. 
 A  representation  of  the  ancient  auricular  confession  still  existing 
 among  the  Papists,  to  bear  judgment  against  them.  Confession 
 abolished  in  the  Church  of  Constantinople. 
 
 8.  This  mode  of  confession  disapproved  by  Chrysostom,  as  shown  by 
 
 many  passages. 
 
 9.  False  confession  being  thus  refuted,  the  confession  enjoined  by  the 
 
 word  of  God  is  considered.  Mistranslation  in  the  old  version. 
 Proof  from  Scripture  that  confession  should  be  directed  to  God  alone. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  183 
 
 10.  Effect  of  secret  confession  thus  made  to  God.  Another  kind  of  con- 
 fession made  to  men. 
 
 11.  Two  forms  of  the  latter  confession,  viz.,  public  and  private.     Public 
 
 confession  either  ordinary  or  extraordinary.  Use  of  each.  Objec- 
 tion to  confession  and  public  prayer.     Answer. 
 
 12.  Private  confession  of  two  kinds.  1.  On  our  own  account.  2.  On 
 account  of  our  neighbour.  Use  of  the  former.  Great  assistance  to 
 be  obtained  from  faithful  ministers  of  the  Church.  Mode  of  pro- 
 cedure.    Caution  to  be  used. 
 
 13.  The  use  of  the  latter  recommended  by  Christ.  What  comprehended 
 under  it.     Scripture  sanctions  no  other  method  of  confession. 
 
 14.  The  power  of  the  keys  exercised  in  these  three  kinds  of  confession. 
 The  utility  of  this  power  in  regard  to  public  confession  and  absolu- 
 tion.    Caution  to  be  observed. 
 
 15.  Popish  errors  respecting  confession.  1.  In  enjoining  on  all  the 
 necessity  of  confessing  every  sin.  2.  Fictitious  keys.  3.  Pretended 
 mandate  to  loose  and  bind.  4.  To  whom  the  office  of  loosing  and 
 binding  committed. 
 
 16.  Refutation  of  the  first  error,  from  the  impossibiUty  of  so  confessing, 
 as  proved  by  the  testimony  of  David. 
 
 17.  Refuted  farther  from  the  testimony  of  conscience.     Impossible  to 
 
 observe  this  most  rigid  obligation.  Necessarily  leads  to  despair  or 
 indifference.  Confirmation  of  the  preceding  remarks  by  an  appeal 
 to  conscience. 
 
 18.  Another  refutation  of  the  first  error  from  analogy.  Sum  of  the  whole 
 refutation.  Third  refutation,  laying  down  the  surest  rule  of  con- 
 fession.    Explanation  of  the  rule.     Three  objections  answered. 
 
 19.  Fourth  objection,  viz.,  that  auricular  confession  does  no  harm,  and  is 
 even  useful.  Answer,  unfolding  the  hypocrisy,  falsehood,  impiety, 
 and  monstrous  abominations  of  the  patrons  of  this  error. 
 
 20.  Refutation  of  the  second  error.  1.  Priests  not  successors  of  the 
 Apostles.-  2.  They  have  not  the  Holy  Spirit,  who  alone  is  arbiter 
 of  the  keys. 
 
 21.  Refutation  of  the  third  error.    1.  They  are  ignorant  of  the  command 
 
 and  promise  of  Christ.  By  abandoning  the  word  of  God  they  run 
 into  innumerable  absurdities. 
 
 22.  Objection  to  the  refutation  of  the  third  error.    Answers,  reducing  the 
 
 Papists  to  various  absurdities. 
 
 23.  Refutation  of  the  fourth  error.  1.  Petitio  principii.  2.  Inversion 
 of  ecclesiastical  discipline.     Three  objections  answered. 
 
 24.  Conclusion  of  the  whole  discussion  against  this  fictitious  confession. 
 
 25.  Of  satisfaction,  to  which  the  Sophists  assign  the  third  place  in 
 repentance.  Errors  and  falsehoods.  These  views  opposed  by  the 
 terms, — 1.  Forgiveness.  2.  Free  forgiveness.  3.  God  destroying 
 iniquities.  4.  By  and  on  account  of  Christ.  No  need  of  our  satis- 
 faction. 
 
184  INSTITUTES  OF  THE  BOOK  III. 
 
 26.  Objection,  confining  the  grace  and  efficacy  of  Christ  within  narrow 
 limits.  Answers  by  both  John  the  Evangelist  and  John  the  Baptist. 
 Consequence  of  these  answers. 
 
 27.  Two  points  violated  by  the  fiction  of  satisfaction.  First,  the  honour 
 of  Christ  impaired.  Secondly,  the  conscience  cannot  find  peace. 
 Objection,  confining  the  forgiveness  of  sins  to  Catechumens,  refuted. 
 
 28.  Objection,  founded  on  the  arbitrary  distinction  between  venial  and 
 mortal  sins.  This  distinction  insulting  to  God  and  repugnant  to. 
 Scripture.  Answer,  showing  the  true  distinction  in  regard  to  venial 
 sin. 
 
 29.  Objection,  founded  on  a  distinction  between  guilt  and  the  punish- 
 ment of  it.  Answer,  illustrated  by  various  passages  of  Scripture. 
 Admirable  saying  of  Augustine. 
 
 30.  Answer,  founded  on  a  consideration  of  the  efficacy  of  Christ's  death, 
 and  the  sacrifices  under  the  law.     Our  true  satisfaction. 
 
 31.  An  objection,  perverting  six   passages  of  Scripture.     Preliminary 
 
 observations  concerning  a  twofold  judgment  on  the  part  of  God. 
 1.  For  punishment.     2.  For  correction. 
 
 32.  Two  distinctions  hence  arising.  Objection,  that  God  is  often  angry 
 with  his  elect.  Answer,  God  in  afflicting  his  people  does  not  take 
 his  mercy  from  them.  This  confirmed  by  his  promise,  by  Scripture, 
 and  the  uniform  experience  of  the  Church.  Distinction  between  the 
 reprobate  and  the  elect  in  regard  to  punishment. 
 
 33.  Second  distinction.  The  punishment  of  the  repi'obate  a  commence- 
 ment of  the  eternal  punishment  awaiting  them ;  that  of  the  elect 
 designed  to  bring  them  to  repentance.  This  confirmed  by  passages 
 of  Scripture  and  of  the  Fathers. 
 
 34.  Two  uses  of  this  doctrine  to  the  believer.  In  affliction  he  can 
 believe  that  God,  though  angry,  is  still  favourable  to  him.  In  the 
 punishment  of  the  reprobate,  he  sees  a  prelude  to  their  final  doom. 
 
 35.  Objection,  as  to  the  punishment  of  David,  answered.  Why  all  men 
 here  subjected  to  chastisement. 
 
 36.  Objections,  founded  on  five  other  passages,  answered. 
 
 37.  Answer  continued. 
 
 38.  Objection,  founded  on  passages  in  the  Fathers.  Answer,  with  pass- 
 ages from  Chrysostom  and  Augustine. 
 
 39.  These  satisfactions  had  reference  to  the  peace  of  the  Church,  and 
 not  to  the  throne  of  God.  The  Schoolmen  have  perverted  the 
 meaning  of  some  absurd  statements  by  obscure  monks. 
 
 1.  I  COME  now  to  an  examination  of  what  the  scholastic 
 sophists  teach  concerning  repentance.  This  I  will  do  as 
 briefly  as  possible ;  for  I  have  no  intention  to  take  up  every 
 point,  lest  this  work,  which  I  am  desirous  to  frame  as  a  com- 
 pendium of  doctrine,  should  exceed  all  bounds.     They  have 
 
CHAI\  IV.  CHRISTIAN  RELIGION.  185 
 
 managed  to  envelop  a  matter,  otherwise  not  much  involved, 
 in  so  many  perplexities,  that  it  will  be  difficult  to  find  an 
 outlet  if  once  you  get  plunged  but  a  little  way  into  their 
 mire.  And,  first,  in  giving  a  definition,  they  plainly  show 
 they  never  understood  what  repentance  means.  For  they 
 fasten  on  some  expressions  in  the  writings  of  the  Fathers 
 which  are  very  far  from  expressing  the  nature  of  repentance. 
 Forjnstance,  that  to  repent  is  to  deplore  past  sins  and  not 
 _commit  what  is  to  be  deplored.  Again,  that  it  is  to  bewail 
 past  evils,  and  not  again  to  do  what  is  to  be  bewailed. 
 Again,  that  it  is  a  kind  of  grieving  revenge,  punishing  in 
 itself  what  it  grieves  to  have  committed.  Again,  that  it  is 
 sorrow  of  heart  and  bitterness  of  soul  for  the  evils  which  the 
 individual  has  committed,  or  to  which  he  has  consented.1 
 Supposing  we  grant  that  these  things  were  well  said  by 
 Fathers,  (though,  if  one  were  inclined  to  dispute,  it  were  not 
 difficult  to  deny  it,)  they  were  not,  however,  said  with  the 
 view  of  describing  repentance,  but  only  of  exhorting  peni- 
 tents not  again  to  fall  into  the  same  faults  from  which  they 
 had  been  delivered.  But  if  all  descriptions  of  this  kind  are 
 to  be  converted  into  definitions,  there  are  others  which  have 
 as  good  a  title  to  be  added.  For  instance,  the  following 
 sentence  of  Chrysostom  :  "  llepentance  is  a  medicine  for  the 
 cure  of  sin,  a  gift  bestowed  from  above,  an  admirable  virtue, 
 a  grace  surpassing  the  power  of  laws."  Moreover,  the 
 doctrine  which  they2  afterwards  deliver  is  somewhat  worse 
 than  their  definition.  For  they  are  so  keenly  bent  on 
 external  exercises,  that  all  you  can  gather  from  immense 
 volumes3  is,  that  repentance  is  a  discipline,  and  austerity, 
 which  serves  partly  to  subdue  the  flesh,  partly  to  chasten 
 and  punish  sins  :  of  internal  renovation  of  mind,  bringing 
 
 1  The  first  definition  is  that  of  Gregory,  and  is  contained  Sentent.  Lib. 
 iv.  Dist.  14,  c.  1.  The  second,  which  is  that  of  Ambrose,  is  given  same 
 place,  and  also  Decret.  Dist.  3,  de  Pcenitentia  C.  Pcenit.  Prior.  The 
 third  is  Augustine's,  as  stated  in  the  same  place,  and  C.  Pcenit.  Poster. 
 The  fourth  is  from  Ambrose,  and  is  given  Dist.  1,  de  Pcenit.  C.  Vera 
 Poenitentia. 
 
 2  French,  "  Ces  bons  glosateurs  ;" — these  worthy  glossers. 
 
 3  Latin,  "  Immensis  voluminibus." — French,  "  Lcur  gros  bobulaire  de 
 livres  ;" — their  large  lumbering  books. 
 
186  INSTITUTES  OF  THE  BOOK  III. 
 
 with  it  true  amendment  of  life,  there  is  a  strange  silence.1 
 No  doubt,  they  talk  much  of  contrition  and  attrition,  torment 
 the  soul  with  many  scruples,  and  involve  it  in  great  trouble 
 and  anxiety ;  but  when  they  seem  to  have  deeply  wounded 
 the  heart,  they  cure  all  its  bitterness  by  a  slight  sprinkling 
 of  ceremonies.  (  Repentance  thusjshrewdly  defined^they 
 divide  into  contrition  of  the  heart,  confession  of  the  month, 
 and  satisfaction7  of  works.2  This  is  not  more  logical  than 
 the  definition,  though  they  would  be  thought  to  have  spent 
 their  whole  lives  in  framing  syllogisms.3  But  if  any  one 
 argues  from  the  definition  (a  mode  of  argument  prevalent 
 with  dialecticians)  that  a  man  may  weep  over  his  past  sins, 
 and  not  commit  things  that  cause  weeping  ;  may  bewail  past 
 evils,  and  not  commit  things  that  are  to  be  bewailed ;  may 
 punish  what  he  is  grieved  for  having  committed,  though  he 
 does  not  confess  it  with  the  mouth, — how  will  they  defend 
 their  division  ?  For  if  he  may  be  a  true  penitent  and  not 
 confess,  repentance  can  exist  without  confession.  If  they 
 answer,  that  this  division  refers  to  repentance  regarded  as  a 
 sacrament,  or  is  to  be  understood  of  repentance  in  its  most 
 perfect  form,  which  they  do  not  comprehend  in  their  defini- 
 tions, the  mistake  does  not  rest  with  me  :  let  them  blame 
 themselves  for  not  defining  more  purely  and  clearly.  When 
 any  matter  is  discussed,  I  certainly  am  dull  enough  to  refer 
 everything  to  the  definition  as  the  hinge  and  foundation  of 
 the  whole  discussion.  But  granting  that  this  is  a  license  which 
 masters  have,  let  us  now  survey  the  different  parts  in  their 
 order.  In  omitting  as  frivolous  several  things  which  they 
 vend  with  solemn  brow  as  mysteries,  I  do  it  not  from  igno- 
 rance. It  were  not  very  difficult  to  dispose  of  all  those  points 
 which  they  plume  themselves  on  their  acuteness  and  subtilty 
 in  discussing ;  but  I  consider  it  a  sacred  dutv  not  to  trouble 
 
 1  Latin,  "  Mirum  silentium." — French,  "  H  n'en  est  nulles  nouuelles 
 en  leur  quartier ;" — there  are  no  news  in  their  quarter. 
 
 2  Sent.  Lib.  iv.  Dist.  16,  cap.  1  ;  De  Pcenit.  Dist.  1 ;  C.  Perfecta 
 Poenit. 
 
 3  French,  "  Combien  qu'ils  n'estudient  autre  chose  en  toute  leur  vie 
 que  la  Dialectique,  que  est  l'art  de  definir  et  partir  ;" — although  they 
 study  nought  else  during  their  whole  life  but  Dialectics,  which  is  the  art 
 of  denning  and  dividing. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  187 
 
 the  reader  to  no  purpose  with  such  absurdities.  It  is 
 certainly  easy  to  see  from  the  questions  which  they  move 
 and  agitate,  and  in  which  they  miserably  entangle  them- 
 selves, that  they  are  prating  of  things  they  know  not.  Of 
 this  nature  are  the  following  :  Whether  repentance  of  one  sin 
 is  pleasing  to  God,  while  there  is  an  obstinate  adherence  to 
 other  sins.  Again,  whether  punishments  divinely  inflicted 
 are  available  for  satisfaction.  Again,  whether  repentance 
 can  be  several  times  repeated  for  mortal  sins,  whereas  they 
 grossly  and  wickedly  define  that  daily  repentance  has  to  do 
 with  none  but  venial  sins.  In  like  manner,  with  gross  error, 
 they  greatly  torment  themselves  with  a  saying  of  Jerome, 
 that  repentance  is  a  second  plank  after  shipwreck.1  Herein 
 they  show  that  they  have  never  awoke  from  brutish  stupor,  so 
 as  to  obtain  a  distant  view  of  the  thousandth  part  of  their  sins. 
 2.  I  would  have  my  readers  to  observe,  that  the  dispute 
 here  relates  not  to  a  matter  of  no  consequence ; 2  but  to  one 
 of  the  most  important  of  all,  viz.,  the  forgiveness  of  sins.  For 
 while  they  require  three  things  in  repentance,  viz.,  compunction 
 of  heart,  confession  of  the  mouth,  and  satisfaction  of  work,3 
 they  at  the  same  time  teach  that  these  are  necessary  to  obtain 
 the  pardon  of  sins.  If  there  is  any  thing  in  the  whole  compass 
 of  religion  which  it  is  of  importance  to  us  to  know,  this  certain- 
 ly is  one  of  the  most  important,  viz.,  to  perceive  and  rightly 
 hold  by  what  means,  what  rule,  what  terms,  with  what  facility 
 or  difficulty,  forgiveness  of  sins  may  be  obtained.  Unless  our 
 knowledge  here  is  clear  and  certain,  our  conscience  can  have 
 no  rest  at  all,  no  peace  with  God,  no  confidence  or  security, 
 but  is  continually  trembling,  fluctuating,  boiling,  and  dis- 
 tracted ;  dreads,  hates,  and  shuns  the  presence  of  God.  But 
 if  forgiveness  of  sins  depends  on  the  conditions  to  which  they 
 bind  it,  nothing  can  be  more  wretched  and  deplorable  than 
 
 1  Latin,  "  Secundam  tabulam  post  naufragium." — French,  "  line  se- 
 conde  planche,  sur  laquelle  celui  que  estoit  pour  perir  en  la  mer,  nage 
 pour  venir  au  port ;" — a  second  plank  on  which  he  who  was  on  the  point 
 of  perishing  in  the  sea  swims  to  gain  the  harbour. 
 
 2  Latin,  "  De  asini  umbra  rixam." — French,  "En  un  combat  frivole ;" 
 — engaged  in  a  frivolous  combat. 
 
 3  Luther  (adv.  Bullam  Antichristi,  Art.  vi.)  shows  that  those  who  set 
 down  these  three  parts  of  repentance,  speak  neither  according  to  Scrip- 
 ture nor  the  ancient  Fathers. 
 
188  INSTITUTES  OF  THE  BOOK  III. 
 
 our  situation.  Contrition  they  represent  as  the  first  step  in 
 obtaining  pardon ;  and  they  exact  it  as  due,  that  is,  full  and 
 complete  :  meanwhile,  they  decide  not  when  one  may  feel 
 secure  of  having  performed  this  contrition  in  due  measure. 
 I  admit  that  we  are  bound  strongly  and  incessantly  to  urge 
 every  man  bitterly  to  lament  his  sins,  and  thereby  stimulate 
 himself  more  and  more  to  dislike  and  hate  them.  For  this 
 is  the  "  repentance  to  salvation  not  to  be  repented  of," 
 (2  Cor.  vii.  10.)  But  when  such  bitterness  of  sorrow  is  de- 
 manded as  may  correspond  to  the  magnitude  of  the  offence, 
 and  be  weighed  in  the  balance  with  confidence  of  pardon, 
 miserable  consciences  are  sadly  perplexed  and  tormented 
 when  they  see  that  the  contrition  due  for  sin  is  laid  upon 
 them,  and  yet  that  they  have  no  measure  of  what  is  due,  so 
 as  to  enable  them  to  determine  that  they  have  made  full 
 payment.  If  they  say  we  are  to  do  what  in  us  lies,  we  are 
 always  brought  back  to  the  same  point ; 1  for  when  will  any 
 man  venture  to  promise  himself  that  he  has  done  his  utmost 
 in  bewailing  sin  ?  Therefore,  when  consciences,  after  a  length- 
 ened struggle  and  long  contests  with  themselves,  find  no 
 haven  in  which  they  may  rest,  as  a  means  of  alleviating  their 
 condition  in  some  degree,  they  extort  sorrow  and  wring  out 
 tears,  in  order  to  perfect  their  contrition. 
 
 3.  If  they  say  that  this  is  calumny  on  my  part,  let  them 
 come  forward  and  point  out  a  single  individual  who,  by  this 
 doctrine  of  contrition,  has  not  either  been  driven  to  despair, 
 or  has  not,  instead  of  true,  opposed  pretended  fear  to  the  jus- 
 tice of  God.  We  have  elsewhere  observed,  that  forgiveness 
 of  sins  never  can  be  obtained  without  repentance,  because 
 none  but  the  afflicted,  and  those  wounded  by  a  consciousness 
 of  sins,  can  sincerely  implore  the  mercy  of  God ;  but  we,  at 
 the  same  time,  added,  that  repentance  cannot  be  the  cause  of 
 the  forgiveness  of  sins:  and  we  also  did  away  with  that  torment 
 of  souls — the  dogma  that  it  must  be  performed  as  due.  Our 
 doctrine  was,  that  the  soul  looked  not  to  its  own  compunction 
 or  its  own  tears,  but  fixed  both  eyes  on  the  mercy  of  God 
 alone.     Only  we  observed,  that  those  who  labour  and  are 
 
 1  French,  "Nous  tournerons  toujours  en  un  meme  circuit;" — we  shall 
 always  revolve  in  the  same  circle. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  189 
 
 heavy  laden  are  called  by  Christ,  seeing  he  was  sent  "to 
 preach  good  tidings  to  the  meek ;"  "  to  bind  up  the  broken- 
 hearted ;  to  proclaim  liberty  to  the  captives,  and  the  opening 
 of  the  prison  to  them  that  are  bound ;"  "  to  comfort  all  that 
 mourn."1  Hence  the  Pharisees  were  excluded,  because,  full 
 of  their  own  righteousness,  they  acknowledged  not  their  own 
 poverty;  and  despisers,  because,  regardless  of  the  divine  anger, 
 they  sought  no  remedy  for  their  wickedness.  Such  persons 
 neither  labour  nor  are  heavy  laden,  are  not  broken-hearted, 
 bound,  nor  in  prison.  But  there  is  a  great  difference  between 
 teaching  that  forgiveness  of  sins  is  merited  by  a  full  and  com- 
 plete contrition,  (which  the  sinner  never  can  give,)  and  in- 
 structing him  to  hunger  and  thirst  after  the  mercy  of  God, 
 that  recognising  his  wretchedness,  his  turmoil,  weariness,  and 
 captivity,  you  may  show  him  where  he  should  seek  refresh- 
 ment, rest,  and  liberty  ;  in  fine,  teach  him  in  his  humility  to 
 give  glory  to  God. 
 
 4.  Confession  has  ever  been  a  subject  of  keen  contest 
 between  the  Canonists  and  the  Scholastic  Theologians  ;  the 
 former  contending  that  confession  is  of  divine  authority — the 
 latter  insisting,  on  the  contrary,  that  it  is  merely  enjoined  by 
 ecclesiastical  constitution.  In  this  contest  great  effrontery 
 has  been  displayed  by  the  Theologians,  who  have  corrupted 
 and  violently  wrested  every  passage  of  Scripture  they  have 
 quoted  in  their  favour.2  And  when  they  saw  that  even  thus 
 they  could  not  gain  their  object,  those  who  wished  to  be 
 thought  particularly  acute  had  recourse  to  the  evasion  that 
 confession  is  of  divine  authority  in  regard  to  the  substance,  but 
 that  it  afterwards  received  its  form  from  positive  enactment. 
 Tims  the  silliest  of  these  quibblers  refer  the  citation  to  divine 
 authority,  from  its  being  said,  "Adam,  where  art  thou?" 
 (Gen.  hi.  9,  12  ;)  and  also  the  exception  from  Adam  having 
 replied  as  if  excepting,  "  The  woman  whom  thou  gavest  to  be 
 with  me,"  &c. ;  but  say  that  the  form  of  both  was  appointed 
 by  civil  law.  Let  us  see  by  what  arguments  they  prove  that 
 this  confession,  formed  or  unformed,  is  a  divine  command- 
 
 1  Matth.  xi.  28  ;  Is.  lxi.  1 ;  Luke  iv.  18. 
 
 2  Erasmus,  in  a  letter  to  the  Augustine  Steuchus  in  1531,  -while  flatter- 
 ing, at  the  same  time  laughs  at  him,  for  thinking  that  the  fifth  chapter  of 
 Numbers  sufficiently  proves,  in  opposition  to  Luther,  that  auricular  confes- 
 sion is  of  God. 
 
190  INSTITUTES  OF  THE  BOOK  III. 
 
 ment.     The  Lord,  they  say,  sent  the  lepers  to  the  priests, 
 (Matth.  viii.  4.)     What  ?  did  he  send  them  to  confession  ? 
 Who  ever  heard  tell  that  the  Levitieal  priests  were  appointed 
 to  hear  confession?     Here  they  resort  to   allegory.      The 
 priests  were  appointed  by  the  Mosaic  law  to  discern  between 
 leper  and  leper  :  sin  is  spiritual  leprosy  ;  therefore  it  belongs 
 to  the  priests  to  decide  upon  it.     Before  I  answer,  I  would 
 ask,  in  passing,  why,  if  this  passage  makes  them  judges  of 
 spiritual  leprosy,  they  claim  the  cognisance  of  natural  and 
 carnal  leprosy  ?  This,  forsooth,  is  not  to  play  upon  Scripture ! l 
 The  law  gives  the  cognisance   of  leprosy  to  the  Levitieal 
 priests :  let  us  usurp  this  to  ourselves.     Sin  is  spiritual  le- 
 prosy :  let  us  also  have  cognisance  of  sin.     I  now  give  my 
 answer  :  There  being  a  change  of  the  priesthood,  there  must 
 of  necessity  be  a  change  of  the  law.    All  the  sacerdotal  func- 
 tions were   transferred  to  Christ,  and  in  him  fulfilled  and 
 ended,  (Heb.  vii.  12.)     To  him  alone,  therefoi*e,  all  the  rights 
 and  honours  of  the  priesthood  have  been  transferred.   If  they 
 are  so  fond  then  of  hunting  out  allegories,  let  them  set  Christ 
 before  them  as  the  only  priest,  and  place  full  and  universal 
 jurisdiction  on  his  tribunal :  this  we  will  readily  admit.     Be- 
 sides, there  is  an  incongruity  in  their  allegory :   it  classes  a 
 merely  civil  enactment  among  ceremonies.    Why,  then,  does 
 Christ  send  the  lepers  to  the  priests  ?  Lest  the  priests  should 
 be  charged  with  violating  the  law,  which  ordained  that  the 
 person  cured  of  leprosy  should  present  himself  before  the 
 priest,  and  be  purified  by  the  offering  of  a  sacrifice,  he  orders 
 the  lepers  who  had  been  cleansed  to  do  what  the  law  required. 
 "  Go  and  show  thyself  to  the  priest,  and  offer  for  thy  cleans- 
 ing according  as  Moses  commanded  for  a  testimony  unto 
 them,"  (Luke  v.  17.)     And  assuredly  this  miracle  would  be 
 a  testimony  to  them  :  they  had  pronounced  them  lepers ; 
 they  now  pronounce  them  cured.     Whether  they  would  or 
 not,  they  are  forced  to  become  witnesses  to  the  miracles  of 
 Christ.    Christ  allows  them  to  examine  the  miracle,  and  they 
 cannot  deny  it :  yet,  as  they  still  quibble,  they  have  need  of 
 a  testimony.     So  it  is  elsewhere  said,  "  This  gospel  of  the 
 
 1  French,  "N'est  ce  pas  bien  se  jouer  des  Escritures,  de  les  tourner  en 
 ceste  facon  ?" — is  it  not  indeed  to  make  game  of  Scripture,  to  turn  it  in 
 this  fashion  ? 
 
CIIAr.  IV.  CHRISTIAN  RELIGION.  191 
 
 kingdom  shall  be  preached  in  all  the  world,  for  a  witness  unto 
 all  nations,"  (Matth.  xxiv.  14.)  Again,  "  Ye  shall  be  brought 
 before  governors  and  kings  for  my  sake,  for  a  testimony  against 
 them  and  the  Gentiles,"  (Matth.  x.  18  ;)  that  is,  in  order  that, 
 in  the  judgment  of  God,  they  might  be  more  fully  convicted. 
 But  if  they  prefer  taking  the  view  of  Chrysostom,  (Horn.  xii. 
 de  Muliere  Canamea,)  he  shows  that  this  was  done  by  Christ 
 for  the  sake  of  the  Jews  also,  that  he  might  not  be  regarded 
 as  a  violator  of  the  law.  But  we  are  ashamed  to  appeal  to  the 
 authority  of  any  man  in  a  matter  so  clear,  when  Christ  de- 
 clares that  he  left  the  legal  right  of  the  priests  entire,  as  pro- 
 fessed enemies  of  the  Gospel,  who  were  always  intent  on 
 making  a  clamour  if  their  mouths  were  not  stopped.  Where- 
 fore, let  the  Popish  priests,  in  order  to  retain  this  privilege, 
 openly  make  common  cause  with  those  whom  it  was  neces- 
 sary to  restrain,  by  forcible  means,  from  speaking  evil  of 
 Christ.1  For  there  is  here  no  reference  to  his  true  ministers. 
 5.  They  draw  their  second  argument  from  the  same  foun- 
 tain,— I  mean  allegory ;  as  if  allegories  were  of  much  avail  in 
 confirming  any  doctrine.  But,  indeed,  let  them  avail,  if  those 
 which  I  am  able  to  produce  are  not  more  specious  than  theii's. 
 They  say,  then,  that  the  Lord,  after  raising  Lazarus,  com- 
 manded his  disciples  to  "  loose  him  and  let  him  go,"  (John 
 xi.  44.)  Their  first  statement  is  untrue  :  we  no  where  read 
 that  the  Lord  said  this  to  the  disciples  ;  and  it  is  much  more 
 probable  that  he  spoke  to  the  Jews  who  were  standing  by, 
 that  from  there  being  no  suspicion  of  fraud  the  miracle  might 
 be  more  manifest,  and  his  power  might  be  the  more  conspi- 
 cuous from  his  raising  the  dead  without  touching  him,  by  a 
 mere  word.  In  the  same  way,  I  understand  that  our  Lord, 
 to  leave  no  ground  of  suspicion  to  the  Jews,  wished  them  to 
 roll  back  the  stone,  feel  the  stench,  perceive  the  sure  signs 
 of  death,  see  him  rise  by  the  mere  power  of  a  word,  and  first 
 handle  him  when  alive.  And  this  is  the  view  of  Chrysostom, 
 (Serm.  C.  Jud.  Gent,  et  Haeret.)  But  granting  that  it  was 
 said  to  the  disciples,  what  can  they  gain  by  it  ?  That  the 
 
 1  The  French  is,  "  Car  ce  que  Jesus  Christ  laisse  aux  Prestres  de  la 
 loy,  n'appartient  en  rien  a  ses  vrais  ministres  ;" — for  that  which  Jesus 
 Christ  leaves  to  the  Priests,  belongs  not  in  any  respect  to  his  true  ministers. 
 
192  INSTITUTES  OF  THE  BOOK  III. 
 
 Lord  gave  the  apostles  the  power  of  loosing  ?  How  much 
 more  aptly  and  dexterously  might  we  allegorise  and  say,  that 
 by  this  symbol  the  Lord  designed  to  teach  his  followers  to 
 loose  those  whom  he  raises  up ;  that  is,  not  to  bring  to  remem- 
 brance the  sins  which  he  himself  had  forgotten,  not  to  con- 
 demn as  sinners  those  whom  he  had  acquitted,  not  still  to 
 upbraid  those  whom  he  had  pardoned,  not  to  be  stern  and 
 severe  in  punishing,  while  he  himself  was  merciful  and  ready 
 to  forgive.  Certainly  nothing  should  more  incline  us  to  par- 
 don than  the  example  of  the  Judge  who  threatens  that  he 
 will  be  inexorable  to  the  rigid  and  inhumane.  Let  them  go 
 now  and  vend  their  allegories.1 
 
 6.  They  now  come  to  closer  quarters,  while  they  support 
 their  view  by  passages  of  Scripture  which  they  think  clearly  in 
 their  favour.2  Those  who  came  to  John's  baptism  confessed 
 their  sins,  and  James  bids  us  confess  our  sins  one  to  another, 
 (James  v.  16.)  It  is  not  strange  that  those  who  wished 
 to  be  baptized  confessed  their  sins.  It  has  already  been 
 mentioned,  that  John  preached  the  baptism  of  repentance, 
 baptized  with  water  unto  repentance.  Whom  then  could  he 
 baptize,  but  those  who  confessed  that  they  were  sinners  ? 
 Baptism  is  a  symbol  of  the  forgiveness  of  sins ;  and  who  could 
 be  admitted  to  receive  the  symbol  but  sinners  acknowledg- 
 ing themselves  as  such  ?  They  therefore  confessed  their  sins 
 that  they  might  be  baptized.  Nor  without  good  reason  does 
 James  enjoin  us  to  confess  our  sins  one  to  another.  But  if 
 they  would  attend  to  what  immediately  follows,  they  would 
 perceive  that  this  gives  them  little  support.  The  words  are, 
 "  Confess  your  sins  one  to  another,  and  pray  one  for  another." 
 He  joins  together  mutual  confession  and  mutual  prayer.  If, 
 then,  we  are  to  confess  to  priests  only,  we  are  also  to  pray 
 for  them  only.  What  ?  It  Avould  even  follow  from  the  words 
 of  James,  that  priests  alone  can  confess.  In  saying  that  we 
 are  to  confess  mutually,  he  must  be  addressing  those  only 
 who  can  hear  the  confession  of  others.  He  says,  dXXrjXovg, 
 mutually,  by  turns,  or,   if  they  prefer  it,  reciprocally.     But 
 
 1  French,  "  Qu'ils  voisent  maintenant,  et  facent  un  bouclier  de  leur  alle  • 
 gories  ;" — let  them  go  now  and  make  a  buckler  of  their  allegories. 
 
 2  Augustin.  Epist.  54. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  193 
 
 those  only  can  confess  reciprocally  who  are  fit  to  hear  confes- 
 sion. This  being  a  privilege  which  they  bestow  upon  priests 
 only,  we  also  leave  them  the  office  of  confessing  to  each  other. 
 Have  done  then  with  such  frivolous  absurdities,  and  let  us 
 receive  the  true  meaning  of  the  apostle,  which  is  plain  and 
 simple ;  first,  That  we  are  to  deposit  our  infirmities  in  the 
 breasts  of  each  other,  with  the  view  of  receiving  mutual 
 counsel,  sympathy,  and  comfort ;  and,  secondly,  That  mutually 
 conscious  of  the  infirmities  of  our  brethren,  we  are  to  pray 
 to  the  Lord  for  them.  Why  then  quote  James  against  us 
 who  so  earnestly  insist  on  acknowledgment  of  the  divine 
 mercy  ?  No  man  can  acknowledge  the  mercy  of  God  with- 
 out previously  confessing  his  own  misery.  Nay,  we  pro- 
 nounce every  man  to  be  anathema  who  does  not  confess  him- 
 self a  sinner  before  God,  before  his  angels,  before  the  Church  ; 
 in  short,  before  all  men.  "  The  Scripture  hath  concluded  all 
 under  sin,"  "  that  every  mouth  may  be  stopped,  and  all  the 
 world  may  become  guilty  before  God,"  that  God  alone  may 
 be  justified  and  exalted,  (Gal.  iii.  22;  Rom.  iii.  9,  19.) 
 
 7.  I  wonder  at  their  effrontery  in  venturing  to  maintain 
 that  the  confession  of  which  they  speak  is  of  divine  autho- 
 rity. We  admit  that  the  use  of  it  is  very  ancient ;  but  we 
 can  easily  prove  that  at  one  time  it  was  free.  It  certainly 
 appears,  from  their  own  records,  that  no  law  or  constitution 
 respecting  it  was  enacted  before  the  days  of  Innocent  III. 
 Surely  if  there  had  been  a  more  .ancient  law  they  would  have 
 fastened  on  it,  instead  of  being  satisfied  with  the  decree  of 
 the  Council  of  Lateran,  and  so  making  themselves  ridiculous 
 even  to  children.  In  other  matters,  they  hesitate  not  to  coin 
 fictitious  decrees,  which  they  ascribe  to  the  most  ancient 
 Councils,  that  they  may  blind  the  eyes  of  the  simple  by  vener- 
 ation for  antiquity.  In  this  instance  it  has  not  occurred  to 
 them  to  practise  this  deception,  and  hence,  themselves  being 
 Avitnesses,  three  centuries  have  not  yet  elapsed  since  the 
 bridle  was  put,  and  the  necessity  of  confession  imposed  by 
 Innocent  III.  And  to  say  nothing  of  the  time,  the  mere 
 barbai'ism  of  the  terms  used  destroys  the  authority  of  the  law. 
 For  when  these  worthy  fathers  enjoin  that  every  person  of 
 both  sexes  (utriusque  sexus)  must  once  a  year  confess  his  sins 
 
 VOL.  II.  N 
 
194  INSTITUTES  OF  THE  BOOK  III. 
 
 to  his  own  priest,  men  of  wit  humorously  object  that  the 
 precept  binds  hermaphrodites  only,  and  has  no  applica- 
 tion to  any  one  who  is  either  a  male  or  a  female.  A  still 
 grosser  absurdity  has  been  displayed  by  their  disciples,  who 
 are  unable  to  explain  Avhat  is  meant  by  one's  own  priest,  (pro- 
 prius  sacerdos.)  Let  all  the  hired  ravers  of  the  Pope  babble  as 
 they  may,1  we  hold  that  Christ  is  not  the  author  of  this  law, 
 which  compels  men  to  enumerate  their  sins ;  nay,  that  twelve 
 hundred  years  elapsed  after  the  resurrection  of  Christ  before 
 any  such  law  was  made,  and  that,  consequently,  this  tyranny 
 was  not  introduced  until  piety  and  doctrine  were  extinct,  and 
 pretended  pastors  had  usurped  to  themselves  unbridled  license. 
 There  is  clear  evidence  in  historians,  and  other  ancient  writers, 
 to  show  that  this  was  a  politic  discipline  introduced  by 
 bishops,  not  a  law  enacted  by  Christ  or  the  Apostles.  Out 
 of  many  I  will  produce  only  one  passage,  which  will  be  no 
 obscure  proof.  Sozomen2  relates,3  that  this  constitution  of 
 the  bishops  was  carefully  observed  in  the  Western  churches, 
 but  especially  at  Rome  ;  thus  intimating  that  it  was  not  the 
 universal  custom  of  all  churches.  He  also  says,  that  one  of 
 the  presbyters  was  specially  appointed  to  take  charge  of  this 
 duty.  This  abundantly  confutes  their  falsehood  as  to  the 
 keys  being  given  to  the  whole  priesthood  indiscriminately  for 
 this  purpose,  since  the  function  was  not  common  to  all  the 
 priests,  but  specially  belonged  to  the  one  priest  whom  the 
 bishop  had  appointed  to  it.-  He  it  was  (the  same  who  at 
 present  in  each  of  the  cathedral  churches  has  the  name  of 
 poenitentiary)  who  had  cognizance  of  offences  which  were  more 
 heinous,  and  required  to  be  rebuked  for  the  sake  of  example. 
 He  afterwards  adds,  that  the  same  custom  existed  at  Constan- 
 tinople, until  a  certain  matron,  while  pretending  to  confess, 
 was  discovered  to  have  used  it  as  a  cloak  to  cover  her  inter- 
 course with  a  deacon.  In  consequence  of  that  crime,  Nec- 
 tarius,  the  bishop  of  that  church — a  man  famous  for  learning 
 
 1  French,  "  Quoy  que  tous  les  advocats  et  procureurs  du  Pape,  et  tous 
 les  caphars  qu'il  a  a  louage  gazouillent ;" — whatever  all  the  advocates 
 and  procurators  of  the  Pope,  and  all  the  caphars  whom  he  has  in  his  pay 
 may  gabble. 
 
 -  The  French  adds,  "l'un  des  auteurs  del'HistoireEcclesiastique;" — one 
 of  the  authors  of  the  Ecclesiastical  History. 
 
 3  Eccles.  Hist.  Lib.  viii.  cap.  17,  et  Trepont.  Hist.  Lib.  ix. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  195 
 
 and  sanctity — abolished  the  custom  of  confessing.  Here, 
 then,  let  these  asses  prick  up  their  ears.  If  auricular  confes  - 
 sion  was  a  divine  law,  how  could  Nectarius  have  dared  to  abo- 
 lish or  remodel  it  ?  Nectarius,  a  holy  man  of  God,  approved 
 by  the  suffrage  of  all  antiquity,  will  they  charge  with  heresy 
 and  schism  ?  With  the  same  vote  they  will  condemn  the 
 church  of  Constantinople,  in  which  Sozomen  affirms  that  the 
 custom  of  confessing  was  not  only  disguised  for  a  time,  but 
 even  in  his  own  memory  abolished.  Nay,  let  them  charge 
 with  defection,  not  only  Constantinople,  but  all  the  Eastern 
 churches,  which  (if  they  say  true)  disregarded  an  inviolable 
 law  enjoined  on  all  Christians. 
 
 8.  This  abrogation  is  clearly  attested  in  so  many  passages 
 by  Chrysostom,  who  lived  at  Constantinople,  and  was  him- 
 self prelate  of  the  church,  that  it  is  strange  they  can  venture 
 to  maintain  the  contrary :  "  Tell  your  sins,"  says  he,  "  that 
 you  may  efface  them  :  if  you  blush  to  tell  another  what  sins 
 you  have  committed,  tell  them  daily  in  your  soul.  I  say  not, 
 tell  them  to  your  fellow-servant  who  may  upbraid  you,  but 
 tell  them  to  God  who  cures  them.  Confess  your  sins  upon 
 your  bed,  that  your  conscience  may  there  daily  recognise  its 
 iniquities."  Again,  "  Now,  however,  it  is  not  necessary  to 
 confess  before  witnesses  ;  let  the  examination  of  your  faults 
 be  made  in  your  own  thought :  let  the  judgment  be  without 
 a  witness  :  let  God  alone  see  you  confessing."  Again,  "  I 
 do  not  lead  you  publicly  into  the  view  of  your  fellow- 
 servants  ;  I  do  not  force  you  to  disclose  your  sins  to 
 men ;  review  and  lay  open  your  conscience  before  God. 
 Show  your  wounds  to  the  Lord,  the  best  of  physicians,  and 
 seek  medicine  from  him.  Show  to  him  who  upbraids  not, 
 but  cures  most  kindly."  Again,  "  Certainly  tell  it  not  to  man 
 lest  he  upbraid  you.  Nor  must  you  confess  to  your  fellow- 
 servant,  who  may  make  it  public ;  but  show  your  wounds  to 
 the  Lord,  who  takes  care  of  you,  who  is  kind  and  can  cure." 
 He  afterwards  introduces  God  speaking  thus  :  "  I  oblige  you 
 not  to  come  into  the  midst  of  a  theatre,  and  have  many  wit- 
 nesses ;  tell  your  sins  to  me  alone  in  private,  that  I  may  cure 
 the  ulcer."1     Shall  we  say  that  Chrysostom,  in  writing  these 
 
 1  Chrysost.  Horn.  ii.  in  Psal.  1.  Serm.  tie  Poenit.  et  Confess.  Horn.  v. 
 De  Incomprehensibili  Dei  Nat.  cont.  Anomeos.  Item,  Hoin.  iv.  de  Lazaro. 
 
196  INSTITUTES  OF  THE  BOOK  III. 
 
 and  similar  passages,  carried  his  presumption  so  far  as  to  free 
 the  consciences  of  men  from  those  chains  with  which  they 
 are  bound  by  the  divine  law  ?  By  no  means ;  but  knowing 
 that  it  was  not  at  all  prescribed  by  the  word  of  God,  he 
 dares  not  exact  it  as  necessary. 
 
 9.  But  that  the  whole  matter  may  be  more  plainly  un- 
 folded, we  shall  first  honestly  state  the  nature  of  confession 
 as  delivered  in  the  word  of  God,  and  thereafter  subjoin 
 their  inventions — not  all  of  them  indeed,  (who  could  drink 
 up  that  boundless  sea?)  but  those  only  which  contain  a 
 summary  of  their  secret  confession.  Here  I  am  grieved  to 
 mention  how  frequently  the  old  interpreter  l  has  rendered  the 
 word  confess  instead  of  praise,  a  fact  notorious  to  the  most 
 illiterate,  were  it  not  fitting  to  expose  their  effrontery  in 
 transferring  to  their  tyrannical  edict  what  was  written  con- 
 cerning the  praises  of  God.  To  prove  that  confession  has 
 the  effect  of  exhilarating  the  mind,  they  obtrude  the  passage 
 in  the  psalm,  "  with  the  voice  of  joy  and  praise,"  (Vulgate,  con- 
 fessiom's,)  (Ps.  xlii.  4.)  But  if  such  a  metamorphosis  is  valid, 
 any  thing  may  be  made  of  any  thing.  But,  as  they  have 
 lost  all  shame,  let  pious  readers  reflect  how,  by  the  just  ven- 
 geance of  God,  they  have  been  given  over  to  a  reprobate 
 mind,  that  their  audacity  may  be  the  more  detestable.  If  we 
 are  disposed  to  acquiesce  in  the  simple  doctrine  of  Scripture, 
 there  will  be  no  danger  of  our  being  misled  by  such  glosses. 
 There  one  method  of  confessing  is  prescribed;  since  it  is  the 
 Lord  who  forgives,  forgets,  and  wipes  away  sins,  to  him  let 
 us  confess  them,  that  we  may  obtain  pardon.  He  is  the 
 physician,  therefore  let  us  show  our  wounds  to  him.  He  is 
 hurt  and  offended,  let  us  ask  peace  of  him.  He  is  the  dis- 
 cerner  of  the  heart,  and  knows  all  our  thoughts  ;  let  us  hasten 
 to  pour  out  our  hearts  before  him.  He  it  is,  in  fine,  who  in- 
 vites sinners ;  let  us  delay  not  to  draw  near  to  him.  "  I 
 acknowledge  my  sin  unto  thee,"  says  David  ;  "  and  mine  ini- 
 quity have  I  not  hid.  I  said,  I  will  confess  my  transgres- 
 sions unto  the  Lord ;  and  thou  forgavest  the  iniquity  of  my 
 sin,"  (Ps.  xxxii.  5.)  Another  specimen  of  David's  confession 
 is  as  follows :  "  Have  mercy  upon  me,  O  God,  according  to 
 
 1  Latin,  "  Vetus  interpres." — French,  "  Le  translateur  taut  Gree  qui 
 Latin  ;" — the  Greek  as  well  as  Latin  translator. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  197 
 
 thy  loving  kindness,"  (Ps.  li.  1.)  The  following  is  Daniel's 
 confession  :  a  We  have  sinned,  and  have  committed  iniquity, 
 and  have  done  wickedly,  and  have  rebelled,  even  by  depart- 
 ing from  thy  precepts  and  thy  judgments,"  (Dan.  ix.  5.) 
 Other  examples  every  where  occur  in  Scripture :  the  quota- 
 tion of  them  would  almost  fill  a  volume.  "  If  we  confess  our 
 sins,"  says  John,  "  he  is  faithful  and  just  to  forgive  us  our 
 sins,"  (1  John  i.  9.)  To  whom  are  we  to  confess?  to  Him 
 surely ; — that  is,  Ave  are  to  fall  down  before  him  with  a  grieved 
 and  humbled  heart,  and  sincerely  accusing  and  condemning 
 ourselves,  seek  forgiveness  of  his  goodness  and  mercy. 
 
 10.  He  who  has  adopted  this  confession  from  the  heart 
 and  as  in  the  presence  of  God,  will  doubtless  have  a  tongue 
 ready  to  confess  whenever  there  is  occasion  among  men  to 
 publish  the  mercy  of  God.  He  will  not  be  satisfied  to  whisper 
 the  secret  of  his  heart  for  once  into  the  ear  of  one  individual, 
 but  will  often,  and  openly,  and  in  the  hearing  of  the  whole 
 world,  ingenuously  make  mention  both  of  his  own  ignominy, 
 and  of  the  greatness  and  glory  of  the  Lord.  In  this  way 
 David,  after  he  was  accused  by  Nathan,  being  stung  in  his 
 conscience,  confesses  his  sin  before  God  and  men.  "  I  have 
 sinned  unto  the  Lord,"  says  he,  (2  Sam.  xii.  ]  3 ;)  that  is,  I 
 have  now  no  excuse,  no  evasion ;  all  must  judge  me  a  sin- 
 ner ;  and  that  which  I  wished  to  be  secret  with  the  Lord 
 must  also  be  made  manifest  to  men.  Hence  the  secret  con- 
 fession which  is  made  to  God  is  followed  by  voluntary  con- 
 fession to  men,  whenever  that  is  conducive  to  the  divine 
 glory  or  our  humiliation.  For  this  reason  the  Lord  anciently 
 enjoined  the  people  of  Israel  that  they  should  repeat  the 
 words  after  the  priest,  and  make  public  confession  of  their 
 iniquities  in  the  temple  ;  because  he  foresaw  that  this  wras  a 
 necessary  help  to  enable  each  one  to  form  a  just  idea  of  him- 
 self. And  it  is  proper  that,  by  confession  of  our  misery,  we 
 should  manifest  the  mercy  of  our  God  both  among  ourselves 
 and  before  the  whole  world. 
 
 11.  It  is  proper  that  this  mode  of  confession  should 
 both  be  ordinary  in  the  Church,  and  also  be  specially 
 employed  on  extraordinary  occasions,  when  the  people  in 
 common  happen  to  have  fallen  into  any  fault.  Of  this  latter 
 description  we  have  an  example  in  the  solemn  confession 
 
3 98  INSTITUTES  OF  THE  BOOK  III. 
 
 which  the  whole  people  made  under  the  authority  and  guid- 
 ance of  Ezra  and  Neheiniah,  (Neh.  i.  6,  7.)  For  their  long 
 captivity,  the  destruction  of  the  temple,  and  suppression  of 
 their  religion,  having  been  the  common  punishment  of  their 
 defection,  they  could  not  make  meet  acknowledgment  of  the 
 blessing  of  deliverance  without  previous  confession  of  their 
 guilt.  And  it  matters  not  though  in  one  assembly  it  may 
 sometimes  happen  that  a  few  are  innocent,  seeing  that  the 
 members  of  a  languid  and  sickly  body  cannot  boast  of 
 soundness.  Nay,  it  is  scarcely  possible  that  these  few  have 
 not  contracted  some  taint,  and  so  bear  part  of  the  blame. 
 Therefore,  as  often  as  we  are  afflicted  with  pestilence,  or 
 wTar,  or  famine,  or  any  other  calamity  whatsoever,  if  it  is  our 
 duty  to  betake  ourselves  to  mourning,  fasting,  and  other 
 signs  of  guiltiness,  confession  also,  on  which  all  the  others 
 depend,  is  not  to  be  neglected.  That  ordinary  confession 
 which  the  Lord  has  moreover  expressly  commended,  no 
 sober  man,  who  has  reflected  on  its  usefulness,  will  venture 
 to  disapprove.  Seeing  that  in  every  sacred  assembly  we 
 stand  in  the  view  of  God  and  angels,  in  what  way  should 
 our  service  begin  but  in  acknowledging  our  own  unworthi- 
 ness  ?  But  this  you  will  say  is  done  in  every  prayer  ;  for  as 
 often  as  we  pray  for  pardon,  Ave  confess  our  sins.  I  admit  it. 
 But  if  you  consider  how  great  is  our  carelessness,  or  drowsi- 
 ness, or  sloth,  you  will  grant  me  that  it  would  be  a  salutary 
 ordinance  if  the  Christian  people  were  exercised  in  humilia- 
 tion by  some  formal  method  of  confession.  For  though  the 
 ceremony  which  the  Lord  enjoined  on  the  Israelites  be- 
 longed to  the  tutelage  of  the  Law,  yet  the  thing  itself 
 belongs  in  some  respect  to  us  also.  And,  indeed,  in  all  well- 
 ordered  churches,  in  observance  of  an  useful  custom,  the 
 minister,  each  Lord's  day,  frames  a  formula  of  confession 
 in  his  own  name  and  that  of  the  people,  in  which  he  makes 
 a  common  confession  of  iniquity,  and  supplicates  pardon 
 from  the  Lord.  In  short,  by  this  key  a  door  of  prayer  is 
 opened  privately  for  each,  and  publicly  for  all. 
 
 12.  Two  other  forms  of  private  confession  are  approved 
 by  Scripture.  The  one  is  made  on  our  own  account,  and  to 
 it  reference  is  made  in  the  passage  in  James,  "  Confess  your 
 sins  one  to  another,"  (James  v.  16;)  for  the  meaning  is, 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  199 
 
 that  by  disclosing  our  infirmities  to  each  other,  we  are  to 
 obtain    the  aid  of  mutual  counsel  and  consolation.      The 
 other  is  to  be  made  for  the  sake  of  our  neighbour,  to  appease 
 and  reconcile  him  if  by  our  fault  he  has  been  in  any  respect 
 injured.     In  the  former,  although  James,  by  not  specifying 
 any  particular  individual  into  whose  bosom  we  are  to  disbur- 
 den our  feelings,  leaves  us  the  free  choice  of  confessing  to 
 any  member  of  the  church  who  may  seem  fittest ;  yet  as  for 
 the  most  part  pastors  are  to  be  supposed  better  qualified 
 than  others,   our  choice  ought    chiefly  to   fall  upon  them. 
 And  the  ground  of  preference  is,  that  the  Lord,  by  calling 
 them  to  the  ministry,  points  them  out  as  the  persons  by 
 whose  lips  we  are  to  be  taught  to  subdue  and  correct  our 
 sins,  and  derive  consolation  from  the  hope  of  pardon.     For 
 as  the  duty  of  mutual  admonition  and  correction  is  committed 
 to  all  Christians,  but  is  specially  enjoined  on  ministers,  so 
 while  we  ought  all  to  console  each  other  mutually,  and  con- 
 firm each  other  in  confidence  in  the  divine  mercy,  we  see 
 that  ministers,  to  assure  our  consciences  of  the  forgiveness 
 of  sins,  are  appointed  to  be  the  witnesses  and  sponsors  of  it, 
 so  that  they  are  themselves  said  to  forgive  sins  and  loose 
 souls,   (Matth.  xvi.   19  ;  xviii.   18.)      When  you  hear  this 
 attributed  to  them,  reflect  that  it  is  for  your  use.     Let  every 
 believer,  therefore,  remember,  that  if  in  private  he  is   so 
 agonized  and  afflicted  by  a  sense  of  his  sins  that  he  cannot 
 obtain  relief  without  the  aid  of  others,  it  is  his  duty  not  to 
 neglect  the'  remedy  which  God  provides  for  him,  viz.,  to 
 have  recourse  for  relief  to  a  private  confession  to  his  own 
 pastor,  and  for  consolation  privately  implore  the  assistance 
 of  him  whose  business  it  is,  both  in  public  and  private,  to 
 solace  the  people  of  God  with  Gospel  doctrine.     But  we  are 
 always  to  use  moderation,  lest  in  a  matter  as  to  which  God 
 prescribes  no  certain  rule,  our  consciences  be  burdened  with 
 a  certain  yoke.     Hence  it  follows,  first,  that  confession  of 
 this  nature  ought  to  be  free  so  as  not  to  be  exacted  of  all, 
 but  only  recommended  to  those  who  feel  that  they  have 
 need  of  it ;  and,  secondly,  even  those  who  use  it  according 
 to  their  necessity  must  neither  be  compelled  by  any  precept, 
 nor  artfully  induced  to  enumerate  all  their  sins,  but  only  in 
 
200  INSTITUTES  OF  THE  BOOK  III. 
 
 so  far  as  they  shall  deem  it  for  their  interest,  that  they  may 
 obtain  the  full  benefit  of  consolation.  Faithful  pastors,  as 
 they  would  both  eschew  tyranny  in  their  ministry,  and 
 superstition  in  the  people,  must  not  only  leave  this  liberty  to 
 churches,  but  defend  and  strenuously  vindicate  it. 
 
 13.  Of  the  second  form  of  confession,  our  Saviour  speaks 
 in  Matthew.  "  If  thou  bring  thy  gift  to  the  altar,  and  there 
 remember  that  thy  brother  hath  ought  against  thee  ;  leave 
 there  thy  gift  before  the  altar;  first  be  reconciled  to  thy 
 brother,  and  then  come  and  offer  thy  gift,"  (Matth.  v.  23, 
 24.)  Thus  love,  which  has  been  interrupted  by  our  fault, 
 must  be  restored  by  acknowledging  and  asking  pardon  for 
 the  fault.  Under  this  head  is  included  the  confession  of 
 those  who  by  their  sin  have  given  offence  to  the  whole 
 Church,  (supra,  sec.  10.)  For  if  Christ  attaches  so  much 
 importance  to  the  offence  of  one  individual,  that  he  forbids 
 the  sacrifice  of  all  who  have  sinned  in  any  respect  against 
 their  brethren,  until  by  due  satisfaction  they  have  regained 
 their  favour,  how  much  greater  reason  is  there  that  he,  who 
 by  some  evil  example  has  offended  the  Church,  should  be 
 reconciled  to  it  by  the  acknowledgment  of  his  fault  ?  Thus 
 the  member  of  the  Church  of  Corinth  was  restored  to  com- 
 munion after  he  had  humbly  submitted  to  correction,  (2  Cor. 
 ii.  6.)  This  form  of  confession  existed  in  the  ancient  Chris- 
 tian Church,  as  Cyprian  relates  :  "  They  practise  repentance," 
 says  he,  "  for  a  proper  time,  then  they  come  to  confession, 
 and  by  the  laying  on  of  the  hands  of  the  bishop  and  clergy, 
 are  admitted  to  communion."  Scripture  knows  nothing  of 
 any  other  form  or  method  of  confessing,  and  it  belongs  not 
 to  us  to  bind  new  chains  upon  consciences  which  Christ  most 
 strictly  prohibits  from  being  brought  into  bondage.  Mean- 
 Avhile,  that  the  flock  present  themselves  before  the  pastor 
 whenever  they  would  partake  of  the  Holy  Supper,  I  am 
 so  far  from  disapproving,  that  I  am  most  desirous  it  should 
 be  everywhere  observed.  For  both  those  whose  conscience 
 is  hindered  may  thence  obtain  singular  benefit,  and  those 
 who  require  admonition  thus  afford  an  opportunity  for  it ; 
 provided  always  no  countenance  is  given  to  tyranny  and 
 superstition. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  201 
 
 14.  The  power  of  the  keys  has  place  in  the  three  following 
 modes  of  confession, — either  when  the  whole  Church,  in  a 
 formal  acknowledgment  of  its  defects,1  supplicates  pardon ; 
 or  when  a  private  individual,  who  has  given  public  offence 
 by  some  notable  delinquency,  testifies  his  repentance ;  or 
 when  he  who  from  disquiet  of  conscience  needs  the  aid  of 
 his  minister,  acquaints  him  with  his  infirmity.  With  regard 
 to  the  reparation  of  offence,  the  case  is  different.  For 
 though  in  this  also  provision  is  made  for  peace  of  conscience, 
 yet  the  principal  object  is  to  suppress  hatred,  and  re-unite 
 brethren  in  the  bond  of  peace.  But  the  benefit  of  which  I 
 have  spoken  is  by  no  means  to  be  despised,  that  we  may  the 
 more  willingly  confess  our  sins.  For  when  the  whole  Church 
 stands  as  it  were  at  the  bar  of  God,  confesses  her  guilt,  and 
 finds  her  only  refuge  in  the  divine  mercy,  it  is  no  common 
 or  light  solace  to  have  an  ambassador  of  Christ  present, 
 invested  with  the  mandate  of  reconciliation,  by  whom  she 
 may  hear  her  absolution  pronounced.  Here  the  utility  of 
 the  keys  is  justly  commended  when  that  embassy  is  duly 
 discharged  with  becoming  order  and  reverence.  In  like 
 manner,  when  he  who  has  as  it  were  become  an  alien  from 
 the  Church  receives  pardon,  and  is  thus  restored  to  brotherly 
 unity,  how  great  is  the  benefit  of  understanding  that  he  is 
 pardoned  by  those  to  whom  Christ  said,  "  Whose  soever 
 sins  ye  remit,  they  are  remitted  unto  them,"  (John  xx.  23.) 
 Nor  is  private  absolution  of  less  benefit  or  efficacy  when 
 asked  by  those  who  stand  in  need  of  a  special  remedy  for 
 their  infirmity.  It  not  seldom  happens,  that  he  who  hears 
 general  promises  which  are  intended  for  the  whole  congrega- 
 tion of  the  faithful,  nevertheless  remains  somewhat  in  doubt, 
 and  is  still  disquieted  in  mind,  as  if  his  own  remission  were 
 not  yet  obtained.  Should  this  individual  lay  open  the  secret 
 wound  of  his  soul  to  his  pastor,  and  hear  these  words  of  the 
 Gospel  specially  addressed  to  him,  "  Son,  be  of  good  cheer ; 
 thy  sins  be  forgiven  thee,"  (Matth.  ix.  2,2)  his  mind  will  feel 
 
 1  As  to  the  form  of  repentance  enjoined  by  the  primitive  Church  for 
 more  flagrant  offences,  see  Book  IV.  chap.  i.  sec.  29. 
 
 2  The  French  is,  "  Et  que  le  Pasteur  addressant  sa  parole  a  ltd,  l'asseure 
 comme  ltd  appliquant  en  particulier  la  doctrine  generale  ;" — and  when  the 
 Pastor,  addressing  his  discourse  to  him,  assures  him  as  applying  the 
 general  doctrine  to  him  in  particular. 
 
202  INSTITUTES  OF  THE  BOOK  III. 
 
 secure,  and  escape  from  the  trepidation  with  which  it  was 
 previously  agitated.  But  when  we  treat  of  the  keys,  we 
 must  always  beware  of  dreaming  of  any  power  apart  from 
 the  preaching  of  the  Gospel.  This  subject  will  be  more  fully 
 explained  when  we  come  to  treat  of  the  government  of  the 
 Church,  (Book  IV.  chap.  xi.  xii.)  There  we  shall  see,  that 
 whatever  privilege  of  binding  and  loosing  Christ  has  bestowed 
 on  his  Church  is  annexed  to  the  word.  This  is  especially 
 true  with  regard  to  the  ministry  of  the  keys,  the  whole 
 power  of  which  consists  in  this,  that  the  grace  of  the  Gospel 
 is  publicly  and  privately  sealed  on  the  minds  of  believers  by 
 means  of  those  whom  the  Lord  has  appointed  ;  and  the  only 
 method  in  which  this  can  be  done  is  by  preaching. 
 
 15.  What  say  the  Roman  theologians  ?  That  all  persons 
 of  both  sexes,1  so  soon  as  they  shall  have  reached  the  years 
 of  discretion,  must,  once  a  year  at  least,  confess  all  their 
 sins  to  their  own  priest ;  that  the  sin  is  not  discharged 
 unless  the  resolution  to  confess  has  been  firmly  conceived  ; 
 that  if  this  resolution  is  not  carried  into  effect  when  an 
 opportunity  offers,  there  is  no  entrance  into  Paradise ;  that 
 the  pi'iest,  moreover,  has  the  power  of  the  keys,  by  which  he 
 can  loose  and  bind  the  sinner;  because  the  declaration  of 
 Christ  is  not  in  vain  :  "  Whatsoever  ye  shall  bind  on  earth 
 shall  be  bound  in  heaven,"  (Matth.  xviii.  18.)  Concerning 
 this  power,  however,  they  wage  a  fierce  war  among  them- 
 selves. Some  say  there  is  only  one  key  essentially,  viz.,  the 
 power  of  binding  and  loosing ;  that  knowledge,  indeed,  is 
 requisite  for  the  proper  use  of  it,  but  only  as  an  accessory, 
 not  as  essentially  inherent  in  it.  Others,  seeing  that  this 
 gave  too  unrestrained  license,  have  imagined  two  keys,  viz., 
 discernment  and  power.  Others,  again,  seeing  that  the 
 license  of  priests  was  curbed  by  such  restraint,  have  forged 
 other  keys,  (i?ifra,  sec.  21,)  the  authority  of  discerning  to  be 
 used  in  defining,  and  the  power  to  carry  their  sentences  into 
 execution ;  and  to  these  they  add  knowledge  as  a  counsellor. 
 This  binding  and  loosing,  however,  they  do  not  venture  to 
 
 1  "  C.  Omnis  utriusque  sexus  ;" — every  one  of  both  sexes.  Innocent's 
 decree  is  in  the  Lateran  Council,  De  Summa  Trinitate  et  Fide  Cathol. 
 It  is  also  given  Sent.  Lib.  iv.  Dist.  14,  cap.  2,  et  Dist.  18,  cap.  2. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  203 
 
 interpret  simply,  to  forgive  and  wipe  away  sins,  because 
 they  hear  the  Lord  proclaiming  by  the  prophet,  "  I,  even  I, 
 am  the  Lord ;  and  beside  me  there  is  no  saviour."     "  I,  even 
 
 I,  am  he  that  blotteth  out  thy  transgressions,"  (Isaiah  xliii. 
 
 II,  25.)  But  they  say  it  belongs  to  the  priest  to  declare 
 who  are  bound  or  loosed,  and  whose  sins  are  remitted  or 
 retained ;  to  declare,  moreover,  either  by  confession,  when 
 he  absolves  and  retains  sins,  or  by  sentence,  when  he  excom- 
 municates or  admits  to  communion  in  the  Sacraments.  Last- 
 ly, perceiving  that  the  knot  is  not  yet  untied,  because  it  may 
 always  be  objected  that  persons  are  often  undeservedly 
 bound  and  loosed,  and  therefore  not  bound  or  loosed  in 
 heaven  ;  as  their  ultimate  resource,  they  answer,  that  the 
 conferring  of  the  keys  must  be  taken  with  limitation,  because 
 Christ  has  promised  that  the  sentence  of  the  priest,  properly 
 pronounced,  will  be  approved  at  his  judgment-seat  according 
 as  the  bound  or  loosed  asked  what  they  merited.  They  say, 
 moreover,  that  those  keys  which  are  conferred  by  bishops  at 
 ordination  were  given  by  Christ  to  all  priests,  but  that  the 
 free  use  of  them  is  with  those  only  who  discharge  ecclesiastical 
 functions  ;  that  with  priests  excommunicated  or  suspended  the 
 keys  themselves  indeed  remain,  but  tied  and  rusty.  Those 
 who  speak  thus  may  justly  be  deemed  modest  and  sober 
 compared  with  others,  who  on  a  new  anvil  have  forged  new 
 keys,  by  which  they  say  that  the  treasury  of  heaven  is 
 locked  up :  these  we  shall  afterwards  consider  in  their  own 
 place,  (chap.  v.  sec.  2.) 
 
 16.  To  each  of  these  views  I  will  briefly  reply.  As  to 
 their  binding  the  souls  of  believers  by  their  laws,  whether 
 justly  or  unjustly,  I  say  nothing  at  present,  as  it  will  be 
 seen  at  the  proper  place  ;  but  their  enacting  it  as  a  law,  that 
 all  sins  are  to  be  enumerated ;  their  denying  that  sin  is  dis- 
 charged except  under  the  condition  that  the  resolution  to 
 confess  has  been  firmly  conceived ;  their  pretence  that  there 
 is  no  admission  into  Paradise  if  the  opportunity  of  confession 
 has  been  neglected,  are  things  which  it  is  impossible  to  bear. 
 Are  all  sins  to  be  enumerated  ?  But  David,  who,  I  pre- 
 sume, had  honestly  pondered  with  himself  as  to  the  confession 
 of  his  sins,   exclaimed,   "  Who  can  understand  his  errors  ? 
 
204  INSTITUTES  OF  THE  BOOK  III. 
 
 cleanse  thou  me  from  secret  faults,"  (Ps.  xix.  12;)  and  in 
 another  passage,  "  Mine  iniquities  are  gone  over  my  head  : 
 as  a  heavy  burden  they  are  too  heavy  for  me,"  (Ps.  xxxviii. 
 4.)  He  knew  how  deep  was  the  abyss  of  our  sins,  how 
 numerous  the  forms  of  wickedness,  how  many  heads  the 
 hydra  carried,  how  long  a  tail  it  drew.  Therefore,  he  did 
 not  sit  down  to  make  a  catalogue,  but  from  the  depth  of 
 his  distress  cried  unto  the  Lord,  "  I  am  overwhelmed,  and 
 buried,  and  sore  vexed ;  the  gates  of  hell  have  encucled 
 me  :  let  thy  right  hand  deliver  me  from  the  abyss  into  which 
 I  am  plunged,  and  from  the  death  which  T  am  ready  to  die." 
 Who  can  now  think  of  a  computation  of  his  sins  when  he 
 sees  David's  inability  to  number  his  ? 
 
 17.  By  this  ruinous  procedure,  the  souls  of  those  who 
 were  aiFected  with  some  sense  of  God  have  been  most  cruelly 
 racked.  First,  they  betook  themselves  to  calculation,  pro- 
 ceeding according  to  the  formula  given  by  the  Schoolmen, 
 and  dividing  their  sins  into  boughs,  branches,  twigs,  and 
 leaves  ;  then  they  weighed  the  qualities,  quantities,  and 
 circumstances ;  and  in  this  way,  for  some  time,  matters  pro- 
 ceeded. But  after  they  had  advanced  farther,  when  they 
 looked  around,  nought  was  seen  but  sea  and  sky ;  no  road,  no 
 harbour.  The  longer  the  space  they  ran  over,  a  longer  still 
 met  the  eye  ;  nay,  lofty  mountains  began  to  rise,  and  there 
 seemed  no  hope  of  escape  ;  none  at  least  till  after  long 
 wanderings.  They  were  thus  brought  to  a  dead  halt,  till  at 
 length  the  only  issue  was  found  in  despair.  Here,  these 
 cruel  murderers,  to  ease  the  wounds  which  they  had  made, 
 applied  certain  fomentations.  Every  one  was  to  do  his  best. 
 But  new  cares  again  disturbed,  nay,  new  torments  excru- 
 ciated their  souls.  "  I  have  not  spent  enough  of  time  ;  I 
 have  not  exerted  myself  sufficiently :  many  things  I  have 
 omitted  through  negligence  :  forgetfulness  proceeding  from 
 want  of  care  is  not  excusable."  Then  new  drugs  were 
 supplied  to  alleviate  their  pains.  "  Repent  of  your  negli- 
 gence ;  and  provided  it  is  not  done  supinely,  it  will  be 
 pardoned."  All  these  things,  however,  could  not  heal  the 
 wound,  being  not  so  much  alleviations  of  the  sore  as  poison 
 besmeared  with  honey,  that  its  bitterness  might  not  at  once 
 
CHAP.  IV.  CHRISTIAN  RELIGION".  205 
 
 offend  the  taste,  but  penetrate  to  the  vitals  before  it  could  be 
 detected.  The  dreadful  voice,  therefore,  was  always  heard 
 pealing  in  their  ears,  "  Confess  all  your  sins,"  and  the  dread 
 thus  occasioned  could  not  be  pacified  without  sure  consolation. 
 Here  let  my  readers  consider  whether  it  be  possible  to  take 
 an  account  of  the  actions  of  a  whole  year,  or  even  to  collect 
 the  sins  committed  in  a  single  day,  seeing  every  man's 
 experience  convinces  him  that  at  evening,  in  examining  the 
 faults  of  that  single  day,  memory  gets  confused,  so  great  is 
 the  number  and  variety  presented.  I  am  not  speaking  of 
 dull  and  heartless  hypocrites,  who,  after  animadverting  on 
 three  or  four  of  their  grosser  offences,  think  the  work  finished ; 
 but  of  the  true  worshippers  of  God,  who,  after  they  have 
 performed  their  examination,  feeling  themselves  overwhelmed, 
 still  add  the  words  of  John  :  "  If  our  heart  condemn  us,  God 
 is  greater  than  our  heart,  and  knoweth  all  things,"  (1  John 
 iii.  20 ;)  and,  therefore,  tremble  at  the  thought  of  that  Judge 
 whose  knowledge  far  surpasses  our  comprehension. 
 
 18.  Though  a  good  part  of  the  world  rested  in  these  soothing 
 suggestions,  by  which  this  fatal  poison  was  somewhat  tem- 
 pered, it  was  not  because  they  thought  that  God  was  satisfied, 
 or  they  had  quite  satisfied  themselves ;  it  wras  rather  like  an 
 anchor  cast  out  in  the  middle  of  the  deep,  which  for  a  little 
 interrupts  the  navigation,  or  a  weary,  worn-out  traveller, 
 who  lies  down  by  the  way.1  I  give  myself  no  trouble  in 
 proving  the  truth  of  this  fact.  Every  one  can  be  his  own 
 witness.  I  will  mention  generally  what  the  nature  of  this 
 law  is.  First,  The  observance  of  it  is  simply  impossible ; 
 and  hence  its  only  result  is  to  destroy,  condemn,  confound, 
 to  plunge  into  ruin  and  despair.  Secondly,  By  withdrawing 
 sinners  from  a  true  sense  of  their  sins,  it  makes  them 
 hypocritical,  and  ignorant  both  of  God  and  themselves.  For, 
 while  they  are  wholly  occupied  with  the  enumeration  of  their 
 sins,  they  lose    sight    of  that   lurking   hydra,   their   secret 
 
 1  The  French  is,  "  Mais  comme  les  nautonniers  fichans  l'anchre  an 
 milieu  cle  la  mer,  se  reposent  du  trauail  de  leur  navigation  ;  ou  comme 
 un  pelerin  lasse  ou  defaillant  se  sied  au  milieu  de  la  voye  pour  reposer  :  en 
 telle  maniere  ils  prenoyent  ce  repos,  combien  qu'il  ne  leur  fust  suffisant ;" 
 — but  as  mariners  casting  anchor  in  the  midst  of  the  sea,  repose  from  the 
 toil  of  navigation  ;  or  as  a  pilgrim,  weary  or  faint,  sits  down  in  the  middle 
 of  the  way  to  rest  himself:  in  this  way  they  took  this  rest,  though  it  was 
 not  sufficient  for  them. 
 
20G  INSTITUTES  OF  THE  BOOK  III. 
 
 iniquities  and  internal  defilements,  the  knowledge  of  which 
 would  have  made  them  sensible  of  their  misery.  But  the 
 surest  rule  of  confession  is,  to  acknowledge  and  confess  our 
 sins  to  be  an  abyss  so  great  as  to  exceed  our  comprehension. 
 On  this  rule  we  see  the  confession  of  the  publican  was  formed, 
 "  God  be  merciful  to  me,  a  sinner,"  (Luke  xviii.  13  ;)  as  if  he 
 had  said,  How  great,  how  very  great  a  sinner,  how  utterly 
 sinful  I  am  !  the  extent  of  my  sins  I  can  neither  conceive  nor 
 express.  Let  the  depth  of  thy  mercy  ingulf  the  depth  of 
 sin  !  What !  you  will  say,  are  we  not  to  confess  every  single 
 sin  ?  Is  no  confession  acceptable  to  God  but  that  which 
 is  contained  in  the  words,  "  I  am  a  sinner "  ?  Nay,  our 
 endeavour  must  rather  be,  as  much  as  in  us  lies,  to  pour  out 
 our  whole  heart  before  the  Lord.  Nor  are  we  only  in  one 
 word  to  confess  ourselves  sinners,  but  truly  and  sincerely 
 acknowledge  ourselves  as  such ;  to  feel  with  our  whole  soul 
 how  great  and  various  the  pollutions  of  our  sins  are ;  con- 
 fessing not  only  that  we  are  impure,  but  what  the  nature  of 
 our  impurity  is,  its  magnitude  and  its  extent ;  not  only  that 
 we  are  debtors,  but  what  the  debts  are  which  burden  us,  and 
 how  they  were  incurred ;  not  only  that  we  are  wounded,  but 
 how  numerous  and  deadly  are  the  wounds.  When  thus 
 recognising  himself,  the  sinner  shall  have  poured  out  his 
 whole  heart  before  God,  let  him  seriously  and  sincerely 
 reflect  that  a  greater  number  of  sins  still  remains,  and  that 
 their  recesses  are  too  deep  for  him  thoroughly  to  pene- 
 trate. Accordingly,  let  him  exclaim  with  David,  "Who 
 can  understand  his  errors  ?  cleanse  thou  me  from  secret 
 faults,"  (Ps.  xix.  12.)  But  when  the  Schoolmen  affirm 
 that  sins  are  not  forgiven,  unless  the  resolution  to  confess 
 has  been  firmly  conceived,  and  that  the  gate  of  Paradise  is 
 closed  on  him  who  has  neglected  the  opportunity  of  confess- 
 ing when  offered,  far  be  it  from  us  to  concede  this  to  them. 
 The  remission  of  sins  is  not  different  now  from  Avhat  it  has 
 ever  been.  In  all  the  passages  in  which  we  read  that  sinners 
 obtained  forgiveness  from  God,  we  read  not  that  they  whis- 
 pered into  the  ear  of  some  priest.1     Indeed,  they  could  not 
 
 1  "Tous  ceux  que  nous  lisons  avoir  obtenu  tie  Christ  la  remission  de  leurs 
 pechez,  ne  sont  pas  dits  s'etre  confesses  a  l'aureille  de  quelque  Messire 
 Jean ;" — None  of  whom  we  read  as  having  obtained  the  forgiveness  of 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  207 
 
 then  confess,  as  priests  were  not  then  confessionaries,  nor  did 
 the  confessional  itself  exist.  And  for  many  ages  afterwards, 
 this  mode  of  confession,  by  which  sins  were  forgiven  on  this 
 condition,  was  unheard  of.  But  not  to  enter  into  a  long 
 discussion,  as  if  the  matter  were  doubtful,  the  word  of  God, 
 which  abideth  for  ever,  is  plain,  "  When  the  wicked  shall 
 turn  away  from  all  his  sins  that  he  hath  committed,  and  keep 
 all  my  statutes,  and  do  that  which  is  lawful  and  right,  he 
 shall  surely  live,  he  shall  not  die,"  (Ezek.  xviii.  21.)  He  who 
 presumes  to  add  to  this  declaration  binds  not  sins,  but  the 
 mercy  of  God.  When  they  contend  that  judgment  cannot 
 be  given  unless  the  case  is  known,  the  answer  is  easy,  that 
 they  usurp  the  right  of  judging,  being  only  self-created 
 judges.  And  it  is  strange,  how  confidently  they  lay  down 
 principles,  which  no  man  of  sound  mind  will  admit.  They 
 give  out,  that  the  office  of  binding  and  loosing  has  been  com- 
 mitted to  them,  as  a  kind  of  jurisdiction  annexed  to  the  right 
 of  inquiry.  That  the  jurisdiction  was  unknown  to  the 
 Apostles  their  whole  doctrine  proclaims.  Nor  does  it  belong 
 to  the  priest  to  know  for  certainty  whether  or  not  a  sinner 
 is  loosed,  but  to  Him  from  whom  acquittal  is  asked ;  since  he 
 who  only  hears  can  ever  know  whether  or  not  the  enumera- 
 tion is  full  and  complete.  Thus  there  would  be  no  absolution, 
 without  restricting  it  to  the  words  of  him  who  is  to  be  judged. 
 We  may  add,  that  the  whole  system  of  loosing  depends  on 
 faith  and  repentance,  two  things  which  no  man  can  know  of 
 another,  so  as  to  pronounce  sentence.  It  follows,  therefore, 
 that  the  certainty  of  binding  and  loosing  is  not  subjected  to 
 the  will  of  an  earthly  judge,  because  the  minister  of  the 
 word,  when  he  duly  executes  his  office,  can  only  acquit  con- 
 ditionally, when,  for  the  sake  of  the  sinner,  he  repeats  the 
 words,  "  Whose  soever  sins  ye  remit ;"  lest  he  should  doubt 
 of  the  pardon,  which,  by  the  command  and  voice  of  God,  is 
 promised  to  be  ratified  in  heaven. 
 
 19.  It  is  not  strange,  therefore,  that  we  condemn  that 
 auricular  confession,  as  a  thing  pestilent  in  its  nature,  and  in 
 many  ways  injurious  to  the   Church,  and  desire  to  see  it 
 
 their  sins  from  Christ,  are  said  to  have  confessed  in  the  ear  of  some  Mess 
 John. 
 
208  INSTITUTES  OF  THE  BOOK  III. 
 
 abolished.  But  if  the  thing  were  in  itself  indifferent,  yet, 
 seeing  it  is  of  no  use  or  benefit,  and  has  given  occasion  to  so 
 much  impiety,  blasphemy,  and  error,  who  does  not  think 
 that  it  ought  to  be  immediately  abolished  ?  They  enumerate 
 some  of  its  uses,  and  boast  of  them  as  very  beneficial,  but 
 they  are  either  fictitious  or  of  no  importance.  One  thing 
 they  specially  commend,  that  the  blush  of  shame  in  the 
 penitent  is  a  severe  punishment,  which  makes  him  more 
 cautious  for  the  future,  and  anticipates  divine  punishment, 
 by  his  punishing  himself.  As  if  a  man  was  not  sufficiently 
 humbled  with  shame  when  brought  under  the  cognisance  of 
 God  at  his  supreme  tribunal.  Admirable  proficiency — if 
 we  cease  to  sin  because  we  are  ashamed  to  make  one  man 
 acquainted  with  it,  and  blush  not  at  having  God  as  the 
 witness  of  our  evil  conscience  !  The  assertion,  however, 
 as  to  the  effect  of  shame,  is  most  unfounded,  for  we  may 
 every  where  see,  that  there  is  nothing  which  gives  men 
 greater  confidence  and  license  in  sinning  than  the  idea, 
 that  after  making  confession  to  priests,  they  can  wipe  their 
 lips  and  say,  I  have  not  done  it.  And  not  only  do  they 
 during  the  whole  year  become  bolder  in  sin,  but,  secure 
 against  confession  for  the  remainder  of  it,  they  never  sigh 
 after  God,  never  examine  themselves,  but  continue  heaping 
 sins  upon  sins,  until,  as  they  suppose,  they  get  rid  of  them 
 all  at  once.  And  when  they  have  got  rid  of  them,  they  think 
 they  are  disburdened  of  their  load,  and  imagine  they  have 
 deprived  God  of  the  right  of  judging,  by  giving  it  to  the 
 priest ;  have  made  God  forgetful,  by  making  the  priest  con- 
 scious. Moreover,  who  is  glad  when  he  sees  the  day  of  con- 
 fession approaching  ?  Who  goes  with  a  cheerful  mind  to 
 confess,  and  does  not  rather,  as  if  he  were  dragged  to  prison 
 with  a  rope  about  his  neck,  go  unwillingly,  and,  as  it  were, 
 struggling  against  it?  with  the  exception,  perhaps,  of  the 
 priests  themselves,  who  take  a  fond  delight  in  the  mutual 
 narrative  of  their  own  misdeeds,  as  a  kind  of  merry  tales.  I 
 will  not  pollute  my  page  by  retailing  the  monstrous  abomi- 
 nations with  which  auricular  confession  teems ;  I  only  say, 
 that  if  that  holy  man  (Nectarius,  of  whom  supra,  sec.  7)  did 
 not  act  unadvisedly,  when  for  one  rumour  of  whoredom  he 
 banished  confession   from  his    church,   or  rather   from    the 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  209 
 
 memory  of  his  people,  the  innumerable  acts  of  prostitution, 
 adultery,  and  incest,  which  it  produces  in  the  present  day, 
 warn  us  of  the  necessity  of  abolishing  it. 
 
 20.  As  to  the  pretence  of  the  confessionaries  respecting 
 the  power  of  the  keys,  and  their  placing  in  it,  so  to  speak, 
 the  sum  and  substance  of  their  kingdom,  we  must  see  what 
 force  it  ought  to  have.  Were  the  keys,  then,  (they  ask,) 
 given  without  a  cause?  Was  it  said  without  a  cause, 
 "  Whatsoever  ye  shall  bind  on  earth  shall  be  bound  in  heaven, 
 and  whatsoever  ye  shall  loose  on  earth  shall  be  loosed  in 
 heaven?"  (Matth.  xviii.  18.)  Do  we  make  void  the  word  of 
 Christ?  I  answer,  that  there  was  a  weightv  reason  for 
 giving  the  keys,  as  I  lately  explained,  and  will  again  show 
 at  greater  length  when  I  come  to  treat  of  Excommunication, 
 (Book  IV.  cap.  12.)  But  what  if  I  should  cut  off  the  handle 
 for  all  such  questions  with  one  sword,  viz.,  that  priests  are 
 neither  vicars  nor  successors  of  the  Apostles  ?  But  that  also 
 will  be  elsewhere  considered,  (Book  IV.  6.)  Now,  at  the  very 
 place  where  they  are  most  desirous  to  fortify  themselves,  they 
 erect  a  battering-ram,  by  which  all  their  own  machinations 
 are  overthrown.  Christ  did  not  give  his  Apostles  the  power 
 of  binding  and  loosing  before  he  endued  them  with  the  Holy 
 Spirit.  I  deny,  therefore,  that  any  man,  who  has  not  pre- 
 viously received  the  Holy  Spirit,  is  competent  to  possess  the 
 power  of  the  keys.  I  deny  that  any  one  can  use  the  keys, 
 unless  the  Holy  Spirit  precede,  teaching  and  dictating  what 
 is  to  be  done.  They  pretend,  indeed,  that  they  have  the 
 Holy  Spirit,  but  by  their  works  deny  him ;  unless,  indeed, 
 we  are  to  suppose  that  the  Holy  Spirit  is  some  vain  thing 
 of  no  value,  as  they  certainly  do  feign,  but  we  will  not  believe 
 them.  With  this  engine  they  are  completely  overthrown ; 
 whatever  be  the  door  of  which  they  boast  of  having  the  key, 
 we  must  always  ask,  whether  they  have  the  Holy  Spirit, 
 who  is  arbiter  and  ruler  of  the  keys  ?  If  they  reply,  that 
 they  have,  we  must  again  ask,  whether  the  Holy  Spirit  can 
 err  ?  This  they  will  not  venture  to  say  distinctly,  although 
 by  their  doctrine  they  indirectly  insinuate  it.  Therefore,  we 
 must  infer,  that  no  priestlings  have  the  power  of  the  keys, 
 because  they  every  where  and  indiscriminately  loose  what  the 
 vol.  n.  o 
 
210  INSTITUTES  OF  THE  BOOK  III. 
 
 Lord  was  pleased  should  be  bound,  and  bind  what  he  has 
 ordered  to  be  loosed. 
 
 21.  When  they  see  themselves  convicted  on  the  clearest 
 evidence,  of  loosing  and  binding  worthy  and  unworthy  with- 
 out distinction,  they  lay  claim  to  power  without  knowledge. 
 And  although  they  dare  not  deny  that  knowledge  is  requisite 
 for  the  proper  use,  they  still  affirm  that  the  power  itself  has 
 been  given  to  bad  administrators.  This,  however,  is  the 
 power,  "Whatsoever  ye  shall  bind  on  earth  shall  be  bound 
 in  heaven,  and  whatsoever  ye  shall  loose  on  earth  shall  be 
 loosed  in  heaven."  Either  the  promise  of  Christ  must  be 
 false,  or  those  who  are  endued  with  this  power  bind  and 
 loose  properly.  There  is  no  room  for  the  evasion,  that  the 
 words  of  Christ  are  limited,  according  to  the  merits  of  him 
 who  is  loosed  or  bound.  We  admit,  that  none  can  be  bound 
 or  loosed  but  those  who  are  worthy  of  being  bound  or  loosed. 
 But  the  preachers  of  the  Gospel  and  the  Church  have  the 
 word  by  which  they  can  measure  this  worthiness.  By  this 
 word  preachers  of  the  Gospel  can  promise  forgiveness  of 
 sins  to  all  who  are  in  Christ  by  faith,  and  can  declare  a  sen- 
 tence of  condemnation  against  all,  and  upon  all,  who  do  not 
 embrace  Christ.  In  this  word  the  Church  declares,  that 
 "  neither  fornicators,  nor  idolaters,  nor  adulterers,"  "  nor 
 thieves,  nor  covetous,  nor  drunkards,  nor  revilers,  nor  extor- 
 tioners, shall  inherit  the  kingdom  of  God,"  (1  Cor.  vi.  9,  10.) 
 Such  it  binds  in  sure  fetters.  By  the  same  word  it  looses 
 and  consoles  the  penitent.  But  what  kind  of  power  is  it 
 which  knows  not  what  is  to  be  bound  or  loosed  ?  You  can- 
 not bind  or  loose  without  knowledge.  Why,  then,  do  they  say, 
 that  they  absolve  by  authority  given  to  them,  when  absolution 
 is  uncertain  ?  As  regards  us,  this  power  is  merely  imaginary, 
 if  it  cannot  be  used.  Now,  I  hold,  either  that  there  is  no 
 use,  or  one  so  uncertain  as  to  be  virtually  no  use  at  all. 
 For  when  they  confess  that  a  good  part  of  the  priests  do  not 
 use  the  keys  duly,  and  that  power  without  the  legitimate  use  is 
 ineffectual,  who  is  to  assure  me,  that  the  one  by  whom  I  am 
 loosed  is  a  good  dispenser  of  the  keys  ?  But  if  he  is  a  bad 
 one,  what  better  has  he  given  me  than  this  nugatory  dispen- 
 sation,— What  is  to  be  bound  or  loosed  in  you  I  know  not, 
 
CHAR.  IV.  CHRISTIAN  RELIGION.  211 
 
 since  I  have  not  the  proper  use  of  the  keys ;  but  if  you 
 deserve  it,  I  absolve  you?  As  much  might  be  done,  I  say 
 not  by  a  laic,  (since  they  would  scarcely  listen  to  such  a 
 statement,)  but  by  the  Turk  or  the  devil.  For  it  is  just  to 
 say,  I  have  not  the  word  of  God,  the  sure  rule  for  loosing,  but 
 authority  has  been  given  me  to  absolve  you,  if  you  deserve 
 it.  We  see,  therefore,  what  their  object  was,  when  they 
 defined  (see  sec.  16)  the  keys  as  authority  to  discern  and 
 power  to  execute  ;  and  said,  that  knowledge  is  added  as  a 
 counsellor,  and  counsels  the  proper  use  ;  their  object  was  to 
 reign  libidinously  and  licentiously,  without  God  and  his 
 word. 
 
 22.  Should  any  one  object,  first,  that  the  lawful  ministers 
 of  Christ  will  be  no  less  perplexed  in  the  discharge  of  their 
 duty,  because  the  absolution,  which  depends  on  faith,  will 
 always  be  equivocal ;  and,  secondly,  that  sinners  will  receive 
 no  comfort  at  all,  or  cold  comfort,  because  the  minister,  who 
 is  not  a  fit  judge  of  their  faith,  is  not  certain  of  their  absolu- 
 tion, we  are  prepared  with  an  answer.  They  say  that  no 
 sins  are  remitted  by  the  priest,  but  such  sins  as  he  is  cog- 
 nizant of;  thus,  according  to  them,  remission  depends  on 
 the  judgment  of  the  priest,  and  unless  he  accurately  discri- 
 minate as  to  who  are  worthy  of  pardon,  the  whole  procedure 
 is  null  and  void.  In  short,  the  power  of  which  they  speak  is 
 a  jurisdiction  annexed  to  examination,  to  which  pardon  and 
 absolution  are  restricted.  Here  no  firm  footing  can  be  found, 
 nay,  there  is  a  profound  abyss  ;  because,  where  confession  is 
 not  complete,  the  hope  of  pardon  also  is  defective ;  next,  the 
 priest  himself  must  necessarily  remain  in  suspense,  while  he 
 knows  not  whether  the  sinner  gives  a  faithful  enumeration  of 
 his  sins  ;  lastly,  such  is  the  rudeness  and  ignorance  of  priests, 
 that  the  greater  part  of  them  are  in  no  respect  fitter  to  per- 
 form this  office  than  a  cobbler  to  cultivate  the  fields,  while 
 almost  all  the  others  have  good  reason  to  suspect  their  own 
 fitness.  Hence  the  perplexity  and  doubt  as  to  the  Popish 
 absolution,  from  then-  choosing  to  found  it  on  the  person  of 
 the  priest,  and  not  on  his  person  only,  but  on  his  knowledge, 
 so  that  he  can  only  judge  of  what  is  laid  before  him,  inves- 
 tigated, and  ascertained.     Now,  if  any  should  ask  at  these 
 
212  INSTITUTES  OF  THE  BOOK  III. 
 
 good  doctors,  Whether  the  sinner  is  reconciled  to  God  when 
 some  sins  are  remitted  ?  I  know  not  what  answer  they  could 
 give,  unless  that  they  should  be  forced  to  confess,  that  what- 
 ever the  priest  pronounces  with  regard  to  the  remission  of 
 sins  which  have  been  enumerated  to  him  will  be  unavailing, 
 so  long  as  others  are  not  exempted  from  condemnation.  On 
 the  part  of  the  penitent,  again,  it  is  hence  obvious  in  what  a 
 state  of  pernicious  anxiety  his  conscience  will  be  held ;  be- 
 cause, while  he  leans  on  what  they  call  the  discernment  of  the 
 priest,  he  cannot  come  to  any  decision  from  the  word  of  God. 
 From  all  these  absurdities  the  doctrine  which  we  deliver  is 
 completely  free.  For  absolution  is  conditional,  allowing  the 
 sinner  to  trust  that  God  is  propitious  to  him,  provided  he 
 sincerely  seek  expiation  in  the  sacrifice  of  Christ,  and  accept 
 of  the  grace  offered  to  him.  Thus,  he  cannot  err  who,  in 
 the  capacity  of  a  herald,  promulgates  what  has  been  dictated 
 to  him  from  the  word  of  God.  The  sinner,  again,  can  receive 
 a  clear  and  sure  absolution  when,  in  regard  to  embracing  the 
 orace  of  Christ,  the  simple  condition  annexed  is  in  terms  of 
 the  general  rule  of  our  Master  himself, — a  rule  impiously 
 spurned  by  the  Papacy, — "  According  to  your  faith  be  it  un- 
 to you,"  (Matth.  ix.  29.) 
 
 23.  The  absurd  jargon  which  they  make  of  the  doctrine  of 
 Scripture  concerning  the  power  of  the  keys,  I  have  promised 
 to  expose  elsewhere ;  the  proper  place  will  be  in  treating  of 
 the  Government  of  the  Church,  (Book  IV.  c.  12.)  Mean- 
 while, let  the  reader  remember  how  absurdly  they  wrest  to 
 auricular  and  secret  confession  what  was  said  by  Christ 
 partly  of  the  preaching  of  the  Gospel,  and  partly  of  excom- 
 munication. Wherefore,  when  they  object  that  the  power  of 
 loosing  was  given  to  the  Apostles,  and  that  this  power  priests 
 exercise  by  remitting  sins  acknowledged  to  them,  it  is  plain 
 that  the  principle  which  they  assume  is  false  and  frivolous  : 
 for  the  absolution  which  is  subordinate  to  faith  is  nothing 
 else  than  an  evidence  of  pardon,  derived  from  the  free  pro- 
 mise of  the  Gospel,  while  the  other  absolution,  which  depends 
 on  the  discipline  of  the  Church,  has  nothing  to  do  with  secret 
 sins ;  but  is  more  a  matter  of  example  for  the  purpose  of 
 removing  the  public  offence  given  to  the  Church.     As  to 
 
CIIAr.  IV.  CHRISTIAN  RELIGION.  213 
 
 their  diligence  in  searching  up  and  down  for  passages  by 
 which  they  may  prove  that  it  is  not  sufficient  to  confess  sins 
 to  God  alone,  or  to  laymen,  unless  the  priest  take  cognizance, 
 it  is  vile  and  disgraceful.  For  when  the  ancient  fathers  advise 
 sinners  to  disburden  themselves  to  their  pastor,  we  cannot 
 understand  them  to  refer  to  a  recital  which  was  not  then  in 
 use.  Then,  so  unfair  are  Lombard  and  others  like-minded, 
 that  they  seem  intentionally  to  have  devoted  themselves  to 
 spurious  books,  that  they  might  use  them  as  a  cloak  to  deceive 
 the  simple.  They,  indeed,  acknowledge  truly,  that  as  forgive- 
 ness always  accompanies  repentance,  no  obstacle  properly 
 remains  after  the  individual  is  truly  penitent,  though  he  may 
 not  have  actually  confessed ;  and,  therefore,  that  the  priest 
 does  not  so  much  remit  sins,  as  pronounce  and  declare  that 
 they  are  remitted ;  though  in  the  term  declaring,  they  insi- 
 nuate a  gross  error,  surrogating  ceremony1  in  place  of  doc- 
 trine. But  in  pretending  that  he  who  has  already  obtained 
 pardon  before  God  is  acquitted  in  the  face  of  the  Church,  they 
 unseasonably  apply  to  the  special  use  of  every  individual,  that 
 which  we  have  already  said  was  designed  for  common  disci- 
 pline when  the  offence  of  a  more  heinous  and  notorious  trans- 
 gression was  to  be  removed.  Shortly  after  they  pervert  and 
 destroy  their  previous  moderation,  by  adding  that  there  is 
 another  mode  of  remission,  namely,  by  the  infliction  of  penalty 
 and  satisfaction,  in  which  they  arrogate  to  their  priests  the 
 right  of  dividing  what  God  has  every  where  promised  to  us 
 entire.  While  He  simply  requires  repentance  and  faith,  their 
 division  or  exception  is  altogether  blasphemous.  For  it  is 
 just  as  if  the  priest,  assuming  the  office  of  tribune,  were  to 
 interfere  with  God,2  and  try  to  prevent  him  from  admitting 
 to  his  favour  by  his  mere  liberality  any  one  who  had  not 
 previously  lain  prostrate  at  the  tribunicial  bench,  and  there 
 been  punished. 
 
 24.  The  whole  comes  to  this,3  when  they  wish  to   make 
 
 1  Latin,  simply,  "  ceremoniara."  French,  "  la  ceremonie  de  faire  une 
 croix  sur  le  dos  ;" — the  ceremony  of  making  a  cross  upon  the  back. 
 
 2  French,  "  Car  cela  vaut  autant  comme  si  les  prestres  se  faisoyent  con- 
 trerolleurs  de  Dieu  ;" — for  that  is  as  much  as  if  the  priests  made  themselves 
 controllers  of  God. 
 
 3  See  on  the  subject  of  this   section,  Calv.  ad  Concil.  Trident.     Also 
 
214  INSTITUTES  OF  THE  BOOK  III. 
 
 God  the  author  of  this  fictitious  confession  their  vanity  is 
 proved,  as  I  have  shown  their  falsehood  in  expounding  the 
 few  passages  which  they  cite.  But  while  it  is  plain,  that  the 
 law  was  imposed  by  men,  I  say  that  it  is  both  tyrannical 
 and  insulting  to  God,  who,  in  binding  consciences  to  his 
 word,  would  have  them  free  from  human  rule.  Then  when 
 confession  is  prescribed  as  necessary  to  obtain  pardon,  which 
 God  wished  to  be  free,  I  say  that  the  sacrilege  is  altogether 
 intolerable,  because  nothing  belongs  more  peculiarly  to  God 
 than  the  forgiveness  of  sins,  in  which  our  salvation  consists.  I 
 have,  moreover,  shoAvn  that  this  tyranny  was  introduced  when 
 the  world  was  sunk  in  shameful  barbarism.1  Besides,  I  have 
 proved  that  the  law  is  pestiferous,  inasmuch  as  when  the  fear 
 of  God  exists,  it  plunges  men  into  despair,  and  when  there 
 is  security  soothing  itself  with  vain  flattery,  it  blunts  it  the 
 more.  Lastly,  I  have  explained  that  all  the  mitigations 
 which  they  employ  have  no  other  tendency  than  to  entangle, 
 obscure,  and  corrupt  the  pure  doctrine,  and  cloak  their  ini- 
 quities with  deceitful  colours. 
 
 25.  In  repentance  they  assign  the  third  place  to  satisfac- 
 tion, all  their  absurd  talk  as  to  which  can  be  refuted  in  one 
 word.  They  say,2  that  it  is  not  sufficient  for  the  penitent  to 
 abstain  from  past  sins,  and  change  his  conduct  for  the  better, 
 unless  he  satisfy  God  for  what  he  has  done ;  and  that  there 
 are  many  helps  by  which  we  may  redeem  sins,  such  as  tears, 
 fastings,  oblations,3  and  offices  of  charity  ;  that  by  them  the 
 Lord  is  to  be  propitiated ;  by  them  the  debts  due  to  divine 
 justice  are  to  be  paid ;  by  them  our  faults  are  to  be  compen- 
 sated ;  by  them  pardon  is  to  be  deserved  :  for  though  in  the 
 riches  of  his  mercy  he  has  forgiven  the  guilt,  he  yet,  as  a  just 
 discipline,  retains  the  penalty,  and  that  this  penalty  must  be 
 bought  off  by  satisfaction.     The  sum  of  the  whole  comes  to 
 
 Vera  Ecclesiae  Reforniandaj  Ratio,  Epist.  ad  Sadoletum.  Epist.  adversus 
 Theologos  Parisienses.  De  Scandalis.  De  Necessitate  Reformandai  Ec- 
 clesise,  Lib.  iv. 
 
 '  French,  "  une  barbarie  si  vileine  que  rien  plus  ;" — a  barbarism  so  vile 
 that  nothing  could  be  more  so. 
 
 2  See  Lombard,  Sent.  Lib.  iv.  Dist.  10,  c.  4.  C.  Non  sufficit.  de  Poenit. 
 C.  (middle  of  same  Dist.)  C.  Nullus,  (same  Dist.)  See  also  on  the  subject 
 of  satisfaction,  infra,  s.  29,  and  Chap.  xvi.  4. 
 
 3  The  French  adds,  "  aumosnes  ;" — alms. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  215 
 
 this  :  that  we  indeed  obtain  pardon  of  our  sins  from  the  mercy 
 of  God,  but  still  by  the  intervention  of  the  merit  of  works, 
 by  which  the  evil  of  our  sins  is  compensated,  and  due  satis- 
 faction made  to  divine  justice.  To  such  false  views  I  oppose 
 the  free  forgiveness  of  sins,  one  of  the  doctrines  most  clearly 
 taught  in  Scripture.1  First,  what  is  forgiveness  but  a  gift 
 of  mere  liberality  ?  A  creditor  is  not  said  to  forgive  when 
 he  declares  by  granting  a  discharge,  that  the  money  has 
 been  paid  to  him  ;  but  when,  without  any  payment,  through 
 voluntary  kindness,  he  expunges  the  debt.  And  why  is  the 
 term  gratis  (free)  afterwards  added,  but  to  take  away  all  idea 
 of  satisfaction  ?  With  what  confidence,  then,  do  they  still  set 
 up  their  satisfactions,  which  are  thus  struck  down  as  with  a 
 thunderbolt  ?  What  ?  When  the  Lord  proclaims  by  Isaiah, 
 "  I,  even  I,  am  he  that  blotteth  out  thy  transgressions  for 
 mine  own  sake,  and  will  not  remember  thy  sins,"  does  he  not 
 plainly  declare,  that  the  cause  and  foundation  of  forgiveness 
 is  to  be  sought  from  his  goodness  alone  ?  Besides,  when  the 
 whole  of  Scripture  bears  this  testimony  to  Christ,  that  through 
 his  name  the  forgiveness  of  sins  is  to  be  obtained,  (Acts  x. 
 43,)  does  it  not  plainly  exclude  all  other  names  ?  How  then 
 do  they  teach  that  it  is  obtained  by  the  name  of  satisfaction  ? 
 Let  them  not  deny  that  they  attribute  this  to  satisfactions, 
 though  they  bring  them  in  as  subsidiary  aids.2  For  when 
 Scripture  says,  by  the  name  of  Christy  it  means,  that  we  are  to 
 bring  nothing,  pretend  nothing  of  our  own,  but  lean  entirely  on 
 the  recommendation  of  Christ.  Thus  Paul,  after  declaring  that 
 "  God  was  in  Christ  reconciling  the  world  unto  himself,  not 
 imputing  their  trespasses  unto  them,"  immediately  adds  the 
 reason  and  the  method,  "  For  he  hath  made  him  to  be  sin 
 for  us  who  knew  no  sin,"  (2  Cor.  v.  19,  20.) 
 
 26.  But  with  their  usual  perverseness,  they  maintain  that 
 both  the  forgiveness  of  sins  and  reconciliation  take  place  at 
 once  when  we  are  received  into  the  favour  of  God  through 
 
 1  Isa.  lii.  3  ;  Rom.  v.  8  ;  Col.  ii.  14  ;  Tit.  iii.  5. 
 
 2  The  French  is,  "  Et  ne  faut  pas  qu'ils  disent,  que  combien  que  les 
 satisfactions  en  soyent  moyens,  neantmoins  ce  n'est  pas  en  leur  nom,  mais 
 au  nom  de  Jesus  Christ ;" — and  they  must  not  say  that  though  satisfac- 
 tions are  the  means,  nevertheless  it  is  not  in  their  name,  but  in  the  name 
 of  Jesus  Christ. 
 
216  INSTITUTES  OF  THE  BOOK  III. 
 
 Christ  in  baptism  ;  that  in  lapses  after  baptism  we  must  rise 
 again  by  means  of  satisfactions  ;  that  the  blood  of  Christ  is  of 
 no  avail  unless  in  so  far  as  it  is  dispensed  by  the  keys  of  the 
 Church.  I  speak  not  of  a  matter  as  to  which  there  can  be  any 
 doubt ;  for  this  impious  dogma  is  declared  in  the  plainest  terms, 
 in  the  writings  not  of  one  or  two,  but  of  the  whole  Schoolmen. 
 Their  master,  (Sent.  Lib.  iii.  Dist.  9,)  after  acknowledging, 
 according  to  the  doctrine  of  Peter,  that  Christ  "  bare  our 
 sins  in  his  own  body  on  the  tree,"  (1  Pet.  ii.  24,)  immediate- 
 ly modifies  the  doctrine  by  introducing  the  exception,  that  in 
 baptism  all  the  temporal  penalties  of  sin  are  relaxed  ;  but 
 that  after  baptism  they  are  lessened  by  means  of  repentance, 
 the  cross  of  Christ  and  our  repentance  thus  co-operating  to- 
 gether. St  John  speaks  very  differently,  "If  any  man  sin, 
 we  have  an  advocate  with  the  Father,  Jesus  Christ  the  right- 
 eous ;  and  he  is  the  propitiation  for  our  sins."  "  I  write 
 unto  you,  little  children,  because  your  sins  are  forgiven  you 
 for  his  name's  sake,"  (1  John  ii.  1,  2,  12.)  He  certainly  is 
 addressing  believers,  and  while  setting  forth  Christ  as  the 
 propitiation  for  sins,  shows  them  that  there  is  no  other  satisfac- 
 tion by  which  an  offended  God  can  be  propitiated  or  appeased. 
 He  says  not :  God  was  once  reconciled  to  you  by  Christ ; 
 now,  seek  other  methods ;  but  he  makes  him  a  perpetual 
 advocate,  who  always,  by  his  intercession,  reinstates  us  in  his 
 Father's  favour — a  perpetual  propitiation  by  which  sins  are 
 expiated.  For  what  was  said  by  another  John  will  ever  hold 
 true,  "  Behold  the  Lamb  of  God,  which  taketh  away  the  sins 
 of  the  world,"  (John  i.  29.)  He,  I  say,  takes  them  away, 
 and  no  other ;  that  is,  since  he  alone  is  the  Lamb  of  God,  he 
 alone  is  the  offering  for  our  sins  ;  he  alone  is  expiation  ;  he 
 alone  is  satisfaction.  For  though  the  right  and  power  of 
 pardoning  properly  belongs  to  the  Father,  when  he  is  dis- 
 tinguished from  the  Son,  as  has  already  been  seen,  Christ  is 
 here  exhibited  in  another  view,  as  transferring  to  himself  the 
 punishment  due  to  us,  and  wiping  away  our  guilt  in  the  sight 
 of  God.  Whence  it  follows,  that  we  could  not  be  partakers 
 of  the  expiation  accomplished  by  Christ,  were  he  not  possessed 
 of  that  honour  of  which  those  who  try  to  appease  God  by 
 their  compensations  seek  to  rob  him. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  217 
 
 27.  Here  it  is  necessary  to  keep  two  things  in  view  :  that 
 the  honour  of  Christ  be  preserved  entire  and  unimpaired,  and 
 that  the  conscience,  assured  of  the  pardon  of  sin,  may  have 
 peace  with  God.  Isaiah  says  that  the  Father  "  hath  laid  on 
 him  the  iniquity  of  us  all ;"  that  "  with  his  stripes  we  are 
 healed,"  (Isa.  liii.  5,  6.)  Peter  repeating  the  same  thing,  in 
 other  words  says,  that  he  St  bare  our  sins  in  his  own  body  on 
 the  tree,"  (1  Pet.  ii.  24.)  Paul's  words  are,  "  God  sending 
 his  own  Son  in  the  likeness  of  sinful  flesh,  and  for  sin  con- 
 demned sin  in  the  flesh,"  "  being  made  a  curse  for  us,"  (Rom. 
 viii.  3  ;  Gal.  iii.  13  ;)  in  other  words,  the  power  and  curse  of 
 sin  was  destroyed  in  his  flesh  when  he  was  offered  as  a  sacri- 
 fice, on  which  the  whole  weight  of  our  sins  was  laid,  with  their 
 curse  and  execration,  with  the  fearful  judgment  of  God,  and 
 condemnation  to  death.  Here  there  is  no  mention  of  the  vain 
 dogma,  that  after  the  initial  cleansing  no  man  experiences 
 the  efficacy  of  Christ's  passion  in  any  other  way  than  by 
 means  of  satisfying  penance :  we  are  directed  to  the  satisfac- 
 tion of  Christ  alone  for  every  fall.  Now  call  to  mind  their 
 pestilential  dogma  :  that  the  grace  of  God  is  effective  only 
 in  the  first  forgiveness  of  sins  ;  but  if  we  afterwards  fall,  our 
 works  co-operate  in  obtaining  the  second  pardon.  If  these 
 things  are  so,  do  the  properties  above  attributed  to  Christ 
 remain  entire  ?  How  immense  the  difference  between  the 
 two  propositions — that  our  iniquities  were  laid  upon  Christ, 
 that  in  his  own  person  he  might  expiate  them,  and  that  they 
 are  expiated  by  our  works  ;  that  Christ  is  the  propitiation 
 for  our  sins,  and  that  God  is  to  be  propitiated  by  works. 
 Then,  in  regard  to  pacifying  the  conscience,  what  pacifica- 
 tion will  it  be  to  be  told  that  sins  are  redeemed  by  satisfac- 
 tions ?  How  will  it  be  able  to  ascertain  the  measure  of  satis- 
 faction ?  It  will  always  doubt  whether  God  is  propitious  ; 
 will  always  fluctuate,  always  tremble.  Those  who  rest  satis- 
 fied with  petty  satisfactions  form  too  contemptible  an  esti- 
 mate of  the  justice  of  God,  and  little  consider  the  grievous 
 heinousness  of  sin,  as  shall  afterwards  be  shown.  Even  were 
 we  to  grant  that  they  can  buy  off  some  sins  by  due  satisfac- 
 tion, still  what  will  they  do  while  they  are  overwhelmed  with 
 so  many  sins,  that  not  even  a  hundred  lives,  though  wholly 
 
218  INSTITUTES  OF  THE  BOOK  III. 
 
 devoted  to  the  purpose,  could  suffice  to  satisfy  for  them  ?  We 
 may  add,  that  all  the  passages  in  which  the  forgiveness  of  sins 
 is  declared  refer  not  only  to  catechumens,1  but  to  the  regene- 
 rate children  of  God ;  to  those  who  have  long  been  nursed 
 in  the  bosom  of  the  Church.  That  embassy  which  Paul  so 
 highly  extols,  "  we  pray  you  in  Christ's  stead,  be  ye  reconciled 
 to  God,"  (2  Cor.  v.  20,)  is  not  directed  to  strangers,  but 
 to  those  who  had  been  regenerated  long  before.  Setting 
 satisfactions  altogether  aside,  he  directs  us  to  the  cross  of 
 Christ.  Thus  when  he  writes  to  the  Colossians  that  Christ  had 
 "made  peace  through  the  blood  of  his  cross,"  "to  reconcile 
 all  thingrs  unto  himself,"  he  does  not  restrict  it  to  the  moment 
 at  which  we  are  received  into  the  Church,  but  extends  it  to 
 our  whole  course.  This  is  plain  from  the  context,  where  he 
 says  that  in  him  "  we  have  redemption  by  his  blood,  even  the 
 forgiveness  of  sins,"  (Col.  i.  14.)  It  is  needless  to  collect 
 more  passages,  as  they  are  ever  occurring. 
 
 28.  Here  they  take  refuge  in  the  absurd  distinction  that 
 some  sins  are  venial,  and  others  mortal;  that  for  the  latter  a 
 weighty  satisfaction  is  due,  but  that  the  former  are  purged 
 by  easier  remedies ;  by  the  Lord's  Prayer,  the  sprinkling  of 
 holy  water,  and  the  absolution  of  the  Mass.  Thus  they  in- 
 sult and  trifle  with  God.2  And  yet,  though  they  have  the 
 terms  venial  and  mortal  sin  continually  in  their  mouth,  they 
 have  not  yet  been  able  tojlistinguish  the  one  from  the  other, 
 except  by  making  impiety  and  impurity  of  heart3  to  be  venial 
 sin.  We,  on  the  contrary,  taught  by  the  Scripture  standard 
 of  righteousness  and  unrighteousness,  declare  that  "  the  wag;es 
 of  sin  is  death  ;"  and  that  "  the  soul  that  sinneth,  it  shall  die," 
 (Rom.  vi.  23  ;  Ezek.  xviii.  20.)  The  sins  of  believers  are 
 venial,  not  because  they  do  not  merit  death,  but  because  by 
 the  mercy  of  God  there  is  "  now  no  condemnation  to  those 
 Avhich  are  in  Christ  Jesus,"  their  sin  being  not  imputed,  but 
 effaced  by  pardon.  I  know  how  unjustly  they  calumniate 
 this  our  doctrine  ;  for  they  say  it  is  the  paradox  of  the  Stoics 
 
 1  Latin,  "  Catechumenos.'' — French,  "  Ceux  qui  ne  sont  point  encore 
 baptisez  ;" — those  who  are  not  yet  baptized. 
 
 1  See  on  this  Section,  Book  II.  chap.  viii.  s.  58,  59. 
 
 3  The  French  adds,  ("  Qui  est  le  plus  horrible  peche  devant  Dieu  ;") — 
 which  is  the  most  heinous  sin  in  the  sight  of  God. 
 
CHAP.  IT.  CHRISTIAN  RELIGION.  219 
 
 concerning  the  equality  of  sins  :  but  we  shall  easily  convict 
 them  out  of  their  own  mouths.  I  ask  them  whether,  among 
 those  sins  which  they  hold  to  be  mortal,  they  acknowledge 
 a  greater  and  a  less  ?  If  so,  it  cannot  follow,  as  a  matter  of 
 course,  that  all  sins  which  are  mortal  are  equal.  Since  Scrip- 
 ture declares  that  the  wages  of  sin  is  death, — that  obedience 
 to  the  law  is  the  way  to  life, — the  transgression  of  it  the  way 
 to  death, — they  cannot  evade  this  conclusion.  In  such  a  mass 
 of  sins,  therefore,  how  will  they  find  an  end  to  their  satisfac- 
 tions ?  If  the  satisfaction  for  one  sin  requires  one  day,  while 
 preparing  it  they  involve  themselves  in  more  sins ;  since  no 
 man,  however  righteous,  passes  one  day  without  falling  re- 
 peatedly. While  they  prepare  themselves  for  their  satisfac- 
 tions, number,  or  rather  numbers  without  number,  will  be 
 added.1  Confidence  in  satisfaction  being  thus  destroyed, 
 what  more  would  they  have  ?  how  do  they  still  dare  to  think 
 of  satisfying  ? 
 
 29.  They  endeavour,  indeed,  to  disentangle  themselves, 
 but  it  is  impossible.  They  pretend  a  distinction  between 
 penalty  and  guilt,  holding  that  the  guilt  is  forgiven  by  the 
 mercy  of  God ;  but  that  though  the  guilt  is  remitted,  the 
 punishment  which  divine  justice  requires  to  be  paid  remains. 
 Satisfactions  then  properly  relate  to  the  remission  of  the 
 penalty.  How  ridiculous  this  levity  !  They  now  confess  that 
 the  remission  of  guilt  is  gratuitous;  and  yet  they  are  ever 
 and  anon  telling  us  to  merit  it  by  prayers  and  tears,  and  other 
 preparations  of  every  kind.  Still  the  whole  doctrine  of  Scrip- 
 ture regarding  the  remission  of  sins  is  diametrically  opposed 
 to  that  distinction.  But  although  I  think  I  have  already 
 done  more  than  enough  to  establish  this,  I  will  subjoin  some 
 other  passages,  by  which  these  slippery  snakes  will  be  so 
 caught  as  to  be  afterwards  unable  to  writhe  even  the  tip  of 
 their  tail :  "  Behold,  the  days  come,  saith  the  Lord,  that  I 
 will  make  a  new  covenant  with  the  house  of  Israel,  and  with 
 the  house  of  Judah."     "  I  will  forgive  their  iniquity,  and  I 
 
 1  French,  "  Et  quand  ils  voudront  satisfaire  pour  plusieurs,  ils  en  com- 
 mettront  encore  davantage  jusques  a  venir  a.  un  abysme  sans  fin.  Je  traite 
 encore  des  plus  justes  ;" — And  when  they  would  satisfy  for  several  sins, 
 they  will  commit  still  more,  until  they  come  at  last  to  a  bottomless  abyss. 
 I  am  still  speaking  of  the  best. 
 
220  INSTITUTES  OF  THE  BOOK  III. 
 
 will  remember  their  sin  no  more,"  (Jer.  xxxi.  31,  34.)  What 
 this  means  we  learn  from  another  Prophet,  when  the  Lord 
 says,  "  When  the  righteous  turneth  away  from  his  righteous- 
 ness," "  all  his  righteousness  that  he  hath  done  shall  not  be 
 mentioned."  "  Again,  when  the  wicked  man  turneth  away 
 from  his  wickedness  that  he  hath  committed,  and  doth  that 
 which  is  lawful  and  right,  he  shall  save  his  soul  alive,"  (Ezek. 
 xviii.  24,  27.)  When  he  declares  that  he  will  not  remember 
 righteousness,  the  meaning  is,  that  he  will  take  no  account  of 
 it  to  reward  it.  In  the  same  way,  not  to  remember  sins  is  not 
 to  bring  them  to  punishment.  The  same  thing  is  denoted  in 
 other  passages,1  by  casting  them  behind  his  back,  blotting 
 them  out  as  a  cloud,  casting  them  into  the  depths  of  the  sea, 
 not  imputing  them,  hiding  them.  By  such  forms  of  expres- 
 sion the  Holy  Spirit  has  explained  his  meaning  not  obscurely, 
 if  we  would  lend  a  willing  ear.  Certainly  if  God  punishes 
 sins,  he  imputes  them  ;  if  he  avenges,  he  remembers ;  if  he 
 brings  them  to  judgment,  he  has  not  hid  them  ;  if  he  ex- 
 amines, he  has  not  cast  them  behind  his  back ;  if  he  investi- 
 gates, he  has  not  blotted  them  out  like  a  cloud ;  if  he  exposes 
 them,  he  has  not  thrown  them  into  the  depths  of  the  sea.  In 
 this  way  Augustine  clearly  interprets  :  "  If  God  has  covered 
 sins,  he  willed  not  to  advert  to  them ;  if  he  willed  not  to  advert, 
 he  willed  not  to  animadvert ;  if  he  willed  not  to  animadvert, 
 he  willed  not  to  punish :  he  willed  not  to  take  knowledge  of 
 them,  he  rather  willed  to  pardon  them.  Why  then  did  he 
 say  that  sins  were  hid  ?  Just  that  they  might  not  be  seen. 
 What  is  meant  by  God  seeing  sins  but  punishing  them  ?" 
 (August,  in  Ps.  xxxii.  1.)  But  let  us  hear  from  another 
 prophetical  passage  on  what  terms  the  Lord  forgives  sins  : 
 "  Though  your  sins  be  as  scarlet,  they  shall  be  white  as  snow ; 
 though  they  be  red  like  crimson,  they  shall  be  as  wool,"  (Isa. 
 i.  18.)  In  Jeremiah  again  we  read  :  "In  those  days,  and  in 
 that  time,  saith  the  Lord,  the  iniquity  of  Israel  shall  be  sought 
 for,  and  there  shall  be  none ;  and  the  sins  of  Judah,  they  shall 
 not  be  found  :  for  I  will  pardon  them  whom  I  reserve,"  (Jer.  1. 
 20.)    Would  you  briefly  comprehend  the  meaning  of  these 
 
 1  Isa.  xxxviii.  17  ;  xliv.  22  ;  Micah  vii.  19  ;  Ps.  xxxii.  1. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  221 
 
 words  ?  Consider  what,  on  the  contrary,  is  meant  by  these 
 expressions,  "  that  transgression  is  sealed  up  in  a  bag ;"  "  that 
 the  iniquity  of  Ephraim  is  bound  up  ;  his  sin  is  hid ;"  that 
 "  the  sin  of  Judah  is  written  with  a  pen  of  iron,  and  with  the 
 point  of  a  diamond." *  If  they  mean,  as  they  certainly  do,  that 
 vengeance  will  be  recompensed,  there  can  be  no  doubt  that, 
 by  the  contrary  passages,  the  Lord  declares  that  he  renounces 
 all  thought  of  vengeance.  Here  I  must  entreat  the  reader 
 not  to  listen  to  any  glosses  of  mine,  but  only  to  give  some 
 deference  to  the  word  of  God. 
 
 30.  What,  pray,  did  Christ  perform  for  us  if  the  punish- 
 ment of  sin  is  still  exacted?  For  when  we  say  that  he 
 "  bare  our  sins  in  his  own  body  on  the  tree,"  (1  Pet.  ii.  24,) 
 all  we  mean  is,  that  he  endured  the  penalty  and  punishment 
 which  was  due  to  our  sins.  This  is  more  significantly 
 declared  by  Isaiah,  when  he  says  that  the  "  chastisement  (or 
 correction)  of  our  peace  was  upon  him,"  (Isaiah  liii.  5.)  But 
 what  is  the  correction  of  our  peace,  unless  it  be  the  punish- 
 ment due  to  our  sins,  and  to  be  paid  by  us  before  we  could 
 be  reconciled  to  God,  had  he  not  become  our  substitute? 
 Thus  you  clearly  see  that  Christ  bore  the  punishment  of  sin 
 that  he  might  thereby  exempt  his  people  from  it.  And 
 whenever  Paul  makes  mention  of  the  redemption  procured 
 by  him,2  he  calls  it  dvoXurPuaig,  by  which  he  does  not  simply 
 mean  redemption,  as  it  is  commonly  understood,  but  the  very 
 price  and  satisfaction  of  redemption.3  For  which  reason,  he 
 also  says,  that  Christ  gave  himself  an  avriXyr^ov  (ransom)  for 
 us.  "  What  is  propitiation  with  the  Lord  (says  Augustine) 
 but  sacrifice?  And  what  is  sacrifice  but  that  which  was 
 offered  for  us  in  the  death  of  Christ?"  But  we  have  our 
 strongest  argument  in  the  injunctions  of  the  Mosaic  Law  as 
 to  expiating  the  guilt  of  sin.  The  Lord  does  not  there 
 appoint  this  or  that  method  of  satisfying,  but  requires  the 
 whole  compensation  to  be  made  by  sacrifice,  though  he  at 
 the  same  time  enumerates  all  the  rites  of  expiation  with  the 
 
 1  Job  xiv.  17;  Hos.  xiii.  12 ;  Jer.  xxii.  1. 
 
 2  Rom.  iii.  24  ;  1  Cor.  i.  30  ;  Eph.  i.  7  ;  Col.  i.  14  ;  1  Tim.  ii.  6. 
 
 n  The  French  adds,  "  Que  nous  appellons  Rancon  en  Francois  ;" — which 
 we  call  Ransom  in  French. 
 
222  INSTITUTES  OF  THE  BOOK  III. 
 
 greatest  care  and  exactness.  How  comes  it  that  he  does 
 not  at  all  enjoin  works  as  the  means  of  procuring  pardon, 
 but  only  requires  sacrifices  for  expiation,  unless  it  were  his 
 purpose  thus  to  testify  that  this  is  the  only  kind  of  satisfaction 
 by  which  his  justice  is  appeased  ?  For  the  sacrifices  which 
 the  Israelites  then  offered  were  not  regarded  as  human  works, 
 but  were  estimated  by  their  antitype,  that  is,  the  sole  sacrifice 
 of  Christ.  The  kind  of  compensation  which  the  Lord  re- 
 ceives from  us  is  elegantly  and  briefly  expressed  by  Hosea  : 
 "  Take  with  you  words,  and  turn  to  the  Lord  :  say  unto  him, 
 Take  away  all  iniquity,  and  receive  us  graciously,"  here  is 
 remission  :  "  so  will  we  render  the  calves  of  our  lips,"  here  is 
 satisfaction,  (Hos.  xiv.  2.)  I  know  that  they  have  still  a 
 more  subtile  evasion,1  by  making  a  distinction  between 
 eternal  and  temporal  punishment ;  but  as  they  define  tem- 
 poral punishment  to  be  any  kind  of  infliction  with  which 
 God  visits  either  the  body  or  the  soul,  eternal  death  only 
 excepted,  this  restriction  avails  them  little.  The  passages 
 which  we  have  quoted  above  say  expressly  that  the  terms 
 on  which  God  receives  us  into  favour  are  these,  viz.,  he  re- 
 mits all  the  punishment  which  we  deserved  by  pardoning  our 
 guilt.  And  whenever  David  or  the  other  prophets  ask 
 pardon  for  their  sins,  they  deprecate  punishment.  Nay,  a 
 sense  of  the  divine  justice  impels  them  to  this.  On  the 
 other  hand,  when  they  promise  mercy  from  the  Lord,  they 
 almost  always  discourse  of  punishments  and  the  forgiveness 
 of  them.  Assuredly,  when  the  Lord  declares  in  Ezekiel, 
 that  he  will  put  an  end  to  the  Babylonish  captivity,  not  "  for 
 your  sakes,  O  house  of  Israel,  but  for  mine  holy  name's 
 sake,"  (Ezek.  xxxvi.  22,)  he  sufficiently  demonstrates  that 
 both  are  gratuitous.  In  short,  if  we  are  freed  from  guilt  by 
 Christ,  the  punishment  consequent  upon  guilt  must  cease 
 with  it. 
 
 31.  But  since  they  also  arm  themselves  with  passages  of 
 Scripture,  let  us  see  what  the  arguments  are  which  they  em- 
 ploy. David,  they  say,  when  upbraided  by  Nathan  the  Prophet 
 for  adultery  and  murder,  receives  pardon  of  the  sin,  and  yet 
 
 1  See  Calvin,  ad  Concil.  Tridentini,  Sess.  cap.  i.  ad  xv. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  223 
 
 by  the  death  of  the  son  born  of  adultery  is  afterwards  pun- 
 ished, (2  Sam.  xii.  13,  14.)  Such  punishments,  which  were 
 to  be  inflicted  after  the  remission  of  the  guilt,  we  are  taught 
 to  ransom  by  satisfactions.  For  Daniel  exhorted  Nebuchad- 
 nezzar :  "  Break  off  thy  sins  by  righteousness,  and  thine 
 iniquities  by  showing  mercy  to  the  poor,"  (Dan.  iv.  27.) 
 And  Solomon  says,  "  By  mercy  and  truth  iniquity  is  purged," 
 (Prov.  xvi.  6;)  and  again,  "love  covereth  all  sins,"  (Prov. 
 x.  12.)  This  sentiment  is  confirmed  by  Peter,  (1  Pet.  iv. 
 8.)  Also  in  Luke,  our  Lord  says  of  the  woman  that  was 
 a  sinner,  "  Her  sins,  which  are  many,  are  forgiven  ;  for  she 
 luved  much,"  (Luke  vii.  47.)  How  perverse  and  prepos- 
 terous the  judgment  they  ever  form  of  the  doings  of  God  I1 
 Had  they  observed,  what  certainly  they  ought  not  to  have 
 overlooked,  that  there  are  two  kinds  of  divine  judgment, 
 they  would  have  seen  in  the  correction  of  David  a  very 
 different  form  of  punishment  from  that  which  must  be  thought 
 designed  for  vengeance.  But  since  it  in  no  slight  degree 
 concerns  us  to  understand  the  purpose  of  God  in  the  chas- 
 tisements by  which  he  animadverts  upon  our  sins,  and  how 
 much  they  differ  from  the  exemplary  punishments  which  he 
 indignantly  inflicts  on  the  wicked  and  reprobate,  I  think  it 
 will  not  be  improper  briefly  to  glance  at  it.  For  the  sake  of 
 distinction,  Ave  may  call  the  one  kind  of  judgment  punishment, 
 the  other  chastisement.  In  judicial  punishment,  God  is  to  be 
 understood  as  taking  vengeance  on  his  enemies,  by  display- 
 ing his  anger-  against  them,  confounding,  scattering,  and 
 annihilating  them.  By  divine  punishment,  properly  so  called, 
 let  us  then  understand  punishment  accompanied  with  indig- 
 nation. In  judicial  chastisement,  he  is  offended,  but  not  in 
 wrath ;  he  does  not  punish  by  destroying  or  striking  down 
 as  with  a  thunderbolt.  Hence  it  is  not  properly  punishment 
 or  vengeance,  but  correction  and  admonition.  The  one  is 
 the  act  of  a  judge,  the  other  of  a  father.  When  the  judge 
 punishes  a  criminal,  he  animadverts  upon  the  crime,  and 
 demands  the  penalty.  When  a  father  corrects  his  son 
 sharply,  it  is  not  to  mulct  or  avenge,  but  rather  to  teach  him, 
 
 1  For  a  full  expositiou  of  these  passages,  see  infra,  sec.  35-37. 
 
224  INSTITUTES  OF  THE  BOOK  III. 
 
 and  make  him  more  cautious  for  the  future.  Chrysostom 
 in  his  writings  employs  a  simile  which  is  somewhat  different, 
 but  the  same  in  purport.  He  says,  "  A  son  is  whipt,  and  a 
 slave  is  whipt,  but  the  latter  is  punished  as  a  slave  for  his 
 offence  :  the  former  is  chastised  as  a  free-born  son,  standing 
 in  need  of  correction."  The  correction  of  the  latter  is 
 designed  to  prove  and  amend  him ;  that  of  the  former  is 
 scourging  and  punishment. 
 
 32.  To  have  a  short  and  clear  view  of  the  whole  matter, 
 Ave  must  make  two  distinctions.  First,  whenever  the  inflic- 
 tion is  designed  to  avenge,  then  the  curse  and  wrath  of  God 
 displays  itself.  This  is  never  the  case  with  believers.  On 
 the  contrary,  the  chastening  of  God  carries  his  blessing  with 
 it,  and  is  an  evidence  of  love,  as  Scripture  teaches.1  This 
 distinction  is  plainly  marked  throughout  the  word  of  God. 
 All  the  calamities  which  the  wicked  suffer  in  the  present  life 
 are  depicted  to  us  as  a  kind  of  anticipation  of  the  punish- 
 ment of  hell.  In  these  they  already  see,  as  from  a  distance, 
 their  eternal  condemnation ;  and  so  far  are  they  from  being 
 thereby  reformed,  or  deriving  any  benefit,  that  by  such  pre- 
 ludes they  are  rather  prepared  for  the  fearful  doom  which 
 finally  awaits  them.  The  Lord  chastens  his  servants  sore, 
 but  does  not  give  them  over  unto  death,  (Ps.  cxviii.  18.) 
 When  afflicted,  they  acknowledge  it  is  good  for  them,  that 
 they  may  learn  his  statutes,  (Ps.  cxix.  71.)  But  as  we 
 everywhere  read  that  the  saints  received  their  chastisements 
 with  placid  mind,  so  inflictions  of  the  latter  kind  they  always 
 most  earnestly  deprecated.  "  O  Lord,  correct  me,"  says 
 Jeremiah,  "  but  with  judgment ;  not  in  thine  anger,  lest 
 thou  bring  me  to  nothing.  Pour  out  thy  fury  upon  the 
 heathen  that  know  thee  not,  and  upon  the  families  that  call 
 not  on  thy  name,"  (Jer.  x.  24,  25.)  David  says,  "  O  Lord, 
 rebuke  me  not  in  thine  anger,  neither  chasten  me  in  thy  hot 
 displeasure,"  (Ps.  vi.  1.)  There  is  nothing  inconsistent  with 
 this  in  its  being  repeatedly  said,  that  the  Lord  is  angry  with 
 his  saints  when  he  chastens  them  for  their  sins,  (Ps.  xxxviii. 
 7.)     In  like  manner,  in  Isaiah,   "  And  in  that  day  thou  shalt 
 
 1  Job  v.  17  ;  Prov.  iii.  11  ;  Heb.  xii.  5. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  225 
 
 say,  O  Lord,  I  will  praise  thee  :  though  thou  wast  angry 
 with  me,  thine  anger  is  turned  away,  and  thou  comfortedst 
 me,"  (Isa.  xii.  1.)  Likewise  in  Habakkuk,  "  In  wrath  remem- 
 ber mercy,"  (Hab.  iii.  2  ;)  and  in  Micah,  "  I  will  bear  the 
 indignation  of  the  Lord,  because  I  have  sinned  against  him," 
 (Mic.  vii.  9.)  Here  we  are  reminded  not  only  that  those  who  are 
 justly  punished  gain  nothing  by  murmuring,  but  that  believers 
 obtain  a  mitigation  of  their  pain  by  reflecting  on  the  divine 
 intention.  For  the  same  reason,  he  is  said  to  profane  his 
 inheritance  ;  and  yet  we  know  that  he  will  never  profane  it. 
 The  expression  refers  not  to  the  counsel  or  purpose  of  God 
 in  punishing,  but  to  the  keen  sense  of  pain,  endured  by  those 
 who  are  visited  with  any  measure  of  divine  severity.  For 
 the  Lord  not  only  chastens  his  people  with  a  slight  degree  of 
 austerity,  but  sometimes  so  wounds  them,  that  they  seem  to 
 themselves  on  the  very  eve  of  perdition.  He  thus  declares  that 
 they  have  deserved  his  anger,  and  it  is  fitting  so  to  do,  that  they 
 may  be  dissatisfied  with  themselves  for  their  sins,  may  be  more 
 careful  in  their  desires  to  appease  God,  and  anxiously  hasten 
 to  seek  his  pardon ;  still,  at  this  very  time,  he  gives  clearer 
 evidence  of  his  mercy  than  of  his  anger.  For  He  who  can- 
 not deceive  has  declared,  that  the  covenant  made  with  us  in 
 our  true  Solomon l  stands  fast  and  will  never  be  broken,  "  If 
 his  children  forsake  my  law,  and  walk  not  in  my  judgments ; 
 if  they  break  my  statutes,  and  keep  not  my  commandments ; 
 then  will  I  visit  their  transgressions  with  the  rod,  and  their 
 iniquity  with- stripes.  Nevertheless,  my  loving-kindness  will 
 I  not  utterly  take  from  him,  nor  suffer  my  faithfulness  to 
 fail,"  (Ps.  lxxxix.  31-34.)  To  assure  us  of  this  mercy,  he 
 says,  that  the  rod  with  which  he  will  chastise  the  posterity 
 of  Solomon  will  be  the  "  rod  of  men,"  and  "  the  stripes  of  the 
 children  of  men,"  (2  Sam.  vii.  14.)  While  by  these  terms 
 he  denotes  moderation  and  lenity,  he,  at  the  same  time, 
 intimates,  that  those  who  feel  the  hand  of  God  opposed  to 
 them  cannot  but  tremble  and  be  confounded.  How  much 
 regard  he  has  to  this  lenity  in  chastening  his  Israel  he  shows 
 
 1  French,  "  Car  l'alliance  qu'il  a  une  fois  faite  avec  Jesus  Christ  et  ses 
 membres  ;" — For  the  covenant  which  he  once  made  with  Jesus  Christ  and 
 liis  members. 
 
 VOL.  II.  P 
 
226  INSTITUTES  OF  THE  BOOK  III. 
 
 by  the  Prophet,  "  Behold,  I  have  refined  thee,  but  not  with 
 silver ;  I  have  chosen  thee  in  the  furnace  of  affliction,"  (Isa. 
 xlviii.  10.)  Although  he  tells  them  that  they  are  chastise- 
 ments with  a  view  to  purification,  he  adds,  that  even  these 
 are  so  tempered,  that  they  are  not  to  be  too  much  crushed 
 by  them.  And  this  is  very  necessary,  for  the  more  a  man 
 reveres  God,  and  devotes  himself  to  the  cultivation  of  piety, 
 the  more  tender  he  is  in  bearing  his  anger,  (Ps.  xc.  11 ;  and 
 ibid.  Calv.)  The  reprobate,  though  they  groan  under  the 
 lash,1  yet,  because  they  weigh  not  the  true  cause,  but  rather 
 turn  their  back,  as  well  upon  their  sins  as  upon  the  divine 
 judgment,  become  hardened  in  their  stupor  ;  or,  because  they 
 murmur  and  kick,  and  so  rebel  against  their  judge,  their 
 infatuated  violence  fills  them  with  frenzy  and  madness. 
 Believers,  again,  admonished  by  the  rod  of  God,  immediately 
 begin  to  reflect  on  their  sins,  and,  struck  with  fear  and  dread, 
 betake  themselves  as  suppliants  to  implore  mercy.  Did  not 
 God  mitigate  the  pains  by  which  wretched  souls  are  excru- 
 ciated, they  would  give  way  a  hundred  times,  even  at  slight 
 signs  of  his  anger. 
 
 33.  The  second  distinction  is,  that  when  the  reprobate  are 
 brought  under  the  lash  of  God,  they  begin  in  a  manner  to 
 pay  the  punishment  due  to  his  justice ;  and  though  their 
 refusal  to  listen  to  these  proofs  of  the  divine  anger  will  not 
 escape  with  impunity,  still  they  are  not  punished  with  the  view 
 of  bringing  them  to  a  better  mind,  but  only  to  teach  them  by 
 dire  experience  that  God  is  a  judge  and  avenger.  The  sons  of 
 God  are  beaten  with  rods,  not  that  they  may  pay  the  punish- 
 ment due  to  their  faults,  but  that  they  may  thereby  be  led 
 to  repent.  Accordingly,  we  perceive  that  they  have  more 
 respect  to  the  future  than  to  the  past.  I  prefer  giving  this 
 in  the  words  of  Chrysostom  rather  than  my  own:  "  His  object 
 in  imposing  a  penalty  upon  us,  is  not  to  inflict  punishment 
 on  our  sins,  but  to  correct  us  for  the  future,"  (Clirysost. 
 Serm.  de  Pcenit.  et  Confess.)  So  also  Augustine,  "  The 
 suffering  at  which  you  cry,  is  medicine,   not  punishment ; 
 
 1  French,  "  Car  combien  les  reprouves  souspirent  ou  grincent  les  dents 
 sous  les  coups ;" — For  though  the  reprobate  sigh  or  gnash  their  teeth 
 under  the  strokes. 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  227 
 
 chastisement,  not  condemnation.  Do  not  drive  away  the 
 rod,,  if  you  would  not  be  driven  away  from  the  inheritance. 
 Know,  brethren,  that  the  whole  of  that  misery  of  the  human 
 race,  under  which  the  world  groans,  is  a  medicinal  pain,  not 
 a  penal  sentence,"  (August,  in  Psal.  cii.  circa  finem.)  It 
 seemed  proper  to  quote  these  passages,  lest  any  one  should 
 think  the  mode  of  expression  which  I  have  used  to  be  novel 
 or  uncommon.  To  the  same  effect  are  the  indignant  terms  in 
 which  the  Lord  expostulates  with  his  people,  for  their  ingra- 
 titude in  obstinately  despising  all  his  inflictions.  In  Isaiah 
 he  says,  "  Why  should  ye  be  stricken  any  more  ?  ye  will 
 revolt  more  and  more.  The  whole  head  is  sick,  and  the  whole 
 heart  faint,"  (Isa.  i.  5,  6.)  But  as  such  passages  abound  in 
 the  Prophets,  it  is  sufficient  briefly  to  have  shown,  that  the 
 only  purpose  of  God  in  punishing  his  Church  is  to  subdue 
 her  to  repentance.  Thus,  when  he  rejected  Saul  from  the 
 kingdom,  he  punished  in  vengeance,  (1  Sam.  xv.  23  ;)  when 
 he  deprived  David  of  his  child,  he  chastised  for  amendment, 
 (2  Sam.  xii.  18.)  In  this  sense  Paul  is  to  be  understood 
 when  he  says,  "  When  we  are  judged,  we  are  chastened  of 
 the  Lord,  that  we  should  not  be  condemned  with  the  world," 
 (1  Cor.  xi.  32 ;)  that  is,  while  we  as  sons  of  God  are  afflicted 
 by  our  heavenly  Father's  hand,  it  is  not  punishment  to  con- 
 found, but  only  chastisement  to  train  us.  On  this  subject 
 Augustine  is  plainly  with  us,  (De  Peccator.  Mentis  ac 
 Remiss.  Lib.  ii.  cap.  33,  34.)  For  he  shows  that  the  punish- 
 ments with  which  men  are  equally  chastened  by  God  are  to 
 be  variously  considered ;  because  the  saints  after  the  forgive- 
 ness of  their  sins  have  struggles  and  exercises,  the  reprobate 
 without  forgiveness  are  punished  for  their  iniquity.  Enu- 
 merating the  punishments  inflicted  on  David  and  other  saints, 
 he  says,  it  wras  designed,  by  thus  humbling  them,  to  prove 
 and  exercise  their  piety.  The  passage  in  Isaiah,  in  which  it 
 is  said,  "  Speak  ye  comfortably  to  Jerusalem,  and  cry  unto 
 her,  that  her  warfare  is  accomplished,  that  her  iniquity  is 
 pardoned ;  for  she  has  received  of  the  Lord's  hands  double 
 for  all  her  sins,"  (Isa.  xl.  2,)  proves  not  that  the  pardon  of  sin 
 depends  on  freedom  from  punishment.  It  is  just  as  if  he  had 
 said,  Sufficient  punishment  has  now  been  exacted ;  as  for  their 
 
228  INSTITUTES  OF  THE  BOOK  III. 
 
 number  and  heinousness,  you  have  long  been  oppressed  with 
 sorrow  and  mourning,  it  is  time  to  send  you  a  message  of 
 complete  mercy,  that  your  minds  may  be  filled  with  joy  on 
 feeling  me  to  be  a  Father.  For  God  there  assumes  the 
 character  of  a  father  who  repents  even  of  the  just  severity 
 which  he  has  been  compelled  to  use  towards  his  son. 
 
 34.  These  are  the  thoughts  with  which  the  believer  ought 
 to  be  provided  in  the  bitterness  of  affliction,  "  The  time  is 
 come  that  judgment  must  begin  at  the  house  of  God,"  "  the 
 city  which  is  called  by  my  name,"  (1  Pet.  iv.  17 ;  Jer.  xxv. 
 29.)  What  could  the  sons  of  God  do,  if  they  thought  that 
 the  severity  Avhich  they  feel  was  vengeance?  He  who, 
 smitten  by  the  hand  of  God,  thinks  that  God  is  a  judge 
 inflicting  punishment,  cannot  conceive  of  him  except  as  angry 
 and  at  enmity  with  him ;  cannot  but  detest  the  rod  of  God  as 
 curse  and  condemnation ;  in  short,  can  never  persuade  him- 
 self that  he  is  loved  by  God,  while  he  feels  that  he  is  still 
 disposed  to  inflict  punishment  upon  him.  He  only  profits 
 under  the  divine  chastening  who  considers  that  God,  though 
 offended  with  his  sins,  is  still  propitious  and  favourable  to 
 him.  Otherwise,  the  feeling  must  necessarily  be  what  the 
 Psalmist  complains  that  he  had  experienced,  "  Thy  wrath 
 lieth  hard  upon  me,  and  thou  hast  afflicted  me  with  all  thy 
 weaves."  Also  what  Moses  says,  "  For  we  are  consumed  by 
 thine  anger,  and  by  thy  wrath  we  are  troubled.  Thou  hast 
 set  our  iniquities  before  thee,  our  secret  sins  in  the  light  of 
 thy  countenance.  For  all  our  days  are  passed  away  in  thy 
 wrath  ;  we  spend  our  years  as  a  tale  that  is  told,"  (Ps.  xc. 
 7-9.)  On  the  other  hand,  David,  speaking  of  fatherly  chas- 
 tisements, to  show  how  believers  are  more  assisted  than 
 oppressed  by  them,  thus  sings,  "  Blessed  is  the  man  whom 
 thou  chastenest,  O  Lord,  and  teachest  him  out  of  thy  law ; 
 that  thou  mayest  give  him  rest  from  the  days  of  adversity, 
 until  the  pit  be  digged  for  the  wicked,"  (Ps.  xciv.  12,  13.) 
 It  is  certainly  a  sore  temptation,  when  God,  sparing  unbe- 
 lievers and  overlooking  their  crimes,  appears  more  rigid 
 towards  his  own  people.  Hence,  to  solace  them,  he  adds  the 
 admonition  of  the  law  which  teaches  them,  that  their  salvation 
 is  consulted  when  they  are  brought  back  to  the  right  path, 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  229 
 
 whereas  the  wicked  are  borne  headlong  in  their  errors,  which 
 ultimately  lead  to  the  pit.  It  matters  not  whether  the  pun- 
 ishment is  eternal  or  temporary.  For  disease,  pestilence, 
 famine,  and  war,  are  curses  from  God,  as  much  as  even  the 
 sentence  of  eternal  death,  whenever  their  tendency  is  to 
 operate  as  instruments  of  divine  wrath  and  vengeance  against 
 the  reprobate. 
 
 35.  All,  if  I  mistake  not,  now  see  what  view  the  Lord  had 
 in  chastening  David,  namely,  to  prove  that  umrder  and 
 adultery  are  most  offensive  to  God,  and  to  manifest  this  offen- 
 siveness  in  a  beloved  and  faithful  servant,  that  David  himself 
 might  be  taught  never  again  to  dare  to  commit  such  wicked- 
 ness ;  still,  however,  it  was  not  a  punishment  designed  in 
 payment  of  a  kind  of  compensation  to  God.  In  the  same  way 
 are  we  to  judge  of  that  other  correction,  in  which  the  Lord  sub- 
 jects his  people  to  a  grievous  pestilence,  for  the  disobedience 
 of  David  in  forgetting  himself  so  far  as  to  number  the  people. 
 He  indeed  freely  forgave  David  the  guilt  of  his  sin ;  but 
 because  it  was  necessary,  both  as  a  public  example  to  all 
 ages  and  also  to  humble  David  himself,  not  to  allow  such 
 an  offence  to  go  unpunished,  he  chastened  him  most  sharply 
 with  his  whip.  We  ought  also  to  keep  this  in  view  in  the 
 universal  curse  of  the  human  race.  For  since  after  obtaining 
 grace  we  still  continue  to  endure  the  miseries  denounced  to 
 our  first  parent  as  the  penalty  of  transgression,  we  ought 
 thereby  to  be  reminded,  how  offensive  to  God  is  the  trans- 
 gression of  his  law,  that  thus  humbled  and  dejected  by  a 
 consciousness  of  our  wretched  condition,  we  may  aspire  more 
 ardently  to  true  happiness.  But  it  were  most  foolish  in  any 
 one  to  imagine,  that  we  are  subjected  to  the  calamities  of  the 
 present  life  for  the  guilt  of  sin.  This  seems  to  me  to  have 
 been  Chrysostom's  meaning  when  he  said,  "  If  the  purpose  of 
 God  in  inflicting  punishment  is  to  bring  those  persisting  in 
 evil  to  repentance,  when  repentance  is  manifested  punish- 
 ment would  be  superfluous,"  (Chrysos.  Homil.  hi.  de  Provid.) 
 Wherefore,  as  he  knows  what  the  disposition  of  each  recmires, 
 he  treats  one  with  greater  harshness,  and  another  with  more 
 indulgence.  Accordingly,  when  he  wishes  to  show  that  he 
 is  not  excessive  in  exacting  punishment,  he  upbraids  a  hard- 
 
2.J0  INSTITUTES  OF  THE  BOOK  III. 
 
 hearted  and  obstinate  people,  because,  after  being  smitten, 
 they  still  continued  in  sin,  (Jer.  v.  3.)  In  the  same  sense 
 he  complains,  that  "  Ephraim  is  a  cake  not  turned,"  (Hos. 
 vii.  8,)  because  chastisement  did  not  make  a  due  impression 
 on  their  minds,  and,  correcting  their  vices,  make  them  fit  to 
 receive  pardon.  Surely  he  who  thus  speaks  shows,  that  as 
 soon  as  any  one  repents  he  will  be  ready  to  receive  him,  and 
 that  the  rigour  which  he  exercises  in  chastising  faults  is 
 wrung  from  him  by  our  perverseness,  since  we  should  prevent 
 him  by  a  voluntary  correction.  Such,  however,  being  the 
 hardness  and  rudeness  of  all  hearts,  that  they  stand  univer- 
 sally in  need  of  castigation,  our  infinitely  wise  Parent  hath 
 seen  it  meet  to  exercise  all  without  exception,  during  their 
 whole  lives,  with  chastisement.  It  is  strange  how  they  fix 
 their  eyes  so  intently  on  the  one  example  of  David,  and  are 
 not  moved  by  the  many  examples  in  which  they  might  have 
 beheld  the  free  forgiveness  of  sins.  The  publican  is  said  to 
 have  gone  down  from  the  temple  justified,  (Luke  xviii.  14 ;) 
 no  punishment  follows.  Peter  obtained  the  pardon  of  his 
 sin,  (Luke  xxii.  61.)  "  We  read  of  his  tears,"  says  Ambrose, 
 (Serm.  46,  De  Pcenit.  Petri,)  "we  read  not  of  satisfaction." 
 To  the  paralytic  it  is  said,  "  Son,  be  of  good  cheer ;  thy  sins 
 be  forgiven  thee,"  (Matth.  ix.  2  ;)  no  penance  is  enjoined.  All 
 the  acts  of  forgiveness  mentioned  in  Scripture  are  gratuitous. 
 The  rule  ought  to  be  drawn  from  these  numerous  examples, 
 rather  than  from  one  example  which  contains  akind  of  specialty. 
 36.  Daniel,  in  exhorting  Nebuchadnezzar  to  break  off  his 
 sins  by  righteousness,  and  his  iniquities  by  showing  mercy  to 
 the  poor,  (Dan.  iv.  27,)  meant  not  to  intimate,  that  righteous- 
 ness and  mercy  are  able  to  propitiate  God  and  redeem  from 
 punishment,  (far  be  it  from  us  to  suppose  that  there  ever  was 
 any  other  a<ro\-!jrgucng  (ransom)  than  the  blood  of  Christ ;)  but 
 the  breaking  off  referred  to  in  that  passage  has  reference  toman 
 rather  than  to  God  :  as  if  he  had  said,  O  king,  you  have  exer- 
 cised an  unjust  and  violent  domination,  you  have  oppressed 
 the  humble,  spoiled  the  poor,  treated  your  people  harshly 
 and  unjustly  ;  instead  of  unjust  exaction,  instead  of  violence 
 and  oppression,  now  practise  mercy  and  justice.  In  like 
 manner,  Solomon  says,  that  love  covers  a  multitude  of  sins ; 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  231 
 
 not,  however,  with  God,  but  among  men.  For  the  whole 
 verse  stands  thus,  "  Hatred  stirreth  up  strifes ;  but  love 
 covereth  all  sins,"  (Prov.  x.  12.)  Here,  after  his  manner,  he 
 contrasts  the  evils  produced  by  hatred  with  the  fruits  of 
 charity,  in  this  sense,  Those  who  hate  are  incessantly  biting, 
 carping  at,  upbraiding,  lacerating  each  other,  making  every 
 thing  a  fault ;  but  those  who  love  mutually  conceal  each 
 other's  faults,  wink  at  many,  forgive  many  :  not  that  the  one 
 approves  the  vices  of  the  other,  but  tolerates  and  cures  by 
 admonishing,  rather  than  exasperates  by  assailing.  That  the 
 passage  is  quoted  by  Peter  (1  Pet.  iv.  8)  in  the  same  sense 
 we  cannot  doubt,  unless  we  would  charge  him  with  corrupting 
 or  craftily  wresting  Scripture.  When  it  is  said,  that  "  by 
 mercy  and  truth  iniquity  is  purged,"  (Prov.  xvi.  6,)  the  mean- 
 ing is,  not  that  by  them  compensation  is  made  to  the  Lord, 
 so  that  he  being  thus  satisfied  remits  the  punishment  which  he 
 would  otherwise  have  exacted ;  but  intimation  is  made  after 
 the  familiar  manner  of  Scripture,  that  those  who,  forsaking 
 their  vices  and  iniquities,  turn  to  the  Lord  in  truth  and  piety, 
 will  find  him  propitious  :  as  if  he  had  said,  that  the  wrath  of 
 God  is  calmed,  and  his  judgment  is  at  rest,  whenever  we  rest 
 from  our  wickedness.  But,  indeed,  it  is  not  the  cause  of 
 pardon  that  is  described,  but  rather  the  mode  of  true  con- 
 version ;  just  as  the  Prophets  frequently  declare,  that  it  is  in 
 vain  for  hypocrites  to  offer  God  fictitious  rites  instead  of 
 repentance,  seeing  his  delight  is  in  integrity  and  the  duties 
 of  charity.1  -  In  like  manner,  also,  the  author  of  the  Epistle 
 to  the  Hebrews,  commending  kindness  and  humanity,  reminds 
 us,  that  "  with  such  sacrifices  God  is  well  pleased,"  (Heb. 
 xiii.  16.)  And  indeed  when  Christ,  rebuking  the  Pharisees 
 because,  intent  merely  on  the  outside  of  the  cup  and  platter, 
 they  neglected  purity  of  heart,  enjoins  them,  in  order  that 
 they  may  be  clean  in  all  respects,  to  give  alms,  does  he  exhort 
 them  to  give  satisfaction  thereby  ?  He  only  tells  them  what 
 the  kind  of  purity  is  which  God  requires.  Of  this  mode  of 
 expression  we  have  treated  elsewhere,  (Matth.  xxiii.  25 ; 
 Luke  xi.  39-41 ;  see  Calv.  in  Harm.  Evang.) 
 
 1  French,  "  Integrite,  pitie,  droiture,  et  choses  semblables  ;" — integrity, 
 pity,  uprightness,  and  the  like. 
 
232  INSTITUTES  OF  THE  BOOK  III. 
 
 37.  In  regard  to  the  passage  in  Luke,  (Luke  vii.  36,  sq.) 
 no  man  of  sober  judgment,  who  reads  the  parable  there  em- 
 ployed by  our  Lord,  will  raise  any  controversy  with  us.  The 
 Pharisee  thought  that  the  Lord  did  not  know  the  character 
 of  the  woman  whom  he  had  so  easily  admitted  to  his  presence. 
 For  he  presumed  that  he  would  not  have  admitted  her  if  he 
 had  known  what  kind  of  a  sinner  she  was  ;  and  from  this  he 
 inferred,  that  one  who  could  be  deceived  in  this  way  was  not 
 a  prophet.  Our  Lord,  to  show  that  she  was  not  a  sinner, 
 inasmuch  as  she  had  already  been  forgiven,  spake  this  parable: 
 "  There  Avas  a  certain  creditor  which  had  two  debtors ;  the 
 one  owed  five  hundred  pence,  and  the  other  fifty.  And  when 
 they  had  nothing  to  pay,  he  frankly  forgave  them  both.  Tell 
 me,  therefore,  which  of  them  will  love  him  most  ?  The  Phari- 
 see answers  :  "  I  suppose  that  he  to  whom  he  forgave  most." 
 Then  our  Saviour  rejoins :  "  Her  sins,  which  are  many,  are 
 forgiven ;  for  she  loved  much."  By  these  words  it  is  plain 
 he  does  not  make  love  the  cause  of  forgiveness,  but  the  proof 
 of  it.  The  similitude  is  borrowed  from  the  case  of  a  debtor, 
 to  whom  a  debt  of  five  hundred  pence  had  been  forgiven.  It 
 is  not  said  that  the  debt  is  forgiven  because  he  loved  much, 
 but  that  he  loved  much  because  it  was  forgiven.  The  simili- 
 tude ought  to  be  applied  in  this  way  :  You  think  this  woman 
 is  a  sinner ;  but  you  ought  to  have  acknowledged  her  as  not 
 a  sinner,  in  respect  that  her  sins  have  been  forgiven  her. 
 Her  love  ought  to  have  been  to  you  a  proof  of  her  having 
 obtained  forgiveness,  that  love  being  an  expression  of  grati- 
 tude for  the  benefit  received.  It  is  an  argument  a  posteriori, 
 by  which  something  is  demonstrated  by  the  results  produced 
 by  it.  Our  Lord  plainly  attests  the  ground  on  which  she 
 had  obtained  forgiveness,  when  he  says,  "  Thy  faith  hath 
 saved  thee."  By  faith,  therefore,  we  obtain  forgiveness  :  by 
 love  we  give  thanks,  and  bear  testimony  to  the  loving-kind- 
 ness of  the  Lord. 
 
 38.  I  am  little  moved  by  the  numerous  passages  in  the 
 writings  of  the  Fathers  relating  to  satisfaction.  I  see  in- 
 deed that  some  (I  will  frankly  say  almost  all  whose  books  are 
 extant)  have  either  erred  in  this  matter,  or  spoken  too  roughly 
 and  harshly ;  but  I  cannot  admit  that  they  were  so  rude  and 
 
CHAP.  IV.  CHRISTIAN  RELIGION.  233 
 
 unskilful  as  to  write  these  passages  in  the  sense  in  which  they 
 are  read  by  our  new  satisfactionaries.  Chrysostom  some- 
 where says,  "  When  mercy  is  implored,  interrogation  ceases ; 
 when  mercy  is  asked,  judgment  rages  not ;  when  mercy  is 
 sought,  there  is  no  room  for  punishment;  where  there  is 
 mercy,  no  question  is  asked ;  where  there  is  mercy,  the  an- 
 swer gives  pardon,"  (Chrysos.  Horn.  ii.  in  Psal.  1.)  How 
 much  soever  these  words  may  be  twisted,  they  can  never  be 
 reconciled  with  the  dogmas  of  the  Schoolmen.  In  the  book 
 De  Dogmatibus  Ecclesiasticis,  which  is  attributed  to  Augus- 
 tine, you  read,  (cap.  54,)  "  The  satisfaction  of  repentance  is 
 to  cut  off  the  causes  of  sins,  and  not  to  indulge  an  entrance 
 to  their  suggestions."  From  this  it  appears  that  the  doctrine 
 of  satisfaction,  said  to  be  paid  for  sins  committed,  was  every 
 where  derided  in  those  ages ;  for  here  the  only  satisfaction 
 referred  to  is  caution,  abstinence  from  sin  for  the  future.  I 
 am  unwilling  to  quote  what  Chrysostom  says,  (Horn.  x.  in 
 Genes.)  that  God  requires  nothing  more  of  us  than  to  con- 
 fess our  faults  before  him  with  tears,  as  similar  sentiments 
 abound  both  in  his  writings  and  those  of  others.  Augustine 
 indeed  calls  works  of  mercy  remedies  for  obtaining  forgive- 
 ness of  sins,  (Enchir.  ad  Laur. ;)  but  lest  any  one  should 
 stumble  at  the  expression,  he  himself,  in  another  passage, 
 obviates  the  difficulty.  "The  flesh  of  Christ,"  says  he,  "is 
 the  true  and  only  sacrifice  for  sins — not  only  for  those  which 
 are  all  effaced  in  baptism,  but  those  into  which  we  are  after- 
 wards betrayed  through  infirmity,  and  because  of  which  the 
 whole  Church  daily  cries,  '  Forgive  us  our  debts,'  (Matth. 
 vi.  12.)     And  they  are  forgiven  by  that  special  sacrifice." 
 
 39.  By  satisfaction,  however,  they,  for  the  most  part,  meant 
 not  compensation  to  be  paid  to  God,  but  the  public  testi- 
 mony, by  which  those  who  had  been  punished  with  excom- 
 munication, and  wished  again  to  be  received  into  communion, 
 assured  the  Church  of  their  repentance.  For  those  penitents 
 were  enjoined  certain  fasts  and  other  things,  by  which  they 
 might  prove  that  they  were  truly,  and  from  the  heart,  weary 
 of  their  former  life,  or  rather  might  obliterate  the  remem- 
 brance of  their  past  deeds :  in  this  way  they  were  said  to 
 give  satisfaction,  not  to  God,  but  to  the  Church.     The  same 
 
234  INSTITUTES  OF  THE  BOOK  III. 
 
 thing  is  expressed  by  Augustine  in  a  passage  in  his  Enchi- 
 ridion ad  Laurentium,  cap.  65.1  From  that  ancient  custom 
 the  satisfactions  and  confessions  now  in  use  took  their  rise. 
 It  is  indeed  a  viperish  progeny,  not  even  a  vestige  of  the 
 better  form  now  remaining.  I  know  that  ancient  writers 
 sometimes  speak  harshly ;  nor  do  I  deny,  as  I  lately  said,  that 
 they  have  perhaps  erred ;  but  dogmas,  which  were  tainted  with 
 a  few  blemishes,  now  that  they  have  fallen  into  the  unwashed 
 hands  of  those  men,  are  altogether  defiled.  And  if  we  were 
 to  decide  the  contest  by  authority  of  the  Fathers,  what  kind 
 of  Fathers  are  those  whom  they  obtrude  upon  us  ?  A  great 
 part  of  those,  from  whom  Lombard  their  Coryphasus  framed 
 his  centos,  are  extracted  from  the  absurd  dreams  of  certain 
 monks  passing  under  the  names  of  Ambrose,  Jerome,  Augus- 
 tine, and  Chrysostom.  On  the  present  subject  almost  all  his 
 extracts  are  from  the  book  of  Augustine  De  Pcenitentia,  a 
 book  absurdly  compiled  by  some  rhapsodist,  alike  from  good 
 and  bad  authors — a  book  which  indeed  bears  the  name  of 
 Augustine,  but  which  no  person  of  the  least  learning  would 
 deign  to  acknowledge  as  his.  Wishing  to  save  my  readers 
 trouble,  they  will  pardon  me  for  not  searching  minutely  into 
 all  their  absurdities.  For  myself  it  were  not  very  laborious, 
 and  might  gain  some  applause,  to  give  a  complete  exposure 
 of  dogmas  which  have  hitherto  been  vaunted  as  mysteries ; 
 but  as  my  object  is  to  give  useful  instruction,  I  desist. 
 
 1  It  is  quoted  in  the  Decret.  c.  in  Art.  de  Pcenit.  Dist.  i. 
 
CHAr.  V.  CHRISTIAN  RELIGIOX.  235 
 
 CHAPTER  V. 
 
 OF  THE  MODES  OF  SUPPLEMENTING  SATISFACTION,  VIZ., 
 INDULGENCES  AND  PURGATORY. 
 
 Divisions  of  the  chapter, — I.  A  summary  description  and  refutation  of 
 Popish  indulgences,  sec.  1,  2.  II.  Confutation  by  Leo  and  Augustine. 
 Answer  to  two  objections  urged  in  support  of  them,  sec.  3,  4.  A 
 profane  love  of  filthy  lucre  on  the  part  of  the  Pope.  The  origin  of  indul- 
 gences unfolded,  sec.  5.  III.  An  examination  of  Popish  purgatory.  Its 
 horrible  impiety,  sec.  6.  An  explanation  of  five  passages  of  Scripture  by 
 which  Sophists  endeavour  to  support  that  dream,  sec.  7,  8.  Sentiments 
 of  the  ancient  Theologians  concerning  purgatory,  sec.  10. 
 
 Sections. 
 
 1.  The  dogma  of  satisfaction  the  parent  of  indulgences.     Vanity  of  both. 
 
 The  reason  of  it.  Evidence  of  the  avarice  of  the  Pope  and  the 
 Romish  clergy :  also  of  the  blindness  with  which  the  Christian 
 world  was  smitten. 
 
 2.  View  of  indulgences  given  by  the  Sophists.    Then-  true  nature.  Refu- 
 
 tation of  them.  Refutation  confirmed  by  seven  passages  of  Scrip- 
 ture. 
 
 3.  Confirmed  also  by  the  testimony  of  Leo,  a  Roman  Bishop,  and  by 
 
 Augustine.  Attempts  of  the  Popish  doctors  to  establish  the  mon- 
 strous doctrine  of  indulgences,  and  even  support  it  by  Apostolical 
 authority.  "  First  answer. 
 
 4.  Second  answer  to  the  passage  of  an  Apostle  adduced  to  support  the 
 
 dogma  of  indulgences.  Answer  confirmed  by  a  comparison  with 
 other  passages,  and  from  a  passage  in  Augustine,  explaining  the 
 Apostle's  meaning.  Another  passage  from  the  same  Apostle  con- 
 firming this  view. 
 
 5.  The  Pope's  profane  thirst  for  filthy  lucre  exposed.     The  origin  of 
 
 indulgences. 
 
 6.  Examination  of  the  fictitious  purgatory  of  the  Papists.      1.  From 
 
 the  nature  of  the  thing  itself.  2.  From  the  authority  of  God. 
 3.  From  the  consideration  of  the  merit  of  Christ,  which  is  destroy- 
 ed by  this  fiction.  Purgatory,  what  it  is.  4.  From  the  impiety 
 teeming  from  this  fountain. 
 
 7.  Exposition  of  the  passages  of  Scripture  quoted  in  support  of  purga- 
 
 tory.    1.  Of  the  unpardonable  sin,  from  which  it  is  inferred  that 
 
236  INSTITUTES  OF  THE  BOOK  III. 
 
 there  are  some  sins  afterwards  to  be  forgiven.     2.  Of  the  passage 
 as  to  paying  the  last  farthing. 
 
 8.  3.  The  passage  concerning  the  bending  of  the  knee  to  Christ  by 
 
 things  under  the  earth.     4.  The  example  of  Judas  Maccabseus  in 
 sending  an  oblation  for  the  dead  to  Jerusalem. 
 
 9.  5.  Of  the  fire  which  shall  try  every  man's  work.     The  sentiment  of 
 
 the  ancient  theologians.  Answer,  containing  a  reductio  ad  absur- 
 dum.  Confirmation  by  a  passage  of  Augustine.  The  meaning  of 
 the  Apostle.  What  to  be  understood  by  fire.  A  clear  exposition  of 
 the  metaphor.  The  day  of  the  Lord.  How  those  who  suffer  loss 
 are  saved  by  fire. 
 10.  The  doctrine  of  purgatory  ancient,  but  refuted  by  a  more  ancient 
 Apostle.  Not  supported  by  ancient  writers,  by  Scripture,  or  solid 
 argument.  Introduced  by  custom  and  a  zeal  not  duly  regulated  by 
 the  word  of  God.  Ancient  writers,  as  Augustine,  speak  doubt- 
 fully in  commending  prayer  for  the  dead.  At  all  events,  we  must 
 hold  by  the  word  of  God,  which  rejects  this  fiction.  A  vast  differ- 
 ence between  the  more  ancient  and  the  more  modern  builders  of 
 purgatory.     This  shown  by  comparing  them. 
 
 1.  From  this  dogma  of  satisfaction  that  of  indulgences 
 takes  its  rise.  For  the  pretence  is,  that  what  is  wanting  to 
 our  own  ability  is  hereby  supplied ;  and  they  go  the  insane 
 length  of  denning  them  to  be  a  dispensation  of  the  merits  of 
 Christ,  and  the  martyrs  which  the  Pope  makes  by  his  bulls. 
 Though  they  are  fitter  for  hellebore  than  for  argument, — and 
 it  is  scarcely  worth  while  to  refute  these  frivolous  errors, 
 which,  already  battered  down,  begin  of  their  own  accord  to 
 grow  antiquated,  and  totter  to  their  fall ; — yet,  as  a  brief  re- 
 futation may  be  useful  to  some  of  the  unlearned,  I  will  not 
 omit  it.  Indeed,  the  fact  that  indulgences  have  so  long  stood 
 safe  and  with  impunity,  and  wantoned  with  so  much  fury  and 
 tyranny,  may  be  regarded  as  a  proof  into  how  deep  a  night 
 of  ignorance  mankind  were  for  some  ages  plunged.  They 
 saw  themselves  insulted  openly,  and  without  disguise,  by  the 
 Pope  and  his  bull-bearers  ;  they  saw  the  salvation  of  the  soul 
 made  the  subject  of  a  lucrative  traffic,  salvation  taxed  at  a  few 
 pieces  of  money,  nothing  given  gratuitously ;  they  saw  what 
 was  squeezed  from  them  in  the  form  of  oblations  basely  con- 
 sumed on  strumpets,  pimps,  and  gluttony,  the  loudest  trum- 
 peters of  indulgences  being  the  greatest  despisers ;  they  saw 
 the  monster  stalking  abroad,  and  every  day  luxuriating  with 
 
CHAP.  V.  CHRISTIAN  RELIGION.  237 
 
 greater  license,  and  that  without  end,  new  bulls  being  con- 
 stantly issued,  and  new  sums  extracted.  Still  indulgences 
 were  received  with  the  greatest  reverence,  worshipped,  and 
 bought.  Even  those  who  saw  more  clearly  than  others  deemed 
 them  pious  frauds,  by  which,  even  in  deceiving,  some  good 
 was  gained.  Now,  at  length,  that  a  considerable  portion  of 
 the  world  have  begun  to  bethink  themselves,  indulgences 
 grow  cool,  and  gradually  even  begin  to  freeze,  preparatory  to 
 their  final  extinction. 
 
 2.  But  since  very  many  who  see  the  vile  imposture,  theft, 
 and  rapine,  (with  which  the  dealers  in  indulgences  have 
 hitherto  deluded  and  sported  with  us,)  are  not  aware  of  the 
 true  source  of  the  impiety,  it  may  be  proper  to  show  not  only 
 what  indulgences  truly  are,  but  also  that  they  are  polluted 
 in  every  part.1  They  give  the  name  of  treasury  of  the  Church 
 to  the  merits  of  Christ,  the  holy  Apostles  and  Martyrs.  They 
 pretend,  as  I  have  said,  that  the  radical  custody  of  the  granary 
 has  been  delivered  to  the  Roman  bishop,  to  whom  the  dis- 
 pensation of  these  great  blessings  belongs  in  such  a  sense, 
 that  he  can  both  exercise  it  by  himself,  and  delegate  the 
 power  of  exercising  it  to  others.  Hence  we  have  from  the 
 Pope  at  one  time  plenary  indulgences,  at  another  for  certain 
 years  ;  from  the  cardinals  for  a  hundred  days,  and  from  the 
 bishops  for  forty.  These,  to  describe  them  truly,  are  a  pro- 
 fanation of  the  blood  of  Christ,  and  a  delusion  of  Satan,  by 
 which  the  Christian  people  are  led  away  from  the  grace  of 
 God  and  the  life  which  is  in  Christ,  and  turned  aside  from 
 the  true  way  of  salvation.  For  how  could  the  blood  of  Christ 
 be  more  shamefully  profaned  than  by  denying  its  sufficiency 
 for  the  remission  of  sins,  for  reconciliation  and  satisfaction, 
 unless  its  defects,  as  if  it  were  dried  up  and  exhausted,  are 
 supplemented  from  some  other  quarter  ?  Peter's  words  are  : 
 "  To  him  give  all  the  prophets  witness,  that  through  his  name 
 whosoever  believeth  in  him  shall  receive  remission  of  sins," 
 
 ]  French,  "  II  est  expedient  de  monstrer  ici  non  seulement  quelles  sont 
 les  indulgences,  comme  ils  en  usent ;  mais  du  tout  que  c'est,  a  les  prendre 
 en  leur  propre  et  meilleure  nature,  sans  quelque  qualite  ou  vice  acci- 
 dental ;" — it  is  expedient  here  to  show  not  only  what  indulgences  are  as  in 
 use,  but  in  themselves,  taking  them  in  their  proper  and  best  form,  without 
 any  qualification  or  accidental  vice. 
 
238  INSTITUTES  OF  THE  BOOK  IN. 
 
 (Acts  x.  43 ;)  but  indulgences  bestow  the  remission  of  sins 
 through  Peter,  Paul,  and  the  Martyrs.  "  The  blood  of  Jesus 
 Christ  his  Son  cleanseth  us  from  all  sin,"  says  John,  (1  John 
 i.  7.)  Indulgences  make  the  blood  of  the  martyrs  an  ablution 
 of  sins.  "  He  hath  made  him  to  be  sin  (7.  ».  a  satisfaction 
 for  sin)  for  us  who  knew  no  sin,"  says  Paul,  (2  Cor.  v.  21,) 
 "  that  we  might  be  made  the  righteousness  of  God  in  him." 
 Indulgences  make  the  satisfaction  of  sin  to  depend  on  the 
 blood  of  the  martyrs.  Paul  exclaimed  and  testified  to  the 
 Corinthians,  that  Christ  alone  was  crucified,  and  died  for 
 them,  (1  Cor.  i.  13.)  Indulgences  declare  that  Paul  and 
 others  died  for  us.  Paul  elsewhere  says  that  Christ  purchased 
 the  Church  with  his  own  blood,  (Acts  xx.  28.)  Indulgences 
 assign  another  purchase  to  the  blood  of  martyrs.  "  By  one 
 offering  he  hath  perfected  for  ever  them  that  are  sanctified," 
 says  the  Apostle,  (Heb.  x.  14.)  Indulgences,  on  the  other 
 hand,  insist  that  sanctification,  which  would  otherwise  be 
 insufficient,  is  perfected  by  martyrs.  John  says  that  all  the 
 saints  "  have  washed  their  robes,  and  made  them  white  in 
 the  blood  of  the  Lamb,"  (Rev.  vii.  14.)  Indulgences  tell  us 
 to  wash  our  robes  in  the  blood  of  saints. 
 
 3.  There  is  an  admirable  passage  in  opposition  to  their 
 blasphemies  in  Leo,  a  Roman  Bishop,  (ad  PalaBstinos,  Ep.  81.) 
 "  Although  the  death  of  many  saints  was  precious  in  the  sight 
 of  the  Lord,  (Ps.  cxvi.  15,)  yet  no  innocent  man's  slaughter 
 was  the  propitiation  of  the  world.  The  just  received  crowns, 
 did  not  give  them  ;  and  the  fortitude  of  believers  produced 
 examples  of  patience,  not  gifts  of  righteousness  :  for  their 
 deaths  were  for  themselves ;  and  none  by  his  final  end  paid 
 the  debt  of  another,  except  Christ  our  Lord,  in  whom  alone 
 all  are  crucified — all  dead,  buried,  and  raised  up."  This 
 sentiment,  as  it  was  of  a  memorable  nature,  he  has  elsewhere 
 repeated,  (Epist.  95.)  Certainly  one  could  not  desire  a  clearer 
 confutation  of  this  impious  dogma.  Augustine  introduces 
 the  same  sentiment  not  less  appositely  :  "  Although  brethren 
 die  for  brethren,  yet  no  martyr's  blood  is  shed  for  the  remis- 
 sion of  sins  :  this  Christ  did  for  us,  and  in  this  conferred  upon 
 us  not  what  we  should  imitate,  but  what  should  make  us 
 grateful,"  (August.  Tract,  in  Joann.  84.)     Again,  in  another 
 
CHAP.  V.  CHRISTIAN  RELIGION.  239 
 
 passage  :  "  As  he  alone  became  the  Son  of  God  and  the  Son 
 of  man,  that  he  might  make  us  to  be  with  himself  sons  of 
 God,  so  he  alone,  without  any  ill  desert,  undertook  the  pen- 
 alty for  us,  that  through  him  we  might,  without  good  desert, 
 obtain  undeserved  favour,"  (ad  Bonif.  Lib.  iv.  cap.  4.)  Indeed, 
 as  their  whole  doctrine  is  a  patchwork  of  sacrilege  and  blas- 
 phemy, this  is  the  most  blasphemous  of  the  whole.  Let  them 
 acknowledge  whether  or  not  they  hold  the  following  dogmas  : 
 That  the  martyrs,  by  their  death,  performed  more  to  God, 
 and  merited  more  than  was  necessary  for  themselves,  and 
 that  they  have  a  large  surplus  of  merits  which  may  be  applied 
 to  others ;  that  in  order  that  this  great  good  may  not  prove 
 superfluous,  their  blood  is  mingled  with  the  blood  of  Christ, 
 and  out  of  both  is  formed  the  treasury  of  the  Church,  for  the 
 forgiveness  and  satisfaction  of  sins ;  and  that  in  this  sense  we 
 must  understand  the  words  of  Paul :  "  Who  now  rejoice  in 
 my  sufferings,  and  fill  up  that  which  is  behind  of  the  afflic- 
 tions of  Christ  in  my  flesh  for  his  body's  sake,  which  is  the 
 Church,"  (Col.  i.  24.)  What  is  this  but  merely  to  leave  the 
 name  of  Christ,  and  at  the  same  time  make  him  a  vulgar 
 saintling,  who  can  scarcely  be  distinguished  in  the  crowd? 
 He  alone  ought  to  be  preached,  alone  held  forth,  alone  named, 
 alone  looked  to,  whenever  the  subject  considered  is  the  ob- 
 taining of  the  forgiveness  of  sins,  expiation,  and  sanctification. 
 But  let  us  hear  their  propositions.  That  the  blood  of  martyrs 
 may  not  be  shed  without  fruit,  it  must  be  employed  for  the 
 common  good -of  the  Church.  Is  it  so  ?  Was  there  no  fruit 
 in  glorifying  God  by  death  ?  in  sealing  his  truth  with  their 
 blood  ?  in  testifying,  by  contempt  of  the  present  life,  that 
 they  looked  for  a  better  ?  in  confirming  the  faith  of  the 
 Church,  and  at  the  same  time  disabling  the  pertinacity  of 
 the  enemy  by  their  constancy  ?  But  thus  it  is.  They  ac- 
 knowledge no  fruit  if  Christ  is  the  only  propitiation,  if  he 
 alone  died  for  our  sins,  if  he  alone  was  offered  for  our  re- 
 demption. Nevertheless,  they  say,  Peter  and  Paul  would 
 have  gained  the  crown  of  victory  though  they  had  died  in 
 their  beds  a  natural  death.  But  as  they  contended  to  blood, 
 it  would  not  accord  with  the  justice  of  God  to  leave  their 
 doing;  so  barren  and  unfruitful.     As  if  God  were  unable  to 
 
240  INSTITUTES  OF  THE  BOOK  III. 
 
 augment  the  glory  of  his  servants  in  proportion  to  the  mea- 
 sure of  his  gifts.  The  advantage  derived  in  common  by  the 
 Church  is  great  enough,  when,  by  their  triumphs,  she  is  in- 
 flamed with  zeal  to  fight. 
 
 4.  How  maliciously  they  wrest  the  passage  in  which  Paul 
 says,  that  he  supplies  in  his  body  that  which  was  lacking  in 
 the  sufferings  of  Christ !  (Col.  i.  24.)  That  defect  or  supple- 
 ment refers  not  to  the  work  of  redemption,  satisfaction,  or 
 expiation,  but  to  those  afflictions  with  which  the  members 
 of  Christ,  in  other  words,  all  believers,  behove  to  be  exercised, 
 so  long  as  they  are  in  the  flesh.  He  says,  therefore,  that 
 part  of  the  sufferings  of  Christ  still  remains,  viz.,  that  what 
 he  suffered  in  himself  he  daily  suffers  in  his  members.  Christ 
 so  honours  us  as  to  regard  and  count  our  afflictions  as  his 
 own.  By  the  additional  words — for  the  Church,  Paul  means 
 not  for  the  redemption,  or  reconciliation,  or  satisfaction  of 
 the  Church,  but  for  edification  and  progress.  As  he  else- 
 where says,  "  I  endure  all  things  for  the  elect's  sakes,  that 
 they  may  also  obtain  the  salvation  which  is  in  Christ  Jesus 
 with  eternal  glory,"  (2  Tim.  ii.  10.)  He  also  writes  to  the 
 Corinthians  :  "  Whether  we  be  afflicted,  it  is  for  your  conso- 
 lation and  salvation,  w7hich  is  effectual  in  the  enduring  of  the 
 same  sufferings  which  we  also  suffer,"  (2  Cor.  i.  6.)  In  the 
 same  place  he  immediately  explains  his  meaning  by  adding, 
 that  he  was  made  a  minister  of  the  Church,  not  for  redemp- 
 tion, but  according  to  the  dispensation  which  he  received  to 
 preach  the  gospel  of  Christ.  But  if  they  still  desire  another 
 interpreter,  let  them  hear  Augustine  :  "  The  sufferings  of 
 Christ  are  in  Christ  alone,  as  in  the  head  ;  in  Christ  and  the 
 Church  as  in  the  whole  body.  Hence  Paul,  being  one  member, 
 says, '  I  fill  up  in  my  body  that  which  is  behind  of  the  sufferings 
 of  Christ.'  Therefore,  O  hearer,  whoever  you  be,  if  you  are 
 among  the  members  of  Christ,  whatever  you  suffer  from  those 
 who  are  not  members  of  Christ,  was  lacking  to  the  sufferings 
 of  Christ,"  (August,  in  Ps.  xvi.)  He  elsewhere  explains  the 
 end  of  the  sufferings  of  the  Apostles  undertaken  for  Christ : 
 "  Christ  is  my  door  to  you,  because  ye  are  the  sheep  of 
 Christ  purchased  by  his  blood  :  acknowledge  your  price,  which 
 is  not  paid  by  me,  but  preached  by  me,"  (August.  Tract,  in 
 
CHAP.  V.  CHRISTIAN  RELIGION.  241 
 
 Joann.  47.)  He  afterwards  adds,  "  As  he  laid  down  his  life, 
 so  ought  we  to  lay  down  our  lives  for  the  brethren,  to  build 
 up  peace  and  maintain  faith."  Thus  far  Augustine.  Far  be 
 it  from  us  to  imagine  that  Paul  thought  any  thing  was  want- 
 ing to  the  sufferings  of  Christ  in  regard  to  the  complete  ful- 
 ness of  righteousness,  salvation,  and  life,  or  that  he  wished  to 
 make  any  addition  to  it,  after  showing  so  clearly  and  eloquently 
 that  the  grace  of  Christ  was  poured  out  in  such  rich  abund- 
 ance as  far  to  exceed  all  the  power  of  sin,  (Rom.  v.  15.)  All 
 saints  have  been  saved  by  it  alone,  not  by  the  merit  of  their 
 own  life  or  death,  as  Peter  distinctly  testifies,  (Acts  xv.  11 ;) 
 so  that  it  is  an  insult  to  God  and  his  Anointed  to  place  the 
 worthiness  of  any  saint  in  any  thing  save  the  mercy  of  God 
 alone.  But  why  dwell  longer  on  this,  as  if  the  matter  were 
 obscure,  when  to  mention  these  monstrous  dogmas  is  to 
 refute  them  ? 
 
 5.  Moreover,  to  say  nothing  of  these  abominations,  who 
 taught  the  Pope  to  enclose  the  grace  of  Jesus  Christ  in  lead 
 and  parchment,  grace  which  the  Lord  is  pleased  to  dispense  by 
 the  word  of  the  Gospel?  Undoubtedly  either  the  Gospel  of 
 God  or  indulgences  must  be  false.  That  Christ  is  offered  to  us 
 in  the  Gospel  with  all  the  abundance  of  heavenly  blessings, 
 with  all  his  merits,  all  his  righteousness,  wisdom,  and  grace, 
 without  exception,  Paul  bears  witness  when  he  says,  "  Now 
 then  we  are  ambassadors  for  Christ,  as  though  God  did  beseech 
 you  by  us  :  we  pray  you  in  Christ's  stead,  be  ye  reconciled  to 
 God.  For  he  hath  made  him  to  be  sin  for  us,  who  knew  no  sin ; 
 that  we  might  be  made  the  righteousness  of  God  in  him,"  (2 
 Cor.  v.  20,  21.)  And  what  is  meant  by  the  fellowship  [xotvuvia) 
 of  Christ,  which  according  to  the  same  Apostle  (1  Cor.  i.  9) 
 is  offered  to  us  in  the  Gospel,  all  believers  know.  On  the 
 contrary,  indulgences,  bringing  forth  some  portion  of  the  grace 
 of  God  from  the  armoury  of  the  Pope,  fix  it  to  lead,  parchment, 
 and  a  particular  place,  but  dissever  it  from  the  word  of  God. 
 When  we  inquire  into  the  origin  of  this  abuse,  it  appears  to 
 have  arisen  from  this,  that  when  in  old  times  the  satisfac- 
 tions imposed  on  penitents  were  too  severe  to  be  borne,  those 
 who  felt  themselves  burdened  beyond  measure  by  the  pen- 
 ance imposed,  petitioned  the  Church  for  relaxation.     The 
 
 VOL.  II.  Q 
 
2 12  INSTITUTES  OF  THE  BOOK  III. 
 
 remission  so  given  was  called  indulgence.  But  as  they  trans- 
 ferred satisfactions  to  God,  and  called  them  compensations 
 by  which  men  redeem  themselves  from  the  justice  of  God, 
 they  in  the  same  way  transferred  indulgences,  representing 
 them  as  expiatory  remedies  which  free  us  from  merited  punish- 
 ment. The  blasphemies  to  which  we  have  referred  have  been 
 feigned  with  so  much  effrontery  that  there  is  not  the  least 
 pretext  for  them. 
 
 6.  Their  purgatory  cannot  now  give  us  much  trouble,  since 
 with  this  axe  we  have  struck  it,  thrown  it  down,  and  over- 
 turned it  from  its  very  foundations.  I  cannot  agree  with 
 some  who  think  that  we  ought  to  dissemble  in  this  matter, 
 and  make  no  mention  of  purgatory,  from  Avhich  (as  they  say) 
 fierce  contests  arise,  and  very  little  edification  can  be  obtain- 
 ed. I  myself  would  think  it  right  to  disregard  their  follies 
 did  they  not  tend  to  serious  consequences.  But  since  pur- 
 gatory has  been  reared  on  many,  and  is  daily  propped  up  by 
 new  blasphemies ;  since  it  produces  many  grievous  offences, 
 assuredly  it  is  not  to  be  connived  at,  however  it  might  have 
 been  disguised  for  a  time,  that  without  any  authority  from 
 the  word  of  God,  it  was  devised  by  prying  audacious  rash- 
 ness, that  credit  was  procured  for  it  by  fictitious  revelations, 
 the  wiles  of  Satan,  and  that  certain  passages  of  Scripture 
 were  ignorantly  wrested  to  its  support.  Although  the  Lord 
 bears  not  that  human  presumption  should  thus  force  its  way 
 to  the  hidden  recesses  of  his  judgments ;  although  he  has 
 issued  a  strict  prohibition  against  neglecting  his  voice,  and 
 making  inquiry  at  the  dead,  (Deut.  xviii.  11,)  and  permits 
 not  his  word  to  be  so  erroneously  contaminated.  Let  us 
 grant,  however,  that  all  this  might  have  been  tolerated  for  a 
 time  as  a  thing  of  no  great  moment ;  yet  when  the  expiation 
 of  sins  is  sought  elsewhere  than  in  the  blood  of  Christ,  and 
 satisfaction  is  transferred  to  others,  silence  were  most  peril- 
 ous. We  are  bound,  therefore,  to  raise  our  voice  to  its  high- 
 est pitch,  and  cry  aloud  that  purgatory  is  a  deadly  device  of 
 Satan  ;  that  it  makes  void  the  cross  of  Christ ;  that  it  offers 
 intolerable  insult  to  the  divine  mercy ;  that  it  undermines 
 and  overthrows  our  faith.  For  what  is  this  purgatory  but 
 the  satisfaction  for  sin  paid  after  death  by  the  souls  of  the 
 dead  ?  Hence  when  this  idea  of  satisfaction  is  refuted,  purga- 
 
CIIAr.  V.  CHRISTIAN  RELIGION.  243 
 
 tory  itself  is  forthwith  completely  overturned.1  But  if  it  is 
 perfectly  clear,  from  Avhat  was  lately  said,  that  the  blood  of 
 Christ  is  the  only  satisfaction,  expiation,  and  cleansing  for 
 the  sins  of  believers,  what  remains  but  to  hold  that  purga- 
 tory is  mere  blasphemy,  horrid  blasphemy  against  Christ  ?  I 
 say  nothing  of  the  sacrilege  by  which  it  is  daily  defended, 
 the  offences  which  it  begets  in  religion,  and  the  other  innu- 
 merable evils  which  we  see  teeming  forth  from  that  fountain 
 of  impiety. 
 
 7.  Those  passages  of  Scripture  on  which  it  is  their  Avont 
 falsely  and  iniquitously  to  fasten,  it  may  be  worth  while  to 
 wrench  out  of  their  hands.2  When  the  Lord  declares  that 
 the  sin  against  the  Holy  Ghost  will  not  be  forgiven  either  in 
 this  world  or  the  world  to  come,  he  thereby  intimates  (they 
 say)  that  there  is  a  remission  of  certain  sins  hereafter.  But 
 who  sees  not  that  the  Lord  there  speaks  of  the  guilt  of  sin  ? 
 But  if  this  is  so,  what  has  it  to  do  with  their  purgatory,  see- 
 ing they  deny  not  that  the  guilt  of  those  sins,  the  punish- 
 ment of  which  is  there  expiated,  is  forgiven  in  the  present 
 life  ?  Lest,  however,  they  should  still  object,  we  shall  give  a 
 plainer  solution.  Since  it  was  the  Lord's  intention  to  cut  off 
 all  hope  of  pardon  from  this  flagitious  wickedness,  he  did  not 
 consider  it  enough  to  say,  that  it  would  never  be  forgiven, 
 but  in  the  way  of  amplification  employed  a  division  by  which 
 he  included  both  the  judgment  which  every  man's  conscience 
 pronounces  in  the  present  life,  and  the  final  judgment  which 
 Avill  be  publicly  pronounced  at  the  resurrection ;  as  if  he  had 
 said,  Beware  of  this  malignant  rebellion,  as  you  would  of 
 instant  destruction  ;  for  he  who  of  set  purpose  endeavours 
 to  extinguish  the  offered  light  of  the  Spirit,  shall  not  obtain 
 pardon  either  in  this  life,  which  has  been  given  to  sinners  for 
 conversion,  or  on  the  last  day  when  the  angels  of  God  shall 
 separate  the  sheep  from  the  goats,  and  the  heavenly  king- 
 dom shall  be  purged  of  all  that  offends.  The  next  passage 
 they  produce  is  the  parable  in  Matthew :  "  Agree  with  thine 
 
 1  French,  "  Tellement  que  si  on  ote  la  fantasie  de  satisfaire,  leur  purga- 
 torie  s'en  va  bas  ;" — so  that  if  the  fancy  of  satisfying  is  taken  away,  down 
 goes  their  purgatory. 
 
 2  Matth.  xii.  32  ;  Mark  iii.  28  ;  Luke  xii.  10 ;  Matth.  v.  25. 
 
244  INSTITUTES  OF  THE  BOOK  III. 
 
 adversary  quickly,  whiles  thou  art  in  the  way  with  him ;  lest 
 at  any  time  the  adversary  deliver  thee  to  the  judge,  and  the 
 judge  deliver  thee  to  the  officer,  and  thou  be  cast  into  prison. 
 Verily,  I  say  unto  thee,  Thou  shalt  by  no  means  come  out 
 thence,  till  thou  hast  paid  the  uttermost  farthing,"  (Matth.  v. 
 25,  26.)  If  in  this  passage  the  judge  means  God,  the  adversary 
 the  devil,  the  officer  an  angel,  and  the  prison  purgatory,  I  give 
 in  at  once.  But  if  every  man  sees  that  Christ  there  intend- 
 ed to  show  to  how  many  perils  and  evils  those  expose  them- 
 selves who  obstinately  insist  on  their  utmost  right,  instead  of 
 being  satisfied  with  what  is  fair  and  equitable,  that  he  might 
 thereby  the  more  strongly  exhort  his  followers  to  concord, 
 where,  I  ask,  are  we  to  find  their  purgatory  ?l 
 
 8.  They  seek  an  argument  in  the  passage  in  which  Paul 
 declares,  that  all  things  shall  bow  the  knee  to  Christ,  "  things 
 in  heaven,  and  things  in  earth,  and  things  under  the  earth," 
 (Phil.  ii.  10.)  They  take  it  for  granted,  that  by  "  things 
 under  the  earth,"  cannot  be  meant  those  who  are  doomed  to 
 eternal  damnation,  and  that  the  only  remaining  conclusion  is, 
 that  they  must  be  souls  suffering  in  purgatory.  They  would 
 not  reason  very  ill  if,  by  the  bending  of  the  knee,  the  Apostle 
 designated  true  worship  ;  but  since  he  simply  says  that  Christ 
 has  received  a  dominion  to  which  all  creatures  are  subject, 
 what  prevents  us  from  understanding  those  "  under  the  earth" 
 to  mean  the  devils,  who  shall  certainly  be  sisted  before  the 
 judgment-seat  of  God,  there  to  recognise  their  Judge  with 
 fear  and  trembling  ?  In  this  way  Paul  himself  elsewhere 
 interprets  the  same  prophecy  :  "  We  shall  all  stand  before  the 
 judgment-seat  of  Christ.  For  it  is  written,  As  I  live,  saith 
 the  Lord,  every  knee  shall  bow  to  me,  and  every  tongue 
 shall  confess  to  God,"  (Rom.  xiv.  10,  11.)  But  we  cannot 
 in  this  way  interpret  what  is  said  in  the  Apocalypse  :  "Every 
 creature  which  is  in  heaven,  and  on  the  earth,  and  under  the 
 earth,  and  such  as  are  in  the  sea,  heard  I  saying,  Blessing, 
 
 1  The  French  adds  the  following  sentence  :  "  Brief,  que  le  passage  soit 
 regarde  et  prins  en  sa  simple  intelligence,  et  il  n'y  sera  rien  trouve  de  ce 
 qu'ils  pretendent ;" — In  short,  let  the  passage  be  looked  at  and  taken  in 
 its  simple  meaning,  and  there  will  be  nothing  found  in  it  of  what  they 
 pretend. 
 
CHAP.  V.  CHRISTIAN  RELIGION.  245 
 
 and  honour,  and  glory,  and  power,  be  unto  him  that  sitteth 
 upon  the  throne,  and  unto  the  Lamb,  for  ever  and  ever," 
 (Rev.  v.  13.)  This  I  readily  admit;  but  what  kinds  of  crea- 
 tures do  they  suppose  are  here  enumerated  ?  It  is  absolutely 
 certain,  that  both  irrational  and  inanimate  creatures  are  com- 
 prehended. All,  then,  which  is  affirmed  is,  that  every  part 
 of  the  universe,  from  the  highest  pinnacle  of  heaven  to  the 
 very  centre  of  the  earth,  each  in  its  own  way  proclaims  the 
 glory  of  the  Creator. 
 
 To  the  passage  which  they  produce  from  the  history  of  the 
 Maccabees,  (I  Maccab.  xii.  43,)  I  will  not  deign  to  reply,  lest 
 I  should  seem  to  include  that  work  among  the  canonical  books. 
 But  Augustine1  holds  it  to  be  canonical.  First,  with  what 
 degree  of  confidence  ?  "  The  Jews,"  says  he,  "  do  not  hold 
 the  book  of  the  Maccabees  as  they  do  the  Law,  the  Prophets, 
 and  the  Psalms,  to  which  the  Lord  bears  testimony  as  to  his 
 own  witnesses,  saying,  Ought  not  all  things  which  are  written 
 in  the  Law,  and  the  Psalms,  and  the  Prophets,  concerning 
 me  be  fulfilled  ?  (Luke  xxiv.  44.)  But  it  has  been  received 
 by  the  Church  not  uselessly,  if  it  be  read  or  heard  with  sober- 
 ness." Jerome,  however,  unhesitatingly  affirms,  that  it  is  of 
 no  authority  in  establishing  doctrine ;  and  from  the  ancient 
 little  book,  De  Exposif.ione  Symboli,  which  bears  the  name  of 
 Cyprian,  it  is  plain  that  it  was  in  no  estimation  in  the  ancient 
 Church.  And  why  do  I  here  contend  in  vain  ?  As  if  the 
 author  himself  did  not  sufficiently  show  what  degree  of  defer- 
 ence is  to  be  paid  him,  when  in  the  end  he  asks  pardon  for 
 any  thing  less  properly  expressed,  (2  Maccab.  xv.  38.)  He 
 who  confesses  that  his  writings  stand  in  need  of  pardon,  cer- 
 tainly proclaims  that  they  are  not  oracles  of  the  Holy  Spirit. 
 We  may  add,  that  the  piety  of  Judas  is  commended  for  no 
 other  reason  than  for  having  a  firm  hope  of  the  final  resurrec- 
 tion, in  sending  his  oblation  for  the  dead  to  Jerusalem.  For 
 the  writer  of  the  history  does  not  represent  what  he  did  as  fur- 
 nishing the  price  of  redemption,  but  merely  that  they  might  be 
 partakers  of  eternal  life,  with  the  other  saints  who  had  fallen 
 for  their  country  and  religion.     The  act,  indeed,  was  not  free 
 
 1  See  August,  contra  Secundum  Gaudentii  Epistolam,  cap.  23. 
 
216  INSTITUTES  OF  THE  BOOK  III. 
 
 from  superstition  and  misguided  zeal ;  but  it  is  mere  fatuity 
 to  extend  the  legal  sacrifice  to  us,  seeing  we  are  assured  that 
 the  sacrifices  then  in  use  ceased  on  the  advent  of  Christ. 
 
 9.  But,  it  seems,  they  find  in  Paul  an  invincible  support, 
 which  cannot  be  so  easily  overthrown.  His  words  are,  "  Now 
 if  any  man  build  upon  this  foundation  gold,  silver,  precious 
 stones,  wood,  hay,  stubble  ;  every  man's  work  shall  be  made 
 manifest :  for  the  day  shall  declare  it,  because  it  shall  be 
 revealed  by  fire ;  and  the  fire  shall  try  every  man's  work  of 
 what  sort  it  is.  If  any  man's  work  shall  be  burnt,  he  shall 
 suffer  loss  :  but  he  himself  shall  be  saved  ;  yet  so  as  by  fire," 
 (1  Cor.  iii.  12-15.)  What  fire  (they  ask)  can  that  be  but 
 the  fire  of  purgatory,  by  which  the  defilements  of  sin  are 
 wiped  away,  in  order  that  Ave  may  enter  pure  into  the  kingdom 
 of  God  ?  But  most  of  the  Fathers1  give  it  a  different  mean- 
 ing, viz.,  the  tribulation  or  cross  by  which  the  Lord  tries  his 
 people,  that  they  may  not  rest  satisfied  with  the  defilements 
 of  the  flesh.  This  is  much  more  probable  than  the  fiction  of 
 a  purgatory.  I  do  not,  however,  agree  with  them,  for  I  think 
 I  see  a  much  surer  and  clearer  meaning  to  the  passage.  But, 
 before  I  produce  it,  I  wish  they  would  answer  me,  whether 
 they  think  the  Apostle  and  all  the  saints  have  to  pass  through 
 this  purgatorial  fire  ?  I  am  aware  they  will  say,  no  ;  for  it 
 Avere  too  absurd  to  hold  that  purification  is  required  by  those 
 Avhose  superfluous  merits  they  dream  of  as  applicable  to  all 
 the  members  of  the  Church.  But  this  the  Apostle  affirms ; 
 for  he  says,  not  that  the  works  of  certain  persons,  but  the 
 Avorks  of  all  will  be  tried.2  And  this  is  not  my  argument, 
 but  that  of  Augustine,  who  thus  impugns  that  inter- 
 pretation.3 And  (Avhat  makes  the  thing  more  absurd)  he 
 says,  not  that  they  will  pass  through  fire  for  certain  Avorks, 
 but  that  even  if  they  should  have  edified  the  Church  with  the 
 greatest  fidelity,  they  will  receive  their  reward  after  their 
 
 1  Chrysostom,  Augustine,  and  others  ;  see  August.  Enchirid.  ad  Laurent, 
 cap.  68. 
 
 *  The  French  adds,  "  auquel  nombre  universel  sont  enclos  les  Apostres ; " 
 — in  which  universal  number  the  Apostles  are  included. 
 
 3  French,  "  Pexposition  (pie  font  aujourdhui  nos  adversaires  ; " — the 
 exposition  which  our  opponents  give  in  the  present  day. 
 
CHAP.  V.  CHRISTIAN  RELIGION.  247 
 
 works  shall  have  been  tried  by  fire.  First,  we  see  that  the 
 Apostle  used  a  metaphor  when  he  gave  the  names  of  wood, 
 hay,  and  stubble,  to  doctrines  of  man's  device.  The  ground 
 of  the  metaphor  is  obvious,  viz.,  that  as  wood  when  it  is  put 
 into  the  fire  is  consumed  and  destroyed,  so  neither  will  those 
 doctrines  be  able  to  endure  when  they  come  to  be  tried. 
 Moreover,  every  one  sees  that  the  trial  is  made  by  the  Spirit 
 of  God.  Therefore,  in  following  out  the  thread  of  the 
 metaphor,  and  adapting  its  parts  properly  to  each  other,  he 
 gave  the  name  of  fire  to  the  examination  of  the  Holy  Spirit. 
 For,  just  as  silver  and  gold,  the  nearer  they  are  brought  to 
 the  fire,  give  stronger  proof  of  their  genuineness  and  purity, 
 so  the  Lord's  truth,  the  more  thoroughly  it  is  submitted  to 
 spiritual  examination,  has  its  authority  the  better  confirmed. 
 As  hay,  wood,  and  stubble,  when  the  fire  is  applied  to  them, 
 are  suddenly  consumed,  so  the  inventions  of  man,  not  founded 
 on  the  word  of  God,  cannot  stand  the  trial  of  the  Holy  Spirit, 
 but  forthwith  give  way  and  perish.  In  fine,  if  spurious 
 doctrines  are  compared  to  wood,  hay,  and  stubble,  because, 
 like  wood,  hay,  and  stubble,  they  are  burned  by  fire  and 
 fitted  for  destruction,  though  the  actual  destruction  is  only 
 completed  by  the  Spirit  of  the  Lord,  it  follows  that  the  Spirit 
 is  that  fire  by  which  they  will  be  proved.  This  proof  Paul 
 calls  the  day  of  the  Lord;  using  a  term  common  in  Scripture. 
 For  the  day  of  the  Lord  is  said  to  take  place  whenever  he  in 
 some  way  manifests  his  presence  to  men,  his  face  being 
 specially  said  to  shine  when  his  truth  is  manifested.  It  has 
 now  been  proved,  that  Paul  has  no  idea  of  any  other  fire 
 than  the  trial  of  the  Holy  Spirit.  But  how  are  those  who 
 surfer  the  loss  of  their  works  saved  by  fire  ?  This  it  will  not 
 be  difficult  to  understand,  if  Ave  consider  of  what  kind  of 
 persons  he  speaks.  For  he  designates  them  builders  of  the 
 Church,  who,  retaining  the  proper  foundation,  build  different 
 materials  upon  it ;  that  is,  who,  not  abandoning  the  principal 
 and  necessary  articles  of  faith,  err  in  minor  and  less  perilous 
 matters,  mingling  their  own  fictions  with  the  word  of  God. 
 Such,  I  say,  must  suffer  the  loss  of  their  work  by  the 
 destruction  of  their  fictions.  They  themselves,  however,  are 
 saved,  yet  so  as  by  fire ;  that  is,  not  that  their  ignorance  and 
 
24:8  INSTITUTES  OF  THE  BOOK  III. 
 
 delusions  are  approved  by  the  Lord,  but  they  are  purified 
 from  them  by  the  grace  and  power  of  the  Holy  Spirit.  All 
 those,  accordingly,  who  have  tainted  the  golden  purity  of  the 
 divine  word  with  the  pollution  of  purgatory,  must  necessarily 
 suifer  the  loss  of  their  work. 
 
 10.  But  the  observance  of  it  in  the  Church  is  of  the  highest 
 antiquity.  This  objection  is  disposed  of  by  Paul,  when, 
 including  even  his  own  age  in  the  sentence,  he  declares,  that 
 all  who  in  building  the  Church  have  laid  upon  it  something 
 not  conformable  to  the  foundation,  must  suffer  the  loss  of 
 their  work.  When,  therefore,  my  opponents  object,  that  it 
 has  been  the  practice  for  thirteen  hundred  years  to  offer 
 prayers  for  the  dead,  I,  in  return,  ask  them,  by  what  word 
 of  God,  by  what  revelation,  by  what  example  it  was  done  ? 
 For  here  not  only  are  passages  of  Scripture  wanting,  but  in 
 the  examples  of  all  the  saints  of  whom  we  read,  nothing  of 
 the  kind  is  seen.  We  have  numerous,  and  sometimes  long 
 narratives,  of  their  mourning  and  sepulchral  rites,  but  not 
 one  word  is  said  of  prayers.1  But  the  more  important  the 
 matter  was,  the  more  they  ought  to  have  dwelt  upon  it. 
 Even  those  who  in  ancient  times  offered  prayers  for  the  dead, 
 saw  that  they  were  not  supported  by  the  command  of  God 
 and  legitimate  example.  Why  then  did  they  presume  to  do 
 it  ?  I  hold  that  herein  they  suffered  the  common  lot  of  man, 
 and  therefore  maintain,  that  what  they  did  is  not  to  be 
 imitated.  Believers  ought  not  to  engage  in  any  work  without 
 a  firm  conviction  of  its  propriety,  as  Paul  enjoins,  (Horn.  xiv. 
 23 ;)  and  this  conviction  is  expressly  requisite  in  prayer.  It 
 is  to  be  presumed,  however,  that  they  were  influenced  by 
 some  reason ;  they  sought  a  solace  for  their  sorrow,  and  it 
 seemed  cruel  not  to  give  some  attestation  of  their  love  to  the 
 dead,  when  in  the  presence  of  God.  All  know  by  experience 
 how  natural  it  is  for  the  human  mind  thus  to  feel. 
 
 Received  custom  too  was  a  kind  of  torch,  by  which  the 
 
 1  French,  "  L'Escriture  raconte  souventesfbis  et  bien  an  loDg,  comment 
 les  fideles  ont  pleure  la  mort  de  leurs  parens,  et  comment  Us  les  ont 
 ensevelis  ;  mais  qu'ils  ayent  prie  pour  eux,  il  n'en  est  nouvelles  ; " — Scrip- 
 ture relates  oftentimes  and  at  great  length,  how  the  faithful  lamented  the 
 death  of  their  relations,  and  how  they  buried  them  ;  but  that  they  prayed 
 for  them  is  never  hinted  at. 
 
CHAP.  V.  CHRISTIAN  RELIGION.  249 
 
 minds  of  many  were  inflamed.  We  know  that  among  all  the 
 Gentiles,  and  in  all  ages,  certain  rites  were  paid  to  the  dead, 
 and  that  every  year  lustrations  were  performed  for  their 
 manes.  Although  Satan  deluded  foolish  mortals  by  these 
 impostures,  yet  the  means  of  deceiving  were  borrowed  from 
 a  sound  principle,  viz.,  that  death  is  not  destruction,  but  a 
 passage  from  this  life  to  another.  And  there  can  be  no 
 doubt  that  superstition  itself  always  left  the  Gentiles  with- 
 out excuse  before  the  judgment-seat  of  God,  because  they 
 neglected  to  prepare  for  that  future  life  which  they  professed 
 to  believe.  Thus,  that  Christians  might  not  seem  worse  than 
 heathens,  they  felt  ashamed  of  paying  no  office  to  the  dead, 
 as  if  they  had  been  utterly  annihilated.  Hence  their  ill- 
 advised  assiduity  ;  because  they  thought  they  would  expose 
 themselves  to  great  disgrace,  if  they  were  slow  in  providing 
 funeral  feasts  and  oblations.  What  was  thus  introduced  by 
 perverse  rivalship,  ever  and  anon  received  new  additions, 
 until  the  highest  holiness  of  the  Papacy  consisted  in  giving 
 assistance  to  the  suffering  dead.  But  far  better  and  more 
 solid  comfort  is  furnished  by  Scripture  when  it  declares, 
 "  Blessed  are  the  dead  that  die  in  the  Lord ;"  and  adds  the 
 reason,  "for  they  rest  from  their  labours,"  (Rev.  xiv.  13.) 
 We  ought  not  to  indulge  our  love  so  far  as  to  set  up  a  per- 
 verse mode  of  prayer  in  the  Church.  Surely  every  person 
 possessed  of  the  least  prudence  easily  perceives,  that  whatever 
 we  meet  with  on  this  subject  in  ancient  writers,  was  in 
 deference  to  public  custom  and  the  ignorance  of  the  vulgar. 
 I  admit  they  were  themselves  also  carried  away  into  error, 
 the  usual  effect  of  rash  credulity  being  to  destroy  the  judg- 
 ment. Meanwhile  the  passages  themselves  show,  that  when 
 they  recommended  prayer  for  the  dead  it  was  with  hesitation. 
 Augustine  relates  in  his  Confessions,  that  his  mother,  Monica, 
 earnestly  entreated  to  be  remembered  when  the  solemn  rites 
 at  the  altar  were  performed  ;  doubtless  an  old  woman's  wish, 
 which  her  son  did  not  bring  to  the  test  of  Scripture,  but 
 from  natural  affection  wished  others  to  approve.  His  book, 
 De  Cur  a  pro  Mortuis  Agenda,  On  showing  Care  for  the  Dead, 
 is  so  full  of  doubt,  that  its  coldness  may  well  extinguish  the 
 heat  of  a  foolish  zeal.     Should  any  one,  in  pretending  to  be  a 
 
250  INSTITUTES  OF  THE  BOOK  III. 
 
 patron  of  the  dead,  deal  merely  In  probabilities,  the  only  effect 
 will  be  to  make  those  indifferent  who  were  formerly  solicitous.1 
 The  only  support  of  this  dogma  is,  that  as  a  custom  of 
 praying  for  the  dead  prevailed,  the  duty  ought  not  to  be 
 despised.  But  granting  that  ancient  ecclesiastical  writers 
 deemed  it  a  pious  thing  to  assist  the  dead,  the  rule  which  can 
 never  deceive  is  always  to  be  observed,  viz.,  that  we  must 
 not  introduce  anything  of  our  own  into  our  prayers,  but  must 
 keep  all  our  wishes  in  subordination  to  the  word  of  God, 
 because  it  belongs  to  Him  to  prescribe  what  he  wishes  us  to 
 ask.  Now,  since  the  whole  Law  and  Gospel  do  not  contain 
 one  syllable  which  countenances  the  right  of  praying  for  the 
 dead,  it  is  a  profanation  of  prayer  to  go  one  step  farther  than 
 God  enjoins.  But,  lest  our  opponents  boast  of  sharing  their 
 error  with  the  ancient  Church,  I  say,  that  there  is  a  wide 
 difference  between  the  two.  The  latter  made  a  commemora- 
 tion of  the  dead,  that  they  might  not  seem  to  have  cast  off  all 
 concern  for  them ;  but  they,  at  the  same  time,  acknowledged 
 that  they  were  doubtful  as  to  their  state ;  assuredly  they  made 
 no  such  assertion  concerning  purgatory  as  implied  that  they 
 did  not  hold  it  to  be  uncertain.  The  former  insist,  that  their 
 dream  of  purgatory  shall  be  received  without  question  as  an 
 article  of  faith.  The  latter  sparingly  and  in  a  perfunctory 
 manner  only  commended  their  dead  to  the  Lord,  in  the 
 communion  of  the  holy  supper.  The  former  are  constantly 
 urging  the  care  of  the  dead,  and  by  their  importunate 
 preaching  of  it,  make  out  that  it  is  to  be  preferred  to  all  the 
 offices  of  charity.  But  it  would  not  be  difficult  for  us  to 
 produce  some  passages  from  ancient  writers,2  which  clearly 
 
 1  French,  "  Le  liure  qu'il  a  compose  tout  expres  de  cest  argument,  et 
 qu'il  a  intitule,  Du  soin  pour  les  morts,  est  envellopee  en  tant  de  doutes, 
 qu'il  doit  suffire  pour  refroidir  ceux  qui  y  auroyent  devotion ;  pour  le 
 moins  en  voyant  qu'il  ne  s'aide  que  de  conjectures  bien  legeres  et  foibles, 
 on  verra  qu'on  ne  se  doit  point  fort  empescher  d'une  chose  oil  il  n'y  a  nulle 
 importance ;" — The  book  which  he  has  composed  expressly  on  this  subject, 
 and  which  he  has  entitled,  Of  Care  for  the  Dead,  is  enveloped  in  so  many 
 doubts,  that  it  should  be  sufficient  to  cool  those  who  are  devoted  to  it ; 
 at  least,  as  he  supports  his  view  only  by  very  slight  and  feeble  conjectures, 
 it  will  be  seen,  that  we  ought  not  to  trouble  ourselves  much  with  a  matter 
 in  which  there  is  no  importance. 
 
 2  See  August.  Homil.  in  Joann.  49.  De  Civitate  Dei,  Lib.  xxi.  cap. 
 xiii. — xxiv. 
 
CHAP.  V.  CHRISTIAN  RELIGION.  251 
 
 overturn  all  those  prayers  for  the  dead  which  were  then  in 
 use.  Such  is  the  passage  of  Augustine,  in  which  he  shows 
 that  the  resurrection  of  the  flesh  and  eternal  glory  is  expected 
 by  all,  but  that  rest  which  follows  death  is  received  by  every 
 one  who  is  Avorthy  of  it  when  he  dies.  Accordingly,  he 
 declares  that  all  the  righteous,  not  less  than  the  Apostles, 
 Prophets,  and  Martyrs,  immediately  after  death  enjoy  blessed 
 rest.  If  such  is  their  condition,  what,  I  ask,  will  our  prayers 
 contribute  to  them  P1  I  say  nothing  of  those  grosser  super- 
 stitions by  which  they  have  fascinated  the  minds  of  the  simple  ; 
 and  yet  they  are  innumerable,  and  most  of  them  so  monstrous, 
 that  they  cannot  cover  them  with  any  cloak  of  decency.  I 
 say  nothing,  moreover,  of  those  most  shameful  traffickings, 
 which  they  plied  as  they  listed  while  the  world  was  stupified. 
 For  I  would  never  come  to  an  end ;  and,  without  enume- 
 rating them,  the  pious  reader  will  here  find  enough  to  estab- 
 lish his  conscience. 
 
 1  The  French  of  the  latter  clause  of  this  sentence  is,  "  et  toutesfois  il  y 
 aura  matiere  assez  ample  tie  les  pounnener  en  cette  campagne,  veu  qu'ils 
 n'ont  nulle  couleur  pour  s'excuser,  qu'ils  ne  soyent  conveincus  d'etre  les 
 plus  vilains  trompeurs  qui  furent  jamais  ; " — and  yet  there  is  ample  space 
 to  travel  them  over  this  field,  seeing  they  have  no  colour  of  excuse,  but 
 must  be  convicted  of  being  the  most  villanous  deceivers  that  ever  were. 
 
252  INSTITUTES  OF  THE  BOOK  III. 
 
 CHAPTER  VI. 
 
 THE  LIFE  OF  A  CHRISTIAN  MAN.      SCRIPTURAL  ARGUMENTS 
 EXHORTING  TO  IT. 
 
 This  and  the  four  following  chapters  treat  of  the  Life  of  the  Christian, 
 and  are  so  arranged  as  to  admit  of  being  classed  under  two  principal 
 heads. 
 
 First,  it  must  be  held  to  be  an  universally  acknowledged  point,  that  no 
 man  is  a  Christian  who  does  not  feel  some  special  love  for  righteousness, 
 chap.  vi.  Secondly,  in  regard  to  the  standai'd  by  which  every  man  ought 
 to  regulate  his  life,  although  it  seems  to  be  considered  in  chap.  vii.  only, 
 yet  the  three  following  chapters  also  refer  to  it.  For  it  shows  that  the 
 Christian  has  two  duties  to  perform.  First,  the  observance  being  so 
 arduous,  he  needs  the  greatest  patience.  Hence  chap.  viii.  treats  profess- 
 edly of  the  utility  of  the  cross,  and  chap.  ix.  invites  to  meditation  on  the 
 future  life.  Lastly,  chap.  x.  clearly  shows,  as  in  no  small  degree  conducive 
 to  this  end,  how  we  are  to  use  this  life  and  its  comforts  without  abusing 
 them. 
 
 This  sixth  chapter  consists  of  two  parts, — I.  Connection  between  this 
 treatise  on  the  Christian  Life  and  the  doctrine  of  Regeneration  and  Re- 
 pentance. Arrangement  of  the  treatise,  sec.  1-3.  II.  Extremes  to  be 
 avoided;  1.  False  Christians  denying  Christ,  by  their  works  condemned, 
 sec.  4.  2.  Christians  should  not  despair,  though  they  have  not  attained 
 perfection,  provided  they  make  daily  progress  in  piety  and  righteousness. 
 
 Sections. 
 
 1.  Connection  between  this  chapter  and  the  doctrine  of  Regeneration. 
 
 Necessity  of  the  doctrine  concerning  the  Christian  Life.  The 
 brevity  of  this  treatise.  The  method  of  it.  Plainness  and  un- 
 adorned simplicity  of  the  Scripture  system  of  morals. 
 
 2.  Two  divisions.    First,  Personal  holiness.     1.  Because  God  is  holy. 
 
 2.  Because  of  our  communion  with  his  saints. 
 
 3.  Second  division,  relating  to  our  Redemption.   Admirable  moral  system 
 
 of  Scripture.  Five  special  inducements  or  exhortations  to  a  Chris- 
 tian Life. 
 
 4.  False  Christians  who  are  opposed  to  this  life  censured.    1.  They  have 
 
 not  truly  learned  Christ.  2.  The  Gospel  not  the  guide  of  their 
 words  or  actions.  3.  They  do  not  imitate  Christ  the  Master. 
 4.  They  would  separate  the  Spirit  from  his  word. 
 
CHAP.  VI.  CHRISTIAN  RELIGION..  253 
 
 5.  Christians  ought  not  to  despond  :   Provided,  1.  They  take  the  word 
 of  God  for  their  guide.      2.  Sincerely   cultivate  righteousness. 
 
 3.  Walk,  according  to  their  capacity,  in  the  ways  of  the  Lord. 
 
 4.  Make  some  progress.     5.  Persevere. 
 
 1.  We  have  said  that  the  object  of  regeneration  is  to  bring 
 the  life  of  believers  into  concord  and  larmony  with  the  right- 
 eousness of  God,  and  so  confirm  th  adoption  by  which  they 
 have  been  received  as  sons.  But  although  the  law  compre- 
 hends within  it  that  new  life  by  which  the  image  of  God  is 
 restored  in  us,  yet,  as  our  sluggishness  stands  greatly  in  need 
 both  of  helps  and  incentives,  it  will  be  useful  to  collect  out 
 of  Scripture  a  true  account  of  this  reformation,  lest  any  who 
 have  a  heartfelt  desire  of  repentance  should  in  their  zeal  go 
 astray.  Moreover,  I  am  not  unaware  that,  in  undertaking  to 
 describe  the  life  of  the  Christian,  I  am  entering  on  a  large  and 
 extensive  subject,  one  which,  when  fully  considered  in  all  its 
 parts,  is  sufficient  to  fill  a  large  volume.  We  see  the  length 
 to  which  the  Fathers,  in  treating  of  individual  virtues,  extend 
 their  exhortations.  This  they  do,  not  from  mere  loquacious- 
 ness ;  for  whatever  be  the  virtue  which  you  undertake  to 
 recommend,  your  pen  is  spontaneously  led  by  the  copiousness 
 of  the  matter  so  to  amplify,  that  you  seem  not  to  have  dis- 
 cussed it  properly  if  you  have  not  done  it  at  length.  My  in- 
 tention, however,  in  the  plan  of  life  which  I  now  propose  to  give, 
 is  not  to  extend  it  so  far  as  to  treat  of  each  virtue  specially, 
 and  expatiate  in  exhortation.  This  must  be  sought  in  the 
 writings  of  others,  and  particularly  in  the  Homilies  of  the 
 Fathers.1  For  me  it  will  be  sufficient  to  point  out  the  method 
 by  which  a  pious  man  may  be  taught  how  to  frame  his  life 
 aright,  and  briefly  lay  down  some  universal  rule  by  which  he 
 may  not  improperly  regulate  his  conduct.  I  shall  one  day 
 possibly  find  time  for  more  ample  discourse,  [or  leave  others  to 
 perform  an  office  for  which  I  am  not  so  fit.  I  have  a  natural 
 love  of  brevity,  and,  perhaps,  any  attempt  of  mine  at  copious- 
 ness would  not  succeed.  Even  if  I  could  gain  the  highest 
 applause  by  being  more  prolix,  I  would  scarcely  be  disposed 
 
 1  The  French  adds,  "  C'est  a  dire,  sermons  populaires ;" — that  is  to  say, 
 popular  sermons. 
 
25 i  Institutes  of  the  book  in. 
 
 i 
 
 to  attempt  it,1]  while  the  nature  of  my  present  work  requires 
 me  to  glance  at  simple  doctrine  with  as  much  brevity  as  pos- 
 sible. As  philosophers  have  certain  definitions  of  rectitude  and 
 honesty,  from  which  they  derive  particular  duties  and  the 
 whole  train  of  virtues ;  ;o  in  this  respect  Scripture  is  not  with- 
 out order,  but  presents  i  most  beautiful  arrangement,  one  too 
 which  is  every  way  mucL  more  certain  than  that  of  philoso- 
 phers. The  only  difference  is,  that  they,  under  the  influence 
 of  ambition,  constantly  affect  an  exquisite  perspicuity  of 
 arrangement,  which  may  serve  to  display  their  genius,  where- 
 as the  Spirit  of  God,  teaching  without  affectation,  is  not  so 
 perpetually  observant  of  exact  method,  and  yet  by  observing 
 it  at  times  sufficiently  intimates  that  it  is  not  to  be  neglected. 
 2.  The  Scripture  system  of  which  we  speak  aims  chiefly 
 at  two  objects.  The  former  is,  that  the  love  of  righteous- 
 ness, to  which  we  are  by  no  means  naturally  inclined,  may 
 be  instilled  and  implanted  into  our  minds.  The  latter  is, 
 (see  chap,  vii.,)  to  prescribe  a  rule  which  will  prevent  us  while 
 in  the  pursuit  of  righteousness  from  going  astray.  It  has 
 numerous  admirable  methods  of  recommending  righteous- 
 ness.2 Many  have  been  already  pointed  out  in  different 
 parts  of  this  work ;  but  we  shall  here  also  briefly  advert 
 to  some  of  them.  With  what  better  foundation  can  it  begin 
 than  by  reminding  us  that  we  must  be  holy,  because  "  God 
 is  holy?"  (Lev.  xix.  1;  1  Pet.  i.  16.)  For  when  we  were 
 scattered  abroad  like  lost  sheep,  wandering  through  the  laby- 
 rinth of  this  world,  he  brought  us  back  again  to  his  own  fold. 
 When  mention  is  made  of  our  union  with  God,  let  us  remem- 
 ber that  holiness  must  be  the  bond ;  not  that  by  the  merit 
 of  holiness  we  come  into  communion  with  him,  (we  ought 
 rather  first  to  cleave  to  him,  in  order  that,  pervaded  with  his 
 holiness,  we  may  follow  whither  he  calls,)  but  because  it 
 greatly  concerns  his  glory  not  to  have  any  fellowship  with 
 wickedness  and  impurity.  Wherefore  he  tells  us  that  this  is 
 the  end  of  our  calling,  the  end  to  which  we  ought  ever  to 
 have  respect,  if  we  would  answer  the  call  of  God.     For  to 
 
 1  The  passage  in  brackets  is  omitted  in  the  French. 
 
 2  The  French  begins  the  sentence  thus,  "  Quant  est  du  premier  poiuct  ;" 
 — As  to  the  former  point. 
 
CHAP.  VI.  CHRISTIAN  RELIGION.  255 
 
 what  end  were  we  rescued  from  the  iniquity  and  pollution  of 
 the  world  into  which  we  were  plunged,  if  we  allow  ourselves, 
 during  our  whole  lives,  to  wallow  in  them  ?  Besides,  we  are 
 at  the  same  time  admonished,  that  if  we  would  be  regarded 
 as  the  Lord's  people,  we  must  inhabit  the  holy  city  Jerusa- 
 lem, (Isaiah  xxxv.  8,  et  alibi,)  which,  as  he  hath  consecrated 
 it  to  himself,  it  were  impious  for  its  inhabitants  to  profane  by 
 impui'ity.  Hence  the  expressions,  "  Who  shall  abide  in  thy 
 tabernacle  ?  who  shall  dwell  in  thy  holy  hill  ?  He  that  walk- 
 eth  uprightly,  and  worketh  righteousness,"  (Ps.  xv.  1,  2  ;  xxiv. 
 3,  4 ;)  for  the  sanctuary  in  which  he  dwells  certainly  ought 
 not  to  be  like  an  unclean  stall. 
 
 3.  The  better  to  arouse  us,  it  exhibits  God  the  Father, 
 who,  as  he  hath  reconciled  us  to  himself  in  his  Anointed,  has 
 impressed  his  image  upon  us,  to  which  he  would  have  us  to 
 be  conformed,  (Rom.  v.  4.)  Come,  then,  and  let  them  show 
 me  a  more  excellent  system  among  philosophers,  who  think 
 that  they  only  have  a  moral  philosophy  duly  and  orderly 
 arranged.  They,  when  they  would  give  excellent  exhorta- 
 tions to  virtue,  can  only  tell  us  to  live  agreeably  to  nature. 
 Scripture  derives  its  exhortations  from  the  true  source,1  when 
 it  not  only  enjoins  us  to  regulate  our  lives  with  a  view  to 
 God  its  author  to  whom  it  belongs  ;  but  after  showing  us  that 
 we  have  degenerated  from  our  true  origin,  viz.,  the  law  of  our 
 Creator,  adds,  that  Christ,  through  whom  we  have  returned 
 to  favour  with  God,  is  set  before  us  as  a  model,  the  image  of 
 which  our  lives  should  express.  What  do  you  require  more 
 effectual  than  this  ?  Nay,  what  do  you  require  beyond  this  ? 
 If  the  Lord  adopts  us  for  his  sons  on  the  condition  that  our 
 life  be  a  representation  of  Christ,  the  bond  of  our  adoption, — 
 then,  unless  we  dedicate  and  devote  ourselves  to  righteous- 
 ness, we  not  only,  with  the  utmost  perfidy,  revolt  from  our 
 Creator,  but  also  abjure  the  Saviour  himself.  Then,  from  an 
 enumeration  of  all  the  blessings  of  God,  and  each  part  of  our 
 salvation,  it  finds  materials  for  exhortation.  Ever  since  God 
 exhibited  himself  to  us  as  a  Father,  we  must  be  convicted  of 
 
 1  Mai.  i.  6 ;  Eph.  v.  1  ;  1  John  iii.  1,  3 ;  Eph.  v.  26  ;  Rom.  vi.  1-4  ; 
 1  Cor.  vi.  11  ;  1  Pet.  i.  15,  19  ;  1  Cor.  vi.  15  ;  John  xv.  3  ;  Eph.  v.  2,  3; 
 Col.  iii.  1,  2  ;  1  Cor.  iii.  16  ;  vi.  17  ;  2  Cor.  vi.  16;  1  Thess.  v.  23. 
 
256  INSTITUTES  OF  THE  BOOK  III. 
 
 extreme  ingratitude  if  we  do  not  in  turn  exhibit  ourselves  as 
 his  sons.  Ever  since  Christ  purified  us  by  the  laver  of  his 
 blood,  and  communicated  this  purification  by  baptism,  it 
 would  ill  become  us  to  be  defiled  with  new  pollution.  Ever 
 since  he  ingrafted  us  into  his  body,  we,  who  are  his  members, 
 should  anxiously  beware  of  contracting  any  stain  or  taint. 
 Ever  since  he  who  is  our  head  ascended  to  heaven,  it  is  be- 
 fitting in  us  to  withdraw  our  affections  from  the  earth,  and 
 with  our  whole  soul  aspire  to  heaven.  Ever  since  the  Holy 
 Spirit  dedicated  us  as  temples  to  the  Lord,  we  should  make 
 it  our  endeavour  to  show  forth  the  glory  of  God,  and  guard 
 against  being  profaned  by  the  defilement  of  sin.  Ever  since 
 our  soul  and  body  were  destined  to  heavenly  incorruptibility 
 and  an  unfading  crown,  we  should  earnestly  strive  to  keep 
 them  pure  and  uncorrupted  against  the  day  of  the  Lord. 
 These,  I  say,  are  the  surest  foundations  of  a  well-regulated 
 life,  and  you  will  search  in  vain  for  any  thing  resembling 
 them  among  philosophers,  who,  in  their  commendation  of  vir- 
 tue, never  rise  higher  than  the  natural  dignity  of  man. 
 
 4.  This  is  the  place  to  address  those  who,  having  nothing 
 of  Christ  but  the  name  and  sign,  would  yet  be  called  Christ- 
 ians. How  dare  they  boast  of  this  sacred  name  ?  None  have 
 intercourse  with  Christ  but  those  who  have  acquired  the 
 true  knowledge  of  him  from  the  Gospel.  The  Apostle  denies 
 that  any  man  truly  has  learned  Christ  who  has  not  learned 
 to  put  off  "  the  old  man,  which  is  corrupt  according  to  the 
 deceitful  lusts,  and  put  on  Christ,"  (Eph.  iv.  22.)  They  are 
 convicted,  therefore,  of  falsely  and  unjustly  pretending  a 
 knowledge  of  Christ,  whatever  be  the  volubility  and  elo- 
 quence with  which  they  can  talk  of  the  Gospel.  Doctrine  is 
 not  an  affair  of  the  tongue,  but  of  the  life ;  is  not  apprehend- 
 ed by  the  intellect  and  memory  merely,  like  other  branches 
 of  learning  ;  but  is  received  only  when  it  possesses  the  whole 
 soul,  and  finds  its  seat  and  habitation  in  the  inmost  recesses 
 of  the  heart.  Let  them,  therefore,  either  cease  to  insult 
 God,  by  boasting  that  they  are  what  they  are  not,  or  let 
 them  show  themselves  not  unworthy  disciples  of  their  divine 
 Master.  To  doctrine  in  which  our  religion  is  contained  we 
 have  given  the  first  place,  since  by  it  our  salvation  commences ; 
 
CHAP.  VI.  CHRISTIAN  RELIGION.  257 
 
 but  it  must  be  transfused  into  the  breast,  and  pass  into  the 
 conduct,  and  so  transform  us  into  itself,  as  not  to  prove 
 unfruitful.  If  philosophers  are  justly  offended,  and  banish  from 
 their  company  with  disgrace  those  who,  while  professing  an 
 art  which  ought  to  be  the  mistress  of  their  conduct,  convert 
 it  into  mere  loquacious  sophistry,  with  how  much  better 
 reason  shall  we  detest  those  flimsy  sophists  who  are  con- 
 tented to  let  the  Gospel  play  upon  their  lips,  when,  from 
 its  efficacy,  it  ought  to  penetrate  the  inmost  affections  of  the 
 heart,  fix  its  seat  in  the  soul,  and  pervade  the  whole  man 
 a  hundred  times  more  than  the  frigid  discourses  of  philoso- 
 phers ? 
 
 5.  I  insist  not  that  the  life  of  the  Christian  shall  breathe 
 nothing  but  the  perfect  Gospel,  though  this  is  to  be  desired, 
 and  ought  to  be  attempted.  I  insist  not  so  strictly  on  evan- 
 gelical perfection,  as  to  refuse  to  acknowledge  as  a  Christian 
 any  man  who  has  not  attained  it.  In  this  way  all  Avould 
 be  excluded  from  the  Church,  since  there  is  no  man  who  is 
 not  far  removed  from  this  perfection,  while  many,  who  have 
 made  but  little  progress,  would  be  undeservedly  rejected. 
 What  then  ?  Let  us  set  this  before  our  eye  as  the  end  at 
 which  we  ought  constantly  to  aim.  Let  it  be  regarded  as 
 the  goal  towards  which  we  are  to  run.  For  you  cannot 
 divide  the  matter  with  God,  undertaking  part  of  what  his 
 word  enjoins,  and  omitting  part  at  pleasure.  For,  in  the 
 first  place,  God  uniformly  recommends  integrity  as  the  prin- 
 cipal part  of  his  worship,  meaning  by  integrity  real  single- 
 ness of  mind,  devoid  of  gloss  and  fiction,  and  to  this  is  op- 
 posed a  double  mind ;  as  if  it  had  been  said,  that  the  spiritual 
 commencement  of  a  good  life  is  when  the  internal  affections 
 are  sincerely  devoted  to  God,  in  the  cultivation  of  holiness 
 and  justice.  But  seeing  that,  in  this  earthly  prison  of  the 
 body,  no  man  is  supplied  with  strength  sufficient  to  hasten 
 in  his  course  with  due  alacrity,  while  the  greater  number  are 
 so  oppressed  with  weakness,  that  hesitating,  and  halting,  and 
 even  crawling  on  the  ground,  they  make  little  progress,  let 
 every  one  of  us  go  as  far  as  his  humble  ability  enables  him, 
 and  prosecute  the  journey  once  begun.  No  one  will  travel 
 so  badly  as  not  daily  to  make  some  degree  of  progress.  This, 
 
 VOL.  II.  R 
 
258  INSTITUTES  OF  THE  BOOK  III. 
 
 therefore,  let  us  never  cease  to  do,  that  we  may  daily  advance 
 in  the  way  of  the  Lord ;  and  let  us  not  despair  because  of 
 the  slender  measure  of  success.  How  little  soever  the  suc- 
 cess may  correspond  with  our  wish,  our  labour  is  not  lost 
 when  to-day  is  better  than  yesterday,  provided  with  true 
 singleness  of  mind  we  keep  our  aim,  and  aspire  to  the  goal, 
 not  speaking  flattering  things  to  ourselves,  nor  indulging  our 
 vices,  but  making  it  our  constant  endeavour  to  become  bet- 
 ter, until  we  attain  to  goodness  itself.  If  during  the  whole 
 course  of  our  life  we  seek  and  follow,  we  shall  at  length 
 attain  it,  when  relieved  from  the  infirmity  of  flesh  we  are 
 admitted  to  full  fellowship  with  God, 
 
CUAP.  VII.  CHRISTIAN  RELIGION.  259 
 
 CHAPTER  VII. 
 
 A  SUMMARY  OF  THE  CHRISTIAN  LIFE.       OF  SELF-DENIAL.1 
 
 The  divisions  of  the  chapter  are, — I.  The  rule  which  permits  lis  not  to 
 go  astray  in  the  study  of  righteousness,  requires  two  things,  viz.,  that 
 man,  abandoning  his  own  will,  devote  himself  entirely  to  the  service  of 
 God  ;  whence  it  follows,  that  we  must  seek  not  our  own  things,  but  the 
 things  of  God,  sec.  1,  2.  II.  A  description  of  this  renovation  or  Chris- 
 tian life  taken  from  the  Epistle  to  Titus,  and  accurately  explained  under 
 certain  special  heads,  sec.  3  to  end. 
 
 Sections. 
 
 1.  Consideration  of  the  second  general  division  in  regard  to  the  Chris- 
 
 tian life.  Its  beginning  and  sum.  A  twofold  respect.  1.  We 
 are  not  our  own.  Kespect  to  both  the  fruit  and  the  use.  Un- 
 known to  philosophers,  who  have  placed  reason  on  the  throne  of 
 the  Holy  Spirit. 
 
 2.  Since  we  are  not  our  own,  we  must  seek  the  glory  of  God,  and  obey 
 
 his  will.     Self-denial  recommended  to  the  disciples  of  Christ.     He 
 who  neglects  it,  deceived  either  by  pride  or  hypocrisy,  rushes  on 
 destruction. 
 S/  3.  Three  things  to  be  followed,  and  two  to  be  shunned  in  life.     Impiety 
 and  worldly  lusts  to  be  shunned.     Sobriety,  justice,  and  piety,  to 
 be  followed.     An  inducement  to  right  conduct. 
 4.  Self-denial  the  sum  of  Paul's  doctrine.     Its  difficulty.     Qualities  in 
 us  which  make  it  difficult.    Cures  for  these  qualities.    1.  Ambition 
 to  be  suppressed.     2.  Humility  to  be  embraced.     3.  Candour  to 
 be  esteemed.     4.  Mutual  charity  to  be  preserved.     5.  Modesty  to 
 be  sincerely  cultivated. 
 /  5.  The  advantage  of  our  neighbour  to  be  promoted.     Here  self-denial 
 most  necessary,  and  yet  most  difficult.     Here  a  double  remedy. 
 f  1.  The  benefits  bestowed  upon  us  are  for  the  common  benefit  of  the 
 Church.     2.  We  ought  to  do  all  we  can  for  our  neighbour.    This 
 illustrated  by  analogy  from  the  members   of  the  human  body. 
 This  duty  of  charity  founded  on  the  divine  command. 
 
 1  On  this  and  the  three  following  chapters,  which  contain  the  second 
 part  of  the  Treatise  on  the  Christian  Life,  see  Augustin.  De  Moribus 
 Ecclesiae  Catholicae,  and  Calvin  de  Scandalis. 
 
260  INSTITUTES  OF  THE  BOOK  III. 
 
 6.  Charity  ought  to  have  for  its  attendants  patience  and  kindness. 
 
 We  should  consider  the  image  of  God  in  our  neighbours,  and 
 especially  in  those  who  are  of  the  household  of  faith.  Hence  a 
 fourfold  consideration  which  refutes  all  objections.  A  common 
 objection  refuted. 
 
 7.  Christian  life  cannot  exist  without  charity.     Remedies  for  the  vices 
 
 opposed  to  charity.  1.  Mercy.  2.  Humility.  3.  Modesty. 
 4.  Diligence.     5.  Perseverance. 
 
 8.  Self-denial,  in  respect  of  God,  should  lead  to  ecpianimity  and  toler- 
 
 ance. 1.  We  are  always  subject  to  God.  2.  We  should  shun 
 avarice  and  ambition.  3.  We  should  expect  all  prosperity  from 
 the  blessing  of  God,  and  entirely  depend  on  him. 
 
 9.  We  ought  not  to  desire  wealth  or  honours  without  the  divine  bless- 
 1/       ing,  nor  follow  the  arts  of  the  wicked.     We  ought  to  cast  all  our 
 
 care  upon  God,  and  never  envy  the  prosperity  of  others. 
 10.  We  ought  to  commit  ourselves  entirely  to  God.     The  necessity  of 
 this  doctrine.      Various  uses  of  affliction.      Heathen  abuse  and 
 corruption. 
 
 1.  Although  the  Law  of  God  contains  a  perfect  rule  of 
 conduct  admirably  arranged,  it  has  seemed  proper  to  our 
 divine  Master  to  train  his  people  by  a  more  accurate  method, 
 to  the  rule  which  is  enjoined  in  the  Law ;  and  the  leading 
 principle  in  the  method  is,  that  it  is  the  duty  of  believers 
 to  present  their  "  bodies  a  living  sacrifice,  holy  and  accept- 
 able unto  God,  which  is  their  reasonable  service,"  (Rom.  xii. 
 1 .)  Hence  he  draws  the  exhortation :  "  Be  not  conformed  to 
 this  world  :  but  be  ye  transformed  by  the  renewing  of  your 
 mind,  that  ye  may  prove  yjtjat  is  that  good,  and  acceptable, 
 and  perfect  will  of  God/\|rrhe  great  point,  then,  is,  that  we 
 are  consecrated  and  dedicated  to  God,  and,  therefore,  should 
 not  henceforth  think,  speak,  design,  or  act,  without  a  view  to 
 his  glory.  What  he  hath  made  sacred  cannot,  without  signal 
 insult  to  him,  be  applied  to  profane  use.  But  if  we  are  not  our 
 own,  but  the  Lord's,  it  is  plain  both  what  error  is  to  be  shunned, 
 and  to  what  end  the  actions  of  our  lives  ought  to  be  directed. 
 We  are  not  our  own ;  therefore,  neither  is  our  own  reason 
 or  will  to  rule  our  acts  and  counsels.  (We  are  not  our  own  ; 
 therefore,  let  us  not  make  it  our  end  to  seek  what  may  be 
 agreeable  to  our  carnal  nature.  We  are  not  our  own  ;  there- 
 fore, as  far  as  possible,  let  us  forget  ourselves  and  the  things 
 that  are  ours.     On  the  other  hand,  we  are  God's;  let  us, 
 
CHAP.  VII.  CHRISTEN  RELIGION.  26 L 
 
 therefore,  live  and  die  to  him,  (Rom.  xiv.  8.)  We  are  God's ; 
 therefore,  let  his  wisdom  and  will  preside  over  all  our  actions. 
 We  are  God's ;  to  him,  then,  as  the  only  legitimate  end,  let 
 every  part  of  our  life  be  directed.  O  how  great  the  pro- 
 ficiency of  him  who,  taught  that  he  is  not  his  own,  has  with- 
 drawn the  dominion  and  government  of  himself  from  his 
 own  reason  that  he  may  give  them  to  GocTjj  For  as  the 
 surest  source  of  destruction  to  men  is  to  obey  themselves,  so 
 the  only  haven  of  safety  is  to  have  no  other  will,  no  other 
 wisdom,  than  to  follow  the  Lord  wherever  he  leads.  Let 
 this,  then,  be  the  first  step,  to  abandon  ourselves,  and  devote 
 the  whole  energy  of  our  minds  to  the  service  of  God.  By 
 service,  I  mean  not  only  that  which  consists  in  verbal  obe- 
 dience, but  that  by  which  the  mind,  divested  of  its  own 
 carnal  feelings,  implicitly  obeys  the  call  of  the  Spirit  of  God. 
 This  transformation,  (which  Paul  calls  the  renewing  of  the 
 mind,  Rom.  xii.  2  ;  Eph.  iv.  23,)  though  it  is  the  first  entrance 
 to  life,  was  unknown  to  all  the  philosophers.  They  give  the 
 government  of  man  to  reason  alone,  thinking  that  she  alone  is 
 to  be  listened  to  ;  in  short,  they  assign  to  her  the  sole  direction 
 of  the  conduct.  But  Christian  philosophy  bids  her  give  place, 
 and  yield  complete  submission  to  the  Holy  Spirit,  so  that 
 the  man  himself  no  longer  lives,  but  Christ  lives  and  reigns 
 in  him,  (Gal.  ii.  20.) 
 
 2.  Hence  follows  the  other  principle,  that  we  are  not  to 
 seek  our  own,  but  the  Lord's  will,  and  act  with  a  view  to 
 promote  his  glory.  Great  is  our  proficiency,  when,  almost 
 forgetting  ourselves,  certainly  postponing  our  own  reason, 
 we  faithfully  make  it  our  study  to  obey  God  and  his  com- 
 mandments. For  when  Scripture  enjoins  us  to  lay  aside 
 private  regard  to  ourselves,  it  not  only  divests  our  minds  of 
 an  excessive  longing  for  wTealth,  or  power,  or  human  favour, 
 but  eradicates  all  ambition  and  thirst  for  worldly  glory,  and 
 other  more  secret  pests.  The  Christian  ought,  indeed,  to  be 
 so  trained  and  disposed  as  to  consider,  that  during  his  Avhole 
 life  he  has  to  do  with  God.  For  this  reason,  as  he  will 
 bring  all  things  to  the  disposal  and  estimate  of  God,  so  he 
 will  religiously  direct  his  whole  mind  to  him.  For  he  who 
 has  learned  to  look  to  God  in  everything  he  does,  is  at  the 
 
262  INSTITUTES  Or  THE  BOOK  III. 
 
 same  time  diverted  from  all  vain  thoughts.  This  is  that 
 self-denial  which  Christ  so  strongly  enforces  on  his  disciples 
 from  the  very  outset,  (Matth.  xvi.  24,)  which,  as  soon  as  it 
 takes  hold  of  the  mind,  leaves  no  place  either,  first,  for  pride, 
 show,  and  ostentation  ;  or,  secondly,  for  avarice,  lust,  luxury, 
 effeminacy,  or  other  vices  which  are  engendered  by  self- 
 love.  On  the  contrary,  wherever  it  reigns  not,  the  foulest 
 vices  are  indulged  in  without  shame  ;  or,  if  there  is  some 
 appearance  of  virtue,  it  is  vitiated  by  a  depraved  longing  for 
 applause.  Show  me,  if  you  can,  an  individual  who,  unless 
 he  has  renounced  himself  in  obedience  to  the  Lord's  com- 
 mand, is  disposed  to  do  good  for  its  own  sake.  Those 
 who  have  not  so  renounced  themselves  have  followed  virtue 
 at  least  for  the  sake  of  praise.  The  philosophers  who 
 have  contended  most  strongly  that  virtue  is  to  be  desired  on 
 her  own  account,  were  so  inflated  with  arrogance  as  to  make 
 it  apparent  that  they  sought  virtue  for  no  other  reason  than 
 as  a  ground  for  indulging  in  pride.  So  far,  therefore,  is  God 
 from  being  delighted  with  these  hunters  after  popular  ap- 
 plause with  their  swollen  breasts,  that  he  declares  they  have 
 received  their  reward  in  this  world,  (Matth.  vi.  2,)  and  that 
 harlots  and  publicans  are  nearer  the  kingdom  of  heaven  than 
 they,  (Matth.  xxi.  31.)  We  have  not  yet  sufficiently 
 explained  how  great  and  numerous  are  the  obstacles  by 
 Avhich  a  man  is  impeded  in  the  pursuit  of  rectitude,  so  long 
 as  he  has  not  renounced  himself.  The  old  saying  is  true, 
 There  is  a  world  of  iniquity  treasured  up  in  the  human  soul. 
 Nor  can  you  find  any  other  remedy  for  this  than  to  deny 
 yourself,  renounce  your  own  reason,  and  direct  your  whole 
 mind  to  the  pursuit  of  those  things  which  the  Lord  requires 
 of  you,  and  which  you  are  to  seek  only  because  they  are 
 pleasing  to  HirmJ 
 
 3.  In  another  passage,  Paul  gives  a  brief,  indeed,  but 
 more  distinct  account  of  each  of  the  parts  of  a  well- 
 ordered  life  :  "  The  grace  of  God  that  bringeth  salvation 
 hath  appeared  to  all  men,  teaching  us  that,  denying  ungod- 
 liness and  worldly  lusts,  we  should  live  soberly,  righteously, 
 and  godly,  in  this  present  world  ;  looking  for  that  blessed 
 hope,  and  the  glorious  appearance  of  the  great  God  and  our 
 
CHAP.  VII.  CHRISTIAN  RELIGION.  263 
 
 Saviour  Jesus  Christ;    who  gave  himself  for  us,  that  he 
 might  redeem  us  from  all  iniquity,  and  purify  to  himself  a 
 peculiar  people,  zealous  of  good  works,"   (Tit.  ii.  11-14.) 
 After  holding  forth  the  grace  of  God  to  animate  us,  and 
 pave  the  way  for  His  true  worship,  he  removes  the  two 
 greatest  obstacles  which  stand  in  the  way,  viz.,  ungodliness, 
 to  which  we  are  by  nature  too  prone,  and  worldly  lusts, 
 which  are  of  still  greater  extent.      Under  ungodliness,  he 
 includes  not  merely  superstition,  but  everything  at  variance 
 with  the  true  fear  of  God.      Worldly  lusts  are  equivalent  to 
 the  lusts  of  the  flesh.     Thus  he  enjoins  us,  in  regard  to  both 
 tables  of  the  Law,  to  lay  aside  our  own  mind,  and  renounce 
 whatever  our  own  reason  and  will  dictate.     Then  he  reduces 
 all  the  actions  of  our  lives  to  three  branches,  sobriety,  right- 
 eousness,  and  godliness.     Sobriety  undoubtedly   denotes  as 
 well  chastity  and  temperance  as  the  pure  and  frugal  use  of 
 temporal  goods,  and  patient  endurance  of  want.  (Righteous- 
 ness comprehends  all  the   duties  of  equity,  in  rendering  to 
 every  one  his  due  J    Next  follows  godliness,  which  separates  us 
 from  the  pollutions  of  the  world,  and  connects  us  with  God 
 in  true  holiness.      These,  when  connected  together  by  an 
 indissoluble  chain,  constitute  complete  perfection.     But  as 
 nothing  is  more  difficult  than  to  bid  adieu  to  the  will  of  the 
 flesh,  subdue,  nay,  abjure  our  lusts,  devote  ourselves  to  God 
 and  our  brethren,  and  lead  an  angelic  life  amid  the  pollutions 
 of  the  world,  Paul,  to  set  our  minds  free  from  all  entangle- 
 ments, recalls  us  to  the  hope  of  a  blessed  immortality,  justly 
 urging  us  to  contend,  because  as  Christ  has  once  appeared 
 as   our  Redeemer,  so  on  his  final  advent  he  will  give  full 
 effect  to  the  salvation  obtained  by  him.     And  in  this  way 
 he  dispels  all  the  allurements  which  becloud  our  path,  and 
 prevent  us  from  aspiring  as  we  ought   to  heavenly  glory; 
 nay,  he  tells  us  that  we  must  be  pilgrims  in  the  world,  that 
 we  may  not  fail  of  obtaining  the  heavenly  inheritance. 
 
 4.  Moreover,  we  see  by  these  words  that  self-denial  has 
 respect  partly  to  men  and  partly  (more  especially)  to  God, 
 (sec.  8-10.)  \£or  when  Scripture  enjoins  us,  in  regard  to 
 our  fellow-men,  to  prefer  them  in  honour  to  ourselves,  and 
 sincerely  labour  to  promote  their  advantage,  (Rom.  xii.  10  ; 
 
264  INSTITUTES  OF  THE  BOOK  1IT. 
 
 Phil.  ii.  3,)  he  gives  us  commands  which  our  mind  is  utterly 
 incapable  of  obeying  until  its  natural  feelings  are  suppressed. 
 For  so  blindly  do  we  all  rush  in  the  direction  of  self-love, 
 that  every  one  thinks  he  has  a  good  reason  for.  exalting  him- 
 self and  despising  all  others  in  comparison.)  If  God  has 
 bestowed  on  us  something  not  to  be  repented  of,  trusting  to 
 it,  we  immediately  become  elated,  and  not  only  swell,  but 
 almost  burst  with  pride.  The  vices  with  which  we  abound 
 we  both  carefully  conceal  from  others,  and  flatteringly  repre- 
 sent to  ourselves  as  minute  and  trivial,  nay,  sometimes  hug 
 them  as  virtues.  When  the  same  qualities  which  we  admire  in 
 ourselves  are  seen  in  others,  even  though  they  should  be 
 superior,  we,  in  order  that  we  may  not  be  forced  to  yield  to 
 them,  maliciously  lower  and  carp  at  them  ;  in  like  manner,  in 
 the  case  of  vices,  not  contented  with  severe  and  keen  animad- 
 version, we  studiously  exaggerate  them.  Hence  the  inso- 
 lence with  which  each,  as  if  exempted  from  the  common  lot, 
 seeks  to  exalt  himself  above  his  neighbour,  confidently  and 
 proudly  despising  others,  or  at  least  looking  down  upon  them 
 as  his  inferiors.  The  poor  man  yields  to  the  rich,  the  plebeian 
 to  the  noble,  the  servant  to  the  master,  the  unlearned  to  the 
 learned,  and  yet  every  one  inwardly  cherishes  some  idea  of 
 his  own  superiority.  Thus  each  flattering  himself,  sets  up  a 
 kind  of  kingdom  in  his  breast ;  the  arrogant,  to  satisfy 
 themselves,  pass  censure  on  the  mindb  and  manners  of  other 
 men,  and  when  contention  arises,  the  full  venom  is  displayed. 
 Many  bear  about  with  them  some  measure  of  mildness  so 
 long  as  all  things  go  smoothly  and  lovingly  with  them,  but 
 how  few  are  there  who,  when  stung  and  irritated,  preserve 
 the  same  tenor  of  moderation  ?  {For  this  there  is  no  other 
 remedy  than  to  pluck  up  by  the  roots  those  most  noxious 
 pests,  self-love  and  love  of  victory,  (piXoveixlu  %a/  fiXavna.) 
 This  the  doctrine  of  Scripture  does.  For  it  teaches  us  to 
 remember,  that  the  endowments  which  God  has  bestowed 
 upon  us  are  not  our  own,  but  His  free  gifts,  and  that  those 
 who  plume  themselves  upon  them  betray  their  ingratitude. 
 "  Who  maketh  thee  to  differ,"  saith  Paul,  "  and  what  hast 
 thou  that  thou  didst  not  receive  ?  now  if  thou  didst  receive 
 it,  why  dost  thou  glory,  as  if  thou  hadst  not  received  it  ?" 
 
CHAP.  VII.  CHRISTIAN  RELIGION.  2G5 
 
 (1  Cor.  iv.  7.)  Then  by  a  diligent  examination  of  our  faults, 
 let  us  keep  ourselves  humble.  Thus  Avhile  nothing  will 
 remain  to  swell  our  pride,  there  will  be  much  to  subdue  it. 
 Again,  we  are  enjoined,  whenever  we  behold  the  gifts  of  God 
 in  others,  so  to  reverence  and  respect  the  gifts,  as  also  to 
 honour  those  in  whom  they  reside.  God  having  been  pleased 
 to  bestow  honour  upon  them,  it  would  ill  become  us  to 
 deprive  them  of  it.  Then  we  are  told  to  overlook  their 
 faults,  not,  indeed,  to  encourage  by  flattering  them,  but  not 
 because  of  them  to  insult  those  whom  we  ought  to  regard 
 with  honour  and  good  will.1  In  this  way,  with  regard  to 
 all  with  whom  we  have  intercourse,  our  behaviour  will  be 
 not  only  moderate  and  modest,  but  courteous  and  friendly. 
 The  only  way  by  which  you  can  ever  attain  to  true  meek- 
 ness, is  to  have  your  heart  imbued  with  a  humble  opinion  of 
 yourself  and  respect  for  others. 
 
 5.  [How  difficult  it  is  to  perform  the  duty  of  seeking  the 
 good  of  our  neighbour  !  Unless  you  leave  off  all  thought  of 
 yourself,  and  in  a  manner  cease  to  be  yourself,  you  will 
 never  accomplish  iO  How  can  you  exhibit  those  works  of 
 charity  which  Paul  describes  unless  you  renounce  yourself, 
 and  become  wholly  devoted  to  others  ?  "  Charity  (says  he, 
 1  Cor.  xiii.  4)  suffereth  long,  and  is  kind ;  charity  envieth 
 not ;  charity  vaunteth  not  itself,  is  not  puffed  up,  doth  not 
 behave  itself  unseemly,  seeketh  not  her  own,  is  not  easily 
 provoked,"  &c.  Were  it  the  only  thing  required  of  us  to 
 seek  not  our  own,  nature  would  not  have  the  least  power  to 
 comply  :  she  so  inclines  us  to  love  ourselves  only,  that  she  will 
 not  easily  allow  us  carelessly  to  pass  by  ourselves  and  our  own 
 interests  that  we  may  watch  over  the  interests  of  others,  nay, 
 spontaneously  to  yield  our  own  right,  and  resign  it  to  another. 
 But  Scripture,  to  conduct  us  to  this,  reminds  us,  that  what- 
 ever we  obtain  from  the  Lord  is  granted  on  the  condition  of 
 our  employing  it  for  the  common  good  of  the  Church,  and 
 that,  therefore,  the  legitimate  use  of  all  our  gifts  is  a  kind 
 and  liberal  communication  of  them  with  others.  There  can- 
 not be  a  surer  rule,  nor  a  stronger  exhortation  to  the  observ- 
 
 1  Calvin,  de  Sacevdotiis  Ecclcs.  Papal,  in  fine. 
 
2G6  INSTITUTES  OF  THE  BOOK  III. 
 
 ance  of  it,  than  when  we  are  taught  that  all  the  endowments 
 which  we  possess  are  divine  deposits  entrusted  to  us  for  the 
 very  purpose  of  being  distributed  for  the  good  of  our  neigh- 
 bour. But  Scripture  proceeds  still  farther  when  it  likens 
 these  endowments  to  the  different  members  of  the  body, 
 (1  Cor.  xii.  12.)  No  member  has  its  function  for  itself,  or 
 applies  it  for  its  own  private  use,  but  transfers  it  to  its 
 fellow-members  ;  nor  does  it  derive  any  other  advantage 
 from  it  than  that  which  it  receives  in  common  with  the 
 whole  body.  Thus,  (whatever  the  pious  man  can  do,  he  is 
 bound  to  do  for  his  brethren,  not  consulting  his  own  interest 
 in  any  other  way  than  by  striving  earnestly  for  the  common 
 edification  of  the  Church.  Let  this,  then,  be  our  method  of 
 showing  good-will  and  kindness,  considering  that,  in  regard 
 to  everything  which  God  has  bestowed  upon  us,  and  by 
 which  Vy'e*  Can  aid  our  nejghj->mir,  wp  n.rp  his  ste\vnrflsr  n.nd 
 are  Tjounci  to^give  account  of  our  stewardship :  moreover, 
 tT-infj4iPjrinly  right,  modp.  nf  administration  is  that  which  is 
 ypmiWprl  l^yjnvp^  Jn  tin's  wqy;  wp,  shall  not  only  unite  the 
 study*'l)iT~ourneighbour,s  advantage  with  a  regard  to  our 
 ownTTjut  make  the  latter  subordinate  to  the  form£gr-[--And 
 lest  we  shoidd  have  omitted  to  perceive  that  this  is  the  law 
 for  duly  administering  every  gift  which  wereceive  from 
 God,  htTot  olcLappli&d  that  law  to  the  minutest  expressions 
 of  his  own  kindness.  He  commanded  the  first-fruits  to  be 
 offered  to  him  as  an  attestation  by  the  people  that  it  was 
 impious  to  reap  any  advantage  from  goods  not  previously 
 consecrated  to  him,  (Exod.  xxii.  29  ;  xxiii.  19.)  But  if  the 
 gifts  of  God  are  not  sanctified  to  us  until  we  have  with  our 
 own  hand  dedicated  them  to  the  Giver,  it  must  be  a  gross 
 abuse  that  does  not  give  signs  of  such  dedication.  It  is  in 
 vain  to  contend  that  you  cannot  enrich  the  Lord  by  your 
 offerings.  Though,  as  the  Psalmist  says,  "  Thou  art  my 
 Lord  :  my  goodness  extendeth  not  unto  thee,"  yet  you  can 
 extend  it  "  to  the  saints  that  are  in  the  earth,"  (Ps.  xvi.  2,  3 ;) 
 and  therefore  a  comparison  is  drawn  between  sacred  oblations 
 and  alms  as  now  corresponding  to  the  offerings  under  the 
 Law.1 
 
 1  Heb.  xiii.  16  ;  2  Cor.  ix.  12. 
 
CHAP.  YII.  CHRISTIAN  RELIGION.  267 
 
 6.  Moreover,  that  we  may  not  weary  in  well-doing,  (as 
 would  otherwise  forthwith  and  infallibly  be  the  case,)  we  must 
 add  the  other  quality  in  the  Apostle's  enumeration,  "  Charity 
 suffereth  long,  and  is  kind,  is  not  easily  provoked,"  (1  Cor. 
 xiii.  4.)  H^q  Lord  enjoins  us  to  do  good  to  all  without 
 exception,  though  thp.  greatpr  pnr^  if  uiinmlrrt  by  their  own 
 merit,  are  most  unworthy  of  it.  I  Bj.it  Scripture  subjoins  a 
 mostrexcellent  reason,  when  ittefls  us  that  we  are  not  to  look 
 to  what  men  in  themselves  deserve,  but  to  attend  to  the 
 image  of  God,  which  exists  in  all,  and  to  which  we  owe  all 
 honour  and  love.  But  in  those  who  are  of  the  household  of 
 faith,  the  same  rule  is  to  be  more  carefully  observed,  inasmuch 
 as  that  image  is  renewed  and  restored  in  them  by  the  Spirit 
 of  Christ.  Therefore,  whoever  be  the  man  that  is  presented 
 to  you  as  needing  your  assistance,  you  have  no  ground  for 
 declining  to  give  it  to  him.  Say  he  is  a  stranger.  The  Lord 
 has  given  him  a  mark  which  ought  to  be  familiar  to  you : 
 for  which  reason  he  forbids  you  to  despise  your  own  flesh, 
 (Gal.  vi.  10.)  Say  he  is  mean  and  of  no  consideration.  The 
 Lord  points  him  out  as  one  whom  he  has  distinguished  by 
 the  lustre  of  his  own  image,  (Isaiah  lviii.  7.)  Say  that  you 
 are  bound  to  him  by  no  ties  of  duty.  The  Lord  has  substi- 
 tuted him  as  it  were  into  his  own  place,  that  in  him  you 
 may  recognise  the  many  great  obligations  under  which  the 
 Lord  has  laid  you  to  himself.  Say  that  he  is  unworthy  of 
 your  least  exertion  on  his  account ;  but  the  image  of  God, 
 by  which  lie  is  recommended  to  you,  is  worthy  of  yourself 
 and  all  your  exertions.  But  if  he  not  only  merits  no  good, 
 but  has  provoked  you  by  injury  and  mischief,  still  this  is  no 
 good  reason  why  you  should  not  embrace  him  in  love,  and 
 visit  him  with  offices  of  love.  He  has  deserved  very  differ- 
 ently from  me,  you  will  say.  But  what  has  the  Lord  de- 
 served?1 Whatever  injury  he  has  done  you,  when  he  enjoins 
 you  to  forgive  him,  he  certainly  means  that  it  should  be 
 
 1  French,  "  Car  si  nous  disons  qu'il  n'a  merite  que  mal  de  nous  ;  Dieu 
 nous  pourra  demander  quel  mal  il  nous  a  fait,  lui  dont  nous  tenons  tout 
 notre  bien  ;" — For  if  we  say  that  he  has  deserved  nothing  of  us  but  evil, 
 God  may  ask  us  what  evil  he  has  done  us,  he  of  whom  we  hold  our  every 
 blessing. 
 
268  INSTITUTES  OF  THE  BOOK  III. 
 
 imputed  to  himself.  In  this  way  only  we  attain  to  what  is 
 not  to  say  difficult,  but  altogether  against  nature,1  to  love 
 those  that  hate  us,  render  good  for  evil,  and  blessing  for 
 cursing,  remembering  that  we  are  not  to  reflect  on  the  wick- 
 edness of  men,  but  look  to  the  image  of  God  in  them,  an 
 image  which,  covering  and  obliterating  their  faults,  should  by 
 its  beauty  and  dignity  allure  us  to  love  and  embrace  them. 
 
 7.  We  shall  thus  succeed  in  mortifying  ourselves  if  we  ful- 
 fil all  the  duTTes  of  charity.  Those  du£ie^74TOTvever7~are  not 
 fulfilled  by  the  mere  dischnrgp  of  tfifvfiT,  llimiuli  mniHT>e  omit- 
 ted, unless  it  is  done  from  a  pure  feeling  of  love.  For  it  may 
 happen  that  one"  may  perform  every  one  ot  these  offices,  in  so 
 far  asHTe"external  act  is  concerned,  and  be  tar  from  perform- 
 ing them  aright.  For  you  see  some  who  would  be  thought 
 very -liberal,  and  yet  accompany  every  thing  they  give  with 
 insult,  by  the  haughtiness  of  their  looks,  or  the  violence  of 
 their  words.  And  to  such  a  calamitous  condition  have  we 
 come  in  this  unhappy  age,  that  the  greater  part  of  men  never 
 almost  give  alms  without  contumely.  Such  conduct  ought 
 not  to  have  been  tolerated  even  among  the  heathen  ;  but 
 from  Christians  something  more  is  required  than  to  carry 
 cheerfulness  in  their  looks,  and  give  attractiveness  to^the 
 discharge  of  their  duties  by  courteous  language.  First,  they 
 should  put  themselves  in  the  place  of  him  whom  they  see  in 
 need  of  their  assistance,  and  pity  his  misfortune  as  if  they 
 felt  and  bore  it,  so  that  a  feeling  of  pity  and  humanity  should 
 incline  them  to  assist  him  just  as  they  would  themselves,  lie 
 who  is  thus  minded  will  go  and  give  assistance  to  his  brethren, 
 and  not  only  not  taint  his  acts  with  arrogance  or  upbraiding, 
 but  will  neither  look  down  upon  the  brother  to  whom  he  does 
 a  kindness,  as  one  who  needed  his  help,  or  keep  him  in  sub- 
 jection as  under  obligation  to  him,  just  as  we  do  not  insult  a 
 diseased  member  when  the  rest  of  the  body  labours  for  its 
 recovery,  nor  think  it  under  special  obligation  to  the  other 
 members,  because  it  has  required  more  exertion  than  it  has 
 returned.  A  communication  of  offices  between  members  is 
 not  regarded  as  at  all  gratuitous,  but  rather  as  the  payment 
 
 1  Matth.  v.  44  ;  vi.  14  ;  xviii.  35  ;  Luke  xvii.  3. 
 
CHAP.  VII. 
 
 CHRISTIAN  RELIGION. 
 
 2G9 
 
 of  that  which  being  due  by  the  law  of  nature  it  were  mon- 
 strous to  deny.  For  this  reason,  he  who  has  performed  one 
 kind  of  duty  will  not  think  himself  thereby  discharged,  as  is 
 usually  the  case  when  a  rich  man,  after  contributing  some- 
 what of  his  substance,  delegates  remaining  burdens  to  others 
 as  if  he  had  nothing  to  do  with  them.  fEvery  one  should 
 rather  consider,  that  however  great  he  is,  ne  owes  himself  to 
 his  neighbours,  and  that  the  only  limH  tn  his  henpfippnep  is 
 the  faUure  of  his  means,_  The  extent  of  these  should  regu- 
 late that  of  his  charity! 
 
 8.  The  principal  partof  self-denial,  that  which  as  we  have  said 
 has  reference  to  God,  let  us  again  consider  more  fully.  Many 
 things  have  already  been  said  with  regard  to  it  which  it  were 
 superfluous  to  repeat ;  and,  therefore,  it  will  be  sufficient  to 
 view  it  as  forming  us  to  equanimity  and  endurance.  (""First, 
 then,  in  seeking  the  convenience  or  tranc|iiillity_of  th~e~pre^~ 
 sent  life,  Scripture  calls  us  to  resign  ourselves,  and_all  we 
 have,  to  the  disposal  of  the  Lord,  to__giv£.birn  np  the  affec- 
 tions ofimTTieaFt,  that  he  may  tame  and  subdue.  themr  ~yVe 
 have  a.  frenzied-desire,  an  infinite  eagerness,  to  pnrsne  w^altli 
 and   honour,  intrigue  for   powei^,  tigenmnlgfe,    ri^es,  npfl    col- 
 
 leCt   all    those   frivolities   whlVh    S,ppm    nnnrlnm^P    fn,    l^-mry   flnfl 
 
 splendour. — Or.  tViP-^tkp*-  ha.nt]}  Wf>  hnve  a  remarkable  dread, 
 a  remarkable  hatred  of  poverty,  mean  birth,  and  a  humble 
 confflTionTand  feel  the  strongest  desir^t^  rnnrd  ngninnt  them- — " 
 Hence,  in  regard  to  those  who  frame  their  life  after  their  own 
 counsel,  we  see  how  restless  they  are  in  mind,  how  many 
 plan's  they  try,  to  what  fatigues  they  submit,  in  order  that 
 they  may  gain  what  avarice  or  ambition 
 
 lesires,  or,  on  the 
 other  hand,  escape  poverty  and  meanness.     To  avoid  similar 
 entanglements,^the  course  which  Christian  men  must  follow? 
 is  this  :  first,  they  must  not  long  for,  or  hope  for^iirJluxil^  of 
 
 pfJioxLf-eB-'it 
 and  confidently 
 
 any  kind  of  prosperity  apart  from  the  blessin 
 they  uiiM  cast  themselves,  and  there_safeh 
 recline.  Fur,  however  mucr^t"^  ^rrval  mind  miy^frm  suffi- 
 cient for  itself"  when  in  the  pursuit,  of  honour  orwenlth;  i-t  de- 
 pends orbits  own  industry  and  zeal,  or  is  aidedJlVJthe-iavour  of 
 mer^  it.  is  egrtain  that  all  this  is  nothing,  and  thaLneither  intel- 
 lect nor  InlwrrjyyiH  fopf  fri?  I^ct^vi^;  nv*>*pf-fn~gn  far  as  the 
 
270  INSTITUTES  OF  THE  BOOK  III. 
 
 Lord  prospers  hoj-.h.  On  the  contrary,  his  blessing  alone 
 makesa  way  through  all  obstacles,  and  brings  every  thing  to 
 a  joyful  and  favourable  issue.  Secondly,  though  without 
 this  blessing  we  may  be  able  to  acquire  some  degree  of  fame 
 and  opulence,  (as  we  daily  see  wicked  men  loaded  with 
 honours  and  riches,)  yet  since  those  on  whom  the  curse  of 
 God  lies  do  not  enjoy  the  least  particle  of  true  happiness, 
 whatever  we  obtain  without  his  blessing  must  turn  out  ill. 
 But  surely  men  ought  not  to  desire  what  adds  to  their  misery. 
 9.  Therefore,  if  we  believe  that  all  prosperous  and  desirable 
 success  depends  entirely  on  the  blessing  of  God,  and  that 
 when  it  is  wanting  all  kinds  of  misery  and  calamity  await  us, 
 it  follows  that  we  should  not  eagerly  contend  for  riches  and 
 honours,  trusting  to  our  own  dexterity  and  assiduity,  or  leaning 
 on  the  favour  of  men,  or  confiding  in  any  empty  imagination 
 of  fortune ;  but  should  always  have  respect  to  the  Lord,  that 
 under  his  auspices  we  may  be  conducted  to  whatever  lot  he 
 has  provided  for  us.  First,  the  result  will  be,  that  instead  of 
 rushing  on  regardless  of  right  and  wrong,  by  wiles  and  wicked 
 arts,  and  with  injury  to  our  neighbours,  to  catch  at  wealth 
 and  seize  upon  honours,  we  will  only  follow  such  fortune  as  we 
 may  enjoy  with  innocence.  Who  can  hope  for  the  aid  of  the 
 divine  blessing  amid  fraud,  rapine,  and  other  iniquitous  arts  ? 
 As  this  blessing  attends  him  only  who  thinks  purely  and  acts 
 uprightly,  so  it  calls  off  all  who  long  for  it  from  sinister  de- 
 signs and  evil  actions.  Secondly,  a  curb  will  be  laid  upon 
 us,  restraining  a  too  eager  desire  of  becoming  rich,  or  an 
 ambitious  striving  after  honour.  How  can  any  one  have  the 
 effrontery  to  expect  that  God  will  aid  him  in  accomplishing 
 desires  at  variance  with  his  word  ?  What  God  with  his  own 
 lips  pronounces  cursed,  never  can  be  prosecuted  with  his 
 blessing.  Lastly,  if  our  success  is  not  equal  to  our  wish  and 
 hope,  we  shall,  however,  be  kept  from  impatience  and  detesta- 
 tion of  our  condition,  whatever  it  be,  knowing  that  so  to  feel 
 were  to  murmur  against  God,  at  whose  pleasure  riches  and 
 poverty,  contempt  and  honours,  are  dispensed.  In  shortThe 
 wlm  Wns  on  the,  divine  blessing  in  the  way  whl^h  hag-h^gw 
 described,  will  not,  in  the  pursuit  of  those  things  which  men 
 are  wlmtmosl  eagel'ly  tu  deyil'e1,  employ  wicked  artTwhich  he 
 
CHAP.  VII.  CHRISTIAN  RELIGION.  271 
 
 knows  would  avail  him  nothing;  nor  when  any  thing  pros- 
 perous^befalls  him  will  he  impute  it  to  himself  and  his  "own 
 diligence,  or  industry,  or  fortune,  instead  ot  ascribing  it  to  ~ 
 God  as  itsjmthoj^.  If^while  the  affairs  of  others  flourish,  his 
 make  little  progress,  or  even_ifitrngrndp;  hp  will  hair  his 
 humble  lot_ with  greater  equanimity  and  moderation  than  n,ny 
 irreligious  man  does  the  moderate  success  which  only  falls 
 short  oT what  he  wished ;  for  he  has  a  sola^ff  ir>  ™l""k  1™  "Tin — 
 rest  more  tranquilly  than  at  the  very  summit  of  wealth_or 
 power,  because  he  considers  that  his  affairs  are  ordered  by 
 the  Lord  in  the  manner  most  conducive  to  his  salvation?  1 
 This,  we  see,  is  the  way  in  which  David  was  affected,  who, 
 while  he  follows  God  and  gives  up  himself  to  his  guidance, 
 declares,  "  Neither  do  I  exercise  myself  in  great  matters,  or 
 in  things  too  high  for  me.  Surely  I  have  behaved  and 
 quieted  myself  as  a  child  that  is  weaned  of  his  mother,"  (Ps. 
 cxxxi.  1,  2.) 
 
 10.    Nor  is  it  in  this  respj^t.  ""ly  tW  pinna  minds  niw^t  fn 
 
 manifest  this_trajiquillity  and  endurance ;  it  must  be  extended 
 to  all  the  accidents  to  which  this  present  life  is  liable.  He 
 alone,  therefore,  has  properly  denied  hims^lf^lio^aTresignecl 
 himself  entirely  to  1Jhe~Lord,  placing  all~the~cuurse  of  hisiife 
 entirely~at  his~3Isposal.  Happen  what  may,  he  whose  mind 
 is  Jbhus__cpmposprl  will  ne.it.hpr  dppm  himself  wretched  nor 
 murmur  against  Gfd  hppfliifln-^f-hf3-  lot.  How  necessary  this 
 disposition  is  will  appear,  if  you  consider  the  many  accidents  to 
 Avhich  we  are  liable.  Various  diseases  ever  and  anon  attack 
 us  :  at  one  time  pestilence  rages  ;  at  another  we  are  involved 
 in  all  the  calamities  of  war.  Frost  and  hail,  destroying  the 
 promise  of  the  year,  cause  sterility,  which  reduces  us  to  penury; 
 wife,  pai'ents,  children,  relatives,  are  carried  off  by  death  ;  our 
 house  is  destroyed  by  fire.  These  are  the  events  which  make 
 men  curse  their  life,  detest  the  day  of  their  birth,  execrate 
 the  light  of  heaven,  even  censure  God,  and  (as  they  are 
 eloquent  in  blasphemy)  charge  him  with  cruelty  and  injustice. 
 The  believer  must  in  these  things  also  contemplate  the 
 mercy  and  truly  paternal  indulgence  of  God.  Accordingly, 
 should  he  see  his  house  by  the  removal  of  kindred  reduced 
 to  solitude,  even  then  he  will  not  cease  to  bless  the  Lord ; 
 
272  INSTITUTES  OF  THE  BOOK  III. 
 
 his  thought  will  be,  Still  the  grace  of  the  Lord,  which  dwells 
 within  my  house,  will  not  leave  it  desolate.  If  his  crops  are 
 blasted,  mildewed,  or  cut  off  by  frost,  or  struck  down  by 
 hail,1  and  he  sees  famine  before  him,  he  will  not  however 
 despond  or  murmur  against  God,  but  maintain  his  confidence 
 in  him ;  u  We  thy  people,  and  sheep  of  thy  pasture,  will  give 
 thee  thanks  for  ever,"  (Ps.  lxxix.  13  ;)  he  will  supply  me  with 
 food,  even  in  the  extreme  of  sterility.  If  he  is  afflicted  with 
 disease,  the  sharpness  of  the  pain  will  not  so  overcome  him, 
 as  to  make  him  break  out  with  impatience,  and  expostulate 
 with  God ;  but,  recognising  justice  and  lenity  in  the  rod, 
 will  patiently  endure.  In  short,  whatever  happens,  knowing 
 that  it  is  ordered  by  the  Lord,  he  will. receive  it  with  aTplacid 
 and  grateful  mind,  and  will  not  contumaciously  resist  the 
 government  of  him,  at  whose  disposaPhe  has  placed  himself 
 and  all  that"  he  has]  Especially  let  the  Christian  breast 
 eschew  that  ioolish  and  most  miserable  consolation  of  the 
 heathen,  who,  to  strengthen  their  mind  against  adversity, 
 imputed  it  to  fortune,  at  which  they  deemed  it  absurd  to  feel 
 indignant,  as  she  was  a<r/.oTog  (aimless)  and  rash,  and  blindly 
 wounded  the  good  equally  with  the  bad.  On  the  contrary, 
 the  rule  of  piety  is,  that  the  hand  of  God  is  the  ruler  and 
 arbiter  of  the  fortunes  of  all,  and,  instead  of  rushing  on  with 
 thoughtless  violence,  dispenses  good  and  evil  with  perfect 
 regularity,  j 
 
 1  The  French  is,  "  Soit  que  ses  bleds  et  vignes  soyent  gastees  et  des- 
 truites  par  gelee,  gresle,  ou  autre  tempeste  ; " — whether  his  corn  and 
 vines  are  hurt  and  destroyed  by  frost,  hail,  or  other  tempest. 
 
CHAP.  VIII.  CHRISTIAN  RELIGION.  273 
 
 CHAPTER  VIII. 
 
 OF  BEARING  THE  CROSS — ONE  BRANCH  OF  SELF-DENIAL. 
 
 The  four  divisions  of  this  chapter  are,— I.  The  nature  of  the  cross,  its 
 necessity  and  dignity,  sec.  1,  2.  II.  The  manifold  advantages  of  the 
 cross  described,  sec.  3-6.  III.  The  form  of  the  cross  the  most  excellent 
 of  all,  and  yet  it  by  no  means  removes  all  sense  of  pain,  sec.  7,  8.  IV. 
 A  description  of  warfare  under  the  cross,  and  of  true  patience,  (not  that 
 of  philosophers,)  after  the  example  of  Christ,  sec.  9-11. 
 
 Sections. 
 
 1.  What  the  cross  is.     By  whom,  and  on  whom,  and  for  what  cause 
 
 imposed.     Its  necessity  and  dignity. 
 
 2.  The  cross  necessary.    1.  To  humble  our  pride.    2.  To  make  us  apply 
 
 to  God  for  aid.  Example  of  David.  3.  To  give  us  experience  of 
 God's  presence. 
 
 3.  Manifold  uses  of  the  cross.     1.  Produces  patience,  hope,  and  firm 
 
 confidence  in  God,  gives  us  victory  and  perseverance.  Faith  in- 
 vincible. 
 
 4.  2.  Frames  us  to  obedience.     Example  of  Abraham.     This  training 
 
 how  useful. 
 
 5.  The  cross  necessary  to  subdue  the  wantonness  of  the  flesh.     This 
 
 pourtrayed  by  an  apposite  simile.     Various  forms  of  the  cross. 
 
 6.  3.  God  permits  our  infirmities,  and  corrects  past  faults,  that  he  may 
 
 keep  us  in  obedience.  This  confirmed  by  a  passage  from  Solomon 
 and  an  Apostle. 
 
 7.  Singular  consolation  under  the  cross,  when  we  suffer  persecution  for 
 
 righteousness.     Some  parts  of  this  consolation. 
 
 8.  This  form  of  the  cross  most  appropriate  to  believers,  and  should  be 
 
 borne  willingly  and  cheerfully.  This  cheerfulness  is  not  unfeeling 
 hilarity,  but,  while  groaning  under  the  burden,  waits  patiently  for 
 the  Lord. 
 
 9.  A  description  of  this  conflict.     Opposed  to  the  vanity  of  the  Stoics. 
 
 Illustrated  by  the  authority  and  example  of  Christ. 
 10.  Proved  by  the  testimony  and  uniform  experience  of  the  elect.     Also 
 by  the  special  example  of  the  Apostle  Peter.     The  nature  of  the 
 patience  required  of  us. 
 
 VOL.  II.  S 
 
274  INSTITUTES  OF  THE  BOOK  III. 
 
 11.  Distinction  between  the  patience  of  Christians  and  philosophers.  The 
 latter  pretend  a  necessity  which  cannot  be  resisted.  The  former 
 hold  forth  the  justice  of  God  and  his  care  of  our  safety.  A  full 
 exposition  of  this  difference. 
 
 1.  The  pious  mind  must  ascend  still  higher,  namely, 
 whither  Christ  calls  his  disciples  when  he  says,  that  every 
 one  of  them  must  "  take  up  his  cross,"  (Matth.  xvi.  24.) 
 Those  whom  the  Lord  has  chosen  and  honoured  with  his 
 intercourse  must  prepare  for  a  hard,  laborious,  troubled  life, 
 a  life  full  of  many  and  various  kinds  of  evils  ;  it  being  the 
 will  of  our  heavenly  Father  to  exercise  his  people  in  this 
 way  while  putting  them  to  the  proof.  Having  begun  this 
 course  with  Christ  the  first-born,  he  continues  it  towards  all 
 his  children.  For  though  that  Son  was  dear  to  him  above 
 others,  the  Son  in  whom  he  was  "  well  pleased,"  yet  we  see, 
 that  far  from  being  treated  gently  and  indulgently,  we  may 
 say,  that  not  only  was  he  subjected  to  a  perpetual  cross 
 ■while  he  dwelt  on  earth,  but  his  whole  life  was  nothing  else 
 than  a  kind  of  perpetual  cross.  The  Apostle  assigns  the 
 reason,  "  Though  he  was  a  Son,  yet  learned  he  obedience  by 
 the  things  which  he  suffered,"  (Heb.  v.  8.)  Why  then  should 
 we  exempt  ourselves  from  that  condition  to  which  Christ  our 
 Head  behoved  to  submit ;  especially  since  he  submitted  on 
 our  account,  that  he  might  in  his  own  person  exhibit  a  model 
 of  patience?  Wherefore,  the  Apostle  declares,  that  all  the 
 children  of  God  are  destined  to  be  conformed  to  him.  Hence 
 it  affords  us  great  consolation  in  hard  and  difficult  circum- 
 stances, which  men  deem  evil  and  adverse,  to  think  that  we 
 are  holding  fellowship  with  the  sufferings  of  Christ ;  that  as 
 he  passed  to  celestial  glory  through  a  labyrinth  of  many  woes, 
 so  we  too  are  conducted  thither  through  various  tribulations. 
 For,  in  another  passage,  Paul  himself  thus  speaks,  "  we  must 
 through  much  tribulation  enter  the  kingdom  of  God,"  ( Acts 
 xiv.  22  ;)  and  again,  "  that  I  may  know  him,  and  the  power 
 of  his  resurrection,  and  the  fellowship  of  his  sufferings,  being 
 made  conformable  unto  his  death,"  (Horn.  viii.  29.)  How 
 powerfully  should  it  soften  the  bitterness  of  the  cross,  to 
 think  that  the  more  we  are  afflicted  with  adversity,  the  surer 
 we  are  made  of  our  fellowship  with  Christ ;  by  communion 
 
CHAP.  VIII.  CHRISTIAN  RELIGION.  275 
 
 with  whom  our  sufferings  are  not  only  blessed  to  us,  but 
 tend  greatly  to  the  furtherance  of  our  salvation. 
 
 2.  We  may  add,  that  the  only  thing  which  made  it 
 necessary  for  our  Lord  to  undertake  to  bear  the  cross,  was 
 to  testify  and  prove  his  obedience  to  the  Father ;  whereas 
 there  are  many  reasons  which  make  it  necessary  for  us  to 
 live  constantly  under  the  cross.  Feeble  as  we  are  by  nature, 
 and  prone  to  ascribe  all  perfection  to  our  flesh,  unless  we 
 receive  as  it  were  ocular  demonstration  of  our  weakness, 
 we  readily  estimate  our  virtue  above  its  proper  worth,  and 
 doubt  not  that,  whatever  happens,  it  will  stand  unimpaired 
 and  invincible  against  all  difficulties.  Hence  we  indulge  a 
 stupid  and  empty  confidence  in  the  flesh,  and  then  trusting 
 to  it  wax  proud  against  the  Lord  himself;  as  if  our  own 
 faculties  were  sufficient  without  his  grace.  This  arrogance 
 cannot  be  better  repressed  than  when  He  proves  to  us  by 
 experience,  not  only  how  great  our  weakness,  but  also  our 
 frailty  is.  Therefore,  he  visits  us  with  disgrace,  or  poverty, 
 or  bereavement,  or  disease,  or  other  afflictions.  Feeling 
 altogether  unable  to  support  them,  we  forthwith,  in  so  far 
 as  regards  ourselves,  give  way,  and  thus  humbled  learn  to 
 invoke  his  strength,  which  alone  can  enable  us  to  bear  up 
 under  a  weight  of  affliction.  Nay,  even  the  holiest  of  men, 
 however  well  aware  that  they  stand  not  in  their  own  strength, 
 but  by  the  grace  of  God,  would  feel  too  secure  in  their  own 
 fortitude  and  constancy,  were  they  not  brought  to  a  more 
 thorough  knowledge  of  themselves  by  the  trial  of  the  cross. 
 This  feeling  gained  even  upon  David,  "  In  my  prosperity  I 
 said,  I  shall  never  be  moved.  Lord,  by  thy  favour  thou  hast 
 made  my  mountain  to  stand  strong  :  thou  didst  hide  thy  face, 
 and  I  was  troubled,"  (Ps.  xxx.  6,  7.)  He  confesses  that  in 
 prosperity  his  feelings  were  dulled  and  blunted,  so  that, 
 neglecting  the  grace  of  God,  on  which  alone  he  ought  to  have 
 depended,  he  leant  to  himself,  and  promised  himself  perpe- 
 tuity. If  it  so  happened  to  this  great  prophet,  who  of  us 
 should  not  fear  and  study  caution  ?  Though  in  tranquillity 
 they  flatter  themselves  with  the  idea  of  greater  constancy 
 and  patience,  yet,  humbled  by  adversity,  they  learn  the 
 deception.     Believers,  I  say,  warned  by  such  proofs  of  their 
 
276  INSTITUTES  OF  THE  BOOK  III. 
 
 diseases,  make  progress  in  humility,  and,  divesting  themselves 
 of  a  depraved  confidence  in  the  flesh,  betake  themselves  to 
 the  grace  of  God,  and,  when  they  have  so  betaken  them- 
 selves, experience  the  presence  of  the  divine  power,  in  which 
 is  ample  protection. 
 
 3.  This  Paul  teaches,  when  he  says  that  tribulation  worketh 
 patience,  and  patience  experience.  God  having  promised 
 that  he  will  be  with  believers  in  tribulation,  they  feel  the 
 truth  of  the  promise ;  while  supported  by  his  hand,  they 
 endure  patiently.  This  they  could  never  do  by  their  own 
 strength.  Patience,  therefore,  gives  the  saints  an  experi- 
 mental proof  that  God  in  reality  furnishes  the  aid  which  he 
 has  promised  whenever  there  is  need.  Hence  also  their  faith 
 is  confirmed,  for  it  were  very  ungrateful  not  to  expect  that 
 in  future  the  truth  of  God  will  be,  as  they  have  already  found 
 it,  firm  and  constant.  We  now  see  how  many  advantages 
 are  at  once  produced  by  the  cross.  Overturning  the  over- 
 weening opinion  we  form  of  our  own  virtue,  and  detecting 
 the  hypocrisy  in  which  we  delight,  it  removes  our  perni- 
 cious carnal  confidence,  teaching  us,  when  thus  humbled,  to 
 recline  on  God  alone,  so  that  we  neither  are  oppressed  nor 
 despond.  Then  victory  is  followed  by  hope,  inasmuch  as  the 
 Lord,  by  performing  what  he  has  promised,  establishes  his 
 truth  in  regard  to  the  future.  Were  these  the  only  reasons, 
 it  is  surely  plain  how  necessary  it  is  for  us  to  bear  the  cross. 
 It  is  of  no  little  importance  to  be  rid  of  your  self-love,  and 
 made  fully  conscious  of  your  weakness ;  so  impressed  with  a 
 sense  of  your  weakness  as  to  learn  to  distrust  yourself — to 
 distrust  yourself  so  as  to  transfer  your  confidence  to  God, 
 reclining  on  him  with  such  heartfelt  confidence  as  to  trust  in 
 his  aid,  and  continue  invincible  to  the  end,  standing  by  his 
 grace  so  as  to  perceive  that  he  is  true  to  his  promises,  and  so 
 assured  of  the  certainty  of  his  promises  as  to  be  strong  in 
 hope. 
 
 4.  Another  end  which  the  Lord  has  in  afflicting  his  people 
 is  to  try  their  patience,  and  train  them  to  obedience — not 
 that  they  can  yield  obedience  to  him  except  in  so  far  as  he 
 enables  them  ;  but  he  is  pleased  thus  to  attest  and  display 
 striking  proofs  of  the  graces  which  he  has  conferred  upon 
 
CHAP.  VIII.  CHRISTIAN  RELIGION.  277 
 
 his  saints,  lest  they  should  remain  within  unseen  and  unem- 
 ployed. Accordingly,  by  bringing  forward  openly  the  strength 
 and  constancy  of  endurance  with  which  he  has  provided  his 
 servants,  he  is  said  to  try  their  patience.  Hence  the  expres- 
 sions that  God  tempted  Abraham,  (Gen.  xxi.  1,  12,)  and 
 made  proof  of  his  piety  by  not  declining  to  sacrifice  his 
 only  son.  Hence,  too,  Peter  tells  us  that  our  faith  is  proved 
 by  tribulation,  just  as  gold  is  tried  in  a  furnace  of  fire.  But 
 who  will  say  it  is  not  expedient  that  the  most  excellent  gift 
 of  patience  which  the  believer  has  received  from  his  God 
 should  be  applied  to  use,  by  being  made  sure  and  manifest  ? 
 Otherwise  men  would  never  value  it  according  to  its  worth. 
 But  if  God  himself,  to  prevent  the  virtues  which  he  has  con- 
 ferred upon  believers  from  lurking  in  obscurity,  nay,  lying 
 useless  and  perishing,  does  aright  in  supplying  materials  for 
 calling  them  forth,  there  is  the  best  reason  for  the  afflictions 
 of  the  saints,  since  without  them  their  patience  could  not 
 exist.  I  say,  that  by  the  cross  they  are  also  trained  to  obedi- 
 ence, because  they  are  thus  taught  to  live  not  according  to 
 their  own  wish,  but  at  the  disposal  of  God.  Indeed,  did  all 
 things  proceed  as  they  wish,  they  would  not  know  what  it  is 
 to  follow  God.  Seneca  mentions  (De  Vit.  Beata,  cap.  xv.) 
 that  there  was  an  old  proverb  when  any  one  was  exhorted  to 
 endure  adversity,  "Follow  God;"  thereby  intimating,  that 
 men  truly  submitted  to  the  yoke  of  God  only  when  they  gave 
 their  back  and  hand  to  his  rod.  But  if  it  is  most  right  that 
 we  should  in  all  things  prove  our  obedience  to  our  heavenly 
 Father,  certainly  we  ought  not  to  decline  any  method  by 
 which  he  trains  us  to  obedience. 
 
 5.  Still,  however,  we  see  not  how  necessary  that  obedience 
 is,  unless  we  at  the  same  time  consider  how  prone  our  car- 
 nal nature  is  to  shake  off  the  yoke  of  God  whenever  it  has 
 been  treated  with  some  degree  of  gentleness  and  indulgence. 
 It  just  happens  to  it  as  with  refractory  horses,  which,  if  kept 
 idle  for  a  few  days  at  hack  and  manger,  become  ungovern- 
 able, and  no  longer  recognise  the  rider,  whose  command 
 before  they  implicitly  obeyed.  And  we  invariably  become 
 what  God  complains  of  in  the  people  of  Israel — waxing  gross 
 and  fat,  we  kick  against  him  who  reared  and  nursed  us, 
 
278  INSTITUTES  OF  THE  BOOK  III. 
 
 (Deut.  xxxii.  15.)  The  kindness  of  God  should  allure  us  to 
 ponder  and  love  his  goodness ;  but  since  such  is  our  malig- 
 nity, that  we  are  invariably  corrupted  by  his  indulgence,  it 
 is  more  than  necessary  for  us  to  be  restrained  by  discipline 
 from  breaking  forth  into  such  petulance.  Thus,  lest  we  become 
 emboldened  by  an  over-abundance  of  wealth ;  lest  elated  with 
 honour,  we  grow  proud ;  lest  inflated  with  other  advantages 
 of  body,  or  mind,  or  fortune,  we  grow  insolent,  the  Lord  him- 
 self interferes  as  he  sees  to  be  expedient  by  means  of  the 
 cross,  subduing  and  curbing  the  arrogance  of  our  flesh,  and 
 that  in  various  ways,  as  the  advantage  of  each  requires.  For 
 as  we  do  not  all  equally  labour  under  the  same  disease,  so  we  do 
 not  all  need  the  same  difficult  cure.  Hence  we  see  that  all  are 
 not  exercised  with  the  same  kind  of  cross.  While  the  heavenly 
 Physician  treats  some  more  gently,  in  the  case  of  others  he 
 employs  harsher  remedies,  his  purpose  being  to  provide  a 
 cure  for  all.  Still  none  is  left  free  and  untouched,  because 
 he  knows  that  all,  without  a  single  exception,  are  diseased. 
 
 6.  We  may  add,  that  our  most  merciful  Father  requires 
 not  only  to  prevent  our  weakness,  but  often  to  correct  our 
 past  faults,  that  he  may  keep  us  in  due  obedience.  There- 
 fore, whenever  we  are  afflicted  we  ought  immediately  to  call 
 to  mind  our  past  life.  In  this  way  we  will  find  that  the 
 faults  which  we  have  committed  are  deserving  of  such  casti- 
 gation.  And  yet  the  exhortation  to  patience  is  not  to  be 
 founded  chiefly  on  the  acknowledgment  of  sin.  For  Scrip- 
 ture supplies  a  far  better  consideration  when  it  says,  that  in 
 adversity  "  we  are  chastened  of  the  Lord,  that  we  should 
 not  be  condemned  with  the  world,"  (1  Cor.  xi.  32.)  There- 
 fore, in  the  very  bitterness  of  tribulation  we  ought  to  recog- 
 nise the  kindness  and  mercy  of  our  Father,  since  even  then 
 he  ceases  not  to  further  our  salvation.  For  he  afflicts, 
 not  that  he  may  ruin  or  destroy,  but  rather  that  he  may 
 deliver  us  from  the  condemnation  of  the  world.  Let  this 
 thought  lead  us  to  what  Scripture  elsewhere  teaches  :  "My 
 son,  despise  not  the  chastening  of  the  Lord ;  neither  be  weary 
 of  his  correction  :  For  whom  the  Lord  loveth  he  correcteth ; 
 even  as  a  father  the  son  in  whom  he  delighteth,"  (Prov.  iii. 
 11,  12.)     When  we  perceive  our  Father's  rod,  is  it  not  our 
 
CHAr.  VIII.  CHRISTIAN  RELIGION.  279 
 
 part  to  behave  as  obedient  docile  sons,  rather  than  rebelliously 
 imitate  desperate  men,  who  are  hardened  in  wickedness  ?  God 
 dooms  us  to  destruction,  if  he  does  not,  by  correction,  call  us 
 back  when  we  have  fallen  off  from  him,  so  that  it  is  truly 
 said,  "  If  ye  be  without  chastisement,"  "  then  are  ye  bastards, 
 and  not  sons,"  (Heb.  xii.  8.)  We  are  most  perverse  then  if  we 
 cannot  bear  him  while  he  is  manifesting  his  good-will  to  us, 
 and  the  care  which  he  takes  of  our  salvation.  Scripture 
 states  the  difference  between  believers  and  unbelievers  to  be, 
 that  the  latter,  as  the  slaves  of  inveterate  and  deep-seated 
 iniquity,  only  become  worse  and  more  obstinate  under  the 
 lash ;  whereas  the  former,  like  free-born  sons,  turn  to  repent- 
 ance. Now,  therefore,  choose  your  class.  But  as  I  have 
 already  spoken  of  this  subject,  it  is  sufficient  to  have  here 
 briefly  adverted  to  it. 
 
 7.  There  is  singular  consolation,  moreover,  when  we  are 
 persecuted  for  righteousness'  sake.  For  our  thought  should 
 then  be,  How  high  the  honour  which  God  bestows  upon  us 
 in  distinguishing  us  by  the  special  badge  of  his  soldiers.  By 
 suffering  persecution  for  righteousness'  sake,  I  mean  not  only 
 striving  for  the  defence  of  the  Gospel,  but  for  the  defence  of 
 righteousness  in  any  way.  Whether,  therefore,  in  maintain- 
 ing the  truth  of  God  against  the  lies  of  Satan,  or  defending 
 the  good  and  innocent  against  the  injuries  of  the  bad,  we  are 
 obliged  to  incur  the  offence  and  hatred  of  the  world,  so  as  to 
 endanger  life,  fortune,  or  honour,  let  us  not  grieve  or  decline 
 so  far  to-  spend  ourselves  for  God ;  let  us  not  think  ourselves 
 wretched  in  those  things  in  which  he  with  his  own  lips  has 
 pronounced  us  blessed,  (Matth.  v.  1 0.)  Poverty,  indeed,  con- 
 sidered in  itself,  is  misery  ;  so  are  exile,  contempt,  imprison- 
 ment, ignominy  :  in  fine,  death  itself  is  the  last  of  all  calami- 
 ties. But  when  the  favour  of  God  breathes  upon  is,  there  is 
 none  of  these  things  which  may  not  turn  out  to  our  happi- 
 ness. Let  us  then  be  contented  with  the  testimony  of  Christ 
 rather  than  with  the  false  estimate  of  the  flesh,  and  then,  after 
 the  example  of  the  Apostles,  we  will  rejoice  in  being  "  counted 
 worthy  to  suffer  shame  for  his  name,"  (Acts  v.  41.)  For  why  ? 
 If,  while  conscious  of  our  innocence,  we  are  deprived  of  our 
 substance  by  the  wickedness  of  man,  we  are,  no  doubt, 
 humanly  speaking,  reduced  to  poverty ;  but  in  truth  our 
 
280  INSTITUTES  OF  THE  BOOK  III. 
 
 riches  in  heaven  are  increased  :  if  driven  from  our  homes,  we 
 have  a  more  welcome  reception  into  the  family  of  God ;  if 
 vexed  and  despised,  we  are  more  firmly  rooted  in  Christ ;  if 
 stigmatised  by  disgrace  and  ignominy,  we  have  a  higher  place 
 in  the  kingdom  of  God ;  and  if  we  are  slain,  entrance  is 
 thereby  given  us  to  eternal  life.  The  Lord  having  set  such 
 a  price  upon  us,  let  us  be  ashamed  to  estimate  ourselves  at 
 less  than  the  shadowy  and  evanescent  allurements  of  the  pre- 
 sent life. 
 
 8.  Since  by  these,  and  similar  considerations,  Scripture 
 abundantly  solaces  us  for  the  ignominy  or  calamities  which 
 we  endure  in  defence  of  righteousness,  we  are  very  ungrate- 
 ful if  we  do  not  willingly  and  cheerfully  receive  them  at  the 
 hand  of  the  Lord,  especially  since  this  form  of  the  cross  is 
 the  most  appropriate  to  believers,  being  that  by  which  Christ 
 desires  to  be  glorified  in  us,  as  Peter  also  declares,  (1  Pet.  iv. 
 11,  14.)  But  as  to  ingenuous  natures,  it  is  more  bitter  to 
 suffer  disgrace  than  a  hundred  deaths,  Paul  expressly  reminds 
 us  that  not  only  persecution,  but  also  disgrace  awaits  us,  "  be- 
 cause we  trust  in  the  living  God,"  (1  Tim.  iv.  10.)  So  in 
 another  passage  he  bids  us,  after  his  example,  walk  "  by  evil 
 report  and  good  report,"  (2  Cor.  vi.  8.)  The  cheerfulness 
 required,  however,  does  not  imply  a  total  insensibility  to 
 pain.  The  saints  could  show  no  patience  under  the  cross 
 if  they  were  not  both  tortured  with  pain  and  grievously 
 molested.  Were  there  no  hardship  in  poverty,  no  pain  in 
 disease,  no  sting  in  ignominy,  no  fear  in  death,  where  would 
 be  the  fortitude  and  moderation  in  enduring  them  ?  But  while 
 every  one  of  these,  by  its  inherent  bitterness,  naturally  vexes 
 the  mind,  the  believer  in  this  displays  his  fortitude,  that  though 
 fully  sensible  of  the  bitterness,  and  labouring  grievously,  he 
 still  withstands  and  struggles  boldly  ;  in  this  displays  his 
 patience,  that  though  sharply  stung,  he  is  however  curbed  by 
 the  fear  of  God  from  breaking  forth  into  any  excess  ;  in  this 
 displays  his  alacrity,  that  though  pressed  with  sorrow  and 
 sadness,  he  rests  satisfied  with  spiritual  consolation  from  God. 
 
 9.  This  conflict  which  believers  maintain  against  the  natural 
 feeling  of  pain,  while  they  study  moderation  and  patience, 
 Paul  elegantly  describes  in  these  words  :  "  We  are  troubled 
 on  every  side,  yet  not  distressed  ;  wre  are  perplexed,  but  not 
 
CHAP.  VIII.  CHRISTIAN  RELIGION.  281 
 
 in  despair  ;  persecuted,  but  not  forsaken ;  cast  down,  but  not 
 destroyed,"  (2  Cor.  iv.  8,  9.)  You  see  that  to  bear  the  cross 
 patiently  is  not  to  have  your  feelings  altogether  blunted,  and 
 to  be  absolutely  insensible  to  pain,  according  to  the  absurd 
 description  which  the  Stoics  of  old  gave  of  their  hero  as  one 
 who,  divested  of  humanity,  was  affected  in  the  same  way  by 
 adversity  and  prosperity,  grief  and  joy  ;  or  rather,  like  a  stone, 
 was  not  affected  by  anything.  And  what  did  they  gain  by 
 that  sublime  wisdom  ?  they  exhibited  a  shadow  of  patience, 
 which  never  did,  and  never  can,  exist  among  men.  Nay, 
 rather  by  aiming  at  a  too  exact  and  rigid  patience,  they 
 banished  it  altogether  from  human  life.  Now  also  we  have 
 among  Christians  a  new  kind  of  Stoics,  who  hold  it  vicious 
 not  only  to  groan  and  weep,  but  even  to  be  sad  and  anxious. 
 These  paradoxes  are  usually  started  by  indolent  men  who,  em- 
 ploying themselves  more  in  speculation  than  in  action,  can  do 
 nothing  else  for  us  than  beget  such  paradoxes.  But  we  have 
 nothing  to  do  with  that  iron  philosophy  which  our  Lord  and 
 Master  condemned — not  only  in  word,  but  also  by  his  own 
 example.  For  he  both  grieved  and  shed  tears  for  his  own  and 
 others'  woes.  Nor  did  he  teach  his  disciples  differently  :  "  Ye 
 shall  weep  and  lament,  but  the  world  shall  rejoice,"  (John 
 xvi.  20.)  And  lest  any  one  should  regard  this  as  vicious,  he 
 expressly  declares,  "  Blessed  are  they  that  mourn,"  (Matth. 
 v.  4.)  And  no  wonder.  If  all  tears  are  condemned,  what 
 shall  we  think  of  our  Lord  himself,  whose  "  sweat  was  as  it 
 were  great  drops  of  blood  falling  down  to  the  ground  ?"  (Luke 
 xxii.  44  ;  Matth.  xxvi.  38.)  If  every  kind  of  fear  is  a  mark 
 of  unbelief,  what  place  shall  we  assign  to  the  dread  which,  it 
 is  said,  in  no  slight  degree  amazed  him ;  if  all  sadness  is  con- 
 demned, how  shall  we  justify  him  when  he  confesses,  "  My 
 soul  is  exceeding  sorrowful,  even  unto  death  ?" 
 
 10.  I  wished  to  make  these  observations  to  keep  pious  minds 
 from  despair,  lest,  from  feeling  it  impossible  to  divest  them- 
 selves of  the  natural  feeling  of  grief,  they  might  altogether 
 abandon  the  study  of  patience.  This  must  necessarily  be  the 
 result  with  those  who  convert  patience  into  stupor,  and  a  brave 
 and  firm  man  into  a  block.  Scripture  gives  saints  the  praise 
 of  endurance  when,  though  afflicted  by  the  hardships  they 
 
282  INSTITUTES  OF  THE  BOOK  III. 
 
 endure,  they  are  not  crushed ;  though  they  feel  bitterly,  they 
 are  at  the  same  time  filled  with  spiritual  joy ;  though  pressed 
 with  anxiety,  breathe  exhilarated  by  the  consolation  of  God. 
 Still  there  is  a  certain  degree  of  repugnance  in  their  hearts, 
 because  natural  sense  shuns  and  dreads  what  is  adverse  to  it, 
 while  pious  affection,  even  through  these  difficulties,  tries  to 
 obey  the  divine  will.  This  repugnance  the  Lord  expressed 
 when  he  thus  addressed  Peter:  "Verily,  verily,  I  say  unto  thee, 
 When  thou  wast  young,  thou  girdedst  thyself  and  walkedst 
 whither  thou  wouldst ;  but  when  thou  shalt  be  old,  thou  shalt 
 stretch  forth  thy  hands,  and  another  shall  gird  thee,  and  carry 
 thee  whither  thou  wouldest  not,"  (John  xxi.  18.)  It  is  not 
 probable,  indeed,  that  when  it  became  necessary  to  glorify 
 God  by  death,  he  was  driven  to  it  unwilling  and  resisting ;  had 
 it  been  so,  little  praise  would  have  been  due  to  his  martyrdom. 
 But  though  he  obeyed  the  divine  ordination  with  the  greatest 
 alacrity  of  heart,  yet,  as  he  had  not  divested  himself  of  hu- 
 manity, he  was  distracted  by  a  double  will.  When  lie  thought 
 of  the  bloody  death  which  he  was  to  die,  struck  with  horror, 
 he  would  willingly  have  avoided  it :  on  the  other  hand,  when 
 he  considered  that  it  was  God  who  called  him  to  it,  his  fear 
 was  vanquished  and  suppressed,  and  he  met  death  cheerfully. 
 It  must  therefore  be  our  study,  if  we  would  be  disciples  of 
 Christ,  to  imbue  our  minds  with  such  reverence  and  obedi- 
 ence to  God  as  may  tame  and  subjugate  all  affections  contrary 
 to  his  appointment.  In  this  way,  whatever  be  the  kind  of 
 cross  to  which  we  are  subjected,  we  shall  in  the  greatest 
 straits  firmly  maintain  our  patience.  Adversity  will  have  its 
 bitterness,  and  sting  us.  When  afflicted  with  disease,  we  shall 
 groan  and  be  disquieted,  and  long  for  health ;  pressed  with 
 poverty,  we  shall  feel  the  stings  of  anxiety  and  sadness,  feel 
 the  pain  of  ignominy,  contempt,  and  injury,  and  pay  the  tears 
 due  to  nature  at  the  death  of  our  friends  :  but  our  conclusion 
 will  always  be,  The  Lord  so  willed  it,  therefore  let  us  follow 
 his  will.  Nay,  amid  the  pungency  of  grief,  among  groans 
 and  tears,  this  thought  will  necessarily  suggest  itself,  and 
 incline  us  cheerfully  to  endure  the  things  for  which  we  are  so 
 afflicted. 
 
 11.  But  since  the  chief  reason  for  enduring  the  cross  has 
 
CIIAI\  VI  n.  CHRISTIAN  RELIGION.  283 
 
 been  derived  from  a  consideration  of  the  divine  will,  we  must 
 in  few  words  explain  wherein  lies  the  difference  between 
 philosophical  and  Christian  patience.  Indeed,  very  few  of 
 the  philosophers  advanced  so  far  as  to  perceive  that  the  hand 
 of  God  tries  us  bj  means  of  affliction,  and  that  we  ought  in 
 this  matter  to  obey  God.  The  only  reason  which  they  adduce 
 is,  that  so  it  must  be.  But  is  not  this  just  to  say,  that  we 
 must  yield  to  God,  because  it  is  in  vain  to  contend  against 
 him  ?  For  if  we  obey  God  only  because  it  is  necessary, 
 provided  we  can  escape,  we  shall  cease  to  obey  him.  But 
 what  Scripture  calls  us  to  consider  in  the  will  of  God  is  very 
 different,  namely,  first  justice  and  equity,  and  then  a  regard 
 to  our  OAvn  salvation.  Hence  Christian  exhortations  to 
 patience  are  of  this  nature,  Whether  poverty,  or  exile,  or 
 imprisonment,  or  contumely,  or  disease,  or  bereavement,  or 
 any  such  evil  affects  us,  we  must  think  that  none  of  them 
 happens  except  by  the  will  and  providence  of  God  ;  more- 
 over, that  every  thing  he  does  is  in  the  most  perfect  order. 
 What !  do  not  our  numberless  daily  faults  deserve  to  be 
 chastised,  more  severely,  and  with  a  heavier  rod  than  his 
 mercy  lays  upon  us?  Is  it  not  most  right  that  our  flesh 
 should  be  subdued,  and  be,  as  it  were,  accustomed  to  the  yoke, 
 so  as  not  to  rage  and  wanton  as  it  lists  ?  Are  not  the  justice 
 and  the  truth  of  God  worthy  of  our  suffering  on  their 
 account  ? l  But  if  the  equity  of  God  is  undoubtedly  displayed 
 in  affliction,  we  cannot  murmur  or  struggle  against  them 
 without  iniquity.  We  no  longer  hear  the  frigid  cant,  Yield, 
 because  it  is  necessary  ;  but  a  living  and  energetic  precept, 
 Obey,  because  it  is  unlawful  to  resist ;  bear  patiently, 
 because  impatience  is  rebellion  against  the  justice  of  God. 
 Then  as  that  only  seems  to  us  attractive  which  we  per- 
 ceive to  be  for  our  own  safety  and  advantage,  here  also  our 
 heavenly  Father  consoles  us,  by  the  assurance,  that  in  the 
 very  cross  with  Avhich  he  afflicts  us  he  provides  for  our 
 salvation.  But  if  it  is  clear  that  tribulations  are  salutary  to 
 us,  why  should  we  not  receive  them  with  calm  and  grateful 
 minds  ?     In  bearing  them  patiently  we  are  not  submitting  to 
 
 1  See  end  of  sec.  4,  and  sec.  5,  7,  8. 
 
284  INSTITUTES  OF  THE  BOOK  III. 
 
 necessity,  but  resting  satisfied  with  our  own  good.  The 
 effect  of  these  thoughts  is,  that  to  whatever  extent  our  minds 
 are  contracted  by  the  bitterness  which  we  naturally  feel 
 under  the  cross,  to  the  same  extent  will  they  be  expanded 
 with  spiritual  joy.  Hence  arises  thanksgiving,  which  cannot 
 exist  unless  joy  be  felt.  But  if  the  praise  of  the  Lord  and 
 thanksgiving  can  emanate  only  from  a  cheerful  and  gladdened 
 breast,  and  there  is  nothing  which  ought  to  interrupt  these 
 feelings  in  us,  it  is  clear  how  necessary  it  is  to  temper  the 
 bitterness  of  the  cross  with  spiritual  joy. 
 
CHAP.  IX.  CHRISTIAN  RELIGION.  285 
 
 CHAPTER  IX. 
 
 OF  MEDITATING  ON  THE  FUTURE  LIFE. 
 
 The  three  divisions  of  this  chapter, — I.  The  principal  use  of  the  cross 
 is,  that  it  iu  various  ways  accustoms  us  to  despise  the  present,  and  excites 
 us  to  aspire  to  the  future  life,  sec.  1,  2.  II.  In  withdrawing  from  the 
 present  life  we  must  neither  shun  it  nor  feel  hatred  for  it ;  but  desiring 
 the  future  life,  gladly  quit  the  present  at  the  command  of  our  sovereign 
 Master,  sec.  3,  4.  III.  Our  infirmity  in  dreading  death  described.  The 
 correction  and  safe  remedy,  sec.  6. 
 
 Sections. 
 
 1.  The  design  of  God  in  afflicting  his  people.     1.  To  accustom  us  to  de- 
 
 spise the  present  life.  Our  infatuated  love  of  it.  Afflictions  employed 
 as  the  cure.     2.  To  lead  us  to  aspire  to  heaven. 
 
 2.  Excessive  love  of  the  present  life  prevents  us  from  duly  aspiring  to 
 
 the  other.  Hence  the  disadvantages  of  prosperity.  Blindness  of 
 the  human  judgment.  Our  philosophising  on  the  vanity  of  life  only 
 of  momentary  influence.     The  necessity  of  the  cross. 
 
 3.  The  present  life  an  evidence  of  the  divine  favour  to  his  people  ;  and, 
 
 therefore,  not  to  be  detested.  On  the  contrary,  should  call  forth 
 thanksgiving.  The  crown  of  victory  in  heaven  after  the  contest  on 
 earth. 
 
 4.  Weariuess  of  the  present  life  how  to  be  tempered.     The  believer's 
 
 estimate-  of  life.  Comparison  of  the  present  and  the  future  life. 
 How  far  the  present  life  should  be  hated. 
 
 5.  Christians  should  not  tremble  at  the  fear  of  death.    Two  reasons. 
 
 Objection.     Answer.     Other  reasons. 
 
 6.  Reasons  continued.     Conclusion. 
 
 1.  Whatever  be  the  kind  of  tribulation  with  which  we 
 are  afflicted,  we  should  always  consider  the  end  of  it  to  be, 
 that  we  may  be  trained  to  despise  the  present,  and  thereby 
 stimulated  to  aspire  to  the  future  life.  For  since  God  well 
 knows  how  strongly  we  are  inclined  by  nature  to  a  slavish 
 love  of  this  world,  in  order  to  prevent  us  from  clinging  too 
 strongly  to  it,  he  employs  the  fittest  reason  for  calling  us 
 back,  and  shaking  off  our  lethargy.    Every  one  of  us,  indeed, 
 
286  INSTITUTES  OP  THE  BOOK  III. 
 
 would  be  thought  to  aspire  and  aim  at  heavenly  immortality 
 during  the  Avhole  course  of  his  life.  For  we  would  be 
 ashamed  in  no  respect  to  excel  the  lower  animals ;  whose 
 condition  would  not  be  at  all  inferior  to  ours,  had  we  not 
 a  hope  of  immortality  beyond  the  grave.  But  when  you 
 attend  to  the  plans,  wishes,  and  actions  of  each,  you  see 
 nothing  in  them  but  the  earth.  Hence  our  stupidity ;  our 
 minds  being  so  dazzled  with  the  glare  of  wealth,  power,  and 
 honours,  that  they  can  see  no  farther.  The  heart  also, 
 engrossed  with  avarice,  ambition,  and  lust,  is  weighed  down 
 and  cannot  rise  above  them.  In  short,  the  whole  soul, 
 ensnared  by  the  allurements  of  the  flesh,  seeks  its  happiness 
 on  the  earth.  To  meet  this  disease,  the  Lord  makes  his 
 people  sensible  of  the  vanity  of  the  present  life,  by  a  constant 
 proof  of  its  miseries.  Thus,  that  they  may  not  promise 
 themselves  deep  and  lasting  peace  in  it,  he  often  allows  them 
 to  be  assailed  by  war,  tumult,  or  rapine,  or  to  be  disturbed 
 by  other  injuries.  That  they  may  not  long  with  too  much 
 eagerness  after  fleeting  and  fading  riches,  or  rest  in  those 
 which  they  already  possess,  he  reduces  them  to  want,  or,  at 
 least,  restricts  them  to  a  moderate  allowance,  at  one  time  by 
 exile,  at  another  by  sterility,  at  another  by  fire,  or  by  other 
 means.  That  they  may  not  indulge  too  complacently  in  the 
 advantages  of  married  life,  he  either  vexes  them  by  the 
 misconduct  of  their  partners,  or  humbles  them  by  the  wicked- 
 ness of  their  children,  or  afflicts  them  by  bereavement.  But 
 if  in  all  these  he  is  indulgent  to  them,  lest  they  should  either 
 swell  with  vain-glory,  or  be  elated  with  confidence,  by  diseases 
 and  dangers  he  sets  palpably  before  them  how  unstable  and 
 evanescent  are  all  the  advantages  competent  to  mortals.  We 
 duly  profit  by  the  discipline  of  the  cross,  when  we  learn  that 
 this  life,  estimated  in  itself,  is  restless,  troubled,  in  numberless 
 ways  wretched,  and  plainly  in  no  respect  happy ;  that  what 
 are  estimated  its  blessings  are  uncertain,  fleeting,  vain,  and 
 vitiated  by  a  great  admixture  of  evil.  From  this  we  con- 
 clude, that  all  we  have  to  seek  or  hope  for  here  is  contest ; 
 that  when  we  think  of  the  crown  we  must  raise  our  eyes  to 
 heaven.  For  we  must  hold,  that  our  mind  never  rises 
 seriously  to  desire  and  aspire  after  the  future,  until  it  has 
 learned  to  despise  the  present  life. 
 
CHAP.  IX.  CHRISTIAN  RELIGION.  287 
 
 2.  For  there  is  no  medium  between  the  two  things :  the 
 earth  must  either  be  worthless  in  our  estimation,  or  keep  us 
 enslaved  by  an  intemperate  love  of  it.  Therefore,  if  we  have 
 any  regard  to  eternity,  we  must  carefully  strive  to  disen- 
 cumber ourselves  of  these  fetters.  Moreover,  since  the 
 present  life  has  many  enticements  to  allure  us,  and  great 
 semblance  of  delight,  grace,  and  sweetness  to  soothe  us,  it  is 
 of  great  consequence  to  us  to  be  now  and  then  called  off  from 
 its  fascinations.1  For  what,  pray,  would  happen,  if  we  here 
 enjoyed  an  uninterrupted  course  of  honour  and  felicity,  when 
 even  the  constant  stimulus  of  affliction  cannot  arouse  us  to  a 
 due  sense  of  our  misery  ?  That  human  life  is  like  smoke  or  a 
 shadow,  is  not  only  known  to  the  learned ;  there  is  not  a 
 more  trite  proverb  among  the  vulgar.  Considering  it  a  fact 
 most  useful  to  be  known,  they  have  recommended  it  in  many 
 well-known  expressions.  Still  there  is  no  fact  which  we  ponder 
 less  carefully,  or  less  frequently  remember.  For  we  form  all 
 our  plans  just  as  if  we  had  fixed  our  immortality  on  the 
 earth.  If  we  see  a  funeral,  or  walk  among  graves,  as  the 
 image  of  death  is  then  present  to  the  eye,  I  admit  we 
 philosophise  admirably  on  the  vanity  of  life.  We  do  not 
 indeed  always  do  so,  for  those  things  often  have  no  effect  upon 
 us  at  all.  But,  at  the  best,  our  philosophy  is  momentary. 
 It  vanishes  as  soon  as  we  turn  our  back,  and  leaves  not  the 
 vestige  of  remembrance  behind ;  in  short,  it  passes  away, 
 just  like  the  applause  of  a  theatre  at  some  pleasant  spectacle. 
 Forgetful  not  only  of  death,  but  also  of  mortality  itself,  as  if 
 no  rumour  of  it  had  ever  reached  us,  Ave  indulge  in  supine 
 security  as  expecting  a  terrestrial  immortality.  Meanwhile, 
 if  any  one  breaks  in  with  the  proverb,  that  man  is  the  crea- 
 ture of  a  day,2  we  indeed  acknowledge  its  truth,  but,  so  far 
 from  giving  heed  to  it,  the  thought  of  perpetuity  still  keeps 
 
 1  French,  "  Or  pource  que  la  vie  presente  a  tousiours  force  de  delices 
 pour  nous  attraire,  et  a  grande  apparence  d'amenite,  de  grace  et  de  douceur 
 pour  nous  ainieller,  il  nous  est  bien  mestier  d'estre  retire  d'heure  en  d'heure, 
 a  ce  que  nous  ne  soyons  point  abusez,  et  comme  ensorcelez  de  telles 
 flatteries  ;" — Now  because  the  present  life  has  always  a  host  of  delights  to 
 attract  us,  and  has  great  appearance  of  amenity,  grace,  and  sweetness  to 
 entice  us,  it  is  of  great  importance  to  us  to  be  hourly  withdrawn,  in  order 
 that  we  may  not  be  deceived,  and,  as  it  were,  bewitched  with  such  flattery. 
 
 2  Latin,  u  Animal  esse  e(pi)fcs(>oi/ ;" — is  an  ephemeral  animal. 
 
288  INSTITUTES  OF  THE  BOOK  III 
 
 hold  of  our  minds.  Who  then  can  deny  that  it  is  of  th( 
 highest  importance  to  us  all,  I  say  not,  to  be  admonishet 
 by  words,  but  convinced  by  all  possible  experience  of  the 
 miserable  condition  of  our  earthly  life  ;  since  even  when 
 convinced  we  scarcely  cease  to  gaze  upon  it  with  vicious, 
 stupid  admiration,  as  if  it  contained  within  itself  the  sum  of 
 all  that  is  good  ?  But  if  God  finds  it  necessary  so  to  train  us, 
 it  must  be  our  duty  to  listen  to  him  when  he  calls,  and  shakes 
 us  from  our  torpor,  that  we  may  hasten  to  despise  the  world, 
 and  aspire  with  our  whole  heart  to  the  future  life. 
 
 3.  Still  the  contempt  which  believers  should  train  them- 
 selves to  feel  for  the  present  life,  must  not  be  of  a  kind  to 
 beget  hatred  of  it  or  ingratitude  to  God.  This  life,  though 
 abounding  in  all  kinds  of  Avretchedness,  is  justly  classed 
 among  divine  blessings  which  are  not  to  be  despised.  Where- 
 fore, if  we  do  not  recognise  the  kindness  of  God  in  it,  we 
 are  chargeable  with  no  little  ingratitude  towards  him.  To 
 believers,  especially,  it  ought  to  be  a  proof  of  divine  benevo- 
 lence, since  it  is  Avholly  destined  to  promote  their  salvation. 
 Before  openly  exhibiting  the  inheritance  of  eternal  glory, 
 God  is  pleased  to  manifest  himself  to  us  as  a  Father  by 
 minor  proofs,  viz.,  the  blessings  which  he  daily  bestows  upon 
 us.  Therefore,  while  this  life  serves  to  acquaint  us  with  the 
 goodness  of  God,  shall  we  disdain  it  as  if  it  did  not  contain 
 one  particle  of  good?  We  ought,  therefore,  to  feel  and  be 
 affected  towards  it  in  such  a  manner  as  to  place  it  among 
 those  gifts  of  the  divine  benignity  which  are  by  no  means  to  be 
 despised.  Were  there  no  proofs  in  Scripture,  (they  are  most 
 numerous  and  clear,)  yet  nature  herself  exhorts  us  to  return 
 thanks  to  God  for  having  brought  us  forth  into  light,  granted 
 us  the  use  of  it,  and  bestowed  upon  us  all  the  means  neces- 
 sary for  its  preservation.  And  there  is  a  much  higher  reason 
 when  we  reflect  that  here  we  are  in  a  mariner  prepared  for 
 the  glory  of  the  heavenly  kingdom.  For  the  Lord  hath 
 ordained,  that  those  who  are  ultimately  to  be  crowned  in 
 heaven  must  maintain  a  previous  warfare  on  the  earth,  that 
 they  may  not  triumph  before  they  have  overcome  the  diffi- 
 culties of  war,  and  obtained  the  victory.  Another  reason  is, 
 that  we  here  begin  to  experience  in  various  ways  a  foretaste 
 
CHAP.  IX.  CHRISTIAN  RELIGION.  289 
 
 of  the  divine  benignity,  in  order  that  our  hope  and  desire 
 may  be  whetted  for  its  full  manifestation.  When  once  we 
 have  concluded  that  our  earthly  life  is  a  gift  of  the  divine 
 mercy,  of  which,  agreeably  to  our  obligation,  it  behoves  us  to 
 have  a  grateful  remembrance,  we  shall  then  properly  descend 
 to  consider  its  most  wretched  condition,  and  thus  escape  from 
 that  excessive  fondness  for  it,  to  which,  as  I  have  said,  we 
 are  naturally  prone. 
 
 4.  In  proportion  as  this  improper  love  diminishes,  our 
 desire  of  a  better  life  should  increase.  I  confess,  indeed, 
 that  a  most  accurate  opinion  was  formed  by  those  who 
 thought,  that  the  best  thing  was  not  to  be  bom,  the  next 
 best  to  die  early.  For,  being  destitute  of  the  light  of  God  and 
 of  true  religion,  what  could  they  see  in  it  that  was  not  of 
 dire  and  evil  omen  ?  Nor  was  it  um-easonable  for  those1 
 who  felt  sorrow  and  shed  tears  at  the  birth  of  their  kindred, 
 to  keep  holiday  at  their  deaths.  But  this  they  did  without 
 profit ;  because,  devoid  of  the  true  doctrine  of  faith,  they  saw 
 not  how  that  which  in  itself  is  neither  happy  nor  desirable 
 turns  to  the  advantage  of  the  righteous  :  and  hence  their 
 opinion  issued  in  despair.  Let  believers,  then,  in  forming 
 an  estimate  of  this  mortal  life,  and  perceiving  that  in  itself 
 it  is  nothing  but  misery,  make  it  their  aim  to  exert  them- 
 selves with  greater  alacrity,  and  less  hinderance,  in  aspiring 
 to  the  future  and  eternal  life.  TV  hen  we  contrast  the  two, 
 the  former  may  not  only  be  securely  neglected,  but,  in  com- 
 parison of  the  latter,  be  disdained  and  contemned.  If  heaven 
 is  our  country,  what  can  the  earth  be  but  a  place  of  exile  ? 
 If  departure  from  the  world  is  entrance  into  life,  what  is  the 
 world  but  a  sepulchre,  and  what  is  residence  in  it  but  im- 
 mersion in  death  ?  If  to  be  freed  from  the  body  is  to  gain 
 full  possession  of  freedom,  Avhat  is  the  body  but  a  prison? 
 If  it  is  the  very  summit  of  happiness  to  enjoy  the  presence 
 of  God,  is  it  not  miserable  to  Avant  it  ?  But  "  whilst  we  are 
 at  home  in  the  body,  we  are  absent  from  the  Lord,"  (2  Cor. 
 v.  6.)  Thus  when  the  earthly  is  compared  with  the  heavenly 
 life,  it  may  undoubtedly  be  despised  and  trampled  under  foot. 
 
 1  French,  "  Le  peuple  des  Scythes  ;" — the  Scythians. 
 VOL.  II.  T 
 
290  INSTITUTES  OF  THE  BOOK  III. 
 
 We  ought  never,  indeed,  to  regard  it  with  hatred,  except 
 in  so  far  as  it  keeps  us  subject  to  sin ;  and  even  this  hatred 
 ought  not  to  be  directed  against  life  itself.  At  all  events, 
 we  must  stand  so  affected  towards  it  in  regard  to  weariness 
 or  hatred  as,  while  longing  for  its  termination,  to  be  ready  at 
 the  Lord's  will  to  continue  in  it,  keeping  far  from  everything 
 like  murmuring  and  impatience.  For  it  is  as  if  the  Lord  had 
 assigned  us  a  post,  which  we  must  maintain  till  he  recalls  us. 
 Paul,  indeed,  laments  his  condition,  in  being  still  bound  with 
 the  fetters  of  the  body,  and  sighs  earnestly  for  redemption, 
 (Horn.  vii.  24 ;)  nevertheless,  he  declared  that,  in  obedience 
 to  the  command  of  God,  he  was  prepared  for  both  courses, 
 because  he  acknowledges  it  as  his  duty  to  God  to  glorify  his 
 name  whether  by  life  or  by  death,  while  it  belongs  to  God 
 to  determine  what  is  most  conducive  to  His  glory,  (Phil.  i. 
 20-24.)  Wherefore,  if  it  becomes  us  to  live  and  die  to  the 
 Lord,  let  us  leave  the  period  of  our  life  and  death  at  his  dis- 
 posal. Still  let  us  ardently  long  for  death,  and  constantly 
 meditate  upon  it,  and  in  comparison  with  future  immortality, 
 let  us  despise  life,  and,  on  account  of  the  bondage  of  sin,  long 
 to  renounce  it  whenever  it  shall  so  please  the  Lord. 
 
 5.  But,  most  strange  to  say,  many  who  boast  of  being 
 Christians,  instead  of  thus  longing  for  death,  are  so  afraid  of 
 it  that  they  tremble  at  the  very  mention  of  it  as  a  thing 
 ominous  and  dreadful.  We  cannot  wonder,  indeed,  that  our 
 natural  feelings  should  be  somewhat  shocked  at  the  mention 
 of  our  dissolution.  But  it  is  altogether  intolerable  that  the 
 light  of  piety  should  not  be  so  powerful  in  a  Christian  breast 
 as  with  greater  consolation  to  overcome  and  suppress  that 
 fear.  For  if  we  reflect  that  this  our  tabernacle,  unstable, 
 defective,  corruptible,  fading,  pining,  and  putrid,  is  dissolved, 
 in  order  that  it  may  forthwith  be  renewed  in  sure,  perfect, 
 incorruptible,  in  fine,  in  heavenly  glory,  will  not  faith  compel 
 us  eagerly  to  desire  what  nature  dreads  ?  If  we  reflect  that 
 by  death  we  are  recalled  from  exile  to  inhabit  our  native 
 country,  a  heavenly  country,  shall  this  give  us  no  comfort  ? 
 But  everything  longs  for  permanent  existence.  I  admit 
 this,  and  therefore  contend  that  we  ought  to  look  to  future 
 immortality,  where  we  may  obtain  that  fixed  condition  which 
 
CHAP*  IX.  CHRISTIAN  RELIGION.  291 
 
 nowhere  appears  on  the  earth.  For  Paul  admirably  enjoins 
 believers  to  hasten  cheerfully  to  death,  not  because  they 
 "  would  be  unclothed,  but  clothed  upon,"  (2  Cor.  v.  2.) 
 Shall  the  lower  animals,  and  inanimate  creatures  themselves, 
 even  wood  and  stone,  as  conscious  of  their  present  vanity, 
 long  for  the  final  resurrection,  that  they  may  with  the  sons  of 
 God  be  delivered  from  vanity,  (Rom.  viii.  19  ;)  and  shall  we, 
 endued  with  the  light  of  intellect,  and  more  than  intellect, 
 enlightened  by  the  Spirit  of  God,  when  our  essence  is  in 
 question,  rise  no  higher  than  the  corruption  of  this  earth  ? 
 But  it  is  not  my  purpose,  nor  is  this  the  place,  to  plead 
 against  this  great  perverseness.  At  the  outset,  I  declared 
 that  I  had  no  wish  to  engage  in  a  diffuse  discussion  of  com- 
 mon-places. My  advice  to  those  Avhose  minds  are  thus 
 timid  is  to  read  the  short  treatise  of  Cyprian  De  Mortalitate, 
 unless  it  be  more  accordant  with  their  deserts  to  send 
 them  to  the  philosophers,  that  by  inspecting  what  they  say 
 on  the  contempt  of  death,  they  may  begin  to  blush.  This, 
 however,  let  us  hold  as  fixed,  that  no  man  has  made  much 
 progress  in  the  school  of  Christ  who  does  not  look  forward 
 with  joy  to  the  day  of  death  and  final  resurrection,  (2  Tim. 
 iv.  18  ;  Tit.  ii.  13  :)  for  Paul  distinguishes  all  believers  by 
 this  mark ;  and  the  usual  course  of  Scripture  is  to  direct  us 
 thither  whenever  it  would  furnish  us  with  an  argument  for 
 substantial  joy.  "  Look  up,"  says  our  Lord,  "  and  lift  up 
 your  heads  :  for  your  redemption  draweth  nigh,"  (Luke  xxi. 
 28.)  Is"  it  reasonable,  I  ask,  that  what  he  intended  to  have 
 a  powerful  effect  in  stirring  us  up  to  alacrity  and  exultation 
 should  produce  nothing  but  sadness  and  consternation  ?  If 
 it  is  so,  why  do  we  still  glory  in  him  as  our  Master  ?  There- 
 fore, let  us  come  to  a  sounder  mind,  and  how  repugnant  so 
 ever  the  blind  and  stupid  longing  of  the  flesh  may  be,  let  us 
 doubt  not  to  desire  the  advent  of  the  Lord  not  in  wish  only, 
 but  with  earnest  sighs,  as  the  most  propitious  of  all  events. 
 He  will  come  as  a  Redeemer  to  deliver  us  from  an  immense 
 abyss  of  evil  and  misery,  and  lead  us  to  the  blessed  inherit- 
 ance of  his  life  and  glory. 
 
 6.  Thus,  indeed,  it  is ;  the  whole  body  of  the  faithful,  so 
 long  as  they  live  on  the  earth,  must  be  like  sheep  for  the 
 
292  INSTITUTES  OF  THE  BOOK  III. 
 
 slaughter,  in  order  that  they  may  be  conformed  to  Christ 
 their  head,  (Rom.  viii.  36.)  Most  deplorable,  therefore, 
 would  their  situation  be  did  they  not,  by  raising  their  mind 
 to  heaven,  become  superior  to  all  that  is  in  the  world,  and 
 rise  above  the  present  aspect  of  affairs,  (1  Cor.  xv.  19.)  On 
 the  other  hand,  when  once  they  have  raised  their  head  above 
 all  earthly  objects,  though  they  see  the  wicked  flourishing  in 
 wealth  and  honour,  and  enjoying  profound  peace,  indulging 
 in  luxury  and  splendour,  and  revelling  in  all  kinds  of  delights, 
 though  they  should  moreover  be  wickedly  assailed  by  them, 
 suffer  insult  from  their  pride,  be  robbed  by  their  avarice,  or 
 assailed  by  any  other  passion,  they  will  have  no  difficulty  in 
 bearing  up  under  these  evils.  They  will  turn  their  eye  to  that 
 day,  (Isaiah  xxv.  8  ;  Rev.  vii.  17,)  on  which  the  Lord  will  re- 
 ceive his  faithful  servants,  wipe  away  all  tears  from  their  eyes, 
 clothe  them  in  a  robe  of  glory  and  joy,  feed  them  with  the 
 ineffable  sweetness  of  his  pleasures,  exalt  them  to  share  with 
 him  in  his  greatness  ;  in  fine,  admit  them  to  a  participation 
 in  his  happiness.  But  the  wicked  who  may  have  flourished 
 on  the  earth,  he  will  cast  forth  in  extreme  ignominy,  will 
 change  their  delights  into  torments,  their  laughter  and  joy 
 into  wailing  and  gnashing  of  teeth,  their  peace  into  the 
 gnawing  of  conscience,  and  punish  their  luxury  with  un- 
 quenchable fire.  He  will  also  place  their  necks  under  the 
 feet  of  the  godly,  whose  patience  they  abused.  For,  as  Paul 
 declares,  "  it  is  a  righteous  thing  with  God  to  recompense 
 tribulation  to  them  that  trouble  you ;  and  to  you  who  are 
 troubled  rest  with  us,  when  the  Lord  Jesus  shall  be  revealed 
 from  heaven,"  (2  Thess.  i.  6,  7.)  This,  indeed,  is  our  only 
 consolation  ;  deprived  of  it,  we  must  either  give  wray  to 
 despondency,  or  resort  to  our  destruction  to  the  vain  solace 
 of  the  world.  The  Psalmist  confesses,  "  My  feet  were  almost 
 gone  :  my  steps  had  wTell  nigh  slipt :  for  I  was  envious  at 
 the  foolish  when  I  saw  the  prosperity  of  the  wicked,"  (Psalm 
 lxxiii.  3,  4 ;)  and  he  found  no  resting-place  until  he  entered 
 the  sanctuary,  and  considered  the  latter  end  of  the  righteous 
 and  the  wicked.  To  conclude  in  one  word,  the  cross  of 
 Christ  then  only  triumphs  in  the  breasts  of  believers  over 
 the  devil  and  the  flesh,  sin  and  sinners,  when  their  eyes  are 
 directed  to  the  power  of  his  resurrection. 
 
CHAP.  X.  CHRISTIAN  RELIGION.  293 
 
 CHAPTER  X. 
 
 HOW  TO  USE  THE  PRESENT  LIFE,  AND  THE  COMFORTS  OF  IT. 
 
 The  divisions  of  this  chapter  are, — I.  The  necessity  and  usefulness  of 
 this  doctrine.  Extremes  to  be  avoided,  if  we  would  rightly  use  the  pre- 
 sent life  and  its  comforts,  sec.  1,  2.  II.  One  of  these  extremes,  viz.,  the 
 intemperance  of  the  flesh,  to  be  carefully  avoided.  Four  methods  of 
 doing  so  described  in  order,  sec.  3-6. 
 
 Sections. 
 
 1.  Necessity  of  this  doctrine.    Use  of  the  goods  of  the  present  life.    Ex- 
 
 tremes to  be  avoided.  1.  Excessive  austerity.  2.  Carnal  intemper- 
 auce  and  lasciviousness. 
 
 2.  God,  by  creating  so  many  mercies,  consulted  not  only  for  our  necessi- 
 
 ties, but  also  for  our  comfort  and  delight.  Confirmation  from  a 
 passage  in  the  Psalms,  and  from  experience. 
 
 3.  Excessive  austerity,  therefore,  to  be  avoided.    So  also  must  the  wan- 
 
 tonness of  the  flesh.  1.  The  creatures  invite  us  to  know,  love,  and 
 honour  the  Creator.  2.  This  not  done  by  the  wicked,  who  only 
 abuse  these  temporal  mercies. 
 
 4.  All  earthly  blessings  to  be  despised  in  comparison  of  the  heavenly 
 
 life.  Aspiration  after  this  life  destroyed  by  an  excessive  love  of 
 created  objects.     First,  Intemperance. 
 
 5.  Second,  Impatience  and  immoderate  desire.     Remedy  of  these  evils. 
 
 The  creatures  assigned  to  our  use.  Man  still  accountable  for  the 
 use  he  makes  of  them. 
 
 6.  God  requires  us  in  all  our  actions  to  look  to  his  calling.     Use  of  this 
 
 doctrine.     It  is  full  of  comfort. 
 
 1.  By  such  rudiments  we  are  at  the  same  time  well  in- 
 structed by  Scripture  in  the  proper  use  of  earthly  blessings, 
 a  subject  which,  in  forming  a  scheme  of  life,  is  by  no  means 
 to  be  neglected.  For  if  we  are  to  live,  we  must  use  the  neces- 
 sary supports  of  life ;  nor  can  we  even  shun  those  things  which 
 seem  more  subservient  to  delight  than  to  necessity.  We 
 must  therefore  observe  a  mean,  that  we  may  use  them  with  a 
 
294  INSTITUTES  OF  THE  BOOK  III. 
 
 pure  conscience,  whether  for  necessity  or  for  pleasure.  This 
 the  Lord  prescribes  by  his  word,  when  he  tells  us  that  to  his 
 people  the  present  life  is  a  kind  of  pilgrimage  by  which  they 
 hasten  to  the  heavenly  kingdom.  If  we  are  only  to  pass 
 through  the  earth,  there  can  be  no  doubt  that  we  are  to  use 
 its  blessings  only  in  so  far  as  they  assist  our  progress,  rather 
 than  retard  it.  Accordingly,  Paul,  not  without  cause,  ad- 
 monishes us  to  use  this  world  without  abusing  it,  and  to  buy 
 possessions  as  if  we  were  selling  them,  (1  Cor.  vii.  30,  31.) 
 But  as  this  is  a  slippery  place,  and  there  is  great  danger  of  fall- 
 ing on  either  side,  let  us  fix  our  feet  where  we  can  stand  safely. 
 There  have  been  some  good  and  holy  men  who,  when  they 
 saw  intemperance  and  luxury  perpetually  carried  to  excess, 
 if  not  strictly  curbed,  and  were  desirous  to  correct  so  per- 
 nicious an  evil,  imagined  that  there  was  no  other  method 
 than  to  allow  man  to  use  corporeal  goods  only  in  so  far  as 
 they  were  necessaries  :  a  counsel  pious  indeed,  but  unne- 
 cessarily austere ;  for  it  does  the  very  dangerous  thing  of 
 binding  consciences  in  closer  fetters  than  those  in  which 
 they  are  bound  by  the  word  of  God.  Moreover,  necessity, 
 according  to  them,1  was  abstinence  from  every  thing  which 
 could  be  wanted,  so  that  they  held  it  scarcely  lawful  to  make 
 any  addition  to  bread  and  water.  Others  were  still  more 
 austere,  as  is  related  of  Cratetes  the  Theban,  who  threw 
 his  riches  into  the  sea,  because  he  thought,  that  unless  he 
 destroyed  them  they  would  destroy  him.  Many  also  in  the 
 present  day,  while  they  seek  a  pretext  for  carnal  intemperance 
 in  the  use  of  external  things,  and  at  the  same  tiine  would 
 pave  the  way  for  licentiousness,  assume  for  granted^  what  I 
 by  no  means  concede,  that  this  liberty  is  not  to  be  restrained 
 by  any  modification,  but  that  it  is  to  be  left  to  every  man's 
 conscience  to  use  them  as  far  as  he  thinks  lawful.  I  indeed 
 confess  that  here  consciences  neither  can  nor  ought  to  be 
 bound  by  fixed  and  definite  laws  ;  but  that  Scripture  having 
 laid  down  general  rules  for  the  legitimate  use,  we  should  keep 
 within  the  limits  which  they  prescribe. 
 
 1  See  Chrysost.  ad  Heb.  xi.     As  to  Gratetes  the  Theban,  see  Plutarch, 
 Lib.  de  Vitand.  aere  alien,  and  Philostratus  in  Vita  Apollonii, 
 
CHAP.  X.  CHRISTIAN  RELIGION.  295 
 
 2.  Let  this  be  our  principle,  that  we  err  not  in  the  use  of 
 the  gifts  of  Providence  when  we  refer  them  to  the  end  for 
 which  their  author  made  and  destined  them,  since  he  created 
 them  for  our  good,  and  not  for  our  destruction.  No  man 
 will  keep  the  true  path  better  than  he  who  shall  have  this 
 end  carefully  in  view.  Now  then,  if  we  consider  for  what 
 end  he  created  food,  we  shall  find  that  he  consulted  not  only 
 for  our  necessity,  but  also  for  our  enjoyment  and  delight. 
 Thus,  in  clothing,  the  end  was,  in  addition  to  necessity,  come- 
 liness and  honour ;  and  in  herbs,  fruits,  and  trees,  besides 
 their  various  uses,  gracefulness  of  appearance  and  sweetness 
 of  smell.  Were  it  not  so,  the  Prophet  would  not  enumerate 
 among  the  mercies  of  God  w  wine  that  maketh  glad  the  heart 
 of  man,  and  oil  to  make  his  face  to  shine,"  (Ps.  civ.  15.)  The 
 Scriptures  would  not  everywhere  mention,  in  commendation 
 of  his  benignity,  that  he  had  given  such  things  to  men.  The 
 natural  qualities  of  things  themselves  demonstrate  to  what 
 end,  and  how  far,  they  may  be  lawfully  enjoyed.  Has  the 
 Lord  adorned  flowers  with  all  the  beauty  which  spontaneously 
 presents  itself  to  the  eye,  and  the  sweet  odour  which  delights 
 the  sense  of  smell,  and  shall  it  be  unlawful  for  us  to  enjoy 
 that  beauty  and  this  odour  ?  What  ?  Has  he  not  so  dis- 
 tinguished colours  as  to  make  some  more  agreeable  than 
 others  ?  Has  he  not  given  qualities  to  gold  and  silver,  ivory 
 and  marble,  thereby  rendering  them  precious  above  other 
 metals  or  stones  ?  In  short,  has  he  not  given  many  things  a 
 value  without  having  any  necessary  use  ? 
 
 3.  Have  done,  then,  with  that  inhuman  philosophy  which, 
 in  allowing  no  use  of  the  creatures  but  for  necessity,  not  only 
 maliciously  deprives  us  of  the  lawful  fruit  of  the  divine  be- 
 neficence, but  cannot  be  realised  without  depriving  man  of 
 all  his  senses,  and  reducing  him  to  a  block.  But,  on  the 
 other  hand,  let  us  with  no  less  care  guard  against  the  lusts 
 of  the  flesh,  which,  if  not  kept  in  order,  break  through  all 
 bounds,  and  are,  as  I  have  said,  advocated  by  those  who, 
 under  pretence  of  liberty,  allow  themselves  every  sort  of 
 license.  First  one  restraint  is  imposed  when  we  hold  that 
 the  object  of  creating  all  things  was  to  teach  us  to  know  their 
 author,  and  feel  grateful  for  his  indulgence.     Where  is  the 
 
29G  INSTITUTES  OF  THE  BOOK  III. 
 
 gratitude,  if  you  so  gorge  or  stupify  yourself  with  feasting 
 and  wine  as  to  be  unfit  for  offices  of  piety,  or  the  duties  of 
 your  calling?  Where  the  recognition  of  God,  if  the  flesh, 
 boiling  forth  in  lust  through  excessive  indulgence,  infects  the 
 mind  with  its  impurity,  so  as  to  lose  the  discernment  of 
 honour  and  rectitude  ?  Where  thankfulness  to  God  for  cloth- 
 ing, if  on  account  of  sumptuous  raiment  we  both  admire 
 ourselves  and  disdain  others  ?  if,  from  a  love  of  show  and 
 sj>lendour,  we  pave  the  way  for  immodesty  ?  Where  our  re- 
 cognition of  God,  if  the  glare  of  these  things  captivates  our 
 minds  ?  For  many  are  so  devoted  to  luxury  in  all  their  senses, 
 that  their  mind  lies  buried  :  many  are  so  delighted  with 
 marble,  gold,  and  pictures,  that  they  become  marble-hearted 
 — are  changed  as  it  were  into  metal,  and  made  like  painted 
 figures.  The  kitchen,  with  its  savoury  smells,  so  engrosses 
 them  that  they  have  no  spiritual  savour.  The  same  thing 
 may  be  seen  in  other  matters.  Wherefore,  it  is  plain  that 
 there  is  here  great  necessity  for  curbing  licentious  abuse,  and 
 conforming  to  the  rule  of  Paid,  "  make  not  provision  for  the 
 flesh  to  fulfil  the  lusts  thereof,"  (Rom.  xiii.  14.)  Where  too 
 much  liberty  is  given  to  them,  they  break  forth  without  mea- 
 sure or  restraint. 
 
 4.  There  is  no  surer  or  quicker  way  of  accomplishing  this 
 than  by  despising  the  present  life  and  aspiring  to  celestial 
 immortality.  For  hence  two  rules  arise  :  First,  "  it  remaineth, 
 that  both  they  that  have  wives  be  as  though  they  had  none  ;" 
 "  and  they  that  use  this  world,  as  not  abusing  it,"  (1  Cor.  yii. 
 29,  31.)  Secondly,  we  must  learn  to  be  no  less  placid  and 
 patient  in  enduring  penury,  than  moderate  in  enjoying  abun- 
 dance. He  who  makes  it  his  rule  to  use  this  world  as  if  he 
 used  it  not,  not  only  cuts  off  all  gluttony  in  regard  to  meat 
 and  drink,  and  all  effeminacy,  ambition,  pride,  excessive 
 show,  and  austerity,  in  regard  to  his  table,  his  house,  and  his 
 clothes,  but  removes  every  care  and  affection  which  might 
 withdraw  or  hinder  him  from  aspiring  to  the  heavenly  life, 
 and  cultivating  the  interest  of  his  soul.1     It  was  well  said 
 
 1  French,   "  Parer  notre  ame  de  ses  vrais  orneir.ens  ;" — deck  our  soul 
 with  its  true  ornaments. 
 
CHAP.  X. 
 
 CHRISTIAN  RELIGION. 
 
 297 
 
 by  Cato  :  Luxury  causes  great  care,  and  produces  great 
 carelessness  as  to  virtue  ;  and  it  is  an  old  proverb, — Those 
 who  are  much  occupied  with  the  care  of  the  body,  usually 
 give  little  care  to  the  soul.  Therefore,  Avhile  the  liberty  of 
 the  Christian  in  external  matters  is  not  to  be  tied  down  to 
 a  strict  rule,  it  is,  however,  subject  to  this  law — he  must 
 indulge  as  little  as  possible  ;  on  the  other  hand,  it  must  be 
 his  constant  aim,  not  only  to  curb  luxury,  but  to  cut  off  all 
 show  of  superfluous  abundance,  and  carefully  beware  of  con- 
 verting a  help  into  an  hinderance. 
 
 5.  lAnother  rule  is,  that  those  in  narrow  and  slonrW  pitpiim- 
 stances  should  learn  to  bear  their  wants  patiently,  that  they 
 may  not  become  immoderately  desirous  of  things,  the  mode- 
 rate use  of  which  implies  no  small  progress  in  the  school  of 
 Christ.  For  in  addition  to  the  many  other  vices  which 
 accompany  a  longing  for  earthly  good,  he  who  ia  impalieftj; 
 under  poverty  almost  always  betrays  the  enntrnry  <1igpngp  in 
 abundancer*]  By  this  I  mean,  that  he  who  is  ashamed  o£_a~ 
 sord id  garment  will  be  vain-glorious  of  a  splendid  one  ;  he 
 who  not  contented  with  a  slender,  feels  annoyed  at  the  want 
 
 of    a     mnrp    lnxnriouI^Upper^Vvln^m^lNpHi  M  I >■] y     M.lnis<?~hia 
 
 luxury  if  he  obtains  it ;  he  who  has  a  difficulty,  and  is  djs- 
 satisfied  in  submitting  to  a  private  and  humble  condition, 
 w ill  be  unable  to  refrain  from  pride,  if  he  attain  to_hnn our. 
 VLet  it  be  the  aim  of  all  who  have  any  unfeigned  desire  for 
 piety  to  learn^ifter  t^e  avimplfl  nf  th^-Ap1"-!!^  "  b"th  to 
 be  full^  and  to  be  hungry,  both  to  abound  and  to  suffer 
 need,"  (Philip,  iv.  l^Tj  Scripture,  moreover,  has  a,  third 
 rule  for  modifying  theuse  of  earthly  blessings.  jff"e  have 
 already  adverted  to  it  when  considering  the  offices  of 
 charity.  yFor  itjdeclares  that  they  have  all  been  given  us 
 by  the  kindness  of  God,  and  appointed  for  our  use  under 
 the ~condition~~of  being  regarded  as  imsts;  nf  wliioK.  h-p 
 must  o"p  Hn.y  g'vp-  ac.ooim*. '  »We  must,  therefore,  adminis- 
 ter  them  as  if  we  constantly  heard  the  words  sormding  in 
 our  "ears,  *"•  Give  an  account,  of  yonr  steward  skip."  At  the 
 same  time,  let  us  remember  by  whom  the  account  isto  be 
 taken,  viz.,  by  him  who,  while  he  so  highly-"  commends^ 
 abstinence,  sobriety,   frugality,  and  moderation,  abominates 
 
208  INSTITUTES  OF  THE  BOOK  III. 
 
 luxury,  pride,  ostpnt^^'^^y-11"1  "■■'■■'j  ,  "ilin  ippvnvpg  0f  no 
 administration  but  that__whifh  ii  fMHnbir"d -with  "hnritVj 
 who  wTith  his  own  lips  has  already  condemned  all  jthose  plea- 
 sures which  witEHraw  the  heart  from  chastity  and  purity, 
 or  darken  the  intellect^/ 
 
 6r\The  lastThmg  to  be  observed  is,  that  the  Lord  enjoins 
 every  one  of  us,  in  all  the  actions  of  life,  to  have  respect  to  our 
 own  calling.  He  knows  the  boiling  restlessness  of  the  human 
 mind,  the  fickleness  with  which  it  is  borne  hither  and  thither, 
 its  eagerness  to  hold  opposites  at  one  time  in  its  grasp,  its 
 ambition.  Therefore,  lest  all  things  should  be  thrown  into 
 confusion  by  our  folly  and  rashness,  he  has  assigned  distinct 
 duties  to  each  in  the  different  modes  of  life.  And  that  no 
 one  may  presume  to  overstep  his  proper  limits,  he  has  dis- 
 tinguished the  different  modes  of  life  by  the  name  of  callings. 
 Every  man's  mode  of  life,  therefore,  is  a  kind  of  station 
 assigned  him  by  the  Lord,  that  he  may  not  be  always  driven 
 about  at  random.  So  necessary  is  this  distinction,  that  all 
 our  actions  are  thereby  estimated  in  his  sight,  and  often  in  a 
 very  different  way  from  that  in  which  human  reason  or 
 philosophy  would  estimate  thenij  There  is  no  more  illus- 
 trious deed  even  among  philosophers  than  to  free  one's 
 country  from  tyranny,  and  yet  the  private  individual  who 
 stabs  the  tyrant  is  openly  condemned  by  the  voice  of  the 
 heavenly  Judge.  But  I  am  unwilling  to  dwell  on  particular 
 examples  ;  it  is  enough  to  know  that  (m  every  thing  the 
 call  of  the  Lord  is  the  foundation  and ^Beginning  of  right 
 action.  He  who  does  not  act  with  reference  to  it  will 
 never,  in  the  discharge  of  duty,  keep  the  right  path.  He 
 will  sometimes  be  able,  perhaps,  to  give  the  semblance  of 
 something  laudable,  but  whatever  it  may  be  in  the  sight  of 
 man,  it  will  be  rejected  before  the  throne  of  God;  and 
 besides,  there  will  be  no  harmony  in  the  different  parts  of 
 his  life.  Hence,  he  only  who  directs  his  life  to  this  end 
 will  have  it  properly  framed ;  because,  free  from  the  impulse 
 of  rashness,  he  will  not  attempt  more  than  his  calling 
 justifies,  knowing  that  it  is  unlawful  to  overleap  the  pre- 
 scribed boundsT]  He  who  is  obscure  will  not  decline  to 
 cultivate  a  private  life,  that  he  may  not  desert  the  post  at 
 
CIIAI\  X.  CHRISTIAN  RELIGION.  29i) 
 
 which  God  has  placed  him.  Again/in  all  our  cares,  toils, 
 annoyances,  and  other  burdens,  it  wiirbe  no  small  alleviation 
 to  know  that  all  these  are  under  the  superintendence  of 
 God^  The  magistrate  will  more  willingly  perform  his  office, 
 and  the  father  of  a  family  confine  himself  to  his  proper 
 sphere.  £Every  one  in  his  particular  mode  of  life  will,  with- 
 out repining,  suffer  its  inconveniences,  cares,  uneasiness,  and 
 anxiety,  persuaded  that  God  has  laid  on  the  burden.  This, 
 too,  will  afford  admirable  consolation,  that  in  following  your 
 proper  calling,  no  work  will  be  so  mean  and  sordid  as  not 
 to  have  a  splendour  and  value  in  the  eye  of  GodJ 
 
300  INSTITUTES  OF  THE  BOOK  III. 
 
 CHAPTER  XI. 
 
 OF  JUSTIFICATION  BY  FAITH.      BOTH  THE  NAME  AND  THE 
 REALITY  DEFINED. 
 
 In  this  chapter  and  the  seven  which  follow,  the  doctrine  of  Justification 
 by  Faith  is  expounded,  and  opposite  errors  refuted.  The  following  may- 
 be regarded  as  the  arrangement  of  these  chapters  : — Chapter  XI.  states 
 the  doctrine,  and  the  four  subsequent  chapters,  by  destroying  the  right- 
 eousness of  works,  confirm  the  righteousness  of  faith,  each  in  the  order 
 which  appears  in  the  respective  titles  of  these  chapters.  In  Chapter 
 XII.  the  doctrine  of  Justification  is  confirmed  by  a  description  of  perfect 
 righteousness ;  in  Chapter  XIII.  by  calling  attention  to  two  precautions ; 
 in  Chapter  XIV.  by  a  consideration  of  the  commencement  and  progress 
 of  regeneration  in  the  regenerate ;  and  in  Chapter  XV.  by  two  very 
 pernicious  effects  which  constantly  accompany  the  righteousness  of  works. 
 The  three  other  chapters  are  devoted  to  refutation ;  Chapter  XVI. 
 disposes  of  the  objections  of  opponents;  Chapter  XVII.  replies  to  the 
 arguments  drawn  from  the  promises  of  the  Law  or  the  Gospel ;  Chapter 
 XVIII.  refutes  what  is  said  in  support  of  the  righteousness  of  faith  from 
 the  promise  of  reward. 
 
 There  are  three  principal  divisions  in  the  Eleventh  Chapter.  I.  The 
 terms  used  in  this  discussion  are  explained,  sec.  1-4.  II.  Osiander's 
 dream  as  to  essential  righteousness  impugned,  sec.  5-13.  III.  The 
 righteousness  of  faith  established  in  opposition  to  the  righteousness  of 
 works. 
 
 Sections. 
 
 1.  Connection  between  the  doctrine  of  Justification  aud  that  of  Regene- 
 
 ration. The  knowledge  of  this  doctrine  very  necessary  for  two 
 reasons. 
 
 2.  For  the  purpose  of  facilitating  the  exposition  of  it,  the  terms  are 
 
 explained.     1.  What  it  is   to  be  justified  in  the  sight  of  God. 
 
 2.  To  be  justified  by  works.  3.  To  be  justified  by  faith.  Defini- 
 tion. 
 
 3.  Various  meanings  of  the  term  Justification.     1.  To  give  praise  to 
 
 God  and  truth.      2.  To  make  a  vain  display  of  righteousness. 
 
 3.  To  impute  righteousness  by  faith,  by  and  on  account  of 
 Christ.  Confirmation  from  an  expression  of  Paul,  and  another  of 
 our  Lord. 
 
CIiAI\  XI.  CHRISTIAN  RELIGION.  301 
 
 4.  Another  confirmation  from  a  comparison  with  other  expressions,  in 
 
 which  justification  means  free  righteousness  before  God  through 
 faith  in  Jesus  Christ.  1.  Acceptance.  2.  Imputation  of  right- 
 eousness. 3.  Remission  of  sins.  4.  Blessedness.  5.  Reconcilia- 
 tion with  God.     6.  Righteousness  by  the  obedience  of  Christ. 
 
 5.  The  second  part  of  the  chapter.     Osiander's  dream  as  to  essential 
 
 righteousness  refuted.  1.  Osiander's  argument :  Answer.  2.  Osian- 
 der's second  argument :  Answer.     Third  argument :  Answer. 
 
 6.  Necessity  of  this  refutation.     Fourth  argument  :   Answer.     Confir- 
 
 mation :  Another  answer.  Fifth  and  sixth  arguments  and 
 answers. 
 
 7.  Seventh  and  eighth  arguments  :   Answers. 
 
 8.  Ninth  argument :  Answer. 
 
 9.  Tenth  argument :  Answer. 
 
 10.  In  what  sense  Christ  is  said  to  be  our  righteousness.     Eleventh  and 
 
 twelfth  arguments  and  answers. 
 
 11.  Thirteenth  and  fourteenth  arguments:  Answers.    An  exception  by 
 
 Osiander.  Imputed  and  begun  righteousness  to  be  distinguished. 
 Osiander  confounds  them.     Fifteenth  argument :  Answer. 
 
 12.  Sixteenth  argument,  a  dream  of  Osiander :   Answer     Other  four 
 
 arguments  and  answers.  Conclusion  of  the  refutation  of  Osiander's 
 errors. 
 
 13.  Last  part  of  the  chapter.    Refutation  of  the  Sophists  pretending  a 
 
 righteousness  compounded  partly  of  faith  and  partly  of  works. 
 
 14.  Sophistical  evasion  by  giving  the  same  name  to  different  things : 
 
 Two  answers. 
 
 15.  Second  evasion  :   Two  answers.     First  answer.     Pernicious  conse- 
 
 quences resulting  from  this  evasion. 
 
 16.  Second  answer,  showing  wherein,  according  to  Scripture,  Justification 
 
 consists. 
 
 17.  In  explanation  of  this  doctrine  of  Justification,  two  passages  of 
 
 Scripture  produced. 
 
 18.  Another  passage  of  Scripture. 
 
 19.  Third  evasion.    Papistical  objection  to  the  doctrine  of  Justification 
 
 by  Faith  alone :  Three  answers.     Fourth  evasion  :  Three  answers. 
 
 20.  Fifth  evasion,  founded  on  the  application  of  the  term  Righteousness 
 
 to  good  works,  aud  also  on  their  reward :  Answer,  confirmed  by 
 the  invincible  argument  of  Paul.     Sixth  evasion :  Answer. 
 
 21.  Osiander  and  the  Sophists  being  thus  refuted,  the  accuracy  of  the 
 
 definition  of  Justification  by  Faith  established. 
 
 22.  Definition  confirmed.      1.  By  passages   of  Scripture.      2.  By  the 
 
 writings  of  the  ancient  Fathers. 
 
 23.  Man  justified  by  faith,  not  because  by  it  he  obtains  the  Spirit,  and  is 
 
 thus  made  righteous,  but  because  by  faith  he  lays  hold  of  the 
 tlVrigliteousness  of  Christ.     An  objection  removed.     An  example  of 
 the  doctrine  of  Justification  by  Faith  from  the  works  of  Ambrose. 
 
302  INSTITUTES  OF  THE  BOOK  III. 
 
 1.  I  trust  I  have  now  sufficiently  shown1  how  man's  only 
 resource  for  escaping  from  the  curse  of  the  law,  and  recover- 
 ing salvation,  lies  in  faith ;  and  also  what  the  nature  of  faith 
 is,  what  the  benefits  which  it  confers,  and  the  fruits  which  it 
 produces.  The  whole  may  be  thus  summed  up  :  Christ  given 
 to  us  by  the  kindness  of  God  is  apprehended  and  possessed 
 by  faith,  by  means  of  which  we  obtain  in  particular  a  two- 
 fold benefit ;  first,  being  reconciled  by  the  righteousness  of 
 Christ,  God  becomes,  instead  of  a  judge,  an  indulgent  Father  ; 
 and,  secondly,  being  sanctified  by  his  Spirit,  we  aspire  to 
 integrity  and  purity  of  life.  This  second  benefit,  viz.,  rege- 
 neration, appears  to  have  been  already  sufficiently  discussed. 
 On  the  other  hand,  the  subject  of  justification  was  discussed 
 more  cursorily,  because  it  seemed  of  more  consequence  first 
 to  explain  that  the  faith  by  which  alone,  through  the  mercy 
 of  God,  we  obtain  free  justification,  is  not  destitute  of  good 
 works  ;  and  also  to  show  the  true  nature  of  these  good  works 
 on  which  this  question  partly  turns.  The  doctrine  of  Justi- 
 fication is  now  to  be  fully  discussed,  and  discussed  under  the 
 conviction,  that  as  it  is  the  principal  ground  on  which  reli- 
 gion must  be  supported,  so  it  requires  greater  care  and 
 attention.  For  unless  you  understand  first  of  all  what  your 
 position  is  before  God,  and  what  the  judgment  which  he 
 passes  upon  you,  you  have  no  foundation  on  which  your  sal- 
 vation can  be  laid,  or  on  which  piety  towards  God  can  be 
 reared.  The  necessity  of  thoroughly  understanding  this  sub- 
 ject Avill  become  more  apparent  as  Ave  proceed  with  it. 
 
 2.  Lest  we  should  stumble  at  the  very  threshold,  (this  we 
 should  do  were  we  to  begin  the  discussion  without  knowing 
 what  the  subject  is,)  let  us  first  explain  the  meaning  of  the 
 expressions,  To  be  justified  in  the  sight  of  God,  To  be  justified 
 by  faith  or  by  icorks.  A  man  is  said  to  be  justified  in  the 
 sight  of  God  when  in  the  judgment  of  God  he  is  deemed 
 righteous,  and  is  accepted  on  account  of  his  righteousness ; 
 for  as  iniquity  is  abominable  to  God,  so  neither  can  the  sin- 
 ner find  grace  in  his  sight,  so  far  as  he  is  and  so  long  as  he 
 
 1  See  Institutes,  Book  II.  chap.  vi.  and  vii.  and  Book  III.  from  t\\C". 
 mencement  to  the  present  chapter. 
 
CHAP.  XI.  CHRISTIAN  RELIGION.  303 
 
 is  regarded  as  a  sinner.  Hence,  wherever  sin  is,  there  also 
 are  the  wrath  and  vengeance  of  God.  He,  on  the  other 
 hand,  is  justified  who  is  regarded  not  as  a  sinner,  but  as  right- 
 eous, and  as  such  stands  acquitted  at  the  judgment-seat  of 
 God,  where  all  sinners  are  condemned.  As  an  innocent 
 maiij  when  charged  before  an  impartial  judge,  who  decides 
 according  to  his  innocence,  is  said  to  be  justified  by  the 
 judge,  so  a  man  is  said  to  be  justified  by  God  when,  removed 
 from  the  catalogue  of  sinners,  he  has  God  as  the  witness  and 
 assertor  of  his  righteousness.  In  the  same  manner,  a  man 
 will  be  said  to  he  justified  by  tvorks,  if  in  his  life  there  can  be 
 found  a  purity  and  holiness  which  merits  an  attestation  of 
 righteousness  at  the  throne  of  God,  or  if  by  the  perfection  of 
 his  works  he  can  answer  and  satisfy  the  divine  justice.  On 
 the  contrary,  a  man  will  he  justified  by  faith  when,  excluded 
 from  the  righteousness  of  works,  he  by  faith  lays  hold  of  the 
 righteousness  of  Christ,  and  clothed  in  it  appears  in  the  sight 
 of  God  not  as  a  sinner,  but  as  righteous.  Thus  we  simply 
 interpret  justification,  as  the  acceptance  with  which  God 
 receives  us  into  his  favour  as  if  we  were  righteous  ;  and  Ave 
 say  that  this  justification  consists  in  the  forgiveness  of  sins 
 and  the  imputation  of  the  righteousness  of  Christ,  (see  sec. 
 21  and  23.) 
 
 3.  In  confirmation  of  this  there  are  many  clear  passages  of 
 Scripture.  First,  it  cannot  be  denied  that  this  is  the  proper 
 and  most  usual  signification  of  the  term.  But  as  it  were 
 too  tedious  -to  collect  all  the  passages,  and  compare  them  with 
 each  other,  let  it  suffice  to  have  called  the  reader's  attention 
 to  the  fact :  he  will  easily  convince  himself  of  its  truth.  I 
 will  only  mention  a  few  passages  in  which  the  justification  of 
 which  we  speak  is  expressly  handled.  First,  when  Luke 
 relates  that  all  the  people  that  heard  Christ  "justified  God," 
 (Luke  vii.  29,)  and  when  Christ  declares,  that  "  Wisdom  is 
 justified  of  all  her  children,"  (Luke  vii.  35,)  Luke  means  not 
 that  they  conferred  righteousness  which  always  dwells  in  per- 
 fection with  God,  although  the  whole  world  should  attempt 
 to  wrest  it  from  him,  nor  does  Christ  mean  that  the  doctrine 
 of  salvation  is  made  just :  this  it  is  in  its  own  nature ;  but 
 both  modes  of  expression  are  equivalent  to  attributing  due 
 
304  INSTITUTES  OF  THE  BOOK  III. 
 
 praise  to  God  and  his  doctrine.  On  the  other  hand,  when 
 Christ  upbraids  the  Pharisees  for  justifying  themselves, 
 (Luke  xvi.  15,)  he  means  not  that  they  acquired  righteous- 
 ness by  acting  properly,  but  that  they  ambitiously  courted  a 
 reputation  for  righteousness  of  which  they  were  destitute. 
 Those  acquainted  with  Hebrew  understand  the  meaning  bet- 
 ter :  for  in  that  language  the  name  of  wicked  is  given  not 
 only  to  those  who  are  conscious  of  wickedness,  but  to  those 
 who  receive  sentence  of  condemnation.  Thus,  when  Bath- 
 sheba  says,  "  I  and  my  son  Solomon  shall  be  counted  offend- 
 ers," she  does  not  acknowledge  a  crime,  but  complains  that 
 she  and  her  son  will  be  exposed  to  the  disgrace  of  being  num- 
 bered among  reprobates  and  criminals,  (1  Kings  i.  21.)  It  is, 
 indeed,  plain  from  the  context,  that  the  term  even  in  Latin1 
 must  be  thus  understood,  viz.,  relatively,  and  does  not  denote 
 any  quality.  In  regard  to  the  use  of  the  term  with  reference  to 
 the  present  subject,  when  Paul  speaks  of  the  Scripture, tl  fore- 
 seeing that  God  would  justify  the  heathen  through  faith," 
 (Gal.  iii.  8,)  what  other  meaning  can  you  give  it  than  that 
 God  imputes  righteousness  by  faith  ?  Again,  when  he  says, 
 "  that  he  (God)  might  be  just,  and  the  justifier  of  him  who 
 believeth  in  Jesus,"  (Rom.  iii.  26,)  what  can  the  meaning  be, 
 if  not  that  God,  in  consideration  of  their  faith,  frees  them 
 from  the  condemnation  which  their  wickedness  deserves? 
 This  appears  still  more  plainly  at  the  conclusion,  Avhen  he  ex- 
 claims, "  Who  shall  lay  any  thing  to  the  charge  of  God's 
 elect  ?  It  is  God  that  justifieth.  Who  is  he  that  condemneth  ? 
 It  is  Christ  that  died,  yea  rather,  that  is  risen  again,  who  is 
 even  at  the  right  hand  of  God,  who  also  maketh  intercession 
 for  us,"  (Rom.  viii.  33,  34.)  For  it  is  just  as  if  he  had  said, 
 Who  shall  accuse  those  whom  God  has  acquitted  ?  Who  shall 
 condemn  those  for  whom  Christ  pleads  ?  To  justify,  there- 
 fore, is  nothing  else  than  to  acquit  from  the  charge  of  guilt, 
 as  if  innocence  were  proved.  Hence,  when  God  justifies  us 
 through  the  intercession  of  Christ,  he  does  not  acquit  us  on  a 
 proof  of  our  own  innocence,  but  by  an  imputation  of  right- 
 
 1  Latin,  "  etiam  dum  Latine  legitur.'1—  French,  "  mesme  en  Grec  et  en 
 Latin  ;"  even  in  Greek  and  Latin. 
 
CHAP.  XI.  CHRISTIAN  RELIGION.  305 
 
 eousness,  so  that  though  not  righteous  in  ourselves,  we  are 
 deemed  righteous  in  Christ.  Thus  it  is  said,  in  Paul's  discourse 
 in  the  Acts,  "  Through  this  man  is  preached  unto  you  the  for- 
 giveness of  sins  ;  and  by  him  all  that  believe  are  justified  from 
 all  things  from  which  ye  could  not  be  justified  by  the  law  of 
 Moses,"  (Acts  xiii.  38,  39.)  You  see  that  after  remission  of 
 sins  justification  is  set  down  by  way  of  explanation  ;  you  see 
 plainly  that  it  is  used  for  acquittal ;  you  see  how  it  cannot  be 
 obtained  by  the  works  of  the  law ;  you  see  that  it  is  entirely 
 through  the  interposition  of  Christ ;  you  see  that  it  is  obtain- 
 ed by  faith  ;  you  see,  in  fine,  that  satisfaction  intervenes, 
 since  it  is  said  that  we  are  justified  from  our  sins  by  Christ. 
 Thus  when  the  publican  is  said  to  have  gone  down  to  his 
 house  "justified,"  (Luke  xviii.  14,)  it  cannot  be  held  that  he 
 obtained  this  justification  by  any  merit  of  works.  All  that 
 is  said  is,  that  after  obtaining  the  pardon  of  sins  he  was 
 regarded  in  the  sight  of  God  as  righteous.  He  was  justified, 
 therefore,  not  by  any  approval  of  works,  but  by  gratuitous 
 acquittal  on  the  part  of  God.  Hence  Ambrose  elegantly  terms 
 confession  of  sins  "legal  justification,"  (Ambrose  on  Psalm 
 cxviii.  Serm.  x.) 
 
 4.  Without  saying  more  about  the  term,  we  shall  have  no 
 doubt  as  to  the  thing  meant  if  we  attend  to  the  description 
 which  is  given  of  it.  For  Paul  certainly  designates  justification 
 by  the  term  acceptance,  when  he  says  to  the  Ephesians,  "  Hav- 
 ing predestinated  us  unto  the  adoption  of  children  by  Jesus 
 Christ  to  himself,  according  to  the  good  pleasure  of  his  will, 
 to  the  praise  of  the  glory  of  his  grace,  wherein  he  hath  made 
 us  accepted  in  the  Beloved,"  (Eph.  i.  5,  6.)  His  meaning  is 
 the  very  same  as  where  he  elsewhere  says,  "  being  justified 
 freely  by  his  grace,"  (Rom.  iii.  24.)  In  the  fourth  chapter  of 
 the  Epistle  to  the  Romans,  he  first  terms  it  the  imputation  of 
 righteousness,  and  hesitates  not  to  place  it  in  forgiveness  of 
 sins :  "  Even  as  David  also  describeth  the  blessedness  of  the 
 man  unto  whom  God  imputeth  righteousness  without  works, 
 saying,  Blessed  are  they  whose  iniquities  are  forgiven,"  &c, 
 (Rom.  iv.  6-8.)  There,  indeed,  he  is  not  speaking  of  a  part 
 of  justification,  but  of  the  whole.  He  declares,  moreover, 
 that  a  definition  of  it  was  given  by  David,  when  he  pro- 
 VOL.  II.  u 
 
306  INSTITUTES  OF  THE  BOOK  III. 
 
 nounced  him  blessed  who  has  obtained  the  free  pardon  of  his 
 sins.  Whence  it  appears  that  this  righteousness  of  which  he 
 speaks  is  simply  opposed  to  judicial  guilt.1  But  the  most 
 satisfactory  passage  on  this  subject  is  that  in  which  he 
 declares  the  sum  of  the  Gospel  message  to  be  reconciliation 
 to  God,  who  is  pleased,  through  Christ,  to  receive  us  into 
 favour  by  not  imputing  our  sins,  (2  Cor.  v.  18-21.)  Let  my 
 readers  carefully  weigh  the  whole  context.  For  Paul  shortly 
 after  adding,  by  way  of  explanation,  in  order  to  designate  the 
 mode  of  reconciliation,  that  Christ  who  knew  no  sin  was 
 made  sin  for  us,  undoubtedly  understands  by  reconciliation 
 nothing  else  than  justification.  Nor,  indeed,  could  it  be  said, 
 as  he  elsewhere  does,  that  we  are  made  righteous  u  by  the 
 obedience"  of  Christ,  (Rom.  v.  19,)  were  it  not  that  we  are 
 deemed  righteous  in  the  sight  of  God  in  him  and  not  in 
 ourselves. 
 
 5.  But  as  Osiander  has  introduced  a  kind  of  monstrosity 
 termed  essential  righteousness,  by  which,  although  he  designed 
 not  to  abolish  free  righteousness,  he  involves  it  in  darkness, 
 and  by  that  darkness  deprives  pious  minds  of  a  serious  sense 
 of  divine  grace  ;2  before  I  pass  to  other  matters,  it  may  be 
 proper  to  refute  this  delirious  dream.  And,  first,  the  whole 
 „  speculation  is  mere  empty  curiosity.  He,  indeed,  heaps  together 
 many  passages  of  Scripture  showing  that  Christ  is  one  with 
 us,  and  we  likewise  one  with  him,  a  point  which  needs  no 
 proof;  but  he  entangles  himself  by  not  attending  to  the  bond 
 of  this  unity.  The  explanation  of  all  difficulties  is  easy  to 
 us,  who  hold  that  we  are  united  to  Christ  by  the  secret 
 agency  of  his  Spirit,  but  he  had  formed  some  idea  akin  to  that 
 of  the  Manichees,  desiring  to  transfuse  the  divine  essence  into 
 men.3     Hence  his  other  notion,  that  Adam  was  formed  in  the 
 
 1  French,  "  Dont  il  appert  qu'il  note  ces  deux  choses  comme  opposites, 
 Estre  justifies  et  Estre  tenu  coulpable  ;  a  ce  que  le  proces  soit  fait  a  l'homme 
 qui  aura  failli ;" — whence  it  appears  that  he  sets  down  as  opposites  the  two 
 things,  To  be  justified,  and  To  be  held  guilty,  in  that  the  process  is 
 brought  against  man  who  has  failed. 
 
 2  French,  "  Que  les  poures  ames  ne  sauroyent  comprendre  en  telle  ob- 
 scurite  la  grace  de  Christ ;" — that  poor  souls  cannot  in  such  obscurity  com- 
 prehend the  grace  of  Christ. 
 
 3  French,  "C'est,  que  Tame  est  de  l'essence  de  Dieu  ;" — that  is,  that  the 
 soul  is  of  the  essence  of  God. 
 
CHAP.  XI.  CHRISTIAN  RELIGION.  307 
 
 image  of  God,  because  even  before  the  fall  Christ  was  destined 
 to  be  the  model  of  human  nature.  But  as  I  study  brevity,  I  will 
 confine  myself  to  the  matter  in  hand.  He  says,  that  we  are 
 one  with  Christ.  This  we  admit,  but  still  we  deny  that  the 
 essence  of  Christ  is  confounded  with  ours.  Then  we  say  that 
 he  absurdly  endeavours  to  support  his  delusions  by  iheans  of 
 this  principle  :  that  Christ  is  our  righteousness,  because  he  is 
 the  eternal  God,  the  fountain  of  righteousness,  the  very  right- 
 eousness of  God.  My  readers  will  pardon  me  for  now  only 
 touching  on  matters  which  method  requires  me  to  defer  to 
 another  place.  But  although  he  pretends  that,  by  the  term 
 essential  righteousness,  he  merely  means  to  oppose  the  sen- 
 timent that  we  are  reputed  righteous  on  account  of  Christ, 
 he  however  clearly  shows,  that  not  contented  with  that 
 righteousness,  which  was  procured  for  us  by  the  obedience 
 and  sacrificial  death  of  Christ,  he  maintains  that  we  are  sub- 
 stantially righteous  in  God  by  an  infused  essence  as  well  as 
 quality.  For  this  is  the  reason  why  he  so  vehemently  con- 
 tends, that  not  only  Christ  but  the  Father  and  the  Spirit 
 dwell  in  us.  The  fact  I  admit  to  be  true,  but  still  I  maintain 
 it  is  wrested  by  him.  He  ought  to  have  attended  to  the  mode 
 of  dwelling,  viz.,  that  the  Father  and  the  Spirit  are  in  Christ ; 
 and  as  in  him  the  fulness  of  the  Godhead  dwells,  so  in  him  we 
 possess  God  entire.  Hence,  whatever  he  says  separately 
 concerning  the  Father  and  the  Spirit,  has  no  other  tendency 
 than  to  lead  away  the  simple  from  Christ.  Then  he  intro- 
 duces a  substantial  mixture,  by  which  God,  transfusing  him- 
 self into  us,  makes  us  as  it  were  a  part  of  himself.  Our 
 being  made  one  with  Christ  by  the  agency  of  the  Spirit,  he 
 being  the  head  and  we  the  members,  he  regards  as  almost 
 nothing  unless  his  essence  is  mingled  with  us.  But,  as  I  have 
 said,  in  the  case  of  the  Father  and  the  Spirit  he  more  clearly 
 betrays  his  views,  namely,  that  we  are  not  justified  by  the 
 mere  grace  of  the  Mediator,  and  that  righteousness  is  not 
 simply  or  entirely  offered  to  us  in  his  person,  but  that  we  are 
 made  partakers  of  divine  righteousness  when  God  is  essen- 
 tially united  to  us. 
 
 6.  Had  he  only  said,  that  Christ  by  justifying  us  becomes 
 ours  by  an  essential  union,  and  that  he  is  our  head  not  only 
 
308  INSTITUTES  OF  THE  BOOK  III. 
 
 in  so  far  as  he  is  man,  but  that  as  the  essence  of  the  divine 
 nature  is  diffused  into  us,  he  might  indulge  his  dreams  with 
 less  harm,  and,  perhaps,  it  were  less  necessary  to  contest  the 
 matter  with  him ;  but  since  this  principle  is  like  a  cuttle-fish, 
 which,  by  the  ejection  of  dark  and  inky  blood,  conceals  its 
 many  tails,1  if  we  would  not  knowingly  and  willingly  allow 
 ourselves  to  be  robbed  of  that  righteousness  which  alone 
 gives  us  full  assurance  of  our  salvation,  we  must  strenuously 
 resist.  For,  in  the  whole  of  this  discussion,  the  noun  righteous- 
 ness, and  the  verb  to  justify,  are  extended  by  Osiander  to  two 
 parts  ;  to  be  justified  being  not  only  to  be  reconciled  to  God 
 by  a  free  pardon,  butalso  to  be  made  just ;  and  righteousness 
 being  not  a  free  imputation,  but  the  holiness  and  integrity 
 which  the  divine  essence  dwelling  in  us  inspires.  And  he 
 vehemently  asserts  (see  sec.  8)  that  Christ  is  himself  our 
 righteousness,  not  in  so  far  as  he,  by  expiating  sins,  appeased 
 the  Father,  but  because  he  is  the  eternal  God  and  life.  To 
 prove  the  first  point,  viz.,  that  God  justifies  not  only  by 
 pardoning  but  by  regenerating,  he  asks,  whether  he  leaves 
 those  whom  he  justifies  as  they  were  by  nature,  making  no 
 change  upon  their  vices  ?  The  answer  is  very  easy :  as  Christ 
 cannot  be  divided  into  parts,  so  the  two  things,  justification 
 and  sanctification,  which  we  perceive  to  be  united  together 
 in  him,  are  inseparable.  Whomsoever,  therefore,  God 
 receives  into  his  favour,  he  presents  with  the  Spirit  of  adop- 
 tion, whose  agency  forms  them  anew  into  his  image.  But  if 
 the  brightness  of  the  sun  cannot  be  separated  from  its  heat, 
 are  we  therefore  to  say,  that  the  earth  is  warmed  by  light 
 and  illumined  by  heat  ?  Nothing  can  be  more  apposite  to 
 the  matter  in  hand  than  this  simile.  The  sun  by  its  heat 
 quickens  and  fertilizes  the  earth ;  by  its  rays  enlightens  and 
 illumines  it.  Here  is  a  mutual  and  undivided  connection, 
 and  yet  reason  itself  prohibits  us  from  transferring  the  peculiar 
 properties  of  the  one  to  the  other.     In  the  confusion  of  a 
 
 1  French,  "Mais  coniine  le  principe  qu'il  prend  est  conime  une  seche, 
 laquelle  en  jettant  son  sang  qui  est  noir  comme  encre,  trouble  l'eau  d'alen- 
 tour  pour  cacher  une  grande  multitude  de  queues  ;" — But  as  the  principle 
 which  he  adopts  is  like  a  cuttle-fish,  which,  casting  out  its  blood,  which  is 
 black  as  ink,  troubles  the  water  all  around,  to  hide  a  great  multitude  of 
 tails. 
 
CHAP.  XI.  CHRISTIAN  RELIGION.  309 
 
 twofold  grace,  which  Osiander  obtrudes  upon  us,  there  is  a 
 similar  absurdity.  Because  those  whom  God  freely  regards 
 as  righteous,  he  in  fact  renews  to  the  cultivation  of  righte- 
 ousness, Osiander  confounds  that  free  acceptance  with  this 
 gift  of  regeneration,  and  contends  that  they  are  one  and  the 
 same.  But  Scripture,  while  combining  both,  classes  them 
 separately,  that  it  may  the  better  display  the  manifold  grace 
 of  God.  Nor  is  Paul's  statement  superfluous,  that  Christ  is 
 made  unto  us  "righteousness  and  sanctification,"  (1  Cor.  i. 
 30.)  And  whenever  he  argues  from  the  salvation  procured 
 for  us,  from  the  paternal  love  of  God  and  the  grace  of  Christ, 
 that  we  are  called  to  purity  and  holiness,  he  plainly  intimates, 
 that  to  be  justified  is  something  else  than  to  be  made  new 
 creatures.  Osiander  on  coming  to  Scripture  corrupts  every 
 passage  which  he  quotes.  Thus  when  Paul  says,  "  to  him 
 that  worketh  not,  but  believeth  on  him  that  justifieth  the 
 ungodly,  his  faith  is  counted  for  righteousness,"  he  expounds 
 justifying  as  making  just.  With  the  same  rashness  he  perverts 
 the  whole  of  the  fourth  chapter  to  the  Romans.  He  hesitates 
 not  to  give  a  similar  gloss  to  the  passage  which  I  lately 
 quoted,  "  Who  shall  lay  any  thing  to  the  charge  of  God's 
 elect  ?  It  is  God  that  justifieth."  Here  it  is  plain  that 
 guilt  and  acquittal  simply  are  considered,  and  that  the 
 Apostle's  meaning  depends  on  the  antithesis.  Therefore  his 
 futility  is  detected  both  in  his  argument  and  his  quotations 
 for  support  from  Scripture.  He  is  not  a  whit  sounder  in 
 discussing  the  term  righteousness,  when  it  is  said,  that  faith 
 was  imputed  to  Abraham  for  righteousness  after  he  had 
 embraced  Christ,  (who  is  the  righteousness  of  God  and  God 
 himself,)  and  was  distinguished  by  excellent  virtues.  Hence 
 it  appears,  that  two  things  which  are  perfect  are  viciously 
 converted  by  him  into  one  which  is  corrupt.  For  the  righte- 
 ousness which  is  there  mentioned  pertains  not  to  the  whole 
 course  of  life;  or  rather,  the  Spirit  testifies,  that  though 
 Abraham  greatly  excelled  in  virtue,  and  by  long  perseverance 
 in  it  had  made  so  much  progress,  the  only  way  in  which  he 
 pleased  God  was  by  receiving  the  grace  which  was  offered 
 by  the  promise,  in  faith.  From  this  it  follows,  that,  as  Paul 
 justly  maintains,  there  is  no  room  for  works  in  justification. 
 
310  INSTITUTES  OF  THE  BOOK  III. 
 
 7.  When  he  objects  that  the  power  of  justifying  exists  not 
 in  faith,  considered  in  itself,  but  only  as  receiving  Christ,  I 
 willingly  admit  it.  For  did  faith  justify  of  itself,  or  (as  it  is 
 expressed)  by  its  own  intrinsic  virtue,  as  it  is  always  weak 
 and  imperfect,  its  efficacy  would  be  partial,  and  thus  our 
 righteousness  being  maimed,  would  give  us  only  a  portion  of 
 salvation.  We  indeed  imagine  nothing  of  the  kind,  but  say, 
 that,  properly  speaking,  God  alone  justifies.  The  same  thing 
 we  likewise  transfer  to  Christ,  because  he  was  given  to  us 
 
 1  for  righteousness  ;  while  we  compare  faith  to  a  kind  of  vessel, 
 because  we  are  incapable  of  receiving  Christ,  unless  we  are 
 emptied  and  come  with  open  mouth  to  receive  his  grace. 
 Hence  it  follows,  that  we  do  not  withdraw  the  power  of 
 justifying  from  Christ,  when  Ave  hold  that,  previous  to  his 
 righteousness,  he  himself  is  received  by  faith.  Still,  however, 
 I  admit  not  the  tortuous  figure  of  the  sophist,  that  faith  is 
 Christ ;  as  if  a  vessel  of  clay  were  a  treasure,  because  gold 
 is  deposited  in  it.1  And  yet  this  is  no  reason  why  faith, 
 though  in  itself  of  no  dignity  or  value,  should  not  justify  us 
 by  giving  Christ ;  just  as  such  a  vessel  filled  with  coin  may 
 give  wealth.  I  say,  therefore,  that  faith,  which  is  only  the 
 instrument  for  receivingjustificatioiij  is  ignorantly  confounded 
 with  Christ,  who  is  the  material  cause,  as  well  as  the  author 
 and  minister  of  this  great  blessing.  This  disposes  of  the 
 difficulty,  viz.,  how  the  term  faith  is  to  be  understood  when 
 treating  of  justification. 
 
 8.  Osiander  goes  still  farther  in  regard  to  the  mode  of 
 receiving  Christ,  holding,  that  by  the  ministry  of  the  external 
 word  the  internal  word  is  received ;  that  he  may  thus  lead 
 us  away  from  the  priesthood  of  Christ,  and  his  office  of 
 Mediator,  to  his  eternal  divinity.2  We,  indeed,  do  not  divide 
 Christ,  but  hold  that  he  who,  reconciling  us  to  God  in  his 
 
 1  French,  "  Quant  a  d'autres  folies  extravagantes  d'Osiander,  tout 
 homme  de  sain  jugeinent  les  rejettera ;  comme  quand  il  dit  que  la  foy  est 
 Jesus  Christ,  autant  que  s'il  disoit,  qu'un  pot  de  terre  est  le  thresor  qui  est 
 cache  dedans  ;" — As  to  the  other  extravagant  follies  of  Osiander,  every  man 
 of  sound  judgment  will  reject  them  ;  for  instance,  when  he  says  that  faith 
 is  Jesus  Christ,  as  much  as  if  he  said,  that  an  earthen  pot  is  the  treasure 
 which  is  hidden  in  it. 
 
 8  French,  "  Faisant  semblant  de  les  rauir  a  la  divinite  d'icclui ;" — under 
 pretence  of  leading  them  to  his  divinity. 
 
.CHAP.  XI.  CHRISTIAN  RELIGION.  311 
 
 flesh,  bestowed  righteousness  upon  us,  is  the  eternal  Word  of 
 God ;  and  that  he  could  not  perform  the  office  of  Mediator, 
 nor  acquire  righteousness  for  us,  if  he  were  not  the  eternal 
 God.     Osiander  will  have  it,  that  as  Christ  is  God  and  man, 
 he  was  made  our  righteousness  in  respect  not  of  his  human 
 but  of  his  divine  nature.     But  if  this  is  a  peculiar  property 
 of  the  Godhead,  it  will  not  be  peculiar  to  Christ,  but  common 
 to  him  with  the  Father  and  the  Spirit,  since  their  righteous- 
 ness is  one  and  the  same.     Thus  it  would  be  incongruous  to 
 say,  that  that  which  existed  naturally  from  eternity  was 
 made  ours.      But  granting  that   God  was   made   unto   us 
 righteousness,   what  are   we  to  make  of  Paul's  interposed 
 statement,  that  he  was  so  made  by  God  ?     This  certainly  is 
 peculiar  to  the  office  of  Mediator,  for  although  he  contains  in 
 himself  the  divine  nature,  yet  he  receives  his  own  proper 
 title,  that  he  may  be  distinguished  from  the  Father  and  the 
 Spirit.     But  he  makes  a  ridiculous  boast  of  a  single  passage 
 of  Jeremiah,  in  which  it  is  said,  that  Jehovah  wall  be  our 
 righteousness,  (Jer.  xxiii.  6 ;  xxxiii.  16.)     But  all  he  can 
 extract  from  this  is,  that  Christ,  who  is  our  righteousness, 
 was  God  manifest  in  the  flesh.     We  have  elsewhere  quoted 
 from  Paul's  discourse,  that  God  purchased  the  Church  with 
 his  own  blood,  (Acts  xx.  28.)     Were  any  one  to  infer  from 
 this  that  the  blood  by  which  sins  were  expiated  was  divine, 
 and  of  a  divine  nature,  who  could  endure  so  foul  a  heresy  ? 
 But  Osiander,  thinking  that  he  has  gained  the  whole  cause 
 by  this  childish  cavil,  swells,  exults,  and  stuffs  whole  pages  with 
 his  bombast,  whereas  the  solution  is  simple  and  obvious,  viz., 
 that  Jehovah,  when  made  of  the  seed  of  David,  was  indeed  to 
 be  the  righteousness  of  believers,  but  in  what  sense  Isaiah 
 declares,  "  By  his  knowledge  shall  my  righteous  servant  justify 
 many,"  (Isa.  liii.  11.)     Let  us  observe  that  it  is  the  Father 
 who  speaks.     He  attributes  the  office  of  justifying  to  the 
 Son,  and  adds  the  reason, — because  he  is  ts  righteous."     He 
 places  the  method,  or  medium,  (as  it  is  called,)  in  the  doctrine 
 by  which   Christ  is  known.      For  the  word  J"l$Tf  is  more 
 properly  to  be  understood  in  a  passive  sense.    Hence  I  infer, 
 first,  that  Christ  was  made  righteousness  when  he  assumed 
 the  form  of  a  servant ;  secondly,  that  he  justified  us  by  his 
 
312  INSTITUTES  OF  THE  BOOK  III.. 
 
 obedience  to  the  Father  j  and,  accordingly,  that  he  does  not 
 perform  this  for  us  in  respect  of  his  divine  nature,  but 
 according  to  the  nature  of  the  dispensation  laid  upon  him. 
 For  though  God  alone  is  the  fountain  of  righteousness,  and 
 the  only  way  in  Avhich  we  are  righteous  is  by  participation 
 with  him,  yet,  as  by  our  unhappy  revolt  we  are  alienated 
 from  his  righteousness,  it  is  necessary  to  descend  to  this 
 lower  remedy,  that  Christ  may  justify  us  by  the  power  of  his 
 death  and  resurrection. 
 
 9.  If  he  objects,  that  this  work  by  its  excellence  transcends 
 human,  and  therefore  can  only  be  ascribed  to  the  divine 
 nature  ;  I  concede  the  former  point,  but  maintain,  that  on 
 the  latter  he  is  ignorantly  deluded.  For  although  Christ 
 could  neither  purify  our  souls  by  his  own  blood,  nor  appease 
 the  Father  by  his  sacrifice,  nor  acquit  us  from  the  charge  of 
 guilt,  nor,  in  short,  perform  the  office  of  priest,  unless  he  had 
 been  very  God,  because  no  human  ability  was  equal  to  such 
 a  burden,  it  is  however  certain,  that  he  performed  all  these 
 things  in  his  human  nature.  If  it  is  asked,  in  what  way  we 
 are  justified  ?  Paul  answers,  by  the  obedience  of  Christ.  Did 
 he  obey  in  any  other  way  than  by  assuming  the  form  of  a 
 servant?  We  infer,  therefore,  that  righteousness  was  manifested  - 
 to  us  in  his  flesh.  In  like  manner,  in  another  passage,  (which 
 I  greatly  wonder  that  Osiander  does  not  blush  repeatedly 
 to  quote,)  he  places  the  fountain  of  righteousness  entirely  in 
 the  incarnation  of  Christ,  "  He  hath  made  him  to  be  sin  for 
 us  who  knew  no  sin,  that  we  might  be  made  the  righteousness 
 of  God  in  him,"  (2  Cor.  v.  21.)  Osiander  in  turgid  sentences 
 lays  hold  of  the  expression,  righteousness  of  God,  and  shouts 
 victory !  as  if  he  had  proved  it  to  be  his  own  phantom  of 
 essential  righteousness,1  though  the  words  have  a  very 
 different  meaning,  viz.,  that  we  are  justified  through  the 
 expiation  made  by  Christ.  That  the  righteousness  of  God 
 is  used  for  the  righteousness  which  is  approved  by  God, 
 should  be  known  to  mere  tyros,  as  in  John,  the  praise  of 
 
 1  French,  "  II  magnifie  la  justice  de  Dieu  tant  et  plus  ;  mais  c'est  pour 
 triompher  comme  s'il  auoit  gagne  ce  poinct,  que  la  justice  de  Dieu  nous  est 
 essencielle  ;" — He  magnifies  the  righteousness  of  God  above  measure  ;  but 
 it  is  to  triumph,  as  if  he  had  gained  this  point,  that  the  righteousness  of 
 God  is  essential  to  us. 
 
CHAP.  XI.  CHRISTIAN  RELIGION.  313 
 
 God  is  contrasted  with  the  praise  of  men,1  (John  xii.  43.) 
 I  know  that  by  the  righteousness  of  God  is  sometimes  meant 
 that  of  which  God  is  the  author,  and  which  he  bestows  upon 
 us ;  but  that  here  the  only  thing  meant  is,  that  being  sup- 
 ported by  the  expiation  of  Christ,  we  are  able  to  stand  at 
 the  tribunal  of  God,  sound  readers  perceive  without  any 
 observation  of  mine.  The  word  is  not  of  so  much  importance, 
 provided  Osiander  agrees  with  us  in  this,  that  we  are  justified 
 by  Christ  in  respect  he  was  made  an  expiatory  victim  for  us. 
 This  he  could  not  be  in  his  divine  nature.  For  which  reason 
 also,  when  Christ  would  seal  the  righteousness  and  salvation 
 which  he  brought  to  us,  he  holds  forth  the  sure  pledge  of  it 
 in  his  flesh.  He  indeed  calls  himself  "  living  bread,"  but,  in 
 explanation  of  the  mode,  adds,  "  my  flesh  is  meat  indeed,  and 
 my  blood  is  drink  indeed,"  (John  vi.  55.)  The  same  doctrine 
 is  clearly  seen  in  the  sacraments ;  which,  though  they  direct 
 our  faith  to  the  whole,  not  to  a  part  of  Christ,  yet,  at  the 
 same  time,  declare  that  the  materials  of  righteousness  and 
 salvation  reside  in  his  flesh ;  not  that  the  mere  man  of  him- 
 self justifies  or  quickens,  but  that  God  was  pleased,  by  means 
 of  a  Mediator,  to  manifest  his  own  hidden  and  incompre- 
 hensible nature.  Hence  I  often  repeat,  that  Christ  has 
 been  in  a  manner  set  before  us  as  a  fountain,  whence  we  may 
 draw  what  would  otherwise  lie  without  use  in  that  deep  and 
 hidden  abyss  which  streams  forth  to  us  in  the  person  of  the 
 Mediator.2  In  this  way,  and  in  this  meaning,  I  deny  not 
 that  Christ,- as  he  is  God  and  man,  justifies  us  ;  that  this  work 
 is  common  also  to  the  Father  and  the  Holy  Spirit ;  in  fine, 
 
 1  The  French  adds,  "  signifiant,  que  ceux  desquels  il  parle  ont  nage 
 entre  deux  eaux  ;  pource  qu'ils  aimoyent  mieux  garder  leur  bonne  reputa- 
 tion au  monde,  que  d'etre  priser  devant  Dieu ;" — meaning,  that  those  of 
 whom  he  speaks  were  swimming  between  two  streams  ;  that  they  preferred 
 keeping  their  good  reputation  in  the  world,  to  being  prized  in  the  sight 
 of  God. 
 
 2  French,  "  Pour  ceste  cause  j'ay  accoustume  de  dire  que  Christ  nous  est 
 comme  une  fontaine,  dont  chacun  peut  puiser  et  boire  a  son  aise  et  a 
 souhait ;  et  que  par  son  moyen  les  biens  celestes  sourdent  et  decoulent  a 
 nous,  lesquels  ne  nous  profiteroyent  rien  demeurans  en  la  majeste  de  Dieu, 
 qui  est  comme  une  source  profonde ;" — For  this  cause  I  am  accustomed 
 to  say,  that  Christ  is  to  us  like  a  fountain,  of  which  every  man  may  draw 
 and  drink  at  his  ease,  and  to  the  fill ;  and  that  by  his  means  heavenly 
 blessings  rise  and  flow  to  us,  which  blessings  would  profit  us  nothing, 
 remaining  in  the  majesty  of  God,  which  is,  as  it  were,  a  profound  abyss. 
 
314  INSTITUTES  OF  THE  BOOK  III. 
 
 that  the  righteousness  of  which  God  makes  us  partakers  is 
 \     the  eternal  righteousness  of  the  eternal  God,  provided  effect 
 is  given  to  the  clear  and  valid  reasons  to  which  I  have  ad- 
 verted. 
 
 10.  Moreover,  lest  by  his  cavils  he  deceive  the  unwary,  I 
 acknowledge  that  we  are  devoid  of  this  incomparable  gift 
 until  Christ  become  ours.  Therefore,  to  that  union  of  the 
 head  and  members,  the  residence  of  Christ  in  our  hearts,  in 
 fine,  the  mystical  union,  we  assign  the  highest  rank,  Christ 
 when  he  becomes  ours  making  us  partners  with  him  in  the 
 gifts  with  which  he  was  endued.  Hence  we  do  not  view 
 him  as  at  a  distance  and  without  us,  but  as  we  have  put  him 
 on,  and  been  ingrafted  into  his  body,  he  deigns  to  make  us 
 one  with  himself,  and,  therefore,  we  glory  in  having  a  fellow- 
 ship of  righteousness  with  him.  This  disposes  of  Osiander's 
 calumny,  that  we  regard  faith  as  righteousness  ;  as  if  we 
 were  robbing  Christ  of  his  rights  when  we  say,  that,  destitute 
 in  ourselves,  we  draw  near  to  him  by  faith,  to  make  way  for 
 his  grace,  that  he  alone  may  fill  us.  But  Osiander,  spurning 
 this  spiritual  union,  insists  on  a  gross  mixture  of  Christ  with 
 believers ;  and,  accordingly,  to  excite  prejudice,  gives  the 
 name  of  Zuinglians1  to  all  who  subscribe  not  to  his  fanatical 
 heresy  of  essential  righteousness,  because  they  do  not  hold 
 that,  in  the  supper,  Christ  is  eaten  substantially.  For  my 
 part,  I  count  it  the  highest  honour  to  be  thus  assailed  by  a 
 haughty  man,  devoted  to  his  own  impostures  ;  though  he 
 assails  not  me  only,  but  writers  of  known  reputation  through- 
 out the  world,  and  whom  it  became  him  modestly  to  venerate. 
 This,  however,  does  not  concern  me,  as  I  plead  not  my  own 
 cause,  and  plead  the  more  sincerely  that  I  am  free  from 
 every  sinister  feeling.  In  insisting  so  vehemently  on  essential 
 righteousness,  and  an  essential  inhabitation  of  Christ  within 
 us,  his  meaning  is,  first,  that  God  by  a  gross  mixture2  trans- 
 fuses himself  into  us,  as  he  pretends  that  there  is  a  carnal 
 eating  in  the  supper ;  and,  secondly,  that  by  instilling  his  own 
 
 1  The  Latin,  ''ideo  Zuinglianos  odiose  nominat;"  is  in  the  French 
 simply,  "  condamne  furieusement ; " — furiously  condemns. 
 
 2  Latin,  "  crassa  mixtura;" — French,  "  mixtion  telle  que  les  viandes  que 
 nous  mangeons ; " — mixture  such  as  the  victuals  we  eat. 
 
CHAP.  XI.  CHRISTIAN  RELIGION.  315 
 
 righteousness  into  us,  he  makes  us  really  righteous  with 
 himself,  since,  according  to  him,  this  righteousness  is  as  well 
 God  himself  as  the  probity,  or  holiness,  or  integrity  of  God. 
 I  will  not  spend  much  time  in  disposing  of  the  passages  of 
 Scripture  which  he  adduces,  and  which,  though  used  in 
 reference  to  the  heavenly  life,  he  wrests  to  our  present  state. 
 Peter  says,  that  through  the  knowledge  of  Christ  "  are  given 
 unto  us  exceeding  great  and  precious  promises,  that  by  them 
 ye  might  be  partakers  of  the  divine  nature,"  (2  Pet.  i.  4  ;)x 
 as  if  we  now  were  what  the  gospel  promises  we  shall  be  at 
 the  final  advent  of  Christ ;  nay,  John  reminds  us,  that  "  when 
 he  shall  appear  we  shall  be  like  him,  for  we  shall  see  him  as 
 he  is,"  (1  John  iii.  2.)  I  only  wished  to  give  my  readers  a 
 slender  specimen  of  Osiander,  it  being  my  intention  to  decline 
 the  discussion  of  his  frivolities,  not  because  there  is  any 
 difficulty  in  disposing  of  them,  but  because  I  am  unwilling  to 
 annoy  the  reader  with  superfluous  labour. 
 
 11.  But  more  poison  lurks  in  the  second  branch,  when  he 
 says  that  we  are  righteous  together  with  God.  I  think  I 
 have  already  sufficiently  proved,  that  although  the  dogma 
 were  not  so  pestiferous,  yet  because  it  is  frigid  and  jejune, 
 and  falls  by  its  own  vanity,  it  must  justly  be  disrelished  by 
 all  sound  and  pious  readers.  But  it  is  impossible  to  tolerate 
 the  impiety  which,  under  the  pretence  of  a  twofold  right- 
 eousness, undermines  our  assurance  of  salvation,  and  hurry- 
 ing us  into  the  clouds,  tries  to  prevent  us  from  embracing 
 the  gift  of  expiation  in  faith,  and  invoking  God  with  quiet 
 minds.  Osiander  derides  us  for  teaching,  that  to  be  justified 
 is  a  forensic  term,  because  it  behoves  us  to  be  in  reality 
 just :  there  is  nothing  also  to  which  he  is  more  opposed 
 than  the  idea  of  our  being  justified  by  a  free  imputation. 
 Say,  then,  if  God  does  not  justify  us  by  acquitting  and 
 pardoning,  what  does  Paul  mean  when  he  says,  "  God  was 
 in  Christ  reconciling  the  world  unto  himself,  not  imputing 
 their  trespasses  unto  them"  ?  "  He  made  him  to  be  sin  for 
 us  who  knew  no  sin ;  that  we  might  be  made  the  right eous- 
 
 1  The  French  adds,  "  Osiander  tire  de  la  que  Dieu  a  meslee  son  essence 
 avec  la  nostre  ; " — Osiander  implies  from  this  that  God  has  mingled  his 
 essence  with  ours. 
 
316  INSTITUTES  OF  THE  BOOK  III. 
 
 ness  of  God  in  him,"  (2  Cor.  v,  19,  21.)  Here  I  learn,  first, 
 that  those  who  are  reconciled  to  God  are  regarded  as  right- 
 eous :  then  the  method  is  stated,  God  justifies  by  pardoning ; 
 and  hence,  in  another  place,  justification  is  opposed  to  accu- 
 sation, (Rom.  viii.  33 ;)  this  antithesis  clearly  demonstrating 
 that  the  mode  of  expression  is  derived  from  forensic  use. 
 And,  indeed,  no  man,  moderately  versant  in  the  Hebrew 
 tongue,  (provided  he  is  also  of  sedate  brain,)  is  ignorant  that 
 this  phrase  thus  took  its  rise,  and  thereafter  derived  its 
 tendency  and  force.  Now,  then,  when  Paul  says  that 
 David  "  describeth  the  blessedness  of  the  man  unto  whom 
 God  imputeth  righteousness  without  works,  saying,  Blessed 
 are  they  whose  iniquities  are  forgiven,"  (Rom.  iv.  6,  7 ;  Ps. 
 xxxii.  1,)  let  Osiander  say  whether  this  is  a  complete  or  only 
 a  partial  definition.  He  certainly  does  not  adduce  the 
 Psalmist  as  a  witness  that  pardon  of  sins  is  a  part  of  right- 
 eousness, or  concurs  with  something  else  in  justifying,  but 
 he  includes  the  Avhole  of  righteousness  in  gratuitous  forgive- 
 ness, declaring  those  to  be  blessed  "  whose  iniquities  are 
 forgiven,  and  whose  sins  are  covered,"  and  "  to  whom  the 
 Lord  will  not  impute  sin."  He  estimates  and  judges  of  his 
 happiness  from  this,  that  in  this  way  he  is  righteous  not  in 
 reality,  but  by  imputation. 
 
 Osiander  objects  that  it  would  be  insulting  to  God,  and 
 contrary  to  his  nature,  to  justify  those  who  still  remain 
 wicked.  But  it  ought  to  be  remembered,  as  I  already  ob- 
 served, that  the  gift  of  justification  is  not  separated  from 
 regeneration,  though  the  two  things  are  distinct.  But  as  it 
 is  too  well  known  by  experience,  that  the  remains  of  sin 
 always  exist  in  the  righteous,  it  is  necessary  that  justification 
 should  be  something  very  different  from  reformation  to  new- 
 ness of  life.  This  latter  God  begins  in  his  elect,  and  carries 
 on  during  the  whole  course  of  life,  gradually  and  sometimes 
 slowly,  so  that  if  placed  at  his  judgment-seat  they  would 
 always  deserve  sentence  of  death.  He  justifies  not  partially, 
 but  freely,  so  that  they  can  appear  in  the  heavens  as  if 
 clothed  with  the  purity  of  Christ.  No  portion  of  righteous- 
 ness could  pacify  the  conscience.  It  must  be  decided  that 
 we  are  pleasing  to  God,  as  being  without  exception  righteous 
 
CHAP.  XI.  CHRISTIAN  RELIGION.  317 
 
 in  his  sight.  Hence  it  follows  that  the  doctrine  of  justifica- 
 tion is  perverted  and  completely  overthrown  whenever  doubt 
 is  instilled  into  the  mind,  confidence  in  salvation  is  shaken, 
 and  free  and  intrepid  prayer  is  retarded ;  yea,  whenever  rest 
 and  tranquillity  with  spiritual  joy  are  not  established.  Hence 
 Paul  argues  against  objectors,  that  "  if  the  inheritance  be 
 of  the  law,  it  is  no  more  of  promise,"  (Gal.  iii.  18,)  that  in 
 this  way  faith  would  be  made  vain ;  for  if  respect  be  had  to 
 works  it  fails,  the  holiest  of  men  in  that  case  finding  nothing 
 in  which  they  can  confide.  This  distinction  between  justifi- 
 cation and  regeneration  (Osiander  confounding  the  two,  calls 
 them  a  twofold  righteousness)  is  admirably  expressed  by  Paul. 
 Speaking  of  his  real  righteousness,  or  the  integrity  bestowed 
 upon  him,  (which  Osiander  terms  his  essential  righteousness,) 
 he  mournfully  exclaims,  "O  wretched  man  that  I  am!  who  shall 
 deliver  me  from  the  body  of  this  death  ?"  (Rom.  vii.  24 ;)  but 
 betaking  himself  to  the  righteousness  which  is  founded  solely 
 on  the  mercy  of  God,  he  breaks  forth  thus  magnificently  into 
 the  language  of  triumph  :  "  Who  shall  lay  any  thing  to  the 
 charge  of  God's  elect  ?  It  is  God  that  justifieth."  "  Who 
 shall  separate  us  from  the  love  of  Christ  ?  shall  tribulation, 
 or  distress,  or  persecution,  or  famine,  or  nakedness,  or  peril, 
 or  sword?"  (Rom.  viii.  33,  35.)  He  clearly  declares  that  the 
 only  righteousness  for  him  is  that  which  alone  suffices  for  com- 
 plete salvation  in  the  presence  of  God,  so  that  that  miserable 
 bondage,  the  consciousness  of  which  made  him  a  little  before 
 lament  his  lot,  derogates  not  from  his  confidence,  and  is  no 
 obstacle  in  his  way.  This  diversity  is  well  known,  and  indeed  is 
 familiar  to  all  the  saints  who  groan  under  the  burden  of  sin,  and 
 yet  with  victorious  assurance  rise  above  all  fears.  Osiander' s 
 objection  as  to  its  being  inconsistent  with  the  nature  of  God, 
 falls  back  upon  himself;  for  though  he  clothes  the  saints 
 with  a  twofold  righteousness  as  with  a  coat  of  skins,  he  is, 
 however,  forced  to  admit,  that  without  forgiveness  no  man 
 is  pleasing  to  God.  If  this  be  so,  let  him  at  least  admit, 
 that  with  reference  to  what  is  called  the  proportion  of  impu- 
 tation, those  are  regarded  as  righteous  who  are  not  so  in 
 reality.  But  how  far  shall  the  sinner  extend  this  gratuitous 
 acceptance,  which  is  substituted  in  the  room  of  righteousness  ? 
 
318  INSTITUTES  OF  THE  BOOK  III. 
 
 Will  it  amount  to  the  whole  pound,  or  will  it  be  only  an 
 ounce  ?  He  will  remain  in  doubt,  vibrating  to  this  side  and 
 to  that,  because  he  will  be  unable  to  assume  to  himself  as 
 much  righteousness  as  will  be  necessary  to  give  confidence. 
 It  is  well  that  he  who  would  prescribe  a  law  to  God  is  not 
 the  judge  in  this  cause.  But  this  saying  will  ever  stand 
 true,  "  That  thou  mightest  be  justified  when  thou  speakest, 
 and  be  clear  when  thou  judgest,"  (Ps.  li.  4.)  What  arrogance 
 to  condemn  the  Supreme  Judge  when  he  acquits  freely,  and 
 try  to  prevent  the  response  from  taking  effect :  "  I  will  have 
 mercy  on  whom  I  will  have  mercy."  And  yet  the  interces- 
 sion of  Moses,  which  God  calmed  by  this  answer,  was  not 
 for  pardon  to  some  individual,  but  to  all  alike,  by  wiping 
 away  the  guilt  to  which  all  were  liable.  And  we,  indeed, 
 say,  that  the  lost  are  justified  before  God  by  the  burial  of 
 their  sins  ;  for  (as  he  hates  sin)  he  can  only  love  those 
 whom  he  justifies.  But  herein  is  the  wondrous  method  of 
 justification,  that,  clothed  with  the  righteousness  of  Christ, 
 they  dread  not  the  judgment  of  which  they  are  worthy ;  and 
 while  they  justly  condemn  themselves,  are  yet  deemed  right- 
 eous out  of  themselves. 
 
 12.  I  must  admonish  the  reader  carefully  to  attend  to  the 
 mystery  which  he  boasts  he  is  unwilling  to  conceal  from 
 them.  For  after  contending  with  great  prolixity  that  we  do 
 not  obtain  favour  with  God  through  the  mere  imputation  of 
 the  righteousness  of  Christ,  because  (to  use  his  own  words) 
 it  were  impossible  for  God  to  hold  those  as  righteous  who 
 are  not  so,  he  at  length  concludes  that  Christ  was  given  to 
 us  for  righteousness,  in  respect  not  of  his  human,  but  of  his 
 divine  nature ;  and  though  this  can  only  be  found  in  the 
 person  of  the  Mediator,  it  is,  however,  the  righteousness  not 
 of  man,  but  of  God.  He  does  not  now  twist  his  rope  of 
 two  righteousnesses,  but  plainly  deprives  the  human  nature 
 of  Christ  of  the  office  of  justifying.  It  is  worth  while  to 
 understand  what  the  nature  of  his  argument  is.  It  is  said 
 in  the  same  passage  that  Christ  is  made  unto  us  wisdom, 
 (1  Cor.  i.  30 ;)  but  this  is  true  only  of  the  eternal  Word, 
 and,  therefore,  it  is  not  the  man  Christ  that  is  made  righteous- 
 ness.    I  answer,  that  the  only  begotten  Son  of  God  was 
 
CIIAI\  XI.  CHRISTIAN  RELIGION.  319 
 
 indeed  his  eternal  wisdom,  but  that  this  title  is  applied  to  him 
 by  Paul  in  a  different  way,  viz.,  because  "  in  him  are  hid  all  the 
 treasures  of  wisdom  and  righteousness,"  (Col.  ii.  3.)  That, 
 therefore,  which  he  had  with  the  Father  he  manifested  to 
 us ;  and  thus  Paul's  expression  refers  not  to  the  essence  of 
 the  Son  of  God,  but  to  our  use,  and  is  fitly  applied  to  the 
 human  nature  of  Christ ;  for  although  the  light  shone  in 
 darkness  before  he  was  clothed  with  flesh,  yet  he  was  a 
 hidden  light  until  he  appeared  in  human  nature  as  the  Sun 
 of  Righteousness,  and  hence  he  calls  himself  the  light  of  the 
 world.  It  is  also  foolishly  objected  by  Osiander,  that  justi- 
 fying far  transcends  the  power  both  of  men  and  angels,  since 
 it  depends  not  on  the  dignity  of  any  creature,  but  on  the 
 ordination  of  God.  Were  angels  to  attempt  to  give  satis- 
 faction to  God,  they  could  have  no  success,  because  they  are 
 not  appointed  for  this  purpose,  it  being  the  peculiar  office  of 
 Christ,  who  "  hath  redeemed  us  from  the  curse  of  the  law, 
 being  made  a  curse  for  us,"  (Gal.  iii.  13.)  Those  who  deny 
 that  Christ  is  our  righteousness,  in  respect  of  his  divine 
 nature,  are  wickedly  charged  by  Osiander  with  leaving  only 
 a  part  of  Christ,  and  (what  is  worse)  with  making  two  Gods ; 
 because,  while  admitting  that  God  dwells  in  us,  they  still 
 insist  that  we  are  not  justified  by  the  righteousness  of  God. 
 For  though  we  call  Christ  the  author  of  life,  inasmuch  as  he 
 endured  death  that  he  might  destroy  him  who  had  the  power 
 of  death,  (Heb.  ii.  14,)  we  do  not  thereby  rob  him  of  this 
 honour,  in  his  whole  character  as  God  manifested  in  the  flesh. 
 We  only  make  a  distinction  as  to  the  manner  in  which  the 
 righteousness  of  God  comes  to  us,  and  is  enjoyed  by  us, — a 
 matter  as  to  which  Osiander  shamefully  erred.  We  deny  not 
 that  that  which  was  openly  exhibited  to  us  in  Christ  flowed  from 
 the  secret  grace  and  power  of  God  ;  nor  do  we  dispute  that 
 the  righteousness  which  Christ  confers  upon  us  is  the  right- 
 eousness of  God,  and  proceeds  from  him.  What  we  con- 
 stantly maintain  is,  that  our  righteousness  and  life  are  in  the 
 death  and  resurrection  of  Christ.  I  say  nothing  of  that 
 absurd  accumulation  of  passages  with  which,  without  selec- 
 tion or  common  understanding,  he  has  loaded  his  readers,  in 
 endeavouring  to  show,  that  whenever  mention  is  made  of 
 
320  INSTITUTES  OF  THE  BOOK  III. 
 
 righteousness,  this  essential  righteousness  of  his  should  be 
 understood ;  as  when  David  implores  help  from  the  righteous- 
 ness of  God.  This  David  does  more  than  a  hundred  times, 
 and  as  often  Osiander  hesitates  not  to  pervert  his  meaning. 
 Not  a  whit  more  solid  is  his  objection,  that  the  name  of 
 righteousness  is  rightly  and  properly  applied  to  that  by 
 which  we  are  moved  to  act  aright,  but  that  it  is  God  only 
 that  worketh  in  us  both  to  will  and  to  do,  (Phil.  ii.  13.)  For 
 we  deny  not  that  God  by  his  Spirit  forms  us  anew  to  holi- 
 ness and  righteousness  of  life ;  but  we  must  first  see  whether 
 he  does  this  of  himself,  immediately,  or  by  the  hand  of  his 
 Son,  with  whom  he  hath  deposited  all  the  fulness  of  the  Holy 
 Spirit,  that  out  of  his  own  abundance  he  may  supply  the 
 wants  of  his  members.  Then,  although  righteousness  comes 
 to  us  from  the  secret  fountain  of  the  Godhead,  it  does  not 
 follow  that  Christ,  who  sanctified  himself  in  the  flesh  on 
 our  account,  is  our  righteousness  in  respect  of  his  divine 
 nature,  (John  xvii.  19.)  Not  less  frivolous  is  his  observa- 
 tion, that  the  righteousness  with  which  Christ  himself  was 
 righteous  was  divine ;  for  had  not  the  will  of  the  Father 
 impelled  him,  he  could  not  have  fulfilled  the  office  assigned 
 him.  For  although  it  has  been  elsewhere  said  that  all  the 
 merits  of  Christ  flow  from  the  mere  good  pleasure  of  God, 
 this  gives  no  countenance  to  the  phantom  by  which  Osiander 
 fascinates  both  his  own  eyes  and  those  of  the  simple.  For 
 who  will  allow  him  to  infer,  that  because  God  is  the  source 
 and  commencement  of  our  righteousness,  we  are  essentially 
 righteous,  and  the  essence  of  the  divine  righteousness  dwells 
 in  us?  In  redeeming  us,  says  Isaiah,  u  he  (God)  put  on 
 righteousness  as  a  breastplate,  and  an  helmet  of  salvation 
 upon  his  head,"  (Isaiah  lix.  17,)  was  this  to  deprive  Christ 
 of  the  armour  which  he  had  given  him,  and  prevent  him 
 from  being  a  perfect  Redeemer  ?  All  that  the  Prophet 
 meant  was,  that  God  borrowed  nothing  from  an  external 
 quarter,  that  in  redeeming  us  he  received  no  external  aid. 
 The  same  thing  is  briefly  expressed  by  Paul  in  different 
 terms,  when  he  says  that  God  set  him  forth  "  to  declare  his 
 righteousness  for  the  remission  of  sins."  This  is  not  the 
 least  repugnant  to  his  doctrine  :  in  another  place,  that  "  by 
 
CHAP.  XL  CHRISTIAN  RELIGION.  $21 
 
 the  obedience  of  one  shall  many  be  made  righteous,"  (Rom. 
 v.  19.)  In  short,  every  one  who,  by  the  entanglement  of  a 
 twofold  righteousness,  prevents  miserable  souls  from  resting 
 entirely  on  the  mere  mercy  of  God,  mocks  Christ  by  putting 
 on  him  a  crown  of  plaited  thorns, 
 
 13.  But  since  a  great  part  of  mankind  imagine  a  righteous- 
 ness compounded  of  faith  and  works,  let  us  here  show  that 
 there  is  so  wide  a  difference  between  justification  by  faith 
 and  by  works,  that  the  establishment  of  the  one  necessarily 
 overthrow's  the  other.  The  Apostle  says,  "  Yea  doubtless, 
 and  I  count  all  things  but  loss  for  the  excellency  of  the 
 knowledge  of  Christ  Jesus  my  Lord  :  for  whom  I  have 
 suffered  the  loss  of  all  things,  and  do  count  them  but  dung, 
 that  I  may  win  Christ,  and  be  found  in  him,  not  having 
 mine  own  righteousness,  which  is  of  the  law,  but  that  which 
 is  throuoh  the  faith  of  Christ,  the  righteousness  which  is  of 
 God  by  faith,"  (Phil.  hi.  8,  9.)  You  here  see  a  comparison 
 of  contraries,  and  an  intimation  that  every  one  who  would 
 obtain  the  righteousness  of  Christ  must  renounce  his  own. 
 Hence  he  elsewhere  declares  the  cause  of  the  rejection  of 
 the  Jews  to  have  been,  that  "  they  being  ignorant  of  God's 
 righteousness,  and  going  about  to  establish  their  own  right- 
 eousness, have  not  submitted  themselves  unto  the  righteous- 
 ness of  God,"  (Rom.  x.  3.)  If  we  destroy  the  righteousness 
 of  God  by  establishing  our  own  righteousness,  then,  in  order 
 to  obtain  his  righteousness,  our  own  must  be  entirely  aban- 
 doned. This  also  he  shows,  when  he  declares  that  boasting- 
 is  not  excluded  by  the  Law,  but  by  faith,  (Rom.  hi.  27.) 
 Hence  it  follows,  that  so  long  as  the  minutest  portion  of  our 
 own  righteousness  remains,  we  have  still  some  ground  for 
 boasting.  Now  if  faith  utterly  excludes  boasting,  the  right- 
 eousness of  works  cannot  in  any  wray  be  associated  with  the 
 righteousness  of  faith.  This  meaning  is  so  clearly  expressed 
 in  the  fourth  chapter  to  the  Romans  as  to  leave  no  room  for 
 cavil  or  evasion.  "  If  Abraham  were  justified  by  works,  he 
 hath  whereof  to  glory  ;"  and  then  it  is  added,  "  but  not 
 before  God,"  (Rom.  iv.  2.)  The  conclusion,  therefore,  is, 
 that  he  was  not  justified  by  works.  He  then  employs 
 another  argument  from  contraries,  viz.,  when  reward  is  paid 
 VOL.  II.  x 
 
322  INSTITUTES  OF  THE  BOOK  III. 
 
 to  works,  it  is  done  of  debt,  not  of  grace ;  but  the  righteous- 
 ness of  faith  is  of  grace  :  therefore  it  is  not  of  the  merit  of 
 works.  Away,  then,  with  the  dream  of  those  who  invent  a 
 righteousness  compounded  of  faith  and  works,  (see  Calvin, 
 ad  Concilium  Tridentinum.) 
 
 14.  The  Sophists,  who  delight  in  sporting  with  Scripture 
 and  in  empty  eavils,  think  they  have  a  subtle  evasion  when 
 they  expound  ivorks  to  mean,  such  as  unregenerated  men 
 do  literally,  and  by  the  effect  of  free  will,  without  the  grace 
 of  Christ,  and  deny  that  these  have  any  reference  to  spiritual 
 works.1  Thus,  according  to  them,  man  i3  justified  by  faith 
 as  well  as  by  Avorks,  provided  these  are  not  his  own  works, 
 but  gifts  of  Christ  and  fruits  of  regeneration  ;  Paul's  only 
 object  in  so  expressing  himself  being  to  convince  the  Jews, 
 that  in  trusting  to  their  own  strength  they  foolishly  arro- 
 gated righteousness  to  themselves,  whereas  it  is  bestowed 
 upon  us  by  the  Spirit  of  Christ  alone,  and  not  by  studied 
 efforts  of  our  own  nature.  But  they  observe  not  that  in  the 
 antithesis  between  Legal  and  Gospel  righteousness,  which 
 Paul  elsewhere  introduces,  all  kinds  of  works,  with  whatever 
 name  adorned,  are  excluded,  (Gal.  iii.  11,  12.)  For  he  says 
 that  the  righteousness  of  the  Law  consists  in  obtaining  sal- 
 vation by  doing  what  the  Law  requires,  but  that  the  right- 
 eousness of  faith  consists  in  believing  that  Christ  died  and 
 rose  again,  (Rom.  x.  5-9.)  Moreover,  we  shall  afterwards 
 see,  at  the  proper  place,  that  the  blessings  of  sanctification 
 and  justification,  which  we  derive  from  Christ,  are  different. 
 Hence  it  follows,  that  not  even  spiritual  works  are  taken 
 into  account  when  the  power  of  justifying  is  ascribed  to 
 faith.  And,  indeed,  the  passage  above  quoted,  in  which 
 Paul  declares  that  Abraham  had  no  ground  of  glorying 
 before  God,  because  he  was  not  justified  by  works,  ought  not 
 to  be  confined  to  a  literal  and  external  form  of  virtue,  or  to 
 the  effort  of  free  will.  The  meaning  is,  that  though  the  life 
 of  the  Patriarch  had  been  spiritual  and  almost  angelic,  yet 
 
 1  French,  "  Ainsi  ils  disent  que  cela  n'appartient  de  rien  aux  bonnes 
 ceuvres  des  fideles  qui  se  font  par  la  vertu  du  Sainct  Esprit ;" — Thus 
 they  say  that  that  has  no  reference  at  all  to  the  good  works  of  believers, 
 which  are  done  by  the  power  of  the  Holy  Spirit. 
 
CHAP.  XI.  CHRISTIAN  RELIGION.  323 
 
 he  could  not  by  the  merit  of  works  have  procured  justifica- 
 tion before  God. 
 
 15.  The  Schoolmen  treat  the  matter  somewhat  more 
 grossly  by  mingling  their  preparations  with  it ;  and  yet  the 
 others  instil  into  the  simple  and  unwary  a  no  less  pernicious 
 dogma,  when,  under  cover  of  the  Spirit  and  grace,  they  hide 
 the  divine  mercy,  which  alone  can  give  peace  to  the  trembling 
 soul.  We,  indeed,  hold  with  Paul,  that  those  who  fulfil  the 
 Law  are  justified  by  God  ;  but  because  we  are  all  far  from 
 observing  the  Law,  Ave  infer  that  the  works  which  should  be 
 most  effectual  to  justification  are  of  no  avail  to  us,  because 
 we  are  destitute  of  them.  In  regard  to  vulgar  Papists  or 
 Schoolmen,  they  are  here  doubly  wrong,  both  in  calling  faith 
 assurance  of  conscience  while  waiting  to  receive  from  God 
 the  reward  of  merits,  and  in  interpreting  divine  grace  to 
 mean  not  the  imputation  of  gratuitous  righteousness,  but 
 the  assistance  of  the  Spirit  in  the  study  of  holiness.  They 
 quote  from  an  Apostle  :  "  He  that  cometh  to  God  must 
 believe  that  he  is,  and  that  he  is  the  rewarder  of  them  that 
 diligently  seek  him,"  (Heb.  xi.  6.)  But  they  observe  not 
 what  the  method  of  seeking  is.  Then  in  regard  to  the  term 
 grace,  it  is  plain  from  their  writings  that  they  labour  under  a 
 delusion.  For  Lombard  holds  that  justification  is  given  to 
 us  by  Christ  in  two  ways.  "  First,"  says  he,  (Lombard, 
 Sent.  Lib.  iii.  Dist.  16,  c.  11,)  "the  death  of  Christ  justifies 
 us  when  by  means  of  it  the  love  by  which  we  are  made 
 righteous  is  excited  in  our  hearts  ;  and,  secondly,  when  by 
 means  of  it  sin  is  extinguished,  sin  by  which  the  devil  held 
 us  captive,  but  by  which  he  cannot  now  procure  our  con- 
 demnation." You  see  here  that  the  chief  office  of  divine 
 grace  in  our  justification  he  considers  to  be  its  directing  us 
 to  good  works  by  the  agency  of  the  Holy  Spirit.  He  intend- 
 ed, no  doubt,  to  follow  the  opinion  of  Augustine,  but  he  fol- 
 lows it  at  a  distance,  and  even  wanders  far  from  a  true 
 imitation  of  him,  both  obscuring  what  was  clearly  stated  by 
 Augustine,  and  making  what  in  him  was  less  pure  more  cor- 
 rupt. The  Schools  have  always  gone  from  worse  to  worse, 
 until  at  length,  in  their  downward  path,  they  have  degenerat- 
 ed into  a  kind  of  Pelagianism.     Even  the  sentiment  of  Au- 
 
324  INSTITUTES  OF  THE  BOOK  III. 
 
 gustine,  or  at  least  his  mode  of  expressing  it,  cannot  be  en- 
 tirely approved  of.  For  although  he  is  admirable  in  stripping 
 man  of  all  merit  of  righteousness,  and  transferring  the  whole 
 praise  of  it  to  God,  yet  he  classes  the  grace  by  which  we  are 
 regenerated  to  newness  of  life  under  the  head  of  sanctification. 
 
 16.  Scripture,  when  it  treats  of  justification  by  faith,  leads 
 us  in  a  very  different  direction.  Turning  away  our  view 
 from  our  own  works,  it  bids  us  look  only  to  the  mercy  of 
 God  and  the  perfection  of  Christ.  The  order  of  justification 
 which  it  sets  before  us  is  this  :  first,  God  of  his  mere  gratui- 
 tous goodness  is  pleased  to  embrace  the  sinner,  in  whom  he 
 sees  nothing  that  can  move  him  to  mercy  but  wretchedness, 
 because  he  sees  him  altogether  naked  and  destitute  of  good 
 works.  He,  therefore,  seeks  the  cause  of  kindness  in  him- 
 self, that  thus  he  may  affect  the  sinner  by  a  sense  of  his 
 goodness,  and  induce  him,  in  distrust  of  his  own  works,  to 
 cast  himself  entirely  upon  his  mercy  for  salvation.  This  is 
 the  meaning  of  faith  by  which  the  sinner  comes  into  the 
 possession  of  salvation,  wrhen,  according  to  the  doctrine  of 
 the  Gospel,  he  perceives  that  he  is  reconciled  by  God  ; 
 when,  by  the  intercession  of  Christ,  he  obtains  the  pardon  of 
 his  sins,  and  is  justified ;  and,  though  renewed  by  the  Spirit 
 of  God,  considers  that,  instead  of  leaning  on  his  own  works, 
 he  must  look  solely  to  the  righteousness  which  is  treasured 
 up  for  him  in  Christ.  When  these  things  are  weighed 
 separately,  they  will  clearly  explain  our  view,  though  they 
 may  be  arranged  in  a  better  order  than  that  in  which  they 
 are  here  presented.  But  it  is  of  little  consequence,  provided 
 they  are  so  connected  with  each  other  as  to  give  us  a  full 
 exposition  and  solid  confirmation  of  the  whole  subject. 
 
 17.  Here  it  is  proper  to  remember  the  relation  which  we 
 previously  established  between  faith  and  the  Gospel ;  faith 
 being  said  to  justify  because  it  receives  and  embraces  the 
 righteousness  offered  in  the  Gospel.  By  the  very  fact  of  its 
 being  said  to  be  offered  by  the  Gospel,  all  consideration  of 
 works  is  excluded.  This  Paul  repeatedly  declares,  and  in 
 two  passages,  in  particular,  most  clearly  demonstrates.  In 
 the  Epistle  to  the  Romans,  comparing  the  Law  and  the 
 Gospel,  he  says,  "Moses  describeth  the  righteousness  which 
 
CHAP.  XI.  CHRISTIAN  RELIGION.  325 
 
 is  of  the  law,  That  the  man  which  cloeth  those  things  shall 
 live  by  them.  But  the  righteousness  which  is  of  faith  speak- 
 eth  on  this  wise,— If  thou  shalt  confess  with  thy  mouth  the 
 Lord  Jesus,  and  shalt  believe  in  thine  heart  that  God  hath 
 raised  him  from  the  dead,  thou  shalt  be  saved,"  (Rom.  x.  5, 
 6,  9.)  Do  you  see  how  he  makes  the  distinction  between 
 the  Law  and  the  Gospel  to  be,  that  the  former  gives  justifica- 
 tion to  works,  whereas  the  latter  bestows  it  freely  without  any 
 help  from  works  ?  This  is  a  notable  passage,  and  may  free  us 
 from  many  difficulties  if  we  understand  that  the  justification 
 which  is  given  us  by  the  Gospel  is  free  from  any  terms  of 
 Law.  It  is  for  this  reason  he  more  than  once  places  the  pro^ 
 mise  in  diametrical  opposition  to  the  Law.  li  If  the  inherit- 
 ance be  of  the  law,  it  is  no  more  of  promise,"  (Gal.  iii.  18.) 
 Expressions  of  similar  import  occur  in  the  same  chapter. 
 Undoubtedly  the  Law  also  has  its  promises  ;  and,  therefore, 
 between  them  and  the  Gospel  promises  there  must  be  some 
 distinction  and  difference,  unless  we  are  to  hold  that  the 
 comparison  is  inept.  And  in  what  can  the  difference  consist 
 unless  in  this,  that  the  promises  of  the  Gospel  are  gratuitous, 
 and  founded  on  the  mere  mercy  of  God,  whereas  the  pro- 
 mises of  the  Law  depend  on  the  condition  of  works  ?  But 
 let  no  prater  here  allege  that  only  the  righteousness  which  men 
 would  obtrude  upon  God  of  their  own  strength  and  free  will 
 is  repudiated ;  since  Paul  declares,  without  exception,  that 
 the  Law  gained  nothing  by  its  commands,  being  such  as 
 none,  not  only  of  mankind  in  general,  but  none  even  of  the 
 most  perfect,  are  able  to  fulfil.  Love  assuredly  is  the  chief 
 commandment  in  the  Law ;  and  since  the  Spirit  of  God  trains 
 us  to  love,  it  cannot  but  be  a  cause  of  righteousness  in  us, 
 though  that  righteousness  even  in  the  saints  is  defective,  and 
 therefore  of  no  value  as  a  ground  of  merit. 
 
 18.  The  second  passage  is,  "  That  no  man  is  justified  by 
 the  law  in  the  sight  of  God,  it  is  evident :  for,  The  just  shall 
 live  by  faith.  And  the  law  is  not  of  faith  :  but,  The  man 
 that  doeth  them  shall  live  in  them,"  (Gal.  iii.  11,  12  ;  Hab. 
 ii.  4.)  How  could  the  argument  hold  unless  it  be  true  that 
 works  are  not  to  be  taken  into  account,  but  are  to  be  alto- 
 gether separated?     The  Law,  he  says,  is  different  from  faith. 
 
326  INSTITUTES  OF  THE  BOOK  III. 
 
 "Why  ?  Because  to  obtain  justification  by  it,  works  are 
 required ;  and  hence  it  follows,  that  to  obtain  justification 
 by  the  Gospel  they  are  not  required.  From  this  statement, 
 it  appears  that  those  who  are  justified  by  faith  are  justified 
 independent  of,  nay,  in  the  absence  of,  the  merit  of  works, 
 because  faith  receives  that  righteousness  which  the  Gospel 
 bestows.  But  the  Gospel  differs  from  the  Law  in  this,  that 
 it  does  not  confine  justification  to  works,  but  places  it 
 entirely  in  the  mercy  of  God.  In  like  manner,  Paul  con- 
 tends, in  the  Epistle  to  the  Romans,  that  Abraham  had  no 
 ground  of  glorying,  because  faith  was  imputed  to  him  for 
 righteousness,  (Rom.  iv.  2 ;)  and  he  adds  in  confirmation, 
 that  the  proper  place  for  justification  by  faith  is  where  there 
 are  no  works  to  which  reward  is  due.  "  To  him  that  worketh 
 is  the  reward  not  reckoned  of  grace,  but  of  debt."  What  is 
 given  to  faith  is  gratuitous,  this  being  the  force  of  the  mean- 
 ing of  the  words  which  he  there  employs.  Shortly  after  he 
 adds,  "  Therefore  it  is  of  faith,  that  it  might  be  by  grace," 
 (Rom.  iv.  16;)  and  hence  infers  that  the  inheritance  is 
 gratuitous  because  it  is  procured  by  faith.  How  so  but 
 just  because  faith,  without  the  aid  of  works,  leans  entii-ely 
 on  the  mercy  of  God  ?  And  in  the  same  sense,  doubtless, 
 he  elsewhere  teaches,  that  the  righteousness  of  God  without 
 the  Law  was  manifested,  being  witnessed  by  the  Law  and 
 the  Prophets,  (Rom.  iii.  21  ;)  for  excluding  the  Law,  he 
 declares  that  it  is  not  aided  by  works,  that  Ave  do  not  obtain 
 it  by  working,  but  are  destitute  when  we  draw  near  to 
 receive  it. 
 
 19.  The  reader  now  perceives  with  what  fairness  the 
 Sophists  of  the  present  day  cavil  at  our  doctrine,  when  we  say 
 that  a  man  is  justified  by  faith  alone,  (Rom.  iv.  2.)  They 
 dare  not  deny  that  he  is  justified  hy  faith,  seeing  Scripture  so 
 often  declares  it ;  but  as  the  word  alone  is  nowhere  expressly 
 used,  they  will  not  tolerate  its  being  added.1  Is  it  so  ? 
 What  answer,   then,  will  they  give  to  the  words  of  Paul, 
 
 1  French,  "Mais  pource  que  ce  mot  Seule,  n'y  est  point  exprhne\  ils 
 nous  reprochent  qu'il  est  adjouste  du  notre  ;" — but  because  this  -word 
 Alone  is  not  expressed,  they  upbraid  us  with  having  added  it  of  our  own 
 accord. 
 
CHAP.  XI.  CHRISTIAN  RELIGION.  327 
 
 when  he  contends  that  righteousness  is  not  of  faith  unless  it 
 be  gratuitous  ?  How  can  it  be  gratuitous,  and  yet  by  works  ? 
 By  what  cavils,  moreover,  will  they  evade  his  declaration  in 
 another  place,  that  in  the  Gospel  the  righteousness  of  God 
 is  manifested?  (Rom.  i.  17.)  If  righteousness  is  manifested 
 in  the  Gospel,  it  is  certainly  not  a  partial  or  mutilated,  but  a 
 full  and  perfect  righteousness.  The  Law,  therefore,  has  no 
 part  in  it,  and  their  objection  to  the  exclusive  word  alone 
 is  not  only  unfounded,  but  is  obviously  absurd.  Does  he 
 not  plainly  enough  attribute  everything  to  faith  alone  when 
 he  disconnects  it  with  works  ?  What,  I  would  ask,  is  meant 
 by  the  expressions,  "  The  righteousness  of  God  without  the 
 law  is  manifested ;"  "  Being  justified  freely  by  his  grace  ;" 
 "  Justified  by  faith  without  the  deeds  of  the  law  ?"  (Rom. 
 iii.  21,  24,  28.)  Here  they  have  an  ingenious  subterfuge, 
 one  which,  though  not  of  their  own  devising,  but  taken  from 
 Origen  and  some  ancient  writers,  is  most  childish.  They 
 pretend  that  the  works  excluded  are  ceremonial,  not  moral 
 works.  Such  profit  do  they  make  by  their  constant  wrang- 
 ling, that  they  possess  not  even  the  first  elements  of  logic. 
 Do  they  think  the  Apostle  was  raving  when  he  produced,  in 
 proof  of  his  doctrine,  these  passages  ?  "  The  man  that 
 doeth  them  shall  live  in  them,"  (Gal.  iii.  12.)  "Cursed  is 
 every  one  that  continueth  not  in  all  things  that  are  Avritten 
 in  the  book  of  the  law  to  do  them,"  (Gal.  iii.  10.)  Unless 
 they  are  themselves  raving,  they  will  not  say  that  life  was 
 promised  to  the  observers  of  ceremonies,  and  the  curse 
 denounced  only  against  the  transgressors  of  them.  If  these 
 passages  are  to  be  understood  of  the  Moral  Law,  there  can- 
 not be  a  doubt  that  moral  works  also  are  excluded  from  the 
 power  of  justifying.  To  the  same  effect  are  the  arguments 
 which  he  employs.  "  By  the  deeds  of  the  law  there  shall  no 
 flesh  be  justified  in  his  sight  :  for  by  the  law  is  the  know- 
 ledge of  sin,"  (Rom.  iii.  20.)  "  The  law  worketh  wrath," 
 (Rom.  iv.  15,)  and  therefore  not  righteousness.  "  The  law 
 cannot  pacify  the  conscience,"  and  therefore  cannot  confer 
 righteousness.  "  Faith  is  imputed  for  righteousness,"  and 
 therefore  righteousness  is  not  the  reward  of  works,  but  is 
 given   without  being  due.      Because   "  we  are  justified   by 
 
328  INSTITUTES  OF  THE  BOOK  III. 
 
 faith,"  boasting  is  excluded.  "  Had  there  been  a  law  given 
 which  could  have  given  life,  verily  righteousness  should  have 
 been  by  the  law.  But  the  Scripture  hath  concluded  all 
 under  sin,  that  the  promise  by  faith  of  Jesus  Christ  might 
 be  given  to  them  that  believe,"  (Gal.  iii.  21,  22.)  Let  them 
 maintain,  if  they  dare,  that  these  things  apply  to  ceremonies, 
 and  not  to  morals,  and  the  very  children  will  laugh  at  their 
 effrontery.  The  true  conclusion,  therefore,  is,  that  the  whole 
 Law  is  spoken  of  when  the  power  of  justifying  is  denied 
 to  it. 
 
 20.  Should  any  one  wonder  why  the  Apostle,  not  con- 
 tented with  having  named  works,  employs  this  addition,  the 
 explanation  is  easy.  However  highly  works  may  be  esti- 
 mated, they  have  their  whole  value  more  from  the  approba- 
 tion of  God  than  from  their  own  dignity.  For  who  will 
 presume  to  plume  himself  before  God  on  the  righteousness 
 of  works,  unless  in  so  far  as  He  approves  of  them  ?  Who 
 will  presume  to  demand  of  Him  a  reward  except  in  so  far  as 
 He  has  promised  it  ?  It  is  owing  entirely  to  the  goodness 
 of  God  that  works  are  deemed  worthy  of  the  honour  and 
 reward  of  righteousness  ;  and,  therefore,  their  whole  value 
 consists  in  this,  that  by  means  of  them  we  endeavour  to 
 manifest  obedience  to  God.  Wherefore,  in  another  passage, 
 the  Apostle,  to  prove  that  Abraham  could  not  be  justified 
 by  works,  declares,  "  that  the  covenant,  that  was  confirmed 
 before  of  God  in  Christ,  the  law,  which  was  four  hundred 
 and  thirty  years  after,  cannot  disannul,  that  it  should  make 
 the  promise  of  none  effect,"  (Gal.  iii.  17.)  The  unskilful 
 would  ridicule  the  argument  that  there  could  be  righteous 
 works  before  the  promulgation  of  the  Law,  but  the  Apostle, 
 knowing  that  works  could  derive  this  value  solely  from  the 
 testimony  and  honour  conferred  on  them  by  God,  takes  it 
 for  granted  that,  previous  to  the  Law,  they  had  no  power  of 
 justifying.  We  see  why  he  expressly  terms  them  works  of 
 Law  when  he  would  deny  the  power  of  justifying  to  them, 
 viz.,  because  it  was  only  with  regard  to  such  works  that 
 a  question  could  be  raised  ;  although  he  sometimes,  witli- 
 out  addition,  excepts  all  kinds  of  works  whatever,  as  when 
 on  the  testimony  of  David  lie  speaks  of  the  man  to  whom 
 
CHAP.  XI.  CHRISTIAN  RELIGION.  329 
 
 the  Lord  imputetli  righteousness  without  works,  (Horn.  iv. 
 5,  6.)  No  cavils,  therefore,  can  enable  them  to  prove  that 
 the  exclusion  of  works  is  not  general.  In  vain  do  they  lay- 
 hold  of  the  frivolous  subtilty,  that  the  faith  alone,  by  which 
 we  are  justified,  " ivorketh  hy  love"  and  that  love,  therefore, 
 is  the  foundation  of  justification.  We,  indeed,  acknowledge 
 with  Paul,  that  the  only  faith  which  justifies  is  that  which 
 works  by  love,  (Gal.  v.  6;)  but  love  does  not  give  it  its 
 justifying  power.  Nay,  its  only  means  of  justifying  consists 
 in  its  bringing  us  into  communication  with  the  righteousness 
 of  Christ.  Otherwise  the  whole  argument,  on  which  the 
 Apostle  insists  with  so  much  earnestness,  would  fall.  "  To 
 him  that  worketh  is  the  reward  not  reckoned  of  grace,  but 
 of  debt.  But  to  him  that  worketh  not,  but  believeth  on 
 him  that  justifieth  the  ungodly,  his  faith  is  counted  for  right- 
 eousness." Could  he  express  more  clearly  than  in  this  way, 
 that  there  is  justification  in  faith  only  where  there  are  no 
 works  to  which  reward  is  due,  and  that  faith  is  imputed  for 
 righteousness  only  when  righteousness  is  conferred  freely 
 without  merit  ? 
 
 21.  Let  us  now  consider  the  truth  of  what  was  said  in  the 
 definition,  viz.,  that  justification  by  faith  is  reconciliation  with 
 God,  and  that  this  consists  solely  in  the  remission  of  sins. 
 We  must  always  return  to  the  axiom,  that  the  wrath  of  God 
 lies  upon  all  men  so  long  as  they  continue  sinners.  This  is 
 elegantly  expressed  by  Isaiah  in  these  words  :  "  Behold,  the 
 Lord's  hand  is  not  shortened,  that  it  cannot  save  ;  neither 
 his  ear  heavy,  that  it  cannot  hear  :  but  your  iniquities  have 
 separated  between  you  and  your  God,  and  your  sins  have 
 hid  his  face  from  you,  that  he  will  not  hear,"  (Isaiah  lix. 
 1,  2.)  We  are  here  told  that  sin  is  a  separation  between 
 God  and  man ;  that  His  countenance  is  turned  away  from 
 the  sinner;  and  that  it  cannot  be  otherwise,  since  to  have 
 any  intercourse  with  sin  is  repugnant  to  his  righteousness. 
 Hence  the  Apostle  shows  that  man  is  at  enmity  with  God 
 until  he  is  restored  to  favour  by  Christ,  (Rom.  v.  8-10.) 
 When  the  Lord,  therefore,  admits  him  to  union,  he  is  said 
 to  justify  him,  because  he  can  neither  receive  him  into 
 favour,  nor  unite  him  to  himself,  without  changing  his  condi- 
 
330  INSTITUTES  OF  THE  BOOK  III. 
 
 tion  from  that  of  a  sinner  into  that  of  a  righteous  man.  We 
 add,  that  this  is  done  by  remission  of  sins.  For  if  those 
 whom  the  Lord  hath  reconciled  to  himself  are  estimated  by 
 works,  they  will  still  prove  to  be  in  reality  sinners,  while  they 
 ought  to  be  pure  and  free  from  sin.  It  is  evident,  therefore, 
 that  the  only  way  in  which  those  whom  God  embraces  are 
 made  righteous,  is  by  having  their  pollutions  wiped  away  by 
 the  remission  of  sins,  so  that  this  justification  may  be  termed 
 in  one  word  the  remission  of  sins. 
 
 22.  Both  of  these  become  perfectly  clear  from  the  words 
 of  Paul :  "  God  was  in  Christ  reconciling  the  world  unto 
 himself,  not  imputing  their  trespasses  unto  them ;  and  hath 
 committed  unto  us  the  word  of  reconciliation."  He  then 
 subjoins  the  sum  of  his  embassy  :  "  He  hath  made  him  to  be 
 sin  for  us  wrho  knew  no  sin  ;  that  we  might  be  made  the 
 righteousness  of  God  in  him,"  (2  Cor.  v.  19-21.)  He  here 
 uses  righteousness  and  reconciliation  indiscriminately,  to 
 make  us  understand  that  the  one  includes  the  other.  The 
 mode  of  obtaining  this  righteousness  he  explains  to  be,  that 
 our  sins  are  not  imputed  to  us.  Wherefore,  you  cannot 
 henceforth  doubt  how  God  justifies  us  when  you  hear  that 
 he  reconciles  us  to  himself  by  not  imputing  our  faults.  In 
 the  same  manner,  in  the  Epistle  to  the  Romans,  he  proves,  by 
 the  testimony  of  David,  that  righteousness  is  imputed  without 
 works,  because  he  declares  the  man  to  be  blessed  "  whose 
 transgression  is  forgiven,  whose  sin  is  covered,"  and  "  unto 
 whom  the  Lord  imputeth  not  iniquity,"  (Rom.  iv.  6;  Ps.  xxxii. 
 1,  2.)  There  he  undoubtedly  uses  blessedness  for  righteous- 
 ness ;  and  as  he  declares  that  it  consists  in  forgiveness  of 
 sins,  there  is  no  reason  why  we  should  define  it  otherwise. 
 Accordingly,  Zacharias,  the  father  of  John  the  Baptist,  sings 
 that  the  knowledge  of  salvation  consists  in  the  forgiveness  of 
 sins,  (Luke  i.  77.)  The  same  course  was  followed  by  Paul 
 when,  in  addressing  the  people  of  Antioch,  he  gave  them  a 
 summary  of  salvation.  Luke  states  that  he  concluded  in 
 this  way  :  "  Through  this  man  is  preached  unto  you  the 
 forgiveness  of  sins,  and  by  him  all  that  believe  are  justified 
 from  all  things  from  which  ye  could  not  be  justified  by  the 
 law  of  Moses,"  (Acts  xii.  38,  39.)     Thus  the  Apostle  con- 
 
CHAr.  XI.  CHRISTIAN  RELIGION.  331 
 
 nects  forgiveness  of  sins  with  justification  in  such  a  way  as 
 to  show  that  they  are  altogether  the  same ;  and  hence  he 
 properly  argues  that  justification,  which  we  OAve  to  the  indul- 
 gence of  God,  is  gratuitous.  Nor  should  it  seem  an  unusual 
 mode  of  expression  to  say  that  believers  are  justified  before 
 God  not  by  works,  but  by  gratuitous  acceptance,  seeing  it 
 is  frequently  used  in  Scripture,  and  sometimes  also  by 
 ancient  writers.  Thus  Augustine  says  :  u  The  righteousness 
 of  the  saints  in  this  world  consists  more  in  the  forgiveness 
 of  sins  than  the  perfection  of  virtue,"  (August,  de  Civitate 
 Dei,  Lib.  xix.  cap.  27.)  To  this  corresponds  the  well-known 
 sentiment  of  Bernard  :  "  Not  to  sin  is  the  righteousness  of 
 God,  but  the  righteousness  of  man  is  the  indulgence  of 
 God,"  (Bernard,  Serm.  xxii.  xxiii.  in  Cant.)  He  previously 
 asserts  that  Christ  is  our  righteousness  in  absolution,  and, 
 therefore,  that  those  only  are  just  who  have  obtained  pardon 
 through  mercy. 
 
 23.  Hence  also  it  is  proved,  that  it  is  entirely  by  the  inter- 
 vention of  Christ's  righteousness  that  we  obtain  justification 
 before  God.  This  is  equivalent  to  saying  that  man  is  not 
 just  in  himself,  but  that  the  righteousness  of  Christ  is  com- 
 municated to  him  by  imputation,  while  he  is  strictly  deserving 
 of  punishment.  Thus  vanishes  the  absurd  dogma,  that  man  is 
 justified  by  faith,  inasmuch  as  it  brings  him  under  the  in- 
 fluence of  the  Spirit  of  God  by  whom  he  is  rendered  righteous. 
 This  is  so  repugnant  to  the  above  doctrine  that  it  never  can 
 be  reconciled  with  it.  There  can  be  no  doubt  that  he  who 
 is  taught  to  seek  righteousness  out  of  himself  does  not  pre- 
 viously possess  it  in  himself.1  This  is  most  clearly  declared 
 by  the  Apostle,  when  he  says,  that  he  who  knew  no  sin  was 
 made  an  expiatory  victim  for  sin,  that  we  might  be  made 
 the  righteousness  of  God  in  him,  (2  Cor.  v.  21.)  You  see 
 that  our  righteousness  is  not  in  ourselves,  but  in  Christ ; 
 that  the  only  way  in  which  we  become  possessed  of  it  is  by 
 being  made  partakers  with  Christ,  since  with  him  we  possess 
 
 1  French,  "  Ceci  est  fort  contraire  a  la  doctrine  ci  dessus  mise  :  car  il 
 n'y  a  nulle  doute  que  celui  qui  doit  cercher  justice  hors  de  soy-mesme,  ne 
 soit  desnue  de  la  sienne  propre  ;" — This  is  quite  contrary  to  the  doctrine 
 above  laid  down  ;  for  there  is  no  doubt,  that  he  who  is  to  seek  righteous- 
 ness out  of  himself,  is  devoid  of  righteousness  in  himself. 
 
332  INSTITUTES  OF  THE  BOOK  III. 
 
 all  riches.  There  is  nothing  repugnant  to  this  in  what  he  else- 
 where says  :  "  God  sending  his  own  Son  in  the  likeness  of 
 sinful  flesh,  and  for  sin  condemned  sin  in  the  flesh  :  that  the 
 righteousness  of  the  law  might  be  fulfilled  in  us,"  (Rom.  viii. 
 3,  4.)  Here  the  only  fulfilment  to  which  he  refers  is  that 
 which  we  obtain  by  imputation.  Our  Lord  Jesus  Christ 
 communicates  his  righteousness  to  us,  and  so  by  some  won- 
 drous way,  in  so  far  as  pertains  to  the  justice  of  God,  trans- 
 fuses its  power  into  us.  That  this  was  the  Apostle's  view  is 
 abundantly  clear  from  another  sentiment  which  he  had 
 expressed  a  little  before  :  "  As  by  one  man's  disobedience 
 many  were  made  sinners,  so  by  the  obedience  of  one  shall  many 
 be  made  righteous,"  (Rom.  v.  19.)  To  declare  that  we  are 
 deemed  righteous,  solely  because  the  obedience  of  Christ  is 
 imputed  to  us  as  if  it  were  our  own,  is  just  to  place  our 
 righteousness  in  the  obedience  of  Christ.  Wherefore,  Am- 
 brose appears  to  me  to  have  most  elegantly  adverted  to  the 
 blessing  of  Jacob  as  an  illustration  of  this  righteousness,  when 
 he  says  that  as  he  who  did  not  merit  the  birthright  in  him- 
 self personated  his  brother,  put  on  his  garments  which  gave 
 forth  a  most  pleasant  odour,  and  thus  introduced  himself  to 
 his  father  that  he  might  receive  a  blessing  to  his  own  advan- 
 tage, though  under  the  person  of  another,  so  we  conceal 
 ourselves  under  the  precious  purity1  of  Christ,  our  first-born 
 brother,  that  we  may  obtain  an  attestation  of  righteousness 
 from  the  presence  of  God.  The  words  of  Ambrose  are, — 
 "  Isaac's  smelling  the  odour  of  his  garments,  perhaps  means 
 that  we  are  justified  not  by  works,  but  by  faith,  since  carnal 
 infirmity  is  an  impediment  to  works,  but  errors  of  conduct 
 are  covered  by  the  brightness  of  faith,  which  merits  the 
 pardon  of  faults,"  (Ambrose  de  Jacobo  et  Vita  Beata,  Lib. 
 ii.  c.  2.)  And  so  indeed  it  is  ;  for  in  order  to  appear  in  the 
 presence  of  God  for  salvation,  Ave  must  send  forth  that 
 fragrant  odour,  having  our  vices  covered  and  buried  by  his 
 perfection. 
 
 1  French,  "Sous  la  robbe;" — under  the  rube. 
 
CHAP.  XII.  CHRISTIAN  RELIGION.  333 
 
 CHAPTER  XII. 
 
 NECESSITY  OP  CONTEMPLATING  THE  JUDGMENT-SEAT  OF 
 GOD,  IN  ORDER  TO  BE  SERIOUSLY  CONVINCED  OF  THE 
 DOCTRINE  OF  GRATUITOUS  JUSTIFICATION. 
 
 The  divisions  of  this  chapter  are, — I.  A  consideration  of  the  righteous- 
 ness of  God  overturns  the  righteousness  of  works,  as  is  plain  from  pass- 
 ages of  Scripture,  and  the  confession  and  example  of  the  saints,  sec.  1-3. 
 II.  The  same  effect  produced  by  a  serious  examination  of  the  conscience, 
 and  a  constant  citation  to  the  divine  tribunal,  sec.  4  and  5.  III.  Hence 
 arises,  in  the  hearts  of  the  godly,  not  hypocrisy,  or  a  vain  opinion  of 
 merit,  but  true  humility.  This  illustrated  by  the  authority  of  Scripture 
 and  the  example  of  the  Publican,  sec.  6,  7.  IV.  Conclusion — arrogance 
 and  security  must  be  discarded,  every  man  throwing  an  impediment  in 
 the  way  of  the  divine  goodness  in  proportion  as  he  trusts  to  himself. 
 
 Sections. 
 
 1.  Source  of  error  on  the  subject  of  Justification.     Sophists  speak  as  if 
 
 the  question  were  to  be  discussed  before  some  human  tribunal. 
 It  relates  to  the  majesty  and  justice  of  God.  Hence  nothing  accept- 
 ed without  absolute  perfection.  Passages  confirming  this  doctrine. 
 If  we  descend  to  the  righteousness  of  the  Law,  the  curse  imme- 
 diately appears. 
 
 2.  Source  of  hypocritical  confidence.     Illustrated  by  a  simile.     Exhor- 
 
 tation.    Testimony  of  Job,  David,  and  Paul. 
 
 3.  Confession  of  Augustine  and  Bernard. 
 
 4.  Another  engine  overthrowing  the  righteousness  of  works,   viz.,  a 
 
 serious  examination  of  the  conscience,  and  a  comparison  between 
 the  perfection  of  God  and  the  imperfection  of  man. 
 
 5.  How  it  is  that  we  so  indulge  this  imaginary  opinion  of  our  own  works. 
 
 The  proper  remedy  to  be  found  in  a  consideration  of  the  majesty  of 
 God  and  our  own  misery.     A  description  of  this  misery. 
 
 6.  Christian  humility  consists  in  laying  aside  the  imaginary  idea  of  our 
 
 own  righteousness,  and  trusting  entirely  to  the  mercy  of  God, 
 apprehended  by  faith  in  Christ.  This  humility  described.  Proved 
 by  passages  of  Scripture. 
 
 7.  The  parable  of  the  Publican  explained. 
 
 8.  Arrogance,  security,  and  self-confidence,  must  be  renounced.     General 
 
 rule,  or  summary  of  the  above  doctrine. 
 
ooi  INSTITUTES  OF  THE  BOOK  III. 
 
 1.  Although  the  perfect  truth  of  the  above  doctrine  is 
 proved  by  clear  passages  of  Scripture,  yet  we  cannot  clearly 
 see  how  necessary  it  is,  before  we  bring  distinctly  into  view 
 the  foundations  on  which  the  whole  discussion  ought  to  rest. 
 First,  then,  let  us  remember  that  the  righteousness  which  we 
 are  considei'ing  is  not  that  of  a  human,  but  of  a  heavenly  tri- 
 bunal ;  and  so  beware  of  employing  our  own  little  standard 
 to  measure  the  perfection  which  is  to  satisfy  the  justice  of 
 God.  It  is  strange  with  what  rashness  and  presumption  this 
 is  commonly  defined.  Nay,  we  see  that  none  talk  more  con- 
 fidently, or,  so  to  speak,  more  blusteringly,  of  the  righteous- 
 ness of  w^orks,  than  those  whose  diseases  are  most  palpable, 
 and  blemishes  most  apparent.  This  they  do  because  they 
 reflect  not  on  the  righteousness  of  Christ,  which,  if  they  had 
 the  slightest  perception  of  it,  they  would  never  treat  with  so 
 much  insult.  It  is  certainly  undervalued,  if  not  recognised 
 to  be  so  perfect  that  nothing  can  be  accepted  that  is  not  in 
 every  respect  entire  and  absolute,  and  tainted  by  no  impu- 
 rity ;  such  indeed  as  never  has  been,  and  never  will  be,  found 
 in  man.  It  is  easy  for  any  man,  within  the  precincts  of  the 
 schools,  to  talk  of  the  sufficiency  of  works  for  justification  ; 
 but  when  we  come  into  the  presence  of  God  there  must  be  a 
 truce  to  such  talk.  The  matter  is  there  discussed  in  earnest, 
 and  is  no  longer  a  theatrical  logomachy.  Hither  must  we 
 turn  our  minds  if  we  would  inquire  to  any  purpose  concern- 
 ing true  righteousness ;  the  question  must  be,  How  shall  we 
 answer  the  heavenly  Judge  when  he  calls  us  to  account  ?  Let 
 us  contemplate  that  Judge,  not  as  our  own  unaided  intellect 
 conceives  of  him,  but  as  he  is  pourtrayed  to  us  in  Scripture, 
 (see  especially  the  Book  of  Job,)  with  a  brightness  which 
 obscures  the  stars,  a  strength  which  melts  the  mountains,  an 
 anger  which  shakes  the  earth,  a  wisdom  which  takes  the  wise 
 in  their  own  craftiness,  a  purity  before  which  all  things  become 
 impure,  a  righteousness  to  which  not  even  angels  are  equal, 
 (so  far  is  it  from  making  the  guilty  innocent,)  a  vengeance 
 which  once  kindled  burns  to  the  lowest  hell,  (Exod.  xxxiv.  7  ; 
 Nahum  i.  3  ;  Deut.  xxxii.  22.)  Let  Him,  I  say,  sit  in  judg- 
 ment on  the  actions  of  men,  and  who  will  feel  secure  in  sist- 
 ing  himself  before  his  throne  ?  u  Who  among  us,"  says  the 
 
CHAP.  XII.  CHRISTIAN  RELIGION.  335 
 
 prophet,  et  shall  dwell  with  the  devouring  fire  ?  who  among 
 us  shall  dwell  with  everlasting  burnings  ?  He  that  walketh 
 righteously,  and  speaketh  uprightly,"  &c,  (Isaiah  xxxiii.  14, 
 15.)  Let  whoso  will  come  forth.  Nay,  the  answer  shows 
 that  no  man  can.  For,  on  the  other  hand,  we  hear  the  dread- 
 ful voice  :  "  If  thou,  Lord,  shouldst  mark  our  iniquities,  O 
 Lord,  who  shall  stand?"  (Ps.  cxxx.  3.)  All  must  imme- 
 diately perish,  as  Job  declares,  "  Shall  mortal  man  be  more 
 just  than  God?  shall  a  man  be  more  pure  than  his  Maker? 
 Behold,  he  put  no  trust  in  his  servants ;  and  his  angels  he 
 charged  with  folly :  How  much  less  in  them  that  dwell  in 
 houses  of  clay,  whose  foundation  is  in  the  dust,  which  arc 
 crushed  before  the  moth  ?  They  are  destroyed  from  morning 
 to  evening,"  (Job  iv.  17-20.)  Again,  "  Behold,  he  putteth 
 no  trust  in  his  saints ;  yea,  the  heavens  are  not  clean  in  his 
 sight.  How  much  more  abominable  and  filthy  is  man,  which 
 drinketh  iniquity  like  water?"  (Job  xv.  15,  16.)  I  confess, 
 indeed,  that  in  the  Book  of  Job  reference  is  made  to  a  right- 
 eousness of  a  more  exalted  description  than  the  observance  of 
 the  Law.  It  is  of  importance  to  attend  to  this  distinction ; 
 for  even  could  a  man  satisfy  the  Law,  he  could  not  stand 
 the  scrutiny  of  that  righteousness  which  transcends  all  our 
 thoughts.  Hence,  although  Job  was  not  conscious  of  offend- 
 ing, he  is  still  dumb  with  astonishment,  because  he  sees  that 
 God  could  not  be  appeased  even  by  the  sanctity  of  angels, 
 were  their  works  weighed  in  that  supreme  balance.  But  to 
 advert  no  farther  to  this  righteousness,  which  is  incompre- 
 hensible, I  only  say,  that  if  our  life  is  brought  to  the  standard 
 of  the  written  law,  we  are  lethargic  indeed  if  we  are  not  filled 
 with  dread  at  the  many  maledictions  which  God  has  employ- 
 ed for  the  purpose  of  arousing  us,  and  among  others,  the 
 following  general  one  :  "  Cursed  be  he  that  confirmeth  not  all 
 the  words  of  this  law  to  do  them,"  (Deut.  xxvii.  26.)  In 
 short,  the  whole  discussion  of  this  subject  will  be  insipid  and 
 frivolous,  unless  we  sist  ourselves  before  the  heavenly  Judge, 
 and  anxious  for  our  acquittal,  voluntarily  humble  ourselves, 
 confessing  our  nothingness. 
 
 2.  Thus,  then,  must  we  raise  our  eyes  that  we  may  learn 
 to  tremble   instead  of  vainly  exulting.     It  is   easy,  indeed, 
 
336  INSTITUTES  OF  THE  BOOK  III. 
 
 when  the  comparison  is  made  among  men,  for  every  one  to 
 plume  himself  on  some  quality  which  others  ought  not  to 
 despise ;  but  when  we  rise  to  God  that  confidence  instantly 
 falls  and  dies  away.  The  case  of  the  soul  with  regard  to 
 God  is  very  analogous  to  that  of  the  body  in  regard  to 
 the  visible  firmament.  The  bodily  eye,  while  employed  in 
 surveying  adjacent  objects,  is  pleased  with  its  own  perspi- 
 cacity; but  when  directed  to  the  sun,  being  dazzled  and  over- 
 whelmed by  the  refulgence,  it  becomes  no  less  convinced  of 
 its  weakness  than  it  formerly  was  of  its  power  in  viewing 
 inferior  objects.  Therefore,  lest  we  deceive  ourselves  by  vain 
 confidence,  let  us  recollect  that  even  though  we  deem  our- 
 selves equal  or  superior  to  other  men,  this  is  nothing  to  God, 
 by  whose  judgment  the  decision  must  be  given.  But  if  our 
 presumption  cannot  be  tamed  by  these  considerations,  he  will 
 answer  us  as  he  did  the  Pharisees,  "  Ye  are  they  which  justify 
 yourselves  before  men  ;  but  God  knoweth  your  hearts  :  for 
 that  which  is  highly  esteemed  among  men  is  abomination  in 
 the  sight  of  God,"  (Luke  xvi.  15.)  Go  now  and  make  a  proud 
 boast  of  your  righteousness  among  men,  while  God  in  heaven 
 abhors  it.  But  what  are  the  feelings  of  the  servants  of  God, 
 of  those  who  are  truly  taught  by  his  Spirit  ?  "  Enter  not  into 
 judgment  with  thy  servant ;  for  in  thy  sight  shall  no  man 
 living  be  justified,"  (Ps.  cxliii.  2.)  Another,  though  in  a 
 sense  somewhat  different,  says,  "  How  should  man  be  just 
 with  God  ?  If  he  will  contend  with  him  he  cannot  answer 
 him  one  of  a  thousand,"  (Job  ix.  2,  3.)  Here  we  are  plainly 
 told  what  the  righteousness  of  God  is,  namely,  a  righteous- 
 ness which  no  human  wrorks  can  satisfy,  which  charges  us 
 with  a  thousand  sins,  while  not  one  sin  can  be  excused.  Of 
 this  righteousness  Paul,  that  chosen  vessel  of  God,  had  form- 
 ed a  just  idea,  when  he  declared,  "  I  know  nothing  by  myself, 
 yet  am  I  not  hereby  justified,"  (1  Cor.  iv.  4.) 
 
 3.  Such  examples  exist  not  in  the  sacred  volume  only  ;  all 
 pious  Avriters  show  that  their  sentiment  was  the  same.  Thus, 
 Augustine  says,  "  Of  all  pious  men  groaning  under  this  bur- 
 den of  corruptible  flesh,  and  the  infirmities  of  this  life,  the 
 only  hope  is,  that  we  have  one  Mediator  Jesus  Christ  the 
 righteous,  and  that  he  intercedes  for  our  sins,"  (August,  ad 
 
CHAI\  XII.  CHRISTIAN  RELIGION.  337 
 
 Bonif.  Lib.  iii.  c.  5.)  What  do  we  hear  ?  If  this  is  their 
 only  hope,  where  is  their  confidence  in  works  ?  When  he  says 
 only,  he  leaves  no  other.  Bernard  says,  "  And,  indeed,  where 
 have  the  infirm  firm  security  and  safe  rest,  but  in  the  wounds 
 of  the  Saviour  ?  Hold  it  then  the  more  securely,  the  more 
 powerful  he  is  to  save.  The  world  frowns,  the  body  presses, 
 the  devil  lays  snares :  I  fall  not,  because  I  am  founded  on  a 
 firm  rock.  I  have  sinned  a  grievous  sin  :  conscience  is 
 troubled,  but  it  shall  not  be  overwhelmed,  for  I  will  remem- 
 ber the  wounds  of  the  Lord."  Pie  afterwards  concludes, 
 u  My  merit,  therefore,  is  the  compassion  of  the  Lord ;  plain- 
 ly I  am  not  devoid  of  merit  so  long  as  he  is  not  devoid  of 
 commiseration.  But  if  the  mercies  of  the  Lord  are  many, 
 equally  many  are  my  merits.  Shall  I  sing  of  my  own  right- 
 eousness ?  O  Lord,  I  will  make  mention  of  thy  righteous- 
 ness alone.  That  righteousness  is  mine  also,  being  made  mine 
 by  God,"  (Bernard,  Serm.  61,  in  Cantic.)  Again,  in  an- 
 other passage,  "  Man's  whole  merit  is  to  place  his  whole  hope  in 
 him  who  makes  the  whole  man  safe,"  (in  Psal.  Qui  Habitat. 
 Serm.  15.)  In  like  manner,  reserving  peace  to  himself,  he 
 leaves  the  glory  to  God  :  "  Let  thy  glory  remain  unimpaired  : 
 it  is  well  with  me  if  I  have  peace  ;  I  altogether  abjure  boast- 
 ing, lest  if  I  should  usurp  what  is  not  mine,  I  lose  also 
 what  is  offered,"  (Serm.  13,  in  Cantic.)  He  says  still  more 
 plainly  in  another  place  :  "  Why  is  the  Church  solicitous 
 about  merits  ?  God  purposely  supplies  her  with  a  firmer  and 
 more  secure  ground  of  boasting.  There  is  no  reason  for  ask- 
 ing by  what  merits  may  we  hope  for  blessings,  especially 
 when  you  hear  in  the  prophet,  '  Thus  saith  the  Lord  God, 
 I  do  not  this  for  your  sakes,  O  house  of  Israel,  but  for  mine 
 holy  name's  sake,'  (Ezek.  xxxvi.  22,  32.)  It  is  sufficient  for 
 merit  to  know  that  merits  suffice  not ;  but  as  it  is  sufficient 
 for  merit  not  to  presume  on  merit,  so  to  be  without  merits  is 
 sufficient  for  condemnation,"  (Bernard,  Serm.  68.)  The  free 
 use  of  the  term  merits  for  good  works  must  be  pardoned  to 
 custom.  Bernard's  purpose  was  to  alarm  hypocrites,  who 
 turned  the  grace  of  God  into  licentiousness,  as  he  shortly  after 
 explains  :  "  Happy  the  church  which  neither  wants  merit 
 without  presumption,  nor  presumption  without  merit.  It 
 VOL.  II.  Y 
 
338  INSTITUTES  OF  THE  BOOK  III. 
 
 has  ground  to  presume,  but  not  merit.  It  has  merit,  merit 
 to  deserve,  not  presume.  Is  not  the  absence  of  presumption 
 itself  a  merit  ?  He,  therefore,  to  whom  the  many  mercies  of 
 the  Lord  furnish  ample  grounds  of  boasting,  presumes  the 
 more  securely  that  he  presumes  not,"  (Bernard,  Serm.  68.) 
 
 4.  Thus,  indeed,  it  is.  Aroused  consciences,  when  they 
 have  to  do  with  God,  feel  this  to  be  the  only  asylum  in  which 
 they  can  breathe  safely.  For  if  the  stars  which  shine  most 
 brightly  by  night  lose  their  brightness  on  the  appearance  of 
 the  sun,  what  think  we  will  be  the  case  with  the  highest 
 purity  of  man  when  contrasted  with  the  purity  of  God  ?  For 
 the  scrutiny  will  be  most  strict,  penetrating  to  the  most  hid- 
 den thoughts  of  the  heart.  As  Paul  says,  it  "will  bring  to 
 light  the  hidden  things  of  darkness,  and  will  make  manifest 
 the  counsels  of  the  heart,"  (1  Cor.  iv.  5  ;)  will  compel  the 
 reluctant  and  dissembling  conscience  to  bring  forward  every 
 thing,  even  things  which  have  now  escaped  our  memory.  The 
 devil,  aware  of  all  the  iniquities  which  he  has  induced  us  to 
 perpetrate,  will  appear  as  accuser  ;  the  external  show  of  good 
 works,  the  only  thing  now  considered,  will  then  be  of  no 
 avail ;  the  only  thing  demanded  will  be  the  true  intent  of  the 
 will.  Hence  hypocrisy,  not  only  that  by  which  a  man,  though 
 consciously  guilty  before  God,  affects  to  make  an  ostentatious 
 display  before  man,  but  that  by  which  each  imposes  upon 
 himself  before  God,  (so  prone  are  Ave  to  soothe  and  flatter 
 ourselves,)  will  fall  confounded,  how  much  soever  it  may  now 
 swell  with  pride  and  presumption.  Those  who  do  not  turn 
 their  thoughts  to  this  scene  may  be  able  for  the  moment 
 calmly  and  complacently  to  rear  up  a  righteousness  for  them- 
 selves ;  but  this  the  judgment  of  God  will  immediately  over- 
 throw, just  as  great  wealth  amassed  in  a  dream  vanishes  the 
 moment  we  awake.  Those  who,  as  in  the  presence  of  God, 
 inquire  seriously  into  the  true  standard  of  righteousness,  will 
 certainly  find  that  all  the  works  of  men,  if  estimated  by  their 
 own  worth,  are  nothing  but  vileness  and  pollution,  that  what 
 is  commonly  deemed  justice  is  with  God  mere  iniquity  ; 
 what  is  deemed  integrity  is  pollution  ;  what  deemed  glory  is 
 ignominy. 
 
 5.  Let  us  not  decline  to  descend  from  this  contemplation 
 
CHAP.  XII.  CHRISTIAN  RELIGION.  339 
 
 of  the  divine  perfection,  to  look  into  ourselves  without  flat- 
 tery or  blind  self-love.  It  is  not  strange  that  we  are  so 
 deluded  in  this  matter,  seeing  none  of  us  can  avoid  that  pes- 
 tilential self-indulgence,  which,  as  Scripture  proclaims,  is 
 naturally  inherent  in  all :  "  Every  way  of  a  man  is  right  in  his 
 own  eyes,"  says  Solomon,  (Prov.  xxi.  2.)  And  again,  "  All 
 the  ways  of  a  man  are  clean  in  his  own  eyes,"  (Prov.  xvi.  2.) 
 What  then  ?  does  this  hallucination  excuse  him  ?  No,  indeed, 
 as  Solomon  immediately  adds,  "  The  Lord  weigheth  the 
 spirits ;"  that  is,  while  man  natters  himself  by  wearing  an 
 external  mask  of  righteousness,  the  Lord  weighs  the  hidden 
 impurity  of  the  heart  in  his  balance.  Seeing,  therefore,  that 
 nothing  is  gained  by  such  flattery,  let  us  not  voluntarily  delude 
 ourselves  to  our  own  destruction.  To  examine  ourselves  pro- 
 perly, our  conscience  must  be  called  to  the  judgment-seat  of 
 God.  His  light  is  necessary  to  disclose  the  secret  recesses  of 
 wickedness  which  otherwise  lie  too  deeply  hid.  Then  only 
 shall  we  clearly  perceive  what  the  value  of  our  works  is ;  that 
 man,  so  far  from  being  just  before  God,  is  but  rottenness  and 
 a  worm,  abominable  and  vain,  drinking  in  "  iniquity  like 
 water."  For  "  who  can  bring  a  clean  thing  out  of  an  un- 
 clean? not  one,"  (Job  xiv.  5.)  Then  we  shall  experience 
 the  truth  of  what  Job  said  of  himself :  "  If  I  justify  myself, 
 mine  own  mouth  shall  condemn  me :  if  I  say  I  am  perfect, 
 it  shall  prove  me  perverse,"  (Job  ix.  20.)  Nor  does  the  com- 
 plaint which  the  prophet  made  concerning  Israel  apply  to 
 one  age  only.  It  is  true  of  every  age,  that  "  all  wre  like 
 sheep  have  gone  astray ;  we  have  turned  every  one  to  his 
 own  way,"  (Isaiah  liii.  6.)  Indeed,  he  there  comprehends 
 all  to  wrhom  the  gift  of  redemption  wras  to  come.  And  the 
 strictness  of  the  examination  ought  to  be  continued  until  it 
 have  completely  alarmed  us,  and  in  that  way  prepared  us  for 
 receiving  the  grace  of  Christ.  For  he  is  deceived  who  thinks 
 himself  capable  of  enjoying  it,  until  he  have  laid  aside  all 
 loftiness  of  mind.  There  is  a  well-known  declaration,  "  God 
 resisteth  the  proud,  but  giveth  grace  to  the  humble,"  (1  Pet. 
 v.  5.) 
 
 6.  But  what  means  is  there  of  humbling  us  if  we  do  not 
 make  way  for  the  mercy  of  God  by  our  utter  indigence  and 
 
340  INSTITUTES  OF  THE  BOOK  III. 
 
 destitution  ?  For  I  call  it  not  humility,  so  long  as  we  think 
 there  is  any  good  remaining  in  us.  Those  who  have  joined 
 together  the  two  things,  to  think  humbly  of  ourselves  before 
 God  and  yet  hold  our  own  righteousness  in  some  estimation, 
 have  hitherto  taught  a  pernicious  hypocrisy.  For  if  we  con- 
 fess to  God  contrary  to  what  we  feel,  we  wickedly  lie  to 
 him ;  but  we  cannot  feel  as  we  ought  without  seeing  that 
 every  thing  like  a  ground  of  boasting  is  completely  crushed. 
 Therefore,  when  you  hear  from  the  prophet,  "thou  wilt  save 
 the  afflicted  people ;  but  wilt  bring  down  high  looks,"  (Ps. 
 xviii.  27,)  consider,  first,  that  there  is  no  access  to  salva- 
 tion unless  all  pride  is  laid  aside  and  true  humility  embraced  ; 
 secondly,  that  that  humility  is  not  a  kind  of  moderation  by 
 which  you  yield  to  God  some  article  of  your  right,  (thus  men 
 are  called  humble  in  regard  to  each  other  when  they  neither 
 conduct  themselves  haughtily  nor  insult  over  other,  though 
 they  may  still  entertain  some  consciousness  of  their  own 
 excellence,)  but  that  it  is  the  unfeigned  submission  of  a  mind 
 overwhelmed  by  a  serious  conviction  of  its  want  and  misery. 
 Such  is  the  description  every  where  given  by  the  word  of 
 God.  When  in  Zephaniah  the  Lord  speaks  thus,  "I  will 
 take  away  out  of  the  midst  of  thee  them  that  rejoice  in  thy 
 pride,  and  thou  shalt  no  more  be  haughty  because  of  my  holy 
 mountain.  I  will  also  leave  in  the  midst  of  thee  an  afflicted 
 and  poor  people,  and  they  shall  trust  in  the  name  of  the 
 Lord,"  (Zeph.  iii.  11,  12,)  does  he  not  plainly  show  who  are 
 the  humble,  viz.,  those  who  lie  afflicted  by  a  knowledge  of 
 their  poverty  ?  On  the  contrary,  he  describes  the  proud  as 
 rejoicing,  (exaltantes,)  such  being  the  mode  in  which  men 
 usually  express  their  delight  in  prosperity.  To  the  humble, 
 whom  he  designs  to  save,  he  leaves  nothing  but  hope  in  the 
 Lord.  Thus,  also,  in  Isaiah,  "  To  this  man  will  I  look,  even  to 
 him  that  is  poor  and  of  a  contrite  spirit,  and  trembleth  at  my 
 word,"  (Isaiah  lxvi.  2.)  Again,  "  Thus  saith  the  high  and 
 lofty  One  that  inhabiteth  eternity,  whose  name  is  Holy ;  I 
 dwell  in  the  high  and  holy  place,  with  him  also  that  is  of  a 
 contrite  and  humble  spirit,  to  revive  the  spirit  of  the  humble, 
 and  to  revive  the  heart  of  the  contrite  ones,"  (Isaiah  lvii.  15.) 
 By  the  term  contrition,  which  you  so  often  hear,  understand  a 
 
CHAP.  XII.  CHRISTIAN  RELIGION.  341 
 
 wounded  heart,  which,  humbling  the  individual  to  the  earth, 
 allows  him  not  to  rise.  With  such  contrition  must  your 
 heart  be  wounded,  if  you  would,  according  to  the  declaration 
 of  God,  be  exalted  with  the  humble.  If  this  is  not  your 
 case,  you  shall  be  humbled  by  the  mighty  hand  of  God  to 
 your  shame  and  disgrace. 
 
 7.  Our  divine  Master,  not  confining  himself  to  words,  has 
 by  a  parable  set  before  us,  as  in  a  picture,  a  representation 
 of  true  humility.  He  brings  forward  a  publican,  who  stand- 
 ing afar  off,  and  not  daring  to  lift  up  his  eyes  to  heaven, 
 smites  upon  his  breast,  laments  aloud,  and  exclaims,  "  God 
 be  merciful  to  me  a  sinner,"  (Luke  xviii.  13.)  Let  us  not 
 suppose  that  he  gives  the  signs  of  a  fictitious  modesty  when 
 he  dares  not  come  near  or  lift  up  his  eyes  to  heaven,  but, 
 smiting  upon  his  breast,  confesses  himself  a  sinner ;  let  us 
 know  that  these  are  the  evidences  of  his  internal  feeling. 
 With  him  our  Lord  contrasts  the  Pharisee,  who  thanks  God 
 "  I  am  not  as  other  men  are,  extortioners,  unjust,  adulterers, 
 or  even  as  this  publican.  I  fast  twice  in  the  week,  I  give 
 tithes  of  all  that  I  possess."  In  this  public  confession  he 
 admits  that  the  righteousness  which  he  possesses  is  the  gift 
 of  God  ;  but  because  of  his  confidence  that  he  is  righteous, 
 he  departs  from  the  presence  of  God  unaccepted  and  abomi- 
 nated. The  publican  acknowledging  his  iniquity  is  justified. 
 Hence  we  may  see  how  highly  our  humility  is  valued  by  the 
 Lord  :  our  breast  cannot  receive  his  mercy  until  deprived 
 completely,  of  all  opinion  of  its  own  worth.  When  such  an 
 opinion  is  entertained,  the  door  of  mercy  is  shut.  That  there 
 might  be  no  doubt  on  this  matter,  the  mission  on  which 
 Christ  was  sent  into  the  world  by  his  Father  was  "  to  preach 
 good  tidings  to  the  meek,"  "  to  bind  up  the  broken-hearted, 
 to  proclaim  liberty  to  the  captives,  and  the  opening  of  the 
 prison  to  them  that  are  bound ;  to  proclaim  the  acceptable 
 year  of  the  Lord,  and  the  day  of  vengeance  of  our  God ;  to 
 comfort  all  that  mourn  ;  to  appoint  unto  them  that  mourn  in 
 Zion,  to  give  unto  them  beauty  for  ashes,  the  oil  of  joy  for 
 mourning,  the  garment  of  praise  for  the  spirit  of  heaviness," 
 (Isa.  lxi.  1-3.)  In  fulfilment  of  that  mission,  the  only  per- 
 sons whom  he  invites  to  share  in  his  beneficence  are  the 
 
342  INSTITUTES  OF  THE  BOOK  III. 
 
 "  weary  and  heavy  laden."  In  another  passage  he  says,  "  I 
 am  not  come  to  call  the  righteous,  but  sinners  to  repentance," 
 (Matth.  xi.  28  j  ix.  13.) 
 
 8.  Therefore,  if  we  would  make  way  for  the  call  of  Christ, 
 we  must  put  far  from  us  all  arrogance  and  confidence. 
 The  former  is  produced  by  a  foolish  persuasion  of  self-right- 
 eousness, when  a  man  thinks  that  he  has  something  in  himself 
 which  deservedly  recommends  him  to  God  ;  the  latter  may 
 exist  without  any  confidence  in  works.1  For  many  sinners, 
 intoxicated  with  the  pleasures  of  vice,  think  not  of  the  judg- 
 ment of  God.  Lying  stupified,  as  it  were,  by  a  kind  of 
 lethargy,  they  aspire  not  to  the  offered  mercy.  It  is  not  less 
 necessary  to  shake  off  torpor  of  this  description  than  every 
 kind  of  confidence  in  ourselves,  in  order  that  we  may  haste 
 to  Christ  unencumbered,  and  while  hungry  and  empty  be 
 filled  with  his  blessings.  Never  shall  we  have  sufficient  con- 
 fidence in  him  unless  utterly  distrustful  of  ourselves ;  never 
 shall  we  take  courage  in  him  until  we  first  despond  of  our- 
 selves ;  never  shall  we  have  full  consolation  in  him  until  we 
 cease  to  have  any  in  ourselves.  When  we  have  entirely  dis- 
 carded all  self-confidence,  and  trust  solely  in  the  certainty  of 
 his  goodness,  we  are  fit  to  apprehend  and  obtain  the  grace  of 
 God.  "When,"  (as  Augustine  says,)  "forgetting  our  own 
 merits,  we  embrace  the  gifts  of  Christ,  because  if  he  should 
 seek  for  merits  in  us  Ave  should  not  obtain  his  gifts," 
 (August,  de  Verb.  Apost.  8.)  With  this  Bernard  admirably 
 accords,  comparing  the  proud,  who  presume  in  the  least  on 
 their  merits,  to  unfaithful  servants,  who  wickedly  take  the 
 merit  of  a  favour  merely  passing  through  them,  just  as  if  a 
 wall  were  to  boast  of  producing  the  ray  which  it  receives 
 through  the  window,  (Bernard,  Serm.  13,  in  Cant.)  Not 
 to  dwell  longer  here,  let  us  lay  down  this  short  but  sure  and 
 
 1  French,  "  Par  an-ogance  j'enten  l'orgueil  qui  s'engendre  d'une  fole 
 persuasion  de  justice,  quand  l'homuie  pense  avoir  quelque  chose,  dont 
 ll  merite  d'estre  agreable  a  Dieu  ;  par  presomption  j'enten  une  nonchal- 
 ance charnelle,  qui  pent  estre  sans  aucune  fiance  des  ceuvres  ;" — by  arro- 
 gance I  mean  the  pride  which  is  engendered  by  a  foolish  persuasion  of 
 righteousness,  when  man  thinks  he  has  something  for  which  he  deserves 
 to  be  agreeable  to  God.  By  presumption  I  understand  a  carnal  indiffer- 
 ence, which  may  exist  without  any  confidence  in  works. 
 
CHAP.  XII.  CHRISTIAN  RELIGION.  3i3 
 
 general  rule,  That  lie  is  prepared  to  reap  the  fruits  of  the 
 divine  mercy  who  has  thoroughly  emptied  himself,  I  say  not 
 of  righteousness,  (he  has  none,)  but  of  a  vain  and  blustering 
 show  of  righteousness ;  for  to  whatever  extent  any  man  rests 
 in  himself,  to  the  same  extent  he  impedes  the  beneficence 
 of  God. 
 
344  INSTITUTES  OF  THE  BOOK  III. 
 
 CHAPTER  XIII. 
 
 TWO  THINGS  TO  BE  OBSERVED  IN  GRATUITOUS 
 JUSTIFICATION. 
 
 The  divisions  of  this  chapter  are, — I.  The  glory  of  God,  and  peace  of 
 conscience,  both  secured  by  gratuitous  justification.  An  insult  to  the 
 glory  of  God  to  glory  in  ourselves  and  seek  justification  out  of  Christ, 
 whose  righteousness,  apprehended  by  faith,  is  imputed  to  all  the  elect  for 
 reconciliation  and  eternal  salvation,  sec.  1,  2.  II.  Peace  of  conscience 
 cannot  be  obtained  in  any  other  way  than  by  gratuitous  justification. 
 This  fully  proved,  sec.  3-5. 
 
 Sections. 
 
 1 .  The  glory  of  God  remains  untarnished,  when  he  alone  is  acknowledged 
 
 to  be  just.     This  proved  from  Scripture. 
 
 2.  Those  who  glory  in  themselves  glory  against  God.     Objection.     An- 
 
 swer, confirmed  by  the  authority  of  Paul  and  Peter. 
 
 3.  Peace  of  conscience  obtained  by  free  justification  only.     Testimony  of 
 
 Solomon,  of  conscience  itself,  and  the  Apostle  Paul,  who  contends 
 that  faith  is  made  vain  if  righteousness  come  by  the  laAv. 
 
 4  The  promise  confirmed  by  faith  in  the  mercy  of  Christ.  This  is  con- 
 firmed by  Augustine  and  Bernard,  is  in  accordance  with  what  has 
 been  above  stated,  and  is  illustrated  by  clear  predictions  of  the 
 prophets. 
 
 5.  Farther  demonstration  by  an  Apostle.    Kefutation  of  a  sophism. 
 
 1.  Here  two  ends  must  be  kept  specially  in  view,  namely, 
 that  the  glory  of  God  be  maintained  unimpaired,  and  that  our 
 consciences,  in  the  view  of  his  tribunal,  be  secured  in  peaceful 
 rest  and  calm  tranquillity.  When  the  question  relates  to 
 righteousness,  we  see  how  often  and  how  anxiously  Scripture 
 exhorts  us  to  give  the  whole  praise  of  it  to  God.  Accord- 
 ingly, the  Apostle  testifies  that  the  purpose  of  the  Lord  in 
 conferring  righteousness  upon  us  in  Christ,  was  to  demon- 
 strate his  own  righteousness.  The  nature  of  this  demonstra- 
 tion he  immediately  subjoins,  viz.,  "  that  he  might  be  just, 
 and  the  justifier  of  him  which  believeth  in  Jesus,"  (Rom.  iii. 
 
CHAP.  XIII.  CHRISTIAN  RELIGION.  345 
 
 25.)  Observe,  that  the  righteousness  of  God  is  not  sufficiently- 
 displayed,  unless  He  alone  is  held  to  be  righteous,  and  freely 
 communicates  righteousness  to  the  undeserving.  For  this 
 reason  it  is  his  will,  that  "  every  mouth  may  be  stopped,  and 
 all  the  wrorld  may  become  guilty  before  God,"  (Rom.  iii.  19.) 
 For  so  long  as  a  man  has  any  thing,  however  small,  to  say  in 
 his  own  defence,  so  long  he  deducts  somewhat  from  the  glory 
 of  God.  Thus,  we  are  taught  in  Ezekiel  how  much  we 
 glorify  his  name  by  acknowledging  our  iniquity:  "  Then  shall 
 ye  remember  your  ways  and  all  your  doings,  wherein  ye  have 
 been  defiled;  and  ye  shall  loathe  yourselves  in  your  own 
 sight,  for  all  your  evils  that  ye  have  committed.  And  ye 
 shall  know  that  I  am  the  Lord,  when  I  have  wrought  with 
 you  for  my  name's  sake,  not  according  to  your  wicked  ways, 
 nor  according  to  your  corrupt  doings,"  (Ezek.  xx.  43,  44.) 
 If  part  of  the  true  knowledge  of  God  consists  in  being 
 oppressed  by  a  consciousness  of  our  own  iniquity,  and  in 
 recognising  him  as  doing  good  to  those  who  are  unworthy  of 
 it,  why  do  we  attempt,  to  our  great  injury,  to  steal  from  the 
 Lord  even  one  particle  of  the  praise  of  unmerited  kindness  ? 
 In  like  manner,  when  Jeremiah  exclaims,  "  Let  not  the  wise 
 man  glory  in  his  wisdom,  neither  let  the  mighty  man  glory 
 in  his  might,  let  not  the  rich  man  glory  in  his  riches  :  but  let 
 him  that  glorieth  glory"  in  the  Lord,  (Jer.  ix.  23,  24,)  does 
 he  not  intimate,  that  the  glory  of  the  Lord  is  infringed  Avhen 
 man  glories  in  himself?  To  this  purpose,  indeed,  Paul 
 accommodates  the  words  when  he  says,  that  all  the  parts  of 
 our  salvation  are  treasured  up  with  Christ,  that  we  may  glory 
 only  in  the  Lord,  (1  Cor.  i.  29.)  For  he  intimates,  that 
 whosoever  imagines  he  has  any  thing  of  his  own,  rebels 
 against  God,  and  obscures  his  glory. 
 
 2.  Thus,  indeed,  it  is  :  we  never  truly  glory  in  him  until 
 we  have  utterly  discarded  our  own  glory.  It  must,  therefore, 
 be  regarded  as  an  universal  proposition,  that  whoso  glories  in 
 himself  glories  against  God.  Paul  indeed  considers,  that  the 
 whole  world  is  not  made  subject  to  God  until  every  ground 
 of  glorying  has  been  withdrawn  from  men,  (Eom.  iii.  19.) 
 Accordingly,  Isaiah,  when  he  declares  that  "  in  the  Lord 
 shall  all  the  seed  of  Israel  be  justified,"  adds,  "  and  shall 
 
346  INSTITUTES  OF  THE  BOOK  III. 
 
 glory,"  (Isa.  xlv.  25 ;)  as  if  he  had  said,  that  the  elect  are 
 justified  by  the  Lord,  in  order  that  they  may  glory  in  him, 
 and  in  none  else.  The  way  in  which  we  are  to  glory  in  the 
 Lord  he  had  explained  in  the  preceding  verse,  "  Unto  me 
 every  knee  shall  bow,  every  tongue  shall  swear ;"  "  Surely, 
 shall  one  say,  in  the  Lord  have  I  righteousness  and  strength, 
 even  to  him  shall  men  come."  Observe,  that  the  thing 
 required  is  not  simple  confession,  but  confession  confirmed 
 by  an  oath,  that  it  might  not  be  imagined  that  any  kind  of 
 fictitious  humility  might  suffice.  And  let  no  man  here  allege 
 that  he  does  not  glory,  when  without  arrogance  he  recog- 
 nises his  own  righteousness ;  such  a  recognition  cannot  take 
 place  without  generating  confidence,  nor  such  confidence 
 without  begetting  boasting.  Let  us  remember,  therefore, 
 that  in  the  whole  discussion  concerning  justification  the  great 
 thing  to  be  attended  to  is,  that  God's  glory  be  maintained 
 entire  and  unimpaired ;  since,  as  the  Apostle  declares,  it  was 
 in  demonstration  of  his  own  righteousness  that  he  shed  his 
 favour  upon  us ;  it  was  "  that  he  might  be  just,  and  the  justi- 
 fier  of  him  which  believeth  in  Jesus,"  (Rom.  iii.  26.)  Hence, 
 in  another  passage,  having  said  that  the  Lord  conferred 
 salvation  upon  us,  in  order  that  he  might  show  forth  the 
 glory  of  his  name,  (Eph.  i.  6,)  he  afterwards,  as  if  repeating 
 the  same  thing,  adds,  "  By  grace  are  ye  saved  through  faith ; 
 and  that  not  of  yourselves :  it  is  the  gift  of  God  :  not  of 
 works,  lest  any  man  should  boast,"  (Eph.  ii.  8.)  And  Peter, 
 when  he  reminds  us  that  we  are  called  to  the  hope  of  salva- 
 tion, u  that  ye  should  show  forth  the  praises  of  him  who  hath 
 called  you  out  of  darkness  into  his  marvellous  light,"  (1  Pet.  ii. 
 9,)  doubtless  intends  thus  to  proclaim  in  the  ears  of  believers 
 only  the  praises  of  God,  that  they  may  bury  in  profound  silence 
 all  arrogance  of  the  flesh.  The  sum  is,  that  man  cannot  claim 
 a  single  particle  of  righteousness  to  himself,  without  at  the  same 
 time  detracting  from  the  glory  of  the  divine  righteousness. 
 
 3.  If  we  now  inquire  in  what  way  the  conscience  can  be 
 quieted  as  in  the  view  of  God,  we  shall  find  that  the  only 
 way  is  by  having  righteousness  bestowed  upon  us  freely  by 
 the  gift  of  God.  Let  us  always  remember  the  words  of 
 Solomon,  "  Who  can  say  I  have  made  my  heart  clean,  I  am 
 
CHAP.  XIII.  CHRISTIAN  RELIGION.  347 
 
 free  from  my  sin  ?"  (Prov.  xx.  9.)  Undoubtedly,  there  is 
 not  one  man  who  is  not  covered  with  infinite  pollutions.  Let 
 the  most  perfect  man  descend  into  his  own  conscience,  and 
 bring  his  actions  to  account,  and  what  will  the  result  be? 
 Will  he  feel  calm  and  quiescent,  as  if  all  matters  were  well 
 arranged  between  himself  and  God ;  or  will  he  not  rather  be 
 stung  with  dire  torment,  when  he  sees  that  the  ground  of 
 condemnation  is  within  him  if  he  be  estimated  by  his  works  ? 
 Conscience,  when  it  beholds  God,  must  either  have  sure 
 peace  with  his  justice,  or  be  beset  by  the  terrors  of  hell. 
 We  gain  nothing,  therefore,  by  discoursing  of  righteousness, 
 unless  we  hold  it  to  be  a  righteousness  stable  enough  to 
 support  our  souls  before  the  tribunal  of  God.  When  the  soul 
 is  able  to  appear  intrepidly  in  the  presence  of  God,  and 
 receive  his  sentence  without  dismay,  then  only  let  us  know 
 that  we  have  found  a  righteousness  that  is  not  fictitious. 
 It  is  not,  therefore,  without  cause,  that  the  Apostle  insists 
 on  this  matter.  I  prefer  giving  it  in  his  words  rather  than 
 my  own  :  "  If  they  which  are  of  the  law  be  heirs,  faith  is 
 made  void,  and  the  promise  made  of  no  effect,"  (Rom.  iv.  14.) 
 He  first  infers  that  faith  is  made  void  if  the  promise  of 
 righteousness  has  respect  to  the  merit  of  our  works,  or 
 depends  on  the  observance  of  the  law.  Never  could  any  one 
 rest  securely  in  it,  for  never  could  he  feel  fully  assured  that 
 he  had  fully  satisfied  the  law ;  and  it  is  certain  that  no  man 
 ever  fully  satisfies  it  by  works.  Not  to  go  far  for  proof  of 
 this,  every  one  who  will  use  his  eyes  aright  may  be  his  own 
 witness.  Hence  it  appears  how  deep  and  dark  the  abyss  is 
 into  which  hypocrisy  plunges  the  minds  of  men,  when  they 
 indulge  so  securely  as,  without  hesitation,  to  oppose  their 
 flattery  to  the  judgment  of  God,  as  if  they  were  relieving  him 
 from  his  office  as  judge.  Very  different  is  the  anxiety  which 
 fills  the  breasts  of  believers,  who  sincerely  examine  them- 
 selves.1 Every  mind,  therefore,  would  first  begin  to  hesitate, 
 and  at  length  to  despair,  while  each  determined  for  itself 
 Avith  how  great  a  load  of  debt  it  was  still  oppressed,  and  how 
 far  it  was  from  coming  up  to  the  enjoined  condition.     Thus, 
 
 1  The  two  previous  sentences  are  omitted  in  the  French. 
 
348  INSTITUTES  OF  THE  BOOK  II I. 
 
 then,  faith  would  be  oppressed  and  extinguished.  To  have 
 faith  is  not  to  fluctuate,  to  vary,  to  be  carried  up  and  down, 
 to  hesitate,  remain  in  suspense,  vacillate,  in  fine,  to  despair  ;  it 
 is  to  possess  sure  certainty  and  complete  security  of  mind,  to 
 have  whereon  to  rest  and  fix  your  foot. 
 
 4.  Paul,  moreover,  adds,  that  the  promise  itself  would  be 
 rendered  null  and  void.  For  if  its  fulfilment  depends  on  our 
 merit,  when,  pray,  will  we  be  able  to  come  the  length  of 
 meriting  the  favour  of  God  ?  Nay,  the  second  clause  is  a 
 consequence  of  the  former,  since  the  promise  will  not  be  ful- 
 filled unless  to  those  who  put  faith  in  it.  Faith  therefore 
 failing,  no  power  will  remain  in  the  promise.  "  Therefore  it 
 is  of  faith,  that  it  might  be  by  grace,  to  the  end  the  promise 
 might  be  sure  to  all  the  seed,"  (Rom.  iv.  16.)  It  was  abund- 
 antly confirmed  when  made  to  rest  on  the  mercy  of  God 
 alone,  for  mercy  and  truth  are  united  by  an  indissoluble  tie  ; 
 that  is,  whatever  God  has  mercifully  promised  he  faithfully 
 performs.  Thus  David,  before  he  asks  salvation  according 
 to  the  word  of  God,  first  places  the  source  of  it  in  his  mercy. 
 "  Let,  I  pray  thee,  thy  merciful  kindness  be  for  my  comfort, 
 according  to  thy  word  unto  thy  servant,"  (Ps.  cxix.  76.) 
 And  justly,  for  nothing  but  mere  mercy  induces  God  to 
 promise.  Here,  then,  we  must  place,  and,  as  it  were,  firmly 
 fix  our  whole  hope,  paying  no  respect  to  our  works,  and 
 asking  no  assistance  from  them.  And  lest  you  should  sup- 
 pose that  there  is  any  thing  novel  in  what  I  say,  Augustine 
 also  enjoins  us  so  to  act.  "  Christ,"  says  he, (i  will  reign  for- 
 ever among  his  servants.  This  God  has  promised,  God  has 
 spoken  ;  if  this  is  not  enough,  God  has  sworn.  Therefore,  as 
 the  promise  stands  firm,  not  in  respect  of  our  merits,  but  in 
 respect  of  his  mercy,  no  one  ought  to  tremble  in  announcing 
 that  of  which  he  cannot  doubt,"  (August.  inPs.  lxxxviii.  Tract. 
 1.)  Thus  Bernard  also,  "  Who  can  be  saved?  ask  the  dis- 
 ciples of  Christ.  He  replies,  With  men  it  is  impossible,  but 
 not  with  God.  This  is  our  whole  confidence ;  this  our  only 
 consolation  ;  this  the  whole  ground  of  our  hope :  but  being 
 assured  of  the  possibility,  what  are  we  to  say  as  to  his  will- 
 ingness ?  Who  knows  Avhether  he  is  deserving  of  love  or 
 hatred  ?  (Eccles.  ix.  1.)     '  Who  hath  known  the  mind  of  the 
 
CHAP.  XIII.  CHRISTIAN  RELIGION.  349 
 
 Lord  that  he  may  instruct  him?'  (1  Cor.  ii.  16.)  Here  it  is 
 plain,  faith  must  come  to  our  aid :  here  we  must  have  the 
 assistance  of  truth,  in  order  that  the  secret  purpose  of  the 
 Father  respecting  us  may  be  revealed  by  the  Spirit,  and  the 
 Spirit  testifying  may  persuade  our  hearts  that  we  are  the 
 sons  of  God.  But  let  him  persuade  by  calling  and  justi- 
 fying freely  by  faith  :  in  these  there  is  a  kind  of  transition 
 from  eternal  predestination  to  future  glory,"  (Berd.  in  Dedica. 
 Templi,  Serm.  5.)  Let  us  thus  briefly  conclude  :  Scripture 
 indicates  that  the  promises  of  God  are  not  sure,  unless  they 
 are  apprehended  with  full  assurance  of  conscience  ;  it  declares 
 that  wherever  there  is  doubt  or  uncertainty,  the  promises  are 
 made  void ;  on  the  other  hand,  that  they  can  only  waver 
 and  fluctuate  if  they  depend  on  our  works.  Therefore,  either 
 our  righteousness  must  perish,  or  without  any  consideration  of 
 our  works,  place  must  be  given  to  faith  alone,  whose  nature  it  is 
 to  prick  up  the  ear,  and  shut  the  eye ;  that  is,  to  be  intent  on 
 the  promise  only,  to  give  up  all  idea  of  any  dignity  or  merit 
 in  man.  Thus  is  fulfilled  the  celebrated  prophecy  of  Zecha- 
 riah  :  "  I  will  remove  the  iniquity  of  that  land  in  one  day. 
 In  that  day,  saith  the  Lord  of  hosts,  shall  ye  call  every  man 
 his  neighbour  under  the  vine,  and  under  the  fig-tree,"  (Zech. 
 iii.  9,  10.)  Here  the  prophet  intimates  that  the  only  way 
 in  which  believers  can  enjoy  true  peace,  is  by  obtaining  the 
 remission  of  their  sins.  For  we  must  attend  to  this  pecu- 
 liarity in  the  prophets,  that  when  they  discourse  of  the  king- 
 dom of  Christ,  they  set  forth  the  external  mercies  of  God  as 
 types  of  spiritual  blessings.  Hence  Christ  is  called  the  Prince 
 of  Peace,  and  our  peace,  (Isaiah  ix.  6;  Eph.  ii.  14,)  because 
 he  calms  all  the  agitations  of  conscience.  If  the  method  is 
 asked,  we  must  come  to  the  sacrifice  by  which  God  was 
 appeased,  for  no  man  will  ever  cease  to  tremble,  until  he 
 hold  that  God  is  propitiated  solely  by  that  expiation  in 
 which  Christ  endured  his  anger.  In  short,  peace  must  be 
 sought  no  where  but  in  the  agonies  of  Christ  our  Redeemer. 
 5.  But  why  employ  a  more  obscure  testimony  ?  Paul  uni- 
 formly declares  that  the  conscience  can  have  no  peace  or 
 quiet  joy  until  it  is  held  for  certain  that  we  are  justified  by 
 faith.     And  he  at  the  same  time  declares  whence  this  cer- 
 
350  INSTITUTES  OF  THE  BOOK  III. 
 
 tainty  is  derived,  viz.,  when  "  the  love  of  God  is  shed  abroad 
 in  our  hearts  by  the  Holy  Ghost,"  (Rom.  v.  5  ;)  as  if  he  had 
 said,  that  our  souls  cannot  have  peace  until  we  are  fully  as- 
 sured that  we  are  pleasing  to  God.  Hence  he  elsewhere 
 exclaims  in  the  person  of  believers  in  general,  "  Who  shall 
 separate  us  from  the  love  of  Christ  ?"  (Rom.  viii.  35.)  Until 
 we  have  reached  that  haven,  the  slightest  breeze  will  make 
 us  tremble,  but  so  long  as  the  Lord  is  our  Shepherd,  we  shall 
 walk  without  fear  in  the  valley  of  the  shadow  of  death,  (Ps. 
 xxiii.)  Thus  those  who  pretend  that  justification  by  faith  con- 
 sists in  being  regenerated  and  made  just,  by  living  spiritually, 
 have  never  tasted  the  sweetness  of  grace  in  trusting  that 
 God  will  be  propitious.  Hence  also,  they  know  no  more 
 of  praying  aright  than  do  the  Turks  or  any  other  heathen 
 people.  For,  as  Paul  declares,  faith  is  not  true,  unless  it  sug- 
 gest and  dictate  the  delightful  name  of  Father ;  nay,  unless 
 it  open  our  mouths  and  enable  us  freely  to  cry,  Abba,  Father. 
 This  he  expresses  more  clearly  in  another  passage,  "  In  whom 
 we  have  boldness  and  access  with  confidence  by  the  faith 
 of  him,"  (Eph.  iii.  12.)  This,  certainly,  is  not  obtained  by 
 the  gift  of  regeneration,  which,  as  it  is  always  defective  in 
 the  present  state,  contains  within  it  many  grounds  of  doubt. 
 Wherefore,  we  must  have  recourse  to  this  remedy ;  we  must 
 hold  that  the  only  hope  which  believers  have  of  the  heavenly 
 inheritance  is,  that  being  ingrafted  into  the  body  of  Christ, 
 they  are  justified  freely.  For,  in  regard  to  justification,  faith 
 is  merely  passive,  bringing  nothing  of  our  own  to  procure  the 
 favour  of  God,  but  receiving  from  Christ  every  thing  that  Ave 
 want. 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  351 
 
 CHAPTER  XIV. 
 
 THE  BEGINNING  OF  JUSTIFICATION.      IN  WHAT  SENSE 
 PROGRESSIVE. 
 
 To  illustrate  what  has  been  already  said,  and  show  what  kind  of  right- 
 eousness man  can  have  during  the  whole  course  of  his  life,  mankind  are 
 divided  into  four  classes.  I.  First  class  considered,  sec.  1-6.  II.  Second 
 and  third  classes  considered  together,  sec.  7,  8.  III.  Fourth  class  con- 
 sidered, sec.  9  to  end. 
 
 Sections. 
 
 1.  Men  either  idolatrous,  profane,  hypocritical,  or  regenerate.     1.  Ido- 
 
 laters void  of  righteousness,  full  of  unrighteousness,  and  hence  in 
 the  sight  of  God  altogether  wretched  and  undone. 
 
 2.  Still  a  great  difference  in  the  characters  of  men.     This  difference 
 
 manifested.  1.  In  the  gifts  of  God.  2.  In  the  distinction  between 
 honourable  and  base.     3.  In  the  blessings  of  the  present  life. 
 
 3.  All  human  virtue,  how  praiseworthy  soever  it  may  appear,  is  cor- 
 
 rupted. 1.  By  impurity  of  heart.  2.  By  the  absence  of  a  proper 
 nature.  - 
 
 4.  By  the  want  of  Christ,  without  whom  there  is  no  life. 
 
 5.  Natural  condition  of  man  as  described  by  Scripture.     All  men  dead 
 
 in  sins  before  regeneration. 
 
 6.  Passages  of.  Scripture  to  this  effect.     Vulgar  error  confounding  the 
 
 righteousness  of  works  with  the  redemption  purchased  by  Christ. 
 
 7.  The  second  and  third  classes  of  men,  comprehending  Irypocrites  and 
 
 Christians  in  name  only.  Every  action  of  theirs  deserves  condem- 
 nation.    Passage  from  Haggai.     Objection.     Answer. 
 
 8.  Other  passages.     Quotations  from  Augustine  and  Gregory. 
 
 9.  The  fourth  class,  viz.,  the  regenerate.     Though  guided  by  the  Spirit, 
 
 corruption  adheres  to  all  they  do,  especially  when  brought  to  the 
 bar  of  God. 
 
 10.  One  fault  sufficient  to  efface  all  former  righteousness.     Hence  they 
 
 cannot  possibly  be  justified  by  works. 
 
 11.  In  addition  to  the  two  former  arguments,  a  third  adduced  against 
 
 the  Sophists,  to  show  that  whatever  be  the  works  of  the  regenerate, 
 they  are  justified  solely  by  faith  and  the  free  imputation  of  Christ's 
 righteousness. 
 
352  INSTITUTES  OF  THE  BOOK  III. 
 
 12.  Sophism  of  the  Schoolmen  in  opposition   to  the  above  doctrine. 
 
 Answer. 
 
 13.  Answer  explained.    Refutation  of  the  fiction  of  partial  righteousness, 
 
 and  compensation  by  Avorks  of  supererogation.  This  fiction  neces- 
 sarily falls  with  that  of  satisfaction. 
 
 14.  Statement  of  our  Saviour,  viz.,  that  after  we  have  done  all,  we  are 
 
 still  unprofitable  servants. 
 
 15.  Objection  founded  on  Paul's  boasting.     Answer,  showing  the  Apos- 
 
 tle's meaning.  Other  answers,  stating  the  general  doctrine  out  of 
 Chrysostom.  Third  answer,  showing  that  supererogation  is  the 
 merest  vanity. 
 
 16.  Fourth  answer,  showing  how  Scripture  dissuades  us  froin  all  confi- 
 
 dence in  works.  Fifth  answer,  showing  that  we  have  no  ground 
 of  boasting. 
 
 17.  Sixth  answer,  showing,  in  regard  to  four  different  causes,  that  works 
 
 have  no  part  in  procuring  our  salvation.  1.  The  efficient  cause  is 
 the  free  love  of  the  Father.  2.  The  material  cause  is  Christ 
 acquiring  righteousness  for  us.  3.  The  instrumental  cause  is  faith. 
 4.  The  final  cause  the  display  of  the  divine  justice  and  praise  of 
 the  divine  goodness. 
 
 18.  A  second  objection,  founded  on  the  glorying  of  saints.     An  answer, 
 
 explaining  these  modes  of  expression.  How  the  saints  feel  in 
 regard  to  the  certainty  of  salvation.  The  opinion  they  have  of 
 their  own  works  as  in  the  sight  of  God. 
 
 19.  Another  answer,  viz.,  that  the  elect,  by  this  kind  of  glorying,  refer 
 
 only  to  their  adoption  by  the  Father  as  proved  by  the  fruits  of  then* 
 calling.  The  order  of  this  glorying.  Its  foundation,  structure, 
 and  parts. 
 
 20.  Conclusion.     The  saints  neither  attribute  anything  to  the  merits  of 
 
 works,  nor  derogate  in  any  degree  from  the  righteousness  which 
 they  obtain  in  Christ.  Confirmation  from  a  passage  of  Augustine, 
 in  which  he  gives  two  reasons  why  no  believer  will  presume  to 
 boast  before  God  of  his  works. 
 
 21.  A  third  objection,  viz.,  that  the  good  works  of  believers  are  the 
 
 causes  of  divine  blessings.  Answer.  There  are  inferior  causes, 
 but  these  depend  on  free  justification,  which  is  the  only  true  caixse 
 why  God  blesses  us.  These  modes  of  expression  designate  the 
 order  of  sequence  rather  than  the  cause. 
 
 1.  In  farther  illustration  of  the  subject,  let  us  consider 
 what  kind  of  righteousness  man  can  have,  during  the  whole 
 course  of  his  life,  and  for  this  purpose  let  us  make  a  fourfold 
 division.  Mankind,  either  endued  with  no  knowledge  of  God, 
 are  sunk  in  idolatry  ;  or,  initiated  in  the  sacraments,  but  by 
 the  impurity  of  their  lives  denying  him  whom  they  confess 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  353 
 
 with  their  mouths,  are  Christians  in  name  only ;  or  they  are 
 hypocrites,  who  with  empty  glosses  hide  the  iniquity  of  the 
 heart ;  or  they  are  regenerated  by  the  Spirit  of  God,  and  aspire 
 to  true  holiness.  In  the  first  place,  Avhen  men  are  judged  by 
 their  natural  endowments,  not  an  iota  of  good  will  be  found  from 
 the  crown  of  the  head  to  the  sole  of  the  foot,  unless  we  are  to 
 charge  Scripture  with  falsehood,  when  it  describes  all  the  sons 
 of  Adam  by  such  terms  as  these :  "  The  heart  is  deceitful  above 
 all  things,  and  desperately  wicked."  "  The  imagination  of  man's 
 heart  is  evil  from  his  youth."  "  The  Lord  knoweth  the  thoughts 
 of  man  that  they  are  vanity."  "  They  are  all  gone  aside  : 
 they  are  altogether  become  filthy ;  there  is  none  that  doeth 
 good,  no,  not  one."  In  short,  that  they  arejiesh,  under  which 
 name  are  comprehended  all  those  works  which  are  enumerated 
 by  Paul ;  adultery,  fornication,  uncleanness,  lasciviousness, 
 idolatry,  witchcraft,  hatred,  variance,  emulation,  wrath,  strife, 
 seditions,  heresies,  envyings,  murders,  drunkenness,  revellings, 
 and  all  kinds  of  pollution  and  abomination  which  it  is  pos- 
 sible to  imagine.1  Such,  then,  is  the  worth  on  which  men  are 
 to  plume  themselves.  But  if  any  among  them  possess  an 
 integrity  of  manners  which  presents  some  semblance  of  sanc- 
 tity among  men,  yet  because  we  know  that  God  regards  not 
 the  outward  appearance,  we  must  penetrate  to  the  very  source 
 of  action,  if  we  would  see  how  far  works  avail  for  right- 
 eousness. We  must,  I  say,  look  within,  and  see  from  what 
 affection  of  the  heart  these  works  proceed.  This  is  a  very 
 wide  field  of  discussion,  but  as  the  matter  may  be  explained 
 in  few  words,  I  will  use  as  much  brevity  as  I  can. 
 
 2.  First,  then,  I  deny  not,  that  whatever  excellent  endow- 
 ments appear  in  unbelievers2  are  divine  gifts.  Nor  do  I  set 
 myself  so  much  in  opposition  to  common  sense,  as  to  contend 
 that  there  was  no  difference  between  the  justice,  moderation, 
 and  equity  of  Titus  and  Trajan,  and  the  rage,  intemperance, 
 and  cruelty  of  Caligula,  Nero,  and  Domitian ;  between  the 
 continence  of  Vespasian,  and  the  obscene  lusts  of  Tiberius ; 
 
 1  Jer.  xvii.  9  ;  Gen.  viii.  21  ;  Ps.  xciv.  11  ;  xxxvi.  2  ;  xiv.  2,  3;  Gen. 
 vi.  3;  Gal.  v.  19. 
 
 2  Latin,  "  in  incredulis."  French,  "  en  la  vie  des  infideles  etidolatres  ;" 
 ■ — in  the  life  of  infidels  and  idolaters. 
 
 VOL.  II.  Z 
 
3.54  INSTITUTES  OF  THE  BOOK  III. 
 
 and  (not  to  dwell  on  single  virtues  and  vices)  between  the 
 observance  of  law  and  justice,  and  the  contempt  of  them. 
 So  great  is  the  difference  between  justice  and  injustice,  that 
 it  may  be  seen  even  where  the  former  is  only  a  lifeless 
 image.  For  what  order  would  remain  in  the  world  if  we 
 were  to  confound  them  ?  Hence  this  distinction  between 
 honourable  and  base  actions  God  has  not  only  engraven  on 
 the  minds  of  each,  but  also  often  confirms  in  the  administra- 
 tion of  his  providence.  For  we  see  how  he  visits  those  who 
 cultivate  virtue  with  many  temporal  blessings.  Not  that 
 that  external  image  of  virtue  in  the  least  degree  merits  his 
 favour,  but  he  is  pleased  thus  to  show  how  much  he  delights 
 in  true  righteousness,  since  he  does  not  leave  even  the  out- 
 ward semblance  of  it  to  go  unrewarded.  Hence  it  follows, 
 as  Ave  lately  observed,  that  those  virtues,  or  rather  images  of 
 virtues,  of  whatever  kind,  are  divine  gifts,  since  there  is 
 nothing  in  any  degree  praiseworthy  which  proceeds  not  from 
 him. 
 
 3.  tStill  the  observation  of  Augustine  is  true,  that  all  who 
 are  strangers  to  the  true  God,  however  excellent  they  may 
 be  deemed  on  account  of  their  virtues,  are  more  deserving  of 
 punishment  than  of  reward,  because,  by  the  pollution  of  their 
 heart,  they  contaminate  the  pure  gifts  of  God,  (August,  contra 
 Julian.  Lib.  iv.)  For  though  they  are  instruments  of  God 
 to  preserve  human  society  by  justice,  continence,  friendship, 
 temperance,  fortitude,  and  prudence,  yet  they  execute  these 
 good  works  of  God  in  the  worst  manner,  because  they  are 
 kept  from  acting  ill,  not  by  a  sincere  love  of  goodness,  but 
 merely  by  ambition  or  self-love,  or  some  other  sinister  affec- 
 tion. Seeing  then  that  these  actions  are  polluted  as  in  their 
 very  source,  by  impurity  of  heart,  they  have  no  better  title 
 to  be  classed  among  virtues  than  vices,  which  impose  upon 
 us  by  their  affinity  or  resemblance  to  virtue.  In  short,  when 
 we  remember  that  the  object  at  which  righteousness  always 
 aims  is  the  service  of  God,  whatever  is  of  a  different  tend- 
 ency deservedly  forfeits  the  name.  Hence,  as  they  have 
 no  regard  to  the  end  which  the  divine  wisdom  prescribes, 
 although  from  the  performance  the  act  seems  good,  yet  from 
 the  perverse  motive  it  is  sin.   Augustine,  therefore,  concludes 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  355 
 
 that  all  the  Fabriciuses,  the  Scipios,  and  Catos,1  in  their  illus- 
 trious deeds,  sinned  in  this,  that,  wanting  the  light  of  faith, 
 they  did  not  refer  them  to  the  proper  end,  and  that,  there- 
 fore, there  was  no  true  righteousness  in  them,  because  duties 
 are  estimated  not  by  acts  but  by  motives. 
 
 4.  Besides,  if  it  is  true,  as  John  says,  that  there  is  no  life 
 without  the  Son  of  God,  (1  John  v.  12,)  those  who  have  no 
 part  in  Christ,  whoever  they  be,  whatever  they  do  or  devise, 
 are  hastening  on,  during  their  whole  career,  to  destruction 
 and  the  judgment  of  eternal  death.  For  this  reason,  Augus- 
 tine says,  "  Our  religion  distinguishes  the  righteous  from  the 
 wicked,  by  the  law,  not  of  works  but  of  faith,  without  which 
 works  which  seem  good  are  converted  into  sins,"  (August, 
 ad  Bonif.  Lib.  iii.  c.  v.)  He  finely  expresses  the  same  idea 
 in  another  passage,  when  he  compares  the  zeal  of  such  men 
 to  those  who  in  a  race  mistake  the  course,  (August.  Praaf.  in 
 Ps.  xxxi.)  He  who  is  off  the  course,  the  more  swiftly  he 
 runs  is  the  more  distant  from  the  goal ;  and,  therefore,  the 
 more  unhappy.  It  is  better  to  limp  in  the  way  than  run  out 
 of  the  way.  Lastly,  as  there  is  no  sanctification  without  union 
 with  Christ,  it  is  evident  that  they  are  bad  trees  which  are 
 beautiful  and  fair  to  look  upon,  and  may  even  produce  fruit, 
 sweet  to  the  taste,  but  are  still  very  far  from  good.  Hence 
 Ave  easily  perceive  that  every  thing  which  man  thinks,  designs, 
 and  performs,  before  he  is  reconciled  to  God  by  faith,  is  cursed, 
 and  not  only  of  no  avail  for  justification,  but  merits  certain 
 damnation.  And  why  do  we  talk  of  this  as  if  it  were  doubt- 
 ful, when  it  has  already  been  proved  by  the  testimony  of  an 
 apostle,  that  "  without  faith  it  is  impossible  to  please  God  ?" 
 (Heb.  xi.  6.) 
 
 5.  But  the  proof  will  be  still  clearer  if  divine  grace  is  set 
 in  opposition  to  the  natural  condition  of  man.  For  Scripture 
 everywhere  proclaims  that  God  finds  nothing  in  man  to  in- 
 duce him  to  show  kindness,  but  that  he  prevents  him  by  free 
 liberality.  What  can  a  dead  man  do  to  obtain  life  ?  But 
 Avhen  he  enlightens  us  with  the  knowledge  of  himself,  he  is 
 
 1  Latin,  "  omnes  Fabricios,  Scipiones,  Catones."  French,  "  tons  ceux 
 qui  ont  este  prisez  entre  les  Pagans  ;" — all  those  who  have  been  prized 
 anions  the  Heathen. 
 
356  INSTITUTES  OF  THE  BOOK  III. 
 
 said  to  raise  us  from  the  dead,  and  make  us  new  creatures, 
 (John  v.  25.)  On  this  ground  we  see  that  the  kindness  of 
 God  toward  us  is  often  commended,  especially  by  the  apostle : 
 "  God,"  says  he,  "  who  is  rich  in  mercy,  for  his  great  love 
 wherewith  he  loved  us,  even  when  we  were  dead  in  sins,  hath 
 quickened  us  together  with  Christ,"  (Eph.  ii.  4.)  In  another 
 passage,  when  treating  of  the  general  call  of  believers  under 
 the  type  of  Abraham,  he  says,  "  God  quickeneth  the  dead, 
 and  calleth  those  things  which  be  not  as  though  they  were," 
 (Rom.  iv.  17.)  If  we  are  nothing,  what,  pray,  can  we  do? 
 Wherefore,  in  the  Book  of  Job  the  Lord  sternly  represses  all 
 arrogance  in  these  words,  "  Who  hath  prevented  me,  that  I 
 should  repay  him  ?  whatsoever  is  under  the  whole  heaven  is 
 mine,"  (Job  xli.  11.)  Paul  explaining  this  sentence  applies  it 
 in  this  way, — Let  us  not  imagine  that  we  bring  to  the  Lord  any 
 thing  but  the  mere  disgrace  of  want  and  destitution,  (Rom.  xi. 
 35.)  Wherefore,  in  the  passage  above  quoted,  to  prove  that  we 
 attain  to  the  hope  of  salvation,  not  by  works  but  only  by  grace, 
 he  affirms  that  "  we  are  his  workmanship,  created  in  Christ 
 Jesus  unto  good  works,  which  God  hath  before  ordained  that 
 we  should  walk  in  them,"  (Eph.  ii.  10;)  as  if  he  had  said,  Who 
 of  us  can  boast  of  having  challenged  God  by  his  righteous- 
 ness, seeing  our  first  power  to  act  aright  is  derived  from 
 regeneration  ?  For,  as  we  are  formed  by  nature,  sooner  shall 
 oil  be  extracted  from  stone  than  good  works  from  us.  It 
 is  truly  strange  how  man,  convicted  of  such  ignominy,  dares 
 still  to  claim  any  thing  as  his  own.  Let  us  acknowledge, 
 therefore,  with  that  chosen  vessel,  that  God  "  hath  called  us 
 with  an  holy  calling,  not  according  to  our  works,  but  accord- 
 ing to  his  own  purpose  and  grace ;"  and  "  that  the  kindness 
 and  love  of  God  our  Saviour  toward  men  appeared  not  by 
 works  of  righteousness  which  we  have  done,  but  according  to 
 his  mercy  he  saved  us  ;"  that  being  justified  by  his  grace,  we 
 might  become  the  heirs  of  everlasting  life,  (2  Tim.  i.  9 ;  Tit. 
 iii.  4,  5.)  By  this  confession  we  strip  man  of  every  particle 
 of  righteousness,  until  by  mere  mercy  he  is  regenerated  unto 
 the  hope  of  eternal  life,  since  it  is  not  true  to  say  we  are 
 justified  by  grace,  if  works  contribute  in  any  degree  to  our 
 justification.     The  apostle  undoubtedly  had  not  forgotten 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  357 
 
 himself  in  declaring  that  justification  is  gratuitous,  seeing  he 
 argues  in  another  place,  that  if  works  are  of  any  avail,  "  grace 
 is  no  more  grace,"  (Rom.  xi.  6.)  And  what  else  does  our 
 Lord  mean,  when  he  declares,  "  I  am  not  come  to  call  the 
 righteous,  but  sinners  to  repentance  ?"  (Matth.  ix.  13.)  If 
 sinners  alone  are  admitted,  why  do  we  seek  admission  by 
 means  of  fictitious  righteousness  ? 
 
 6.  The  thought  is  ever  and  anon  recurring  to  me,  that  I 
 am  in  danger  of  insulting  the  mercy  of  God  by  labouring 
 with  so  much  anxiety  to  maintain  it,  as  if  it  were  doubtful  or 
 obscure.  Such,  however,  is  our  malignity  in  refusing  to  con- 
 cede to  God  what  belongs  to  him  until  most  strongly  urged, 
 that  I  am  obliged  to  insist  at  greater  length.  But  as  Scrip- 
 ture is  clear  enough  on  this  subject,  I  shall  contend  in  its 
 words  rather  than  my  own.  Isaiah,  after  describing  the 
 universal  destruction  of  the  human  race,  finely  subjoins  the 
 method  of  restitution.  "  The  Lord  saw  it,  and  it  displeased 
 him  that  there  was  no  judgment.  And  he  saw  that  there 
 was  no  man,  and  wondered  that  there  was  no  intercessor  : 
 therefore  his  arm  brought  salvation  unto  him  ;  and  his  right- 
 eousness, it  sustained  him,"  (Isaiah  lix.  15,  16.)  Where  is 
 our  righteousness,  if  the  prophet  says  truly,  that  no  man 
 in  recovering  salvation  gives  any  assistance  to  the  Lord  ? 
 Thus  another  prophet,  introducing  the  Lord  as  treating  con- 
 cerning the  reconciliation  of  sinners,  says,  "  I  will  betroth 
 thee  unto  me  for  ever  ;  yea,  I  will  betroth  thee  unto  me  in 
 righteousness,  and  in  judgment,  and  in  loving-kindness,  and 
 in  mercies."  "  I  will  have  mercy  upon  her  that  had  not 
 obtained  mercy,"  (Hosea  ii.  19,  23.)  If  a  covenant  of  this 
 kind,  evidently  forming  our  first  union  with  God,  depends 
 on  mercy,  there  is  no  foundation  left  for  our  righteousness. 
 And,  indeed,  I  would  fain  know,  from  those  who  pretend  that 
 man  meets  God  with  some  righteousness  of  works,  whether 
 they  imagine  there  is  any  kind  of  righteousness  save  that 
 which  is  acceptable  to  Him.  If  it  were  insane  to  think  so, 
 can  any  thing  agreeable  to  God  proceed  from  his  enemies, 
 whom  he  abominates  with  all  their  deeds  ?  Truth  declares 
 that  we  are  all  the  avowed  and  inveterate  enemies  of  God  until 
 we  are  justified  and  admitted  to  his  friendship,  (Rom.  v.  6  ; 
 
358  INSTITUTES  OF  THE  BOOK  III. 
 
 Col.  i.  21.)  If  justification  is  the  beginning  of  love,  how  can 
 the  righteousness  of  works  precede  it  ?  Hence  John,  to  put 
 down  the  arrogant  idea,  carefully  reminds  us  that  God  first 
 loved  us,  (1  John  iv.  10.)  The  Lord  had  formerly  taught 
 the  same  thing  by  his  Prophet :  "  I  will  love  them  freely  : 
 for  mine  anger  is  turned  away  from  him,"  (Hosea  xiv.  4.) 
 Assuredly  he  is  not  influenced  by  works  if  his  love  turns  to 
 us  spontaneously.  But  the  rude  and  vulgar  idea  entertained 
 is,  that  we  did  not  merit  the  interposition  of  Christ  for  our 
 redemption,  but  that  we  are  aided  by  our  works  in  obtaining 
 possession  of  it.  On  the  contrary,  though  we  may  be 
 redeemed,  by  Christ,  still,  until  we  are  ingrafted  into  union 
 with  him  by  the  calling  of  the  Father,  we  are  darkness,  the 
 heirs  of  death,  and  the  enemies  of  God.  For  Paul  declares 
 that  we  are  not  purged  and  washed  from  our  impurities  by 
 the  blood  of  Christ  until  the  Spirit  accomplishes  that  cleans- 
 ing in  us,  (1  Cor.  vi.  11.)  Peter,  intending  to  say  the  same 
 thing,  declares  that  the  sanctification  of  the  Spirit  avails 
 "  unto  obedience  and  sprinkling  of  the  blood  of  Jesus  Christ," 
 (1  Pet.  i.  2.)  If  the  sprinkling  of  the  blood  of  Christ  by 
 the  Spirit  gives  us  purification,  let  us  not  think  that,  pre- 
 vious to  this  sprinkling,  we  are  anything  but  sinners  without 
 Christ.  Let  us,  therefore,  hold  it  as  certain,  that  the  begin- 
 ning of  our  salvation  is  as  it  were  a  resurrection  from  death 
 unto  life,  because,  when  it  is  given  us  on  behalf  of  Christ  to 
 believe  on  him,  (Phil.  i.  29,)  then  only  do  we  begin  to  pass 
 from  death  unto  life. 
 
 7.  Under  this  head  the  second  and  third  class  of  men 
 noted  in  the  above  division  is  comprehended.  Impurity  of 
 conscience  proves  that  as  yet  neither  of  these  classes  is  re- 
 generated by  the  Spirit  of  God.  And,  again,  their  not  being 
 regenerated  proves  their  want  of  faith.  Whence  it  is  clear 
 that  they  are  not  yet  reconciled,  not  yet  justified,  since  it  is 
 only  by  faith  that  these  blessings  are  obtained.  What  can 
 sinners,  alienated  from  God,  produce  save  that  which  is  abo- 
 minable in  his  sight  ?  Such,  however,  is  the  stupid  confidence 
 entertained  by  all  the  wicked,  and  especially  by  hypocrites, 
 that  however  conscious  that  their  whole  heart  teems  with 
 impurity,  they  yet  deem  any  spurious  works  which  they  may 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  359 
 
 perform  as  worthy  of  the  approbation  of  God.  Hence  the 
 pernicious  consequence,  that  though  convicted  of  a  wicked  and 
 impious  mind,  they  cannot  be  induced  to  confess  that  they  are 
 devoid  of  righteousness.  Even  acknowledging  themselves  to 
 be  unrighteous,  because  they  cannot  deny  it,  they  yet  arro- 
 gate to  themselves  some  degree  of  righteousness.  This 
 vanity  the  Lord  admirably  refutes  by  the  prophet:  "  Ask  now 
 the  priests  concerning  the  law,  saying,  If  one  bear  holy  flesh 
 in  the  skirt  of  his  garment,  and  with  his  skirt  do  touch  bread, 
 or  pottage,  or  wine,  or  oil,  or  any  meat,  shall  it  be  holy  ? 
 And  the  priests  answered  and  said,  No.  Then  said  Haggai, 
 If  one  that  is  unclean  by  a  dead  body  touch  any  of  these, 
 shall  it  be  unclean  ?  And  the  priests  answered  and  said,  It 
 shall  be  unclean.  Then  answered  Haggai,  and  said,  So  is 
 this  people,  and  so  is  this  nation  before  me,  saith  the  Lord ; 
 and  so  is  every  work  of  their  hands  ;  and  that  which  they 
 offer  there  is  unclean,"  (Haggai  ii.  11-14.)  I  wish  these 
 sentiments  could  obtain  full  credit  with  us,  and  be  deeply 
 fixed  on  our  memories.  For  there  is  no  man,  however  flagi- 
 tious the  whole  tenor  of  his  life  may  be,  who  will  allow  him- 
 self to  be  convinced  of  what  the  Lord  here  so  clearly  declares. 
 As  soon  as  any  person,  even  the  most  wicked,  has  performed 
 some  one  duty  of  the  law,  he  hesitates  not  to  impute  it  to 
 himself  for  righteousness  ;  but  the  Lord  declares  that  no 
 degree  of  holiness  is  thereby  acquired,  unless  the  heart  has 
 previously  been  made  pure.  And  not  contented  with  this, 
 he  declares  that  all  the  works  performed  by  sinners  are  con- 
 taminated by  impurity  of  heart.  Let  us  cease  then  to  give 
 the  name  of  righteousness  to  works  which  the  mouth  of  the 
 Lord  condemns  as  polluted.  How  well  is  this  shown  by  that 
 elegant  similitude  ?  It  might  be  objected,  that  what  the  Lord 
 has  commanded  is  inviolably  holy.  But  he,  on  the  contrary, 
 replies,  that  it  is  not  strange  that  those  things  which  are 
 sanctified  in  the  law  are  contaminated  by  the  impurity  of  the 
 wicked,  the  unclean  hand  profaning  that  which  is  sacred  by 
 handling  it. 
 
 8.  The  same  argument  is  admirably  followed  out  by  Isaiah : 
 "  Bring  no  more  vain  oblations  ;  incense  is  an  abomination 
 unto  me  ;  the  new  moons  and  sabbaths,  the  calling  of  assem- 
 
360  INSTITUTES  OF  THE  BOOK  III. 
 
 blies,  I  cannot  away  with ;  it  is  iniquity,  even  the  solemn 
 meeting.  Your  new  moons  and  your  appointed  feasts  my 
 soul  hateth  :  they  are  a  trouble  unto  me  ;  I  am  weary  to  bear 
 them.  And  when  ye  spread  forth  your  hands,  I  will  hide 
 mine  eyes  from  you ;  yea,  when  ye  make  many  prayers,  I 
 will  not  hear  :  your  hands  are  full  of  blood.  Wash  you, 
 make  you  clean  ;  put  away  the  evil  of  your  doings  from  before 
 mine  eyes,"  (Isaiah  i.  13-16,  compared  with  lviii.)  What  is 
 meant  by  the  Lord  thus  nauseating  the  observance  of  his 
 law  ?  Nay,  indeed,  he  does  not  repudiate  any  thing  relating 
 to  the  genuine  observance  of  the  law,  the  beginning  of  which 
 is,  as  he  uniformly  declares,  the  sincere  fear  of  his  name. 
 When  this  is  wanting,  all  the  services  which  are  offered  to 
 him  are  not  only  nugatory,  but  vile  and  abominable.  Let 
 hypocrites  now  go,  and  while  keeping  depravity  wrapt  up  in 
 their  heart,  study  to  lay  God  under  obligation  by  their 
 works.  In  this  way  they  will  only  offend  him  more  and 
 more.  "  The  sacrifice  of  the  wicked  is  an  abomination  to  the 
 Lord  ;  but  the  prayer  of  the  upright  is  his  delight,"  (Prov. 
 xv.  8.)  We  hold  it,  therefore,  as  indubitable,  indeed  it  should 
 be  notorious  to  all  tolerably  versant  with  Scripture,  that  the 
 most  splendid  works  performed  by  men,  who  are  not  yet 
 truly  sanctified,  are  so  far  from  being  righteousness  in  the 
 sight  of  the  Lord,  that  he  regards  them  as  sins.  And,  there- 
 fore, it  is  taught  with  perfect  truth,  that  no  man  procures 
 favour  with  God  by  means  of  works,  but  that,  on  the  con- 
 trary, works  are  not  pleasing  to  God  unless  the  person  has 
 previously  found  favour  in  his  sight.1  Here  we  should  care- 
 fully observe  the  order  which  Scripture  sets  before  us.  Moses 
 says,  that  "  the  Lord  had  respect  unto  Abel  and  to  his  offering," 
 (Gen.  iv.  4.)  Observe  how  he  says  that  the  Lord  was  pro- 
 pitious (had  respect)  to  Abel,  before  he  had  respect  to  his 
 works.  Wherefore,  purification  of  heart  ought  to  precede, 
 in  order  that  the  works  performed  by  us  may  be  graciously 
 accepted  by  God :  for  the  saying  of  Jeremiah  is  always  true, 
 uO  Lord,  are  not  thine  eyes  upon  the  truth?"  (Jer.  v.  3.) 
 
 1  See  August.  Lib.  de  Poenit.,  and  Gregory,   whose  words  are  quoted, 
 Sent.  Lib.  hi.  Qua?st.  7. 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  361 
 
 Moreover,  the  Holy  Spirit  declared  by  the  mouth  of  Peter, 
 that  it  is  by  faith  alone  the  heart  is  purified,  (Acts  xv.  9.) 
 Hence  it  is  evident,  that  the  primary  foundation  is  in  true 
 and  living  faith. 
 
 9.  Let  us  now  see  what  kind  of  righteousness  belongs  to 
 those  persons  whom  we  have  placed  in  the  fourth  class.  We 
 admit,  that  when  God  reconciles  us  to  himself  by  the  inter- 
 vention of  the  righteousness  of  Christ,  and  bestowing  upon 
 us  the  free  pardon  of  sins  regards  us  as  righteous,  his  good- 
 ness is  at  the  same  time  conjoined  with  mercy,  so  that  he 
 dwells  in  us  by  means  of  his  Holy  Spirit,  by  whose  agency 
 the  lusts  of  our  flesh  are  every  day  more  and  more  morti- 
 fied, while  that  we  ourselves  are  sanctified  ;  that  is,  conse- 
 crated to  the  Lord  for  true  purity  of  life,  our  hearts  being 
 trained  to  the  obedience  of  the  law.  It  thus  becomes  our 
 leading  desire  to  obey  his  will,  and  in  all  things  advance 
 his  glory  only.  Still,  however,  while  we  walk  in  the  ways 
 of  the  Lord,  under  the  guidance  of  the  Holy  Spirit,  lest 
 we  should  become  unduly  elated,  and  forget  ourselves,  we 
 have  still  remains  of  imperfection  which  serve  to  keep  us 
 humble  :  "  There  is  no  man  that  sinneth  not,"  saith  Scrip- 
 ture, (1  Kings  viii.  46.)  What  righteousness  then  can  men 
 obtain  by  their  works  ?  First,  I  say,  that  the  best  thing 
 which  can  be  produced  by  them  is  always  tainted  and  cor- 
 rupted by  the  impurity  of  the  flesh,  and  has,  as  it  were, 
 some  mixture  of  dross  in  it.  Let  the  holy  servant  of  God, 
 I  say,  select  from  the  whole  course  of  his  life  the  action 
 which  he  deems  most  excellent,  and  let  him  ponder  it  in  all 
 its  parts ;  he  will  doubtless  find  in  it  something  that  savours 
 of  the  rottenness  of  the  flesh,  since  our  alacrity  in  well-doing 
 is  never  what  it  ought  to  be,  but  our  course  is  always 
 retarded  by  much  weakness.  Although  we  see  that  the 
 stains  by  which  the  works  of  the  righteous  are  blemished 
 are  by  no  means  unapparent,  still,  granting  that  they  are  the 
 minutest  possible,  will  they  give  no  offence  to  the  eye  of 
 God,  before  which  even  the  stars  are  not  clean  ?  We  thus 
 see,  that  even  saints  cannot  perform  one  work  which,  if  judged 
 on  its  own  merits,  is  not  deserving  of  condemnation. 
 
 10.  Even  were  it  possible  for  us  to  perform  works  abso- 
 lutely pure,  yet  one  sin  is  sufficient  to  efface  and  extinguish 
 
362  INSTITUTES  OF  THE  BOOK  III. 
 
 all  remembrance  of  former  righteousness,  as  the  prophet  says, 
 (Ezek.  xviii.  24.)  With  this  James  agrees,  "  Whosoever 
 shall  keep  the  whole  law,  and  yet  offend  in  one  point,  is 
 guilty  of  all,"  (James  ii.  10.)  And  since  this  mortal  life  is 
 never  entirely  free  from  the  taint  of  sin,  whatever  righteous- 
 ness we  could  acquire  would  ever  and  anon  be  corrupted, 
 overwhelmed,  and  destroyed,  by  subsequent  sins,  so  that  it 
 could  not  stand  the  scrutiny  of  God,  or  be  imputed  to  us  for 
 righteousness.  In  short,  whenever  we  treat  of  the  righteous- 
 ness of  works,  Ave  must  look  not  to  the  legal  work  but  to  the 
 command.  Therefore,  when  righteousness  is  sought  by  the 
 Law,  it  is  in  vain  to  produce  one  or  two  single  works ;  we 
 must  show  an  uninterrupted  obedience.  God  does  not 
 (as  many  foolishly  imagine)  impute  that  forgiveness  of  sins, 
 once  for  all,  as  righteousness ;  so  that  having  obtained  the 
 pardon  of  our  past  life  we  may  afterwards  seek  righteous- 
 ness in  the  Law.  This  were  only  to  mock  and  delude  us  by 
 the  entertainment  of  false  hopes.  For  since  perfection  is  alto- 
 gether unattainable  by  us,  so  long  as  we  are  clothed  with 
 flesh,  and  the  Law  denounces  death  and  judgment  against 
 all  who  have  not  yielded  a  perfect  righteousness,  there  will 
 always  be  ground  to  accuse  and  convict  us  unless  the  mercy  of 
 God  interpose,  and  ever  and  anon  absolve  us  by  the  constant 
 remission  of  sins.  Wherefore  the  statement  with  which  we 
 set  out  is  always  true,  If  we  are  estimated  by  our  own  wor- 
 thiness, in  every  thing  that  we  think  or  devise,  with  all  our 
 studies  and  endeavours  we  deserve  death  and  destruction. 
 
 11.  We  must  strongly  insist  on  these  two  things  :  That 
 no  believer  ever  performed  one  work  which,  if  tested  by  the 
 strict  judgment  of  God,  could  escape  condemnation ;  and, 
 moreover,  that  were  this  granted  to  be  possible,  (though  it 
 is  not,)  yet  the  act  being  vitiated  and  polluted  by  the  sins  of 
 which  it  is  certain  that  the  author  of  it  is  guilty,  it  is  deprived 
 of  its  merit.  This  is  the  cardinal  point  of  the  present  dis- 
 cussion. There  is  no  controversy  between  us  and  the  sounder 
 Schoolmen  as  to  the  beginning  of  justification.1    They  admit 
 
 1  The  following  sentence  is  added  in  the  French  : — "  II  est  bien  vray 
 que  le  poure  nionde  a  este  seduit  jusques  la,  de  penser  que  l'homme  se 
 preparast  de  soy-mesme  pour  estre  Justine  de  Dieu  :  et  que  ce  blaspheme 
 a  regne  communement  tant  en  predications  qu'aux  escoles  ;  comme  encore 
 aujourdhui  il  est  soustenue   de   ceux  qui  veulent   maintenir  toutes   les 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  363 
 
 that  the  sinner,  freely  delivered  from  condemnation,  ob- 
 tains justification,  and  that  by  forgiveness  of  sins  ;  but  under 
 the  term  justification  they  comprehend  the  renovation  by 
 which  the  Spirit  forms  us  anew  to  the  obedience  of  the  Law  ; 
 and  in  describing  the  righteousness  of  the  regenerate  man, 
 maintain  that  being  once  reconciled  to  God  by  means  of 
 Christ,  he  is  afterwards  deemed  righteous  by  his  good  works, 
 and  is  accepted  in  consideration  of  them.  The  Lord,  on  the 
 contrary,  declares,  that  he  imputed  Abraham's  faith  for  right- 
 eousness, (Rom.  iv.  3,)  not  at  the  time  when  he  was  still  a 
 worshipper  of  idols,  but  after  he  had  been  many  years  distin- 
 guished for  holiness.  Abraham  had  long  served  God  with  a 
 pure  heart,  and  performed  that  obedience  of  the  Law  which 
 a  mortal  man  is  able  to  perform  :  yet  his  righteousness  still 
 consisted  in  faith.  Hence  we  infer,  according  to  the  reason- 
 ing of  Paul,  that  it  was  not  of  icorks.  In  like  manner,  when 
 the  prophet  says,  "  The  just  shall  live  by  his  faith,"  (Hab.  ii. 
 4,)  he  is  not  speaking  of  the  wicked  and  profane,  whom  the 
 Lord  justifies  by  converting  them  to  the  faith  :  his  discourse 
 is  directed  to  believers,  and  life  is  promised  to  them  by  faith. 
 Paul  also  removes  every  doubt,  when  in  confirmation  of  this 
 sentiment  he  quotes  the  words  of  David,  "  Blessed  is  he  whose 
 transgression  is  forgiven,  whose  sin  is  covered,"  (Ps.  xxxii.  1.) 
 It  is  certain  that  David  is  not  speaking  of  the  ungodly,  but 
 of  believers  such  as  he  himself  was,  because  he  was  giving 
 utterance  to  the  feelings  of  his  own  mind.  Therefore  Ave 
 must  have  this  blessedness  not  once  only,  but  must  hold  it  fast 
 during;  our  whole  lives.  Moreover,  the  message  of  free  recon- 
 ciliation  with  God  is  not  promulgated  for  one  or  two  days, 
 but  is  declared  to  be  perpetual  in  the  Church,  (2  Cor.  v.  18, 
 19.)  Hence  believei"s  have  not  even  to  the  end  of  life  any 
 other  righteousness  than  that  which  is  there  described.  Christ 
 ever  remains  a  Mediator  to  reconcile  the  Father  to  us,  and 
 there  is  a  perpetual  efficacy  in  his  death,  viz.,  ablution,  satis- 
 faction, expiation ;   in  short,  perfect  obedience,  by  which  all 
 
 abominations  de  la  Papaute." — It  is  very  true  that  the  poor  world  has 
 been  seduced  hitherto,  to  think  that  man  eoidd  of  himself  prepare  to  be 
 justified  by  God,  and  that  this  blasphemy  has  commonly  reigned  both  in 
 sermons  and  schools,  as  it  is  still  in  the  present  day  asserted  by  those  who 
 would  maintain  all  the  abominations  of  the  Papacy. 
 
364  INSTITUTES  OF  THE  BOOK  III. 
 
 our  iniquities  are  covered.  In  the  Epistle  to  the  Ephesians, 
 Paul  says  not  that  the  beginning  of  salvation  is  of  grace,  but 
 "  by  grace  are  ye  saved,"  "  not  of  works,  lest  any  man  should 
 boast,"  (Eph.  ii.  8,  9.) 
 
 12.  The  subterfuges  by  which  the  Schoolmen  here  endea- 
 vour to  escape  will  not  disentangle  them.  They  say  that 
 erood  works  are  not  of  such  intrinsic  worth  as  to  be  sufficient 
 to  procure  justification,  but  it  is  owing  to  accepting  grace  that 
 they  have  this  effect.  Then  because  they  are  forced  to  con- 
 fess that  here  the  righteousness  of  works  is  always  imperfect, 
 they  grant  that  so  long  as  we  are  in  this  life  we  stand  in 
 need  of  the  forgiveness  of  sin  in  order  to  supply  the  de- 
 ficiency of  works,  but  that  the  faults  which  are  committed 
 are  compensated  by  works  of  supererogation.  I  answer, 
 that  the  grace  which  they  call  accepting,  is  nothing  else  than 
 the  free  goodness  with  which  the  Father  embraces  us  in 
 Christ  when  he  clothes  us  with  the  innocence  of  Christ,  and 
 accepts  it  as  ours,  so  that  in  consideration  of  it  he  regards 
 us  as  holy,  pure,  and  innocent.  For  the  righteousness  of 
 Christ  (as  it  alone  is  perfect,  so  it  alone  can  stand  the  scru- 
 tiny of  God)  must  be  sisted  for  us,  and  as  a  surety  represent 
 us  judicially.  Provided  with  this  righteousness,  we  con- 
 stantly obtain  the  remission  of  sins  through  faith.  Our 
 imperfection  and  impurity,  covered  with  this  purity,  are  not 
 imputed,  but  are  as  it  were  buried,  so  as  not  to  come  under 
 judgment  until  the  hour  arrive  when  the  old  man  being 
 destroyed,  and  plainly  extinguished  in  us,  the  divine  good- 
 ness shall  receive  us  into  beatific  peace  with  the  new  Adam, 
 there  to  await  the  day  of  the  Lord,  on  which,  being  clothed 
 with  incorruptible  bodies,  we  shall  be  translated  to  the  glory 
 of  the  heavenly  kingdom. 
 
 13.  If  these  things  are  so,  it  is  certain  that  our  works 
 cannot  in  themselves  make  us  agreeable  and  acceptable  to 
 God,  and  even  cannot  please  God,  except  in  so  far  as  being 
 covered  with  the  righteousness  of  Christ  we  thereby  please 
 him,  and  obtain  forgiveness  of  sins.  God  has  not  promised 
 life  as  the  reward  of  certain  works,  but  only  declares,  "  which 
 if  a  man  do,  he  shall  live  in  them,"  (Lev.  xviii.  5,)  denoun- 
 cing the  well-known  curse  against  all  who  do  not  continue  in 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  3G5 
 
 all  things  that  are  written  in  the  book  of  the  Law  to  do 
 them.  In  this  way  is  completely  refuted  the  fiction  of  a 
 partial  righteousness,  the  only  righteousness  acknowledged 
 in  heaven  being  the  perfect  observance  of  the  Law.  There 
 is  nothing  more  solid  in  their  dogma  of  compensation  by 
 means  of  works  of  supererogation.  For  must  they  not 
 always  return  to  the  proposition  which  has  already  been 
 disproved,  viz.,  that  he  who  observes  the  Law  in  part  is  so 
 far  justified  by  works  ?  This,  which  no  man  of  sound  judg- 
 ment will  concede  to  them,  they  are  not  ashamed  to  take  for 
 granted.  The  Lord  having  so  often  declared  that  he  recog- 
 nises no  justification  by  works  unless  they  be  works  by 
 which  the  Law  is  perfectly  fulfilled, — how  perverse  is  it,  while 
 we  are  devoid  of  such  works,  to  endeavour  to  secure  some 
 ground  of  glorying  to  ourselves ;  that  is,  not  to  yield  it 
 entirely  to  God,  by  boasting  of  some  kind  of  fragments  of 
 works,  and  trying  to  supply  the  deficiency  by  other  satisfac- 
 tions ?  Satisfactions  have  already  been  so  completely  disposed 
 of,  that  we  ought  never  again  even  to  dream  of  them.  Here 
 all  I  say  is,  that  those  who  thus  trifle  with  sin  do  not  at 
 all  consider  how  execrable  it  is  in  the  sight  of  God  ;  if  they 
 did,  they  would  assuredly  understand,  that  all  the  righteous- 
 ness of  men  collected  into  one  heap  would  be  inadequate  to 
 compensate  for  a  single  sin.  For  we  see  that  by  one  sin 
 man  was  so  cast  off  and  forsaken  by  God,  that  he  at  the  same 
 time  lost  all  power  of  recovering  salvation.  He  was,  there- 
 fore, deprived-  of  the  power  of  giving  satisfaction.  Those 
 who  flatter  themselves  with  this  idea  will  never  satisfy  God, 
 who  cannot  possibly  accept  or  be  pleased  with  anything  that 
 proceeds  from  his  enemies.  But  all  to  wThom  he  imputes  sin 
 are  enemies,  and,  therefore,  our  sins  must  be  covered  and 
 forgiven  before  the  Lord  has  respect  to  any  of  our  works. 
 From  this  it  follows,  that  the  forgiveness  of  sins  is  gratui- 
 tous, and  this  forgiveness  is  wickedly  insulted  by  those  who 
 introduce  the  idea  of  satisfaction.  Let  us,  therefore,  after 
 the  example  of  the  Apostle,  "  forgetting  those  things  which 
 are  behind,  and  reaching  forth  unto  those  things  which  are 
 before,"  "  press  toward  the  mark  for  the  prize  of  the  high 
 calling  of  God  in  Jesus  Christ,"  (Philip,  iii.  13,  14.) 
 
366  INSTITUTES  OF  THE  BOOK  III. 
 
 14.  How  can  boasting  in  works  of  supererogation  agree 
 with  the  command  given  to  us  :  "  When  ye  shall  have  done 
 all  those  things  which  are  commanded  you,  say,  We  are 
 unprofitable  servants  :  we  have  done  that  which  was  our 
 duty  to  do  ?"  (Luke  xvii.  10.)  To  say  or  speak  in  the  pre- 
 sence of  God  is  not  to  feign  or  lie,  but  to  declare  what  we 
 hold  as  certain.  Our  Lord,  therefore,  enjoins  us  sincerely 
 to  feel  and  consider  with  ourselves  that  we  do  not  perform 
 gratuitous  duties,  but  pay  him  service  which  is  due.  And 
 truly.  For  the  obligations  of  service  under  which  we  lie 
 are  so  numerous,  that  we  cannot  discharge  them  though  all 
 our  thoughts  and  members  were  devoted  to  the  observance 
 of  the  Law ;  and,  therefore,  when  he  says,  "  When  ye  shall 
 have  done  all  those  things  which  are  commanded  you,"  it  is 
 just  as  if  he  had  said,  that  all  the  righteousness  of  men 
 would  not  amount  to  one  of  these  things.  Seeing,  then, 
 that  every  one  is  very  far  distant  from  that  goal,  how  can  we 
 presume  to  boast  of  having  accumulated  more  than  is  due  ? 
 It  cannot  be  objected  that  a  person,  though  failing  in  some 
 measure  in  what  is  necessary,  may  yet  in  intention  go  beyond 
 what  is  necessary.  For  it  must  ever  be  held,  that  in  what- 
 ever pertains  to  the  worship  of  God,  or  to  charity,  nothing 
 can  ever  be  thought  of  that  is  not  comprehended  under  the 
 Law.  But  if  it  is  part  of  the  Law,  let  us  not  boast  of 
 voluntary  liberality  in  matters  of  necessary  obligation. 
 
 15.  On  this  subject,  they  causelessly  allege  the  boast  of 
 Paul,  that  among  the  Corinthians  he  spontaneously  renounced 
 a  right  which,  if  he  had  otherwise  chosen,  he  might  have 
 exercised,  (1  Cor.  ix.  15 ;)  thus  not  only  paying  what  he 
 owed  them  in  duty,  but  gratuitously  bestowing  upon  them 
 more  than  duty  required.  They  ought  to  have  attended  to 
 the  reason  there  expressed,  that  his  object  was  to  avoid 
 giving  offence  to  the  weak.  For  wicked  and  deceitful  work- 
 men employed*  this  pretence  of  kindness  that  they  might 
 procure  favour  to  their  pernicious  dogmas,  and  excite  hatred 
 against  the  Gospel,  so  that  it  was  necessary  for  Paul  either 
 to  peril  the  doctrine  of  Christ,  or  to  thwart  their  schemes. 
 Now,  if  it  is  a  matter  of  indifference  to  a  Christian  man 
 whether  or  not  he  cause  a  scandal  when  it  is  in  his  power  to 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  3G7 
 
 avoid  it,  then  I  admit  that  the  Apostle  performed  a  work  of 
 supererogation  to  his  Master ;  but  if  the  thing  which  he  did 
 was  justly  required  in  a  prudent  minister  of  the  Gospel,  then 
 I  say  he  did  what  he  was  bound  to  do.  In  short,  even 
 when  no  such  reason  appears,  yet  the  saying  of  Chrysostom 
 is  always  true,  that  everything  which  we  have  is  held  on  the 
 same  condition  as  the  private  property  of  slaves ;  it  is  always 
 due  to  our  Master.  Christ  does  not  disguise  this  in  the 
 parable ;  for  he  asks  in  regard  to  the  master  who,  on  return 
 from  his  labour,  requires  his  servant  to  gird  himself  and 
 serve  him,  "  Does  he  thank  that  servant  because  he  did  the 
 things  that  were  commanded  him?  I  trow  not,"  (Luke 
 xvii.  9.)  But  possibly  the  servant  was  more  industrious 
 than  the  master  would  have  ventured  to  exact.  Be  it  so  : 
 still  he  did  nothing  to  which  his  condition  as  a  servant  did  not 
 bind  him,  because  his  utmost  ability  is  his  master's.  I  say 
 nothing  as  to  the  kind  of  supererogations  on  which  these  men 
 would  plume  themselves  before  God.  They  are  frivolities 
 which  he  never  commanded,  which  he  approves  not,  and  will 
 not  accept  when  they  come  to  give  in  their  account.  The 
 only  sense  in  which  we  admit  works  of  supererogation  is  that 
 expressed  by  the  prophet,  when  he  says,  "  Who  hath  required 
 this  at  your  hand  ?"  (Isaiah  i.  12.)  But  let  them  remember 
 what  is  elsewhere  said  of  .them  :  "  Wherefore  do  ye  spend 
 money  for  that  which  is  not  bread  ?  and  your  labour  for  that 
 which  satisfieth  not  ?"  (Isaiah  lv.  2.)  It  is,  indeed,  an  easy 
 matter  for  these  indolent  Rabbins  to  carry  on  such  discussions 
 sitting  in  their  soft  chairs  under  the  shade ;  but  when  the 
 Supreme  Judge  shall  sit  on  his  tribunal,  all  these  blustering 
 dogmas  will  behove  to  disappear.1  This,  this  I  say,  was  the 
 true  question  :  not  what  we  can  fable  and  talk  in  schools  and 
 corners,  but  what  ground  of  defence  we  can  produce  at  his 
 judgment-seat. 
 
 16.  In  this  matter  the  minds  of  men  must  be  specially  guard- 
 ed against  two  pestiferous  dogmas,  viz.,  against  putting  any 
 confidence  in  the  righteousness  of  works,  or  ascribing  any 
 
 1  French,  "  Tout  ce  qu'ils  auront  determine  ne  profitera  gueres,  ains 
 s'evanouisra  comme  fumee  ;" — All  their  decisions  will  scarcely  avail  them, 
 but  will  vanish  like  smoke. 
 
3G8  INSTITUTES  OF  THE  BOOK  III. 
 
 glory  to  them.     From  all  such  confidence   the    Scriptures 
 uniformly  dissuade  us  when  they  declare  that  our  righteous- 
 ness is  offensive  in  the  sight  of  God  unless  it  derives  a  sweet 
 odour  from  the  purity  of  Christ :  that  it  can  have  no  other 
 effect  than  to  excite  the  divine  vengeance  unless  sustained 
 by  his  indulgent  mercy.     Accordingly,  the  only  thing  they 
 leave  to  us  is  to  deprecate  our  Judge  with  that  confession  of 
 David  :  "  Enter  not  into  judgment  with  thy  servant :  for  in 
 thy  sight    shall  no  living  be  justified,"    (Psalm  cxliii.  2.) 
 And  when  Job  says,  "  If  I  be  wicked,  woe  unto  me  :  and  if 
 I  be  righteous,  yet  will  I  not  lift  up  my  head,"  (Job  x.  15.) 
 Although  he  refers  to  that  spotless  righteousness  of  God, 
 before  which  even  angels  are  not  clean,  he  however  shows, 
 that  when  brought  to  the  bar  of  God,  all  that  mortals  can 
 do  is  to  stand  dumb.     He  does  not  merely  mean  that  he 
 chooses  rather  to  give  way  spontaneously  than  to  risk  a  con- 
 test with  the  divine  severity,  but  that  he  was  not  conscious  of 
 possessing  any  righteousness  that  would  not  fall  the  very  first 
 moment  it  was  brought  into  the  presence  of  God.     Confi- 
 dence being  banished,  all  glorying  must  necessarily  cease. 
 For  who  can  attribute  any  merit  of  righteousness  to  works, 
 which  instead  of  giving  confidence,  only  make  us  tremble  in 
 the  presence  of  God  ?     We  must,  therefore,  come  to  what 
 Isaiah  invites  us  :  "  In  the  Lord  shall  all  the  seed  of  Israel 
 be  justified,  and  shall  glory,"  (Isaiah  xlv.  25  ;)  for  it  is  most 
 true,  as  he  elsewhere  says,  that  we  are  "  the  planting  of  the 
 Lord,  that  he  might  be  glorified,"  (Isaiah  lxi.  3.)     Our  soul, 
 therefore,  will  not  be  duly  purified  until  it  ceases  to  have 
 any  confidence,  or  feel  any  exultation  in  works.     Foolish 
 men  are  puffed  up  to  this  false  and  lying  confidence  by  the 
 erroneous  idea  that  the  cause  of  their  salvation  is  in  works. 
 
 17.  But  if  we  attend  to  the  four  kinds  of  causes  which 
 philosophers  bring  under  our  view  in  regard  to  effects,  we 
 shall  find  that  not  one  of  them  is  applicable  to  works  as  a 
 cause  of  salvation.  The  efficient  cause  of  our  eternal  salva- 
 tion the  Scripture  uniformly  proclaims  to  be  the  mercy  and 
 free  love  of  the  heavenly  Father  towards  us  ;  the  material 
 cause  to  be  Christ,  with  the  obedience  by  which  he  purchased 
 righteousness  for  us  ;  and  what  can  the  formal  or  instru- 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  369 
 
 mental  cause  be  but  faith  ?  John  includes  the  three  in  one 
 sentence  when  he  says,  "  God  so  loved  the  world,  that  he 
 gave  his  only  begotten  Son,  that  whosoever  believeth  in  him 
 should  not  perish,  but  have  everlasting  life,"  (John  iii.  16.) 
 The  Apostle,  moreover,  declares  that  the  final  cause  is  the 
 demonstration  of  the  divine  righteousness  and  the  praise  of 
 his  goodness.  There  also  he  distinctly  mentions  the  other 
 three  causes ;  for  he  thus  speaks  to  the  Romans  :  "  All 
 have  sinned,  and  come  short  of  the  glory  of  God  ;  being 
 justified  freely  by  his  grace,"  (Rom.  iii.  23,  24.)  You  have 
 here  the  head  and  primary  source — God  has  embraced  us 
 with  free  mercy.  The  next  words  are,  "  through  the  redemp- 
 tion that  is  in  Christ  Jesus ;"  this  is  as  it  were  the  material 
 cause  by  which  righteousness  is  procured  for  us.  "  Whom 
 God  hath  set  forth  to  be  a  propitiation  through  faith." 
 Faith  is  thus  the  instrumental  cause  by  Avhich  righteousness 
 is  applied  to  us.  He  lastly  subjoins  the  final  cause  when  he 
 says,  i{  To  declare  at  this  time  his  righteousness  ;  that  he 
 might  be  just,  and  the  justifier  of  him  that  believeth  in 
 Jesus."  And  to  show  by  the  way  that  this  righteousness 
 consists  in  reconciliation,  he  says  that  Christ  was  "  set  forth 
 to  be  a  propitiation."  Thus  also,  in  the  Epistle  to  the 
 Ephesians,  he  tells  us  that  we  are  received  into  the  favour 
 of  God  by  mere  mercy  ;  that  this  is  done  by  the  interven- 
 tion of  Christ ;  that  it  is  apprehended  by  faith ;  the  end  of 
 all  being  that  the  glory  of  the  divine  goodness  may  be  fully 
 displayed.-s/When  we  see  that  all  the  parts  of  our  salvation 
 thus  exist  without  us,  what  ground  can  we  have  for  glorying 
 or  confiding  in  our  works  ?  Neither  as  to  the  efficient  nor 
 the  final  cause  can  the  most  sworn  enemies  of  divine  grace 
 raise  any  controve'rsy  with  us  unless  they  would  abjure  the 
 whole  of  Scripture.  In  regard  to  the  material  or  formal 
 cause  they  make  a  gloss,  as  if  they  held  that  our  Avorks 
 divide  the  merit  with  faith  and  the  righteousness  of  Christ. 
 But  here  also  Scripture  reclaims,  simply  affirming  that  Christ 
 is  both  righteousness  and  life,  and  that  the  blessing  of  justi- 
 fication is  possessed  by  faith  alone. 
 
 18.  When  the  saints  repeatedly  confirm  and  console  them- 
 selves with  the  remembrance  of  their  innocence  and  integrity, 
 VOL.  II.  2  A 
 
370  INSTITUTES  OF  THE  BOOK  III. 
 
 and  sometimes  even  abstain  not  from  proclaiming  them,  it  is 
 done  in  two  ways :  either  because  by  comparing  their  good 
 cause  with  the  bad  cause  of  the  ungodly,  they  thence  feel  secure 
 of  victory,  not  so  much  from  commendation  of  their  own  righte- 
 ousness, as  from  the  just  and  merited  condemnation  of  their 
 adversaries ;  or  because,  reviewing  themselves  before  God,  even 
 without  any  comparison  with  others,  the  purity  of  their  con- 
 science gives  them  some  comfort  and  security.  The  former 
 reason  will  afterwards  be  considered,  (chap.  xvii.  sec.  14,  and 
 chap.  xx.  sec.  10  ;)  let  us  now  briefly  show,  in  regard  to  the 
 latter,  how  it  accords  with  what  wTe  have  above  said,  that  we 
 can  have  no  confidence  in  works  before  the  bar  of  God,  that  wTe 
 cannot  glory  in  any  opinion  of  their  worth.  The  accordance  lies 
 here,  that  when  the  point  considered  is  the  constitution  and 
 foundation  of  salvation,  believers,  without  paying  any  respect 
 to  works,  direct  their  eyes  to  the  goodness  of  God  alone. 
 Nor  do  they  turn  to  it  only  in  the  first  instance,  as  to  the 
 commencement  of  blessedness,  but  rest  in  it  as  the  completion. 
 Conscience  being  thus  founded,  built  up,  and  established,  is 
 farther  established  by  the  consideration  of  works,  inasmuch 
 as  they  are  proofs  of  God  dwelling  and  reigning  in  us.  Since, 
 then,  this  confidence  in  works  has  no  place  unless  you  have 
 previously  fixed  your  whole  confidence  on  the  mercy  of  God, 
 it  should  not  seem  contrary  to  that  on  which  it  depends. 
 Wherefore,  when  we  exclude  confidence  in  works,  we  merely 
 mean,  that  the  Christian  mind  must  not  turn  back  to  the 
 merit  of  works  as  an  aid  to  salvation,  but  must  dwell  entirely 
 on  the  free  promise  of  justification.  But  Ave  forbid  no 
 believer  to  confirm  and  support  this  faith  by  the  signs  of  the 
 divine  favour  towards  him.  For  if  when  Ave  call  to  mind  the 
 gifts  which  God  has  bestoAved  upon  us,  they  are  like  rays  of 
 the  divine  countenance,  by  which  Ave  are  enabled  to  behold 
 the  highest  light  of  his  goodness ;  much  more  is  this  the 
 case  with  the  gift  of  good  Avorks,  which  shows  that  Ave  haAre 
 received  the  Spirit  of  adoption. 
 
 19.  When  believers  therefore  feel  their  faith  strengthened 
 by  a  consciousness  of  integrity,  and  entertain  sentiments  of 
 exultation,  it  is  just  because  the  fruits  of  their  calling  con- 
 vince them  that  the  Lord  has  admitted  them  to  a  place 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  371 
 
 among  his  children.  Accordingly,  when  Solomon  says,  "  In 
 the  fear  of  the  Lord  is  strong  confidence,"  (Pro v.  xiv.  26,) 
 and  when  the  saints  sometimes  beseech  the  Lord  to  hear 
 them,  because  they  walked  before  his  face  in  simplicity  and 
 integrity,  (Gen.  xxiv.  10 ;  2  Kings  xx.  3,)  these  expressions 
 apply  not  to  laying  the  foundation  of  a  firm  conscience,  but 
 are  of  force  only  when  taken  a  posteriori.1  For  there  is  no 
 where  such  a  fear  of  God  as  can  give  full  security,  and  the 
 saints  are  always  conscious  that  any  integrity  which  they 
 may  possess  is  mingled  with  many  remains  of  the  flesh.  But 
 as  the  fruits  of  regeneration  furnish  them  with  a  proof  of  the 
 Holy  Spirit  dwelling  in  them,  experiencing  God  to  be  a 
 Father  in  a  matter  of  so  much  moment,  they  are  strengthened 
 in  no  slight  degree  to  wait  for  his  assistance  in  all  their 
 necessities.  Even  this  they  could  not  do,  had  they  not  pre- 
 viously perceived  that  the  goodness  of  God  is  sealed  to  them 
 by  nothing  but  the  certainty  of  the  promise.  Should  they 
 begin  to  estimate  it  by  their  good  works,  nothing  will  be 
 weaker  or  more  uncertain ;  works,  Avhen  estimated  by  them- 
 selves, no  less  proving  the  divine  displeasure  by  their  imper- 
 fection, than  his  good-will  by  their  incipient  purity.  In 
 short,  while  proclaiming  the  mercies  of  the  Lord,  they  never 
 lose  sight  of  his  free  favour,  with  all  its  "  breadth  and  length, 
 and  depth  and  height,"  testified  by  Paul,  (Eph.  iii.  18  ;)  as  if 
 he  had  said,  Whithersoever  the  believer  turns,  however  loftily 
 he  climbs,  however  far  and  wide  his  thoughts  extend,  he 
 must  not  go  farther  than  the  love  of  Christ,  but  must  be 
 wholly  occupied  in  meditating  upon  it,  as  including  in 
 itself  all  dimensions.  Accordingly,  he  declares  that  it  "  passeth 
 knowledge,"  that  "  to  know  the  love  of  Christ"  is  to  "  be 
 filled  with  all  the  fulness  of  God,"  (Eph.  iii.  19.)  In  another 
 passage,  where  he  glories  that  believers  are  victorious  in  every 
 contest,  he  adds  the  reason,  u  through  him  that  loved  us," 
 (Rom.  viii.  37.) 
 
 20.  We  now  see  that  believers  have  no  such  confidence  in 
 works  as  to  attribute  any  merit  to  them,  (since  they  regard 
 them  only  as  divine  gifts,  in  which  they  recognise  his  good- 
 
 1  Latin,  "  a  posteriori ; "  French,  "  comme  enseignc  tie  la  vocation  dc 
 Dieu  ; " — as  a  sign  of  the  calling  of  God. 
 
372  INSTITUTES  OF  TIIE  BOOK  III. 
 
 ness,  and  signs  of  calling,  in  which  they  discern  their  election ;) 
 nor  such  confidence  as  to  derogate  in  any  respect  from  the 
 free  righteousness  of  Christ ;  since  on  this  it  depends,  and 
 without  this  cannot  subsist.  The  same  thing  is  briefly  but 
 elegantly  expressed  by  Augustine  when  he  says,  "  I  do  not 
 say  to  the  Lord,  Despise  not  the  works  of  my  hands  ;  I  have 
 sought  the  Lord  with  my  hands,  and  have  not  been  deceived. 
 But  I  commend  not  the  works  of  my  hands,  for  I  fear  that  when 
 thou  examinest  them  thou  wilt  find  more  faults  than  merits. 
 This  only  I  say,  this  ask,  this  desire,  Despise  not  the  works 
 of  thy  hands.  See  in  me  thy  work,  not  mine.  If  thou 
 seest  mine,  thou  condemnest ;  if  thou  seest  thine  own,  thou 
 crownest.  Whatever  good  works  I  have  are  of  thee," 
 (August,  in  Ps.  cxxxvii.)  He  gives  two  reasons  for  not  ven- 
 turing to  boast  of  his  works  before  God :  first,  that  if  he  has 
 any  good  works,  he  does  not  see  in  them  any  thing  of  his 
 own ;  and,  secondly,  that  these  works  are  overwhelmed  by 
 a  multitude  of  sins.  Whence  it  is,  that  the  conscience 
 derives  from  them  moi'e  fear  and  alarm  than  security. 
 Therefore,  the  only  Avay  in  which  he  desires  God  to  look  at 
 any  work  which  he  may  have  done  aright  is,  that  he  may 
 therein  see  the  grace  of  his  caUing,  and  perfect  the  work 
 which  he  has  begun. 
 
 21.  Moreover,  when  Scripture  intimates  that  the  good 
 Avorks  of  believers  are  causes  why  the  Lord  does  them  good, 
 we  must  still  understand  the  meaning  so  as  to  hold  unshaken 
 what  has  previously  been  said,  viz.,  that  the  efficient  cause  of 
 our  salvation  is  placed  in  the  love  of  God  the  Father ;  the 
 material  cause  in  the  obedience  of  the  Son ;  the  instrumental 
 cause  in  the  illumination  of  the  Spirit,  that  is,  in  faith ;  and 
 the  final  cause  in  the  praise  of  the  divine  goodness.  In  this, 
 however,  there  is  nothing  to  prevent  the  Lord  from  embracing 
 works  as  inferior  causes.  But  how  so  ?  In  this  way  :  Those 
 whom  in  mercy  he  lias  destined  for  the  inheritance  of  eternal 
 life,  he,  in  his  ordinary  administration,  introduces  to  the 
 possession  of  it  by  means  of  good  works.  What  precedes 
 in  the  order  of  administration  is  called  the  cause  of  what 
 follows.  For  this  reason,  he  sometimes  makes  eternal  life  a 
 consequent  of  works ;  not  because  it  is  to  be  ascribed  to 
 
CHAP.  XIV.  CHRISTIAN  RELIGION.  373 
 
 them,  but  because  those  whom  he  has  elected  he  justifies, 
 that  he  may  at  length  glorify,  (Rom.  viii.  30  ;)  he  makes  the 
 prior  grace  to  be  a  kind  of  cause,  because  it  is  a  kind  of 
 step  to  that  which  follows.  But  whenever  the  true  cause  is 
 to  be  assigned,  he  enjoins  us  not  to  take  refuge  in  works,  but 
 to  keep  our  thoughts  entirely  fixed  on  the  mercy  of  God  ; 
 "  The  wages  of  sin  is  death  ;  but  the  gift  of  God  is  eternal 
 life,"  (Rom.  vi.  23.)  Why,  as  he  contrasts  life  with  death, 
 does  he  not  also  contrast  righteousness  with  sin  ?  Why, 
 Avhen  setting  down  sin  as  the  cause  of  death,  does  he  not 
 also  set  down  righteousness  as  the  cause  of  life  ?  The  anti- 
 thesis which  would  otherwise  be  complete  is  somewhat  marred 
 by  this  variation ;  but  the  Apostle  employed  the  comparison 
 to  express  the  fact,  that  death  is  due  to  the  deserts  of  men, 
 but  that  life  was  treasured  up  solely  in  the  mercy  of  God. 
 In  short,  by  these  expressions,  the  order  rather  than  the 
 cause  is  noted.1  The  Lord  adding  grace  to  grace,  takes 
 occasion  from  a  former  to  add  a  subsequent,  so  that  he  may 
 omit  no  means  of  enriching  his  servants.  Still,  in  following 
 out  his  liberality,  he  would  have  us  always  look  to  free 
 election  as  its  source  and  beginning.  For  although  he 
 loves  the  gifts  which  he  daily  bestows  upon  us,  inasmuch  as 
 they  proceed  from  that  fountain,  still  our  duty  is  to  hold 
 fast  by  that  gratuitous  acceptance,  which  alone  can  support 
 our  souls  ;  and  so  to  connect  the  gifts  of  the  Spirit,  which 
 he  afterwards  bestows,  with  their  primary  cause,  as  in  no 
 decree  to  detract  from  it. 
 
 1  French,  "  Brief,  en  toutes  ces  facons  de  parler,  on  il  est  fait  mention 
 de  bonnes  oeuvres,  il  n'est  pas  question  de  la  cause  pourquoy  Dieu  fait 
 bien  aux  siens,  mais  seulenient  de  l'ordre  qu'il  y  tient ; " — In  short,  in  all 
 those  forms  of  expression  in  which  mention  is  made  of  good  works,  there 
 is  no  question  as  to  the  cause  why  God  does  good  to  his  people,  but  only 
 to  the  order  which  he  observes  in  it. 
 
374  INSTITUTES  OF  THE  BOOK  III. 
 
 CHAPTER  XV. 
 
 THE  BOASTED  MERIT  OF  WORKS  SUBVERSIVE  BOTH  OF  THE 
 GLORY  OF  GOD,  IN  BESTOWING  RIGHTEOUSNESS,  AND  OF 
 THE  CERTAINTY  OF  SALVATION. 
 
 The  divisions  of  this  chapter  are, — I.  To  the  doctrine  of  free  justification 
 is  opposed  the  question,  Whether  or  not  works  merit  favour  with  God, 
 sec.  1.  This  question  answered,  sec.  2  and  3.  II.  An  exposition  of  cer- 
 tain passages  of  Scripture  produced  in  support  of  the  erroneous  doctrine 
 of  merit,  sec.  4  and  5.  III.  Sophisms  of  Semipelagian  Schoolmen  refut- 
 ed, sec.  6  and  7.  IV.  Conclusion,  proving  the  sufficiency  of  the  orthodox 
 doctrine,  sec.  8. 
 
 Sections. 
 
 1.  After  a  brief  recapitulation,  the  question,  Whether  or  not  good  works 
 
 merit  favour  with  God,  considered. 
 
 2.  First  answer,  fixing  the  meaning  of  the  term  Merit.     This  term  im- 
 
 properly applied  to  works,  but  used  in  a  good  sense,  as  by  Augus- 
 tine, Chrysostom,  Bernard. 
 
 3.  A  second  answer  to  the  question.     First  by  a  negative,  then  by  a 
 
 concession.  In  the  rewarding  of  works  what  to  be  attributed  to 
 God,  and  what  to  man.  Why  good  works  please  God,  and  ai-e 
 advantageous  to  those  who  do  them.  The  ingratitude  of  seeking 
 righteousness  by  works.    This  shown  by  a  double  similitude. 
 
 4.  First  objection  taken  from  Ecclesiasticus.     Second  objection  from  the 
 
 Epistle  to  the  Hebrews.  Two  answers  to  both  objections.  A  weak 
 distinction  refuted. 
 
 5.  A  third  and  most  complete  answer,  calling  us  back  to  Christ  as  the 
 
 only  foundation  of  salvation.  How  Christ  is  our  righteousness. 
 Whence  it  is  manifest  that  we  have  all  things  in  Christ  and  he  no- 
 thing in  us. 
 
 6.  We  must  abhor  the  sophistry  which  destroys  the  merit  of  Christ,  in 
 
 order  to  establish  that  of  man.  This  impiety  refuted  by  clear  pass- 
 ages of  Scripture. 
 
 7.  Errors  of  the  younger  Sophists  extracted  from  Lombard.     Eefuted 
 
 by  Augustine.     Also  by  Scripture. 
 
 8.  Conclusion,  showing  that  the  foundation  which  has  been  laid  is  suffi- 
 
 cient for  doctrine,  exhortation,  and  comfort.  Summary  of  the 
 orthodox  doctrine  of  Justification. 
 
CHAP.  XV.  CHRISTIAN  RELIGION.  375 
 
 1.  The  principal  point  in  this  subject  has  been  now  explain- 
 ed :  as  justification,  if  dependant  upon  works,  cannot  possibly 
 stand  in  the  sight  of  God,  it  must  depend  solely  on  the  mercy 
 of  God  and  communion  with  Christ,  and  therefore  on  faith 
 alone.  But  let  us  carefully  attend  to  the  point  on  which  the 
 whole  subject  hinges,  lest  we  get  entangled  in  the  common 
 delusion,  not  only  of  the  vulgar,  but  of  the  learned.  For  the 
 moment  the  question  is  raised  as  to  the  justification  by  faith 
 or  works,  they  run  off  to  those  passages  which  seem  to  ascribe 
 some  merit  to  works  in  the  sight  of  God,  just  as  if  justifica- 
 tion by  works  were  proved  whenever  it  is  proved  that  works 
 have  any  value  with  God.  Above  we  have  clearly  shown 
 that  justification  by  works  consists  only  in  a  perfect  and 
 absolute  fulfilment  of  the  law ;  and  that,  therefore,  no  man 
 is  justified  by  works  unless  he  has  reached  the  summit  of 
 perfection,  and  cannot  be  convicted  of  even  the  smallest 
 transgression.  But  there  is  another  and  a  separate  question, 
 Though  works  by  no  means  suffice  to  justify,  do  they  not 
 merit  favour  with  God  ? 
 
 2.  First,  I  must  premise  with  regard  to  the  term  Merit, 
 that  he,  whoever  he  was,  that  first  applied  it  to  human  works, 
 viewed  in  reference  to  the  divine  tribunal,  consulted  very 
 ill  for  the  purity  of  the  faith.  I  willingly  abstain  from  dis- 
 putes about  words,  but  I  could  wish  that  Christian  writers 
 had  always  observed  this  soberness — that  when  there  was 
 no  occasion  for  it,  they  had  never  thought  of  using  terms 
 foreign  to  the  Scriptures — terms  which  might  produce  much 
 offence,  but  very  little  fruit.  I  ask,  what  need  was  there  to 
 introduce  the  word  Merit,  when  the  value  of  works  might 
 have  been  fully  expressed  by  another  term,  and  without 
 offence  ?  The  quantity  of  offence  contained  in  it  the  world 
 shows  to  its  great  loss.  It  is  certain  that,  being  a  high 
 sounding  term,  it  can  only  obscure  the  grace  of  God,  and 
 inspire  men  Avith  pernicious  pride.  I  admit  it  was  used  by 
 ancient  ecclesiastical  writers,  and  I  wish  they  had  not  by 
 the  abuse  of  one  term  furnished  posterity  with  matter  of 
 heresy,  although  in  some  passages  they  themselves  show  that 
 they  had  no  wish  to  injure  the  truth.  For  Augustine  says, 
 "  Let  human  merits,  which  perished  by  Adam,  here  be  silent, 
 
376  INSTITUTES  OF  THE  BOOK  III. 
 
 and  let  the  grace  of  God  reign  by  Jesus  Christ,"  (August, 
 de  Prasdest.  Sanct.)  Again,  "  The  saints  ascribe  nothing  to 
 their  merits  ;  every  thing  will  they  ascribe  solely  to  thy 
 mercy,  O  God,"  (August,  in  Psal.  exxxix.)  Again,  "And 
 when  a  man  sees  that  whatever  good  he  has  he  has  not  of 
 himself,  but  of  his  God,  he  sees  that  every  thing  in  him  which 
 is  praised  is  not  of  his  own  merits,  but  of  the  divine  mercy," 
 (August,  in  Psal.  lxxxviii.)  You  see  how  he  denies  man  the 
 power  of  acting  aright,  and  thus  lays  merit  prostrate.  Chry- 
 sostom  says,  "  If  any  works  of  ours  follow  the  free  calling  of 
 God,  they  are  return  and  debt ;  but  the  gifts  of  God  are  grace, 
 and  beneficence,  and  great  liberality."  But  to  say  nothing 
 more  of  the  name,  let  us  attend  to  the  thing.  I  formerly  quot- 
 ed a  passage  from  Bernard :  "  As  it  is  sufficient  for  merit  not 
 to  presume  on  merit,  so  to  be  without  merit  is  sufficient  for 
 condemnation,"  (Bernard  in  Cantic.  Serm.  98.)  He  imme- 
 diately adds  an  explanation  which  softens  the  harshness  of  the 
 expression,  when  he  says,  "  Hence  be  careful  to  have  merits  ; 
 when  you  have  them,  know  that  they  were  given ;  hope  for 
 fruit  from  the  divine  mercy,  and  you  have  escaped  all  the  perils 
 of  poverty,  ingratitude,  and  presumption.  Happy  the  Church 
 which  neither  wants  merit  without  presumption,  nor  presump- 
 tion without  merit."  A  little  before  he  had  abundantly  shown 
 that  he  used  the  words  in  a  sound  sense,  saying,  "  Why  is  the 
 Church  anxious  about  merits  ?  God  has  furnished  her  with  a 
 firmer  and  surer  ground  of  boasting.  God  cannot  deny  himself ; 
 he  will  do  what  he  has  promised.  Thus  there  is  no  reason  for 
 asking  by  what  merits  may  we  hope  for  blessings ;  especially 
 when  you  hear,  '  Thus  saith  the  Lord  God ;  I  do  not  this 
 for  your  sakes,  O  house  of  Israel,  but  for  mine  holy  name's 
 sake,'  (Ezek.  xxxvi.  22.)  It  suffices  for  merit  to  know  that 
 merits  suffice  not." 
 
 3.  What  all  our  works  can  merit  Scripture  shows  when  it 
 declares  that  they  cannot  stand  the  view  of  God,  because 
 they  are  full  of  impurity  ;  it  next  shows  what  the  perfect 
 observance  of  the  law  (if  it  can  any  where  be  found)  will 
 merit  when  it  enjoins,  "  So  likewise  ye,  when  ye  shall  have 
 done  all  those  things  which  are  commanded  you,  say,  We  are 
 unprofitable  servants,  we  have  done  that  which  was  our  duty 
 
CHAP.  XV.  CHRISTIAN  RELIGION.  377 
 
 to  do,"  (Luke  xvii.  10 ;)  because  we  make  no  free-offering  to 
 God,  but  only  perform  due  service  by  which  no  favour  is 
 deserved.  And  yet  those  good  works  which  the  Lord  has 
 bestowed  upon  us  he  counts  ours  also,  and  declares,  that  they 
 are  not  only  acceptable  to  him,  but  that  he  will  recompense 
 them.  It  is  ours  in  return  to  be  animated  by  this  great  pro- 
 mise, and  to  keep  up  our  courage,  that  we  may  not  weary  in 
 well-doing,  but  feel  duly  grateful  for  the  great  kindness  of 
 God.  There  cannot  be  a  doubt,  that  every  thing  in  our 
 works  which  deserves  praise  is  owing  to  divine  grace,  and 
 that  there  is  not  a  particle  of  it  which  we  can  properly  ascribe 
 to  ourselves.  If  Ave  truly  and  seriously  acknowledge  this,  not 
 only  confidence,  but  every  idea  of  merit  vanishes.  I  say  we 
 do  not,  like  the  Sophists,  share  the  praise  of  works  between 
 God  and  man,  but  we  keep  it  entire  and  unimpaired  for  the 
 Lord.  All  we  assign  to  man  is,  that,  by  his  impurity,  he 
 pollutes  and  contaminates  the  very  works  which  were  good. 
 The  most  perfect  thing  which  proceeds  from  man  is  always 
 polluted  by  some  stain.  Should  the  Lord,  therefore,  bring 
 to  judgment  the  best  of  human  works,  he  would  indeed  be- 
 hold his  own  righteousness  in  them  ;  but  he  would  also  behold 
 man's  dishonour  and  disgrace.  Thus  good  works  please 
 God,  and  are  not  without  fruit  to  their  authors,  since,  by 
 way  of  recompense,  they  obtain  more  ample  blessings  from 
 God,  not  because  they  so  deserve,  but  because  the  divine 
 benignity  is  pleased  of  itself  to  set  this  value  upon  them. 
 Such,  however,  is  our  malignity,  that,  not  contented  with  this 
 liberality  on  the  part  of  God,  which  bestows  rewards  on  works 
 that  do  not  at  all  deserve  them,  we  with  profane  ambition 
 maintain  that  that  which  is  entirely  due  to  the  divine  muni- 
 ficence is  paid  to  the  merit  of  works.  Here  I  appeal  to  every 
 man's  common  sense.  If  one  who  by  another's  liberality 
 possesses  the  usufruct  of  a  field,  rear  up  a  claim  to  the  pro- 
 perty of  it,  does  he  not  by  his  ingratitude  deserve  to  lose  the 
 possession  formerly  granted  ?  In  like  manner,  if  a  slave,  who 
 has  been  manumitted,  conceals  his  humble  condition  of  freed- 
 man,  and  gives  out  that  he  Avas  free-born,  does  he  not  deserve 
 to  be  reduced  to  his  original  slavery  ?  A  benefit  can  only  be 
 legitimately  enjoyed  when  we  neither  arrogate  more  to  our- 
 
378  INSTITUTES  OF  THE  BOOK  III. 
 
 selves  than  has  been  given,  nor  defraud  the  author  of  it  of 
 his  due  praise ;  nay,  rather  when  we  so  conduct  ourselves  as 
 to  make  it  appear  that  the  benefit  conferred  still  in  a  manner 
 resides  with  him  who  conferred  it.  But  if  this  is  the  modera- 
 tion to  be  observed  towards  men,  let  every  one  reflect  and 
 consider  for  himself  what  is  due  to  God. 
 
 4.  I  know  that  the  Sophists  abuse  some  passages  in  order 
 to  prove  that  the  Scriptures  use  the  term  merit  with  refer- 
 ence to  God.  They  quote  a  passage  from  Ecclesiasticus : 
 "  Mercy  will  give  place  to  every  man  according  to  the  merit 
 of  his  works,"  (Ecclesiasticus  xvi.  14  ;)  and  from  the  Epistle  to 
 the  Hebrews  :  "  To  do  good  and  communicate  forget  not ;  for 
 with  such  sacrifices  God  is  well  pleased,"  (Heb.  xiii.  16.)  I 
 now  renounce  my  right  to  repudiate  the  authority  of  Eccle- 
 siasticus ;  but  I  deny  that  the  words  of  Ecclesiasticus,  who- 
 ever the  writer  may  have  been,  are  faithfully  quoted.  The 
 Greek  is  as  follows  :  Yldff^  k\zri/J,offvvri  toitjgh  roftov"  'ixaarog  ydg 
 xara  tol  egya  avrov  supers/.  u  He  will  make  room  for  all 
 mercy :  for  each  shall  find  according  to  his  works."  That 
 this  is  the  genuine  reading,  and  has  been  corrupted  in  the 
 Latin  version,  is  plain,  both  from  the  very  structure  of  the 
 sentence,  and  from  the  previous  context.  In  the  Epistle  to 
 the  Hebrews  there  is  no  room  for  their  quibbling  on  one  little 
 word,  for  in  the  Greek  the  Apostle  simply  says,  that  such 
 sacrifices  are  pleasing  and  acceptable  to  God.  This  alone 
 should  amply  suffice  to  quell  and  beat  down  the  insolence  of 
 our  pride,  and  prevent  us  from  attaching  value  to  works 
 beyond  the  rule  of  Scripture.  It  is  the  doctrine  of  Scripture, 
 moreover,  that  our  good  works  are  constantly  covered  with 
 numerous  stains  by  which  God  is  justly  offended  and  made 
 angry  against  us,  so  far  are  they  from  being  able  to  conciliate 
 him,  and  call  forth  his  favour  towards  us ;  and  yet  because 
 of  his  indulgence,  he  does  not  examine  them  with  the  utmost 
 strictness,  he  accepts  them  just  as  if  they  were  most  pure ; 
 and  therefore  rewards  them,  though  undeserving,  with  innu- 
 merable blessings,  both  present  and  future.  For  I  admit  not 
 the  distinction  laid  down  by  otherwise  learned  and  pious 
 men,  that  good  works  merit  the  favours  which  are  conferred 
 upon  us  in  this  life,  whereas  eternal  life  is  the  reward  of  faith 
 
CHAP.  XV.  CHRISTIAN  RELIGION.  379 
 
 only.  The  recompense  of  our  toils,  and  crown  of  our  contest, 
 our  Lord  almost  uniformly  places  in  heaven.  On  the  other 
 hand,  to  attribute  to  the  merit  of  works,  so  as  to  deny  it  to 
 grace,  that  we  are  loaded  with  other  gifts  from  the  Lord,  is 
 contrary  to  the  doctrine  of  Scripture.  For  though  Christ  says, 
 "  Unto  every  one  that  hath  shall  be  given  ;"  u  thou  hast  been 
 faithful  over  a  few  things,  I  will  make  thee  ruler  over  many 
 things,"  (Matth.  xxv.  29,  21,)  he,  at  the  same  time,  shows 
 that  all  additional  gifts  to  believers  are  of  his  free  benignity  : 
 "  Ho,  every  one  that  thirsteth,  come  ye  to  the  waters,  and  he 
 that  hath  no  money,  come  ye,  buy,  and  eat :  yea,  come,  buy 
 wine  and  milk,  without  money  and  without  price,"  (Isaiah 
 lv.  1.)  Therefore,  every  help  to  salvation  bestowed  upon 
 believers,  and  blessedness  itself,  are  entirely  the  gift  of  God, 
 and  yet  in  both  the  Lord  testifies  that  he  takes  account  of 
 works,  since  to  manifest  the  greatness  of  his  love  toward  us, 
 he  thus  highly  honours  not  ourselves  only,  but  the  gifts  which 
 he  has  bestowed  upon  us. 
 
 5.  Had  these  points  been  duly  handled  and  digested  in 
 past  ages,  never  could  so  many  tumults  and  dissensions  have 
 arisen.  Paul  says,  that  in  the  architecture  of  Christian  doc- 
 trine, it  is  necessaiy  to  retain  the  foundation  which  he  had 
 laid  with  the  Corinthians,  "  Other  foundation  can  no  man 
 lay  than  that  which  is  laid,  which  is  Jesus  Christ,"  (1  Cor. 
 iii.  11.)  What  then  is  our  foundation  in  Christ?  Is  it  that 
 he  begins  salvation  and  leaves  us  to  complete  it  ?  Is  it  that  he 
 only  opened  up  the  way,  and  left  us  to  follow  it  in  our  own 
 strength  ?  By  no  means,  but  as  Paul  had  a  little  before  de- 
 clared, it  is  to  acknowledge  that  he  has  been  given  us  for 
 righteousness.  No  man,  therefore,  is  well  founded  in  Christ 
 who  has  not  entire  righteousness  in  him,  since  the  Apostle 
 says  not  that  he  was  sent  to  assist  us  in  procuring,  but  was 
 himself  to  be  our  righteousness.  Thus  it  is  said  that  God 
 "  hath  chosen  us  in  him  before  the  foundation  of  the  world," 
 not  according  to  our  merit,  but  "  according  to  the  good  plea- 
 sure of  his  will ;"  that  in  him  "  we  have  redemption  through 
 his  blood,  even  the  forgiveness  of  sins ;"  that  peace  has 
 been  made  "  through  the  blood  of  his  cross ;"  that  we  are 
 reconciled  by  his  blood  ;  that,  placed  under  his  protection,  we 
 
380  INSTITUTES  OF  THE  BOOK  III. 
 
 are  delivered  from  the  danger  of  finally  perishing  ;  that  thus 
 ingrafted  into  him  we  are  made  partakers  of  eternal  life,  and 
 hope  for  admission  into  the  kingdom  of  God.1  Nor  is  this 
 all.  Being  admitted  to  participation  in  him,  though  we  are 
 still  foolish,  he  is  our  wisdom  ;  though  we  are  still  sinners,  he 
 is  our  righteousness  ;  though  we  are  unclean,  he  is  our  purity  ; 
 though  we  are  weak,  unarmed,  and  exposed  to  Satan,  yet  oui*s 
 is  the  power  which  has  been  given  him  in  heaven  and  in 
 earth,  to  bruise  Satan  under  our  feet,  and  burst  the  gates  of 
 hell,  (Matth.  xxviii.  18  ;)  though  we  still  bear  about  with  us 
 a  body  of  death,  he  is  our  life  ;  in  short,  all  things  of  his  are 
 ours,  we  have  all  things  in  him,  he  nothing  in  us.  On  this 
 foundation,  I  say,  we  must  be  built,  if  we  would  grow  up  into 
 a  holy  temple  in  the  Lord. 
 
 6.  For  a  long  time  the  world  has  been  taught  very  differ- 
 ently. A  kind  of  good  works  called  moral  has  been  found 
 out,  by  which  men  are  rendered  agreeable  to  God  before  they 
 are  ingrafted  into  Christ ;  as  if  Scripture  spoke  falsely  when 
 it  says,  "  He  that  hath  the  Son  hath  life,  and  he  that  hath 
 not  the  Son  of  God  hath  not  life,"  (1  John  v.  12.)  How 
 can  they  produce  the  materials  of  life  if  they  are  dead  ?  Is 
 there  no  meaning  in  its  being  said,  that  "  whatsoever  is  not 
 of  faith  is  sin  ?"  (Rom.  xiv.  23  ;)  or  can  good  fruit  be  produced 
 from  a  bad  tree?  What  have  these  most  pestilential  Sophists 
 left  to  Christ  on  which  to  exert  his  virtue  ?  They  say  that  he 
 merited  for  us  the  first  grace,  that  is,  the  occasion  of  meriting, 
 and  that  it  is  our  part  not  to  let  slip  the  occasion  thus  offered. 
 O  the  daring  effrontery  of  impiety  !  Who  would  have  thought 
 that  men  professing  the  name  of  Christ  would  thus  strip  him 
 of  his  power,  and  all  but  trample  him  under  foot  ?  The  testi- 
 mony uniformly  borne  to  him  in  Scripture  is,  that  whoso 
 believeth  in  him  is  justified ;  the  doctrine  of  these  men  is, 
 that  the  only  benefit  which  proceeds  from  him  is  to  open  up 
 a  way  for  each  to  justify  himself.  I  wish  they  could  get  a 
 taste  of  what  is  meant  by  these  passages  :  *'  He  that  hath 
 the  Son  hath  life."  "  He  that  heareth  my  word,  and  believeth 
 on  him  that  sent  me,"  "is  passed  from  death  unto  life." 
 
 1  1  Cor.  i.  30  ;  Eph.  i.  3-5  ;  Col.  i.  14,  20  ;  John  i.  12;  x.  28. 
 
CHAP.  XV.  CHRISTIAN  RELIGION.  381 
 
 Whoso  believeth  in  him  "  is  passed  from  death  unto  life." 
 "Being  justified  freely  by  his  grace,  through  the  redemption 
 that  is  in  Christ  Jesus."  "  He  that  keepeth  his  command- 
 ments dwelleth  in  him,  and  he  in  him."  God  "  hath  raised 
 us  up  together,  and  made  us  sit  together  in  heavenly  places 
 in  Christ."  "  Who  hath  delivered  us  from  the  power  of 
 darkness,  and  hath  translated  us  into  the  kingdom  of  his  dear 
 Son."1  There  are  similar  passages  without  number.  Their 
 meaning  is  not,  that  by  faith  in  Christ  an  opportunity  is  given 
 us  of  procuring  justification,  or  acquiring  salvation,  but  that 
 both  are  given  us.  Hence,  so  soon  as  you  are  ingrafted  into 
 Christ  by  faith,  you  are  made  a  son  of  God,  an  heir  of  heaven, 
 a  partaker  of  righteousness,  a  possessor  of  life,  and  (the  better 
 to  manifest  the  false  tenets  of  these  men)  youhave  not  obtained 
 an  opportunity  of  meriting,  but  all  the  merits  of  Christ,  since 
 they  are  communicated  to  you. 
 
 7.  In  this  way  the  schools  of  Sorbonne,  the  parents  of  all 
 heresies,  have  deprived  us  of  justification  by  faith,  which 
 lies  at  the  root  of  all  godliness.  They  confess,  indeed,  in 
 word,  that  men  are  justified  by  a  formed  faith,  but  they  after- 
 wards explain  this  to  mean  that  of  faith  they  have  good 
 works,  which  avail  to  justification,  so  that  they  almost  seem 
 to  use  the  term  faith  in  mockery,  because  they  were  unable, 
 without  incurring  great  obloquy,  to  pass  it  in  silence,  seeing 
 it  is  so  often  repeated  by  Scripture.  And  yet  not  con- 
 tented with  this,  they  by  the  praise  of  good  works  transfer 
 to  man  what  they  steal  from  God.  And  seeing  that  good 
 Avorks  give  little  ground  for  exultation,  and  are  not  even  pro- 
 perly called  merits,  if  they  are  regarded  as  the  fruits  of  divine 
 grace,  they  derive  them  from  the  power  of  free-will ;  in  other 
 words,  extract  oil  out  of  stone.  They  deny  not  that  the 
 principal  cause  is  in  grace ;  but  they  contend  that  there  is 
 no  exclusion  of  free-will  through  which  all  merit  comes.  This 
 is  the  doctrine,  not  only  of  the  later  Sophists,  but  of  Lom- 
 bard their  Pythagoras,  (Sent.  Lib.  ii.  Dist.  28,)  who,  in 
 comparison  of  them,  may  be  called  sound  and  sober.     It  was 
 
 1  1  John  v.  12  ;  John  v.  24  ;  Rom.  hi.  24  ;  1  John  hi.  24  ;  Eph.  ii.  6  ; 
 Col.  i.  13. 
 
382  INSTITUTES  OF  THE  BOOK  III. 
 
 surely  strange  blindness,  while  he  had  Augustine  so  often  in 
 his  mouth,  not  to  see  how  cautiously  he  guarded  against  ascrib- 
 ing a  single  particle  of  praise  to  man  because  of  good  works. 
 Above,  when  treating  of  free-will,  Ave  quoted  some  passages 
 from  him  to  this  effect,  and  similar  passages  frequently 
 occur  in  his  writings,  (see  in  Psal.  civ. ;  Ep.  cv.,)  as  when  he 
 forbids  us  ever  to  boast  of  our  merits,  because  they  them- 
 selves also  are  the  gifts  of  God,  and  when  he  says  that  all 
 our  merits  are  only  of  grace,  are  not  provided  by  our  suffi- 
 ciency, but  are  entirely  the  production  of  grace,  &c.  It  is 
 less  strange  that  Lombard  was  blind  to  the  light  of  Scripture, 
 in  which  it  is  obvious  that  he  had  not  been  a  very  suc- 
 cessful student.1  Still  there  cannot  be  a  stronger  declaration 
 against  him  and  his  disciples  than  the  words  of  the  Apostle, 
 who,  after  interdicting  all  Christians  from  glorying,  subjoins 
 the  reason  why  glorying  is  unlawful :  "  For  we  are  his  work- 
 manship, created  in  Christ  Jesus  unto  good  works,  which 
 God  hath  before  ordained  that  we  should  walk  in  them,"  (Eph. 
 ii.  10.)  Seeing,  then,  that  no  good  proceeds  from  us  unless 
 in  so  far  as  we  are  regenerated — and  our  regeneration  is  with- 
 out exception  wholly  of  God — there  is  no  ground  for  claim- 
 ing to  ourselves  one  iota  in  good  works.  Lastly,  while  these 
 men  constantly  inculcate  good  works,  they,  at  the  same  time, 
 train  the  conscience  in  such  a  way  as  to  prevent  it  from 
 venturing  to  confide  that  works  will  render  God  favour- 
 able and  propitious.  We,  on  the  contrary,  without  any 
 mention  of  merit,  give  singular  comfort  to  believers  when  we 
 teach  them  that  in  their  works  they  please,  and  doubtless  are 
 accepted  of  God.  Nay,  here  we  even  insist  that  no  man 
 shall  attempt  or  enter  upon  any  work  without  faith,  that  is, 
 unless  he  previously  have  a  firm  conviction  that  it  will  please 
 God. 
 
 8.  Wherefore,  let  us  never  on  any  account  allow  ourselves 
 to  be  drawn  away  one  nail's  breadth2  from  that  only  founda- 
 tion.    After  it  is  laid,  wise  architects  build  upon  it  rightly 
 
 1  French,  "  d'autant  qu'il  n'y  estoit  gueres  exercite  ;" — inasmuch  as  he 
 was  little  versant  in  it. 
 
 2  French,  "  ne  fust  ce  que  de  la  pointe  d'une  espingle  ;" — were  it  only 
 a  pin's  point. 
 
CHAP.  XV.  CHRISTIAN  RELIGION.  383 
 
 and  in  order.  For  whether  there  is  need  of  doctrine  or 
 exhortation,  they  remind  us  that  "  for  this  purpose  the  Son 
 of  God  was  manifested,  that  he  might  destroy  the  works  of 
 the  devil ;"  that  "  whosoever  is  born  of  God  doth  not  commit 
 sin ;"  that  "  the  time  past  of  our  life  may  suffice  us  to  have 
 Avrought  the  will  of  the  Gentiles;"  that  the  elect  of  God  are 
 vessels  of  mercy,  appointed  "  to  honour,"  purged,  "  sanctified, 
 and  meet  for  the  Master's  use,  and  prepared  unto  every  good 
 work."  The  whole  is  expressed  at  once,  when  Christ  thus 
 describes  his  disciples,  "  If  any  man  will  come  after  me,  let  him 
 deny  himself,  and  take  up  his  cross  daily,  and  follow  me."1 
 He  who  has  denied  himself  has  cut  off  the  root  of  all  evil,  so 
 as  no  longer  to  seek  his  own  ;  he  who  has  taken  up  his 
 cross  has  prepared  himself  for  all  meekness  and  endurance. 
 The  example  of  Christ  includes  this  and  all  offices  of  piety 
 and  holiness.  He  obeyed  his  Father  even  unto  death ;  his 
 whole  life  was  spent  in  doing  the  works  of  God ;  his  whole 
 soul  was  intent  on  the  glory  of  his  Father ;  he  laid  down  his 
 life  for  the  brethren ;  he  did  good  to  his  enemies,  and  prayed 
 for  them.  And  when  there  is  need  of  comfort,  it  is  admirably 
 afforded  in  these  words  :  "  We  are  troubled  on  every  side, 
 yet  not  distressed ;  we  are  perplexed,  but  not  in  despair ; 
 persecuted,  but  not  forsaken  ;  cast  down,  but  not  destroyed ; 
 always  bearing  about  in  the  body  the  dying  of  the  Lord 
 Jesus,  that  the  life  also  of  Jesus  might  be  made  manifest  in  our 
 body."  "  For  if  we  be  dead  with  him,  we  shall  also  live  with 
 him ;  if  we  suffer,  we  shall  also  reign  with  him ;"  by  means 
 of  "  the  fellowship  of  his  sufferings,  being  made  conformable 
 unto  his  death ;"  the  Father  having  predestinated  us  "  to  be 
 conformed  to  the  image  of  his  Son,  that  he  might  be  the 
 first-born  among  many  brethren."  Hence  it  is,  that  "  neither 
 death,  nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor 
 things  present,  nor  things  to  come,  nor  height,  nor  depth, 
 nor  any  other  creature,  shall  be  able  to  separate  us  from  the 
 love  of  God  which  is  in  Christ  Jesus  our  Lord;"2  nay, 
 rather  all  things  will  work  together  for  our  good.     See  how 
 
 1  1  John  iii.  8  ;  1  Pet.  iv.  3  ;  2  Tim.  Ii.  20,  21  ;  Luke  ix.  23. 
 
 2  2  Cor.  iv.  8 ;  2  Tim.  ii.  11  ;  Phil.  iii.  10 ;  Kom.  viii.  29,  39. 
 
384  INSTITUTES  OF  THE  BOOK  III. 
 
 it  is  that  we  do  not  justify  men  before  God  by  works,  but 
 say,  that  all  who  are  of  God  are  regenerated  and  made  new 
 creatures,  so  that  they  pass  from  the  kingdom  of  sin  into 
 the  kingdom  of  righteousness.  In  this  way  they  make  their 
 calling  sure,  and,  like  trees,  are  judged  by  their  fruits. 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  385 
 
 CHAPTER  XVI. 
 
 REFUTATION  OF  THE  CALUMNIES  BY  WHICH  IT  IS  ATTEMPTED 
 TO  THROW  ODIUM  ON  THIS  DOCTRINE. 
 
 The  divisions  of  this  chapter  are, — I.  The  calumnies  of  the  Papists 
 against  the  orthodox  doctrine  of  Justification  by  Faith  are  reduced  to  two 
 classes.  The  first  class,  with  its  consequences,  refuted,  sec.  1-3.  II. 
 The  second  class,  which  is  dependant  on  the  first,  refuted  in  the  last 
 section. 
 
 Sections. 
 
 1.  Calumnies  of  the  Papists.     1.  That  we  destroy  good  works,  and  give 
 
 encouragement  to  sin.  Refutation  of  the  first  calumny.  1.  Character 
 of  those  who  censure  us.  2.  Justification  by  faith  establishes  the 
 necessity  of  good  works. 
 
 2.  Refutation  of  a  consequent  of  the  former  calumny,  viz.,  that  men  are 
 
 dissuaded  from  well-doing  when  we  destroy  merit.  Two  modes 
 of  refutation.    First  mode  confirmed  by  many  invincible  arguments. 
 
 3.  The  Apostles  make  no  mention  of  merit,  when  they  exhort  us  to  good 
 
 works.  On  the  contrary,  excluding  merit,  they  refer  us  entirely 
 to  the  mercy  of  God.     Another  mode  of  refutation. 
 
 4.  Refutation  of  the  second  calumny  and  of  an  inference  from  it,  viz., 
 
 that  the  obtaining  righteousness  is  made  too  easy,  when  it  is  made 
 to  consist  in  the  free  remission  of  sins. 
 
 1.  Our  last  sentence  may  refute  the  impudent  calumny  of 
 certain  ungodly  men,  who  charge  us,  first,  with  destroying 
 good  works,  and  leading  men  away  from  the  study  of  them, 
 when  we  say,  that  men  are  not  justified,  and  do  not  merit 
 salvation  by  works  ;  and,  secondly,  with  making  the  means  of 
 justification  too  easy,  when  we  say  that  it  consists  in  the  free 
 remission  of  sins,  and  thus  alluring  men  to  sin  to  which  they 
 are  already  too  much  inclined.  These  calumnies,  I  say,  are 
 sufficiently  refuted  by  that  one  sentence ;  however,  I  will 
 briefly  reply  to  both.  The  allegation  is,  that  justification  by 
 faith  destroys  good  works.  I  will  not  describe  what  kind  of 
 zealots  for  good  works  the  persons  are  who  thus  charge  us. 
 VOL.   II.  2  B 
 
386  INSTITUTES  OF  THE  BOOK.  III. 
 
 We  leave  them  as  much  liberty  to  bring  the  charge,  as  they 
 take  license  to  taint  the  whole  world  with  the  pollution  of  their 
 lives.1  They  pretend  to  lament2  that  when  faith  is  so  highly 
 extolled,  works  are  deprived  of  their  proper  place.  But  what  if 
 they  are  rather  ennobled  and  established  ?  We  dream  not  of 
 a  faith  which  is  devoid  of  good  works,  nor  of  a  justification 
 which  can  exist  without  them  :  the  only  difference  is,  that  while 
 we  acknowledge  that  faith  and  works  are  necessarily  connected, 
 we,  however,  place  justification  in  faith,  not  in  wrorks.  How 
 this  is  done  is  easily  explained,  if  wTe  turn  to  Christ  only,  to 
 whom  our  faith  is  directed,  and  from  whom  it  derives  all  its 
 power.  Why,  then,  are  we  justified  by  faith  ?  Because  by 
 faith  Ave  apprehend  the  righteousness  of  Christ,  which  alone 
 reconciles  us  to  God.  This  faith,  however,  you  cannot  appre- 
 hend Avithout  at  the  same  time  apprehending  sanctification  ; 
 for  Christ  "  is  made  unto  us  Avisdom,  and  righteousness, 
 and  sanctification,  and  redemption,"  (L  Cor.  i.  30.)  Christ, 
 therefore,  justifies  no  man  Avithout  also  sanctifying  him. 
 These  blessings  are  conjoined  by  a  perpetual  and  inseparable 
 tie.  Those  Avhom  he  enlightens  by  his  Avisdom  he  redeems ; 
 AA'hom  he  redeems  he  justifies ;  Avhom  he  justifies  he  sancti- 
 fies. But  as  the  question  relates  only  to  justification  and 
 sanctification,  to  them  let  us  confine  ourselves.  Though  we 
 distinguish  between  them,  they  are  both  inseparably  com- 
 prehended in  Christ.  Would  ye  then  obtain  justification  in 
 Christ  ?  You  must  previously  possess  Christ.  But  you 
 cannot  possess  him  without  being  made  a  partaker  of  his 
 sanctification :  for  Christ  cannot  be  divided.  Since  the 
 Lord,  therefore,  does  not  grant  us  the  enjoyment  of  these 
 blessings  without  bestowing  himself,  he  bestoAvs  both  at 
 once,  but  never  the  one  Avithout  the  other.  Thus  it  appears 
 how  true  it  is  that  Ave  are  justified  not  Avithout,  and  yet 
 not  by  Avorks,  since  in  the  participation  of  Christ,  by  which 
 Ave  are  justified,  is  contained  not  less  sanctification  than 
 justification. 
 
 2.  It  is  also  most  untrue    that  men's  minds    are  with- 
 
 1  This  sentence  is  wholly  omitted  in  the  French. 
 
 2  Latin,    "  Dolere  sibi    simulant." — French,    "  lis   alleguent ;" — they 
 allege. 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  387 
 
 drawn  from  the  desire  of  well-doing  when  we  deprive  them  of 
 the  idea  of  merit.  Here,  by  the  way,  the  reader  must  be  told 
 that  those  men  absurdly  infer  merit  from  reward,  as  I  will 
 afterwards  more  clearly  explain.  They  thus  infer,  because 
 ignorant  of  the  principle  that  God  gives  no  less  a  display  of 
 his  liberality  when  he  assigns  reward  to  works,  than  when 
 he  bestows  the  faculty  of  well-doing.  This  topic  it  will  be 
 better  to  defer  to  its  own  place.  At  present,  let  it  be  suffi- 
 cient merely  to  advert  to  the  weakness  of  their  objection. 
 This  may  be  done  in  two  ways.1  For,  first,  they  are  al- 
 together in  error  when  they  say  that,  unless  a  hope  of  reward 
 is  held  forth,  no  regard  will  be  had  to  the  right  conduct  of 
 life.  For  if  all  that  men  do  when  they  serve  God  is  to  look 
 to  the  reward,  and  hire  out  or  sell  their  labour  to  him,  little 
 is  gained :  he  desires  to  be  freely  worshipped,  freely  loved : 
 I  say  he  approves  the  worshipper  who,  even  if  all  hope  of 
 reward  were  cut  off,  would  cease  not  to  worship  him.  More- 
 over, when  men  are  to  be  urged,  there  cannot  be  a  stronger 
 stimulus  than  that  derived  from  the  end  of  our  redemption 
 and  calling,  such  as  the  word  of  God  employs  when  it  says, 
 that  it  were  the  height  of  impiety  and  ingratitude  not  to 
 "  love  him  who  first  loved  us  ;"  that  by  "  the  blood  of  Christ" 
 our  conscience  is  purged  "  from  dead  works  to  serve  the 
 living  God ;"  that  it  were  impious  sacrilege  in  any  one  to 
 count  "  the  blood  of  the  covenant,  wherewith  he  was  sancti- 
 fied, an  unholy  thing  ;"  that  Ave  have  been  "  delivered  out 
 of  the  hands  of  our  enemies,"  that  we  "  might  serve  him 
 without  fear,  in  holiness  and  righteousness  before  him,  all 
 the  days  of  our  life ;"  that  being  "  made  free  from  sin,"  Ave 
 "  become  the  servants  of  righteousness  ;"  "  that  our  old  man  is 
 crucified  Avith  him,"  in  order  that  Ave  might  rise  to  neAvness  of 
 life.  Again,  "  if  ye  then  be  risen  with  Christ,  (as  becomes  his 
 members,)  seek  those  things  Avhich  are  above,"  living  as  pil- 
 grims in  the  Avorld,  and  aspiring  to  heaven,  where  our  trea- 
 sure is.  "  The  grace  of  God  hath  appeared  to  all  men, 
 bringing  salvation,  teaching  us  that,  denying  ungodliness 
 and  worldly  lusts,  Ave  should  live  soberly,  righteously,  and 
 
 1  All  the  previous  sentences  of  this  section,  except  the  first,  are  omitted 
 in  the  French. 
 
388  INSTITUTES  OF  THE  BOOK  III. 
 
 godly,  in  this  present  world ;  looking  for  that  blessed  hope, 
 and  the  glorious  appearing  of  the  great  God  and  our  Saviour 
 Jesus  Christ."  "  For  God  hath  not  appointed  us  to  wrath, 
 but  to  obtain  salvation  through  our  Lord  Jesus  Christ." 
 "  Know  ye  not  that  ye  are  the  temples  of  the  Holy  Spirit," 
 which  it  were  impious  to  profane  ?  "  Ye  were  sometimes 
 darkness,  but  now  are  ye  light  in  the  Lord  :  walk  as  the 
 children  of  light."  "  God  hath  not  called  us  unto  uncleanness, 
 but  unto  holiness."  "  For  this  is  the  will  of  God,  even  your 
 sanctification,  that  ye  should  abstain  "  from  all  illicit  desires  : 
 ours  is  a  "  holy  calling,"  and  we  respond  not  to  it  except  by 
 purity  of  life.  "  Being  then  made  free  from  sin,  ye  became 
 the  servants  of  righteousness."  Can  there  be  a  stronger 
 argument  in  exciting  us  to  charity  than  that  of  John  ?  "  If  God 
 so  loved  us,  we  ought  also  to  love  one  another."  "  In  this  the 
 children  of  God  are  manifest,  and  the  children  of  the  devil : 
 whosoever  doeth  not  righteousness  is  not  of  God,  neither  he 
 that  loveth  not  his  brother."  Similar  is  the  argument  of 
 Paul,  "  Know  ye  not  that  your  bodies  are  the  members  of 
 Christ  ?"  "  For  as  the  body  is  one,  and  hath  many  members, 
 and  all  the  members  of  that  one  body  being  many,  are  one 
 body,  so  also  is  Christ."  Can  there  be  a  stronger  incentive  to 
 holiness  than  when  we  are  told  by  John,  "  Every  man  that 
 hath  this  hope  in  him  purifieth  himself,  even  as  he  is  pure  ?" 
 and  by  Paul,  "  Having,  therefore,  these  promises,  dearly  be- 
 loved, cleanse  yourselves  from  all  filthiness  of  the  flesh  and 
 spirit ;"  or  when  we  hear  our  Saviour  hold  forth  himself  as  an 
 example  to  us  that  we  should  follow  his  steps  ?' 
 
 3.  I  have  given  these  few  passages  merely  as  a  specimen ; 
 for  were  I  to  go  over  them  all,  I  should  form  a  large  volume. 
 All  the  Apostles  abound  in  exhortations,  admonitions,  and 
 rebukes,  for  the  purpose  of  training  the  man  of  God  to  every 
 good  work,  and  that  without  any  mention  of  merit.  Nay, 
 rather  their  chief  exhortations  are  founded  on  the  fact,  that 
 without  any  merit  of  ours,  our  salvation  depends  entirely  on 
 
 1  1  John  iv.  10,  19  ;  Heb.  ix.  14  ;  x.  29 ;  Luke  i.  74,  75 ;  Rom.  vi. 
 18 ;  Col.  iii.  1  ;  Tit.  ii.  11  ;  1  Thess.  v.  9  ;  1  Cor.  iii.  16 ;  Eph.  ii.  21 ;  v. 
 8 ;  2  Cor.  vi.  16  ;  1  Thess.  iv.  3,  7  ;  2  Tim.  i.  9  ;  Rom.  vi.  18  ;  1  John 
 iv.  10 ;  iii.  11 ;  1  Cor.  vi.  15,  17  ;  xii.  12 ;  1  John  iii.  3  ;  2  Cor.  vii.  1  j 
 John  xv.  10. 
 
CHAP.  XVI.  CHRISTIAN  RELIGION.  389 
 
 the  mercy  of  God.     Thus  Paul,  who  during  a  whole  Epistle 
 had  maintained  that  there  was  no  hope  of  life  for  us  save  in 
 the    righteousness    of  Christ,  when  he  comes    to   exhorta- 
 tion, beseeches  us  by  the  mercy  which  God  has  bestowed 
 upon  us,  (Rom.  xii.  1.)     And,  indeed,  this  one  reason  ought 
 to  have  been  sufficient,  that  God  may  be  glorified  in  us. 
 But  if  any  are  not  so  ardently  desirous  to  promote  the  glory 
 of  God,  still  the  remembrance  of  his  kindness  is  most  suffi- 
 cient to  incite  them  to   do  good,  (see  Chrysost.  Homil.  in 
 Genes.)     But  those  men,1  because,  by  introducing  the  idea 
 of  merit,    they   perhaps    extract   some    forced    and   servile 
 obedience  of  the  Law,  falsely  allege,  that  as  we  do  not  adopt 
 the  same  course,  we  have  no  means  of  exhorting  to  good 
 works.     As  if  God  were  well   pleased  with   such  services 
 when  he  declares  that  he  loves  a  cheerful  giver,  and  forbids 
 any  thing  to  be  given  him  grudgingly  or  of  necessity,  (2  Cor. 
 ix.  7.)      I  say  not  that  I  would  reject  that  or  omit  any  kind 
 of  exhortation    which    Scripture  employs,   its    object  being 
 not  to  leave  any  method   of  animating  us    untried.      For 
 it  states,  that   the  recompense  which  God  will  render   to 
 every  one  is  according  to  his  deeds;  but,  first,  I  deny  that 
 that  is  the  only,  or,  in  many  instances,  the  principal  motive ; 
 and,  secondly,  I  admit  not  that  it  is  the  motive  with  which 
 we  are  to  begin.     Moreover,  I  maintain  that  it  gives  not  the 
 least  countenance  to  those  merits  which  these  men  are  always 
 preaching.     This  will  afterwards  be  seen.     Lastly,  there  is  no 
 use  in  this  recompense,  unless  we  have  previously  embraced 
 the  doctrine  that  we  are  justified  solely  by  the  merits  of 
 Christ  as  apprehended  by  faith,  and  not   by  any  merit  of 
 works  ;  because  the  study  of  piety  can  be  fitly  prosecuted  only 
 by  those  by  whom  this  doctrine  has  been  previously  imbibed. 
 This  is  beautifully  intimated  by  the  Psalmist  when  he  thus 
 addresses  God,  "  There  is  forgiveness  with  thee,  that  thou 
 mayest  be  feared,"  (Ps.  cxxx.  4.)     For  he  shows  that  the 
 worship    of  God  cannot    exist  without   acknowledging  his 
 mercy,  on  which  it  is  founded  and  established.     This  is  spe- 
 cially deserving  of  notice,  as  showing  us  not  only  that  the 
 beginning  of  the  due  worship  of  God  is  confidence  in  his 
 
 1  French,  "  ces  Pharisiens  ;" — those  Pharisees. 
 
390  INSTITUTES  OF  THE  BOOK  III. 
 
 mercy ;  but  that  the  fear  of  God  (which  Papists  will  have  to  be 
 meritorious)  cannot  be  entitled  to  the  name  of  merit,  for  this 
 reason,  that  it  is  founded  on  the  pardon  and  remission  of  sins. 
 4.  But  the  most  futile  calumny  of  all  is,  that  men  are  in- 
 vited to  sin  when  we  affirm  that  the  pardon  in  which  we  hold 
 that  justification  consists  is  gratuitous.  Our  doctrine  is,  that 
 justification  is  a  thing  of  such  value,  that  it  cannot  be  put 
 into  the  balance  with  any  good  quality  of  ours  ;  and,  there- 
 fore, could  never  be  obtained  unless  it  were  gratuitous  :  more- 
 over, that  it  is  gratuitous  to  us,  but  not  also  to  Christ,  Avho 
 paid  so  dearly  for  it ;  namely,  his  own  most  sacred  blood,  out 
 of  Avhich  there  wTas  no  price  of  sufficient  value  to  pay  what  was 
 due  to  the  justice  of  God.  When  men  are  thus  taught,  they 
 are  reminded  that  it  is  owing  to  no  merit  of  theirs  that  the 
 shedding  of  that  most  sacred  blood  is  not  repeated  every  time 
 they  sin.  Moreover,  we  say  that  our  pollution  is  so  great,  that 
 it  can  never  be  washed  away  save  in  the  fountain  of  his  pure 
 blood.  Must  not  those  who  are  thus  addressed  conceive  a 
 greater  horror  of  sin  than  if  it  were  said  to  be  wiped  off  by  a 
 sprinkling  of  good  works  ?  If  they  have  any  reverence  for 
 God,  how  can  they,  after  being  once  purified,  avoid  shudder- 
 ing at  the  thought  of  again  wallowing  in  the  mire,  and  as 
 much  as  in  them  lies  troubling  and  polluting  the  purity  of 
 this  fountain  ?  "  I  have  washed  my  feet,"  (says  the  believing 
 soul  in  the  Song  of  Solomon,  v.  3,)  "how  shall  I  defile  them?"  It 
 is  now  plain  which  of  the  two  makes  the  forgiveness  of  sins  of 
 less  value,  and  derogates  from  the  dignity  of  justification. 
 They  pretend  that  God  is  appeased  by  their  frivolous  satis- 
 factions ;  in  other  wrords,  by  mei*e  dross.  We  maintain  that 
 the  guilt  of  sin  is  too  heinous  to  be  so  frivolously  expiated ; 
 that  the  offence  is  too  grave  to  be  forgiven  to  such  valueless 
 satisfactions ;  and,  therefore,  that  forgiveness  is  the  preroga- 
 tive of  Christ's  blood  alone.  They  say  that  righteousness, 
 wherever  it  is  defective,  is  renewed  and  repaired  by  works  of 
 satisfaction.  We  think  it  too  precious  to  be  balanced  by 
 any  compensation  of  works,  and,  therefore,  in  order  to  restore 
 it,  recourse  must  be  had  solely  to  the  mercy  of  God.  For 
 the  other  points  relating  to  the  forgiveness  of  sins,  see  the 
 following  chapter. 
 
CHAP.  XVII.  CHRISTIAN  RELIGION.  391 
 
 CHAPTER  XVII. 
 
 THE  PROMISES  OF  THE   LAW  AND  THE    GOSPEL  RECONCILED. 
 
 In  the  following  chapter,  the  arguments  of  Sophists,  who  would 
 destroy  or  impair  the  doctrine  of  Justification  by  Faith,  are  reduced  to  two 
 classes.  The  former  is  general,  the  latter  special,  and  contains  some 
 arguments  peculiar  to  itself.  I.  The  first  class,  which  is  general,  and  in 
 a  manner  contains  the  foundation  of  all  the  arguments,  draws  an  argu- 
 ment from  the  promises  of  the  law.  This  is  considered  from  sec.  1-3. 
 II.  The  second  class  following  from  the  former,  and  containing  special 
 proofs.  An  argument  drawn  from  the  history  of  Cornelius  explained, 
 sec.  4,  5.  III.  A  full  exposition  of  those  passages  of  Scripture  which 
 represent  God  as  showing  mercy  and  favour  to  the  cultivators  of  right- 
 eousness, sec.  6.  IV.  A  third  argument  from  the  passages  which  distin- 
 guish good  works  by  the  name  of  righteousness,  and  declare  that  men  are 
 justified  by  them,  sec.  7,  8.  V.  The  adversaries  of  justification  by  faith 
 placed  in  a  dilemma.  Their  partial  righteousness  refuted,  sec.  9,  10. 
 VI.  A  fourth  argument,  setting  the  Apostle  James  in  opposition  to  Paul, 
 considered,  sec.  11,  12.  VII.  Answer  to  a  fifth  argument,  that,  accord- 
 ing to  Paul,  not  the  hearers  but  the  doers  of  the  law  are  justified,  sec. 
 13.  VIII.  Consideration  of  a  sixth  argument,  drawn  from  those  passages 
 in  which  believers  boldly  submit  their  righteousness  to  the  judgment  of 
 God,  and  ask  him  to  decide  according  to  it,  sec.  14.  IX.  Examination  of 
 the  last  argument,  drawn  from  passages  which  ascribe  righteousness  and 
 life  to  the  ways  of  believers,  sec.  15. 
 
 Sections. 
 
 1.  Brief  summary  of  Chapters  xv.  andxvi.     Why  justification  is  denied 
 
 to  works.  Argument  of  opponeuts  founded  on  the  promises  of  the 
 law.  The  substance  of  this  argument.  Answer.  Those  who  would 
 be  justified  before  God  must  be  exempted  from  the  power  of  the 
 law.     How  this  is  done. 
 
 2.  Confirmation  of  the  answer  ab  impossibiU,  and  from  the  testimony 
 
 of  an  Apostle  and  of  David. 
 
 3.  Answer  to  the  objection,  by  showing  why  these  promises  were  given. 
 
 Refutation  of  the  sophistical  distinction  between  the  intrinsic  value 
 of  works,  and  their  value  ex  pacto. 
 
 4.  Argument  from  the  history  of  Cornelius.     Answer,  by  distinguishing 
 
 between  two  kinds  of  acceptance.  Former  kind.  Sophistical  ob- 
 jection refuted. 
 
392  INSTITUTES  OF  THE  BOOK  III. 
 
 5.  Latter  kind.     Plain  from  this  distinction  that  Cornelius  was  accept- 
 
 ed freely  before  his  good  works  could  be  accepted.  Similar  expla- 
 nations to  be  given  of  the  passage  in  which  God  is  represented  as 
 merciful  and  propitious  to  the  cultivators  of  righteousness. 
 
 6.  Exposition  of  these  passages.  Necessary  to  observe  whether  the  pro- 
 
 mise is  legal  or  evangelical.  The  legal  promise  always  made  under 
 the  condition  that  we  "  do,"  the  evangelical  under  the  condition 
 that  we  "  believe." 
 
 7.  Argument  from  the  passages  which  distinguish  good  works  by  the 
 
 name  of  righteousness,  and  declare  that  man  is  justified  by  them. 
 Answer  to  the  former  part  of  the  argument  respecting  the  name. 
 Why  the  works  of  the  saints  called  works  of  righteousness.  Distinc- 
 tion to  be  observed. 
 
 8.  Answer  to  the  second  part  of  the  argument,  viz.,  that  man  is  justi- 
 
 fied by  works.  Works  of  no  avail  by  themselves ;  we  are  justified 
 by  faith  only.  This  kind  of  righteousness  defined.  Whence  the 
 value  set  on  good  works. 
 
 9.  Answer  confirmed  and  fortified  by  a  dilemma. 
 
 10.  In  what  sense  the  partial  imperfect  righteousness  of  believers  accept- 
 
 ed.    Conclusion  of  the  refutation. 
 
 11.  Argument  founded  on  the  Epistle  of  James.     First  answer.     One 
 
 Apostle  cannot  be  opposed  to  another.  Second  answer.  Third 
 answer,  froni  the  scope  of  James.  A  double  paralogism  in  the  term 
 Faith.  In  James  the  faith  said  not  to  justify  is  a  mere  empty  opi- 
 nion ;  in  Paid  it  is  the  instrument  by  which  we  apprehend  Christ 
 our  righteousness. 
 
 12.  Another  paralogism  on  the  -word  justify.     Paul  speaks  of  the  cause, 
 
 James  of  the  effects,  of  justification.     Sum  of  the  discussion. 
 
 13.  Argument  founded  on  Kom.  ii.  ]  3      Answer,  explaining  the  Apostle's 
 
 meaning.  Another  argument,  containing  a  reductio  ad  impossibili. 
 Why  Paul  used  the  argument. 
 
 14.  An  argument  founded  on  the  passages  in  which  believers  confidently 
 
 appeal  to  their  righteousness.  Answer,  founded  on  a  consideration 
 of  two  circumstances.  1.  They  refer  only  to  a  special  cause.  2.  They 
 claim  righteousness  in  comparison  with  the  wicked. 
 
 15.  Last  argument  from  those  passages  which  ascribe  righteousness  and 
 
 life  to  the  ways  of  believers.  Answer.  This  proceeds  from  the 
 paternal  kindness  of  God.  What  meant  by  the  perfection  of  saints. 
 
 1.  Let  us  now  consider  the  other  arguments  which  Satan 
 by  his  satellites  invents  to  destroy  or  impair  the  doctrine  of 
 Justification  by  Faith.  I  think  we  have  already  put  it  out  of 
 the  power  of  our  calumniators  to  treat  us  as  if  we  were  the 
 enemies  of  good  works — justification  being  denied  to  works, 
 not  in  order  that  no  good  works  may  be  done,  or  that  those 
 
CHAP.  XVII.  CHRISTIAN  RELIGION.  393 
 
 which  are  clone  may  be  denied  to  be  good ;  but  only  that 
 we  may  not  trust  or  glory  in  them,  or  ascribe  salvation  to 
 them.  Our  only  confidence  and  boasting,  our  only  anchor 
 of  salvation  is,  that  Christ  the  Son  of  God  is  ours,  and  that 
 we  are  in  him  sons  of  God  and  heirs  of  the  heavenly  king- 
 dom, being  called,  not  by  our  worth,  but  the  kindness  of 
 God,  to  the  hope  of  eternal  blessedness.  But  since,  as  has 
 been  said,  they  assail  us  with  other  engines,  let  us  now  pro- 
 ceed to  demolish  them  also.  First,  they  recur  to  the  legal 
 promises  which  the  Lord  proclaimed  to  the  observers  of  the 
 law,  and  they  ask  us  whether  we  hold  them  to  be  null  or 
 effectual.  Since  it  were  absurd  and  ridiculous  to  say  they 
 are  null,  they  take  it  for  granted  that  they  have  some  effi- 
 cacy. Hence  they  infer  that  we  are  not  justified  by  faith 
 only.  For  the  Lord  thus  speaks  :  "  Wherefore  it  shall  come 
 to  pass,  if  ye  hearken  to  these  judgments,  and  keep  and  do 
 them,  that  the  Lord  thy  God  shall  keep  unto  thee  the  cove- 
 nant and  the  mercy  which  he  sware  unto  thy  fathers  ;  and 
 he  will  love  thee,  and  bless  thee,  and  multiply  thee,"  (Deut. 
 vii.  12,  13.)  Again,  "  If  ye  thoroughly  amend  your  ways 
 and  your  doings  ;  if  ye  thoroughly  execute  judgment  between 
 a  man  and  his  neighbour  ;  if  ye  oppress  not  the  stranger,  the 
 fatherless,  and  the  widow,  and  shed  not  innocent  blood  in 
 this  place,  neither  walk  after  other  gods  to  your  hurt :  then 
 will  I  cause  you  to  dwell  in  this  place,  in  the  land  that  I 
 gave  to  your  fathers,  for  ever  and  ever,"  (Jer.  vii.  5-7.)  It 
 were  to  no  -purpose  to  quote  a  thousand  similar  passages, 
 which,  as  they  are  not  different  in  meaning,  are  to  be  ex- 
 plained on  the  same  principle.  In  substance,  Moses  declares 
 that  in  the  law  is  set  down  "  a  blessing  and  a  curse,"  life 
 and  death,  (Deut.  xi.  26 ;)  and  hence  they  argue,  either  that 
 that  blessing  is  become  inactive  and  unfruitful,  or  that  justi- 
 fication is  not  by  faith  only.  We  have  already  shown,1  that 
 if  we  cleave  to  the  law  we  are  devoid  of  every  blessing,  and 
 have  nothing  but  the  curse  denounced  on  all  transgressors. 
 The  Lord  does  not  promise  any  thing  except  to  the  perfect 
 observers  of  the  law ;  and  none  such  are  any  where  to  be 
 
 1  See  Book  II.  chap.  vii.  sec.  2-8,  15  ;  chap.  viii.  sec.  3 ;  chap.  xi.  sec. 
 8 ;  Book  III.  chap.  xix.  sec.  2. 
 
394  INSTITUTES  OF  THE  BOOK  III. 
 
 found.  The  result,  therefore,  is,  that  the  whole  human  race 
 is  convicted  by  the  law,  and  exposed  to  the  wrath  and  curse 
 of  God :  to  be  saved  from  this  they  must  escape  from  the 
 power  of  the  law,  and  be  as  it  were  brought  out  of  bondage 
 into  freedom, — not  that  carnal  freedom  which  indisposes  us  for 
 the  observance  of  the  law,  tends  to  licentiousness,  and  allows 
 our  passions  to  wanton  unrestrained  with  loosened  reins ;  but 
 that  spiritual  freedom  which  consoles  and  raises  up  the  alarm- 
 ed aud  smitten  conscience,  proclaiming  its  freedom  from  the 
 curse  and  condemnation  under  which  it  was  formerly  held 
 bound.  This  freedom  from  subjection  to  the  law,  this  manu- 
 mission, if  I  may  so  express  it,  we  obtain  when  by  faith  we 
 apprehend  the  mercy  of  God  in  Christ,  and  are  thereby 
 assured  of  the  pardon  of  sins,  with  a  consciousness  of  which 
 the  law  stung  and  tortured  us. 
 
 2.  For  this  reason,  the  promises  offered  in  the  law  would 
 all  be  null  and  ineffectual,  did  not  God  in  his  goodness  send 
 the  gospel  to  our  aid,  since  the  condition  on  which  they 
 depend,  and  under  which  only  they  are  to  be  performed,  viz., 
 the  fulfilment  of  the  law,  wTill  never  be  accomplished.  Still, 
 however,  the  aid  which  the  Lord  gives  consists  not  in  leav- 
 ing part  of  justification  to  be  obtained  by  works,  and  in  sup- 
 plying part  out  of  his  indulgence,  but  in  giving  us  Christ  as 
 in  himself  alone  the  fulfilment  of  righteousness.  For  the 
 Apostle,  after  premising  that  he  and  the  other  Jews,  aware 
 that  "  a  man  is  not  justified  by  the  works  of  the  law,"  had 
 "  believed  in  Jesus  Christ,"  adds  as  the  reason,  not  that  they 
 might  be  assisted  to  make  up  the  sum  of  righteousness,  by 
 faith  in  Christ,  but  that  they  "  might  be  justified  by  the  faith 
 of  Christ,  and  not  by  the  works  of  the  law,"  (Gal.  ii.  16.)  If 
 believers  withdraw  from  the  law  to  faith,  that  in  the  latter 
 they  may  find  the  justification  which  they  see  is  not  in  the  for- 
 mer, they  certainly  disclaim  justification  by  the  law.  There- 
 fore, whoso  will,  let  him  amplify  the  rewards  which  are  said 
 to  await  the  observer  of  the  law,  provided  he  at  the  same 
 time  understand,  that,  owing  to  our  depravity,  we  derive  no 
 benefit  from  them  until  we  have  obtained  another  righteousness 
 by  faith.  Thus  David,  after  making  mention  of  the  reward 
 which  the   Lord   has  prepared   for  his  servants,  (Ps.  xxv. 
 
CHAP.  XVII.  CHRISTIAN  RELIGION.  395 
 
 almost  throughout,)  immediately  descends  to  an  acknowledg- 
 ment of  sins,  by  which  the  reward  is  made  void.  In  Psalm 
 xix.,  also,  he  loudly  extols  the  benefits  of  the  law ;  but  imme- 
 diately exclaims,  "  Who  can  understand  his  errors  ?  cleanse 
 thou  me  from  secret  faults,"  (Ps.  xix.  12.)  This  passage  per- 
 fectly accords  with  the  former,  when,  after  saying,  "All  the 
 paths  of  the  Lord  are  mercy  and  truth  unto  such  as  keep  his 
 covenant  and  his  testimonies,"  he  adds,  u  For  thy  name's 
 sake,  O  Lord,  pardon  mine  iniquity  :  for  it  is  great,"  (Ps.  xxv. 
 10,  11.)  Thus,  too,  we  ought  to  acknowledge  that  the  favour 
 of  God  is  offered  to  us  in  the  law,  provided  by  our  works  we 
 can  deserve  it ;  but  that  it  never  actually  reaches  us  through 
 any  such  desert. 
 
 3.  What  then  ?  Were  the  promises  given  that  they  might 
 vanish  away  without  fruit  ?  I  lately  declared  that  this  is  not 
 my  opinion.  I  say,  indeed,  that  their  efficacy  does  not  extend 
 to  us  so  long  as  they  have  respect  to  the  merit  of  works,  and, 
 therefore,  that,  considered  in  themselves,  they  are  in  some 
 sense  abolished.  Hence  the  Apostle  shows,  that  the  cele- 
 brated promise,  "  Ye  shall  therefore  keep  my  statutes  and 
 my  judgments  :  which  if  a  man  do,  he  shall  live  in  them," 
 (Levit.  xviii.  5  ;  Ezek.  xx.  10,)  will,  if  we  stop  at  it,  be  of 
 no  avail,  and  will  profit  us  not  a  whit  more  than  if  it  were 
 not  given,  being  inaccessible  even  to  the  holiest  servants  of 
 God,  who  are  all  far  from  fulfilling  the  law,  being  encom- 
 passed with  many  infirmities.  But  when  the  gospel  promises 
 are  substituted,  promises  which  announce  the  free  pardon  of 
 sins,  the  result  is  not  only  that  our  persons  are  accepted  of 
 God,  but  his  favour  also  is  shown  to  our  works,  and  that  not 
 only  in  respect  that  the  Lord  is  pleased  with  them,  but  also 
 because  he  visits  them  with  the  blessings  which  were  due  by 
 agreement  to  the  observance  of  his  law.  I  admit,  therefore, 
 that  the  works  of  the  faithful  are  rewarded  with  the  promises 
 which  God  gave  in  his  law  to  the  cultivators  of  righteous- 
 ness and  holiness;  but  in  this  reward  we  should  always 
 attend  to  the  cause  which  procures  favour  to  works.  This 
 cause,  then,  appears  to  be  threefold.  First,  God  turning  his 
 eye  away  from  the  works  of  his  servants  which  merit  re- 
 proach more  than  praise,  embraces  them  in  Christ,  and  by 
 
396  INSTITUTES  OF  THE  BOOK  III. 
 
 the  intervention  of  faith  alone  reconciles  them  to  himself 
 without  the  aid  of  works.  Secondly,  the  works  not  being 
 estimated  by  their  own  worth,  he,  by  his  fatherly  kindness 
 and  indulgence,  honours  so  far  as  to  give  them  some  degree 
 of  value.  Thirdly,  he  extends  his  pardon  to  them,  not  im- 
 puting the  imperfection  by  which  they  are  all  polluted,  and 
 would  deserve  to  be  regarded  as  vices  rather  than  virtues. 
 Hence  it  appears  how  much  Sophists1  were  deluded  in  think- 
 ing they  admirably  escaped  all  absurdities  when  they  said, 
 that  works  are  able  to  merit  salvation,  not  from  their  intrinsic 
 worth,  but  according  to  agreement,  the  Lord  having,  in  his 
 liberality,  set  this  high  value  upon  them.  But,  meanwhile, 
 they  observed  not  how  far  the  works  which  they  insisted  on 
 regarding  as  meritorious  must  be  from  fulfilling  the  condition 
 of  the  promises,  were  they  not  preceded  by  a  justification 
 founded  on  faith  alone,  and  on  forgiveness  of  sins — a  for- 
 giveness necessary  to  cleanse  even  good  works  from  their 
 stains.  Accordingly,  of  the  three  causes  of  divine  liberality 
 to  which  it  is  owing  that  good  works  are  accepted,  they 
 attended  only  to  one  :  the  other  two,  though  the  principal 
 causes,  they  suppressed. 
 
 4.  They  quote  the  saying  of  Peter  as  given  by  Luke  in 
 the  Acts,  "  Of  a  truth  I  perceive  that  God  is  no  respecter 
 of  persons  :  but  in  every  nation  he  that  feareth  him,  and 
 worketh  righteousness,  is  accepted  with  him,"  (Acts  x.  34, 
 35.)  And  hence  they  infer,  as  a  thing  which  seems  to  them 
 beyond  a  doubt,  that  if  man  by  right  conduct  procures  the 
 favour  of  God,  his  obtaining  salvation  is  not  entirely  the 
 gift  of  God.  Nay,  that  Avhen  God  in  his  mercy  assists  the 
 sinner,  he  is  inclined  to  mercy  by  works.  There  is  no  way 
 of  reconciling  the  passages  of  Scripture,  unless  you  observe 
 that  man's  acceptance  with  God  is  twofold.  As  man  is  by 
 nature,  God  finds  nothing  in  him  which  can  incline  him  to 
 mercy,  except  merely  his  wretchedness.  If  it  is  clear  then 
 that  man,  when  God  first  interposes  for  him,  is  naked  and 
 destitute  of  all  good,  and,  on  the  other  hand,  loaded  and  filled 
 with  all  kinds  of  evil, — for  what  quality,  pray,  shall  we  say 
 
 1  French,  M  Les  Sopliistes  de  Sorbonne  ;" — the  Sophists  of  Sorbonne. 
 
CHAR.  XVII.  CHRISTIAN  RELIGION.  397 
 
 that  lie  is  worthy  of  the  heavenly  kingdom?  Where  God 
 thus  clearly  displays  free  mercy,  have  done  with  that  empty 
 imagination  of  merit.  Another  passage  in  the  same  book, 
 viz.,  where  Cornelius  hears  from  the  lips  of  an  angel,  "  Thy 
 prayer  and  thine  alms  are  come  up  for  a  memorial  before 
 God,"  (Acts  x.  4,)  is  miserably  wrested  to  prove  that  man 
 is  prepared  by  the  study  of  good  works  to  receive  the  favour 
 of  God.  Cornelius  being  endued  with  true  wisdom,  in 
 other  words,  with  the  fear  of  God,  must  have  been  en- 
 lightened by  the  Spirit  of  wisdom,  and  being  an  observer 
 of  righteousness,  must  have  been  sanctified  by  the  same 
 Spirit ;  righteousness  being,  as  the  Apostle  testifies,  one  of 
 the  most  certain  fruits  of  the  Spirit,  (Gal.  v.  5.)  Therefore, 
 all  those  qualities  by  which  he  is  said  to  have  pleased  God 
 he  owed  to  divine  grace :  so  far  was  he  from  preparing  him- 
 self by  his  own  strength  to  receive  it.  Indeed,  not  a  syl- 
 lable of  Scripture  can  be  produced  which  does  not  accord 
 with  the  doctrine,  that  the  only  reason  why  God  receives 
 man  into  his  favour  is,  because  he  sees  that  he  is  in  every 
 respect  lost  when  left  to  himself;  lost,  if  he  does  not  dis- 
 play his  mercy  in  delivering  him.  We  now  see  that  in  thus 
 accepting,  God  looks  not  to  the  righteousness  of  the  indi- 
 vidual, but  merely  manifests  the  divine  goodness  towards 
 miserable  sinners,  who  are  altogether  undeserving  of  this 
 great  mercy. 
 
 5.  But  after  the  Lord  has  withdrawn  the  sinner  from  the 
 abyss  of  perdition,  and  set  him  apart  for  himself  by  means 
 of  adoption,  having  begotten  him  again  and  formed  him  to 
 newness  of  life,  he  embraces  him  as  a  new  creature,  and  bestows 
 the  gifts  of  his  Spirit.  This  is  the  acceptance  to  which  Peter 
 refers,  and  by  which  believers  after  their  calling  are  approved 
 by  God  even  in  respect  of  works  ;  for  the  Lord  cannot  but 
 love  and  delight  in  the  good  qualities  which  he  produces  in 
 them  by  means  of  his  Spirit.  But  we  must  always  bear  in 
 mind,  that  the  only  way  in  which  men  are  accepted  of  God 
 in  respect  of  works  is,  that  whatever  good  works  he  has 
 conferred  upon  those  whom  he  admits  to  favour,  he  by  an 
 increase  of  liberality  honours  with  his  acceptance.  For 
 whence  their  good  works,  but  just  that  the  Lord  having 
 
398  INSTITUTES  OF  THE  BOOK  III. 
 
 chosen  them  as  vessels  of  honour,  is  pleased  to  adorn  them 
 with  true  purity  ?  And  how  are  their  actions  deemed  good 
 as  if  there  was  no  deficiency  in  them,  but  just  that  their 
 merciful  Father  indulgently  pardons  the  spots  and  blemishes 
 which  adhere  to  them  ?  In  one  word,  the  only  meaning 
 of  acceptance  in  this  passage  is,  that  God  accepts  and 
 takes  pleasure  in  his  children,  in  whom  he  sees  the  traces 
 and  lineaments  of  his  own  countenance.  We  have  else- 
 where said,  that  regeneration  is  a  renewal  of  the  divine  image 
 in  us.  Since  God,  therefore,  whenever  he  beholds  his  own 
 face,  justly  loves  it  and  holds  it  in  honour,  the  life  of  be- 
 lievers, when  formed  to  holiness  and  justice,  is  said,  not  with- 
 out cause,  to  be  pleasing  to  him.  But  because  believers, 
 while  encompassed  with  mortal  flesh,  are  still  sinners,  and 
 their  good  works  only  begun  savour  of  the  corruption  of  the 
 flesh,  God  cannot  be  propitious  either  to  their  persons  or 
 their  works,  unless  he  embraces  them  more  in  Christ  than 
 in  themselves.  In  this  way  are  we  to  understand  the  pass- 
 ages in  which  God  declares  that  he  is  clement  and  merciful 
 to  the  cultivators  of  righteousness.  Moses  said  to  the  Israel- 
 ites, "  Know,  therefore,  that  the  Lord  thy  God,  he  is  God, 
 the  faithful  God,  which  keepeth  covenant  and  mercy  with 
 them  that  love  him  and  keep  his  commandments,  to  a  thou- 
 sand generations."  These  words  afterwards  became  a  com- 
 mon form  of  expression  among  the  people.  Thus  Solomon 
 in  his  prayer  at  the  dedication  says,  "  Lord  God  of  Israel, 
 there  is  no  God  like  thee,  in  heaven  above,  or  on  earth  be- 
 neath, who  keepest  covenant  and  mercy  with  thy  servants 
 that  walk  before  thee  with  all  their  heart,"  (1  Kings  viii.  23.) 
 The  same  Avords  are  repeated  by  Nehemiah,  (Neh.  i.  5.)  As 
 the  Lord  in  all  covenants  of  mercy  stipulates  on  his  part  for 
 integrity  and  holiness  of  life  in  his  servants,  (Deut.  xxix.  18,) 
 lest  his  goodness  might  be  held  in  derision,  or  any  one,  puffed 
 up  with  exultation  in  it,  might  speak  flatteringly  to  his  soul 
 while  walking  in  the  depravity  of  his  heart,  so  he  is  pleased 
 that  in  this  way  those  whom  he  admits  to  communion  in  the 
 covenant  should  be  kept  to  their  duty.  Still,  however,  the 
 covenant  was  gratuitous  at  first,  and  such  it  ever  remains. 
 Accordingly,  while  David  declares,  "  according  to  the  clean- 
 
CHAP.  XVIL  CHRISTIAN  RELIGION.  399 
 
 ness  of  my  hands  hath  he  recompensed  me,"  yet  does  he  not 
 omit  the  fountain  to  which  I  have  referred ;  "  he  delivered 
 me,  because  he  delighted  in  me,"  (2  Sam.  xxii.  20,  21.)  In 
 commending  the  goodness  of  his  cause,  he  derogates  in  no 
 respect  from  the  free  mercy  which  takes  precedence  of  all  the 
 gifts  of  which  it  is  the  origin. 
 
 G.  Here,  by  the  way,  it  is  of  importance  to  observe  how 
 those  forms  of  expression  differ  from  legal  promises.  By 
 legal  promises,  I  mean  not  those  which  lie  scattered  in  the 
 books  of  Moses,  (for  there  many  Evangelical  promises  occur,) 
 but  those  which  properly  belong  to  the  legal  dispensation. 
 All  such  promises,  by  whatever  name  they  may  be  called, 
 are  made  under  the  condition  that  the  reward  is  to  be  paid 
 on  the  things  commanded  being  done.  But  when  it  is  said 
 that  the  Lord  keeps  a  covenant  of  mercy  with  those  who 
 love  him,  the  words  rather  demonstrate  what  kind  of  servants 
 those  are  who  have  sincerely  entered  into  the  covenant,  than 
 express  the  reason  why  the  Lord  blesses  them.  The  nature 
 of  the  demonstration  is  this :  As  the  end  for  which  God  be- 
 stows upon  us  the  gift  of  eternal  life  is,  that  he  may  be  loved, 
 feared,  and  Avorshipped  by  us,  so  the  end  of  all  the  promises 
 of  mercy  contained  in  Scripture  justly  is,  that  we  may 
 reverence  and  serve  their  author.  Therefore,  Avhenever  we 
 hear  that  he  does  good  to  those  that  observe  his  law,  let  us 
 remember  that  the  sons  of  God  are  designated  by  the  duty 
 which  they  ought  perpetually  to  observe,  that  his  reason 
 for  adopting  us  is,  that  we  may  reverence  him  as  a  father. 
 Hence,  if  we  would  not  deprive  ourselves  of  the  privilege 
 of  adoption,  we  must  always  strive  in  the  direction  of  our 
 calling.  On  the  other  hand,  however,  let  us  remember,  that 
 the  completion  of  the  Divine  mercy  depends  not  on  the  works 
 of  believers,  but  that  God  himself  fulfils  the  promise  of  salva- 
 tion to  those  who  by  right  conduct  correspond  to  their  call- 
 ing, because  he  recognises  the  true  badges  of  sons  in  those 
 only  who  are  directed  to  good  by  his  Spirit.  To  this  we 
 may  refer  what  is  said  of  the  members  of  the  Church,  "  Lord, 
 who  shall  abide  in  thy  tabernacle  ?  wrho  shall  dwell  in  thy 
 holy  hill  ?  He  that  walketh  uprightly,  and  worketh  righteous- 
 ness, and  speaketh  the  truth  in  his  heart,"  &c,  (Ps.  xv.  1,  2.) 
 
400  INSTITUTES  OF  THE  BOOK  III. 
 
 Again,  in  Isaiah,  "  Who  among  us  shall  dwell  with  the 
 devouring  fire?  who  among  us  shall  dwell  with  everlasting 
 burnings  ?  He  that  walketh  righteously,"  &c,  (Isa.  xxxiii.  14, 
 15.)  For  the  thing  described  is  not  the  strength  with  which 
 believers  can  stand  before  the  Lord,  but  the  manner  in  which 
 our  most  merciful  Father  introduces  them  into  his  fellow- 
 ship, and  defends  and  confirms  them  therein.  For  as  he 
 detests  sin  and  loves  righteousness,  so  those  whom  he  unites 
 to  himself  he  purifies  by  his  Spirit,  that  he  may  render  them 
 conformable  to  himself  and  to  his  kingdom.  Therefore,  if  it 
 be  asked,  What  is  the  first  cause  which  gives  the  saints  free 
 access  to  the  kingdom  of  God,  and  a  firm  and  permanent 
 footing  in  it  ?  the  answer  is  easy.  The  Lord  in  his  mercy 
 once  adopted  and  ever  defends  them.  But  if  the  question 
 relates  to  the  manner,  we  must  descend  to  regeneration,  and 
 the  fruits  of  it,  as  enumerated  in  the  fifteenth  Psalm. 
 
 7.  There  seems  much  more  difficulty  in  those  passages 
 which  distinguish  good  works  by  the  name  of  righteousness, 
 and  declare  that  man  is  justified  by  them.  The  passages  of  the 
 former  class  are  very  numerous,  as  when  the  observance  of  the 
 commandments  is  termed  justification  or  righteousness.  Of 
 the  other  classes  Ave  have  a  description  in  the  words  of  Moses, 
 "  It  shall  be  our  righteousness,  if  we  observe  to  do  all  these 
 commandments,"  (Deut.  vi.  25.)  But  if  you  object,  that  it  is  a 
 legal  promise,  which,  having  an  impossible  condition  annexed 
 to  it,  proves  nothing,  there  are  other  passages  to  which  the 
 same  answer  cannot  be  made  ;  for  instance,  "If  the  man  be 
 poor,"  "  thou  shalt  deliver  him  the  pledge  again  when  the  sun 
 goeth  down  :"  "  and  it  shall  be  righteousness  unto  thee  before 
 the  Lord  thy  God,"  (Deut.  xxiv.  13.)  Likewise  the  words 
 of  the  prophet,  "  Then  stood  up  Phinehas,  and  executed 
 judgment :  and  so  the  plague  was  stayed.  And  that  was 
 counted  unto  him  for  righteousness  unto  all  generations  for 
 evermore,"  (Psal.  cvi.  30,  31.)  Accordingly,  the  Pharisees 
 of  our  day  think  they  have  here  full  scope  for  exultation.1 
 For,  as  we  say,  that  when  justification  by  faith  is  established, 
 justification  by  works  falls  ;  they  argue  on  the  same  principle, 
 
 1  French,  "  de  crier  contre  nous  en  cest  endroit;" — here  to  raise  an 
 outcry  against  us. 
 
CHAP.  XVII.  CHRISTIAN  RELIGION.  401 
 
 If  there  is  a  justification  by  works,  it  is  false  to  say  that  we 
 are  justified  by  faith  only.     When  I  grant  that  the  precepts 
 of  the  law  are  termed  righteousness,  I  do  nothing  strange  :  for 
 they  are  so  in  reality.     I  must,  however,  inform  the  reader, 
 that  the  Hebrew  word  Q^pH   has  been  rendered    by  the 
 Septuagint,  not  very  appropriately,  dixuiwjuara,  justifications, 
 instead  of  edicts.1     But  I  readily  give  up  any  dispute  as  to 
 the  Avord.     Nor  do  I  deny  that  the  Law  of  God  contains  a 
 perfect  righteousness.     For  although  we  are  debtors  to  do 
 all  the  things  which  it  enjoins,  and,  therefore,  even  after  a  full 
 obedience,  are  unprofitable  servants ;  yet,  as  the  Lord  has 
 deigned  to  give  it  the  name  of  righteousness,  it  is  not  ours  to 
 take  from  it  what  he  has  given.     "We  readily  admit,  there- 
 fore, that  the  perfect  obedience  of  the  law  is  righteousness, 
 and  the  observance  of  any  precept  a  part  of  righteousness, 
 the  whole  substance  of  righteousness  being  contained  in  the 
 remaining  parts.     But  we  deny  that  any  such  righteousness 
 ever  exists.     Hence  we  discard  the  righteousness  of  the  law, 
 not  as  being  in  itself  maimed  and  defective,  but  because  of  the 
 weakness  of  our  flesh  it  nowhere  appears.     But  then  Scripture 
 does  not  merely  call  the  precepts  of  the  law  righteousness,  it 
 also  gives  this  name  to  the  works  of  the  saints :  as  when  it 
 states  that  Zacharias  and  his  wife  "  were  both  righteous  be- 
 fore God,  walking  in  all  the  commandments  and  ordinances 
 of  the  Lord  blameless,"  (Luke  i.  6.)     Surely  when  it  thus 
 speaks,  it  estimates  works  more  according  to  the  nature  of  the 
 law  than  their  own  proper  character.     And  here,  again,  I 
 must  repeat  the  observation  which  I  lately  made,  that  the 
 law  is  not  to  be  ascertained  from  a  careless  translation  of  the 
 Greek  interpreter.     Still,  as  Luke  chose  not  to  make  any 
 change  on  the  received  version,  I  will  not  contend  for  this. 
 The  things  contained  in  the  law  God  enjoined  upon  man  for 
 righteousness,   but  that  righteousness  we  attain  not  unless 
 by  observing  the  whole  law  :  every  transgression  whatever 
 destroys  it.     While,  therefore,  the  law  commands  nothing 
 but  righteousness,  if  we  look  to  itself,  every  one  of  its  pre- 
 cepts is  righteousness  :  if  we  look  to  the  men  by  whom  they 
 
 1  French,  "  Edits  ou  Statuts  ;" — Edicts  or  Statutes. 
 VOL.  II.  2  c 
 
402  INSTITUTES  OF  THE  BOOK  III. 
 
 are  performed,  being  transgressors  in  many  things,  they  by 
 no  means  merit  the  praise  of  righteousness  for  one  work,  and 
 that  a  work  which,  through  the  imperfection  adhering  to  it, 
 is  always  in  some  respect  vicious.1 
 
 8.  I  come  to  the  second  class,  (sec.  1,  7,  ad  init.,)  in 
 which  the  chief  difficulty  lies.  Paul  finds  nothing  stronger 
 to  prove  justification  by  faith  than  that  which  is  written  of 
 Abraham,  he  "  believed  God,  and  it  was  counted  unto  him 
 for  righteousness,"  (Rom.  iv.  3 ;  Gal.  iii.  6.)  Therefore, 
 when  it  is  said  that  the  achievement  of  Phinehas  "was  counted 
 unto  him  for  righteousness,"  (Psal.  cvi.  30,  31,)  we  may 
 argue  that  what  Paul  contends  for  respecting  faith  applies 
 also  to  works.  Our  opponents,  accordingly,  as  if  the  point 
 were  proved,  set  it  down  that  though  we  are  not  justified 
 without  faith,  it  is  not  by  faith  only ;  that  our  justification  is 
 completed  by  works.  Here  I  beseech  believers,  as  they 
 know  that  the  true  standard  of  righteousness  must  be  derived 
 from  Scripture  alone,  to  consider  with  me  seriously  and  re- 
 ligiously, how  Scripture  can  be  fairly  reconciled  with  that 
 view.  Paul,  knowing  that  justification  by  faith  was  the  re- 
 fuge of  those  who  wanted  righteousness  of  their  own,  confi- 
 dently infers,  that  all  who  are  justified  by  faith  are  excluded 
 from  the  righteousness  of  works.  But  as  it  is  clear  that  this 
 justification  is  common  to  all  believers,  he  with  equal  confi- 
 dence infers  that  no  man  is  justified  by  works ;  nay,  more, 
 that  justification  is  without  any  help  from  works.  But  it  is 
 one  thing  to  determine  what  power  works  have  in  themselves, 
 and  another  to  determine  what  place  they  are  to  hold  after 
 justification  by  faith  has  been  established.  If  a  price  is  to  be 
 put  upon  works  according  to  their  own  worth,  we  hold  that 
 
 1  The  French  here  adds  the  two  following  sentences  : — "  Nostre  response 
 done  est,  que  quand  les  ceuvres  des  saincts  sont  nominees  justice,  cela  ne 
 vient  point  de  leurs  merites  :  mais  entant  qu'elles  tendent  k  la  justice  que 
 Dieu  nous  a  commandee,  laquelle  est  nulle,  si  elle  n'est  parfaite.  Or  elle 
 ne  se  trouve  parfaite  en  nul  homme  de  monde ;  pourtant  faut  conclure, 
 q'une  bonne  oeuvre  de  soy  ne  merite  pas  le  nom  de  justice." — Our  reply 
 then  is,  that  when  the  works  of  the  saints  are  called  righteousness,  it  is 
 not  owing  to  their  merits,  but  is  in  so  far  as  they  tend  to  the  righteous- 
 ness which  God  has  commanded,  and  which  is  null  if  it  be  not  perfect. 
 Now  it  is  not  found  perfect  in  any  man  in  the  world.  Hence  we  must 
 conclude,  that  no  good  work  merits  in  itself  the  name  of  righteousness. 
 
CHAP.  XVII.  CHRISTIAN  RELIGION.  403 
 
 they  are  unfit  to  appear  in  the  presence  of  God :  that  man, 
 accordingly,  has  no  works  in  which  he  can  glory  before  God, 
 and  that  hence,  deprived  of  all  aid  from  works,  he  is  justified 
 by  faith  alone.  Justification,  moreover,  Ave  thus  define  :  The 
 sinner  being  admitted  into  communion  with  Christ  is,  for  his 
 sake,  reconciled  to  God ;  when  purged  by  his  blood  he  ob- 
 tains the  remission  of  sins,  and  clothed  with  righteousness,  just 
 as  if  it  were  his  own,  stands  secure  before  the  judgment-seat 
 of  heaven.  Forgiveness  of  sins  being  previously  given,  the 
 good  works  which  follow  have  a  value  different  from  their 
 merit,  because  whatever  is  imperfect  in  them  is  covered  by  the 
 perfection  of  Christ,  and  all  their  blemishes  and  pollutions  are 
 wiped  away  by  his  purity,  so  as  never  to  come  under  the  cog- 
 nisance of  the  divine  tribunal.  The  guilt  of  all  transgressions, 
 by  which  men  are  prevented  from  offering  God  an  accept- 
 able service,  being  thus  effaced,  and  the  imperfection  which 
 is  wont  to  sully  even  good  works  being  buried,  the  good 
 works  which  are  done  by  believers  are  deemed  righteous,  or, 
 which  is  the  same  thing,  are  imputed  for  righteousness. 
 
 9.  Now,  should  any  one  state  this  to  me  as  an  objection 
 to  justification  by  faith,  I  would  first  ask  him,  Whether  a  man 
 is  deemed  righteous  for  one  holy  work  or  two,  while  in  all 
 the  other  acts  of  his  life  he  is  a  transgressor  of  the  law  ? 
 This  were,  indeed,  more  than  absurd.  I  would  next  ask, 
 Whether  he  is  deemed  righteous  on  account  of  many  good 
 works  if  he  is  guilty  of  transgression  in  some  one  part  ? 
 Even  this  he  will  not  venture  to  maintain  in  opposition  to 
 the  authority  of  the  law,  which  pronounces,  "  Cursed  be  he 
 that  confirmeth  not  all  the  words  of  this  law  to  do  them," 
 (Deut.  xxvii.  26.)  I  would  go  still  farther  and  ask,  Whether 
 there  be  any  work  which  may  not  justly  be  convicted  of  im- 
 purity or  imperfection  ?  How,  then,  will  it  appear  to  that 
 eye  before  which  even  the  heavens  are  not  clean,  and  angels 
 are  chargeable  with  folly?  (Job  iv.  18.)  Thus  he  will  be 
 forced  to  confess  that  no  good  work  exists  that  is  not  defiled, 
 both  by  contrary  transgression  and  also  by  its  own  corrup- 
 tion, so  that  it  cannot  be  honoured  as  righteousness.  But  if 
 it  is  certainly  owing  to  justification  by  faith  that  works,  other- 
 wise impure,  unclean,  defective,  unworthy  of  the  sight,  not 
 
404  INSTITUTES  OF  THE  BOOK  III. 
 
 to  say  of  the  love  of  God,  are  imputed  for  righteousness, 
 why  do  they  by  boasting  of  this  imputation  aim  at  the  de- 
 struction of  that  justification,  but  for  which  the  boast  were 
 vain  ?  Are  they  desirous  of  having  a  viper's  birth  ?x  To 
 this  their  ungodly  language  tends.  They  cannot  deny  that 
 justification  by  faith  is  the  beginning,  the  foundation,  the  cause, 
 the  subject,  the  substance,  of  works  of  righteousness,  and  yet 
 they  conclude  that  justification  is  not  by  faith,  because  good 
 works  are  counted  for  righteousness.  Let  us  have  done  then 
 with  this  frivolity,  and  confess  the  fact  as  it  stands ;  if  any 
 righteousness  which  works  are  supposed  to  possess  depends 
 on  justification  by  faith,  this  doctrine  is  not  only  not  im- 
 paired, but  on  the  contrary  confirmed,  its  power  being  there- 
 by more  brightly  displayed.  Nor  let  us  suppose,  that  after 
 free  justification  works  are  commended,  as  if  they  afterwards 
 succeeded  to  the  office  of  justifying,  or  shared  the  office  with 
 faith.  For  did  not  justification  by  faith  always  remain  entire, 
 the  impurity  of  works  would  be  disclosed.  There  is  nothing 
 absurd  in  the  doctrine,  that  though  man  is  justified  by  faith, 
 he  is  himself  not  only  not  righteous,  but  the  righteousness 
 attributed  to  his  works  is  beyond  their  own  deserts. 
 
 10.  In  this  way  we  can  admit  not  only  that  there  is  a  par- 
 tial righteousness  in  works,  (as  our  adversaries  maintain,) 
 but  that  they  are  approved  by  God  as  if  they  were  absolutely 
 perfect.  If  we  remember  on  what  foundation  this  is  rested, 
 every  difficulty  will  be  solved.  The  first  time  when  a  work 
 begins  to  be  acceptable  is  when  it  is  received  with  pardon. 
 And  whence  pardon,  but  just  because  God  looks  upon  us  and 
 all  that  belongs  to  us  as  in  Christ  ?  Therefore,  as  we  ourselves 
 when  ingrafted  into  Christ  appear  righteous  before  God,  be- 
 cause our  iniquities  are  covered  with  his  innocence ;  so  our 
 works  are,  and  are  deemed  righteous,  because  every  thing 
 otherwise  defective  in  them  being  buried  by  the  purity  of 
 Christ  is  not  imputed.  Thus  we  may  justly  say,  that  not  only 
 ourselves,  but  our  works  also,  are  justified  by  faith  alone.  Now, 
 if  that  righteousness  of  works,  whatever  it  be,  depends  on  faith 
 
 1  French,  "  Voudrions  nous  faire  une  lignee  serpentine,  que  les  enfans 
 meurtrissent  leur  mere  ?" — Would  we  have  a  viperish  progeny,  where  the 
 children  murder  the  parent  ? 
 
CHAP.  XVII.  CHRISTIAN  RELIGION.  405 
 
 and  free  justification,  and  is  produced  by  it,  it  ought  to  be 
 included  under  it  and,  so  to  speak,  made  subordinate  to  it,  as 
 the  effect  to  its  cause ;  so  far  is  it  from  being  entitled  to  be 
 set  up  to  impair  or  destroy  the  doctrine  of  justification.1 
 Thus  Paul,  to  prove  that  our  blessedness  depends  not  on  our 
 works,  but  on  the  mercy  of  God,  makes  special  use  of  the 
 words  of  David,  "  Blessed  is  he  whose  transgression  is  for- 
 given, whose  sin  is  covered ;"  "  Blessed  is  the  man  unto  whom 
 the  Lord  imputeth  not  iniquity."  Should  any  one  here  ob- 
 trude the  numberless  passages  in  which  blessedness  seems  to 
 be  attributed  to  works,  as,  "  Blessed  is  the  man  that  feareth 
 the  Lord  ;"  "  He  that  hath  mercy  on  the  poor,  happy  is  he  ;" 
 "  Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the 
 ungodly,"  and  "  that  endureth  temptation;"  "  Blessed  are  they 
 that  keep  judgment,"  that  are  "  pure  in  heart,"  "  meek," 
 "  merciful,"  &c.,2  they  cannot  make  out  that  Paul's  doctrine 
 is  not  true.  For  seeing  that  the  qualities  thus  extolled  never 
 all  so  exist  in  man  as  to  obtain  for  him  the  approbation  of 
 God,  it  follows,  that  man  is  always  miserable  until  he  is  ex- 
 empted from  misery  by  the  pardon  of  his  sins.  Since,  then, 
 all  the  kinds  of  blessedness  extolled  in  the  Scripture  are 
 vain,  so  that  man  derives  no  benefit  from  them  until  he  ob- 
 tains blessedness  by  the  forgiveness  of  sins,  a  forgiveness 
 which  makes  way  for  them,  it  follows  that  this  is  not  only  the 
 chief  and  highest,  but  the  only  blessedness,  unless  you  are  pre- 
 pared to  maintain  that  it  is  impaired  by  things  which  owe 
 their  entire  existence  to  it.  There  is  much  less  to  trouble  us 
 in  the  name  of  righteous  which  is  usually  given  to  believers. 
 I  admit  that  they  are  so  called  from  the  holiness  of  their 
 lives,  but  as  they  rather  exert  themselves  in  the  study  of 
 righteousness  than  fulfil  righteousness  itself,  any  degree  of  it 
 
 1  The  whole  sentence  in  French  stands  thus  : — "  Or  si  cette  justice  des 
 ceuvres  telle  quelle  precede  de  la  foy  et  de  la  justification  gratuite, 
 il  ne  faut  pas  qu'on  la  prenne  pour  destruire  ou  obscurcir  la  grace  dont 
 elle  depend  ;  mais  plustost  doit  estre  enclose  en  icelle,  comme  le  fruict  a 
 l'arbre." — Now,  if  this  righteousness  of  works,  such  as  it  is,  proceeds  from 
 faith  and  free  justification,  it  must  not  be  employed  to  destroy  or  obscure 
 the  grace  on  which  it.  depends,  but  should  rather  be  included  in  it,  like 
 the  fruit  in  the  tree. 
 
 2  Rom.  iv.  7  ;  Ps.  xxxii.  1,  2  ;  cxii.  1  ;  Prov.  xiv.  21  ;  Ps.  i.  1 ;  cvi.  3  ; 
 cxix.  11  y  Matth.  v.  3. 
 
406  INSTITUTES  OF  THE  BOOK  III. 
 
 which  they  possess  must  yield  to  justification  by  faith,  to 
 which  it  is  owing  that  it  is  what  it  is. 
 
 11.  But  they  say  that  we  have  a  still  more  serious  busi- 
 ness with  James,  who  in  express  terms  opposes  us.  For  he 
 asks,  "Was  not  Abraham  our  father  justified  by  works?" 
 and  adds,  "  You  see  then  how  that  by  works  a  man  is  justi- 
 fied, and  not  by  faith  only,"  (James  ii.  21,  24.)  What  then  ? 
 Will  they  engage  Paul  in  a  quarrel  with  James  ?  If  they  hold 
 James  to  be  a  servant  of  Christ,  his  sentiments  must  be 
 understood  as  not  dissenting  from  Christ  speaking  by  the 
 mouth  of  Paul.  By  the  mouth  of  Paul  the  Spirit  declares  that 
 Abraham  obtained  justification  by  faith,  not  by  works ;  we  also 
 teach  that  all  are  justified  by  faith  without  the  works  of  the 
 law.  By  James  the  same  Spirit  declares  that  both  Abraham's 
 justification  and  ours  consists  of  works,  and  not  of  faith  only. 
 It  is  certain  that  the  Spirit  cannot  be  at  variance  with  him- 
 self. Where,  then,  will  be  the  agreement  ?  It  is  enough  for 
 our  opponents,  provided  they  can  tear  up  that  justification  by 
 faith  which  we  regard  as  fixed  by  the  deepest  roots  r1  to 
 restore  peace  to  the  conscience  is  to  them  a  matter  of  no 
 great  concern.  Hence  you  may  see,  that  though  they  indeed 
 carp  at  the  doctrine  of  justification  by  faith,  they  meanwhile 
 point  out  no  goal  of  righteousness  at  which  the  conscience 
 may  rest.  Let  them  triumph  then  as  they  will,  so  long  as 
 the  only  victory  they  can  boast  of  is,  that  they  have  deprived 
 righteousness  of  all  its  certainty.  This  miserable  victory  they 
 will  indeed  obtain  when  the  light  of  truth  is  extinguished, 
 and  the  Lord  permits  them  to  darken  it  with  their  lies.  But 
 wherever  the  truth  of  God  stands  they  cannot  prevail.  I 
 deny,  then,  that  the  passage  of  James  which  they  are  con- 
 stantly holding  up  before  us  as  if  it  were  the  shield  of  Achilles, 
 gives  them  the  slightest,  countenance.  To  make  this  plain, 
 let  us  first  attend  to  the  scope  of  the  Apostle,  and  then  show 
 wherein  their  hallucination  consists.  As  at  that  time  (and 
 the  evil  has  existed  in  the  Church  ever  since)  there  were 
 many  who,  while  they  gave  manifest  proof  of  their  infidelity, 
 
 1  French,  "  II  suffit  a  nos  adversaires  s'ils  peuvent  deraciner  la  justice 
 de  foy,  laquelle  nous  voulons  estre  plant ee  au  profond  du  coeur." — It  is 
 enough  for  our  opponents  if  they  can  root  up  justification  by  faith,  which 
 we  desire  to  be  planted  at  the  bottom  of  the  heart. 
 
CHAP.  XVII.  CHRISTIAN  RELIGION.  407 
 
 by  neglecting  and  omitting  all  the  works  peculiar  to  believers, 
 ceased  not  falsely  to  glory  in  the  name  of  faith.  James  here 
 dissipates  their  vain  confidence.  His  intention  therefore  is, 
 not  to  derogate  in  any  degree  from  the  power  of  true  faith, 
 but  to  show  how  absurdly  these  triflers  laid  claim  only  to  the 
 empty  name,  and  resting  satisfied  with  it,  felt  secure  in  unre- 
 strained indulgence  in  vice.  This  state  of  matters  being 
 understood,  it  will  be  easy  to  see  where  the  error  of  our 
 opponents  lies.  They  fall  into  a  double  paralogism,  the  one 
 in  the  term  faith,  the  other  in  the  term  justifying.  The 
 Apostle,  in  giving  the  name  of  faith  to  an  empty  opinion  alto- 
 gether differing  from  true  faith,  makes  a  concession  which 
 derogates  in  no  respect  from  his  case.  This  he  demonstrates 
 at  the  outset  by  the  words,  "  What  doth  it  profit,  my  breth- 
 ren, though  a  man  say  he  hath  faith,  and  have  not  works  ?" 
 (James  ii.  14.)  He  says  not,  "  If  a  man  have  faith  without 
 works,"  but  Ct  if  he  say  that  he  has."  This  becomes  still 
 clearer  when  a  little  after  he  derides  this  faith  as  worse  than 
 that  of  devils,  and  at  last  when  he  calls  it  "  dead."  You  may 
 easily  ascertain  his  meaning  by  the  explanation,  u  Thou  be- 
 lievest  that  there  is  one  God."  Surely  if  all  which  is  con- 
 tained hi  that  faith  is  a  belief  in  the  existence  of  God,  there 
 is  no  wonder  that  it  does  not  justify.  The  denial  of  such  a 
 power  to  it  cannot  be  supposed  to  derogate  in  any  degree 
 from  Christian  faith,  which  is  of  a  very  different  description. 
 For  how  does  true  faith  justify  unless  by  uniting  us  to  Christ, 
 so  that  being  made  one  with  him,  we  may  be  admitted  to  a 
 participation  in  his  righteousness  ?  It  does  not  justify  because 
 it  forms  an  idea  of  the  divine  existence,  but  because  it  reclines 
 with  confidence  on  the  divine  mercy. 
 
 12.  We  have  not  made  good  our  point  until  we  dispose  of 
 the  other  paralogism  :  since  James  places  a  part  of  justifica- 
 tion in  works.  If  you  would  make  James  consistent  with 
 the  other  Scriptures  and  with  himself,  you  must  give  the 
 word  justify,  as  used  by  him,  a  different  meaning  from  what 
 it  has  with  Paul.  In  the  sense  of  Paul  we  are  said  to  be 
 justified  when  the  remembrance  of  our  unrighteousness  is 
 obliterated,  and  we  are  counted  righteous.  Had  James  had 
 the  same  meaning  it  would  have  been  absurd  for  him  to  quote 
 
408  INSTITUTES  OF  THE  BOOK  III. 
 
 the  words  of  Moses,  "Abraham  believed  God,"  &c.  The 
 context  runs  thus  :  "  Was  not  Abraham  our  father  justified 
 by  works  when  he  had  offered  Isaac  his  son  upon  the  altar  ? 
 Seest  thou  how  faith  wrought  with  his  works,  and  by  works 
 was  faith  made  perfect  ?  And  the  Scripture  was  fulfilled 
 which  saith,  Abraham  believed  God,  and  it  was  imputed 
 unto  him  for  righteousness."  If  it  is  absurd  to  say  that  the 
 effect  was  prior  to  its  cause,  either  Moses  falsely  declares  in 
 that  passage  that  Abraham's  faith  was  imputed  for  righteous- 
 ness, or  Abraham,  by  his  obedience  in  offering  up  Isaac,  did 
 not  merit  righteousness.  Before  the  existence  of  Ishmael, 
 who  was  a  grown  youth  at  the  birth  of  Isaac,  Abraham  was 
 justified  by  his  faith.  How  then  can  we  say  that  he  obtained 
 justification  by  an  obedience  which  followed  long  after  ? 
 Wherefore,  either  James  erroneously  inverts  the  proper  order, 
 (this  it  were  impious  to  suppose,)  or  he  meant  not  to  say  that 
 he  was  justified,  as  if  he  deserved  to  be  deemed  just.  What 
 then  ?  It  appears  certain  that  he  is  speaking  of  the  manifes- 
 tation, not  of  the  imputation  of  righteousness,  as  if  he  had 
 said,  Those  who  are  justified  by  true  faith  prove  their  justifica- 
 tion by  obedience  and  good  works,  not  by  a  bare  and  imagi- 
 nary semblance  of  faith.  In  one  word,  he  is  not  discussing 
 the  mode  of  justification,  but  requiring  that  the  justification 
 of  believers  shall  be  operative.  And  as  Paul  contends  that 
 men  are  justified  without  the  aid  of  works,  so  James  will 
 not  allow  any  to  be  regarded  as  justified  who  are  destitute  of 
 good  works.  Due  attention  to  the  scope  will  thus  disentangle 
 every  doubt ;  for  the  error  of  our  opponents  lies  chiefly  in 
 this,  that  they  think  James  is  defining  the  mode  of  justifica- 
 tion, whereas  his  only  object  is  to  destroy  the  depraved  secu- 
 rity of  those  who  vainly  pretended  faith  as  an  excuse  for 
 their  contempt  of  good  works.  Therefore,  let  them  twist  the 
 words  of  James  as  they  may,  they  will  never  extract  out  of 
 them  more  than  the  two  propositions  :  That  an  empty  phan- 
 tom of  faith  does  not  justify,  and  that  the  believer,  not  con- 
 tented with  such  an  imagination,  manifests  his  justification 
 by  good  works. 
 
 13.  They  gain  nothing  by  quoting  from  Paul  to  the  same 
 effect,  that  "not  the  hearers  of  the  law  are  just  before  God, 
 
CHAP.  XVII.  CHRISTIAN  RELIGION.  409 
 
 but  the  doers  of  the  law  shall  be  justified,"  (Rom.  ii.  13.)  I 
 am  unwilling  to  evade  the  difficulty  by  the  solution  of  Am- 
 brose, that  Paul  spoke  thus  because  faith  in  Christ  is  the 
 fulfilment  of  the  law.  This  I  regard  as  a  mere  subterfuge, 
 and  one  too  for  which  there  is  no  occasion,  as  the  explanation 
 is  perfectly  obvious.  The  Apostle's  object  is  to  suppress  the 
 absurd  confidence  of  the  Jews,  who  gave  out  that  they  alone 
 had  a  knowledge  of  the  law,  though  at  the  very  time  they 
 were  its  greatest  despisers.  That  they  might  not  plume 
 themselves  so  much  on  a  bare  acquaintance  with  the  law,  he 
 reminds  them  that  when  justification  is  sought  by  the  law, 
 the  thing  required  is  not  the  knowledge  but  the  observance 
 of  it.  We  certainly  mean  not  to  dispute  that  the  righteous- 
 ness of  the  law  consists  in  works,  and  not  only  so,  but  that 
 justification  consists  in  the  dignity  and  merits  of  works. 
 But  this  proves  not  that  we  are  justified  by  works  unless 
 they  can  produce  some  one  who  has  fulfilled  the  law.  That 
 Paul  had  no  other  meaning  is  abundantly  obvious  from  the 
 context.  After  charging  Jews  and  Gentiles  in  common  with 
 unrighteousness,  he  descends  to  particulars,  and  says,  that 
 "  as  many  as  have  sinned  without  law  shall  also  perish  with- 
 out law,"  referring  to  the  Gentiles,  and  that  "as  many  as 
 have  sinned  in  the  law  shall  be  judged  by  the  law,"  referring  to 
 the  Jews.  Moreover,  as  they,  winking  at  their  transgressions, 
 boasted  merely  of  the  law,  he  adds  most  appropriately,  that 
 the  law  was  passed  with  the  view  of  justifying  not  those  who 
 only  heard  it,  but  those  only  who  obeyed  it ;  as  if  he  had  said, 
 Do  you  seek  righteousness  in  the  law  ?  do  not  bring  forward 
 the  mere  hearing  of  it,  which  is  in  itself  of  little  weight,  but 
 bring  works  by  which  you  may  show  that  the  law  has  not 
 been  given  to  you  in  vain.  Since  in  these  they  were  all  defi- 
 cient, it  followed  that  they  had  no  ground  of  boasting  in  the 
 law.  Paul's  meaning,  therefore,  rather  leads  to  an  opposite 
 argument.  The  righteousness  of  the  law  consists  in  the  per- 
 fection of  works  ;  but  no  man  can  boast  of  fulfilling  the  law 
 by  works,  and,  therefore,  there  is  no  righteousness  by  the  law. 
 14.  They  now  betake  themselves  to  those  passages  in 
 which  believers  boldly  submit  their  righteousness  to  the 
 judgment  of  God,  and  wish  to  be  judged  accordingly;  as  in 
 
410  INSTITUTES  OF  THE  BOOK  III. 
 
 the  following  passages :  "  Judge  me,  O  Lord,  according  to 
 my  righteousness,  and  according  to  mine  integrity  that  is 
 in  me."  Again,  "  Hear  the  right,  O  Lord ;"  "  Thou  hast 
 proved  mine  heart ;  thou  hast  visited  me  in  the  night ;  thou 
 hast  tried  me,  and  shalt  find  nothing."  Again,  "  The  Lord 
 rewarded  me  according  to  my  righteousness ;  according  to 
 the  cleanness  of  my  hands  hath  he  recompensed  me.  For 
 I  have  kept  the  ways  of  the  Lord,  and  have  not  wickedly 
 departed  from  my  God."  "  I  was  also  upright  before  him, 
 and  I  kept  myself  from  mine  iniquity."  Again,  "  Judge 
 me,  O  Lord ;  for  I  have  walked  in  mine  integrity ;"  "  I  have 
 not  sat  with  vain  persons ;  neither  will  I  go  in  with  dissem- 
 blers ;"  "  Gather  not  my  soul  with  sinners,  nor  my  life  with 
 bloody  men ;  in  whose  hands  is  mischief,  and  their  right 
 hand  is  full  of  bribes.  But  as  for  me,  I  will  walk  in  mine 
 integrity."1  I  have  already  spoken  of  the  confidence  which 
 the  saints  seem  to  derive  simply  from  works.  The  passages 
 now  quoted  will  not  occasion  much  difficulty,  if  we  attend 
 to  their  veglgragig,  their  connection,  or  (as  it  is  commonly 
 called)  special  circumstances.  These  are  of  two  kinds ;  for 
 those  who  use  them  have  no  wish  that  their  whole  life  should 
 be  brought  to  trial,  so  that  they  may  be  acquitted  or  con- 
 demned according  to  its  tenor ;  all  they  wish  is,  that  a  deci- 
 sion should  be  given  on  the  particular  case ;  and  even  here 
 the  righteousness  which  they  claim  is  not  with  reference  to  the 
 divine  perfection,  but  only  by  comparison  with  the  wicked 
 and  profane.  When  the  question  relates  to  justification,  the 
 thing  required  is  not  that  the  individual  have  a  good  ground 
 of  acquittal  in  regard  to  some  particular  matter,  but  that 
 his  whole  life  be  in  accordance  with  righteousness.  But 
 when  the  saints  implore  the  divine  justice  in  vindication 
 of  their  innocence,  they  do  not  present  themselves  as  free 
 from  fault,  and  in  every  respect  blameless,  but  while  placing 
 their  confidence  of  salvation  in  the  divine  goodness  only,  and 
 trusting  that  he  will  vindicate  his  poor  when  they  are  afflicted 
 contrary  to  justice  and  equity,  they  truly  commit  to  him  the 
 cause  in  which  the  innocent  are  oppressed.     And  when  they 
 
 1  Ps.  vii.  9  ;  xvii.  1 ;  xviii.  20;  xxvi.  1,  9,  10.     Farther  on,  see  Chap, 
 xiv.  s.  18 ;  Chap.  xx.  s.  10. 
 
CHAP.  XVII.  CHRISTIAN  RELIGION.  411 
 
 sist  themselves  with  their  adversaries  at  the  tribunal  of  God, 
 they  pretend  not  to  an  innocence  corresponding  to  the  divine 
 purity  were  inquiry  strictly  made,  but  knowing  that  in  com- 
 parison of  the  malice,  dishonesty,  craft,  and  iniquity  of  their 
 enemies,  their  sincerity,  justice,  simplicity,  and  purity,  are  as- 
 certained and  approved  by  God,  they  dread  not  to  call  upon 
 him  to  judge  between  them.  Thus  when  David  said  to  Saul, 
 <l  The  Lord  render  to  every  man  his  righteousness  and  his 
 faithfulness,"  (1  Sam.  xxvi.  23,)  he  meant  not  that  the  Lord 
 should  examine  and  reward  every  one  according  to  his  de- 
 serts, but  he  took  the  Lord  to  witness  how  great  his  inno- 
 cence was  in  comparison  of  Saul's  injustice.  Paul,  too,  when 
 he  indulges  in  the  boast,  "  Our  rejoicing  is  this,  the  testi- 
 mony of  our  conscience,  that  in  simplicity  and  godly  sin- 
 cerity, not  Avith  fleshly  wisdom,  but  by  the  grace  of  God,  we 
 have  had  our  conversation  in  the  world,  and  more  abundantly 
 to  you-ward,"  (2  Cor.  i.  12,)  means  not  to  call  for  the 
 scrutiny  of  God,  but  compelled  by  the  calumnies  of  the 
 wicked  he  appeals,  in  contradiction  of  all  their  slanders,  to 
 his  faith  and  probity,  which  he  knew  that  God  had  indul- 
 gently accepted.  For  we  see  how  he  elsewhere  says,  "  I 
 know  nothing  by  myself;  yet  am  I  not  hereby  justified," 
 (1  Cor.  iv.  4;)  in  other  words,  he  was  aware  that  the  divine 
 judgment  far  transcended  the  blind  estimate  of  man.  There- 
 fore, however  believers  may,  in  defending  their  integrity 
 against  the  hypocrisy  of  the  ungodly,  appeal  to  God  as  their 
 witness  and  judge,  still  when  the  question  is  with  God  alone, 
 they  all  with  one  mouth  exclaim,  "  If  thou,  Lord,  should 
 mark  iniquities,  O  Lord,  who  shall  stand?"  Again,  "  Enter 
 not  into  judgment  with  thy  servant ;  for  in  thy  sight  shall 
 no  man  living  be  justified."  Distrusting  their  own  works, 
 they  gladly  exclaim,  "  Thy  loving-kindness  is  better  than 
 life,"  (Ps.  cxxx.  3 ;  cxliii.  2 ;  lxiii.  3.) 
 
 15.  There  are  other  passages  not  unlike  those  quoted 
 above,  at  which  some  may  still  demur.  Solomon  says, 
 "  The  just  man  walketh  in  his  integrity,"  (Prov.  xx.  7.) 
 Again,  "  In  the  way  of  righteousness  is  life ;  and  in  the  path- 
 way thereof  there  is  no  death,"  (Prov.  xii.  28.)  For  this 
 reason  Ezekiel  says,  He  that  "  hath  walked  in  my  statutes, 
 
412  INSTITUTES  OF  THE  BOOK  III. 
 
 and  hath  kept  my  judgments,  to  deal  truly;  he  is  just,  he 
 shall  surely  live,"  (Ezek.  xviii.  9,  21;  xxxiii.  15.)  None  of 
 these  declarations  do  we  deny  or  obscure.  But  let  one  of 
 the  sons  of  Adam  come  forward  with  such  integrity.  If 
 there  is  none,  they  must  perish  from  the  presence  of  God,  or 
 betake  themselves  to  the  asylum  of  mercy.  Still  we  deny 
 not  that  the  integrity  of  believers,  though  partial  and  im- 
 perfect, is  a  step  to  immortality.  How  so,  but  just  that  the 
 works  of  those  whom  the  Lord  has  assumed  into  the  cove- 
 nant of  grace,  he  tries  not  by  their  merit,  but  embraces  with 
 paternal  indulgence.  By  this  we  understand  not  with  the 
 Schoolmen,  that  works  derive  their  value  from  accepting 
 grace.  For  their  meaning  is,  that  works  otherwise  unfit  to 
 obtain  salvation  in  terms  of  law,  are  made  fit  for  such  a 
 purpose  by  the  divine  acceptance.  On  the  other  hand,  I 
 maintain  that  these  works  being  sullied  both  by  other  trans- 
 gressions and  by  their  own  deficiencies,  have  no  other  value 
 than  this,  that  the  Lord  indulgently  pardons  them ;  in  other 
 words,  that  the  righteousness  which  he  bestows  on  man  is 
 gratuitous.  Here  they  unseasonably  obtrude  those  passages 
 in  which  the  Apostle  prays  for  all  perfection  to  believers, 
 "  To  the  end  he  may  establish  your  hearts  unblameable  in 
 holiness  before  God,  even  our  Father,"  (1  Thess.  iii.  13,  and 
 elsewhere.)  These  words  were  strongly  urged  by  the  Celes- 
 tines  of  old,  in  maintaining  the  perfection  of  holiness  in  the 
 present  life.  To  this  we  deem  it  sufficient  briefly  to  reply 
 with  Augustine,  that  the  goal  to  which  all  the  pious  ought 
 to  aspire  is,  to  appear  in  the  presence  of  God  without  spot 
 and  blemish ;  but  as  the  course  of  the  present  life  is  at  best 
 nothing  more  than  progress,  we  shall  never  reach  the  goal 
 until  we  have  laid  aside  the  body  of  sin,  and  been  com- 
 pletely united  to  the  Lord.  If  any  one  choose  to  give  the 
 name  of  perfection  to  the  saints,  I  shall  not  obstinately 
 quarrel  with  him,  provided  he  defines  this  perfection  in  the 
 words  of  Augustine,  "  When  we  speak  of  the  perfect  virtue 
 of  the  saints,  part  of  this  perfection  consists  in  the  recog- 
 nition of  our  imperfection  both  in  truth  and  in  humility," 
 (August,  ad  Bonif.  Lib.  iii.  c.  7.) 
 
CHAI\  XVIII.  CHRISTIAN  RELIGION.  413 
 
 CHAPTER  XVIII. 
 
 THE  RIGHTEOUSNESS  OF  WORKS  IMPROPERLY  INFERRED 
 FROM  REWARDS. 
 
 There  are  three  divisions  in  this  chapter, — I.  A  solution  of  two  general 
 objections  which  are  urged  in  support  of  justification  by  works.  First, 
 That  God  will  render  to  every  one  according  to  his  works,  sec.  1. 
 Second,  That  the  reward  of  works  is  called  eternal,  sec.  2-6.  II.  An- 
 swer to  other  special  objections  derived  from  the  former,  and  a  perver- 
 sion of  passages  of  Scripture,  sec.  6-9.  III.  Refutation  of  the  sophism 
 that  faith  itself  is  called  a  work,  and,  therefore,  justification  by  it  is  by 
 works,  sec.  10. 
 
 Sections. 
 
 1.  Two  general  objections.     The  former  solved  and  explained.     What 
 
 meant  by  the  term  working. 
 
 2.  Solution  of  the  second  general  objection.     1.  Works  not  the  cause  of 
 
 salvation.  This  shown  from  the  name  and  nature  of  inheritance. 
 2.  A  striking  example  that  the  Lord  rewards  the  works  of  believers 
 with  blessings  which  he  had  promised  before  the  works  were 
 thought  of. 
 
 3.  First  reason  why  eternal  life  said  to  be  the  reward  of  works.     This 
 
 confirmed  by  passages  of  Scripture.  The  concurrence  of  Ambrose. 
 A  rule  to  be  observed.     Declarations  of  Christ  and  an  Apostle. 
 
 4.  Other  four  reasons.      Holiness  the  way  to  the  kingdom,  not  the 
 
 cause  of  obtaining  it.     Proposition  of  the  Sophists. 
 
 5.  Objection  that  God  crowns  the  works  of  his  people.     Three  answers 
 
 from  Augustine.    A  fourth  from  Scripture. 
 
 6.  First  special  objection,  viz.,  that  we  are  ordered  to  lay  up  treasure 
 
 in  heaven.     Answer,  showing  in  what  way  this  can  be  done. 
 
 7.  Second  objection,  viz.,  that  the  righteous  enduring  affliction  are  said 
 
 to  be  worthy  of  the  kingdom  of  heaven.  Answer.  What  meant 
 by  righteousness. 
 
 8.  A  third  objection  founded  on  three  passages  of  Paul.     Answer. 
 
 9.  Fourth  objection  founded  on  our  Saviour's  words,    "  If  ye  would 
 
 enter  into  life,  keep  the  commandments."    Answer,  giving  an  ex- 
 position of  the  passage. 
 10.  Last  objection,  viz.,  that  faith  itself  is  called  a  work.     Answer— it 
 is  not  as  a  work  that  faith  justifies. 
 
414  INSTITUTES  OF  THE  BOOK  III. 
 
 1.  Let  us  now  proceed  to  those  passages  which  affirm 
 that  God  will  render  to  every  one  according  to  his  deeds. 
 Of  this  description  are  the  following :  "  We  must  all 
 appear  before  the  judgment-seat  of  Christ ;  that  every  one 
 may  receive  the  things  done  in  his  body,  according  to  that 
 he  hath  done,  whether  it  be  good  or  bad ;"  "  Who  will  render 
 to  every  man  according  to  his  deeds  :  to  them  who  by 
 patient  continuance  in  well-doing  seek  for  glory,  and  honour, 
 and  immortality,  eternal  life ; "  but  "  tribulation  and  anguish 
 upon  every  soul  of  man  that  doeth  evil;"  "They  that  have 
 done  good,  unto  the  resurrection  of  life  ;  and  they  that  have 
 done  evil,  unto  the  resurrection  of  damnation ;"  "  Come,  ye 
 blessed  of  my  Father  ;"  "For  I  was  an  hungered,  and  ye 
 gave  me  meat ;  I  was  thirsty,  and  ye  gave  me  drink,"  &c. 
 To  these  we  may  add  the  passages  which  describe  eternal 
 life  as  the  reward  of  works,  such  as  the  following :  "  The 
 recompense  of  a  man's  hands  shall  be  rendered  unto  him ;" 
 "  He  that  feareth  the  commandment  shall  be  rewarded  ;" 
 "  Rejoice  and  be  exceeding  glad,  for  great  is  your  reward  in 
 heaven  ;"  "  Every  man  shall  receive  his  own  reward,  accord- 
 ing to  his  own  labour."1  The  passages  in  which  it  is  said 
 that  God  will  reward  every  man  according  to  his  works  are 
 easily  disposed  of.  For  that  mode  of  expression  indicates 
 not  the  cause  but  the  order  of  sequence.  Now,  it  is  beyond 
 a  doubt  that  the  steps  by  which  the  Lord  in  his  mercy  con- 
 summates our  salvation  are  these, "  Whom  he  did  predestinate, 
 them  he  also  called;  and  whom  he  called,  them  he  also 
 justified ;  and  whom  he  justified,  them  he  also  glorified," 
 (Rom.  viii.  30.)  But  though  it  is  by  mercy  alone  that  God 
 admits  his  people  to  life,  yet  as  he  leads  them  into  possession 
 of  it  by  the  course  of  good  works,  that  he  may  complete 
 his  work  in  them  in  the  order  which  he  has  destined,  it  is 
 not  strange  that  they  are  said  to  be  crowned  according  to 
 their  works,  since  by  these  doubtless  they  are  prepared  for 
 receiving  the  crown  of  immortality.  Nay,  for  this  reason  they 
 are  aptly  said  to  work  out  their  own  salvation,  (Phil.  ii.  12,) 
 while  by  exerting  themselves  in  good  works  they  aspire  to 
 
 1  Matth.  xvi.  27  ;  2  Cor.  v.  10  ;  Eom.  ii.  6  ;  John  v.  29  ;  Matth.  xxv. 
 34  ;  Prov.  xii.  14 ;  xiii.  13  ;  Matth.  v.  12 ;  Luke  vi.  23  ;  1  Cor.  iii.  8. 
 
CHAP.  XVIII.  CHRISTIAN  RELIGION.  415 
 
 eternal  life,  just  as  they  are  elsewhere  told  to  labour  for  the 
 meat  which  perisheth  not,  (John  vi.  27,)  while  they  acquire 
 life  for  themselves  by  believing  in  Christ ;  and  yet  it  is 
 immediately  added,  that  this  meat  "  the  Son  of  man  shall 
 give  unto  you."  Hence  it  appears,  that  working  is  not  at  all 
 opposed  to  grace,  but  refers  to  pursuit,1  and,  therefore,  it 
 follows  not  that  believers  are  the  authors  of  their  own  salva- 
 tion, or  that  it  is  the  result  of  their  works.  What  then  ? 
 The  moment  they  are  admitted  to  fellowship  with  Christ,  by 
 the  knowledge  of  the  gospel,  and  the  illumination  of  the 
 Holy  Spirit,  their  eternal  life  is  begun,  and  then  He  which 
 hath  begun  a  good  work  in  them  "  will  perform  it  until  the 
 day  of  Jesus  Christ,"  (Phil.  i.  6.)  And  it  is  performed  when 
 in  righteousness  and  holiness  they  bear  a  resemblance  to  their 
 heavenly  Father,  and  prove  that  they  are  not  degenerate 
 sons. 
 
 2.  There  is  nothing  in  the  term  reward  to  justify  the 
 inference  that  our  works  are  the  cause  of  salvation.  First, 
 let  it  be  a  fixed  principle  in  our  hearts,  that  the  kingdom  of 
 heaven  is  not  the  hire  of  servants,  but  the  inheritance  of 
 sons,  (Eph.  i.  18  ;)  an  inheritance  obtained  by  those  only 
 whom  the  Lord  has  adopted  as  sons,  and  obtained  for  no 
 other  cause  than  this  adoption,  "  The  son  of  the  bond-woman 
 shall  not  be  heir  with  the  son  of  the  free-woman,"  (Gal. 
 iv.  30.)  And  hence  in  those  very  passages  in  which 
 the  Holy  Spirit  promises  eternal  glory  as  the  reward  of 
 works,  by  expressly  calling  it  an  inheritance,  he  demon- 
 strates that  it  comes  to  us  from  some  other  quarter. 
 Thus  Christ  enumerates  the  works  for  which  he  bestows 
 heaven  as  a  recompense,  while  he  is  calling  his  elect  to 
 the  possession  of  it,  but  he  at  the  same  time  adds,  that  it 
 is  to  be  possessed  by  right  of  inheritance,  (Matth.  xxv.  34.) 
 Paul,  too,  encourages  servants,  while  faithfully  doing  their 
 duty,  to  hope  for  reward  from  the  Lord,  but  adds,  "  of  the 
 inheritance,"  (Col.  iii.  24.)  You  see  hoAv,  as  it  were,  in 
 formal  terms  they  carefully  caution  us  to  attribute  eternal 
 blessedness  not  to  works,  but  to  the  adoption  of  God.    Why, 
 
 1  French,  "  mais  seulement  emporte  zele  et  estude  ; " — but  only  imports 
 zeal  and  study. 
 
416  INSTITUTES  OF  THE  BOOK  III. 
 
 then,  do  they  at  the  same  time  make  mention  of  works  ? 
 This  question  will  be  elucidated  by  an  example  from 
 Scripture,  (Gen.  xv.  5  ;  xvii.  1.)  Before  the  birth  of  Isaac, 
 Abraham  had  received  promise  of  a  seed  in  whom  all  the 
 families  of  the  earth  should  be  blessed ;  the  propagation  of 
 a  seed  that  for  number  should  equal  the  siars  of  heaven,  and 
 the  sand  of  the  sea,  &c.  Many  years  after  he  prepares,  in 
 obedience  to  a  divine  message,  to  sacrifice  his  son.  Having 
 done  this  act  of  obedience,  he  receives  the  promise,  "  By 
 myself  have  I  sworn,  saith  the  Lord,  for  because  thou  hast 
 done  this  thing,  and  hast  not  withheld  thy  son,  thine  only  son  ; 
 that  in  blessing  I  will  bless  thee,  and  in  multiplying  I  will 
 multiply  thy  seed  as  the  stars  of  the  heaven,  and  as  the  sand 
 which  is  upon  the  sea-shore,  and  thy  seed  shall  possess  the 
 gate  of  his  enemies  ;  and  in  thy  seed  shall  all  the  nations  of 
 the  earth  be  blessed,  because  thou  hast  obeyed  my  voice," 
 (Gen.  xxii.  16-18.)  What  is  it  we  hear?  Did  Abraham 
 by  his  obedience  merit  the  blessing  which  had  been  promised 
 him  before  the  precept  was  given  ?  Here  assuredly  we  see 
 without  ambiguity  that  God  rewards  the  works  of  believers 
 with  blessings  which  he  had  given  them  before  the  works 
 were  thought  of,  there  still  being  no  cause  for  the  blessings 
 which  he  bestows  but  his  own  mercy. 
 
 3.  And  yet  the  Lord  does  not  act  in  vain,  or  delude  us 
 when  he  says,  that  he  renders  to  works  what  he  had  freely 
 given  previous  to  works.  As  he  would  have  us  to  be  exercised 
 in  good  works,  while  aspiring  to  the  manifestation,  or,  if  I  may 
 so  speak,  the  fruition  of  the  things  which  he  has  promised,  and 
 by  means  of  them  to  hasten  on  to  the  blessed  hope  set  before 
 us  in  heaven,  the  fruit  of  the  promises  is  justly  ascribed  to 
 those  things  by  which  it  is  brought  to  maturity.  Both 
 things  were  elegantly  expressed  by  the  Apostle,  when  he 
 told  the  Colossians  to  study  the  offices  of  charity,  "  for  the 
 hope  which  is  laid  up  for  you  in  heaven,  whereof  ye  heard 
 before  in  the  word  of  the  truth  of  the  gospel,"  (Col.  i.  5.) 
 For  when  he  says  that  the  gospel  informed  them  of  the 
 hope  which  was  treasured  up  for  them  in  heaven,  he  declares 
 that  it  depends  on  Christ  alone,  and  not  at  all  upon  works. 
 With  this  accords  the  saying  of  Peter,  that  believers  "  are 
 
CHAP.  XVIII.  CHRISTIAN  KELIGIOX.  417 
 
 kept  by  the  power  of  God  through  faith  unto  salvation,  ready 
 to  be  revealed  in  the  last  time,"  (1  Pet.  i.  5.)  When  he  says 
 that  they  strive  on  account  of  it,  he  intimates  that  believers 
 must  continue  running  during  the  whole  course  of  their  lives, 
 in  order  that  they  may  attain  it.  But  to  prevent  us  from 
 supposing  that  the  reward  which  is  promised  becomes  a  kind 
 of  merit,  our  Lord  introduced  a  parable,  in  which  he  repre- 
 sented himself  as  a  householder,  who  sent  all  the  labourers 
 whom  he  met  to  work  in  his  vineyard,  some  at  the  first  hour 
 of  the  day,  others  at  the  second,  others  at  the  third,  some 
 even  at  the  eleventh  ;  at  evening  he  paid  them  all  alike. 
 The  interpretation  of  this  parable  is  briefly  and  truly  given 
 by  that  ancient  writer  (whoever  he  was)  who  wrote  the  book 
 De  Vocatione  Gentium,  Avhich  goes  under  the  name  of 
 Ambrose.  I  will  give  it  in  his  words  rather  than  my  own  : l 
 "  By  means  of  this  comparison,  our  Lord  represented  the  many 
 various  modes  of  calling  as  pertaining  to  grace  alone,  where 
 those  who  were  introduced  into  the  vineyard  at  the  eleventh 
 hour  and  made  equal  to  those  who. had  toiled  the  whole  day, 
 doubtless  represent  the  case  of  those  whom  the  indulgence 
 of  God,  to  commend  the  excellence  of  grace,  has  rewarded 
 in  the  decline  of  the  day  and  the  conclusion  of  life ;  not 
 paying  the  price  of  labour,  but  shedding  the  riches  of  his 
 goodness  on  those  whom  he  chose  without  works ;  in  order 
 that  even  those  who  bore  the  heat  of  the  day,  and  yet  received 
 no  more  than  those  who  came  last,  may  understand  that 
 they  received  a  gift  of  grace,  not  the  hire  of  works,"  (Lib. 
 i.  cap.  5.)  Lastly,  it  is  also  worthy  of  remark,  that  in  those 
 passages  in  which  eternal  life  is  called  the  reward  of  works, 
 it  is  not  taken  simply  for  that  communion  which  Ave  have  with 
 God  preparatory  to  a  blessed  immortality,  when  with  paternal 
 benevolence  he  embraces  us  in  Christ,  but  for  the  possession, 
 or,  as  it  is  called,  the  fruition  of  blessedness,  as  the  very 
 words  of  Christ  express  it,  "  in  the  world  to  come  eternal 
 life,"  (Mark  x.  30 ;)  and  elsewhere,  "  Come,  ye  blessed  of 
 my  Father,   inherit  the  kingdom,"  &c,  (Matth.  xxv.   34.) 
 
 1  French,  "  Pource  que  c'est  un  Docteur  ancien,  j'aimc  mieux  user  de 
 ses  paroles  que  des  rniennes  ;" — Because  he  is  an  ancient  Doctor,  I  prefer 
 making  use  of  his  words  rather  than  my  own. 
 
 VOL.  II.  •  2d 
 
418  INSTITUTES  OF  THE  BOOK  III. 
 
 For  this  reason  also,  Paul  gives  the  name  of  adoption  to  that 
 revelation  of  adoption  which  shall  be  made  at  the  resurrec- 
 tion ;  and  which  adoption  he  afterwards  interprets  to  mean, 
 the  redemption  of  our  body,  (Rom.  viii.  23.)  But,  other- 
 wise, as  alienation  from  God  is  eternal  death, — so  when  man 
 is  received  into  favour  by  God  that  he  may  enjoy  communion 
 with  him  and  become  one  with  him,  he  passes  from  death 
 unto  life.  This  is  owing  to  adoption  alone.  Although  after 
 their  manner  they  pertinaciously  urge  the  term  reward,  we 
 can  always  carry  them  back  to  the  declaration  of  Peter,  that 
 eternal  life  is  the  reward  of  faith,  (1  Pet.  i.  9.) 
 
 4.  Let  us  not  suppose,  then,  that  the  Holy  Spirit,  by  this 
 promise,  commends  the  dignity  of  our  works,  as  if  they  were 
 deserving  of  such  a  reward.  For  Scripture  leaves  us  nothing 
 of  which  we  may  glory  in  the  sight  of  God.  Nay,  rather  its 
 whole  object  is  to  repress,  humble,  cast  down,  and  completely 
 crush  our  pride.  But  in  this  way  help  is  given  to  our  weak- 
 ness, which  would  immediately  give  way  were  it  not  sus- 
 tained by  this  expectation,  and  soothed  by  this  comfort. 
 First,  let  every  man  reflect  for  himself  how  hard  it  is  not 
 only  to  leave  all  things,  but  to  leave  and  abjure  one's  self.  And 
 yet  this  is  the  training  by  which  Christ  initiates  his  disciples, 
 that  is,  all  the  godly.  Secondly,  he  thus  keeps  them  all  their 
 lifetime  under  the  discipline  of  the  cross,  lest  they  should 
 allow  their  heart  to  long  for  or  confide  in  present  good.  In 
 short,  his  treatment  is  usually  such,  that  wherever  they  turn 
 their  eyes,  as  far  as  this  world  extends,  they  see  nothing  be- 
 fore them  but  despair ;  and  hence  Paul  says,  "  If  in  this  life 
 only  we  have  hope  in  Christ,  we  are  of  all  men  most  miser- 
 able," (1  Cor.  xv.  19.)  That  they  may  not  fail  in  these  great 
 straits,  the  Lord  is  present  reminding  them  to  lift  their  head 
 higher  and  extend  their  view  farther,  that  in  him  they  may 
 find  a  happiness  which  they  see  not  in  the  world  :  to  this 
 happiness  he  gives  the  name  of  reward,  hire,  recompense,  not 
 as  estimating  the  merit  of  works,  but  intimating  that  it  is  a 
 compensation  for  their  straits,  sufferings,  and  affronts,  &c. 
 Wherefore,  there  is  nothing  to  prevent  us  from  calling  eternal 
 life  a  recompense  after  the  example  of  Scripture,  because  in 
 it   the  Lord  brings  his  people  from  labour  to  quiet,  from 
 
CHAP.  XVIII.  CHRISTIAN  RELIGION.  419 
 
 affliction  to  a  prosperous  and  desirable  condition,  from  sor- 
 row to  joy,  from  poverty  to  affluence,  from  ignominy  to  glory  ; 
 in  short,  exchanges  all  the  evils  which  they  endured  for  bless- 
 ings. Thus  there  will  be  no  impropriety  in  considering 
 holiness  of  life  as  the  way,  not  indeed  the  way  which  gives 
 access  to  the  glory  of  the  heavenly  kingdom ;  but  a  way  by 
 which  God  conducts  his  elect  to  the  manifestation  of  that 
 kingdom,  since  his  good  pleasure  is  to  glorify  those  whom  he 
 has  sanctified,  (Rom.  viii.  30.)  Only  let  us  not  imagine  that 
 merit  and  hire  are  correlative  terms,  a  point  on  which  the 
 Sophists  absurdly  insist,  from  not  attending  to  the  end  to 
 which  we  have  adverted.  How  preposterous  is  it  when  the 
 Lord  calls  us  to  one  end  to  look  to  another  ?  Nothing  is 
 clearer  than  that  a  reward  is  promised  to  good  works,  in 
 order  to  support  the  weakness  of  our  flesh  by  some  degree 
 of  comfort ;  but  not  to  inflate  our  minds  with  vain  glory.  He, 
 therefore,  who  from  merit  infers  reward,  or  weighs  works 
 and  reward  in  the  same  balance,  errs  very  widely  from  the 
 end  which  God  has  in  view. 
 
 5.  Accordingly,  when  the  Scripture  speaks  of  "a  crown  of 
 righteousness  which  God  the  righteous  Judge  shall  give"  "  at 
 that  day,"  (2  Tim.  iv.  8,)  I  not  only  say  with  Augustine, 
 "  To  whom  could  the  righteous  Judge  give  the  crown  if  the 
 merciful  Father  had  not  given  grace,  and  how  could  there 
 have  been  righteousness  but  for  the  precedence  of  grace  which 
 justifies  the  ungodly  ?  how  could  these  be  paid  as  things 
 due  were  not  things  not  due  previously  given  ?"  (August,  ad 
 Valent.  de  Grat.  et  Lib.  Art. ;)  but  I  also  add,  how  could  he 
 impute  righteousness  to  our  works,  did  not  his  indulgence  hide 
 the  unrighteousness  that  is  in  them  ?  How  coidd  he  deem 
 them  worthy  of  reward,  did  he  not  with  boundless  goodness 
 destroy  what  is  unworthy  in  them  ?  Augustine  is  Avont  to 
 give  the  name  of  grace  to  eternal  life,  because,  while  it  is  the 
 recompense  of  works,  it  is  bestowed  by  the  gratuitous  gifts 
 of  God.  But  Scripture  humbles  us  more,  and  at  the  same 
 time  elevates  us.  For  besides  forbidding  us  to  glory  in  works, 
 because  they  are  the  gratuitous  gifts  of  God,  it  tells  us  that 
 they  are  always  defiled  by  some  degrees  of  impurity,  so  that 
 they  cannot  satisfy  God  when  they  are  tested  by  the  standard 
 
420  INSTITUTES  OF  THE  BOOK  III. 
 
 of  his  justice ;  but  that,  lest  our  activity  should  be  destroyed, 
 they  please  merely  by  pardon.  But  though  Augustine  speaks 
 somewhat  differently  from  us,  it  is  plain  from  his  words  that 
 the  difference  is  more  apparent  than  real.  After  drawing  a 
 contrast  between  two  individuals,  the  one  with  a  life  holy  and 
 perfect  almost  to  a  miracle ;  the  other  honest  indeed,  and  of 
 pure  morals,  yet  not  so  perfect  as  not  to  leave  much  room  for 
 desiring  better,  he  at  length  infers,  "  He  who  seems  inferior 
 in  conduct,  yet  on  account  of  the  true  faith  in  God  by  which 
 he  lives,  (Hab.  ii.  4,)  and  in  conformity  to  w7hich  he  accuses 
 himself  in  all  his  faults,  praises  God  in  all  his  good  wrorks, 
 takes  shame  to  himself,  and  ascribes  glory  to  God,  from 
 whom  he  receives  both  forgiveness  for  his  sins,  and  the  love 
 of  well-doing,  the  moment  he  is  set  free  from  this  life  is 
 translated  into  the  society  of  Christ.  Why,  but  just  on 
 account  of  his  faith  ?  For  though  it  saves  no  man  without 
 works,  (such  faith  being  reprobate  and  not  working  by  love,) 
 yet  by  means  of  it  sins  are  forgiven ;  for  the  just  lives  by 
 faith  :  without  it  works  which  seem  good  are  converted  into 
 sins,"  (August,  ad  Bonifac,  Lib.  iii.  c.  5.)  Here  he  not  ob- 
 scurely acknowledges  what  we  so  strongly  maintain,  that  the 
 righteousness  of  good  works  depends  on  their  being  approved 
 by  God  in  the  way  of  pardon.1 
 
 6.  In  a  sense  similar  to  the  above  passages  our  opponents 
 quote  the  following :  "  Make  to  yourselves  friends  of  the 
 mammon  of  unrighteousness ;  that  when  ye  fail,  they  may 
 receive  you  into  everlasting  habitations,"  (Luke  xvi.  9.) 
 "  Charge  them  that  are  rich  in  this  world,  that  they  be  not 
 high-minded,  nor  trust  in  uncertain  riches,  but  in  the  living 
 God,  who  giveth  us  richly  all  things  to  enjoy  :  that  they  do 
 good,  that  they  be  rich  in  good  works,  ready  to  distribute, 
 willing  to  communicate ;  laying  up  in  store  for  themselves  a 
 good  foundation  against  the  time  to  come,  that  they  may 
 lay  hold  on  eternal  life,"  (1  Tim.  vi.  17-19.)  For  the  good 
 works  which  we  enjoy  in  eternal  blessedness  are  compared 
 to  riches.  I  answer,  that  we  shall  never  attain  to  the  true 
 knowledge  of  these  passages  unless  we  attend  to  the  scope  of 
 
 1  The  French  adds,  "  C'est  a  dire,  en  misericorde,  et  non  pas  en  ju<*e- 
 nient ;" — that  is  to  say,  in  mercy,  and  not  in  judgment. 
 
CHAI\  XVIII.  CHRISTIAN  RELIGION.  421 
 
 the  Spirit  in  uttering  them.  If  it  is  true,  as  Christ  says, 
 "  Where  your  treasure  is,  there  will  your  heart  be  also," 
 (Matth.  vi.  21,)  then,  as  the  children  of  the  world  are  intent 
 on  providing  those  things  which  form  the  delight  of  the  pre- 
 sent life,  so  it  is  the  duty  of  believers,  after  they  have  learned 
 that  this  life  will  shortly  pass  away  like  a  dream,  to  take  care 
 that  those  things  which  they  would  truly  enjoy  be  transmitted 
 thither  where  their  entire  life  is  to  be  spent.  We  must, 
 therefore,  do  like  those  who  begin  to  remove  to  any  place 
 where  they  mean  to  fix  their  abode.  As  they  send  forward 
 their  effects,  and  grudge  not  to  want  them  for  a  season,  be- 
 cause they  think  the  more  they  have  in  their  future  resi- 
 dence the  happier  they  are ;  so,  if  we  think  that  heaven  is 
 our  country,  we  should  send  our  wealth  thither  rather  than 
 retain  it  here,  where  on  our  sudden  departure  it  will  be  lost 
 to  us.  But  how  shall  we  transmit  it  ?  By  contributing  to  the 
 necessities  of  the  poor,  the  Lord  imputing  to  himself  what- 
 ever is  given  to  them.  Hence  that  excellent  promise,  "  He 
 that  hath  pity  on  the  poor  lendeth  to  the  Lord,"  (Pro v.  xix. 
 17  ;  Matth.  xxv.  40  ;)  and  again,  "  He  which  soweth  bounti- 
 fully shall  reap  also  bountifully,"  (2  Cor.  ix.  6.)  What  we 
 give  to  our  brethren  in  the  exercise  of  charity  is  a  deposit 
 with  the  Lord,  who,  as  a  faithful  depositary,  will  ultimately 
 restore  it  with  abundant  interest.  Are  our  duties,  then,  of 
 such  value  with  God  that  they  are  as  a  kind  of  treasure 
 placed  in  his  hand  ?  Who  can  hesitate  to  say  so  when  Scrip- 
 ture so  often  and  so  plainly  attests  it  ?  But  if  any  one  would 
 leap  from  the  mere  kindness  of  God  to  the  merit  of  works,1 
 his  error  will  receive  no  support  from  these  passages.  For 
 all  you  can  properly  infer  from  them  is  the  inclination  on  the 
 part  of  God  to  treat  us  with  indulgence.  For,  in  order  to 
 animate  us  in  well-doing,  he  allows  no  act  of  obedience,  how- 
 ever unworthy  of  his  eye,  to  pass  unrewarded, 
 
 7.  But  they  insist  more  strongly  on  the  words  of  the 
 apostle  when,  in  consoling  the  Thessalonians  under  their  tri- 
 bulations, he  tells  them  that  these  were  sent,  "  that  ye  may 
 
 1  French,  "Mais  si  quelcun  pour  obscurcir  la  benignite  de  Dieu  veut 
 establir  la  (lignite  des  ceuvres  ;" — but  if  any  one  to  obscure  the  benignity  of 
 God  would  establish  the  dignity  of  works. 
 
422  INSTITUTES  OF  THE  BOOK  III. 
 
 be  counted  worthy  of  the  kingdom  of  God,  for  which  ye  also 
 suffer;  seeing  it  is  a  righteous  thing  with  God  to  recom- 
 pense tribulation  to  them  that  trouble  you ;  and  to  you  who 
 are  troubled,  rest  with  us,  when  the  Lord  Jesus  shall  be  re- 
 vealed from  heaven  with  his  mighty  angels,"  (2  Thess.  i.  5-7.) 
 The  author  of  the  Epistle  to  the  Hebrews  says,  "  God  is  not 
 unrighteous  to  forget  your  work  and  labour  of  love,  which  ye 
 have  showed  towards  his  name,  in  that  ye  have  ministered  to 
 the  saints,  and  do  minister,"  (Heb.  vi.  10.)  To  the  former 
 passage  I  answer,  that  the  worthiness  spoken  of  is  not  that  of 
 merit,  but  as  God  the  Father  would  have  those  whom  he  has 
 chosen  for  sons  to  be  conformed  to  Christ  the  first  born,  and 
 as  it  behoved  him  first  to  suffer,  and  then  to  enter  into  his 
 glory,  so  we  also,  through  much  tribulation,  enter  the  king- 
 dom of  heaven.  Therefore,  while  we  suffer  tribulation  for 
 the  name  of  Christ,  we  in  a  manner  receive  the  marks  with 
 which  God  is  wont  to  stamp  the  sheep  of  his  flock,  (Gal.  vi. 
 17.)  Hence  we  are  counted  worthy  of  the  kingdom  of  God, 
 because  we  bear  in  our  body  the  marks  of  our  Lord  and 
 Master,  these  being  the  insignia  of  the  children  of  God.  In 
 this  sense  are  we  to  understand  the  passages  :  "  Always  bear- 
 ing about  in  the  body  the  dying  of  the  Lord  Jesus,  that  the 
 life  also  of  Jesus  might  be  made  manifest  in  our  body,"  (2 
 Cor.  iv.  10.)  "  That  I  may  know  him  and  the  power  of  his 
 resurrection,  and  the  fellowship  of  his  sufferings,  being  made 
 conformable  unto  his  death,"  (Phil.  iii.  10.)  The  reason 
 which  is  subjoined  is  intended  not  to  prove  any  merit,  but 
 to  confirm  our  hope  of  the  kingdom  of  God ;  as  if  he  had 
 said,  As  it  is  befitting  the  just  judgment  of  God  to  take  ven- 
 geance on  your  enemies  for  the  tribulation  which  they  have 
 brought  upon  you,  so  it  is  also  befitting  to  give  you  release 
 and  rest  from  these  tribulations.  The  other  passage,  which 
 speaks  as  if  it  were  becoming  the  justice  of  God  not  to  overlook 
 the  services  of  his  people,  and  almost  insinuates  that  it  were 
 unjust  to  forget  them,  is  to  be  thus  explained  :  God,  to  arouse 
 us  from  sloth,  assures  us  that  every  labour  which  we  under- 
 take for  the  glory  of  his  name  shall  not  be  in  vain.  Let  us 
 always  remember  that  this"  promise,  like  all  other  promises, 
 will  be  of  no  avail  unless  it  is  preceded  by  the  free  covenant 
 
CHAP.  XVIII.  CHRISTIAN  RELIGION.  423 
 
 of  mercy,  on  which  the  whole  certainty  of  our  salvation  de- 
 pends. Trusting  to  it,  however,  we  ought  to  feel  secure  that 
 however  unworthy  our  services,  the  liberality  of  God  will  not 
 allow  them  to  pass  unrewarded.  To  confirm  us  in  this  expec- 
 tation, the  Apostle  declares  that  God  is  not  unrighteous  ; 
 but  will  act  consistently  with  the  promise  once  given.  Right- 
 eousness, therefore,  refers  rather  to  the  truth  of  the  divine 
 promise  than  to  the  equity  of  paying  what  is  due.  In  this 
 sense  there  is  a  celebrated  saying  of  Augustine,  which,  as  con- 
 taining a  memorable  sentiment,  that  holy  man  declined  not 
 repeatedly  to  employ,  and  which  I  think  not  unworthy  of 
 being  constantly  remembered  :  "  Faithful  is  the  Lord,  who 
 hath  made  himself  our  debtor,  not  by  receiving  any  thing 
 from  us,  but  by  promising  us  all  things,"  (August,  in  Ps. 
 xxxii.,  cix.,  et  alibi.) 
 
 8.  Our  opponents  also  adduce  the  following  passages  from 
 Paul :  "  Though  I  have  all  faith,  so  that  I  could  remove  moun- 
 tains, and  have  not  charity,  I  am  nothing,"  (1  Cor.  xiii.  2.) 
 Again,  "  Now  abideth  faith,  hope,  charity,  these  three ;  but 
 the  greatest  of  these  is  charity,"  (1  Cor.  xiii.  13.)  "  Above 
 all  these  things  put  on  charity,  which  is  the  bond  of  perfect- 
 ness,"  (Col.  hi.  14.)  From  the  two  first  passages  our 
 Pharisees1  contend  that  we  are  justified  by  charity  rather 
 than  by  faith,  charity  being,  as  they  say,  the  better  virtue. 
 This  mode  of  arguing  is  easily  disposed  of.  I  have  elsewhere 
 shown  that  what  is  said  in  the  first  passage  refers  not  to  true 
 faith.  In.  the  second  passage  we  admit  that  charity  is  said 
 to  be  greater  than  true  faith,  but  not  because  charity  is  more 
 meritorious,  but  because  it  is  more  fruitful,  because  it  is  of 
 wider  extent,  of  more  general  service,  and  always  flourishes, 
 whereas  the  use  of  faith  is  only  for  a  time.  If  we  look  to 
 excellence,  the  love  of  God  undoubtedly  holds  the  first  place. 
 Of  it,  however,  Paul  does  not  here  speak  ;  for  the  only  thing- 
 he  insists  on  is,  that  we  should  by  mutual  charity  edify  one 
 another  in  the  Lord.  But  let  us  suppose  that  charity  is  in 
 every  respect  superior  to  faith,  what  man  of  sound  judgment, 
 nay,  what  man  with  any  soundness  in  his  brain,  would  argue 
 
 1  See  Calvin's  Answer  to  Sadolet,  who  had  said  that  charity  is  the  first 
 and  principal  cause  of  our  salvation. 
 
424  INSTITUTES  OF  THE  BOOK  III. 
 
 that  it  therefore  does  more  to  justify  ?  The  power  of  justify- 
 ing which  belongs  to  faith  consists  not  in  its  worth  as  a  Avork. 
 Our  justification  depends  entirely  on  the  mercy  of  God  and 
 the  merits  of  Christ:  when  faith  apprehends  these,  it  is  said  to 
 justify.  Now,  if  you  ask  our  opponents  in  what  sense  they 
 ascribe  justification  to  charity,  they  will  answer,  Being  a  duty 
 acceptable  to  God,  righteousness  is  in  respect  of  its  merit  im- 
 puted to  us  by  the  acceptance  of  the  divine  goodness.  Here 
 you  see  how  beautifully  the  argument  proceeds.  We  say 
 that  faith  justifies  not  because  it  merits  justification  for  us  by 
 its  own  worth,  but  because  it  is  an  instrument  by  which  we 
 freely  obtain  the  righteousness  of  Christ.  They  overlooking 
 the  mercy  of  God,  and  passing  by  Christ,  the  sum  of  right- 
 eousness, maintain  that  we  are  justified  by  charity  as  being 
 superior  to  faith ;  just  as  if  one  were  to  maintain  that  a  king 
 is  fitter  to  make  a  shoe  than  a  shoemaker,  because  the  king  is 
 infinitely  the  superior  of  the  two.  This  one  syllogism  is 
 ample  proof  that  all  the  schools  of  Sorbonne  have  never  had 
 the  slightest  apprehension  of  what  is  meant  by  justification 
 by  faith.  Should  any  disputant  here  interpose,  and  ask  why 
 we  give  different  meanings  to  the  term  faith  as  used  by  Paul 
 in  passages  so  near  each  other,  I  can  easily  show  that  I  have 
 not  slight  grounds  for  so  doing.  For  while  those  gifts  which 
 Paul  enumerates  are  in  some  degree  subordinate  to  faith  and 
 hope,  because  they  relate  to  the  knowledge  of  God,  he  by 
 Avay  of  summary  comprehends  them  all  under  the  name  of 
 faith  and  hope  ;  as  if  he  had  said,  Prophecy  and  tongues,  and 
 the  gift  of  interpreting,  and  knowledge,  are  all  designed  to 
 lead  us  to  the  knowledge  of  God.  But  in  this  life  it  is  only 
 by  faith  and  hope  that  we  acknowledge  God.  Therefore, 
 when  I  name  faith  and  hope,  I  at  the  same  time  comprehend 
 the  whole.  "  Now  abideth  faith,  hope,  charity,  these  three ;" 
 that  is,  how  great  soever  the  number  of  the  gifts,  they  are  all 
 to  be  referred  to  them  ;  but  "  the  greatest  of  these  is  charity." 
 From  the  third  passage  they  infer,  If  charity  is  the  bond  of 
 perfection,  it  must  be  the  bond  of  righteousness,  which  is 
 nothing  else  than  perfection.  First,  without  objecting  that 
 the  name  of  perfection  is  here  given  by  Paul  to  proper  union 
 among  the  members  of  a  rightly  consti.uted  church,  and  ad- 
 
CHAP.  XVIII.  CHRISTIAN  RELIGION.  425 
 
 mitting  that  by  charity  we  are  perfected  before  God,  what 
 new  result  do  they  gain  by  it?  I  will  always  object  in  reply, 
 that  we  never  attain  to  that  perfection  unless  we  fulfil  all  the 
 parts  of  charity  ;  and  will  thence  infer,  that  as  all  are  most  re- 
 mote from  such  fulfilment,  the  hope  of  perfection  is  excluded. 
 9.  I  am  unwilling  to  discuss  all  the  things  which  the  fool- 
 ish Sorbonnists  have  rashly  laid  hold  of  in  Scripture  as  it 
 chanced  to  come  in  their  way,  and  throw  out  against  us. 
 Some  of  them  are  so  ridiculous,  that  I  cannot  mention  them 
 without  laying  myself  open  to  a  charge  of  trifling.  I  will, 
 therefore,  conclude  with  an  exposition  of  one  of  our  Saviour's 
 expressions  with  which  they  are  wondrously  pleased.  When 
 the  lawyer  asked  him,  "  Good  Master,  what  good  thing  shall 
 I  do,  that  I  may  have  eternal  life?"  he  answers,  "If  thou 
 wilt  enter  into  life,  keep  the  commandments,"  (Matth.  xix.  16, 
 17.)  What  more  (they  ask)  would  we  have,  when  the  very 
 author  of  grace  bids  us  acquire  the  kingdom  of  heaven  by  the 
 observance  of  the  commandments  ?  As  if  it  were  not  plain  that 
 Christ  adapted  his  answers  to  the  characters  of  those  whom 
 he  addressed.  Here  he  is  questioned  by  a  Doctor  of  the  Law 
 as  to  the  means  of  obtaining  eternal  life ;  and  the  question  is 
 not  put  simply,  but  is,  What  can  men  do  to  attain  it  ?  Both 
 the  character  of  the  speaker  and  his  question  induced  our 
 Lord  to  give  this  answer.  Imbued  with  a  persuasion  of  legal 
 righteousness,  the  lawyer  had  a  blind  confidence  in  works. 
 Then  all  he  asked  was,  what  are  the  works  of  righteousness 
 by  Avhich  salvation  is  obtained  ?  Justly,  therefore,  is  he  re- 
 ferred to  the  law,  in  which  there  is  a  perfect  mirror  of  right- 
 eousness. We  also  distinctly  declare,  that  if  life  is  sought  in 
 works,  the  commandments  are  to  be  observed.  And  the 
 knowledge  of  this  doctrine  is  necessary  to  Christians ;  for  how 
 should  they  betake  themselves  to  Christ,  unless  they  per- 
 ceived that  they  had  fallen  from  the  path  of  life  over  the  pre- 
 cipice of  death  ?  Or  how  could  they  understand  how  far 
 they  have  wandered  from  the  way  of  life  unless  they  pre- 
 viously understand  Avhat  that  way  is  ?  Then  only  do  they  feel 
 that  the  asylum  of  safety  is  in  Christ  when  they  see  how 
 much  their  conduct  is  at  variance  with  the  divine  righteous- 
 ness, which  consists  in  the  observance  of  the  law.     The  sum 
 
426  INSTITUTES  OF  THE  BOOK  III. 
 
 of  the  whole  is  this,  If  salvation  is  sought  in  works,  we  must 
 keep  the  commandments,  by  which  Ave  are  instructed  in  per- 
 fect righteousness.  But  we  cannot  remain  here  unless  we 
 would  stop  short  in  the  middle  of  our  course ;  for  none  of  us 
 is  able  to  keep  the  commandments.  Being  thus  excluded 
 from  the  righteousness  of  the  law,  we  must  betake  ourselves 
 to  another  remedy,  viz.,  to  the  faith  of  Christ.  Wherefore, 
 as  a  teacher  of  the  law,  whom  our  Lord  knew  to  be  puffed 
 up  with  a  vain  confidence  in  works,  was  here  directed  by 
 him  to  the  law,  that  he  might  learn  he  was  a  sinner  exposed 
 to  the  fearful  sentence  of  eternal  death ;  so  others,  who  were 
 already  humbled  with  this  knowledge,  he  elsewhere  solaces 
 with  the  promise  of  grace,  without  making  any  mention  of 
 the  law.  "  Come  unto  me,  all  ye  that  labour  and  are  heavy 
 laden,  and  I  will  give  you  rest."  "  Take  my  yoke  upon  you, 
 and  learn  of  me  ;  for  I  am  meek  and  lowly  in  heart :  and  ye 
 shall  find  rest  unto  your  souls,"  (Matth.  xi.  28,  29.) 
 
 10.  At  length,  after  they  have  wearied  themselves  with 
 perverting  Scripture,  they  have  recourse  to  subtleties  and 
 sophisms.  One  cavil  is,  that  faith  is  somewhere  called  a  work, 
 (John  vi.  29  ;)  hence  they  infer  that  we  are  in  error  in  oppos- 
 ing faith  to  works  ;  as  if  faith,  regarded  as  obedience  to  the 
 divine  will,  could  by  its  own  merit  procure  our  justification, 
 and  did  not  rather,  by  embracing  the  mercy  of  God,  thereby 
 seal  upon  our  hearts  the  righteousness  of  Christ,  which  is 
 offered  to  us  in  the  preaching  of  the  Gospel.  My  readers 
 will  pardon  me  if  I  stay  not  to  dispose  of  such  absurdities  ; 
 their  own  weakness,  without  external  assault,  is  sufficient  to 
 destroy  them.  One  objection,  however,  which  has  some  sem- 
 blance of  reason,  it  will  be  proper  to  dispose  of  in  passing, 
 lest  it  give  any  trouble  to  those  less  experienced.  As  com- 
 mon sense  dictates  that  contraries  must  be  tried  by  the  same 
 rule,  and  as  each  sin  is  charged  against  us  as  unrighteousness, 
 so  it  is  right  (say  our  opponents)  that  each  good  work  should 
 receive  the  praise  of  righteousness.  The  answer  which  some 
 give,  that  the  condemnation  of  men  proceeds  on  unbelief 
 alone,  and  not  on  particular  sins,  does  not  satisfy  me.  I  agree 
 with  them,  indeed,  that  infidelity  is  the  fountain  and  root 
 of  all  evil;  for  it  is  the  first  act  of  revolt  from  God,  and  is 
 
CHAP.  XVIII.  CHRISTIAN  RELIGION.  427 
 
 afterwards  followed  by  particular  transgressions  of  the  law. 
 But  as  they  seem  to  hold,  that  in  estimating  righteousness 
 and  unrighteousness,  the  same  rule  is  to  be  applied  to  good 
 and  bad  works,  in  this  I  dissent  from  them.1  The  righteous- 
 ness of  works  consists  in  perfect  obedience  to  the  law.  Hence 
 you  cannot  be  justified  by  works  unless  you  follow  this  straight 
 line  (if  I  may  so  call  it)  during  the  whole  course  of  your 
 life.  The  moment  you  decline  from  it  you  have  fallen  into 
 unrighteousness.  Hence  it  appears,  that  righteousness  is  not 
 obtained  by  a  few  works,  but  by  an  indefatigable  and  inflex- 
 ible observance  of  the  divine  will.  But  the  rule  with  regard  to 
 unrighteousness  is  very  different.  The  adulterer  or  the  thief 
 is  by  one  act  guilty  of  death,  because  he  offends  against  the 
 majesty  of  God.  The  blunder  of  these  arguers  of  ours  lies 
 here :  they  attend  not  to  the  words  of  James,  "  Whosoever 
 shall  keep  the  whole  law,  and  yet  offend  in  one  point,  he  is 
 guilty  of  all.  For  he  that  said,  Do  not  commit  adultery, 
 said  also,  Do  not  kill,"  &c,  (James  ii.  10,  11.)  Therefore, 
 it  should  not  seem  absurd  when  we  say  that  death  is  the  just 
 recompense  of  every  sin,  because  each  sin  merits  the  just  in- 
 dignation and  vengeance  of  God.  But  you  reason  absurdly 
 if  you  infer  the  converse,  that  one  good  work  will  reconcile  a 
 man  to  God  notwithstanding  of  his  meriting  wrath  by  many 
 sins. 
 
 1  French,  "  Mais  touchant  ce  qu'ils  seinblent  advis  contrepoiser  en  une 
 racsme  balance  les  bonnes  ceuvres  et  les  mauvaises,  pour  estimer  la  justice 
 ou  l'injustice  de  l'hommc,  en  cela  je  suis  contreint  de  leur  repugner." — 
 But  as  they  seem  disposed  to  put  good  and  bad  works  into  the  opposite 
 scales  of  the  same  balance,  in  order  to  estimate  the  righteousness  or  un- 
 righteousness of  man,  in  this  I  am  forced  to  dissent  from  them. 
 
428  INSTITUTES  OF  THE  BOOK  III 
 
 CHAPTER  XIX. 
 
 OF  CHRISTIAN  LIBERTY. 
 
 The  three  divisions  of  this  chapter  are, — I.  Necessity  of  the  doctrine 
 of  Christian  Liberty,  sec.  1.  The  principal  parts  of  this  liberty  ex- 
 plained, sec.  2-8.  II.  The  nature  and  efficacy  of  this  liberty  against 
 the  Epicureans  and  others  who  take  no  account  whatever  of  the  weak, 
 sec.  9  and  10.  III.  Of  offence  given  and  received.  A  lengthened  and 
 not  unnecessary  discussion  of  this  subject,  sec.  11-16. 
 
 Sections. 
 .  Connection  of  this  chapter  with  the  previous  ones  on  Justification. 
 A  true  knowledge  of  Christian  liberty  useful  aud  necessary.  1.  It 
 purifies  the  conscience.  2.  It  checks  licentiousness.  3.  It  main- 
 tains the  merits  of  Christ,  the  truth  of  the  Gospel,  and  the  peace 
 of  the  soul. 
 
 2.  This  liberty  consists  of  three  parts.     First,  Believers  renouncing  the 
 
 righteousness  of  the  law,  look  only  to  Christ.  Objection.  An- 
 swer, distinguishing  between  Legal  and  Evangelical  righteous- 
 ness. 
 
 3.  This  first  part  clearly  established  by  the  whole  Epistle  to  the  Gala- 
 
 tians. 
 
 4.  The  second  part  of  Christian  liberty,  viz.,  that  the  conscience,  freed 
 
 from  the  yoke  of  the  law,  voluntarily  obeys  the  will  of  God.  This 
 cannot  be  done  so  long  as  we  are  under  the  law.     Reason. 
 
 5.  AVhen  freed  from  the  rigorous  exactions  of  the  law,  we  can  cheer- 
 
 fully and  with  much  alacrity  answer  the  call  of  God. 
 
 6.  Proof  of  this  second  part  from  an  Apostle.     The  end  of  this  liberty. 
 
 7.  Third  part  of  liberty,  viz.,  the  free  use  of  things  indifferent.     The 
 
 knowledge  of  this  part  necessary  to  remove  despair  and  supersti- 
 tion.    Superstition  described. 
 
 8.  Proof  of  this  third  part  from  the  Epistle  to  the  Romans.     Those 
 
 who  observe  it  not  only  use  evasion.  1.  Despisers  of  God. 
 2.  The  desperate.  3.  The  ungrateful.  The  end  and  scope  of  this 
 third  part. 
 
 9.  Second  part  of  the  chapter,  showing  the  nature  and  efficacy  of  Christian 
 
 liberty,  in  opposition  to  the  Epicureans.  Their  character  described. 
 Pretext  and  allegation  Use  of  things  indifferent.  Abuse  detected. 
 Mode  of  correcting  it. 
 
CHAP.  XIX.  CHRISTIAN  RELIGION.  429 
 
 10.  This  liberty  maintained  in  opposition  to  those  who  pay  no  regard  to 
 
 the  weak.  Error  of  this  class  of  men  refuted.  A  most  pernicious 
 error.     Objection.     Reply. 
 
 11.  Application  of  the  doctrine  of  Christian  liberty  to  the  subject  of 
 
 offences.  These  of  two  kinds.  Offence  given.  Offence  received. 
 Of  offence  given,  a  subject  comprehended  by  few.  Of  Pharisaical 
 offence,  or  offence  received. 
 
 12.  Who  are  to  be  regarded  as  weak  and  Pharisaical.     Proved  by  ex- 
 
 amples and  the  doctrine  of  Paul.  The  just  moderation  of  Christian 
 liberty.  Necessity  of  vindicating  it.  No  regard  to  be  paid  to 
 hypocrites.     Duty  of  edifying  our  weak  neighbours. 
 
 13.  Application  of  the  doctrine  to  things  indifferent.     Things  necessary 
 
 not  to  be  omitted  from  any  fear  of  offence. 
 
 14.  Refutation  of  errors  in  regard  to  Christian  liberty.     The  consciences 
 
 of  the  godly  not  to  be  fettered  by  human  traditions  in  matters  of 
 indifference. 
 
 15.  Distinction   to  be  made  between  Spiritual  and  Civil  government. 
 
 These  must  not  be  confounded.  How  far  conscience  can  be  bound 
 by  human  constitutions.  Definition  of  conscience.  Definition  ex- 
 plained by  passages  from  the  Apostolic  writings. 
 
 16.  The  relation  which  conscience  bears  to  external  obedience  ;  first,  in 
 
 things  good  and  evil ;  secondly,  in  things  indifferent. 
 
 1.  We  are  now  to  treat  of  Christian  Liberty,  the  explana- 
 tion of  which  certainly  ought  not  to  be  omitted  by  any  one 
 proposing  to  give  a  compendious  summary  of  Gospel  doctrine. 
 For  it  is  a  matter  of  primary  necessity,  one  without  the 
 knowledge  of  which  the  conscience  can  scarcely  attempt  any 
 thing  without  hesitation,  in  many  mnst  demur  and  fluctuate, 
 and  in  all  proceed  with  fickleness  and  trepidation.  In  parti- 
 cular, it  forms  a  proper  appendix  to  Justification,  and  is  of 
 no  little  service  in  understanding  its  force.  Nay,  those  who 
 seriously  fear  God  will  hence  perceive  the  incomparable 
 advantages  of  a  doctrine  which  wicked  scoffers  are  constantly 
 assailing  with  their  jibes ;  the  intoxication  of  mind  under 
 which  they  labour  leaving  their  petulance  without  restraint. 
 This,  therefore,  seems  the  proper  place  for  considering  the 
 subject.  Moreover,  though  it  has  already  been  occasionally 
 adverted  to,  there  was  an  advantage  in  deferring  the  fuller 
 consideration  of  it  till  now,  for  the  moment  any  mention  is 
 made  of  Christian  liberty  lust  begins  to  boil,  or  insane  commo- 
 tions arise,  if  a  speedy  restraint  is  not  laid  on  those  licentious 
 
430  INSTITUTES  OF  THE  BOOK  III. 
 
 spirits  by  whom  the  best  things  are  perverted  into  the  worst. 
 For  they  either,  under  pretext  of  this  liberty,  shake  off  all 
 obedience  to  God,  and  break  out  into  unbridled  licentious- 
 ness, or  they  feel  indignant,  thinking  that  all  choice,  order, 
 and  restraint,  are  abolished.  What  can  Ave  do  when  thus 
 encompassed  with  straits  ?  Are  we  to  bid  adieu  to  Christian 
 liberty,  in  order  that  we  may  cut  off  all  opportunity  for  such 
 perilous  consequences  ?  But,  as  we  have  said,  if  the  subject 
 be  not  understood,  neither  Christ,  nor  the  truth  of  the 
 Gospel,  nor  the  inward  peace  of  the  soul,  is  properly  known. 
 Our  endeavour  must  rather  be,  while  not  suppressing  this 
 very  necessary  part  of  doctrine,  to  obviate  the  absurd  objec- 
 tions to  which  it  usually  gives  rise. 
 
 2.  Christian  liberty  seems  to  me  to  consist  of  three  parts. 
 First,  the  consciences  of  believers,  while  seeking  the  assur- 
 ance of  their  justification  before  God,  must  rise  above  the 
 law,  and  think  no  more  of  obtaining  justification  by  it.  For 
 while  the  law,  as  has  already  been  demonstrated,  {supra, 
 chap.  xvii.  sec.  1,)  leaves  not  one  man  righteous,  Ave  are  either 
 excluded  from  all  hope  of  justification,  or  we  must  be  loosed 
 from  the  laAV,  and  so  loosed  as  that  no  account  at  all  shall 
 be  taken  of  Avorks.  For  he  Avho  imagines  that  in  order  to 
 obtain  justification  he  must  bring  any  degree  of  Avorks  Avhat- 
 ever,  cannot  fix  any  mode  or  limit,  but  makes  himself  debtor 
 to  the  Avhole  law.  Therefore,  laying  aside  all  mention  of 
 the  law,  and  all  idea  of  Avorks,  we  must  in  the  matter  of 
 justification  have  recourse  to  the  mercy  of  God  only ; 
 turning  away  our  regard  from  ourselves,  we  must  look  only 
 to  Christ.  For  the  question  is,  not  Iioav  Ave  may  be  right- 
 eous, but  how,  though  umvorthy  and  unrighteous,  we  may 
 be  regarded  as  righteous.  If  consciences  Avould  obtain 
 any  assurance  of  this,  they  must  give  no  place  to  the  law. 
 Still  it  cannot  be  rightly  inferred  from  this  that  believers  have 
 no  need  of  the  law.  It  ceases  not  to  teach,  exhort,  and  urge 
 them  to  good,  although  it  is  not  recognised  by  their  con- 
 sciences before  the  judgment-seat  of  God.  The  tAvo  things 
 are  very  different,  and  should  be  Avell  and  carefully 
 distinguished.  The  whole  lives  of  Christians  ought  to  be 
 a  kind  of  aspiration  after  piety,  seeing  they  are  called  unto 
 
CHAP.  XIX.  CHRISTIAN  RELIGION.  '  431 
 
 holiness,  (Eph.  i.  4  ;  1  Thess.  iv.  5.)  The  office  of  the  law 
 is  to  excite  them  to  the  study  of  purity  and  holiness,  by 
 reminding  them  of  their  duty.  For  "when  the  conscience 
 feels  anxious  as  to  how  it  may  have  the  favour  of  God, 
 as  to  the  answer  it  could  give,  and  the  confidence  it  would 
 feel,  if  brought  to  his  judgment-seat,  in  such  a  case  the 
 requirements  of  the  law  are  not  to  be  brought  forward,  but 
 Christ,  who  surpasses  all  the  perfection  of  the  law,  is  alone 
 to  be  held  forth  for  righteousness. 
 
 3.  On  this  almost  the  whole  subject  of  the  Epistle  to  the 
 Galatians  hinges ;  for  it  can  be  proved  from  express  passages 
 that  those  are  absurd  interpreters  who  teach  that  Paid  there 
 contends  only  for  freedom  from  ceremonies.  Of  such  passages 
 are  the  following  :  "  Christ  hath  redeemed  us  from  the  curse 
 of  the  law,  being  made  a  curse  for  us."  "  Stand  fast,  there- 
 fore, in  the  liberty  Avherewith  Christ  has  made  us  free,  and 
 be  not  entangled  again  with  the  yoke  of  bondage.  Behold, 
 I  Paul  say  unto  you,  that  if  ye  be  circumcised,  Christ  shall 
 profit  you  nothing.  For  I  testify  again  to  every  man  that  is 
 circumcised,  that  he  is  a  debtor  to  do  the  whole  law.  Christ 
 is  become  of  no  effect  unto  you,  whosoever  of  you  are 
 justified  by  the  law  ;  ye  are  fallen  from  grace,"  (Gal.  iii.  13 ; 
 v.  1-4.)  These  words  certainly  refer  to  something  of  a 
 higher  order  than  freedom  from  ceremonies.  I  confess, 
 indeed,  that  Paul  there  treats  of  ceremonies,  because  he  was 
 contending  with  false  apostles,  who  were  plotting  to  bring- 
 back  into  the  Christian  Church  those  ancient  shadows  of  the 
 law  which  were  abolished  by  the  advent  of  Christ.  But, 
 in  discussing  this  question,  it  was  necessary  to  introduce 
 higher  matters,  on  which  the  whole  controversy  turns. 
 First,  because  the  brightness  of  the  Gospel  was  obscured  by 
 those  Jewish  shadows,  he  shows  that  in  Christ  we  have  a  full 
 manifestation  of  all  tbose  things  which  were  typified  by  Mosaic 
 ceremonies.  Secondly,  as  those  imposters  instilled  into  the 
 people  the  most  pernicious  opinion,  that  this  obedience  was 
 sufficient  to  merit  the  grace  of  God,  he  insists  very  strongly 
 that  believers  shall  not  imagine  that  they  can  obtain  justifi- 
 cation before  God  by  any  works,  far  less  by  those  paltry 
 observances.     At  the  same  time,  he  shows  that  by  the  cross 
 
432  INSTITUTES  OF  THE  BOOK  III. 
 
 of  Christ  they  are  free  from  the  condemnation  of  the  law, 
 to  which  otherwise  all  men  are  exposed,  so  that  in  Christ 
 alone  they  can  rest  in  full  security.  This  argument  is 
 pertinent  to  the  present  subject,  (Gal.  iv.  5,  21,  &c.)  Lastly, 
 he  asserts  the  right  of  believers  to  liberty  of  conscience,  a 
 liberty  which  may  not  be  restrained  without  necessity. 
 
 4.  Another  point  which  depends  on  the  former  is,  that 
 consciences  obey  the  law,  not  as  if  compelled  by  legal 
 necessity ;  but  being  free  from  the  yoke  of  the  law  itself, 
 voluntarily  obey  the  will  of  God.  Being  constantly  in  terror 
 so  long  as  they  are  under  the  dominion  of  the  law,  they  are 
 never  disposed  promptly  to  obey  God,  unless  they  have 
 previously  obtained  this  liberty.  Our  meaning  shall  be 
 explained  more  briefly  and  clearly  by  an  example.  The 
 command  of  the  law  is,  "  Thou  shalt  love  the  Lord  thy 
 God  with  all  thine  heart,  and  with  all  thy  soul,  and  w7ith 
 all  thy  might,"  (Deut.  vi.  5.)  To  accomplish  this,  the  soul 
 must  previously  be  divested  of  every  other  thought  and 
 feeling,  the  heart  purified  from  all  its  desires,  all  its  powers 
 collected  and  united  on  this  one  object.  Those  who,  in 
 comparison  of  others,  have  made  much  progress  in  the  way 
 of  the  Lord,  are  still  very  far  from  this  goal.  For  although 
 they  love  God  in  their  mind,  and  with  a  sincere  affection  of 
 heart,  yet  both  are  still  in  a  great  measure  occupied  with 
 the  lusts  of  the  flesh,  by  which  they  are  retarded  and  pre- 
 vented from  proceeding  with  quickened  pace  towards  God. 
 They  indeed  make  many  efforts,  but  the  flesh  partly  enfeebles 
 their  strength,  and  partly  binds  them  to  itself.  What  can 
 they  do  while  they  thus  feel  that  there  is  nothing  of  which 
 they  are  less  capable  than  to  fulfil  the  law  ?  They  wish,  aspire, 
 endeavour ;  but  do  nothing  with  the  requisite  perfection. 
 If  they  look  to  the  law,  they  see  that  every  wTork  which 
 they  attempt  or  design  is  accursed.  Nor  can  any  one 
 deceive  himself  by  inferring  that  the  work  is  not  altogether 
 bad,  merely  because  it  is  imperfect,  and,  therefore,  that  any 
 good  which  is  in  it  is  still  accepted  of  God.  For  the  law 
 demanding  perfect  love  condemns  all  imperfection,  unless  its 
 rigour  is  mitigated.  Let  any  man  therefore  consider  his  wrork 
 which  he  wishes  to  be  thought  partly  good,  and  he  will  find 
 
CHAP.  XIX.  CHRISTIAN  RELIGION.  433 
 
 that  it  is  a  transgression  of  the  law  by  the  very  circum- 
 stance of  its  being  imperfect. 
 
 5.  See  how  our  works  lie  under  the  curse  of  the  law  if  they 
 are  tested  by  the  standard  of  the  law.  But  how  can  unhappy 
 souls  set  themselves  with  alacrity  to  a  work  from  which  they 
 cannot,  hope  to  gain  any  thing  in  return  but  cursing?  On 
 the  other  hand,  if  freed  from  this  severe  exaction,  or  rather 
 from  the  whole  rigour  of  the  law,  they  hear  themselves 
 invited  by  God  with  paternal  lenity,  they  will  cheerfully  and 
 alertly  obey  the  call,  and  follow  his  guidance.  In  one  word, 
 those  who  are  bound  by  the  yoke  of  the  law  are  like 
 servants  who  have  certain  tasks  daily  assigned  them  by  their 
 masters.  Such  servants  think  that  nought  has  been  done ; 
 and  they  dare  not  come  into  the  presence  of  their  masters 
 until  the  exact  amount  of  labour  has  been  performed.  But 
 sons  who  are  treated  in  a  more  candid  and  liberal  manner 
 by  their  parents,  hesitate  not  to  offer  them  works  that  are 
 only  begun  or  half  finished,  or  even  with  something  faulty 
 in  them,  trusting  that  their  obedience  and  readiness  of  mind 
 will  be  accepted,  although  the  performance  be  less  exact 
 than  was  wished.  Such  should  be  our  feelings,  as  we  cer- 
 tainly trust  that  our  most  indulgent  Parent  will  approve  our 
 services,  however  small  they  may  be,  and  however  rude  and 
 imperfect.  Thus  He  declares  to  us  by  the  prophet,  "  I  will 
 spare  them  as  a  man  spareth  his  own  son  that  serveth  him," 
 (Mai.  iii.  17  ;)  where  the  word  spare  evidently  means  indul- 
 gence, or  connivance  at  faults,  while  at  the  same  time  service 
 is  remembered.  This  confidence  is  necessary  in  no  slight 
 degree,  since  without  it  every  thing  should  be  attempted  in 
 vain ;  for  God  does  not  regard  any  work  of  ours  as  done  to 
 himself,  unless  truly  done  from  a  desire  to  serve  him.  But 
 how  can  this  be  amidst  these  terrors,  while  we  doubt  whether 
 God  is  offended  or  served  by  our  work  ? 
 
 G.  This  is  the  reason  why  the  author  of  the  Epistle  to  the 
 Hebrews  ascribes  to  faith  all  the  good  works  which  the  holy 
 patriarchs  are  said  to  have  performed,  and  estimates  them 
 merely  by  faith,  (Heb.  xi.  2.)  In  regard  to  this  liberty  there 
 is  a  remarkable  passage  in  the  Epistle  to  the  Romans,  where 
 Paul  argues,  "  Sin  shall  not  have  dominion  over  you ;  for  ye 
 VOL.  II.  2  E 
 
434  INSTITUTES  OF  THE  BOOK  III. 
 
 are  not  under  the  law,  but  under  grace,"  (Rom.  vi.  14.) 
 For  after  he  had  exhorted  believers,  "  Let  not  sin  therefore 
 reign  in  your  mortal  body,  that  ye  should  obey  it  in  the  lusts 
 thereof:  Neither  yield  ye  your  members  as  instruments  of 
 unrighteousness  unto  sin ;  but  yield  yourselves  unto  God,  as 
 those  that  are  alive  from  the  dead,  and  your  members  as 
 instruments  of  righteousness  unto  God  ;"  they  might  have 
 objected  that  they  still  bore  about  with  them  a  body  full  of 
 lust,  that  sin  still  dwelt  in  them.  He  therefore  comforts 
 them  by  adding,  that  they  are  freed  from  the  law :  as  if  he 
 had  said,  Although  you  feel  that  sin  is  not  yet  extinguished, 
 and  that  righteousness  does  not  plainly  live  in  you,  you  have 
 no  cause  for  fear  and  dejection,  as  if  God  were  always 
 offended  because  of  the  remains  of  sin,  since  by  grace  you 
 are  freed  from  the  law,  and  your  works  are  not  tried  by  its 
 standard.  Let  those,  however,  who  infer  that  they  may  sin 
 because  they  are  not  under  the  law,  understand  that  they 
 have  no  right  to  this  liberty,  the  end  of  which  is  to  encour- 
 age us  in  well-doing. 
 
 7.  The  third  part  of  this  liberty  is,  that  we  are  not  bound 
 before  God  to  any  observance  of  external  things  which  are 
 in  themselves  indifferent,  (udiapoea,)  but  that  we  are  now  at 
 full  liberty  either  to  use  or  omit  them.  The  knowledge  of 
 this  liberty  is  very  necessary  to  us  ;  where  it  is  wanting  our 
 consciences  will  have  no  rest,  there  will  be  no  end  of  super- 
 stition. In  the  present  day  many  think  us  absurd  in  raising 
 a  question  as  to  the  free  eating  of  flesh,  the  free  use  of  dress 
 and  holidays,  and  similar  frivolous  trifles,  as  they  think  them  ; 
 but  they  are  of  more  importance  than  is  commonly  supposed. 
 For  when  once  the  conscience  is  entangled  in  the  net,  it 
 enters  a  long  and  inextricable  labyrinth,  from  which  it  is 
 afterwards  most  difficult  to  escape.  When  a  man  begins  to 
 doubt  whether  it  is  lawful  for  him  to  use  linen  for  sheets, 
 shirts,  napkins,  and  handkerchiefs,  he  will  not  long  be  secure 
 as  to  hemp,  and  w.ill  at  last  have  doubts  as  to  tow ;  for  he 
 will  revolve  in  his  mind  whether  he  cannot  sup  without 
 napkins,  or  dispense  with  handkerchiefs.  Should  he  deem 
 a  daintier  food  unlawful,  he  will  afterwards  feel  uneasy  for 
 using  loaf-bread  and  common  eatables,  because  he  will  think 
 
CHAP.  XIX.  CHRISTIAN  RELIGION.  435 
 
 that  his  body  might  possibly  be  supported  on  a  still  meaner 
 food.  If  he  hesitates  as  to  a  more  genial  wine,  he  will 
 scarcely  drink  the  worst  with  a  good  conscience  ;  at  last  he 
 will  not  dare  to  touch  water  if  more  than  usually  sweet  and 
 pure.  In  fine,  he  will  come  to  this,  that  he  will  deem 
 it  criminal  to  trample  on  a  straw  lying  in  his  way.  For  it 
 is  no  trivial  dispute  that  is  here  commenced,  the  point  in 
 debate  being,  whether  the  use  of  this  thing  or  that  is  in 
 accordance  with  the  divine  will,  which  ought  to  take  prece- 
 dence of  all  our  acts  and  counsels.  Here  some  must  by 
 despair  be  hurried  into  an  abyss,  while  others,  despising 
 God  and  casting  off  his  fear,  will  not  be  able  to  make  a  way 
 for  themselves  without  ruin.  When  men  are  involved  in 
 such  doubts,  whatever  be  the  direction  in  which  they  turn, 
 every  thing  they  see  must  offend  their  conscience. 
 
 8.  "  I  know,"  says  Paul,  "  that  there  is  nothing  unclean  of 
 itself,"  (by  unclean  meaning  unholy  ;)  "but    to    him    that 
 esteemeth  any  thing  to  be  unclean,  to  him  it  is  unclean," 
 (Rom.    xiv.    14.)     By  these  words  he   makes    all  external 
 things  subject  to  our  liberty,  provided  the  nature  of  that 
 liberty  approves  itself  to  our  minds  as  before  God.     But  if 
 any  superstitious  idea  suggests  scruples,  those  things  which 
 in    their  own  nature  were  pure    are    to    us    contaminated. 
 Wherefore  the  apostle  adds,  "  Happy  is  he  that  condemn- 
 eth  not  himself  in    that  which  he  alloweth.     And  he   that 
 doubteth    is    damned  if  he    eat,  because  he   eateth  not    of 
 faith :    for   whatsoever  is  not  of  faith   is   sin,"    (Rom.    xiv. 
 22,  23.)     When  men,  amid  such  difficulties,  proceed  with 
 greater  confidence,   securely  doing  whatever  pleases  them, 
 do  they  not  in  so  far  revolt  from   God  ?     Those  who  are 
 thoroughly  impressed  with  some  fear  of  God,  if  forced  to  do 
 many  things  repugnant  to  their  conscience,  are  discouraged 
 and  filled   with  dread.     All  such  persons  receive    none   of 
 the  gifts   of  God  with  thanksgiving,   by  which  alone   Paul 
 declares  that  all  things  are  sanctified  for  our  use,  (1  Tim. 
 iv.  5.)     By  thanksgiving  I  understand  that  which  proceeds 
 from   a   mind   recognising   the    kindness    and   goodness    of 
 God  in  his  gifts.     For  many,  indeed,  understand  that  the 
 blessings  which  they  enjoy  are  the  gifts  of  God,  and  praise 
 God  in  their  works  ;  but  not  being  persuaded  that  these  have 
 
436  INSTITUTES  OF  THE 
 
 BOOK  III. 
 
 been  given  to  them,  how  can  they  give  thanks  to  God  as 
 the  giver?  In  one  word,  Ave  see  whither  this  liberty  tends, 
 viz.,  that  Ave  are  to  use  the  gifts  of  God  without  any  scruple 
 of  conscience,  without  any  perturbation  of  mind,  for  the  pur- 
 pose for  which  he  gave  them  :  in  this  way  our  souls  may 
 both  have  peace  with  him,  and  recognise  his  liberality  to- 
 Avards  us.  For  here  are  comprehended  all  ceremonies  of  free 
 observance,  so  that  while  our  consciences  are  not  to  be  laid 
 under  the  necessity  of  observing  them,  we  are  also  to  remem- 
 ber that,  by  the  kindness  of  God,  the  use  of  them  is  made 
 subservient  to  edification. 
 
 9.  It  is,  however,  to  be  carefully  observed,  that  Christian 
 liberty  is  in  all  its  parts  a  spiritual  matter,  the  whole  force  of 
 which  consists  in  giving    peace   to    trembling   consciences, 
 whether  they  are  anxious  and  disquieted  as  to  the  forgive- 
 ness of  sins,  or  as  to  whether  their  imperfect  works,  polluted 
 by  the  infirmities  of  the  flesh,  are  pleasing  to  God,  or  are  per- 
 plexed as  to  the  use  of  things  indifferent.     It  is,  therefore, 
 perversely  interpreted  by  those    Avho  use  it  as  a  cloak  for 
 their  lusts,  that  they  may  licentiously  abuse  the  good  gifts  of 
 God,  or  avIio  think  there  is  no  liberty  unless  it  is  used  in  the 
 presence  of  men,  and,  accordingly,  in  using  it  pay  no  regard 
 to  their  Aveak  brethren.     Under  this  head,  the   sins  of  the 
 present  age  are  more  numerous.     For  there  is  scarcely  any 
 one  whose  means  allow  him  to  live  sumptuously,  who  does 
 not  delight  in  feasting,  and  dress,  and  the  luxurious  grandeur 
 of  his  house,  Avho  wishes  not  to  surpass  his  neighbour  in 
 every  kind  of  delicacy,  and  does  not  plume  himself  amazingly 
 on  his  splendour.     And  all  these  things  are  defended  under 
 the  pretext  of  Christian  liberty.     They  say  they  are  things 
 indifferent :  I  admit  it,  provided  they  are  used  indifferently. 
 But  when  they  are  too  eagerly  longed  for,  when  they  are 
 proudly  boasted  of,  when  they  are  indulged  in  luxurious  pro- 
 fusion, things  Avhich  otherwise  Avere  in  themselves  laAvful  are 
 certainly  defiled  by  these  vices.     Paul  makes  an  admirable 
 distinction  in  regard  to  things  indifferent :  "  Unto  the  pure 
 all  things  are  pure  :  but  unto  them  that  are  defiled  and  un- 
 believing is  nothing  pure  ;    but   even  their  mind  and  con- 
 science is  defiled,"  (Tit.  i.  15.)     For  why  is  a  Avoe  pronounced 
 
CHAP.  XIX.  CHRISTIAN  RELIGION.  437 
 
 upon  the  rich  who  have  received  their  consolation  ?  (Luke  vi. 
 24,)  who  are  full,  who  laugh  now,  who  "  lie  upon  beds  of  ivory, 
 and  stretch  themselves  upon  their  couches ;"  "  join  house 
 to  house,"  and  "  lay  field  to  field  ;"  "  and  the  harp  and  the 
 viol,  the  tabret  and  pipe,  and  wine,  are  in  their  feasts," 
 (Amos  vi.  6  ;  Is.  v.  8,  10.)  Certainly  ivory  and  gold,  and 
 riches,  are  the  good  creatures  of  God,  permitted,  nay  des- 
 tined, by  divine  providence  for  the  use  of  man ;  nor  was  it 
 ever  forbidden  to  laugh,  or  to  be  full,  or  to  add  new  to  old 
 and  hereditary  possessions,  or  to  be  delighted  with  music,  or 
 to  drink  wine.  This  is  true,  but  when  the  means  are  sup- 
 plied, to  roll  and  wallow  in  luxury,  to  intoxicate  the  mind 
 and  soul  with  present  and  be  always  hunting  after  new 
 pleasures,  is  very  far  from  a  legitimate  use  of  the  gifts 
 of  God.  Let  them,  therefore,  suppress  immoderate  desire, 
 immoderate  profusion,  vanity,  and  arrogance,  that  they  may 
 use  the  gifts  of  God  purely  with  a  pure  conscience.  When 
 their  mind  is  brought  to  this  state  of  soberness,  they  will  be 
 able  to  regulate  the  legitimate  use.  On  the  other  hand, 
 when  this  moderation  is  wanting,  even  plebeian  and  ordinary 
 delicacies  are  excessive.  For  it  is  a  true  saying,  that  a 
 haughty  mind  often  dwells  in  a  coarse  and  homely  garb, 
 while  true  humility  lurks  under  fine  linen  and  purple.  Let 
 every  one  then  live  in  his  own  station,  poorly  or  moderately, 
 or  in  splendour;  but  let  all  remember  that  the  nourishment 
 which  God  gives  is  for  life,  not  luxury,  and  let  them  regard 
 it  as  the  law  of  Christian  liberty,  to  learn  witlTPaul  in  whatT" 
 ever  state  they  are,  "  therewith  to  be  content,"  to  know  "both 
 Tiow  to  be  abased,"  and  "  how  to  abound,"  "  to  be  full  and  to 
 be~Eungry715oth  to  abound  and  to  suffer  need,"  (Phil.  iv.  11.) 
 10.  Very  many  also  err  in  this :  as  if  their  liberty  were 
 not  safe  and  entire,  without  having  men  to  witness  it,  they 
 use  it  indiscriminately  and  imprudently,  and  in  this  way 
 often  give  offence  to  weak  brethren.  You  may  see  some 
 in  the  present  day  who  cannot  think  they  possess  their 
 liberty  unless  they  come  into  possession  of  it  by  eating  flesh 
 on  Friday.  Their  eating  I  blame  not,  but  this  false  notion 
 must  be  driven  from  their  minds :  for  they  ought  to  think 
 that  their  liberty  gains  nothing  new  by  the  sight  of  men,  but 
 
438  INSTITUTES  OF  THE  BOOK  III. 
 
 is  to  be  enjoyed  before  God,  and  consists  as  much  in  abstain- 
 ing as  in  using.  If  they  understand  that  it  is  of  no  conse- 
 quence in  the  sight  of  God  whether  they  eat  flesh  or  eggs, 
 whether  they  are  clothed  in  red  or  in  black,  this  is  amply 
 sufficient.  The  conscience  to  which  the  benefit  of  this  liberty 
 was  due  is  loosed.  Therefore,  though  they  should  afterwards, 
 during  their  whole  life,  abstain  from  flesh,  and  constantly 
 wear  one  colour,  they  are  not  less  free.  Nay,  just  because 
 they  are  free,  they  abstain  with  a  free  conscience.  But  they 
 err  most  egregiously  in  paying  no  regard  to  the  infirmity  of 
 their  brethren,  with  which  it  becomes  us  to  bear,  so  as  not 
 rashly  to  give  them  offence.  But 1  it  is  sometimes  also  of 
 consequence  that  we  should  assert  our  liberty  before  men. 
 This  I  admit :  yet  must  we  use  great  caution  in  the  mode, 
 lest  we  should  cast  off  the  care  of  the  weak  whom  God  has 
 specially  committed  to  us. 
 
 11.  I  will  here  make  some  observations  on  offences,  what 
 distinctions  are  to  be  made  between  them,  what  kind  are  to 
 be  avoided  and  what  disregarded.  This  will  afterwards  en- 
 able us  to  determine  what  scope  there  is  for  our  liberty 
 among  men.  We  are  pleased  with  the  common  division  into 
 offence  given  and  offence  taken,  since  it  has  the  plain  sanction 
 of  Scripture,  and  not  improperly  expresses  what  is  meant.  If 
 from  unseasonable  levity  or  wantonness,  or  rashness,  you  do 
 any  thing  out  of  order  or  not  in  its  own  place,  by  which  the 
 weak  or  unskilful  are  offended,  it  may  be  said  that  offence 
 has  been  given  by  you,  since  the  ground  of  offence  is  owing  to 
 your  fault.  And  in  general,  offence  is  said  to  be  given  in  any 
 matter  where  the  person  from  wrhom  it  has  proceeded  is  in 
 fault.  Offence  is  said  to  be  taken  when  a  thing  otherwise 
 done,  not  wickedly  or  unseasonably,  is  made  an  occasion  of 
 offence  from  malevolence  or  some  sinister  feeling.  For  here 
 offence  was  not  given,  but  sinister  interpreters  causelessly  take 
 offence.  By  the  former  kind,  the  weak  only,  by  the  latter, 
 the  ill-tempered  and  Pharisaical  are  offended.  Wherefore, 
 we  shall  call  the  one  the  offence  of  the  weak,  the  other  the 
 offence    of  Pharisees,  and   we    will   so    temper  the    use    of 
 
 1  French,  "  Mais  quelcun  dira  ;" — But  some  one  will  say. 
 
CHAP.  XIX.  CHRISTIAN  RELIGION.  439 
 
 our  liberty  as  to  make  it  yield  to  the  ignorance  of  weak 
 brethren,  but  not  to  the  austerity  of  Pharisees.  What  is 
 due  to  infirmity  is  fully  shown  by  Paul  in  many  passages. 
 "  Him  that  is  weak  in  the  faith  receive  ye."  Again,  "  Let 
 us  not  judge  one  another  any  more  :  but  judge  this  rather, 
 that  no  man  put  a  stumbling-block,  or  an  occasion  to  fall,  in 
 his  brother's  way ;"  and  many  others  to  the  same  effect  in  the 
 same  place,  to  which,  instead  of  quoting  them  here,  we  refer 
 the  reader.  The  sum  is,  u  We  then  that  are  strong  ought  to 
 bear  the  infirmities  of  the  weak,  and  not  to  please  ourselves. 
 Let  every  one  of  us  please  his  neighbour  for  his  good  to  edi- 
 fication." Elsewhere  he  says,  "  Take  heed  lest  by  any  means 
 this  liberty  of  yours  become  a  stumbling-block  to  them  that 
 are  weak."  Again,  "  Whatsoever  is  sold  in  the  shambles, 
 that  eat,  asking  no  question  for  conscience  sake."  "  Con- 
 science, I  say,  not  thine  own,  but  of  the  other."  Finally, 
 "  Give  none  offence,  neither  to  the  Jews,  nor  to  the  Gentiles, 
 nor  to  the  Church  of  God."  Also  in  another  passage, 
 "  Brethren,  ye  have  been  called  into  liberty,  only  use  not 
 liberty  for  an  occasion  to  the  flesh,  but  by  love  serve  one 
 another."  *  Thus,  indeed,  it  is  :  our  liberty  wTas  not  given  us 
 against  our  weak  neighbours,  whom  charity  enjoins  us  to 
 serve  in  all  things,  but  rather  that,  having  peace  with  God 
 in  our  minds,  wre  should  live  peaceably  among  men.  What 
 value  is  to  be  set  upon  the  offence  of  the  Pharisees  we  learn 
 from  the  words  of  our  Lord,  in  which  he  says,  "  Let  them 
 alone  :  they  be  blind  leaders  of  the  blind,"  (Matth.  xv.  14.) 
 The  disciples  had  intimated  that  the  Pharisees  were  offended 
 at  his  words.  He  answers,  that  they  are  to  be  let  alone,  that 
 their  offence  is  not  to  be  regarded. 
 
 12.  The  matter  still  remains  uncertain,  unless  we  under- 
 stand who  are  the  weak  and  who  the  Pharisees  :  for  if  this 
 distinction  is  destroyed,  I  see  not  how,  in  regard  to  offences, 
 any  liberty  at  all  wTould  remain  without  being  constantly  in 
 the  greatest  danger.  But  Paul  seems  to  me  to  have  marked 
 out  most  clearly,  as  well  by  example  as  by  doctrine,  how  far 
 our  liberty,  in  the  case  of  offence,  is  to  be  modified  or  main- 
 
 1   Rom.  xiv.  1,  13  ;  xv.  1  ;  1  Cor.  viii.  9  ;  x.  25,  20,  32  ;  Gal.  v.  13. 
 
440  INSTITUTES  OF  THE  BOOK  III. 
 
 tained.      When  he  adopts  Timothy  as  his  companion,  he 
 circumcises    him :    nothing   can   induce   him   to    circumcise 
 Titus,  (Acts  xvi.  3  ;    Gal.  ii.  3.)     The  acts  are  different,  but 
 there  is  no  difference  in  the  purpose  or  intention  ;  in  circum- 
 cising Timothy,  as  he  was  free  from  all  men,  he  made  him- 
 self the  servant  of  all :  "  Unto  the  Jews  I  became  as  a  Jew, 
 that  I  might  gain  the  Jews  ;  to  them  that  are  under  the  law, 
 as  under  the  law,  that  I  might  gain  them  that  are  under  the 
 law;  to  them  that  are  without  law,  as  without  law,  (being 
 not  without  law  to  God,  but  under  the  law  to  Christ,)  that 
 I  might  gain  them  that  are  without  law.     To  the  weak  be- 
 came I  as  weak,  that  I  might  gain  the  weak :  I  am  made  all 
 things  to  all  men,  that  I  might  by  all  means  save  some,"  (1 
 Cor.  ix.  20-22.)     We  have  here  the  proper  modification  of 
 liberty,  when  in  things  indifferent  it  can  be  restrained  with 
 some  advantage.     What  he  had  in  view  in  firmly  resisting 
 the  circumcision  of  Titus,  he  himself  testifies  when  he  thus 
 Avrites  :  "  But  neither  Titus,  who  was  with  me,  being  a  Greek, 
 was  compelled  to  be  circumcised :  and  that  because  of  false 
 brethren  unawares  brought  in,  who  came  in  privily  to  spy  out 
 our  liberty  which  we  have  in  Christ  Jesus,  that  they  might 
 bring  us  into  bondage  :  to  whom  we  gave  place  by  subjec- 
 tion, no,  not  for  an  hour,  that  the  truth  of  the  gospel  might 
 continue  with  you,"  (Gal.  ii.  3-5.)     We  here  see  the  neces- 
 sity of  vindicating  our  liberty  when,  by  the  unjust  exactions 
 of  false  apostles,  it  is  brought  into  danger  with  weak  con- 
 sciences.    In  all  cases  we  must  study  charity,  and  look  to 
 the  edification  of  our  neighbour.     "  All  things  are  lawful  for 
 me,"  says  he,  "  but  all  things  are  not  expedient ;  all  things 
 are  lawful  for  me,  but  all  things  edify  not.     Let  no  man  seek 
 his  own,  but  every  man  another's  wealth,"  (1  Cor.  x.  23,  24.) 
 There  is  nothing  plainer  than  this  rule,  that  we  are  to  use 
 our  liberty  if  it  tends  to  the  edification  of  our  neighbour,  but 
 if  inexpedient  for  our  neighbour,  we  are  to  abstain  from  it. 
 There  are  some  who  pretend  to  imitate  this  prudence  of  Paul 
 by  abstinence  from  liberty,  while  there  is  nothing  for  which 
 they  less  employ  it  than  for  purposes  of  charity.     Consult- 
 ing their  own  ease,  they  Avould  have  all  mention  of  liberty 
 buried,  though  it  is  not  less  for  the  interest  of  our  neighbour 
 
CHAP.  XIX.  CHRISTIAN  RELIGION.  44.1 
 
 to  vise  liberty  for  their  good  and  edification,  than  to  modify  it 
 occasionally  for  their  advantage.  It  is  the  part  of  a  pious 
 man  to  think,  that  the  free  power  conceded  to  him  in  exter- 
 nal things  is  to  make  him  the  readier  in  all  offices  of  charity. 
 13.  Whatever  I  have  said  abont  avoiding  offences,  I  wish 
 to  be  referred  to  things  indifferent.1  Things  which  are  neces- 
 sary to  be  done  cannot  be  omitted  from  any  fear  of  offence. 
 For  as  our  liberty  is  to  be  made  subservient  to  charity,  so 
 charity  must  in  its  turn  be  subordinate  to  purity  of  faith. 
 Here,  too,  regard  must  be  had  to  charity,  but  it  must  go  as 
 far  as  the  altar ;  that  is,  we  must  not  offend  God  for  the  sake 
 of  our  neighbour.  We  approve  not  of  the  intemperance  of 
 those  who  do  every  thing  tumultuously,  and  would  rather 
 burst  through  every  restraint  at  once  than  proceed  step  by 
 step.  But  neither  are  those  to  be  listened  to  who,  while 
 they  take  the  lead  in  a  thousand  forms  of  impiety,  pretend 
 that  they  act  thus  to  avoid  giving  offence  to  their  neighbour, 
 as  if  in  the  meantime  they  did  not  train  the  consciences  of 
 their  neighbours  to  evil,  especially  when  they  always  stick 
 in  the  same  mire  without  any  hope  of  escape.  "When  a  neigh- 
 bour is  to  be  instructed,  whether  by  doctrine  or  by  example, 
 then  smooth-tongued  men  say  that  he  is  to  be  fed  with 
 milk,  while  they  are  instilling  into  him  the  worst  and  most 
 pernicious  opinions.  Paul  says  to  the  Corinthians,  "  I  have 
 fed  you  with  milk,  and  not  with  meat,"  (1  Cor.  iii.  2  ;)  but 
 had  there  then  been  a  Popish  mass  among  them,  would  he 
 have  sacrificed  as  one  of  the  modes  of  giving  them  milk  ?  By 
 no  means :  milk  is  not  poison.  It  is  false  then  to  say  they 
 nourish  those  whom,  under  a  semblance  of  soothing,  they 
 cruelly  murder.  But  granting  that  such  dissimulation  may 
 be  Used  for  a  time,  how  long  are  they  to  make  their  pupils 
 drink  that  kind  of  milk  ?  If  they  never  grow  up  so  as  to  be 
 able  to  bear  at  least  some  gentle  food,  it  is  certain  that  they 
 have  never  been  reared  on  milk.2  Two  reasons  prevent  me 
 from  now  entering  farther  into  contest  with  these  people  ; 
 first,  their  follies  are  scarcely  worthy  of  refutation,  seeing  all 
 
 1  The  French  adds,  "  Lesquelles  ne  sont   de  soy  ne  bonnes  ne  mau- 
 vais ;" — which  in  themselves  are  neither  good  nor  bad. 
 -  French,  "  de  bon  laict ;" — good  milk. 
 
442  INSTITUTES  OF  THE  BOOK  III. 
 
 men  of  sense  must  nauseate  them  ;  and,  secondly,  having 
 already  amply  refuted  them  in  special  treatises,  I  am  unwill- 
 ing to  do  it  over  again.1  Let  my  readers  only  bear  in  mind, 
 first,  that  whatever  be  the  offences  by  which  Satan  and  the 
 world  attempt  to  lead  us  away  from  the  law  of  God,  we  must, 
 nevertheless,  strenuously  proceed  in  the  course  which  he  pre- 
 scribes ;  and,  secondly,  that  whatever  dangers  impend}-  we 
 are  not  at  liberty  to  deviate  one  nail's  breadth  from  the  com- 
 mand of  God,  that  on  no  pretext  is  it  lawful  to  attempt  any 
 thing  but  what  he  permits. 
 
 14.  Since  by  means  of  this  privilege  of  liberty  which  we 
 have  described,  believers  have  derived  authority  from  Christ 
 not  to  entangle  themselves  by  the  observance  of  things  in  which 
 he  wished  them  to  be  free,  we  conclude  that  their  consciences 
 are  exempted  from  all  human  authority.  For  it  were  unbe- 
 coming that  the  gratitude  due  to  Christ  for  his  liberal  gift 
 should  perish,  or  that  the  consciences  of  believers  should  de- 
 rive no  benefit  from  it.  We  must  not  regard  it  as  a  trivial 
 matter  when  we  see  how  much  it  cost  our  Saviour,  being 
 purchased  not  with  silver  or  gold,  but  with  his  own  blood, 
 (1  Pet.  i.  18,  19 ;)  so  that  Paul  hesitates  not  to  say  that 
 Christ  has  died  in  vain,  if  we  place  our  souls  under  subjec- 
 tion to  men,  (Gal.  v.  1,  4  ;  1  Cor.  vii.  23.)  Several  chapters 
 of  the  Epistle  to  the  Galatians  are  wholly  occupied  with 
 showing  that  Christ  is  obscured,  or  rather  extinguished  to 
 us,  unless  our  consciences  maintain  their  liberty  ;  from  which 
 they  have  certainly  fallen,  if  they  can  be  bound  with  the 
 chains  of  laws  and  constitutions  at  the  pleasure  of  men.  But 
 as  the  knowledge  of  this  subject  is  of  the  greatest  im- 
 portance, so  it  demands  a  longer  and  clearer  exposition.  For 
 the  moment  the  abolition  of  human  constitutions  is  mention- 
 ed, the  greatest  disturbances  are  excited,  partly  by  the  sedi- 
 tious, and  partly  by  calumniators,  as  if  obedience  of  every 
 kind  were  at  the  same  time  abolished  and  overthrown. 
 
 15.  Therefore,  lest  this  prove  a  stumbling-block  to  anv, 
 let  us  observe  that  in  man  government  is  twofold  :  the  one 
 
 1  See  Epist.  de  Fugiendis  Impiorum  Illicitis  Sacris.  Also  Epist.  de 
 Abjiciendis  vel  Administrandis  Sacerdotiis.  Also  the  short  treatise,  De 
 Vitandis  Superstitionibus. 
 
CHAP.  XIX.  CHRISTIAN  RELIGION.  443 
 
 spiritual,  by  which  the  conscience  is  trained  to  piety  and 
 divine  worship ;  the  other  civil,  by  Avhich  the  individual  is 
 instructed  in  those  duties  which,  as  men  and  citizens,  Ave 
 are  bound  to  perform,  (see  Book  IV.  chap.  x.  sec.  3-6.)  To 
 these  two  forms  are  commonly  given  the  not  inappropriate 
 names  of  spiritual  and  temporal  jurisdiction,  intimating  that 
 the  former  species  has  reference  to  the  life  of  the  soul, 
 while  the  latter  relates  to  matters  of  the  present  life,  not  only 
 to  food  and  clothing,  but  to  the  enacting  of  laws  which  re- 
 quire a  man  to  live  among  his  fellows  purely,  honourably, 
 and  modestly.  The  former  has  its  seat  within  the  soul,  the 
 latter  only  regulates  the  external  conduct.  We  may  call  the 
 one  the  spiritual,  the  other  the  civil  kingdom.  Now,  these 
 two,  as  we  have  divided  them,  are  always  to  be  viewed  apart 
 from  each  other.  When  the  one  is  considered,  Ave  should 
 call  off  our  minds,  and  not  allow  them  to  think  of  the  other. 
 For  there  exists  in  man  a  kind  of  two  Avorlds,  over  which  dif- 
 ferent kings  and  different  laAvs  can  preside.  By  attending 
 to  this  distinction,  we  will  not  erroneously  transfer  the  doc- 
 trine of  the  gospel  concerning  spiritual  liberty  to  civil  order, 
 as  if  in  regard  to  external  government  Christians  were  less 
 subject  to  human  laws,  because  their  consciences  are  unbound 
 before  God,  as  if  they  were  exempted  from  all  carnal  service, 
 because  in  regard  to  the  Spirit  they  are  free.  Again,  be- 
 cause even  in  those  constitutions  Avhich  seem  to  relate  to  the 
 spiritual  kingdom,  there  may  be  some  delusion,  it  is  neces- 
 sary to  distinguish  between  those  which  are  to  be  held  legiti- 
 mate as  being  agreeable  to  the  Avord  of  God,  and  those,  on 
 the  other  hand,  which  ought  to  have  no  place  among  the 
 pious.  We  shall  elsewhere  have  an  opportunity  of  speaking 
 of  civil  government,  (see  Book  IV.  chap,  xx.)  For  the  pre- 
 sent, also,  I  defer  speaking  of  ecclesiastical  laAvs,  because  that 
 subject  will  be  more  fully  discussed  in  the  Fourth  Book 
 Avhen  Ave  come  to  treat  of  the  Power  of  the  Church.  We 
 Avould  thus  conclude  the  present  discussion.  The  question, 
 as  I  have  said,  though  not  very  obscure,  or  perplexing  in 
 itself,  occasions  difficulty  to  many,  because  they  do  not  dis- 
 tinguish with  sufficient  accuracy  between  Avhat  is  called  the 
 external  forum,  and  the  forum  of  conscience.     What  increases 
 
444  INSTITUTES  OF  THE  BOOK  III. 
 
 the  difficulty  is,  that  Paul  commands  us  to  obey  the  magi- 
 strate, "  not  only  for  wrath,  but  also  for  conscience  sake," 
 (Rom.  xiii.  1,  5.)  Whence  it  follows  that  civil  laws  also 
 bind  the  conscience.  Were  this  so,  then  what  Ave  said  a  little 
 ago,  and  are  still  to  say  of  spiritual  government,  would  fall. 
 To  solve  this  difficulty,  the  first  thing  of  importance  is  to 
 understand  what  is  meant  by  conscience.  The  definition  must 
 be  sought  in  the  etymology  of  the  word.  For  as  men,  when 
 they -apprehend  the  knowledge  of  things  by  the  mind  and 
 intellect,  are  said  to  know,  and  hence  arises  the  term  know- 
 ledge or  science,  so  when  they  have  a  sense  of  the  divine  justice 
 added  as  a  witness  which  allows  them  not  to  conceal  their 
 sins,  but  drags  them  forward  as  culprits  to  the  bar  of  God, 
 that  sense  is  called  conscience.  For  it  stands  as  it  were  be- 
 tween God  and  man,  not  suffering  man  to  suppress  what  he 
 knows  in  himself;  but  following  him  on  even  to  conviction. 
 It  is  this  that  Paul  means  when  he  says,  "  Their  conscience 
 also  bearing  witness,  and  their  thoughts  the  meanwhile 
 accusing,  or  else  excusing  one  another,"  (Rom.  ii.  15.) 
 Simple  knowledge  may  exist  in  man,  as  it  were  shut  up  ; 
 therefore  this  sense,  which  sists  man  before  the  bar  of  God,  is 
 set  over  him  as  a  kind  of  sentinel  to  observe  and  spy  out  all  his 
 secrets,  that  nothing  may  remain  buried  in  darkness.  Hence 
 the  ancient  proverb,  Conscience  is  a  thousand  witnesses. 
 For  the  same  reason  Peter  also  employs  the  expression,  "  the 
 answer  of  a  good  conscience,"  (1  Pet.  iii.  21,)  for  tranquillity 
 of  mind ;  when  persuaded  of  the  grace  of  Christ,  we  boldly 
 present  ourselves  before  God.  And  the  author  of  the  Epistle 
 to  the  Hebrews  says,  that  we  have  "  no  more  conscience  of 
 sins,"  (Heb.  x.  2,)  that  we  are  held  as  freed  or  acquitted,  so 
 that  sin  no  longer  accuses  us. 
 
 16.  Wherefore,  as  works  have  respect  to  men,  so  conscience 
 bears  reference  to  God,  a  good  conscience  being  nothing  else 
 than  inward  integrity  of  heart.  In  this  sense  Paul  says,  that 
 "  the  end  of  the  commandment  is  charity,  out  of  a  pure  heart, 
 and  of  a  good  conscience,  and  of  faith  unfeigned,"  (1  Tim.  i. 
 5.)  He  afterwards,  in  the  same  chapter,  shows  how  much 
 it  differs  from  intellect  when  he  speaks  of  "  holding  faith,  and 
 a  good  conscience  ;  which  some  having  put  away,  have  made 
 
CIIAI\  XIX.  CHRISTIAN  RELIGION.  445 
 
 shipwreck,"  (1  Tim.  i.  19.)  For  by  these  words  he  intimates, 
 that  it  is  a  lively  inclination  to  serve  God,  a  sincere  desire 
 to  live  in  piety  and  holiness.  Sometimes,  indeed,  it  is  even 
 extended  to  men,  as  when  Paul  testifies,  "  Herein  do  I  exer- 
 cise myself,  to  have  always  a  conscience  void  of  offence  to- 
 ward God,  and  toward  men,"  (Acts  xxiv.  16.)  He  speaks 
 thus,  because  the  fruits  of  a  good  conscience  go  forth  and 
 reach  even  to  men.  But,  as  I  have  said,  properly  speaking, 
 it  refers  to  God  only.  Hence  a  law  is  said  to  bind  the  con- 
 science, because  it  simply  binds  the  individual,  without  look- 
 ing at  men,  or  taking  any  account  of  them.  For  example,  God 
 not  only  commands  us  to  keep  our  mind  chaste  and  pure 
 from  lust,  but  prohibits  all  external  lasciviousness  or  obsce- 
 nity of  language.  My  conscience  is  subjected  to  the  obser- 
 vance of  this  law,  though  there  were  not  another  man  in  the 
 world,  and  he  who  violates  it  sins  not  only  by  setting  a  bad 
 example  to  his  brethren,  but  stands  convicted  in  his  con- 
 science before  God.  The  same  rule  does  not  hold  in  things 
 indifferent.  We  ought  to  abstain  from  every  thing  that  pro- 
 duces offence,  but  with  a  free  conscience.  Thus  Paul,  speak- 
 ing of  meat  consecrated  to  idols,  says,  "  If  any  man  say  unto 
 you,  This  is  offered  in  sacrifice  unto  idols,  eat  not  for  his  sake 
 that  showed  it,  and  for  conscience  sake :"  "  Conscience,  I 
 say,  not  thine  own,  but  of  the  other,"  (1  Cor.  x.  28,  29.)  A 
 believer,  after  being  previously  admonished,  would  sin  were 
 he  still  to  eat  meat  so  offered.  But  though  abstinence,  on 
 his  part,  is  necessary,  in  respect  of  a  brother,  as  it  is  prescrib- 
 ed by  God,  still  he  ceases  not  to  retain  liberty  of  conscience. 
 We  see  how  the  law,  while  binding  the  external  act,  leaves 
 the  conscience  unbound. 
 
446  INSTITUTES  OF  THE  BOOK  III. 
 
 CHAPTER  XX. 
 
 OF  PRAYER A  PERPETUAL  EXERCISE  OF  FAITH.   THE 
 
 DAILY  BENEFITS  DERIVED  FROM  IT. 
 
 The  principal  divisions  of  this  chapter  are, — I.  Connection  of  the 
 subject  of  prayer  with  the  previous  chapters.  The  nature  of  prayer,  and 
 its  necessity  as  a  Christian  exercise,  sec.  1,  2.  II.  To  whom  prayer  is 
 to  be  offered.  Refutation  of  an  objection  which  is  too  apt  to  present 
 itself  to  the  mind,  sec.  3.  III.  Rules  to  be  observed  in  prayer,  sec.  4- 
 16.  IV.  Through  whom  prayer  is  to  be  made,  sec.  17-19.  V.  Refutation 
 of  an  error  as  to  the  doctrine  of  our  Mediator  and  Intercessor,  with 
 answers  to  the  leading  arguments  urged  in  support  of  the  intercession  of 
 saints,  sec.  20-27.  VI.  The  nature  of  prayer,  and  some  of  its  accidents, 
 sec.  28-33.  VII.  A  perfect  form  of  invocation,  or  an  exposition  of  the 
 Lord's  Prayer,  sec.  34-50.  VIII.  Some  rules  to  be  observed  with  regard 
 to  prayer,  as  time,  perseverance,  the  feeling  of  the  mind,  and  the  assur- 
 ance of  faith,  sec.  50-52. 
 
 Sections. 
 
 1.  A  general  summary  of  what  is  contained  in  the  previous  part  of  the 
 
 work.  A  transition  to  the  doctrine  of  prayer.  Its  connection 
 with  the  subject  of  faith. 
 
 2.  Prayer  defined.     Its  necessity  and  use. 
 
 3.  Objection,  that  prayer  seems  useless,  because  God  already  knows 
 
 our  wants.  Answer,  from  the  institution  and  end  of  prayer. 
 Confirmation  by  example.  Its  necessity  and  propriety.  Perpetu- 
 ally reminds  us  of  our  duty,  and  leads  to  meditation  on  divine 
 providence.  Conclusion.  Prayer  a  most  useful  exercise.  This 
 proved  by  three  passages  of  Scripture. 
 
 4.  Rules  to  be  observed  in  prayer.    First,  reverence  to  God.     How  the 
 
 mind  ought  to  be  composed. 
 
 5.  All  giddiness  of  mind  must  be  excluded,  and  all  our  feelings  seriously 
 
 engaged.  This  confirmed  by  the  form  of  lifting  the  hand  in  prayer. 
 We  must  ask  only  in  so  far  as  God  permits.  To  help  our  weak- 
 ness, God  gives  the  Spirit  to  be  our  guide  in  prayer.  What  the 
 office  of  the  Spirit  in  this  respect.  We  must  still  pray  both  with 
 the  heart  and  the  lips. 
 
 6.  Second  rule  of  prayer,  a  sense  of  our  want.    This  rule  violated,  1. 
 
 By  perfunctory  and  formal  prayer.  2.  By  hypocrites,  who  have  no 
 sense  of  their  sius.     3.  By  giddiness  in  prayer.     Remedies. 
 
CHAP.  XX.  CHRISTIAN"  RELIGION.  447 
 
 7.  Objection,  that  we  are  not  always  under  the   same   necessity  of 
 
 praying.  Answer,  we  must  pray  always.  This  answer  confirmed 
 by  an  examination  of  the  dangers  by  which  both  our  life  and  our 
 salvation  are  every  moment  threatened.  Confirmed  farther  by  the 
 command  and  permission  of  God,  by  the  nature  of  true  repentance, 
 and  a  consideration  of  impenitence.     Conclusion. 
 
 8.  Third  rule,  the  suppression  of  all  pride.    Examples.    Daniel,  David, 
 
 Isaiah,  Jeremiah,  Baruch. 
 
 9.  Advantage  of  thus  suppressing  pride.     It  leads  to  earnest  entreaty 
 
 for  pardon,  accompanied  with  humble  confession  and  sure  confi- 
 dence in  the  Divine  mercy.  This  may  not  always  be  expressed 
 in  words.  It  is  peculiar  to  pious  penitents.  A  general  introduc- 
 tion to  procure  favour  to  our  prayers  never  to  be  omitted. 
 
 10.  Objection  to  the  third  rule  of  prayer.     Of  the  glorying  of  the  saints. 
 
 Answer.     Confirmation  of  the  answer. 
 
 11.  Fourth  rule  of  prayer, — a  sure  confidence  of  being  heard  animating 
 
 us  to  prayer.  The  kind  of  confidence  required,  viz.,  a  serious 
 conviction  of  our  misery,  joined  with  sure  hope.  From  these  true 
 prayer  springs.  How  difiidence  impairs  prayer.  In  general,  faith 
 is  required. 
 
 12.  This  faith  and  sure  hope  regarded  by  our  opponents  as  most  absurd. 
 
 Their  error  described  and  refuted  by  various  passages  of  Scripture, 
 which  show  that  acceptable  prayer  is  accompanied  with  these 
 qualities.  No  repugnance  between  this  certainty  and  an  acknow- 
 ledgment of  our  destitution. 
 
 13.  To  our  unworthiness  we  oppose,  1.  The  command  of  God.     2.  The 
 
 promise.  Rebels  and  hypocrites  completely  condemned.  Passages 
 of  Scripture  confirming  the  command  to  pray. 
 
 14.  Other  passages  respecting  the  promises  which  belong  to  the  pious 
 
 when  they  invoke  God.  These  realised  though  we  are  not  possessed 
 of  the  same  holiness  as  other  distinguished  servants  of  God,  pro- 
 vided we.  indulge  no  vain  confidence,  and  sincerely  betake  ourselves 
 to  the  mercy  of  God.  Those  who  do  not  invoke  God  under  urgent 
 necessity  are  no  better  than  idolaters.  This  concurrence  of  fear 
 and  confidence  reconciles  the  different  passages  of  Scripture,  as  to 
 humbling  ourselves  in  prayer,  and  causing  our  prayers  to  ascend. 
 
 15.  Objection  founded  on  some  examples,  viz.,  that  prayers  have  proved 
 
 effectual,  though  not  according  to  the  form  prescribed.  Answer. 
 Such  examples,  though  not  given  for  our  imitation,  are  of  the 
 greatest  use.  2.  Objection,  the  prayers  of  the  faithful  sometimes 
 not  effectual.  Answer  confirmed  by  a  noble  passage  of  Augustine. 
 Rule  for  right  prayer. 
 
 16.  The  above  four  rules  of  prayer  not  so  rigidly  exacted,  as  that  every 
 
 prayer  deficient  in  them  in  any  respect  is  rejected  by  God.  This 
 shown  by  examples.     Conclusion,  or  summary  of  this  section. 
 
 17.  Through  whom  God   is  to  be  invoked,  viz.,  Jesus  Christ.     This 
 
448  INSTITUTES  OF  THE  BOOK  III. 
 
 founded  on  a  consideration  of  the  divine  majesty,  and  the  precept 
 and  promise  of  God  himself.  God  therefore  to  be  invoked  only  in 
 the  name  of  Christ. 
 
 18.  From  the  first  all  believers  were  heard  through  him  only:  yet  this 
 
 specially  restricted  to  the  period  subsequent  to  his  ascension.  The 
 ground  of  this  restriction. 
 
 19.  The  wrath  of  God  lies  on  those  who  reject  Christ  as  a  Mediator. 
 
 This  excludes  not  the  mutual  intercession  of  saints  on  the  earth. 
 
 20.  Refutation  of  errors  interfering  with  the  intercession  of  Christ.     1. 
 
 Christ  the  Mediator  of  redemption  ;  the  saints  mediators  of  inter- 
 cession. Answer  confirmed  by  the  clear  testimony  of  Scripture, 
 and  by  a  passage  from  Augustine.  The  nature  of  Christ's  inter- 
 cession. 
 
 21.  Of  the  intercession  of  saints  living  with  Christ  in  heaven.     Fiction 
 
 of  the  Papists  in  regard  to  it.  Refuted.  1.  Its  absurdity.  2.  It 
 is  no  where  mentioned  by  Scripture.  3.  Appeal  to  the  conscience 
 of  the  superstitious.     4.  Its  blasphemy.     Exception.     Answers. 
 
 22.  Monstrous  errors  resulting  from  this  fiction.    Refutation.    Exception 
 
 by  the  advocates  of  this  fiction.     Answer. 
 
 23.  Arguments  of  the  Papists  for  the  intercession  of  saints.     1.  From 
 
 the  duty  and  office  of  angels.  Answer.  2.  From  an  expression  of 
 Jeremiah  respecting  Moses  and  Samuel.  Answer,  retorting  the 
 argument.  3.  The  meaning  of  the  prophet  confirmed  by  a  similar 
 passage  in  Ezekiel,  and  the  testimony  of  an  apostle. 
 2-1.  4.  Fourth  papistical  argument  from  the  nature  of  charity,  which  is 
 more  perfect  in  the  saints  in  glory.     Answer. 
 
 25.  Argument  founded  on  a  passage  in  Moses.    Answer. 
 
 26.  Argument  from  its  being  said  that  the  prayers  of  saints  are  heard. 
 
 Answer,  confirmed  by  Scripture,  and  illustrated  by  examples. 
 
 27.  Conclusion,  that  the  saints  cannot  be  invoked  without  impiety.     1. 
 
 It  robs  God  of  his  glory.  2.  Destroys  the  intercession  of  Christ. 
 3.  Is  repugnant  to  the  word  of  God.  4.  Is  opposed  to  the  due 
 method  of  prayer.  5.  Is  without  approved  example.  6.  Springs 
 from  distrust.     Last  objection.     Answer. 
 
 28.  Kinds  of  prayer.    Vows.    Supplications.    Petitions.     Thanksgiving. 
 
 Connection  of  these,  their  constant  use  and  necessity.  Particular 
 explanation  confirmed  by  reason,  Scripture,  and  example.  Rule 
 as  to  supplication  and  thanksgiving. 
 
 29.  The  accidents  of  prayer,  viz.,  private  and  public,  constant,  at  stated 
 
 seasons,  &c.  Exception  in  time  of  necessity.  Prayer  without 
 ceasing.  Its  nature.  Garrulity  of  Papists  and  hypocrites  refuted. 
 The  scope  and  parts  of  prayer.  Secret  prayer.  Prayer  at  all 
 places.     Private  and  public  prayer. 
 
 30.  Of  public  places  or  churches  in  which  common  prayers  are  offered 
 
 up.     Right  use  of  churches.     Abuse. 
 
 31.  Of  utterance  and  singing.     These  of  no  avail  if  not  from  the  heart. 
 
 The  use  of  the  voice  refers  more  to  public  than  private  prayer. 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  449 
 
 32.  Singing  of  the  greatest  antiquity,  but  not  universal.     How  to  be 
 
 performed. 
 
 33.  Public  prayers  should  be  in  the  vulgar,  not  in  a  foreign  tongue. 
 
 Reason,  1.  The  nature  of  the  Church.  2.  Authority  of  an  apostle. 
 Sincere  affection  always  necessary.  The  tongue  not  always 
 necessary.     Bending  of  the  knee,  and  uncovering  of  the  head. 
 
 34.  The  form  of  prayer  delivered  by  Christ  displays  the  boundless  good- 
 
 ness of  our  heavenly  Father.     The  great  comfort  thereby  afforded. 
 
 35.  Lord's  Prayer  divided  into  six  petitions.      Subdivision  into  two 
 
 principal  parts,  the  former  referring  to  the  glory  of  God,  the  latter 
 to  our  salvation. 
 3G.  The  use  of  the  term  Father  implies,  1.  That  we  pray  to  God  in  the 
 name  of  Christ  alone.     2.  That  we  lay  aside  all  distrust,     3.  That 
 we  expect  every  thing  that  is  for  our  good. 
 
 37.  Objection,  that  our  sins  exclude  us  from  the  presence  of  him  whom 
 
 we  have  made  a  Judge,  not  a  Father.  Answer,  from  the  nature  of 
 God,  as  described  by  an  apostle,  the  parable  of  the  prodigal  son, 
 and  from  the  expression,  Our  Father.  Christ  the  earnest,  the 
 Holy  Spirit  the  witness,  of  our  adoption. 
 
 38.  Why  God  is  called  generally,  Our  Father. 
 
 39.  AVe  may  pray  specially  for  ourselves  and  certain  others,  provided 
 
 we  have  in  our  mind  a  general  reference  to  all. 
 
 40.  In  what  sense  God  is  said  to  be  in  heaven.     A  tln-eefold  use  of  this 
 
 doctrine  for  our  consolation.  Three  cautions.  Summary  of  the 
 preface  to  the  Lord's  Prayer. 
 
 41.  The  necessity  of  the  first  petition  a  proof  of  our  unrighteousness. 
 
 What  meant  by  the  name  of  God.  How  it  is  hallowed.  Parts  of 
 this  hallowing.  A  deprecation  of  the  sins  by  which  the  name  of 
 God  is  profaned. 
 
 42.  Distinction  between  the  first  and  second  petitions.  The  kingdom 
 of  God,  what.  How  said  to  come.  Special  exposition  of  this 
 petition.  It  reminds  us  of  three  things.  Advent  of  the  kingdom 
 of  God  in  the  world. 
 
 43.  Distinction  between  the  second  and  third  petitions.     The  will  here 
 
 meant  not  the  secret  will  or  good  pleasure  of  God,  but  that  mani- 
 fested in  the  word.     Conclusion  of  the  three  first  petitions. 
 
 44.  A  summary  of  the  second  part  of  the  Lord's  Prayer.    Three  petitions. 
 
 What  contained  in  the  first.  Declares  the  exceeding  kindness  of 
 God,  and  our  distrust.  What  meant  by  bread.  Why  the  petition 
 for  bread  precedes  that  for  the  forgiveness  of  sins.  Why  it  is 
 called  ours.  Why  to  be  sought  this  day,  or  daily.  The  doctrine 
 resulting  from  this  petition,  illustrated  by  an  example.  Two 
 classes  of  men  sin  in  regard  to  this  petition.  In  what  sense  it  is 
 called,  our  bread.     Why  we  ask  God  to  give  it  to  us. 
 
 45.  Close  connection  between  this  and  the  subsequent  petition.     Why 
 
 our  sins  are  called  debts.     This  petition  violated,  1.  By  those  who 
 VOL.  II.  2  F 
 
4j0  institutes  of  the  BOOK  III. 
 
 think  tliey  can  satisfy  God  by  their  own  merits,  or  those  of  others. 
 2.  By  those  who  dream  of  a  perfection  which  makes  pardon 
 unnecessary.  Why  the  elect  cannot  attain  perfection  in  this  life. 
 Refutation  of  the  libertine  dreamers  of  perfection.  Objection 
 refuted.  In  what  sense  we  are  said  to  forgive  those  who  have 
 sinned  against  us.     How  the  condition  is  to  be  understood. 
 
 46.  The  sixth  petition  reduced  to  three  heads.     1.  The  various  forms 
 
 of  temptation.  The  depraved  conceptions  of  our  minds.  The  wiles 
 of  Satan,  on  the  right  hand  and  on  the  left.  2.  What  it  is  to  be 
 led  into  temptation.  We  do  not  ask  not  to  be  tempted  of  God. 
 What  meant  by  evil,  or  the  evil  one.  Summary  of  this  petition. 
 How  necessary  it  is.  Condemns  the  pride  of  the  superstitious. 
 Includes  many  excellent  properties.  In  what  sense  God  may  be 
 said  to  lead  us  into  temptation. 
 
 47.  The  three  last  petitions  show  that  the  prayers  of  Christians  ought  to 
 
 be  public.  The  conclusion  of  the  Lord's  Prayer.  Why  the  word 
 Amen  is  added. 
 
 48.  The  Lord's  Prayer  contains  every  thing  that  we  can  or  ought  to  ask 
 
 of  God.     Those  who  go  beyond  it  sin  in  three  ways. 
 
 49.  We  may,  after  the  example  of  the  saints,  frame  our  prayers  in 
 
 different  words,  provided  there  is  no  difference  in  meaning. 
 
 50.  Some  circumstances  to  be  observed.     Of  appointing  special  hours  of 
 
 prayer.  What  to  be  aimed  at,  what  avoided.  The  will  of  God, 
 the  rule  of  our  prayers. 
 
 51.  Perseverance  in  prayer  especially  recommended,  both  by  precept  and 
 
 example.  Condemnatory  of  those  who  assign  to  God  a  time  and 
 mode  of  hearing. 
 
 52.  Of  the  dignity  of  faith,  through  which  we  always  obtain,  in  answer 
 
 to  prayer,  whatever  is  most  expedient  for  us.  The  knowledge  of 
 this  most  necessary. 
 
 1.  From  the  previous  part  of  the  work  we  clearly  see  how 
 completely  destitute  man  is  of  all  good,  how  devoid  of  every 
 means  of  procuring  his  own  salvation.  Hence,  if  he  would 
 obtain  succour  in  his  necessity,  he  must  go  beyond  himself, 
 and  procure  it  in  some  other  quarter.  It  has  farther  been 
 shown  that  the  Lord  kindly  and  spontaneously  manifests 
 himself  in  Christ,  in  whom  he  offers  all  happiness  for  our 
 misery,  all  abundance  for  our  want,  opening  up  the  treasures 
 of  heaven  to  us,  so  that  we  may  turn  with  full  faith  to  his 
 beloved  Son,  depend  upon  him  with  full  expectation,  rest  in 
 him,  and  cleave  to  him  with  full  hope.  This,  indeed,  is  that 
 secret  and  hidden  philosophy  which  cannot  be  learned  by 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  451 
 
 syllogisms,  a  philosophy  thoroughly  understood  by  those 
 whose  eyes  God  has  so  opened  as  to  see  light  in  his  light. 
 But  after  we  have  learned  by  faith  to  know  that  whatever 
 is  necessary  for  us  or  defective  in  us  is  supplied  in  God 
 and  in  our  Lord  Jesus  Christ,  in  whom  it  hath  pleased  the 
 Father  that  all  fulness  should  dwell,  that  we  may  thence 
 draw  as  from  an  inexhaustible  fountain,  it  remains  for  us  to 
 seek  and  in  prayer  implore  of  him  what  we  have  learned  to 
 be  in  him.  To  know  God  as  the  sovereign  disposer  of  all 
 good,  inviting  us  to  present  our  requests,  and  yet  not  to  ap- 
 proach or  ask  of  him,  were  so  far  from  availing  us,  that  it 
 were  just  as  if  one  told  of  a  treasure  were  to  allow  it  to 
 remain  buried  in  the  ground.  Hence  the  Apostle,  to  show 
 that  a  faith  unaccompanied  with  prayer  to  God  cannot  be 
 genuine,  states  this  to  be  the  order :  As  faith  springs  from 
 the  Gospel,  so  by  faith  our  hearts  are  framed  to  call  upon 
 the  name  of  God,  (Rom.  x.  14.)  And  this  is  the  very  thing 
 which  he  had  expressed  some  time  before,  viz.,  that  the 
 Spirit  of  adoption,  which  seals  the  testimony  of  the  Gospel 
 on  our  hearts,  gives  us  courage  to  make  our  requests  known 
 unto  God,  calls  forth  groanings  which  cannot  be  uttered, 
 and  enables  us  to  cry,  Abba,  Father,  (Rom.  viii.  2(5.)  This 
 last  point,  as  we  have  hitherto  only  touched  upon  it  slightly 
 in  passing,  must  now  be  treated  more  fully. 
 
 2.  To  prayer,  then,  are  we  indebted  for  penetrating  to 
 those  riches  which  are  treasured  up  for  us  with  our  heavenly 
 Father.  For  there  is  a  kind  of  intercourse  between  God 
 and  men,  by  which,  having  entered  the  upper  sanctuary,  they 
 appear  before  Him  and  appeal  to  his  promises,  that  when 
 necessity  requires,  they  may  learn  by  experience,  that  what 
 they  believed  merely  on  the  authority  of  his  word  Avas  not 
 in  vain.  Accordingly,  we  see  that  nothing  is  set  before  us 
 as  an  object  of  expectation  from  the  Lord  which  we  are 
 not  enjoined  to  ask  of  Him  in  prayer,  so  true  it  is  that  prayer 
 digs  up  those  treasures  which  the  Gospel  of  our  Lord  dis- 
 covers to  the  eye  of  faith.  The  necessity  and  utility  of 
 this  exercise  of  prayer  no  words  can  sufficiently  express. 
 Assuredly  it  is  not  without  cause  our  heavenly  Father  de- 
 clares that  our  only  safety  is  in  calling  upon  his  name,  since 
 
452  INSTITUTES  OF  THE  BOOK  III. 
 
 by  it  we  invoke  the  presence  of  his  providence  to  watch 
 over  our  interests,  of  his  power  to  sustain  us  when  weak 
 and  almost  fainting,  of  his  goodness  to  receive  us  into  favour, 
 though  miserably  loaded  with  sin ;  in  fine,  call  upon  him  to 
 manifest  himself  to  us  in  all  his  perfections.  Hence,  admir- 
 able peace  and  tranquillity  are  given  to  our  consciences ;  for 
 the  straits  by  which  we  were  pressed  being  laid  before  the 
 Lord,  we  rest  fully  satisfied  with  the  assurance  that  none  of 
 our  evils  are  unknown  to  him,  and  that  he  is  both  able  and 
 willing  to  make  the  best  provision  for  us. 
 
 3.  But  some  one  will  say,  Does  he  not  know  without  a 
 monitor  both  what  our  difficulties  are,  and  what  is  meet  for 
 our  interest,  so  that  it  seems  in  some  measure  superfluous 
 to  solicit  him  by  our  prayers,  as  if  he  were  winking,  or  even 
 sleeping,  until  aroused  by  the  sound  of  our  voice  P1  Those 
 who  argue  thus  attend  not  to  the  end  for  which  the  Lord 
 taught  us  to  pray.  It  was  not  so  much  for  his  sake  as  for 
 ours.  He  wills  indeed,  as  is  just,  that  due  honour  be  paid 
 him  by  acknowledging  that  all  which  men  desire  or  feel  to 
 be  useful,  and  pray  to  obtain,  is  derived  from  him.  But  even 
 the  benefit  of  the  homage  which  we  thus  pay  him  redounds  to 
 ourselves.  Hence  the  holy  patriarchs,  the  more  confidently 
 they  proclaimed  the  mercies  of  God  to  themselves  and  others, 
 felt  the  stronger  incitement  to  prayer.  It  will  be  sufficient  to 
 refer  to  the  example  of  Elijah,  who  being  assured  of  the  pur- 
 pose of  God,  had  good  ground  for  the  promise  of  rain  which  he 
 gives  to  Ahab,  and  yet  prays  anxiously  upon  his  knees,  and 
 sends  his  servant  seven  times  to  inquire,  (1  Kings  xviii.  42 ;) 
 not  that  he  discredits  the  oracle,  but  because  he  knows  it  to 
 be  his  duty  to  lay  his  desires  before  God,  lest  his  faith  should 
 become  drowsy  or  torpid.  Wherefore,  although  it  is  true 
 that  while  we  are  listless  or  insensible  to  our  wretchedness, 
 he  wakes  and  Avatches  for  us,  and  sometimes  even  assists  us 
 
 1  French,  "  Dont  il  sembleroit  que  ce  fust  chose  superflue  de  le  solici- 
 ter  par  prieres  ;  veu  que  nous  avons  accoustume'  de  solicitor  ceux  qui  ne 
 pensent  a  nostre  affaire,  et  qui  sont  endormis." — Whence  it  would  seem 
 that  it  was  a  superfluous  matter  to  solicit  him  by  prayer ;  seeing  we  are 
 accustomed  to  solicit  those  who  think  not  of  our  business,  and  who  are 
 slumbering. 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  453 
 
 unasked ;  it  is  very  much  for  our  interest  to  be  constantly 
 supplicating  him;  first,  that  our  heart  may  always  be  inflamed 
 with  a  serious  and  ardent  desire  of  seeking,  loving,  and 
 serving  him,  while  we  accustom  ourselves  to  have  recourse 
 to  him  as  a  sacred  anchor  in  every  necessity  ;  secondly,  that 
 no  desire,  no  longing  whatever,  of  which  we  are  ashamed  to 
 make  him  the  witness,  may  enter  our  minds,  while  we  learn  to 
 place  all  our  wishes  in  his  sight,  and  thus  pour  out  our  heart 
 before  him ;  and,  lastly,  that  we  may  be  prepared  to  receive 
 all  his  benefits  with  true  gratitude  and  thanksgiving,  while 
 our  prayers  remind  us  that  they  proceed  from  his  hand. 
 Moreover,  having  obtained  what  we  asked,  being  persuaded 
 that  he  has  answered  our  prayers,  we  are  led  to  long  more 
 earnestly  for  his  favour,  and  at  the  same  time  have  greater 
 pleasure  in  welcoming  the  blessings  which  we  perceive  to 
 have  been  obtained  by  our  prayers.  Lastly,  use  and  experi- 
 ence confirm  the  thought  of  his  providence  in  our  minds  in 
 a  manner  adapted  to  our  weakness,  when  we  understand  that 
 he  not  only  promises  that  he  will  never  fail  us,  and  spon- 
 taneously gives  us  access  to  approach  him  in  every  time  of 
 need,  but  has  his  hand  always  stretched  out  to  assist  his 
 people,  not  amusing  them  with  words,  but  proving  himself 
 to  be  a  present  aid.  For  these  reasons,  though  our  most 
 merciful  Father  never  slumbers  nor  sleeps,  he  very  often 
 seems  to  do  so,  that  thus  he  may  exercise  us,  when  we  might 
 otherwise  be  listless  and  slothful,  in  asking,  entreating,  and 
 earnestly -beseeching  him  to  our  great  good.  It  is  very  ab- 
 surd, therefore,  to  dissuade  men  from  prayer,  by  pretending 
 that  Divine  Providence,  which  is  always  watching  over  the 
 government  of  the  universe,  is  in  vain  importuned  by  our 
 supplications,  when,  on  the  contrary,  the  Lord  himself  de- 
 clares, that  he  is  "  nigh  unto  all  that  call  upon  him,  to  all 
 that  call  upon  him  in  truth,"  (Ps.  cxlv.  18.)  No  better  is  the 
 frivolous  allegation  of  others,  that  it  is  superfluous  to  pray  for 
 things  which  the  Lord  is  ready  of  his  own  accord  to  bestow  ; 
 since  it  is  his  pleasure  that  those  very  things  which  flow  from 
 his  spontaneous  liberality  should  be  acknowledged  as  con- 
 ceded to  our  prayers.  This  is  testified  by  that  memorable 
 sentence  in  the  psalm,  to  which  many  others  correspond,  "  The 
 
454  INSTITUTES  OF  THE  BOOK  III. 
 
 eyes  of  the  Lord  are  upon  the  righteous,  and  his  ears  are 
 open  unto  their  cry,"  (Ps.  xxxiv.  15.)  This  passage,  while 
 extolling  the  care  which  Divine  Providence  spontaneously 
 exercises  over  the  safety  of  believers,  omits  not  the  exercise 
 of  faith  by  which  the  mind  is  aroused  from  sloth.  The  eyes 
 of  God  are  awake  to  assist  the  blind  in  their  necessity,  but 
 he  is  likewise  pleased  to  listen  to  our  groans,  that  he  may 
 give  us  the  better  proof  of  his  love.  And  thus  both  things 
 are  true,  "  He  that  keepeth  Israel  shall  neither  slumber  nor 
 sleep,"  (Ps.  cxxi.  4 ;)  and  yet  whenever  he  sees  us  dumb  and 
 torpid,  he  withdraws  as  if  he  had  forgotten  us. 
 
 4.  Let  the  first  rule  of  right  prayer  then  be,  to  have  our 
 heart  and  mind  framed  as  becomes  those  who  are  entering- 
 into  converse  with  God.  This  Ave  shall  accomplish  in  regard 
 to  the  mind,  if,  laying  aside  carnal  thoughts  and  cares  which 
 might  interfere  with  the  direct  and  pure  contemplation  of 
 God,  it  not  only  be  wholly  intent  on  prayer,  but  also,  as  far  as 
 possible,  be  borne  and  raised  above  itself.  I  do  not  here 
 insist  on  a  mind  so  disengaged  as  to  feel  none  of  the  gnaw- 
 ings  of  anxiety ;  on  the  contrary,  it  is  by  much  anxiety 
 that  the  fervour  of  prayer  is  inflamed.  Thus  Ave  see  that 
 the  holy  servants  of  God  betray  great  anguish,  not  to  say 
 solicitude,  when  they  cause  the  voice  of  complaint  to  ascend 
 to  the  Lord  from  the  deep  abyss  and  the  jaAvs  of  death. 
 What  I  say  is,  that  all  foreign  and  extraneous  cares  must 
 be  dispelled  by  which  the  mind  might  be  driAren  to  and 
 fro  in  Arague  suspense,  be  draAvn  down  from  heaA'en,  and  kept 
 grovelling  on  the  earth.  When  I  say  it  must  be  raised  above 
 itself,  I  mean  that  it  must  not  bring  into  the  presence  of 
 God  any  of  those  things  which  our  blind  and  stupid  reason 
 is  wont  to  devise,  nor  keep  itself  confined  Avithin  the  little 
 measure  of  its  own  vanity,  but  rise  to  a  purity  AAorthy  of 
 God. 
 
 5.  Both  things  are  specially  Avorthy  of  notice.  First,  let 
 every  one  in  professing  to  pray  turn  thither  all  his  thoughts 
 and  feelings,  and  be  not  (as  is  usual)  distracted  by  Avander- 
 ing  thoughts  ;  because  nothing  is  more  contrary  to  the  re\7e- 
 rence  due  to  God  than  that  levity  which  bespeaks  a  mind  too 
 much  given  to  license  and  devoid  of  fear.     In  this  matter  we 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  455 
 
 ought  to  labour  the  more  earnestly  the  more  difficult  we  ex- 
 perience it  to  be  ;  for  no  man  is  so  intent  on  prayer  as  not 
 to  feel  many  thoughts  creeping  in,  and  either  breaking  off  the 
 tenor  of  his  prayer,  or  retarding  it  by  some  turning  or  digres- 
 sion. Here  let  us  consider  how  unbecoming  it  is  when  God 
 admits  us  to  familiar  intercourse,  to  abuse  his  great  conde- 
 scension by  mingling  things  sacred  and  profane,  reverence  for 
 him  not  keeping  our  minds  under  restraint ;  but  just  as  if  in 
 .  prayer  we  were  conversing  with  one  like  ourselves,  forgetting 
 '  him,  and  allowing  our  thoughts  to  run  to  and  fro.  Let  us 
 know,  then,  that  none  duly  prepare  themselves  for  prayer  but 
 those  who  are  so  impressed  with  the  majesty  of  God  that 
 they  engage  in  it  free  from  all  earthly  cares  and  affections. 
 The  ceremony  of  lifting  up  our  hands  in  prayer  is  designed 
 to  remind  us  that  we  are  far  removed  from  God,  unless  our 
 thoughts  rise  upward  :  as  it  is  said  in  the  psalm,  "  Unto 
 thee,  O  Lord,  do  I  lift  up  my  soul,"  (Psalm  xxv.  1.)  And 
 Scripture  repeatedly  uses  the  expression  to  raise  our  prayer, 
 meaning,  that  those  who  would  be  heard  by  God  must  not 
 grovel  in  the  mire.  The  sum  is,  that  the  more  liberally  God 
 deals  with  us,  condescendingly  inviting  us  to  disburden  our 
 cares  into  his  bosom,  the  less  excusable  we  are  if  this  admir- 
 able and  incomparable  blessing  does  not  in  our  estimation 
 outweigh  all  other  things,  and  win  our  affection,  that  prayer 
 may  seriously  engage  our  every  thought  and  feeling.  This 
 cannot  be  unless  our  mind,  strenuously  exerting  itself 
 against  all  impediments,  rise  upward. 
 
 Our  second  proposition  was,  that  we  are  to  ask  only  in  so 
 far  as  God  permits.  For  though  he  bids  us  pour  out  our 
 hearts,  (Ps.  lxii.  9,)  he  does  not  indiscriminately  give  loose 
 reins  to  foolish  and  depraved  affections ;  and  when  he  pro- 
 mises that  he  will  grant  believers  their  wish,  his  indulgence 
 does  not  proceed  so  far  as  to  submit  to  their  caprice.  In 
 both  matters  grievous  delinquencies  are  everywhere  com- 
 mitted. For  not  only  do  many  without  modesty,  without 
 reverence,  presume  to  invoke  God  concerning  their  frivoli- 
 ties, but  impudently  bring  forward  their  dreams,  whatever 
 they  may  be,  before  the  tribunal  of  God.  Such  is  the  folly 
 or  stupidity  under  which  they  labour,  that  they  have  the 
 
456  INSTITUTES  OF  THE  BOOK  III. 
 
 hardihood  to  obtrude  upon  God  desires  so  vile,  that  they 
 would  blush  exceedingly  to  impart  them  to  their  fellow  men. 
 Profane  writers  have  derided  and  even  expressed  their  detes- 
 tation of  this  presumption,  and  yet  the  vice  has  always  pre- 
 vailed. Hence,  as  the  ambitions  adopted  Jupiter  as  their 
 patron;  the  avaricious,  Mercury;  the  literary  aspirants,  Apollo 
 and  Minerva  ;  the  warlike,  Mars  ;  the  licentious,  Venus  :  so  in 
 the  present  day,  as  I  lately  observed,  men  in  prayer  give 
 greater  license  to  their  unlawful  desires  than  if  they  were 
 telling  jocular  tales  among  their  equals.  God  does  not 
 suffer  his  condescension  to  be  thus  mocked,  but  vindicating 
 his  own  right,  places  our  wishes  under  the  restraint  of  his 
 authority.  We  must,  therefore,  attend  to  the  observation  of 
 John,  "  This  is  the  confidence  that  we  have  in  him,  that  if 
 we  ask  any  thing  according  to  his  will,  he  heareth  us,"  (1  John 
 v.  14.) 
 
 But  as  our  faculties  are  far  from  being  able  to  attain  to 
 such  high  perfection,  we  must  seek  for  some  means  to  assist 
 them.  As  the  eye  of  our  mind  should  be  intent  upon  God, 
 so  the  affection  of  our  heart  ought  to  follow  in  the  same 
 course.  But  both  fall  far  beneath  this,  or  rather,  they  faint 
 and  fail,  and  are  carried  in  a  contrary  direction.  To  assist 
 this  weakness,  God  gives  us  the  guidance  of  the  Spirit  in  our 
 prayers  to  dictate  what  is  right,  and  regulate  our  affections. 
 For  seeing  u  we  know  not  what  we  should  pray  for  as  we 
 ought,"  "  the  Spirit  itself  maketh  intercession  for  us  with 
 groanings  which  cannot  be  uttered,"  (Rom.  viii.  26 ;)  not  that 
 he  actually  prays  or  groans,  but  he  excites  in  us  sighs,  and 
 wishes,  and  confidence,  which  our  natural  powers  are  not  at 
 all  able  to  conceive.  Nor  is  it  without  cause  Paul  gives  the 
 name  of  groanings  which  cannot  be  uttered  to  the  prayers 
 which  believers  send  forth  under  the  guidance  of  the  Spirit. 
 For  those  who  are  truly  exercised  in  prayer  are  not  unaware 
 that  blind  anxieties  so  restrain  and  perplex  them,  that  they 
 can  scarcely  find  what  it  becomes  them  to  utter;  nay,  in 
 attempting  to  lisp  they  halt  and  hesitate.  Hence  it  appears 
 that  to  pray  aright  is  a  special  gift.  We  do  not  speak  thus 
 in  indulgence  to  our  sloth,  as  if  we  were  to  leave  the  office  of 
 prayer  to  the  Holy  Spirit,  and  give  way  to  that  carelessness 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  457 
 
 to  which  we  are  too  prone.  Thus  we  sometimes  hear  the  im- 
 pious expression,  that  we  are  to  wait  in  suspense  until  he 
 take  possession  of  our  minds  while  otherwise  occupied.  Our 
 meaning  is,  that,  weary  of  our  own  heartlessness  and  sloth,  we 
 are  to  long  for  the  aid  of  the  Spirit.  Nor,  indeed,  does  Paul, 
 when  he  enjoins  us  to  pray  in  the  Spirit,  (1  Cor.  xiv.  15,) 
 cease  to  exhort  us  to  vigilance,  intimating,  that  while  the 
 inspiration  of  the  Spirit  is  effectual  to  the  formation  of  prayer, 
 it  by  no  means  impedes  or  retards  our  own  endeavours  ; 
 since  in  this  matter  God  is  pleased  to  try  how  efficiently 
 faith  influences  our  hearts. 
 
 6.  Another  rule  of  prayer  is,  that  in  asking  we  must  always 
 truly  feel  our  wants,  and  seriously  considering  that  we  need 
 all  the  things  which  we  ask,  accompany  the  prayer  with 
 a  sincere,  nay,  ardent  desire  of  obtaining  them.  Many 
 repeat  prayers  in  a  perfunctory  manner  from  a  set  form,  as 
 if  they  were  performing  a  task  to  God  ;  and  though  they 
 confess  that  this  is  a  necessary  remedy  for  the  evils  of  their 
 condition,  because  it  were  fatal  to  be  left  without  the  divine 
 aid  which  they  implore,  it  still  appears  that  they  perform  the 
 duty  from  custom,  because  their  minds  are  meanwhile  cold, 
 and  they  ponder  not  what  they  ask.  A  general  and  confused 
 feeling  of  their  necessity  leads  them  to  pray,  but  it  does  not 
 make  them  solicitous  as  in  a  matter  of  present  consequence, 
 that  they  may  obtain  the  supply  of  their  need.  Moreover, 
 can  we  suppose  anything  more  hateful  or  even  more  execrable 
 to  God  than  this  fiction  of  asking  the  pardon  of  sins,  Avhile 
 he  who  asks  at  the  very  time  either  thinks  that  he  is  not  a 
 sinner,  or,  at  least,  is  not  thinking  that  he  is  a  sinner ;  in 
 other  words,  a  fiction  by  which  God  is  plainly  held  in  deri- 
 sion ?  But  mankind,  as  I  have  lately  said,  are  full  of  depra- 
 vity, so  that  in  the  way  of  perfunctory  service  they  often  ask 
 many  things  of  God  which  they  think  come  to  them  without 
 his  beneficence,  or  from  some  other  quarter,  or  are  already 
 certainly  in  their  possession.  There  is  another  fault  which 
 seems  less  heinous,  but  is  not  to  be  tolerated.  Some  murmur 
 out  prayers  without  meditation,  their  only  principle  being  that 
 God  is  to  be  propitiated  by  prayer.  Believers  ought  to  be 
 specially  on  their  guard  never  to  appear  in  the  presence  of 
 
458  INSTITUTES  OF  THE  BOOK  III. 
 
 God  with  the  intention  of  presenting  a  request  unless  they 
 are  under  some  serious  impression,  and  are,  at  the  same  time, 
 desirous  to  obtain  it.  Nay,  although  in  these  things  which 
 we  ask  only  for  the  glory  of  God,  we  seem  not  at  first  sight 
 to  consult  for  our  necessity,  yet  we  ought  not  to  ask  with 
 less  fervour  and  vehemency  of  desire.  For  instance,  when 
 we  pray  that  his  name  be  hallowed,  that  hallowing  must,  so 
 to  speak,  be  earnestly  hungered  and  thirsted  after. 
 
 7.  If  it  is  objected,  that  the  necessity  which  urges  us  to  pray 
 is  not  always  equal,  I  admit  it,  and  this  distinction  is  pro- 
 fitably taught  us  by  James  :  "  Is  any  among  you  afflicted  ? 
 let  him  pray.  Is  any  merry  ?  let  him  sing  psalms,"  (James 
 v.  13.)  Therefore,  common  sense  itself  dictates,  that  as  we  are 
 too  sluggish,  we  must  be  stimulated  by  God  to  pray  earnest- 
 ly whenever  the  occasion  requires.  This  David  calls  a  time 
 when  God  "  may  be  found,"  (a  seasonable  time ;)  because,  as 
 he  declares  in  several  other  passages,  that  the  more  hardly 
 grievances,  annoyances,  fears,  and  other  kinds  of  trial  press 
 us,  the  freer  is  our  access  to  God,  as  if  he  were  inviting  us 
 to  himself.  Still  not  less  true  is  the  injunction  of  Paid  to 
 pray  "  always,"  (Eph.  vi.  18  ;)  because,  however  prosperously, 
 according  to  our  view,  things  proceed,  and  however  Ave  may 
 be  surrounded  on  all  sides  with  grounds  of  joy,  there  is  not  an 
 instant  of  time  during  which  our  want  does  not  exhort  us  to 
 prayer  A  maim  bounds  in  wheat  and  wine);  but  as  he  can- 
 not enjoy  a  morsel  of  bread,  unless  by  the  continual  bounty 
 of  God,  his  granaries  or  cellars  will  not  prevent  him  from 
 asking  for  daily  bread.  Then,  if  we  consider  how  many 
 dangers  impend  every  moment,  fear  itself  will  teach  us  that 
 no  time  ought  to  be  without  prayer.  This,  however,  may  be 
 better  known  in  spiritual  matters.  For  when  will  the  many 
 sins  of  which  we  are  conscious  allow  us  to  sit  secure  without 
 suppliantly  entreating  freedom  from  guilt  and  punishment  ? 
 When  will  temptation  give  us  a  truce,  making  it  unnecessary 
 to  hasten  for  help  ?  Moreover,  zeal  for  the  kingdom  and  glory 
 of  God  ought  not  to  seize  us  by  starts,  but  urge  us  without 
 intermission,  so  that  every  time  should  appear  seasonable. 
 It  is  not  without  cause,  therefore,  that  assiduity  in  prayer  is 
 so  often  enjoined.     I  am  not  now  speaking  of  perseverance, 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  459 
 
 which  shall  afterwards  be  considered ;  but  Scripture,  by 
 reminding  us  of  the  necessity  of  constant  prayer,  charges  us 
 with  sloth,  because  we  feel  not  how  much  we  stand  in  need 
 of  this  care  and  assiduity.  By  this  rule  hypocrisy  and  the 
 device  of  lying  to  God  are  restrained,  nay,  altogether  banish- 
 ed from  prayer.  God  promises  that  he  will  be  near  to  those 
 who  call  upon  him  in  truth,  and  declares  that  those  who  seek 
 him  with  their  whole  heart  will  find  him  :  those,  therefore, 
 who  delight  in  their  own  pollution  cannot  surely  aspire  to 
 him. 
 
 One  of  the/ requisites)  of  legitimate  prayer  is  repentance. 
 Hence  the  common  declaration  of  Scripture,  that  God  does 
 not  listen  to  the  wicked  ;  that  their  prayers,  as  well  as  their 
 sacrifices,  are  an  abomination  to  him.  For  it  is  right  that  those 
 who  seal  up  their  hearts  should  find  the  ears  of  God  closed 
 against  them,  that  those  who,  by  their  hard-heartedness,  pro- 
 voke his  severity  should  find  him  inflexible.  In  Isaiah  he 
 thus  threatens :  "  When  ye  make  many  prayers,  I  will  not 
 hear:  your  hands  are  full  of  blood,"  (Isaiah  i.  15.)  In  like 
 manner,  in  Jeremiah,  "  Though  they  shall  cry  unto  me,  I  will 
 not  hearken  unto  them,"  (Jer.  xi.  7,  8,  11;)  because  he  re- 
 gards it  as  the  highest  insult  for  the  wicked  to  boast  of  his 
 covenant  while  profaning  his  sacred  name  by  their  whole 
 lives.  Hence  he  complains  in  Isaiah :  "  This  people  draw 
 near  to  me  with  their  mouth,  and  with  their  lips  do  honour 
 me  ;  but  have  removed  their  heart  far  from  me,"  (Isaiah 
 xxix.  13.)  Indeed,  he  does  not  confine  this  to  prayers  alone, 
 but  declares  that  he  abominates  pretence  in  every  part  of  his 
 service.  Hence  the  words  of  James,  "  Ye  ask  and  receive 
 not,  because  ye  ask  amiss,  that  ye  may  consume  it  upon  your 
 lusts,"  (James  iv.  3.)  It  is  true,  indeed,  (as  we  shall  again 
 see  in  a  little,)  that  the  pious,  in  the  prayers  which  they 
 utter,  trust  not  to  their  own  worth ;  still  the  admonition  of 
 John  is  not  superfluous  :  "  Whatsoever  we  ask,  we  receive 
 of  him,  because  Ave  keep  his  commandments,"  (1  John  iii.  22  ;) 
 an  evil  conscience  shuts  the  door  against  us.  Hence  it  fol- 
 lows, that  none  but  the  sincere  worshippers  of  God  pray 
 aright,  or  are  listened  to.  Let  every  one,  therefore,  who 
 prepares  to  pray  feel  dissatisfied  with  what  is  wrong  in  his  con- 
 
460  INSTITUTES  OF  THE  BOOK  III. 
 
 dition,  and  assume,  which  he  cannot  do  without  repentance, 
 the  character  and  feelings  of  a  poor  suppliant. 
 
 8.  The  third  rule  to  be  added  is,  that  he  who  comes  into 
 the  presence  of  God  to  pray  must  divest  himself  of  all  vain- 
 glorious thoughts,  lay  aside  all  idea  of  worth ;  in  short,  dis- 
 card all  self-confidence,  humbly  giving  God  the  whole  glory, 
 lest  by  arrogating  any  thing,  however  little,  to  himself,  vain 
 pride  cause  him  to  turn  away  his  face.     Of  this  submission, 
 which  casts  down  all  haughtiness,  we  have  numerous  examples 
 in  the  servants  of  God.   The  holier  they  are,  the  more  humbly 
 they  prostrate  themselves  when  they  come  into  the  presence 
 of  the  Lord.     Thus  Daniel,  on  whom  the  Lord  himself  be- 
 stowed such  high  commendation,  says,  "  We  do  not  present 
 our  supplications  before  thee  for  our  righteousnesses,  but  for 
 thy  great  mercies.    O  Lord,  hear ;  O  Lord,  forgive ;  O  Lord, 
 hearken  and  do  ;  defer  not,  for  thine  own  sake,  O  my  God : 
 for  thy  city  and  thy  people  are  called  by  thy  name."    This 
 he  does  not  indirectly  in  the  usual  manner,  as  if  he  were  one 
 of  the  individuals  in  a  crowd  :  he  rather  confesses  his  guilt 
 apart,  and  as  a  suppliant  betaking  himself  to  the  asylum  of 
 pardon,  he  distinctly  declares  that  he  was  confessing  his  own 
 sin,  and  the  sin  of  his  people  Israel,  (Dan.  ix.  18-20.)    David 
 also  sets  us  an  example  of  this  humility :   "  Enter  not  into 
 judgment  with  thy  servant :  for  in  thy  sight  shall  no  man 
 living  be  justified,"  (Psalm  cxliii.  2.)    In  like  manner,  Isaiah 
 prays,  "  Behold,  thou  art  wroth ;  for  we  have  sinned :  in  those 
 is  continuance,  and  we  shall  be  saved.     But  we  are  all  as  an 
 unclean  thing,  and  all  our  righteousnesses  are  as  filthy  rags ; 
 and  we  all  do  fade  as  a  leaf;  and  our  iniquities,  like  the  wind, 
 have  taken  us  away.     And  there  is  none  that  calleth  upon 
 thy  name,  that  stirreth  up  himself  to  take  hold  of  thee  :  for 
 thou  hast  hid  thy  face  from  us,  and  hast  consumed  us,  because 
 of  our  iniquities.    But  now,  O  Lord,  thou  art  our  Father  ;  Ave 
 are  the  clay,  and  thou  our  potter ;  and  we  all  are  the  work  of 
 thy  hand.   Be  not  wroth  very  sore,  O  Lord,  neither  remember 
 iniquity  for  ever :  Behold,  see,  we  beseech  thee,  we  are  all  thy 
 people,"  (Isa.  lxiv.  5-9.)    You  see  how  they  put  no  confidence 
 in  any  thing  but  this  :  considering  that  they  are  the  Lord's, 
 they  despair  not  of  being  the  objects  of  his  care.     In  the 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  4G1 
 
 same  way,  Jeremiah  says,  "  O  Lord,  though  our  iniquities 
 testify  against  us,  do  thou  it  for  thy  name's  sake,"  (Jer.  xiv. 
 7.)  For  it  was  most  truly  and  piously  written  by  the  uncer- 
 tain author  (whoever  he  may  have  been)  that  wrote  the 
 book  which  is  attributed  to  the  prophet  Baruch,1  "  But  the 
 soul  that  is  greatly  vexed,  which  goeth  stooping  and  feeble, 
 and  the  eyes  that  fail,  and  the  hungry  soul,  will  give  thee 
 praise  and  righteousness,  O  Lord.  Therefore,  we  do  not 
 make  our  humble  supplication  before  thee,  O  Lord  our  God, 
 for  the  righteousness  of  our  fathers,  and  of  our  kings." 
 "  Hear,  O  Lord,  and  have  mercy ;  for  thou  rart  merciful : 
 and  have  pity  upon  us,  because  we  have  sinned  before  thee," 
 (Baruch  ii.  18,  19  ;  iii.  2.) 
 
 9.  InJine.  supplication  for  pardon,  with,  humble  andinge- 
 nuous_^cjonfessjojuo£^giiilt,  forms  both  the  preparation  and 
 commencement  of  right  prayer.  For  the  holiest  of  men  can- 
 not hope  to  obtain  any  thing  from  God  until  he  has  been 
 freely  reconciled  to  him.  God  cannot  be  propitious  to  any 
 but  those  whom  he  pardons.  Hence  it  is  not  strange  that 
 this  is  the  key  by  which  believers  open  the  door  of  prayer,  as 
 wre  learn  from  several  passages  in  The  Psalms.  David,  when 
 presenting  a  request  on  a  different  subject,  says,  "Remember 
 not  the  sins  of  my  youth,  nor  my  transgressions ;  according 
 to  thy  mercy  remember  me,  for  thy  goodness  sake,  O  Lord," 
 (Psalm  xxv.  7.)  Again,  "Look  upon  my  affliction  and  my 
 pain,  and  forgive  my  sins,"  (Psalm  xxv.  18.)  Here  also  we 
 see  that  it  is.  not  sufficient  to  call  ourselves  to  account  for  the 
 sins  of  each  passing  day ;  we  must  also  call  to  mind  those 
 which  might  seem  to  have  been  long  before  buried  in  oblivion. 
 For  in  another  passage  the  same  prophet,  confessing  one 
 grievous  crime,  takes  occasion  to  go  back  to  his  very  birth, 
 "  I  was  shapen  in  iniquity,  and  in  sin  did  my  mother  con- 
 ceive me,"  (Psalm  li.  5 ;)  not  to  extenuate  the  fault  by  the 
 corruption  of  his  nature,  but  as  it  were  to  accumulate  the 
 sins  of  his  whole  life,  that  the  stricter  he  was  in  condemning 
 himself,  the  more  placable  God  might  be.     But  although  the 
 
 1  French,  "  Pourtant  ce  qui  est  escrit  en  la  prophetie  qu'on  attribue 
 a  Baruch,  combien  que  l'autheur  soit  in  certain,  est  tres  sainctement  dit;" — 
 However,  what  is  written  in  the  prophecy  which  is  attributed  to  Baruch, 
 though  the  author  is  uncertain,  is  very  holily  said. 
 
462  INSTITUTES  OF  THE  BOOK  III. 
 
 saints  do  not  always  in  express  terms  ask  forgiveness  of  sins, 
 yet  if  we  carefully  ponder  those  prayers  as  given  in  Scripture, 
 the  truth  of  what  I  say  will  readily  appear;  namely,  that  their 
 courage  to  pray  was  derived  solely  from  the  mercy  of  God, 
 and  that  they  always  began  with  appeasing  him.  For  when 
 a  man  interrogates  his  conscience,  so  far  is  he  from  presuming 
 to  lay  his  cares  familiarly  before  God,  that  if  he  did  not  trust 
 to  mercy  and  pardon,  he  would  tremble  at  the  very  thought 
 of  approaching  him.  There  is,  indeed,  another  special  confes- 
 sion. When  believers  long  for  deliverance  from  punishment, 
 they  at  the  same  time  pray  that  their  sins  may  be  pardoned;1 
 for  it  were  absurd  to  wish  that  the  effect  should  be  taken 
 away  while  the  cause  remains.  For  we  must  beware  of 
 imitating  foolish  patients,  who,  anxious  only  about  curing 
 accidental  symptoms,  neglect  the  root  of  the  disease.2  Nay, 
 our  endeavour  must  be  to  have  God  propitious  even  before 
 he  attests  his  favour  by  external  signs,  both  because  this  is 
 the  order  which  he  himself  chooses,  and  it  were  of  little  avail 
 to  experience  his  kindness,  did  not  conscience  feel  that  he  is 
 appeased,  and  thus  enable  us  to  regard  him  as  altogether 
 lovely.  Of  this  we  are  even  reminded  by  our  Saviour's  re- 
 ply. Having  determined  to  cure  the  paralytic,  he  says, 
 "  Thy  sins  are  forgiven  thee ;"  in  other  words,  he  raises  our 
 thoughts  to  the  object  which  is  especially  to  be  desired,  viz., 
 admission  into  the  favour  of  God,  and  then  gives  the  fruit  of 
 reconciliation  by  bringing  assistance  to  us.  But  besides 
 that  special  confession  of  present  guilt  which  believers  em- 
 ploy, in  supplicating  for  pardon  of  every  fault  and  punish- 
 ment, that  general  introduction  which  procures  favour  for  our 
 prayers  must  never  be  omitted,  because  prayers  will  never 
 reach  God  unless  they  are  founded  on  free  mercy.  To  this  we 
 may  refer  the  words  of  John,  "  If  we  confess  our  sins,  he  is 
 faithful  and  just  to  forgive  us  our  sins,  and  to  cleanse  us  from 
 all  unrighteousness,"  (1  John  i.  5.)     Hence,  under  the  law 
 
 1  French,  "  il  recognoissent  le  chastienient  qu'ils  ont  nierite';" — they 
 acknowledge  the  punishment  which  they  have  deserved. 
 
 2  The  French  adds,  "  lis  voudront  qu'on  leur  oste  le  mal  de  teste  et 
 des  reins,  et  seront  contens  qu'on  ne  touche  point  a  la  fievre  ;" — They 
 would  wish  to  get  quit  of  the  pain  in  the  head  and  the  loins,  and  would 
 be  contented  to  leave  the  fever  untouched. 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  463 
 
 it  was  necessary  to  consecrate  prayers  by  the  expiation  of 
 blood,  both  that  they  might  be  accepted,  and  that  the  people 
 might  be  warned  that  they  were  unworthy  of  the  high  privi- 
 lege, until  being  purged  from  their  defilements,  they  founded 
 their  confidence  in  prayer  entirely  on  the  mercy  of  God. 
 
 10.  Sometimes,  however,  the  saints,  in  supplicating  God, 
 seem  to  appeal  to  their  own  righteousness,  as  when  David 
 says,  "  Preserve  my  soul ;  for  I  am  holy,"  (Ps.  lxxxvi.  2.) 
 Also  Hezekiah,  "  Remember  now,  O  Lord,  I  beseech  thee, 
 how  I  have  walked  before  thee  in  truth,  and  with  a  perfect 
 heart,  and  have  done  that  which  is  good  in  thy  sight,"  (Is. 
 xxxviii.  2.)  All  they  mean  by  such  expressions  is,  that  re- 
 generation declares  them  to  be  among  the  servants  and 
 children  to  whom  God  eno-ages  that  he  will  show  favour. 
 We  have  already  seen  how  he  declares  by  the  Psalmist  that 
 his  eyes  "  are  upon  the  righteous,  and  his  ears  are  open  unto 
 their  cry,"  (Ps.  xxxiv.  16  :)  and  again  by  the  apostle,  that 
 "  whatsoever  we  ask  of  him  we  obtain,  because  we  keep  his 
 commandments,"  (John  iii.  22.)  In  these  passages  he 
 does  not  fix  a  value  on  prayer  as  a  meritorious  work,  but  de- 
 signs to  establish  the  confidence  of  those  who  are  conscious 
 of  an  unfeigned  integrity  and  innocence,  such  as  all  believers 
 should  possess.  For  the  saying  of  the  blind  man  who  had 
 received  his  sight  is  in  perfect  accordance  with  divine  truth, 
 "  God  heareth  not  sinners,"  (John  ix.  31,)  provided  we 
 take  the  term  sinners  in  the  sense  commonly  used  by  Scrip- 
 ture to  mean  those  who,  without  any  desire  for  righteous- 
 ness, are  sleeping  secure  in  their  sins ;  since  no  heart  will 
 ever  rise  to  genuine  prayer  that  does  not  at  the  same  time 
 long  for  holiness.  Those  supplications  in  which  the  saints 
 allude  to  their  purity  and  integrity  correspond  to  such 
 promises,  that  they  may  thus  have,  in  their  own  experience, 
 a  manifestation  of  that  which  all  the  servants  of  God  are 
 made  to  expect.  Thus  they  almost  always  use  this  mode  of 
 prayer  when  before  God  they  compare  themselves  with  their 
 enemies,  from  Avhose  injustice  they  long  to  be  delivered  by 
 his  hand.  When  making  such  comparisons,  there  is  no 
 wonder  that  they  bring  forward  their  integrity  and  simplicity 
 of  heart,  that  thus,  by  the  justice  of  their  cause,  the  Lord 
 
464  INSTITUTES  OF  THE  BOOK  III. 
 
 may  be  the  more  disposed  to  give  them  succour.  We  rob 
 not  the  pious  breast  of  the  privilege  of  enjoying  a  conscious- 
 ness of  purity  before  the  Lord,  and  thus  feeling  assured  of 
 the  promises  with  which  he  comforts  and  supports  his  true 
 worshippers,  but  we  would  have  them  to  lay  aside  all  thought 
 of  their  own  merit,  and  found  their  confidence  of  success  in 
 prayer  solely  on  the  divine  mercy. 
 
 11.  The  fourth  rule  of  prayer  is,  that  notwithstanding  of 
 our  being  thus  abased  and  truly  humbled,  we  should  be  ani- 
 mated to  pray  with  the  sure  hope  of  succeeding.  There  is, 
 indeed,  an  appearance  of  contradiction  between  the  two  things, 
 between  a  sense  of  the  just  vengeance  of  God  and  firm  con- 
 fidence in  his  favour,  and  yet  they  are  perfectly  accordant,  if 
 it  is  the  mere  goodness  of  God  that  raises  up  those  avIio  are 
 overwhelmed  by  their  own  sins.  For,  as  we  have  formerly 
 shown  (chap.  iii.  sec.  1,  2)  that  repentance  and  faith  go  hand 
 in  hand,  being  united  by  an  indissoluble  tie,  the  one  causing 
 terror,  the  other  joy,  so  in  prayer  they  must  both  be  present. 
 This  concurrence  David  expresses  in  a  few  words  :  "  But  as 
 for  me,  I  will  come  into  thy  house  in  the  multitude  of  thy 
 mercy ;  and  in  thy  fear  will  1  worship  toward  thy  holy 
 temple,"  (Ps.  v.  7.)  Under  the  goodness  of  God  he  compre- 
 hends faith,  at  the  same  time  not  excluding  fear  ;  for  not  only 
 does  his  majesty  compel  our  reverence,  but  our  own  un wor- 
 thiness also  divests  us  of  all  pride  and  confidence,  and  keeps 
 us  in  fear.  The  confidence  of  which  I  speak  is  not  one 
 which  frees  the  mind  from  all  anxiety,  and  soothes  it  with 
 sweet  and  perfect  rest ;  such  rest  is  peculiar  to  those  who, 
 while  all  their  affairs  are  flowing  to  a  wish,  are  annoyed 
 by  no  care,  stung  with  no  regret,  agitated  by  no  fear.  But 
 the  best  stimulus  which  the  saints  have  to  prayer  is  when,  in 
 consequence  of  their  own  necessities,  they  feel  the  greatest  dis- 
 quietude, and  are  all  but  driven  to  despair,  until  faith  season- 
 ably comes  to  their  aid  ;  because  in  such  straits  the  goodness 
 of  God  so  shines  upon  them,  that  while  they  groan,  burdened 
 by  the  weight  of  present  calamities,  and  tormented  with  the 
 fear  of  greater,  they  yet  trust  to  this  goodness,  and  in  this 
 way  both  lighten  the  difficulty  of  endurance,  and  take  comfort 
 in  the  hope  of  final  deliverance.     It  is  necessary,  therefore, 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  465 
 
 that  the  prayer  of  the  believer  should  be  the  result  of  both 
 feelings,  and  exhibit  the  influence  of  both  ;  namely,  that  while 
 he  groans  under  present  and  anxiously  dreads  new  evils,  he 
 should,  at  the  same  time,  have  recourse  to  God,  not  at  all 
 doubting  that  God  is  ready  to  stretch  out  a  helping  hand  to 
 him.     For  it  is  not  easy  to  say  how  much  God  is  irritated  by 
 our  distrust,  when  we  ask  what  we  expect  not  of  his  goodness. 
 Hence,  nothing  is  more  accordant  to  the  nature  of  prayer 
 than  to  lay  it  down  as  a  fixed  rule,  that  it  is  not  to  come 
 forth  at  random,  but  is  to  follow  in  the  footsteps  ofjfaith.  [  To 
 this  principle  Christ  directs  all  of  us  in  these  words,  "  There- 
 fore, I  say  unto  you,  What  things  soever  ye  desire,  when  ye 
 pray,  believe  that  ye  receive  them,  and  ye  shall  have  them," 
 (Mark  xi.  24.)      The   same    thing  he    declares  in  another 
 passage,  "  All  things,  whatsoever  ye  shall  ask  in  prayer,  be- 
 lieving, ye  shall  receive,"  (Matth.  xxi.  22.)     In  accordance 
 with  this  are  the  words  of  James,  "  If  any  of  you  lack  wisdom, 
 let  him  ask  of  God,  that  giveth  to  all  men  liberally,  and  up- 
 braideth  not,  and  it  shall  be  given  him.     But  let  him  ask  in 
 faith,  nothing  wTavering,"  (James  i.  5.)     He  most  aptly  ex- 
 presses the  power  of  faith  by  opposing  it  to  wavering.     No 
 less  worthy  of  notice  is  his  additional  statement,  that  those 
 who  approach  God  with  a  doubting,  hesitating  mind,  without 
 feeling  assured  whether  they  are  to  be  heard  or  not,  gain 
 nothing  by  their  prayers.     Such  persons  he  compares  to  a 
 wave  of  the  sea,  driven  with  the  wind  and  tossed.     Hence, 
 in  another  passage  he  terms  genuine  prayer  "  the  prayer  of 
 faith,"  (James  v.  15.)     Again,   since  God  so  often  declares 
 that  he  will  give  to  every  man  according  to  his  faith,  he  inti- 
 mates that  we  cannot  obtain  any  thing  without  faith.     In 
 short,  it  is  faith  which  obtains  every  thing  that  is  granted  to 
 prayer.     This  is  the  meaning  of   Paul  in   the  Avell  known 
 passage  to  which  dull  men  give  too  little  heed,  "  How  then 
 shall  they  call  upon  him  in  whom  they  have   not  believed  ? 
 and  how  shall  they  believe  in  him  of  whom  they  have  not 
 heard  ?"  "  So  then  faith  cometh  by  hearing,  and  hearing  by 
 the  word  of  God,"  (Rorn.  x.  14,  17.)     Gradually  deducing 
 the  origin  of  prayer  frcm  faith,  he  distinctly  maintains  that 
 God  cannot  be  invoked  sincerely  except  by  these  to  whero, 
 VOL.  II.  2    G 
 
4G6  INSTITUTES  OF  THE  BOOK  III. 
 
 by  the  preaching  of  the  Gospel,  his  mercy  and  willingness 
 have  been  made  known,  nay,  familiarly  explained. 
 
 12.  This  necessity  our  opponents  do  not  at  all  consider. 
 Therefore,  when  we  say  that  believers  ought  to  feel  firmly 
 assured,  they  think  we  are  saying  the  absurdest  thing  in  the 
 world.  But  if  they  had  any  experience  in  true  prayer,  they 
 would  assuredly  understand  that  God  cannot  be  duly  in- 
 voked without  this  firm  sense  of  the  Divine  benevolence.  But 
 as  no  man  can  well  perceive  the  power  of  faith,  without  at  the 
 same  time  feeling  it  in  his  heart,  what  profit  is  there  in  dis- 
 puting with  men  of  this  character,  who  plainly  show  that  they 
 have  never  had  more  than  a  vain  imagination  ?  The  value  and 
 necessity  of  that  assurance  for  which  we  contend  is  learned 
 chiefly  from  prayer.  Every  one  who  does  not  see  this  gives 
 proof  of  a  very  stupid  conscience.  Therefore,  leaving  those 
 who  are  thus  blinded,  let  us  fix  our  thoughts  on  the  words 
 of  Paul,  that  God  can  only  be  invoked  by  such  as  have 
 obtained  a  knowledge  of  his  mercy  from  the  Gospel,  and  feel 
 firmly  assured  that  that  mercy  is  ready  to  be  bestowed  upon 
 them.  What  kind  of  prayer  would  this  be  ?  aO  Lord,  I  am 
 indeed  doubtful  whether  or  not  thou  art  inclined  to  hear  me ; 
 but  being  oppressed  with  anxiety,  I  fly  to  thee,  that  if  I  am 
 worthy,  thou  may  est  assist  me."  None  of  the  saints  whose 
 prayers  are  given  in  Scripture  thus  supplicated.  Nor  are 
 we  thus  taught  by  the  Holy  Spirit,  who  tells  us  to  "  come 
 boldly  unto  the  throne  of  grace,  that  we  may  obtain  mercy, 
 and  find  grace  to  help  in  time  of  need,"  (Heb.  iv.  16;) 
 and  elsewhere  teaches  us  to  u  have  boldness  and  access 
 with  confidence  by  the  faith  of  Christ,"  (Eph.  iii.  12.)  This 
 confidence  of  obtaining  what  we  ask,  a  confidence  which 
 the  Lord  commands,  and  all  the  saints  teach  by  their  ex- 
 ample, we  must  therefore  hold  fast  with  both  hands,  if  we 
 would  pray  to  any  advantage.  The  only  prayer  acceptable 
 to  God  is  that  which  springs  (if  I  may  so  express  it)  from 
 this  presumption  of  faith,  and  is  founded  on  the  full  assur- 
 ance of  hope.  He  might  have  been  contented  to  use  the 
 simple  name  of  faith,  but  he  adds  not  only  confidence, 
 but  liberty  or  boldness,  that  by  this  mark  he  might  distin- 
 guish us  from  unbelievers,  who  indeed  like  us  pray  to  God, 
 
CHAP.  XX.  CHRISTIAN  RELIGIOX.  4G7 
 
 but  pray  at  random.  Hence,  the  whole  Church  thus  prays, 
 "  Let  thy  mercy,  O  Lord,  be  upon  us,  according  as  we  hope 
 in  thee,"  (Ps.  xxxiii.  22.)  The  same  condition  is  set  down 
 by  the  Psalmist  in  another  passage,  "  When  I  cry  unto  thee, 
 then  shall  mine  enemies  turn  back :  this  I  know,  for  God  is 
 for  me,"  (Ps.  lvi.  9.)  Again,  "  In  the  morning  will  I  direct  my 
 prayer  unto  thee,  and  will  look  up,"  (Ps.  v.  3.)  From  these 
 words  we  gather,  that  prayers  are  vainly  poured  out  into  the 
 air  unless  accompanied  with  faith,  in  which,  as  from  a  watch- 
 tower,  we  may  quietly  wait  for  God.  With  this  agrees  the 
 order  of  Paul's  exhortation.  For  before  urging  believers  to 
 pray  in  the  Spirit  always,  with  vigilance  and  assiduity,  he 
 enjoins  them  to  take  "  the  shield  of  faith,"  "  the  helmet  of 
 salvation,  and  the  sword  of  the  Spirit,  which  is  the  word  of 
 God,"  (Eph.  vi.  16-18.) 
 
 Let  the  reader  here  call  to  mind  what  I  formerly  observed, 
 that  faith  by  no  means  fails,  though  accompanied  with  a  re- 
 cognition of  our  wretchedness,  poverty,  and  pollution.  How 
 much  soever  believers  may  feel  that  they  are  oppressed 
 by  a  heavy  load  of  iniquity,  and  are  not  only  devoid  of 
 every  thing  which  can  procure  the  favour  of  God  for  them, 
 but  justly  burdened  with  many  sins  which  make  him  an 
 object  of  dread,  yet  they  cease  not  to  present  themselves, 
 this  feeling  not  deterring  them  from  appearing  in  his  presence, 
 because  there  is  no  other  access  to  him.  Genuine  prayer  is 
 not  that  by  which  we  arrogantly  extol  ourselves  before  God, 
 or  set  a  great  value  on  any  thing  of  our  own,  but  that  by 
 which,  while  confessing  our  guilt,  we  utter  our  sorrows  before 
 God,  just  as  children  familiarly  lay  their  complaints  before 
 their  parents.  Nay,  the  immense  accumulation  of  our  sins 
 should  rather  spur  us  on  and  incite  us  to  prayer.  Of  this 
 the  Psalmist  gives  us  an  example,  "  Heal  my  soul :  for  I  have 
 sinned  against  thee,"  (Ps.  xli.  4.)  I  confess,  indeed,  that 
 these  stings  would  prove  mortal  darts,  did  not  God  give 
 succour;  but  our  heavenly  Father  has,  in  ineffable  kindness, 
 added  a  remedy,  by  which,  calming  all  perturbation,  soothing 
 our  cares,  and  dispelling  our  fears,  he  condescendingly  allures 
 us  to  himself;  nay,  removing  all  doubts,  not  to  say  obstacles, 
 makes  the  way  smooth  before  us. 
 
 13.  And  first,  indeed,  in  enjoining  us  to  pray,  he  by  the 
 
4G8  INSTITUTES  OF  THE  BOOK  III. 
 
 very  injunction  convicts  us  of  impious  contumacy  if  we 
 obey  not.  He  could  not  give  a  more  precise  command  than 
 that  which  is  contained  in  the  psalm,  "  Call  upon  me  in  the 
 day  of  trouble,"  (Ps.  1.  15.)  But  as  there  is  no  office  of 
 piety  more  frequently  enjoined  by  Scripture,  there  is  no  occa- 
 sion for  here  dwelling  longer  upon  it.  tl  Ask,"  says  our 
 Divine  Master,  "  and  it  shall  be  given  you ;  seek,  and  ye 
 shall  find ;  knock,  and  it  shall  be  opened  unto  you,"  (Matth. 
 vii.  7.)  Here,  indeed,  a  promise  is  added  to  the  precept, 
 and  this  is  necessary.  For  though  all  confess  that  we  must 
 obey  the  precept,  yet  the  greater  part  would  shun  the  in- 
 vitation of  God,  did  he  not  promise  that  he  would  listen 
 and  be  ready  to  answer.  These  two  positions  being  laid 
 down,  it  is  certain  that  all  who  cavillingly  allege  that  they 
 are  not  to  come  to  God  directly,  are  not  only  rebellious  and 
 disobedient,  but  are  also  convicted  of  unbelief,  inasmuch  as 
 they  distrust  the  promises.  There  is  the  more  occasion  to 
 attend  to  this,  because  hypocrites,  under  a  pretence  of  humi- 
 lity and  modesty,  proudly  contemn  the  precept,  as  well  as 
 deny  all  credit  to  the  gracious  invitation  of  God ;  nay,  rob 
 him  of  a  principal  part  of  his  worship.  For  when  he  re- 
 jected sacrifices,  in  which  all  holiness  seemed  then  to  con- 
 sist, he  declared  that  the  chief  thing,  that  which  above  all 
 others  is  precious  in  his  sight,  is  to  be  invoked  in  the  day  of 
 necessity.  Therefore,  when  he  demands  that  which  is  his 
 own,  and  urges  us  to  alacrity  in  obeying,  no  pretexts  for 
 doubt,  how  specious  soever  they  may  be,  can  excuse  us. 
 Hence,  all  the  passages  throughout  Scripture  in  which  we 
 are  commanded  to  pray,  are  set  up  before  our  eyes  as  so 
 many  banners,  to  inspire  us  with  confidence.  It  were  pre- 
 sumption to  go  forward  into  the  presence  of  God,  did  he  not 
 anticipate  us  by  his  invitation.  Accordingly,  he  opens  up  the 
 way  for  us  by  his  own  voice,  "  I  will  say,  It  is  my  people  : 
 and  they  shall  say,  The  Lord  is  my  God,"  (Zech.  xiii.  9.) 
 We  see  how  he  anticipates  his  worshippers,  and  desires  them 
 to  follow,  and  therefore  we  cannot  fear  that  the  melody 
 which  he  himself  dictates  will  prove  unpleasing.  Espe- 
 cially let  us  call  to  mind  that  noble  description  of  the  divine 
 character,  by  trusting  to  which  we  shall  easily  overcome 
 every  obstacle :  "  O  thou  that  hearest  prayer,  unto  thee 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  409 
 
 shall  all  flesh  come,"  (Ps.  lxv.  2.)  What  can  be  more  lovely 
 or  soothing  than  to  see  God  invested  with  a  title  which  as- 
 sures us  that  nothing  is  more  proper  to  his  nature  than  to 
 listen  to  the  prayers  of  suppliants  ?  Hence  the  Psalmist 
 infers,  that  free  access  is  given  not  to  a  few  individuals, 
 but  to  all  men,  since  God  addresses  all  in  these  terms,  "  Call 
 upon  me  in  the  day  of  trouble :  I  will  deliver  thee,  and  thou 
 shalt  glorify  me,"  (Ps.  1.  15.)  David,  accordingly,  appeals 
 to  the  promise  thus  given,  in  order  to  obtain  what  he  asks : 
 "  Thou,  O  Lord  of  hosts,  God  of  Israel,  hast  revealed  to 
 thy  servant,  saying,  I  will  build  thee  an  house  :  therefore 
 hath  thy  servant  found  in  his  heart  to  pray  this  prayer  unto 
 thee,"  (2  Sam.  vii.  27.)  Here  we  infer,  that  he  would  have 
 been  afraid  but  for  the  promise  which  emboldened  him.  So 
 in  another  passage  he  fortifies  himself  with  the  general 
 doctrine,  "  He  will  fulfil  the  desire  of  them  that  fear  him," 
 (Ps.  cxlv.  19.)  Nay,  we  may  observe  in  The  Psalms,  how 
 the  continuity  of  prayer  is  broken,  and  a  transition  is  made 
 at  one  time  to  the  power  of  God,  at  another  to  his  good- 
 ness, at  another  to  the  faithfulness  of  his  promises.  It 
 might  seem  that  David,  by  introducing  these  sentiments, 
 unseasonably  mutilates  his  prayers ;  but  believers  well  know 
 by  experience,  that  their  ardour  grows  languid  unless  new 
 fuel  be  added,  and,  therefore,  that  meditation  as  well  on  the 
 nature  as  the  word  of  God  during  prayer,  is  by  no  means 
 superfluous.  Let  us  not  decline  to  imitate  the  example  of 
 David,  and  introduce  thoughts  which  may  reanimate  our 
 languid  minds  with  new  vigour. 
 
 14.  It  is  strange  that  these  delightful  promises  affect  us 
 coldly,  or  scarcely  at  all,  so  that  the  generality  of  men  pre- 
 fer to  wander  up  and  down,  forsaking  the  fountain  of  living 
 waters,  and  hewing  out  to  themselves  broken  cisterns,  rather 
 than  embrace  the  divine  liberality  voluntarily  offered  to 
 them.  "  The  name  of  the  Lord,"  says  Solomon,  "  is  a  strong 
 tower ;  the  righteous  runneth  into  it,  and  is  safe."  Joel, 
 after  predicting  the  fearful  disaster  which  was  at  hand,  sub- 
 joins the  following  memorable  sentence  :  "  And  it  shall  come 
 to  pass,  that  whosoever  shall  call  on  the  name  of  the  Lord 
 shall  be  delivered."  This  we  know  properly  refers  to  the 
 course  of  the  Gospel.    Scarcely  one  in  a  hundred  is  moved  to 
 
470  institutes  or  THE  BOOK  III. 
 
 come  into  the  presence  of  God,  though  he  himself  exclaims 
 by  Isaiah,  "  And  it  shall  come  to  pass,  that  before  they  call,  I 
 will  answer  ;  and  while  they  are  yet  speaking,  I  will  hear." 
 This  honour  he  elsewhere  bestows  upon  the  whole  Church 
 in  general,  as  belonging  to  all  the  members  of  Christ :  "  He 
 shall  call  upon  me,  and  I  will  answer  him  :  I  will  be  with  him  in 
 trouble ;  I  will  deliver  him,  and  honour  him."1  My  intention, 
 however,  as  I  already  observed,  is  not  to  enumerate  all, 
 but  only  select  some  admirable  passages  as  a  specimen  how 
 kindly  God  allures  us  to  himself,  and  how  extreme  our  ingra- 
 titude must  be  when  with  such  powerful  motives  our  slug- 
 gishness still  retards  us.  Wherefore,  let  these  words  always 
 resound  in  our  ears  :  "  The  Lord  is  nigh  unto  all  them  that 
 call  upon  him,  to  all  that  call  upon  him  in  truth,"  (Ps. 
 cxlv.  18.)  Likewise  those  passages  which  we  have  quoted 
 from  Isaiah  and  Joel,  in  which  God  declares  that  his  ear  is 
 open  to  our  prayers,  and  that  he  is  delighted  as  with  a  sacri- 
 fice of  sweet  savour  Avhen  we  cast  our  cares  upon  him.  The 
 special  benefit  of  these  promises  we  receive  when  we  frame 
 our  prayer,  not  timorously  or  doubtingly,  but  when  trusting 
 to  his  word  whose  majesty  might  otherwise  deter  us,  we  are 
 bold  to  call  him  Father,  he  himself  deigning  to  suggest  this 
 most  delightful  name.  Fortified  by  such  invitations,  it  re- 
 mains for  us  to  know  that  we  have  therein  sufficient  materials 
 for  prayer,  since  our  prayers  depend  on  no  merit  of  our  own, 
 but  all  their  worth  and  hope  of  success  are  founded  and 
 depend  on  the  promises  of  God,  so  that  they  need  no  other 
 support,  and  require  not  to  look  up  and  down  on  this  hand 
 and  on  that.  It  must  therefore  be  fixed  in  our  minds,  that 
 though  we  equal  not  the  lauded  sanctity  of  patriarchs,  pro- 
 phets, and  apostles,  yet  as  the  command  to  pray  is  common 
 to  us  as  well  as  them,  and  faith  is  common,  so  if  Ave  lean 
 on  the  word  of  God,  we  are  in  respect  of  this  privilege  their 
 associates.  For  God  declaring,  as  has  already  been  seen, 
 that  he  will  listen  and  be  favourable  to  all,  encourages  the 
 most  wretched  to  hope  that  they  shall  obtain  what  they 
 ask ;  and,  accordingly,  we  should  attend  to  the  general 
 forms  of  expression,    which,  as  it    is  commonly    expressed, 
 
 1  Jer.  ii.  13  ;  Prov.   xvili.   10 ;  Joel  ii.  32  ;  Is.  Ixv.  24  ;  Ps.  xci.  15 ; 
 cxlv.  18. 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  471 
 
 exclude  none  from  first  to  last ;  only  let  there  be  sincerity 
 of  heart,  self-dissatisfaction,  humility,  and  faith,  that  we 
 may  not,  by  the  hypocrisy  of  a  deceitful  prayer,  profane 
 the  name  of  God.  Our  most  merciful  Father  will  not  reject 
 those  whom  he  not  only  encourages  to  come,  but  urges  in 
 every  possible  way.  Hence  David's  method  of  prayer  to 
 which  I  lately  referred :  "  And  now,  O  Lord  God,  thou  art 
 that  God,  and  thy  words  be  true,  and  thou  hast  promised 
 this  goodness  unto  thy  servant,  that  it  may  continue  for  ever 
 before  thee,"  (2  Sam.  vii.  28.)  So  also,  in  another  passage, 
 "  Let,  I  pray  thee,  thy  merciful  kindness  be  for  my  comfort, 
 according  to  thy  Avord  unto  thy  servant,"  (Psalm  cxix.  76.) 
 And  the  whole  body  of  the  Israelites,  whenever  they  fortify 
 themselves  with  the  remembrance  of  the  covenant,  plainly 
 declare,  that  since  God  thus  prescribes  they  are  not  to  pray 
 timorously,  (Gen.  xxxii.  10.)  In  this  they  imitated  the 
 example  of  the  patriarchs,  particularly  Jacob,  who,  after  con- 
 fessing that  he  was  unworthy  of  the  many  mercies  which  he 
 had  received  of  the  Lord's  hand,  says,  that  he  is  encouraged 
 to  make  still  larger  requests,  because  God  had  promised 
 that  he  Avould  grant  them.  But  whatever  be  the  pretexts 
 Avhich  unbelievers  employ,  when  they  do  not  flee  to  God  as 
 often  as  necessity  urges,  nor  seek  after  him,  nor  implore  his 
 aid,  they  defraud  him  of  his  due  honour  just  as  much  as  if 
 they  were  fabricating  to  themselves  new  gods  and  idols,  since 
 in  this  way  they  deny  that  God  is  the  author  of  all  their 
 blessings. .  On  the  contrary,  nothing  more  effectually  frees 
 pious  minds  from  every  doubt,  than  to  be  armed  AA'ith  the 
 thought  that  no  obstacle  should  impede  them  Avhile  they  are 
 obeying  the  command  of  God,  who  declares  that  nothing  is 
 more  grateful  to  him  than  obedience.  Hence,  again,  what  I 
 have  previously  said  becomes  still  more  clear,  namely,  that  a 
 bold  spirit  in  prayer  Avell  accords  with  fear,  reverence,  and 
 anxiety,  and  that  there  is  no  inconsistency  when  God  raises 
 up  those  who  had  fallen  prostrate.  In  this  way  forms  of 
 expression  apparently  inconsistent  admirably  harmonize.  Je- 
 remiah and  David  speak  of  humbly  laying  their  supplications1 
 
 1  Latin,  "  prosternere  pieces."     French,  "  rr.ettent  bas  lems  pr'cics  ;" 
 — lay  low  their  prayers. 
 
472  INSTITUTES  OF  THE  BOOK  III. 
 
 before  God.  In  another  passage  Jeremiah  says,  "  Let,  we 
 beseech  thee,  our  supplication  be  accepted  before  thee,  and 
 pray  for  us  unto  the  Lord  thy  God,  even  for  all  this  rem- 
 nant." On  the  other  hand,  believers  are  often  said  to  lift 
 up  prayer.  Thus  Hezekiah  speaks,  when  asking  the  prophet 
 to  undertake  the  office  of  interceding.  And  David  says, 
 "  Let  my  prayer  be  set  forth  before  thee  as  incense  ;  and  the 
 lifting  up  of  my  hands  as  the  evening  sacrifice."1  The  expla- 
 nation is,  that  though  believers,  persuaded  of  the  paternal 
 love  of  God,  cheerfully  rely  on  his  faithfulness,  and  have  no 
 hesitation  in  imploring  the  aid  which  he  voluntarily  offers, 
 they  are  not  elated  with  supine  or  presumptuous  security  ; 
 but  climbing  up  by  the  ladder  of  the  promises,  still  remain 
 humble  and  abased  suppliants. 
 
 15.  Here,  by  way  of  objection,  several  questions  are  raised. 
 Scripture  relates  that  God  sometimes  complied  with  certain 
 prayers  which  had  been  dictated  by  minds  not  duly  calmed  or 
 regulated.  It  is  true,  that  the  cause  for  which  Jotham  impre- 
 cated on  the  inhabitants  of  Shechem  the  disaster  which  after- 
 wards befell  them  was  well  founded  ;  but  still  he  was  inflamed 
 with  anger  and  revenge,  (Judges  ix.  20  ;)  and  hence  God,  by 
 complying  with  the  execration,  seems  to  approve  of  passion- 
 ate impulses.  Similar  fervour  also  seized  Samson  when  he 
 prayed,  "  Strengthen  me,  I  pray  thee,  only  this  once,  O 
 God,  that  I  may  be  at  once  avenged  of  the  Philistines  for 
 my  two  eyes,"  (Judges  xvi.  28.)  For  although  there  was 
 some  mixture  of  good  zeal,  yet  his  ruling  feeling  was  a  fer- 
 vid, and  therefore  vicious  longing  for  vengeance.  God  assents, 
 and  hence  apparently  it  might  be  inferred  that  prayers  are 
 effectual,  though  not  framed  in  conformity  to  the  rule  of  the 
 word.  But  I  answer,  first,  that  a  perpetual  law  is  not  abro- 
 gated by  singular  examples ;  and,  secondly,  that  special  sug- 
 gestions have  sometimes  been  made  to  a  few  individuals, 
 whose  case  thus  becomes  different  from  that  of  the  generality 
 of  men.  For  we  should  attend  to  the  answer  which  our  Sa- 
 viour gave  to  his  disciples  when  they  inconsiderately  wished 
 to  imitate  the  example  of  Elias,  "  Ye  know  not  what  manner 
 
 1  Jer.  xlii.  9  ;  Dan.  ix."  18 ;  Jer.  xlii.  2  ;  2  Kings  xix.  4  ;  Ps.  cxliv.  2. 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  473 
 
 of  spirit  ye  are  of,"  (Luke  ix.  55.)  We  must,  however,  go 
 farther  and  say,  that  the  wishes  to  which  God  assents  are 
 not  always  pleasing  to  him ;  but  he  assents,  because  it  is  ne- 
 cessary, by  way  of  example,  to  give  clear  evidence  of  the 
 doctrine  of  Scripture,  viz.,  that  he  assists  the  miserable,  and 
 hears  the  groans  of  those  who  unjustly  afflicted  implore  his 
 aid  :  and,  accordingly,  he  executes  his  judgments  when  the 
 complaints  of  the  needy,  though  in  themselves  unworthy  of 
 attention,  ascend  to  him.  For  how  often,  in  inflicting  punish- 
 ment on  the  ungodly  for  cruelty,  rapine,  violence,  Inst,  and 
 other  crimes,  in  curbing  audacity  and  fury,  and  also  in  over- 
 throwing tyrannical  power,  has  he  declared  that  he  gives 
 assistance  to  those  who  are  unworthily  oppressed,  though  they 
 by  addressing  an  unknown  deity  only  beat  the  air  ?  There 
 is  one  psalm  which  clearly  teaches  that  prayers  are  not  with- 
 out effect,  though  they  do  not  penetrate  to  heaven  by  faith, 
 (Ps.  cvii.)  For  it  enumerates  the  prayers  which,  by  natural 
 instinct,  necessity  extorts  from  unbelievers  not  less  than 
 from  believers,  and  to  which  it  shows  by  the  event,  that 
 God  is,  notwithstanding,  propitious.  Is  it  to  testify  by  such 
 readiness  to  hear  that  their  prayers  are  agreeable  to  him  ? 
 Nay  ;  it  is,  first,  to  magnify  or  display  his  mercy  by  the  cir- 
 cumstance, that  even  the  wishes  of  unbelievers  are  not 
 denied  ;  and,  secondly,  to  stimulate  his  true  worshippers  to 
 more  urgent  prayer,  when  they  see  that  sometimes  even 
 the  wailings  of  the  ungodly  are  not  without  avail.  This, 
 however,  is  no  reason  why  believers  should  deviate  from  the 
 law  divinely  imposed  upon  them,  or  envy  unbelievers,  as  if 
 they  gained  much  in  obtaining  what  they  wished.  We  have 
 observed,  (chap.  iii.  sec.  25,)  that  in  this  way  God  yielded 
 to  the  feigned  repentance  of  Ahab,  that  he  might  show  how 
 ready  he  is  to  listen  to  his  elect  when,  with  true  contrition, 
 they  seek  his  favour.  Accordingly,  he  upbraids  the  Jews, 
 that  shortly  after  experiencing  his  readiness  to  listen  to  their 
 prayers,  they  returned  to  their  own  perverse  inclinations. 
 It  is  also  plain  from  the  Book  of  Judges  that,  whenever 
 they  wept,  though  their  tears  were  deceitful,  they  were  deli- 
 vered from  the  hands  of  their  enemies.  Therefore,  as  God 
 sends  his  sun  indiscriminately  on  the  evil  and  on  the  good, 
 
474  INSTITUTES  OF  THE  BOOK  III. 
 
 so  he  despises  not  the  tears  of  those  who  have  a  good  cause, 
 and  whose  sorrows  are  deserving  of  relief.  Meanwhile, 
 though  he  hears  them,  it  has  no  more  to  do  with  salvation 
 than  the  supply  of  food  which  he  gives  to  other  despisers  of 
 his  goodness. 
 
 There  seems  to  be  a  more  difficult  question  concerning 
 Abraham  and  Samuel,  the  one  of  whom,  without  any  instruc- 
 tion from  the  word  of  God,  prayed  in  behalf  of  the  people 
 of  Sodom,  and  the  other,  contrary  to  an  express  prohibition, 
 prayed  in  behalf  of  Saul,  (Gen.  xviii.  23;  1  Sam.  xv.  11.) 
 Similar  is  the  case  of  Jeremiah,  who  prayed  that  the  city 
 might  not  be  destroyed,  (Jer.  xxxii.  16.)  It  is  true  their 
 prayers  were  refused,  but  it  seems  harsh  to  affirm  that  they 
 prayed  without  faith.  Modest  readers  will,  I  hope,  be 
 satisfied  with  this  solution,  viz.,  that  leaning  to  the  general 
 principle  on  which  God  enjoins  us  to  be  mercifid  even  to  the 
 umvorthy,  they  were  not  altogether  devoid  of  faith,  though 
 in  this  particular  instance  their  wish  was  disappointed.  Au- 
 gustine shrewdly  remarks,  "  How  do  the  saints  pray  in  faith 
 when  they  ask  from  God  contrary  to  what  he  has  decreed? 
 Namely,  because  they  pray  according  to  his  will,  not  his 
 hidden  and  immutable  will,  but  that  which  he  suggests  to 
 them,  that  he  may  hear  them  in  another  manner ;  as  he  wisely 
 distinguishes,"  (August,  de  Civit.  Dei,  Lib.  xxii.  c.  2.)  This 
 is  truly  said  :  for,  in  his  incomprehensible  counsel,  he  so  re- 
 gulates events,  that  the  prayers  of  the  saints,  though  involv- 
 ing a  mixture  of  faith  and  error,  are  not  in  vain.  And  yet 
 this  no  more  sanctions  imitation  than  it  excuses  the  saints 
 themselves,  who  I  deny  not  exceeded  due  bounds.  Where- 
 fore, whenever  no  certain  promise  exists,  our  request  to 
 God  must  have  a  condition  annexed  to  it.  Here  we  may 
 refer  to  the  prayer  of  David,  "  AwTake  for  me  to  the  judg- 
 ment that  thou  hast  commanded,"  (Ps.  vii.  6;)  for  he  reminds 
 us  that  he  had  received  special  instruction  to  pray  for  a 
 temporal  blessing.1 
 
 16.  It  is  also  of  importance  to  observe,  that  the  four  laws  of 
 prayer  of  which  I  have  treated  are  not  so  rigorously  enforced, 
 
 1  The  French  adds,  "  duquel  il  n'eust  pas  autrement  este  asseure  ;" — 
 of  which  he  would  not  otherwise  have  felt  assured. 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  475 
 
 as  that  God  rejects  the  prayers  in  which  he  does  not  find 
 perfect  faith  or  repentance,  accompanied  with  fervent  zeal 
 and  wishes  duly  framed.  We  have  said,  (sec.  4,)  that  though 
 prayer  is  the  familiar  intercourse  of  believers  with  God,  yet 
 reverence  and  modesty  must  be  observed  :  we  must  not  give 
 loose  reins  to  our  wishes,  nor  long  for  any  thing  farther  than 
 God  permits  ;  and,  moreover,  lest  the  majesty  of  God  should 
 be  despised,  our  minds  must  be  elevated  to  pure  and  chaste 
 veneration.  This  no  man  ever  performed  with  due  perfec- 
 tion. For,  not  to  speak  of  the  generality  of  men,  how  often 
 do  David's  complaints  savour  of  intemperance  ?  Not  that  he 
 actually  means  to  expostulate  with  God,  or  murmur  at  his 
 judgments,  but  failing,  through  infirmity,  he  finds  no  better 
 solace  than  to  pour  his  griefs  into  the  bosom  of  his  heavenly 
 Father.  Nay,  even  our  stammering  is  tolerated  by  God, 
 and  pardon  is  granted  to  our  ignorance  as  often  as  any  thing 
 rashly  escapes  us  :  indeed,  without  this  indulgence,  we 
 should  have  no  freedom  to  pray.  But  although  it  was 
 David's  intention  to  submit  himself  entirely  to  the  will  of 
 God,  and  he  prayed  with  no  less  patience  than  fervour,  yet 
 irregular  emotions  appear,  nay,  sometimes  burst  forth, — emo- 
 tions not  a  little  at  variance  with  the  first  law  which  we 
 laid  down.  In  particular,  we  may  see  in  a  clause  of  the 
 thirty-ninth  Psalm,  how  this  saint  was  carried  away  by  the 
 vehemence  of  his  grief,  and  unable  to  keep  within  bounds. 
 "  O  spare  me,1  that  I  may  recover  strength,  before  I  go 
 hence,  and  be  no  more,"  (Ps.  xxxix.  13.)  You  would  call  this 
 the  language  of  a  desperate  man,  who  had  no  other  desire 
 than  that  God  should  withdraw  and  leave  him  to  perish  in  his 
 distresses.  Not  that  his  devout  mind  rushes  into  such  intem- 
 perance, or  that,  as  the  reprobate  are  wont,  he  wishes  to  have 
 done  with  God  ;  he  only  complains  that  the  divine  anger  is 
 more  than  he  can  bear.  During  those  trials,  wishes  often 
 escape  which  are  not  in  accordance  with  the  rule  of  the  word, 
 and  in  which  the  saints  do  not  duly  consider  what  is  lawful 
 and  expedient.  Prayers  contaminated  by  such  faults,  indeed, 
 deserve  to  be  rejected ;  yet  provided  the  saints  lament,  admi- 
 nister self-correction,  and  return  to  themselves,  God  pardons. 
 I  Latin,  "  Desine  a  me."  French,  "  Retire-toy  ;"— Withdraw  from  n.e. 
 
476  INSTITUTES  OF  THE  BOOK  III. 
 
 Similar  faults  are  committed  in  regard  to  the  second  law, 
 (as  to  which,  see  sec.  6,)  for  the  saints  have  often  to  struggle 
 j  with  their  own  coldness,  their  want  and  misery  not  urging 
 them  sufficiently  to  serious  prayer.  It  often  happens,  also, 
 that  their  minds  wander,  and  are  almost  lost ;  hence  in  this 
 matter  also  there  is  need  of  pardon,  lest  their  prayers,  from 
 being  languid  or  mutilated,  or  interrupted  and  Avandering, 
 should  meet  with  a  refusal.  One  of  the  natural  feelings 
 which  God  has  imprinted  on  our  mind  is,  that  prayer  is  not 
 genuine  unless  the  thoughts  are  turned  upward.  Hence  the 
 ceremony  of  raising  the  hands,  to  which  we  have  adverted, 
 a  ceremony  known  to  all  ages  and  nations,  and  still  in  com- 
 mon use.  But  who,  in  lifting  up  his  hands,  is  not  conscious 
 of  sluggishness,  the  heart  cleaving  to  the  earth  ?  In  regard 
 to  the  petition  for  remission  of  sins,  (sec.  8,)  though  no  be- 
 liever omits  it,  yet  all  who  are  truly  exercised  in  prayer  feel 
 that  they  bring  scarcely  a  tenth  of  the  sacrifice  of  which 
 David  speaks,  "  The  sacrifices  of  God  are  a  broken  spirit :  a 
 broken  and  a  contrite  heart,  O  God,  thou  wilt  not  despise," 
 (Ps.  li.  17.)  Thus  a  twofold  pardon  is  always  to  be  asked  ; 
 first,  because  they  are  conscious  of  many  faults,  the  sense  of 
 which,  however,  does  not  touch  them  so  as  to  make  them  feel 
 dissatisfied  with  themselves  as  they  ought;  and,  secondly,  in 
 so  far  as  they  have  been  enabled  to  profit  in  repentance  and 
 the  fear  of  God,  they  are  humbled  with  just  sorrow  for  their 
 offences,  and  pray  for  the  remission  of  punishment  by  the 
 judge.  The  thing  which  most  of  all  vitiates  prayer,  did  not 
 God  indulgently  interpose,  is  weakness  or  imperfection  of 
 faith  ;  but  it  is  not  wonderful  that  this  defect  is  pardoned  by 
 God,  who  often  exercises  his  people  with  severe  trials,  as  if 
 he  actually  wished  to  extinguish  their  faith.  The  hardest  of 
 such  trials  is  when  believers  are  forced  to  exclaim,  "  O  Lord 
 God  of  hosts,  how  long  wilt  thou  be  angry  against  the  prayer 
 of  thy  people?"  (Ps.  lxxx.  4,)  as  if  their  very  prayers  offended 
 him.  In  like  manner,  when  Jeremiah  says,  "  Also  when  I 
 cry  and  shout,  he  shutteth  out  my  prayer,"  (Lam.  iii.  8,) 
 there  cannot  be  a  doubt  that  he  was  in  the  greatest  perturba- 
 tion. Innumerable  examples  of  the  same  kind  occur  in  the 
 Scriptures,  from  which  it  is  manifest  that  the  faith  of  the  saints 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  477 
 
 was  often  mingled  with  doubts  and  fears,  so  that  while  believ- 
 ing and  hoping,  they,  however,  betrayed  some  degree  of 
 unbelief.  But  because  they  do  not  come  so  far  as  were  to  be 
 wished}  that  is  only  an  additional  reason  for  their  exerting 
 themselves  to  correct  their  faults,  that  they  may  daily  ap- 
 proach nearer  to  the  perfect  law  of  prayer,  and  at  the  same 
 time  feel  into  what  an  abyss  of  evils  those  are  plunged,  who, 
 in  the  very  cures  they  use,  bring  new  diseases  upon  them- 
 selves :  since  there  is  no  prayer  which  God  would  not  deser- 
 vedly disdain,  did  he  not  overlook  the  blemishes  with  which 
 all  of  them  are  polluted.  I  do  not  mention  these  things  that 
 believers  may  securely  pardon  themselves  in  any  faults  which 
 they  commit,  but  that  they  may  call  themselves  to  strict 
 account,  and  thereby  endeavour  to  surmount  these  obstacles  ; 
 and  though  Satan  endeavours  to  block  up  all  the  paths  in 
 order  to  prevent  them  from  praying,  they  may,  nevertheless, 
 break  through,  being  firmly  persuaded  that  though  not  disen- 
 cumbered of  all  hinderances,  their  attempts  are  pleasing  to 
 God,  and  their  wishes  are  approved,  provided  they  hasten  on 
 and  keep  their  aim,  though  without  immediately  reaching  it. 
 17.  But  since  no  man  is  worthy  to  come  forward  in  his 
 own  name,  and  appear  in  the  presence  of  God,  our  heavenly 
 Father,  to  relieve  us  at  once  from  fear  and  shame,  with  which 
 all  must  feel  oppressed,1  has  given  us  his  Son,  Jesus  Christ 
 our  Lord,  to  be  our  Advocate  and  Mediator,  that  under  his 
 guidance  we  may  approach  securely,  confiding  that  with  him 
 for  our  Intercessor  nothing  which  we  ask  in  his  name  will  be 
 denied  to  us,  as  there  is  nothing  which  the  Father  can  deny 
 to  him,  (1  Tim.  ii.  5 ;  1  John  ii.  1 ;  see  sec.  36,  37.)  To 
 this  it  is  necessary  to  refer  all  that  we  have  previously  taught 
 concerning  faith ;  because,  as  the  promise  gives  us  Christ  as 
 our  Mediator,  so,  unless  our  hope  of  obtaining  what  Ave  ask 
 is  founded  on  him,  it  deprives  us  of  the  privilege  of  prayer. 
 For  it  is  impossible  to  think  of  the  dread  majesty  of  God 
 without  being  filled  with  alarm  ;  and  hence  the  sense  of  our 
 own  unworthiness  must  keep  us  far  away,  until  Christ  inter- 
 pose, and  convert  a  throne  of  dreadful  glory  into  a  throne  of 
 
 1  French,   "  Confusion   que   nous    avons,   ou  devons   avoir   en   nous- 
 mesmes ;" — confusion  which  we  have,  or  ought  to  have,  in  ourselves. 
 
478  INSTITUTES  OF  THE  BOOK  III. 
 
 grace ;  as  the  Apostle  teaches  that  thus  we  can  "  come 
 boldly  unto  the  throne  of  grace,  that  we  may  obtain  mercy, 
 and  find  grace  to  help  in  time  of  need,"  (Heb.  iv.  16.)  And 
 as  a  rule  has  been  laid  down  as  to  prayer,  as  a  promise  has 
 been  given  that  those  who  pray  will  be  heard,  so  we  are 
 specially  enjoined  to  pray  in  the  name  of  Christ,  the  promise 
 being  that  we  shall  obtain  what  we  ask  in  his  name. 
 "  Whatsoever  ye  shall  ask  in  my  name,"  says  our  Saviour, 
 "  that  will  I  do  ;  that  the  Father  may  be  glorified  in  the 
 Son;"  "Hitherto  ye  have  asked  nothing  in  my  name  ;  ask, 
 and  ye  shall  receive,  that  your  joy  may  be  full,"  (John  xiv. 
 13  ;  xvi.  24.)  Hence  it  is  incontrovertibly  clear  that  those 
 who  pray  to  God  in  any  other  name  than  that  of  Christ 
 contumaciously  falsify  his  orders,  and  regard  his  will  as 
 nothing,  while  they  have  no  promise  that  they  shall  obtain. 
 For,  as  Paul  says,  "  All  the  promises  of  God  in  him  are  yea, 
 and  in  him  amen ;"  that  is,  are  confirmed  and  fulfilled  in 
 him. 
 
 18.  And  we  must  carefully  attend  to  the  circumstance  of 
 time.  Christ  enjoins  his  disciples  to  have  recourse  to  his 
 intercession  after  he  shall  have  ascended  to  heaven :  "  At 
 that  day  ye  shall  ask  in  my  name,"  (John  xvi.  26.)  It  is 
 certain,  indeed,  that  from  the  very  first  all  who  ever  prayed 
 were  heard  only  for  the  sake  of  the  Mediator.  For  this 
 reason  God  had  commanded  in  the  Law,  that  the  priest 
 alone  should  enter  the  sanctuary,  bearing  the  names  of  the 
 twelve  tribes  of  Israel  on  his  shoulders,  and  as  many 
 precious  stones  on  his  breast,  while  the  people  were  to  stand 
 at  a  distance  in  the  outer  court,  and  thereafter  unite  their 
 prayers  with  the  priest.  Nay,  the  sacrifice  had  even  the 
 effect  of  ratifying  and  confirming  their  prayers.  That 
 shadowy  ceremony  of  the  Law  therefore  taught,  first,  that 
 we  are  all  excluded  from  the  face  of  God,  and,  therefore, 
 that  there  is  need  of  a  Mediator  to  appear  in  our  name, 
 and  carry  us  on  his  shoulders,  and  keep  us  bound  upon  his 
 breast,  that  we  may  be  heard  in  his  person ;  and,  secondly, 
 that  our  prayers,  which,  as  has  been  said,  would  otherwise 
 never  be  free  from  impurity,  are  cleansed  by  the  sprinkling 
 of  his  blood.     And  we  see  that  the  saints,  when  they  desired 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  479 
 
 to  obtain  any  tiling,  founded  their  hopes  on  sacrifices, 
 because  they  knew  that  by  sacrifice  all  prayers  were  ratified : 
 "  Remember  all  thy  offerings,"  says  David,  "  and  accept  thy 
 burnt  sacrifice,"  (Ps.  xx.  3.)  Hence  we  infer,  that  in  receiv- 
 ing the  prayers  of  his  people,  God  was  from  the  very  first 
 appeased  by  the  intercession  of  Christ.  Why  then  does 
 Christ  speak  of  a  new  period  ("at  that  day")  when  the 
 disciples  were  to  begin  to  pray  in  his  name,  unless  it  be  that 
 this  grace,  being  now  more  brightly  displayed,  ought  also  to  be 
 in  higher  estimation  with  us  ?  In  this  sense  he  had  said  a  little 
 before,  "  Hitherto  ye  have  asked  nothing  in  my  name ;  ask." 
 Not  that  they  were  altogether  ignorant  of  the  office  of 
 Mediator,  (all  the  Jews  were  instructed  in  these  first  rudi- 
 ments,) but  they  did  not  clearly  understand  that  Christ  by 
 his  ascent  to  heaven  would  be  more  the  advocate  of  the 
 Church  than  before.  Therefore,  to  solace  their  grief  for  his 
 absence  by  some  more  than  ordinary  result,  he  asserts  his 
 office  of  advocate,  and  says,  that  hitherto  they  had  been 
 without  the  special  benefit  which  it  would  be  their  privilege 
 to  enjoy,  when  aided  by  his  intercession  they  should  invoke 
 God  with  greater  freedom.  In  this  sense  the  Apostle  says, 
 that  we  have  "  boldness  to  enter  into  the  holiest  by  the 
 blood  of  Jesus,  by  a  new  and  living  Avay,  which  he  hath 
 consecrated  for  us,"  (Heb.  x.  19,  20.)  Therefore,  the  more 
 inexcusable  we  are,  if  we  do  not  with  both  hands  (as  it  is 
 said)  embrace  the  inestimable  gift  which  is  properly  destined 
 for  us. 
 
 19.  Moreover,  since  he  himself  is  the  only  way  and  the 
 only  access  by  which  we  can  draw  near  to  God,  those  who 
 deviate  from  this  way,  and  decline  this  access,  have  no  other 
 remaining ;  his  throne  presents  nothing  but  wrath,  judgment, 
 and  terror.  In  short,  as  the  Father  has  consecrated  him  our 
 guide  and  head,  those  who  abandon  or  turn  aside  from  him 
 in  any  way  endeavour,  as  much  as  in  them  lies,  to  sully  and 
 efface  the  stamp  which  God  has  impressed.  Christ,  there- 
 fore, is  the  only  Mediator  by  whose  intercession  the  Father 
 is  rendered  propitious  and  exorable,  (1  Tim.  ii.  5.)  For 
 though  the  saints  are  still  permitted  to  use  intercessions,  by 
 which  they  mutually  beseech  God  in  behalf  of  each  others' 
 
480  INSTITUTES  OF  THE  BOOK  III. 
 
 salvation,  and  of  which  the  Apostle  makes  mention,  (Eph. 
 vi.  18,  19  ;  1  Tim.  ii.  1 ;)  still  these  depend  on  that  one 
 intercession,  so  far  are  they  from  derogating  from  it.  For 
 as  the  intercessions  which  as  members  of  one  body  we  offer 
 up  for  each  other,  spring  from  the  feeling  of  love,  so  they 
 have  reference  to  this  one  head.  Being  thus  also  made  in 
 the  name  of  Christ,  what  more  do  they  than  declare  that  no 
 man  can  derive  the  least  benefit  from  any  prayers  without 
 the  intercession  of  Christ  ?  As  there  is  nothing  in  the  inter- 
 cession of  Christ  to  prevent  the  different  members  of  the 
 Church  from  offering  up  prayers  for  each  other,  so  let  it  be 
 held  as  a  fixed  principle,  that  all  the  intercessions  thus  used 
 in  the  Church  must  have  reference  to  that  one  intercession. 
 Nay,  we  must  be  specially  careful  to  show  our  gratitude  on 
 this  very  account,  that  God  pardoning  our  unworthiness,  not 
 only  allows  each  individual  to  pray  for  himself,  but  allows  all 
 to  intercede  mutually  for  each  other.  God  having  given  a 
 place  in  his  Church  to  intercessors  who  would  deserve  to  be 
 rejected  when  praying  privately  on  their  own  account,  how 
 presumptuous  were  it  to  abuse  this  kindness  by  employing  it 
 to  obscure  t?  ie  honour  of  Christ  ? 
 
 20.  Moreover,  the  Sophists  are  guilty  of  the  merest  trifling 
 when  they  allege  that  Christ  is  the  Mediator  of  redemption, 
 but  that  believers  are  mediators  of  intercession ;  as  if  Christ 
 had  only  performed  a  temporary  mediation,  and  left  an 
 eternal  and  imperishable  mediation  to  his  servants.  Such, 
 forsooth,  is  the  treatment  which  he  receives  from  those  who 
 pretend  only  to  take  from  him  a  minute  portion  of  honour. 
 Very  different  is  the  language  of  Scripture,  with  whose 
 simplicity  every  pious  man  will  be  satisfied,  without  paying 
 any  regard  to  those  imposters.  For  when  John  says,  "  If 
 any  man  sin,  we  have  an  advocate  with  the  Father,  Jesus 
 Christ  the  righteous,"  (1  John  ii.  1,)  does  he  mean  merely 
 that  we  once  had  an  advocate ;  does  he  not  rather  ascribe  to 
 him  a  perpetual  intercession  ?  What  does  Paul  mean  when 
 he  declares  that  he  "  is  even  at  the  right  hand  of  God,  who 
 also  maketh  intercession  for  us"  ?  (Rom.  viii.  32.)  But  when 
 in  another  passage  he  declares  that  he  is  the  only  Mediator 
 between  God  and  man,  (1  Tim.  ii.  5,)  is  he  not  referring  to 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  481 
 
 the  supplications  which  he  had  mentioned  a  little  before  ? 
 Having  previously  said  that  prayers  were  to  be  offered  up 
 for  all  men,  he  immediately  adds,  in  confirmation  of  that 
 statement,  that  there  is  one  God,  and  one  Mediator  between 
 God  and  man.  Nor  does  Augustine  give  a  different  inter- 
 pretation when  he  says,  "  Christian  men  mutually  recommend 
 each  other  in  their  prayers.  But  he  for  whom  none  inter- 
 cedes, while  he  himself  intercedes  for  all,  is  the  only  tiaie 
 Mediator.  Though  the  Apostle  Paul  was  under  the  head  a 
 principal  member,  yet  because  he  was  a  member  of  the  body 
 of  Christ,  and  knew  that  the  most  true  and  High  Priest  of  the 
 Church  had  entered  not  by  figure  into  the  inner  veil  to  the 
 holy  of  holies,  but  by  firm  and  express  truth  into  the  inner 
 sanctuary  of  heaven  to  holiness,  holiness  not  imaginary,  but 
 eternal,  he  also  commends  himself  to  the  prayers  of  the 
 faithful.  He  does  not  make  himself  a  mediator  between 
 God  and  the  people,  but  asks  that  all  the  members  of  the 
 body  of  Christ  should  pray  mutually  for  each  other,  since 
 the  members  are  mutually  sympathetic :  if  one  member 
 suffers,  the  others  suffer  with  it.  And  thus  the  mutual 
 prayers  of  all  the  members  still  labouring  on  tlib  earth  ascend 
 to  the  Head,  who  has  gone  before  into  heaven,  and  in  whom 
 there  is  propitiation  for  our  sins.  For  if  Paul  were  a  media- 
 tor, so  would  also  the  other  apostles,  and  thus  there  would 
 be  many  mediators,  and  Paul's  statement  could  not  stand, 
 '  There  is  one  God,  and  one  Mediator  between  God  and 
 men,  the  man  Christ  Jesus;'  in  whom  we  also  are  one  if  we 
 keep  the  unity  of  the  faith  in  the  bond  of  peace," *  (August. 
 Contra  Parmenian,  Lib.  ii.  cap.  8.)  Likewise  in  another 
 passage  Augustine  says,  "  If  thou  requirest  a  priest,  he  is 
 above  the  heavens,  where  he  intercedes  for  those  who  on  earth 
 died  for  thee,"  (August,  in  Ps.  xciv.)  We  imagine  not  that 
 he  throws  himself  before  his  Father's  knees,  and  suppliantly 
 intercedes  for  us  ;  but  we  understand  with  the  Apostle,  that 
 he  appears  in  the  presence  of  God,  and  that  the  power  of 
 his  death  has  the  effect  of  a  perpetual  intercession  for  us ; 
 that  having  entered  into  the  upper  sanctuary,  he  alone  con- 
 
 1  Heb.  ix.  11,  24  ;  Rom.  xv.  30 ;  Eph.  vi.  19  ;  Col.  iv.  3  ;  1  Cor.  xii. 
 25  ;  1  Tim.  ii.  5  ;  Eph.  iv.  3. 
 
 VOL.  II.  2  H 
 
482  INSTITUTES  OF  THE  BOOK  III. 
 
 tinues  to  the  end  of  the  world  to  present  the  prayers  of  his 
 people,  who  are  standing  far  off  in  the  outer  court. 
 
 21.  In  regard  to  the  saints  who  having  died  in  the  body- 
 live  in  Christ,  if  we  attribute  prayer  to  them,  let  us  not  ima- 
 gine that  they  have  any  other  way  of  supplicating  God  than 
 through  Christ  who  alone  is  the  way,  or  that  their  prayers 
 are  accepted  by  God  in  any  other  name.  Wherefore,  since 
 the  Scripture  calls  us  away  from  all  others  to  Christ  alone, 
 since  our  heavenly  Father  is  pleased  to  gather  together  all 
 things  in  him,  it  were  the  extreme  of  stupidity,  not  to  say 
 madness,  to  attempt  to  obtain  access  by  means  of  others,  so  as 
 to  be  drawn  away  from  him  without  whom  access  cannot  be 
 obtained.  But  who  can  deny  that  this  was  the  practice  for 
 several  ages,  and  is  still  the  practice,  wherever  Popery  prevails? 
 To  procure  the  favour  of  God,  human  merits  are  ever  and  anon 
 obtruded,  and  very  frequently  while  Christ  is  passed  by,  God 
 is  supplicated  in  their  name.  I  ask  if  this  is  not  to  transfer  to 
 them  that  office  of  sole  intercession  which  we  have  above 
 claimed  for  Christ  ?  Then  what  angel  or  devil  ever  announced 
 one  syllable  to  any  human  being  concerning  that  fancied  in- 
 tercession of  theirs  ?  There  is  not  a  word  on  the  subject  in 
 Scripture.  What  ground  then  was  there  for  the  fiction  ? 
 Certainly,  while  the  human  mind  thus  seeks  help  for  itself 
 in  which  it  is  not  sanctioned  by  the  word  of  God,  it  plainly 
 manifests  its  distrust,  (see  s.  27.)  But  if  we  appeal  to  the  con- 
 sciences of  all  who  take  pleasure  in  the  intercession  of  saints, 
 we  shall  find  that  their  only  reason  for  it  is,  that  they  are 
 filled  with  anxiety,  as  if  they  supposed  that  Christ  were  insuf- 
 ficient or  too  rigorous.  By  this  anxiety  they  dishonour 
 Christ,  and  rob  him  of  his  title  of  sole  Mediator,  a  title  which 
 being  given  him  by  the  Father  as  his  special  privilege,  ought 
 not  to  be  transferred  to  any  other.  By  so  doing  they  obscure 
 the  glory  of  his  nativity  and  make  void  his  cross ;  in  short, 
 divest  and  defraud  of  due  praise  everything  which  he  did  or 
 suffered,  since  all  which  he  did  and  suffered  goes  to  show  that 
 he  is  and  ought  to  be  deemed  sole  Mediator.  At  the  same 
 time,  they  reject  the  kindness  of  God  in  manifesting  himself 
 to  them  as  a  Father,  for  he  is  not  their  Father  if  they  do  not 
 recognise  Christ  as  their  brother.     This  they  plainly  refuse 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  483 
 
 to  do  if  they  think  not  that  he  feels  for  them  a  brother's 
 affection ;  affection  than  which  none  can  be  more  gentle  or 
 tender.  Wherefore  Scripture  offers  him  alone,  sends  us  to 
 him,  and  establishes  us  in  him.  "  He,"  says  Ambrose,  "  is 
 our  mouth  by  which  we  speak  to  the  Father ;  our  eye  by 
 which  we  see  the  Father ;  our  right  hand  by  which  we  offer 
 ourselves  to  the  Father.  Save  by  his  intercession  neither  we 
 nor  any  saints  have  any  intercourse  with  God,"  (Ambros. 
 Lib.  de  Isaac  et  Anima.)  If  they  object  that  the  public 
 prayers  which  are  offered  up  in  churches  conclude  with  the 
 words,  through  Jesus  Christ  our  Lord,  it  is  a  frivolous  evasion ; 
 because  no  less  insult  is  offered  to  the  intercession  of  Christ 
 by  confounding  it  with  the  prayers  and  merits  of  the  dead, 
 than  by  omitting  it  altogether,  and  making  mention  only  of 
 the  dead.  Then,  in  all  their  litanies,  hymns,  and  proses,  Avhere 
 every  kind  of  honour  is  paid  to  dead  saints,  there  is  no  men- 
 tion of  Christ. 
 
 22.  But  here  stupidity  has  proceeded  to  such  a  length  as 
 to  give  a  manifestation  of  the  genius  of  superstition,  which, 
 when  once  it  has  shaken  off  the  rein,  is  wont  to  wanton  with- 
 out limit.  After  men  began  to  look  to  the  intercession  of 
 saints,  a  peculiar  administration  was  gradually  assigned  to 
 each,  so  that,  according  to  diversity  of  business,  now  one,  now 
 another,  intercessor  was  invoked.  Then  individuals  adopted 
 particular  saints,  and  put  their  faith  in  them,  just  as  if  they 
 had  been  tutelar  deities.  And  thus  not  only  were  gods  set 
 up  according  to  the  number  of  the  cities,  (the  charge  which 
 the  prophet  brought  against  Israel  of  old,  Jer.  ii.  28  ;  xi.  13,) 
 but  according  to  the  number  of  individuals.  But  while  the 
 saints  in  all  their  desires  refer  to  the  will  of  God  alone,  look  to 
 it,  and  acquiesce  in  it,  yet  to  assign  to  them  any  other  prayer 
 than  that  of  longing  for  the  arrival  of  the  kingdom  of  God, 
 is  to  think  of  them  stupidly,  carnally,  and  even  insultingly. 
 Nothing  can  be  farther  from  such  a  view  than  to  imagine 
 that  each,  under  the  influence  of  private  feeling,  is  disposed  to 
 be  most  favourable  to  his  own  worshippers.  At  length  vast 
 numbers  have  fallen  into  the  horrid  blasphemy  of  invoking 
 them  not  merely  as  helping  but  presiding  over  their  salvation. 
 See  the  depth  to  which  miserable  men  fall  when  they  forsake 
 
484  INSTITUTES  OF  THE  BOOK  III. 
 
 their  proper  station,  that  is,  the  word  of  God.  I  say  no- 
 thing of  the  more  monstrous  specimens  of  impiety  in  which, 
 though  detestable  to  God,  angels,  and  men,  they  themselves 
 feel  no  pain  or  shame.  Prostrated  at  a  statue  or  picture  of 
 Barbara  or  Catherine,  and  the  like,  they  mutter  a  Pater 
 Noster  ;l  and  so  far  are  their  pastors2  from  curing  or  curbing 
 this  frantic  course,  that,  allured  by  the  scent  of  gain,  they 
 approve  and  applaud  it.  But  while  seeking  to  relieve  them- 
 selves of  the  odium  of  this  vile  and  criminal  procedure,  with 
 what  pretext  can  they  defend  the  practice  of  calling  upon 
 Eloy  or  Medard  to  look  upon  their  servants,  and  send  them 
 help  from  heaven  ?  or  the  Holy  Virgin  to  order  her  Son  to 
 do  what  they  ask  ?3  The  Council  of  Carthage  forbade  direct 
 prayer  to  be  made  at  the  altar  to  saints.  It  is  probable 
 that  these  holy  men,  unable  entirely  to  suppress  the  force  of 
 depraved  custom,  had  recourse  to  this  check,  that  public 
 prayers  might  not  be  vitiated  with  such  forms  of  expression 
 as  Sancti  Petre,  ora  pro  nobis — St  Peter,  pray  for  us.  But  how 
 much  farther  has  this  devilish  extravagance  proceeded  when 
 men  hesitate  not  to  transfer  to  the  dead  the  peculiar  attri- 
 butes of  Christ  and  God  ? 
 
 1  Erasmus,  though  stumbling  and  -walking  blindfold  in  clear  light,  ven- 
 tures to  write  thus  in  a  letter  to  Sadolet,  1530  :  "  Primum,  constat  nullum 
 esse  locum  in  divinis  voluminibus,  qui  permittat  invocare  divos,  nisi  fortasse 
 detorquere  hue  placet,  quod  dives  in  Evangelica  parabola  implorat  opem 
 Abrahse.  Quanquam  autem  in  re  tanta  novare  quicquam  prater  auctori- 
 tatem  Seriptura?,  merito  periculosum  videri  possit,  tamen  invocationem 
 divorum  nusquam  improbo,"  &c. — First,  it  is  clear  that  there  is  no  passage 
 in  the  Sacred  Volume  which  permits  the  invocation  of  saints,  unless  we  are 
 pleased  to  wrest  to  this  purpose  what  is  said  in  the  parable  as  to  the  rich 
 man  imploring  the  help  of  Abraham.  But  though  in  so  weighty  a  matter 
 it  may  justly  seem  dangerous  to  introduce  anything  without  the  authority 
 of  Scripture,  I  by  no  means  condemn  the  invocation  of  saints,  &c. 
 
 2  Latin,  "  Pastores  ;" — French,  "  ceux  qui  se  disent  prelats,  cures,  ou 
 precheurs  ;" — those  who  call  themselves  prelates,  curates,  or  preachers. 
 
 3  French,  "  Mais  encore  qu'ils  taschent  de  laver  leur  mains  d'un  si 
 vilain  sacrilege,  d'autant  qu'il  ne  se  commet  point  en  leurs  messes  ni  en 
 leurs  vespres  ;  sous  quelle  couleur  defendront  ils  ces  blasphemes  qu'il  lisent 
 a  pleine  gorge,  ou  ils  prient  St  Eloy  ou  St  Medard,  de  regarder  du  ciel 
 leurs  serviteurs  pour  les  aider  ?  mesmes  ou  ils  supplient  la  vierge  Marie 
 de  commander  a  son  fils  qu'il  leur  ottroye  leur  requestes  ?" — But  although 
 they  endeavour  to  wash  their  hands  of  the  vile  sacrilege,  inasmuch  as  it  is 
 not  committed  in  their  masses  or  vespers,  under  what  pretext  will  they 
 defend  those  blasphemies  which  they  repeat  with  full  throat,  in  which  they 
 pray  St  Eloy  or  St  Medard  to  look  from  heaven  upon  their  servants  and 
 assist  them  ;  even  supplicate  the  Virgin  Mary  to  command  her  Son  to 
 grant  their  requests  ? 
 
CIIAr.  XX.  CHRISTIAN  RELIGION.  485 
 
 23.  In  endeavouring  to  prove  that  such  intercession  derives 
 some  support  from  Scripture  they  labour  in  vain.  We  fre- 
 quently read  (they  say)  of  the  prayers  of  angels ;  and  not 
 only  so,  but  the  prayers  of  believers  are  said  to  be  carried 
 into  the  presence  of  God  by  their  hands.  But  if  they  would 
 compare  saints  who  have  departed  this  life  with  angels,  it 
 will  be  necessary  to  prove  that  saints  are  ministering  spirits,  to 
 whom  has  been  delegated  the  office  of  superintending  our 
 salvation,  to  whom  has  been  assigned  the  province  of  guiding 
 us  in  all  our  ways,  of  encompassing,  admonishing,  and  com- 
 forting us,  of  keeping  watch  over  us.  All  these  are  assigned 
 to  angels,  but  none  of  them  to  saints.  How  preposterously 
 they  confound  departed  saints  with  angels  is  sufficiently  ap- 
 parent from  the  many  different  offices  by  which  Scripture 
 distinguishes  the  one  from  the  other.  No  one  unless  ad- 
 mitted will  presume  to  perform  the  office  of  pleader  before 
 an  earthly  judge ;  whence  then  have  worms  such  license  as 
 to  obtrude  themselves  on  God  as  intercessors,  while  no  such 
 office  has  been  assigned  them  ?  God  has  been  pleased  to  give 
 angels  the  charge  of  our  safety.  Hence  they  attend  our  sacred 
 meetings,  and  the  Church  is  to  them  a  theatre  in  which  they 
 behold  the  manifold  wisdom  of  God,  (Eph.  iii.  10.)  Those 
 who  transfer  to  others  this  office  which  is  peculiar  to  them, 
 certainly  pervert  and  confound  the  order  which  has  been 
 established  by  God  and  ought  to  be  inviolable.  With  simi- 
 lar dexterity  they  proceed  to  quote  other  passages.  God 
 said  to  Jeremiah,  "  Though  Moses  and  Samuel  stood  before 
 me,  yet  my  mind  could  not  be  toward  this  people,"  (Jer. 
 xv.  1.)  How  (they  ask)  could  he  have  spoken  thus  of  the 
 dead  but  because  he  knew  that  they  interceded  for  the  living? 
 My  inference,  on  the  contrary,  is  this  :  since  it  thus  appears 
 that  neither  Moses  nor  Samuel  interceded  for  the  people  of 
 Israel,  there  was  then  no  intercession  for  the  dead.  For  who 
 of  the  saints  can  be  supposed  to  labour  for  the  salvation  of 
 the  people,  while  Moses  who,  when  in  life,  far  surpassed  all 
 others  in  this  matter,  does  nothing  ?  Therefore,  if  they  persist 
 in  the  paltry  quibble,  that  the  dead  intercede  for  the  living, 
 because  the  Lord  said,  " If  they  stood  before  me"  (interces- 
 serint,)  I  will  argue  far  more  specious!}'  in  this  way  :    Moses, 
 
486  INSTITUTES  OF  THE  BOOK  III. 
 
 of  whom  it  is  said,  if  he  interceded,  did  not  intercede  for  the 
 people  in  their  extreme  necessity :  it  is  probable,  therefore, 
 that  no  other  saint  intercedes,  all  being  far  behind  Moses  in 
 humanity,  goodness,  and  paternal  solicitude.  Thus  all  they 
 gain  by  their  cavilling  is  to  be  wounded  by  the  very  arms 
 with  which  they  deem  themselves  admirably  protected.  But 
 it  is  very  ridiculous  to  wrest  this  simple  sentence  in  this 
 manner ;  for  the  Lord  only  declares  that  he  would  not  spare 
 the  iniquities  of  the  people,  though  some  Moses  or  Samuel, 
 to  whose  prayers  he  had  shown  himself  so  indulgent,  should 
 intercede  for  them.  This  meaning  is  most  clearly  elicited 
 from  a  similar  passage  in  Ezekiel :  "  Though  these  three 
 men,  Noah,  Daniel,  and  Job,  were  in  it,  they  should  deliver 
 but  their  own  souls  by  their  righteousness,  saith  the  Lord 
 God,"  (Ezck.  xiv.  14.)  Here  there  can  be  no  doubt  that  we 
 are  to  understand  the  words  as  if  it  had  been  said,  If  two  of 
 the  persons  named  were  again  to  come  alive ;  for  the  third 
 was  still  living,  namely,  Daniel,  who  it  is  well  known  had 
 then  in  the  bloom  of  youth  given  an  incomparable  display  of 
 piety.  Let  us  therefore  leave  out  those  whom  Scripture  de- 
 clares to  have  completed  their  course.  Accordingly,  when 
 Paul  speaks  of  David,  he  says  not  that  by  his  prayers  he 
 assisted  posterity,  but  only  that  he  "  served  his  own  genera- 
 tion," (Acts  xiii.  36.) 
 
 24.  They  again  object,  Are  those,  then,  to  be  deprived  of 
 every  pious  wish,  who,  during  the  whole  course  of  their 
 lives,  breathed  nothing  but  piety  and  mercy?  I  have  no 
 wish  curiously  to  pry  into  what  they  do  or  meditate ;  but  the 
 probability  is,  that  instead  of  being  subject  to  the  impulse  of 
 various  and  particular  desires,  they,  with  one  fixed  and  im- 
 moveable will,  long  for  the  kingdom  of  God,  which  consists 
 not  less  in  the  destruction  of  the  ungodly  than  in  the  salva- 
 tion of  believers.  If  this  be  so,  there  cannot  be  a  doubt  that 
 their  charity  is  confined  to  the  communion  of  Christ's  body, 
 and  extends  no  farther  than  is  compatible  with  the  nature 
 of  that  communion.  But  though  I  grant  that  in  this  way 
 they  pray  for  us,  they  do  not,  however,  lose  their  quiescence 
 so  as  to  be  distracted  with  earthly  cares  :  far  less  are  they, 
 therefore,   to  be  invoked  by  us.      Nor  does  it  follow  that 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  487 
 
 such  invocation  is  to  be  used,  because,  while  men  are  alive 
 upon  the  earth,  they  can  mutually  commend  themselves  to 
 each  other's  prayers.  It  serves  to  keep  alive  a  feeling  of 
 charity  when  they,  as  it  were,  share  each  other's  wants,  and 
 bear  each  other's  burdens.  This  they  do  by  the  command  of 
 the  Lord,  and  not  without  a  promise,  the  two  things  of  primary 
 importance  in  prayer.  But  all  such  reasons  are  inapplicable 
 to  the  dead,  with  whom  the  Lord,  in  withdrawing  them  from 
 our  society,  has  left  us  no  means  of  intercourse,  (Eccles.  ix. 
 5,  6,)  and  to  whom,  so  far  as  we  can  conjecture,  he  has  left 
 no  means  of  intercourse  with  us.  But  if  any  one  allege  that 
 they  certainly  must  retain  the  same  charity  for  us,  as  they 
 are  united  with  us  in  one  faith,  who  has  revealed  to  us  that 
 they  have  ears  capable  of  listening  to  the  sounds  of  our 
 voice,  or  eyes  clear  enough  to  discern  our  necessities.  Our 
 opponents,  indeed,  talk  in  the  shade  of  their  schools  of  some 
 kind  of  light  which  beams  upon  departed  saints  from  the 
 divine  countenance,  and  in  which,  as  in  a  mirror,  they,  from 
 their  lofty  abode,  behold  the  affairs  of  men  ;  but  to  affirm  this 
 with  the  confidence  which  these  men  presume  to  use,  is  just 
 to  desire,  by  means  of  the  extravagant  dreams  of  our  own 
 brain,  and  without  any  authority,  to  pry  and  penetrate  into 
 the  hidden  judgments  of  God,  and  trample  upon  Scripture, 
 which  so  often  declares  that  the  wisdom  of  our  flesh  is  at 
 enmity  with  the  wisdom  of  God,  utterly  condemns  the  vanity 
 of  our  mind,  and  humbling  our  reason,  bids  us  look  only  to 
 the  will  of  God. 
 
 25.  The  other  passages  of  Scripture  which  they  employ  to 
 defend  their  error  are  miserably  wrested.  Jacob  (they  say) 
 asks  for  the  sons  of  Joseph,  "  Let  my  name  be  named  on 
 them,  and  the  name  of  my  fathers,  Abraham  and  Isaac," 
 (Gen.  xlviii.  16.)  First,  let  us  see  what  the  nature  of  this 
 invocation  was  among  the  Israelites.  They  do  not  implore 
 their  fathers  to  bring  succour  to  them,  but  they  beseech  God 
 to  remember  his  servants,  Abraham,  Isaac,  and  Jacob.  Their 
 example,  therefore,  gives  no  countenance  to  those  who  use 
 addresses  to  the  saints  themselves.  But  such  being  the 
 dulness  of  these  blocks,  that  they  comprehend  not  what  it  is 
 to  invoke  the  name  of  Jacob,  nor  why  it  is  to  be  invoked,  it 
 
488  INSTITUTES  OF  THE  BOOK  III. 
 
 is  not  strange  that  they  blunder  thus  childishly  as  to  the 
 mode  of  doing  it.  The  expression  repeatedly  occurs  in 
 Scripture.  Isaiah  speaks  of  women  being  called  by  the  name 
 of  men,  when  they  have  them  for  husbands  and  live  under 
 their  protection,  (Isa.  iv.  1.)  The  calling  of  the  name  of 
 Abraham  over  the  Israelites  consists  in  referring  the  origin  of 
 their  race  to  him,  and  holding  him  in  distinguished  remem- 
 brance as  their  author  and  parent.  Jacob  does  not  do 
 so  from  any  anxiety  to  extend  the  celebrity  of  his  name,  but 
 because  he  knows  that  all  the  happiness  of  his  posterity  con- 
 sisted in  the  inheritance  of  the  covenant  which  God  had 
 made  with  them.  Seeing  that  this  would  give  them  the  sum 
 of  all  blessings,  he  prays  that  they  may  be  regarded  as  of  his 
 race,  this  being  nothing  else  than  to  transmit  the  succession 
 of  the  covenant  to  them.  They  again,  when  they  make 
 mention  of  this  subject  in  their  prayers,  do  not  betake  them- 
 selves to  the  intercession  of  the  dead,  but  call  to  remem- 
 brance that  covenant  in  which  their  most  merciful  Father 
 undertakes  to  be  kind  and  propitious  to  them  for  the  sake  of 
 Abraham,  Isaac,  and  Jacob.  How  little,  in  other  respects, 
 the  saints  trusted  to  the  merits  of  their  fathers,  the  public 
 voice  of  the  Church  declares  in  the  prophet,  "  Doubtless  thou 
 art  our  Father,  though  Abraham  be  ignorant  of  us,  and 
 Israel  acknowledge  us  not  ;  thou,  O  Lord,  art  our  Father, 
 our  Redeemer,"  (Isa.  lxiii.  16.)  And  while  the  Church  thus 
 speaks,  she  at  the  same  time  adds,  "  Return  for  thy  servants' 
 sake,"  not  thinking  of  any  thing  like  intercession,  but  ad- 
 verting only  to  the  benefit  of  the  covenant.  Now,  indeed, 
 when  we  have  the  Lord  Jesus,  in  whose  hand  the  eternal 
 covenant  of  mercy  was  not  only  made  but  confirmed,  what 
 better  name  can  we  bear  before  us  in  our  prayers  ?  And 
 since  those  good  Doctors  would  make  out  by  these  words 
 that  the  Patriarchs  are  intercessors,  I  should  like  them  to  tell 
 me  why,  in  so  great  a  multitude,1  no  place  whatever  is  given 
 to  Abraham,  the  father  of  the  Church  ?  We  know  well  from 
 what  a  crew  they  select  their  intercessors.2     Let  them  then 
 
 1  The  French  adds,  "  et  quasi  en  une  fourmiliere  de  saincts  ;" — and  as  it 
 were  a  swarm  of  saints. 
 
 t  a  "  C'est  chose  trop  notoire  de  quel  bourbieu  ou  de  quelle  racaille  ils 
 tirent  leur  saincts." — It  is  too  notorious  out  of  what  mire  or  rubbish  they 
 draw  their  saints. 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  489 
 
 tell  me  what  consistency  there  is  in  neglecting  and  rejecting 
 Abraham,  whom  God  preferred  to  all  others,  and  raised  to  the 
 highest  degree  of  honour.  The  only  reason  is,  that  as  it 
 was  plain  there  was  no  such  practice  in  the  ancient  Church, 
 they  thought  proper  to  conceal  the  novelty  of  the  practice  by 
 saying  nothing  of  the  Patriarchs  :  as  if  by  a  mere  diversity 
 of  names  they  could  excuse  a  practice  at  once  novel  and 
 impure.  They  sometimes,  also,  object  that  God  is  entreated 
 to  have  mercy  on  his  people  "  for  David's  sake,"  (Ps.  cxxxii. 
 1,  10 ;  see  Calv.  Com.)  This  is  so  far  from  supporting  their 
 error,  that  it  is  the  strongest  refutation  of  it.  We  must  con- 
 sider the  character  which  David  bore.  He  is  set  apart  from 
 the  whole  body  of  the  faithful  to  establish  the  covenant 
 which  God  made  in  his  hand.  Thus  regard  is  had  to  the 
 covenant  rather  than  to  the  individual.  Under  him  as  a 
 type  the  sole  intercession  of  Christ  is  asserted.  But  what 
 Avas  peculiar  to  David  as  a  type  of  Christ  is  certainly  inap- 
 plicable to  others. 
 
 26.  But  some  seem  to  be  moved  by  the  fact,  that  the 
 prayers  of  saints  are  often  said  to  have  been  heard.  Why  ? 
 Because  they  prayed.  "They  cried  unto  thee,"  (says  the 
 Psalmist,)  "  and  were  delivered  :  they  trusted  in  thee,  and 
 were  not  confounded,"  (Ps.  xxii.  5.)  Let  us  also  pray  after 
 their  example,  that  like  them  we  too  may  be  heard.  Those 
 men,  on  the  contrary,  absurdly  argue  that  none  will  be  heard 
 but  those  who  have  been  heard  already.  How  much  better 
 does  James  argue,  "  Elias  was  a  man  subject  to  like  passions 
 as  we  are,  and  he  prayed  earnestly  that  it  might  not  rain  : 
 and  it  rained  not  on  the  earth  by  the  space  of  three  years 
 and  six  months.  And  he  prayed  again,  and  the  heaven 
 gave  rain,  and  the  earth  brought  forth  her  fruit,"  (James  v. 
 17,  18.)  What?  Does  he  infer  that  Elias  possessed  some 
 peculiar  privilege,  and  that  Ave  must  have  recourse  to  him 
 for  the  use  of  it  ?  By  no  means.  He  shows  the  perpetual 
 efficacy  of  a  pure  and  pious  prayer,  that  Ave  may  be  induced 
 in  like  manner  to  pray.  For  the  kindness  and  readiness  of 
 God  to  hear  others  is  malignantly  interpreted,  if  their  ex- 
 ample does  not  inspire  us  with  stronger  confidence  in  his  pro- 
 mise, since  his  declaration  is  not  that  he  will  incline  his  ear 
 to  one  or  two,  or  a  few  individuals,  but  to  all  Avho  call  upon 
 
490  INSTITUTES  OF  THE  BOOK  III. 
 
 his  name.  In  this  ignorance  they  are  the  less  excusable, 
 because  they  seem  as  it  were  avowedly  to  contemn  the 
 many  admonitions  of  Scripture.  David  was  repeatedly  deli- 
 vered by  the  power  of  God.  Was  this  to  give  that  power  to 
 him  that  we  might  be  delivered  on  his  application  ?  Very  dif- 
 ferent is  his  affirmation  :  "  The  righteous  shall  compass  me 
 about ;  for  thou  shalt  deal  bountifully  with  me,"  (Ps.  cxlii. 
 7.)  Again,  "  The  righteous  also  shall  see,  and  fear,  and  shall 
 laugh  at  him,"  (Ps.  Hi.  6.)  "  This  poor  man  cried,  and  the 
 Lord  heard  him,  and  saved  him  out  of  all  his  troubles,"  (Ps. 
 xxxiv.  6.)  In  The  Psalms  are  many  similar  prayers,  in  which 
 David  calls  upon  God  to  give  him  what  he  asks,  for  this 
 reason,  viz.,  that  the  righteous  may  not  be  put  to  shame,  but 
 by  his  example  encouraged  to  hope.  Here  let  one  passage 
 suffice,  "For  this  shall  every  one  that  is  godly  pray  unto 
 thee  in  a  time  when  thou  mayest  be  found,"  (Ps.  xxxii.  6, 
 Calv.  Com.)  This  passage  I  have  quoted  the  more  readily, 
 because  those  ravers  who  employ  their  hireling  tongues  in 
 defence  of  the  Papacy,  are  not  ashamed  to  adduce  it  in  proof 
 of  the  intercession  of  the  dead.  As  if  David  intended  any 
 thing  more  than  to  show  the  benefit  which  he  shall  obtain  from 
 the  divine  clemency  and  condescension  when  he  shaU  have 
 been  heard.  In  general,  we  must  hold  that  the  experience  of 
 the  grace  of  God,  as  well  towards  ourselves  as  towards  others, 
 tends  in  no  slight  degree  to  confirm  our  faith  in  his  promises. 
 I  do  not  quote  the  many  passages  in  which  David  sets  forth 
 the  loving-kindness  of  God  to  him  as  a  ground  of  confidence, 
 as  they  will  readily  occur  to  every  reader  of  The  Psalms. 
 Jacob  had  previously  taught  the  same  thing  by  his  own  ex- 
 ample, "I  am  not  worthy  of  the  least  of  all  thy  mercies,  and  of 
 all  the  truth  which  thou  hast  showed  unto  thy  servant :  for 
 with  my  staff  I  passed  over  this  Jordan ;  and  now  I  am  become 
 two  bands,"  (Gen.  xxxii.  10.)  He,  indeed,  alleges  the  pro- 
 mise, but  not  the  promise  only  ;  for  he  at  the  same  time  adds 
 the  effect,  to  animate  him  with  greater  confidence  in  the 
 future  kindness  of  God.  God  is  not  like  men  who  grow 
 weary  of  their  liberality,  or  whose  means  of  exercising  it 
 become  exhausted ;  but  he  is  to  be  estimated  by  his  own 
 nature,  as  David  properly  does  when  he  says,  "  Thou  hast 
 redeemed  me,  O  Lord  God  of  truth,"  (Ps.  xxxi.  5.)     After 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  491 
 
 ascribing  the  praise  of  his  salvation  to  God,  he  adds  that  he 
 is  true  :  for  were  he  not  ever  like  himself,  his  past  favour 
 would  not  be  an  infallible  ground  for  confidence  and  prayer. 
 But  when  we  know  that  as  often  as  he  assists  us,  he  gives 
 us  a  specimen  and  proof  of  his  goodness  and  faithfulness, 
 there  is  no  reason  to  fear  that  our  hope  will  be  ashamed  or 
 frustrated. 
 
 27.  On  the  whole,  since  Scripture  places  the  principal  part 
 of  worship  in  the  invocation  of  God,  (this  being  the  office  of 
 piety  which  he  requires  of  us  in  preference  to  all  sacrifices,) 
 it  is  manifest  sacrilege  to  offer  prayer  to  others.  Hence  it 
 is  said  in  the  psalm  :  u  If  we  have  forgotten  the  name  of 
 our  God,  or  stretched,  out  our  hands  to  a  strange  god,  shall 
 not  God  search  this  out?"  (Ps.  xliv.  20,  21.)  Again, 
 since  it  is  only  in  faith  that  God  desires  to  be  invoked,  and 
 he  distinctly  enjoins  us  to  frame  our  prayers  according  to  the 
 rule  of  his  word  :  in  fine,  since  faith  is  founded  on  the  word, 
 and  is  the  parent  of  right  prayer,  the  moment  we  decline 
 from  the  word,  our  prayers  are  impure.  But  Ave  have  already 
 shown,  that  if  we  consult  the  w7hole  volume  of  Scripture,  we 
 shall  find  that  God.  claims  this  honour  to  himself  alone.  In 
 regard  to  the  office  of  intercession,  we  have  also  seen  that  it 
 is  peculiar  to  Christ,  and  that  no  prayer  is  agreeable  to  God. 
 which  he  as  Mediator  does  not  sanctify.  And  though 
 believers  mutually  offer  up  prayers  to  God.  in  behalf  of  their 
 brethren,  we  have  shown  that  this  derogates  in  no  respect 
 from  the  sole  intercession  of  Christ,  because  all  trust  to  that 
 intercession  in  commending  themselves  as  w7ell  as  others  to 
 God.  Moreover,  wTe  have  shown  that  this  is  ignorantly 
 transferred  to  the  dead,  of  whom  we  no  where  read  that  they 
 were  commanded  to  pray  for  us.  The  Scripture  often  ex- 
 horts us  to  offer  up  mutual  prayers  ;  but  says  not  one  syllable 
 concerning  the  dead ;  nay,  James  tacitly  excludes  the  dead 
 when  he  combines  the  two  things,  to  "confess  our  sins  one 
 to  another,  and  to  pray  one  for  another,"  (James  v.  16.) 
 Hence  it  is  sufficient  to  condemn  this  error,  that  the  begin- 
 ning of  right  prayer  springs  from  faith,  and  that  faith  comes 
 by  the  hearing  of  the  word  of  God,  in  which  there  is  no 
 mention  of  fictitious  intercession,  superstition  having  rashly 
 
492  INSTITUTES  OF  THE  BOOK  III. 
 
 adopted  intercessors  who  have  not  been  divinely  appointed. 
 While  the  Scripture  abounds  in  various  forms  of  prayer,  we 
 find  no  example  of  this  intercession,  without  which  Papists 
 think  there  is  no  prayer.  Moreover,  it  is  evident  that  this 
 superstition  is  the  result  of  distrust,  because  they  are  either 
 not  contented  with  Christ  as  an  intercessor,  or  have  alto- 
 gether robbed  him  of  this  honour.  This  last  is  easily  proved 
 by  their  effrontery  in  maintaining,  as  the  strongest  of  all  their 
 arguments  for  the  intercession  of  the  saints,  that  we  are  un- 
 worthy of  familiar  access  to  God.  This,  indeed,  we  acknow- 
 ledge to  be  most  true,  but  we  thence  infer  that  they  leave 
 nothing  to  Christ,  because  they  consider  his  intercession 
 as  nothing,  unless  it  is  supplemented  by  that  of  George  and 
 Hypolyte,  and  similar  phantoms. 
 
 28.  But  though  prayer  is  properly  confined  to  vows  and 
 supplications,  yet  so  strong  is  the  affinity  between  petition 
 and  thanksgiving,  that  both  may  be  conveniently  compre- 
 hended under  one  name.  For  the  forms  Avhich  Paul  enu- 
 merates (1  Tim.  ii.  1)  fall  under  the  first  member  of  this 
 division.  By  prayer  and  supplication  we  pour  out  our  desires 
 before  God,  asking  as  well  those  things  which  tend  to  pro- 
 mote his  glory  and  display  his  name,  as  the  benefits  which 
 contribute  to  our  advantage.  By  thanksgiving  we  duly  cele- 
 brate his  kindnesses  toward  us,  ascribing  to  his  liberality 
 every  blessing  which  enters  into  our  lot.  David  accordingly 
 includes  both  in  one  sentence,  "  Call  upon  me  in  the  day  of 
 trouble  :  I  will  deliver  thee,  and  thou  shalt  glorify  me,"  (Ps. 
 1.  15.)  Scripture,  not  without  reason,  commands  us  to  use 
 both  continually.  We  have  already  described  the  greatness 
 of  our  want,  while  experience  itself  proclaims  the  straits 
 which  press  us  on  every  side  to  be  so  numerous  and  so  great, 
 that  all  have  sufficient  ground  to  send  forth  sighs  and  groans 
 to  God  without  intermission,  and  suppliantly  implore  him. 
 For  even  should  they  be  exempt  from  adversity,  still  the 
 holiest  ought  to  be  stimulated  first  by  their  sins,  and,  secondly, 
 by  the  innumerable  assaults  of  temptation,  to  long  for  a  re- 
 medy. The  sacrifice  of  praise  and  thanksgiving  can  never 
 be  interrupted  without  guilt,  since  God  never  ceases  to  load 
 us  with  favour  upon  favour,  so  as  to  force  us  to  gratitude, 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  493 
 
 however  slow  and  sluggish  we  may  be.  In  short,  so  great 
 and  widely  diffused  are  the  riches  of  his  liberality  towards 
 us,  so  marvellous  and  wondrous  the  miracles  which  we  behold 
 on  every  side,  that  we  never  can  want  a  subject  and  mate- 
 rials for  praise  and  thanksgiving. 
 
 To  make  this  somewhat  clearer  :  since  all  our  hopes  and 
 resources  are  placed  in  God,  (this  has  already  been  fully 
 proved,)  so  that  neither  our  persons  nor  our  interests  can 
 prosper  without  his  blessing,  we  must  constantly  submit  our- 
 selves and  our  all  to  him.  Then  whatever  we  deliberate, 
 speak,  or  do,  should  be  deliberated,  spoken,  and  done  under 
 his  hand  and  will ;  in  fine,  under  the  hope  of  his  assistance. 
 God  has  pronounced  a  curse  upon  all  who,  confiding  in  them- 
 selves or  others,  form  plans  and  resolutions,  who,  with- 
 out regarding  his  will,  or  invoking  his  aid,  either  plan  or 
 attempt  to  execute,  (James  iv.  14  ;  Isaiah  xxx.  1  ;  xxxi.  1.) 
 And  since,  as  has  already  been  observed,  he  receives  the 
 honour  which  is  due  when  he  is  acknowledged  to  be  the 
 author  of  all  good,  it  follows  that,  in  deriving  all  good  from 
 his  hand,  we  ought  continually  to  express  our  thankfulness, 
 and  that  Ave  have  no  right  to  use  the  benefits  which  proceed 
 from  his  liberality,  if  we  do  not  assiduously  proclaim  his 
 praise,  and  give  him  thanks,  these  being  the  ends  for  which 
 they  are  given.  When  Paul  declares  that  every  creature  of 
 God  "is  sanctified  by  the  word  of  God  and  prayer,"  (1  Tim. 
 iv.  5,)  he  intimates  that  without  the  word  and  prayer,  none 
 of  them  are  holy  and  pure,  word  being  used  metonymically 
 for  faith.  Hence  David,  on  experiencing  the  loving-kind- 
 ness of  the  Lord,  elegantly  declares,  "  He  hath  put  a  new 
 song  in  my  mouth,"  (Ps.  xl.  3  ;)  intimating,  that  our  silence  is 
 malignant  when  we  leave  his  blessings  unpraised,  seeing  every 
 blessing  he  bestows  is  a  new  ground  of  thanksgiving.  Thus 
 Isaiah,  proclaiming  the  singular  mercies  of  God,  says,  "  Sing 
 unto  the  Lord  a  new  song."  In  the  same  sense  David  says 
 in  another  passage,  "  O  Lord,  open  thou  my  lips  ;  and  my 
 mouth  shall  show  forth  thy  praise,"  (Ps.  li.  15.)  In  like 
 manner,  Hezekiah  and  Jonah  declare  that  they  will  regard  it 
 as  the  end  of  their  deliverance  "  to  celebrate  the  goodness  of 
 God  wkh  songs  in  his  temple,"  (Is.  xxxviii.  20  ;  Jonah  ii.  10.) 
 
494  INSTITUTES  OF  THE  BOOK  III. 
 
 David  lays  down  a  general  rule  for  all  believers  in  these 
 words,  "  What  shall  I  render  unto  the  Lord  for  all  his  bene- 
 fits toward  me  ?  I  will  take  the  cup  of  salvation,  and  call 
 upon  the  name  of  the  Lord,"  (Ps.  cxvi.  12,  13.)  This  rule 
 the  Church  follows  in  another  psalm,  "  Save  us,  O  Lord  our 
 God,  and  gather  us  from  among  the  heathen,  to  give  thanks 
 unto  thy  holy  name,  and  to  triumph  in  thy  praise,"  (Ps.  cvi. 
 47.)  Again,  "He  will  regard  the  prayer  of  the  destitute, 
 and  not  despise  their  prayer.  This  shall  be  written  for  the 
 generation  to  come  :  and  the  people  which  shall  be  created 
 shall  pi^aise  the  Lord."  "  To  declare  the  name  of  the  Lord  in 
 Zion,  and  his  praise  in  Jerusalem,"  (Ps.  cii.  18,  21.)  Nay, 
 whenever  believers  beseech  the  Lord  to  do  anything  for  his 
 own  Jiame's  sake,  as  they  declare  themselves  unworthy  of  ob- 
 taining it  in  their  own  name,  so  they  oblige  themselves  to 
 give  thanks,  and  promise  to  make  the  right  use  of  his  loving- 
 kindness  by  being  the  heralds  of  it.  Thus  Hosea,  speaking  of 
 the  future  redemption  of  the  Church,  says,  "Take  away  all 
 iniquity,  and  receive  us  graciously  ;  so  will  we  render  the 
 calves  of  our  lips,"  (Hos.  xiv.  2.)  Not  only  do  our  tongues 
 proclaim  the  kindness  of  God,  but  they  naturally  inspire  us 
 with  love  to  him.  "  I  love  the  Lord,  because  he  hath  heard 
 my  voice  and  my  supplications,"  (Ps.  cxvi.  1.)  In  another 
 passage,  speaking  of  the  help  which  he  had  experienced,  he 
 says,  "  I  will  love  thee,  O  Lord,  my  strength,"  (Ps.  xviii.  1.) 
 No  praise  will  ever  please  God  that  does  not  flow  from  this 
 feeling  of  love.  Nay,  we  must  attend  to  the  declaration  of 
 Paul,  that  all  wishes  are  vicious  and  perverse  which  are  not 
 accompanied  with  thanksgiving.  His  words  are,  "  In  every- 
 thing by  prayer  and  supplication  with  thanksgiving  let  your 
 requests  be  made  known  unto  God,"  (Phil.  iv.  6.)  Because 
 many,  under  the  influence  of  moroseness,  weariness,  impa- 
 tience, bitter  grief  and  fear,  use  murmuring  in  their  prayers, 
 he  enjoins  us  so  to  regulate  our  feelings  as  cheerfully  to  bless 
 God  even  before  obtaining  Avhat  we  ask.  But  if  this  con- 
 nection ought  always  to  subsist  in  full  vigour  between  things 
 that  are  almost  contrary,  the  more  sacred  is  the  tie  which 
 binds  us  to  celebrate  the  praises  of  God  whenever  he  grants 
 our  requests.    And  as  we  have  already  shown  that  our  prayers, 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  495 
 
 which  otherwise  would  be  polluted,  are  sanctified  by  the  inter- 
 cession of  Christ,  so  the  Apostle,  by  enjoining  us  "  to  offer 
 the  sacrifice  of  praise  to  God  continually"  by  Christ,  (Heb. 
 xiii.  15,)  reminds  us,  that  without  the  intervention  of  his 
 priesthood  our  lips  are  not  pure  enough  to  celebrate  the  name 
 of  God.  Hence  we  infer  that  a  monstrous  delusion  prevails 
 among  Papists,  the  great  majority  of  whom  wonder  when 
 Christ  is  called  an  intercessor.  The  reason  why  Paul  enjoins, 
 "Pray  without  ceasing ;  in  every  thing  give  thanks,"  (1  Thess. 
 v.  17,  18,)  is,  because  he  would  have  us  with  the  utmost  assi- 
 duity, at  all  times,  in  every  place,  in  all  things,  and  under  all 
 circumstances,  direct  our  prayers  to  God,  to  expect  all  the 
 things  which  we  desire  from  him,  and  when  obtained  ascribe 
 them  to  him ;  thus  furnishing  perpetual  grounds  for  prayer 
 and  praise. 
 
 29.  This  assiduity  in  prayer,  though  it  specially  refers  to 
 the  peculiar  private  prayers  of  individuals,  extends  also  in 
 some  measure  to  the  public  prayers  of  the  Church.  These, 
 it  may  be  said,  cannot  be  continual,  and  ought  not  to  be  made, 
 except  in  the  manner  which,  for  the  sake  of  order,  has  been 
 established  by  public  consent.  This  1  admit,  and  hence  cer- 
 tain hours  are  fixed  beforehand,  hours  which,  though  indifferent 
 in  regard  to  God,  are  necessary  for  the  use  of  man,  that  the 
 general  convenience  may  be  consulted,  and  all  things  be  done 
 in  the  Church,  as  Paul  enjoins,  "  decently  and  in  order,"  (1 
 Cor.  xiv.  40.)  But  there  is  nothing  in  this  to  prevent  each 
 church  from  being  now  and  then  stirred  up  to  a  more  fre- 
 quent use  of  prayer,  and  being  more  zealously  affected  under 
 the  impulse  of  some  greater  necessity.  Of  perseverance  in 
 prayer,  which  is  much  akin  to  assiduity,  we  shall  speak 
 towards  the  close  of  the  chapter,  (sec.  51,  52.)  This  assi- 
 duity, moreover,  is  very  different  from  the  BarroAoy/a,  vain 
 speaking,  which  our  Saviour  has  prohibited,  (Matth.  vi.  7.) 
 For  he  does  not  there  forbid  us  to  pray  long  or  frequently, 
 or  with  great  fervour,  but  warns  us  against  supposing  that 
 we  can  extort  anything  from  God  by  importuning  him  with 
 garrulous  loquacity,  as  if  he  were  to  be  persuaded  after  the 
 manner  of  men.  We  know  that  hypocrites,  because  they 
 consider  not  that  they  have  to  do  with  God,  offer  up  their 
 
496  INSTITUTES  OF  THE  BOOK  III. 
 
 prayers  as  pompously  as  If  it  were  part  of  a  triumphal  show. 
 The  Pharisee,  who  thanked  God  that  he  was  not  as  other 
 men,  no  doubt  proclaimed  his  praises  before  men,  as  if  he 
 had  wished  to  gain  a  reputation  for  sanctity  by  his  prayers. 
 Hence  that  vain  speaking,  which  for  a  similar  reason  prevails  so 
 much  in  the  Papacy  in  the  present  day,  some  vainly  spinning 
 out  the  time  by  a  reiteration  of  the  same  frivolous  prayers, 
 and  others  employing  a  long  series  of  verbiage  for  vulgar 
 display.1  This  childish  garrulity  being  a  mockery  of  God,  it 
 is  not  strange  that  it  is  prohibited  in  the  Church,  in  order 
 that  every  feeling  there  expressed  may  be  sincere,  proceeding 
 from  the  inmost  heart.  Akin  to  this  abuse  is  another  which 
 our  Saviour  also  condemns,  namely,  when  hypocrites  for  the 
 sake  of  ostentation  court  the  presence  of  many  witnesses, 
 and  would  sooner  pray  in  the  market-place  than  pray  without 
 applause.  The  true  object  of  prayer  being,  as  we  have 
 already  said,  (sec.  4,  5,)  to  carry  our  thoughts  directly  to 
 God,  whether  to  celebrate  his  praise  or  implore  his  aid,  we 
 can  easily  see  that  its  primary  seat  is  in  the  mind  and  heart, 
 or  rather  that  prayer  itself  is  properly  an  effusion  and  mani- 
 festation of  internal  feeling  before  Him  who  is  the  searcher  of 
 hearts.  Hence,  (as  has  been  said,)  when  our  divine  Master 
 was  pleased  to  lay  down  the  best  rule  for  prayer,  his  injunc- 
 tion was,  "  Enter  into  thy  closet,  and  when  thou  hast  shut 
 thy  door,  pray  to  thy  Father  which  is  in  secret,  and  thy  Father 
 which  seeth  in  secret  shall  reward  thee  openly,"  (Matth.  vi. 
 6.)  Dissuading  us  from  the  example  of  hypocrites,  who 
 sought  the  applause  of  men  by  an  ambitious  ostentation  in 
 prayer,  he  adds  the  better  course — enter  thy  chamber,  shut 
 thy  door,  and  there  pray.  By  these  words  (as  I  understand 
 them)  he  taught  us  to  seek  a  place  of  retirement  which  might 
 enable  us  to  turn  all  our  thoughts  inwards,  and  enter  deeply 
 
 1  French,  "  Cette  longueur  de  priere  a  aujourd'Iiui  sa  vogue  en  la 
 Papaute,  et  proeede  de  cette  mesme  source  ;  c'est  que  les  uns  barbotant 
 force  Ave  Maria,  et  reiterant  cent  fois  un  chapelet,  perdent  une  partie 
 du  temps  ;  les  autres,  comme  les  chanoines  et  caphars,  en  abayant  le 
 parchemin  jour  et  nuict,  et  barbotant  leur  breviaire  vendent  leur  coquilles 
 au  peuple." — This  long  prayer  is  at  present  in  vogue  among  the  Papists, 
 and  pioceeds  from  the  same  cause  :  some  muttering  a  host  of  Ave  Marias, 
 and  going  over  their  beads  a  hundred  times,  lose  part  of  their  time ; 
 others,  as  the  canons  and  monks,  grumbling  over  their  parchment  night 
 and  day,  and  muttering  their  breviary,  sell  their  cockksheiis  to  the  people. 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  497 
 
 into  our  hearts,  promising  that  God  would  hold  converse  with 
 the  feelings  of  our  mind,  of  which  the  body  ought  to  be  the 
 temple.  He  meant  not  to  deny  that  it  may  be  expedient  to 
 pray  in  other  places  also,  but  he  shows  that  prayer  is  some- 
 what of  a  secret  nature,  having  its  chief  seat  in  the  mind, 
 and  requiring  a  tranquillity  far  removed  from  the  turmoil  of 
 ordinary  cares.  And  hence  it  was  not  without  cause  that 
 our  Lord  himself,  when  he  would  engage  more  earnestly  in 
 prayer,  withdrew  into  a  retired  spot  beyond  the  bustle  of  the 
 world,  thus  reminding  us  by  his  example  that  Ave  are  not  to 
 neglect  those  helps  which  enable  the  mind,  in  itself  too  much 
 disposed  to  wander,  to  become  sincerely  intent  on  prayer. 
 Meanwhile,  as  he  abstained  not  from  prayer  when  the  occa- 
 sion required  it,  though  he  were  in  the  midst  of  a  crowd,  so 
 must  we,  whenever  there  is  need,  lift  up  "  pure  hands"  (1  Tim. 
 ii.  8)  at  all  places.  And  hence  we  must  hold  that  he  who 
 declines  to  pray  in  the  public  meeting  of  the  saints,  knows 
 not  what  it  is  to  pray  apart,  in  retirement,  or  at  home.  On 
 the  other  hand,  he  who  neglects  to  pray  alone  and  in  private, 
 however  sedulously  he  frequents  public  meetings,  there  gives 
 his  prayers  to  the  wind,  because  he  defers  more  to  the  opinion 
 of  man  than  to  the  secret  judgment  of  God.  Still,  lest  the 
 public  prayers  of  the  Church  should  be  held  in  contempt,  the 
 Lord  anciently  bestowed  upon  them  the  most  honourable 
 appellation,  especially  when  he  called  the  temple  the  "  house 
 of  prayer"  (Isa.  lvi.  7.)  For  by  this  expression  he  both 
 showed  that  the  duty  of  prayer  is  a  principal  part  of  his  wor- 
 ship, and  that  to  enable  believers  to  engage  in  it  with  one 
 consent  his  temple  is  set  up  before  them  as  a  kind  of  banner. 
 A  noble  promise  was  also  added,  "  Praise  walteth  for  thee,  O 
 God,  in  Sion  :  and  unto  thee  shall  the  vow  be  performed," l 
 (Ps.  lxv.  1.)  By  these  words  the  Psalmist  reminds  us  that 
 the  prayers  of  the  Church  are  never  in  vain  ;  because  God 
 always  furnishes  his  people  with  materials  for  a  song  of  joy. 
 But  although  the  shadows  of  the  law  have  ceased,  yet  be- 
 cause God  was  pleased  by  this  ordinance  to  foster  the  unity 
 of  the  faith  among  us  also,  there  can  be  no  doubt  that  the 
 
 1  Calvin  translates,    "  Te    expeetat  Deus,  laus    in  Sion  ;" — God,  the 
 praise  in  Sion  waiteth  for  thee. 
 
 VOL.  II.  2  I 
 
498  INSTITUTES  OF  THE  BOOK  III. 
 
 same  promise  belongs  to  us — a  promise  which  Christ  sanc- 
 tioned with  his  own  lips,  and  which  Paid  declares  to  be  per- 
 petually in  force. 
 
 30.  As  God  in  his  word  enjoins  common  prayer,  so  public 
 temples  are  the  places  destined  for  the  performance  of  them, 
 and  hence  those  who  refuse  to  join  with  the  people  of  God 
 in  this  observance  have  no  ground  for  the  pretext,  that  they 
 enter  their  chamber  in  order  that  they  may  obey  the  com- 
 mand of  the  Lord.  For  he  who  promises  to  grant  whatso- 
 ever two  or  three  assembled  in  his  name  shall  ask,  (Matth. 
 xviii.  20,)  declares,  that  he  by  no  means  despises  the  prayers 
 which  are  publicly  offered  up,  provided  there  be  no  ostenta- 
 tion, or  catching  at  human  applause,  and  provided  there  be 
 a  true  and  sincere  affection  in  the  secret  recesses  of  the 
 heart.1  If  this  is  the  legitimate  use  of  churches,  (and  it 
 certainly  is,)  we  must,  on  the  other  hand,  beware  of  imitating 
 the  practice  which  commenced  some  centuries  ago,  of 
 imagining  that  churches  are  the  proper  dwellings  of  God, 
 where  he  is  more  ready  to  listen  to  us,  or  of  attaching  to 
 them  some  kind  of  secret  sanctity,  which  makes  prayer  there 
 more  holy.  For  seeing  we  are  the  true  temples  of  God,  we 
 must  pray  in  ourselves  if  we  would  invoke  God  in  his  holy 
 temple.  Let  us  leave  such  gross  ideas  to  the  Jews  or  the 
 heathen,  knowing  that  we  have  a  command  to  pray  without 
 distinction  of  place,  "  in  spirit  and  in  truth,"  (John  iv.  23.) 
 It  is  true  that  by  the  order  of  God  the  temple  was  anciently 
 dedicated  for  the  offering  of  prayers  and  sacrifices,  but  this 
 was  at  a  time  when  the  truth  (which  being  now  fully  mani- 
 fested, we  are  not  permitted  to  confine  to  any  material  temple) 
 lay  hid  under  the  figure  of  shadows.  Even  the  temple  was 
 not  represented  to  the  Jews  as  confining  the  presence  of 
 God  within  its  walls,  but  was  meant  to  train  them  to  con- 
 template the  image  of  the  true  temple.  Accordingly,  a 
 severe  rebuke  is  administered  both  by  Isaiah  and  Stephen, 
 to  those  who  thought  that  God  could  in  any  way  dwell  in 
 temples  made  with  hands,  (Isa.  lxvi.  2  ;  Acts  vii.  48.) 
 
 1  See  Book  I.  chap.  xi.  sec.  7,  13,  on  the  subject  of  images  in  churches. 
 Also  Book  IV.  chap.  iv.  sec.  8,  and  chap.  v.  sec.  18,  as  to  the  ornaments 
 of  churches. 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  499 
 
 31.  Hence  it  is  perfectly  clear  that  neither  words  nor 
 singing  (if  used  in  prayer)  are  of  the  least  consequence,  or 
 avail  one  iota  with  God,  unless  they  proceed  from    deep 
 feeling  in  the  heart.     Nay,  rather  they  provoke  his  anger 
 against  us,  if  they  come  from  the  lips  and  throat  only,  since 
 this  is  to  abuse  his  sacred  name,  and  hold  his  majesty  in  deri- 
 sion.   This  Ave  infer  from  the  words  of  Isaiah,  which,  though 
 their  meaning  is  of  wider  extent,  go  to  rebuke  this  vice  also : 
 "  Forasmuch  as  this  people  draw  near  me  with  their  mouth, 
 and  with  their  lips  do  honour  me,  but  have  removed  their 
 heart  far  from  me,  and  their  fear  toward  me  is  taught  by  the 
 precept  of  men :  therefore,  behold,  I  will  proceed  to  do  a  mar- 
 vellous work  among  this  people,  even  a  marvellous  work  and  a 
 wronder :  for  the  wisdom  of  their  wise  men  shall  perish,  and  the 
 understanding  of  their  prudent  men  shall  be  hid,"  (Isa.  xxix. 
 13.)     Still  we  do  not  condemn  words  or  singing,  but  rather 
 greatly  commend  them,   provided  the  feeling  of  the  mind 
 goes  along  with  them.     For  in  this  way  the  thought  of  God 
 is  kept  alive  on  our  minds,  which,  from  their  fickle  and  ver- 
 satile nature,  soon  relax,  and  are  distracted  by  various  objects, 
 unless  various  means  are  used  to   support  them.     Besides, 
 since  the  glory  of  God  ought  in  a  manner  to  be  displayed  in 
 each  part  of  our  body,  the  special  service  to  which  the  tongue 
 should  be  devoted  is  that  of  singing  and  speaking,  inasmuch  as 
 it  has  been  expressly  created  to   declare  and  proclaim  the 
 praise  of  God.     This  employment  of  the  tongue  is  chiefly  in 
 the  public  services  which  are  performed  in  the  meeting  of  the 
 saints.     In  this  way  the  God  whom  we  serve  in  one  spirit 
 and  one  faith,  we  glorify  together  as  it  were  with  one  voice 
 and  one  mouth ;  and  that  openly,  so  that  each  may  in  turn 
 receive  the  confession  of  his  brother's  faith,  and  be  invited 
 and  incited  to  imitate  it. 
 
 32.  It  is  certain  that  the  use  of  singing  in  churches  (which 
 I  may  mention  in  passing)  is  not  only  very  ancient,  but  was 
 also  used  by  the  Apostles,  as  we  may  gather  from  the  words 
 of  Paul,  "  I  will  sing  with  the  spirit,  and  I  will  sing  with  the 
 understanding  also,"  (1  Cor.  xiv.  15.)  In  like  manner  he 
 says  to  the  Colossians,  "  Teaching  and  admonishing  one 
 another  in  psalms,  and  hymns,  and  spiritual  songs,  singing 
 
500  INSTITUTES  OF  THE  BOOK  III. 
 
 with  grace  in  your  hearts  to  the  Lord,"  (Col.  iii.  16.)  In  the 
 former  passage,  he  enjoins  us  to  sing  with  the  voice  and  the 
 heart ;  in  the  latter,  he  commends  spiritual  songs,  by  which 
 the  pious  mutually  edify  each  other.  That  it  was  not  an 
 universal  practice,  however,  is  attested  by  Augustine,  (Con- 
 fess. Lib.  ix.  cap.  7,)  who  states  that  the  church  of  Milan 
 first  began  to  use  singing  in  the  time  of  Ambrose,  when  the 
 orthodox  faith  being  persecuted  by  Justina,  the  mother  of 
 Valentinian,  the  vigils  of  the  people  were  more  frequent 
 than  usual ; ]  and  that  the  practice  was  afterwards  followed 
 by  the  other  Westei'n  churches.  He  had  said  a  little  before 
 that  the  custom  came  from  the  East.2  He  also  intimates 
 (Retract.  Lib.  ii.)  that  it  was  received  in  Africa  in  his  own 
 time.  His  words  are,  "  Hilarius,  a  man  of  tribunitial  rank, 
 assailed  with  the  bitterest  invectives  he  could  use  the  custom 
 which  then  began  to  exist  at  Carthage,  of  singing  hymns 
 from  the  book  of  Psalms  at  the  altar,  either  before  the 
 oblation,  or  when  it  was  distributed  to  the  people;  I  an- 
 swered him,  at  the  request  of  my  brethren."3  And  certainly 
 if  singing  is  tempered  to  a  gravity  befitting  the  presence  of 
 God  and  angels,  it  both  gives  dignity  and  grace  to  sacred 
 actions,  and  has  a  very  powerful  tendency  to  stir  up  the 
 mind  to  true  zeal  and  ardour  in  prayer.  We  must,  however, 
 carefully  beware,  lest  our  ears  be  more  intent  on  the  music 
 than  our  minds  on  the  spiritual  meaning  of  the  words. 
 Augustine  confesses  (Confess.  Lib.  x.  cap.  33)  that  the  fear 
 of  this  danger  sometimes  made  him  wish  for  the  introduction 
 of  a  practice  observed  by  Athanasius,  wrho  ordered  the 
 reader  to  use  only  a  gentle  inflection  of  the  voice,  more 
 akin  to  recitation  than  singing.  But  on  again  considering 
 how  many  advantages  were  derived  from  singing,  he  inclined 
 to  the  other  side.4     If  this  moderation  is  used,  there  cannot 
 
 1  This  clause  of  the  sentence  is  omitted  in  the  French. 
 
 2  The  French  adds,  "  oil  on  en  avoit  tousjours  use ;" — where  it  had 
 always  been  used. 
 
 3  The  whole  of  this  quotation  is  omitted  in  the  French. 
 
 4  French,  "  Mais  il  adjouste  d'autre  part,  que  quand  il  se  souvenoit  du 
 fruict  et  de  l'edification  qu'il  avoit  recue  en  oyant  chanter  a  l'Eglise  il 
 enclinoit  plus  a  Tautre  partie,  c'est,  approuver  le  chant ;" — but  he  adds  on 
 the  other  hand,  that  when  he  called  to  mind  the  fruit  and  edification  which 
 he  had  received  from  hearing  singing  in  the  church,  he  inclined  more  to 
 the  other  side  ;  that  is,  to  approve  singing. 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  501 
 
 be  a  doubt  that  the  practice  is  most  sacred  and  salutary.  On 
 the  other  hand,  songs  composed  merely  to  tickle  and  delight 
 the  ear  are  unbecoming  the  majesty  of  the  Church,  and 
 cannot  but  be  most  displeasing  to  God. 
 
 33.  It  is  also  plain  that  the  public  prayers  are  not  to  be 
 couched  in  Greek  among  the  Latins,  nor  in  Latin  among  the 
 French  or  English,  (as  hitherto  has  been  every  where  prac- 
 tised,) but  in  the  vulgar  tongue,  so  that  all  present  may 
 understand  them,  since  they  ought  to  be  used  for  the  edifi- 
 cation of  the  whole  Church,  which  cannot  be  in  the  least 
 degree  benefited  by  a  sound  not  understood.  Those  who 
 are  not  moved  by  any  reason  of  humanity  or  charity,  ought 
 at  least  to  be  somewhat  moved  by  the  authority  of  Paul, 
 whose  words  are  by  no  means  ambiguous  :  "  When  thou  shalt 
 bless  with  the  spirit,  how  shall  he  that  occupieth  the  room 
 of  the  unlearned  say,  Amen,  at  thy  giving  of  thanks,  seeing 
 he  understandeth  not  what  thou  sayest  ?  For  thou  verily 
 givest  thanks,  but  the  other  is  not  edified,"  (1  Cor.  xiv.  16, 
 17.)  How  then  can  one  sufficiently  admire  the  unbridled 
 license  of  the  Papists,  who,  while  the  Apostle  publicly  pro- 
 tests against  it,  hesitate  not  to  bawl  out  the  most  verbose 
 prayers  in  a  foreign  tongue,  prayers  of  which  they  them- 
 selves sometimes  do  not  understand  one  syllable,  and  which 
 they  have  no  wish  that  others  should  understand  ? l  Different 
 is  the  course  which  Paul  prescribes,  "  What  is  it  then  ?  I 
 Avill  pray  with  the  spirit,  and  I  will  pray  with  the  under- 
 standing also  ;  I  will  sing  with  the  spirit,  and  I  will  sing 
 with  the  understanding  also  :"  meaning  by  the  spirit  the 
 special  gift  of  tongues,  which  some  who  had  received  it 
 abused  when  they  dissevered  it  from  the  mind,  that  is,  the 
 understanding.  The  principle  we  must  always  hold  is,  that 
 in  all  prayer,  public  and  private,  the  tongue  without  the 
 
 1  French,  "  Qui  est-ce  done  qui  se  pourra  assez  esmerveiller  d'une 
 audace  tant  effrenee  qu'ont  eu  les  Papistes  et  ont  encore,  qui  contre  la 
 defense  de  l'Apostre,  chantent  et  brayent  de  langue  estrange  et  inconnue, 
 en  laquelle  le  plus  souvent  lis  n'entendent  pas  eux  mesmes  une  syllabe,  et 
 ne  veulent  que  les  autres  y  entendent?" — Who  then  can  sufficiently  admire 
 the  unbridled  audacity  which  the  Papists  have  had,  and  still  have,  who, 
 contrary  to  the  prohibition  of  the  Apostle,  chant  and  bray  in  a  foreign 
 and  unknown  tongue,  in  which,  for  the  most  part,  they  do  not  understand 
 one  syllable,  and  which  they  have  no  wish  that  others  understand? 
 
502  INSTITUTES  OF  THE  BOOK  III. 
 
 mind  must  be  displeasing  to  God.  Moreover,  the  mind  must 
 be  so  incited,  as  in  ardour  of  thought  far  to  surpass  what  the 
 tongue  is  able  to  express.  Lastly,  the  tongue  is  not  even 
 necessary  to  private  prayer,  unless  in  so  far  as  the  internal 
 feeling  is  insufficient  for  incitement,  or  the  vehemence  of  the 
 incitement  carries  the  utterance  of  the  tongue  along  with  it. 
 For  although  the  best  prayers  are  sometimes  without  utterance, 
 yet  when  the  feeling  of  the  mind  is  overpowering,  the  tongue 
 spontaneously  breaks  forth  into  utterance,  and  our  other 
 members  into  gesture.  Hence  that  dubious  muttering  of 
 Hannah,  (1  Sam.  i.  13,)  something  similar  to  which  is  expe- 
 rienced by  all  the  saints  when  concise  and  abrupt  expressions 
 escape  from  them.  The  bodily  gestures  usually  observed  in 
 prayer,  such  as  kneeling  and  uncovering  of  the  head,  (Calv. 
 in  Acts  xx.  36,)  are  exercises  by  which  we  attempt  to  rise 
 to  higher  veneration  of  God. 
 
 34.  We  must  now  attend  not  only  to  a  surer  method,  but 
 also  form  of  prayer,  that,  namely,  which  our  heavenly  Father 
 has  delivered  to  us  by  his  beloved  Son,  and  in  which  we  may 
 recognise  his  boundless  goodness  and  condescension,  (Matth. 
 vi.  9  ;  Luke  xi.  2.)  Besides  admonishing  and  exhorting  us 
 to  seek  him  in  our  every  necessity,  (as  children  are  wont  to 
 betake  themselves  to  the  protection  of  their  parents  when 
 oppressed  with  any  anxiety,)  seeing  that  we  were  not  fully 
 aware  how  great  our  poverty  was,  or  what  was  right  or  for 
 our  interest  to  ask,  he  has  provided  for  this  ignorance  ;  that 
 wherein  our  capacity  failed  he  has  sufficiently  supplied.  For 
 he  has  given  us  a  form  in  which  is  set  before  us  as  in  a  pic- 
 ture every  thing  which  it  is  lawful  to  wish,  every  thing  which 
 is  conducive  to  our  interest,  every  thing  which  it  is  necessary 
 to  demand.  From  his  goodness  in  this  respect  we  derive  the 
 great  comfort  of  knowing,  that  as  we  ask  almost  in  his  words, 
 we  ask  nothing  that  is  absurd,  or  foreign,  or  unseasonable  ; 
 nothing,  in  short,  that  is  not  agreeable  to  him.  Plato,  seeing 
 the  ignorance  of  men  in  presenting  their  desires  to  God, 
 desires  which  if  granted  would  often  be  most  injurious  to 
 them,  declares  the  best  form  of  prayer  to  be  that  which 
 an  ancient  poet  has  furnished  :  "  O  king  Jupiter,  give  what 
 is  best,  whether  we  wish  it  or  wish  it  not ;  but  avert  from  us 
 
/  •• 
 
 1 
 
 CHAP.  XX.  CHRISTIAN  RELIGION.  503 
 
 what  is  evil  even  though  we  ask  it,"  (Plato,  Alcibid.  i.)  This 
 heathen  shows  his  wisdom  in  discerning  how  dangerous  it  is 
 to  ask  of  God  what  our  own  passion  dictates  ;  while,  at  the 
 same  time,  he  reminds  us  of  our  unhappy  condition  in  not 
 being  able  to  open  our  lips  before  God  without  danger,  unless 
 his  Spirit  instruct  us  how  to  pray  aright,  (Rom.  viii.  26.) 
 The  higher  value,  therefore,  ought  wre  to  set  on  the  privilege, 
 when  the  only  begotten  Son  of  God  puts  words  into  our  lips, 
 and  thus  relieves  our  minds  of  all  hesitation. 
 
 35.  This  form  or  rule  of  prayer  is.  composed  of  six  petitions. 
 For  I  am  prevented  from  agreeing  with  those  who  divide  it 
 into  seven  by  the  adversative  mode  of  diction  used  by  the 
 Evangelist,  who  appears  to  have  intended  to  unite  the  two 
 members  together ;  as  if  he  had  said,  Do  not  allow  us  to  be 
 overcome  by  temptation,  but  rather  bring  assistance  to  our 
 frailty,  and  deliver  us  that  we  may  not  fall.  Ancient  writers1 
 also  agree  with  us,  that  what  is  added  by  Matthew  as  a 
 seventh  head  is  to  be  considered  as  explanatory  of  the  sixth 
 petition.2  But  though  in  every  part  of  the  prayer  the  first 
 place  is  assigned  to  the  glory  of  God,  still  this  is  more 
 especially  the  object  of  the  three  first  petitions,  in  which  we 
 are  to  look  to  the  glory  of  God  alone,  without  any  reference 
 to  what  is  called  our  own  advantage.  The  three  remaining; 
 petitions  are  devoted  to  our  interest,  and  properly  relate  to 
 things  which  it  is  useful  for  us  to  ask.  When  we  ask  that 
 the  name  of  God  may  be  hallowed,  as  God  wishes  to  prove 
 whether  we  love  and  serve  him  freely,  or  from  the  hope  of 
 reward,  we'are  not  to  think  at  all  of  our  own  interest;  we 
 must  set  his  glory  before  our  eyes,  and  keep  them  intent 
 upon  it  alone.  In  the  other  similar  petitions,  this  is  the  only 
 manner  in  which  we  ought  to  be  affected.  It  is  true,  that 
 in  this  way  our  own  interest  is  greatly  promoted,  because, 
 when  the  name  of  God  is  hallowed  in  the  way  we  ask,  our 
 
 1  August,  in  Enchirid.  ad  Laurent,  cap.  116.  Chrysost.  in  an  imper- 
 fect work.     See  end  of  sec.  53. 
 
 2  "  Dont  il  est  facile  de  juger  que  ce  qui  est  adjouste  en  S.  Mafthieu,  et 
 qu'aucun.s  out  pris  pour  une  septieme  requeste,  n'est  qu'un  explication  de 
 la  sixienie,  et  se  doit  a  icelle  rapporter  ;"- — "Whence  it  is  easy  to  perceive 
 that  what  is  added  in  St  Matthew,  and  which  some  have  taken  for  ti 
 seventh  petition,  is  only  an  explanation  of  the  sixth,  and  ought  to  be  refer- 
 red to  it. 
 
504  INSTITUTES  OF  THE  BOOK  III. 
 
 own  sanctification  also  is  thereby  promoted.  But  in  regard 
 to  this  advantage,  we  must,  as  I  have  said,  shut  our  eyes, 
 and  be  in  a  manner  blind,  so  as  not  even  to  see  it ;  and 
 hence  were  all  hope  of  our  private  advantage  cut  off,  we  still 
 should  never  cease  to  wish  and  pray  for  this  hallowing, 
 and  every  thing  else  which  pertains  to  the  glory  of  God. 
 "We  have  examples  in  Moses  and  Paul,  who  did  not  count 
 it  grievous  to  turn  away  their  eyes  and  minds  from  them- 
 selves, and  with  intense  and  fervent  zeal  long  for  death,  if 
 by  their  loss  the  kingdom  and  glory  of  God  might  be  pro- 
 moted, (Exod.  xxxii.  32  ;  Kom.  ix.  3.)  On  the  other  hand, 
 when  we  ask  for  daily  bread,  although  we  desire  what  is 
 advantageous  for  ourselves,  we  ought  also  especially  to  seek 
 the  glory  of  God,  so  much  so  that  we  would  not  ask  at  all 
 unless  it  were  to  turn  to  his  glory.  Let  us  now  proceed  to 
 an  exposition  of  the  Prayer. 
 
 OUR  FATHER  WHICH  ART  IN  HEAVEN. 
 
 36.  The  first  thing  suggested  at  the  very  outset  is,  as 
 we  have  already  said,  (sec.  17-19,)  that  all  our  prayers  to 
 God  ought  only  to  be  presented  in  the  name  of  Christ,  as 
 there  is  no  other  name  which  can  recommend  them.  In  call- 
 ing God  our  Father,  we  certainly  plead  the  name  of  Christ. 
 For  with  what  confidence  could  any  man  call  God  his  Father  ? 
 Who  would  have  the  presumption  to  arrogate  to  himself  the 
 honour  of  a  son  of  God  were  we  not  gratuitously  adopted  as 
 his  sons  in  Christ  ?  He  being  the  true  Son,  has  been  given  to 
 us  as  a  brother,  so  that  that  which  he  possesses  as  his  own 
 by  nature  becomes  ours  by  adoption,  if  Ave  embrace  this 
 great  mercy  with  firm  faith.  As  John  says,  "  As  many  as 
 received  him,  to  them  gave  he  power  to  become  the  sons  of 
 God,  even  to  them  that  believe  in  his  name,"  (John  i.  12.) 
 Hence  he  both  calls  himself  our  Father,  and  is  pleased  to  be 
 so  called  by  us,  by  this  delightful  name  relieving  us  of  all 
 distrust,  since  no  where  can  a  stronger  affection  be  found 
 than  in  a  father.  Hence,  too,  he  could  not  have  given  us  a 
 stronger  testimony  of  his  boundless  love  than  in  calling  us  his 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  505 
 
 sons.  But  his  love  towards  us  is  so  much  the  greater  and 
 more  excellent  than  that  of  earthly  parents,  the  farther  he 
 surpasses  all  men  in  goodness  and  mercy,  (Isaiah  lxiii.  18.) 
 Earthly  parents,  laying  aside  all  paternal  affection,  might 
 abandon  their  offspring ;  he  will  never  abandon  us,  (Ps. 
 xxvii.  10,)  seeing  he  cannot  deny  himself.  For  we  have  his 
 promise,  "  If  ye  then,  being  evil,  know  how  to  give  good 
 gifts  unto  your  children,  how  much  more  shall  your  Father 
 which  is  in  heaven  give  good  things  to  them  that  ask  him  ?" 
 (Matth.  vii.  11.)  In  like  manner  in  the  prophet,  "Can  a 
 woman  forget  her  sucking  child,  that  she  should  not  have 
 compassion  on  the  son  of  her  womb  ?  Yea,  they  may  for- 
 get, yet  will  not  I  forget  thee,"  (Isaiah  xlix.  15.)  But  if 
 we  are  his  sons,  then  as  a  son  cannot  betake  himself  to  the 
 protection  of  a  stranger  and  a  foreigner  without  at  the  same 
 time  complaining  of  his  father's  cruelty  or  poverty,  so  we 
 cannot  ask  assistance  from  any  other  quarter  than  from  him, 
 unless  we  would  upbraid  him  with  poverty,  or  want  of  means, 
 or  cruelty  and  excessive  austerity. 
 
 37.  Nor  let  us  allege  that  we  are  justly  rendered  timid 
 by  a  consciousness  of  sin,  by  which  our  Father,  though  mild 
 and  merciful,  is  daily  offended.  For  if  among  men  a  son  can- 
 not have  a  better  advocate  to  plead  his  cause  with  his  father, 
 and  cannot  employ  a  better  intercessor  to  regain  his  lost 
 favour,  than  if  he  come  himself  suppliant  and  downcast, 
 acknowledging  his  fault,  to  implore  the  mercy  of  his  father, 
 whose  paternal  feelings  cannot  but  be  moved  by  such  entrea- 
 ties, what  will  that  "  Father  of  all  mercies,  and  God  of  all 
 comfort,"  do  ?  (2  Cor.  i.  3.)  Will  he  not  rather  listen  to  the 
 tears  and  groans  of  his  children,  Avhen  supplicating  for 
 themselves,  (especially  seeing  he  invites  and  exhorts  us  to 
 do  so,)  than  to  any  advocacy  of  others  to  whom  the  timid 
 have  recourse,  not  without  some  semblance  of  despair,  be- 
 cause they  are  distrustful  of  their  father's  mildness  and 
 clemency  ?  The  exuberance  of  his  paternal  kindness  he  sets 
 before  us  in  the  parable,  (Luke  xv.  20;  see  Calv.  Comm.) 
 when  the  father  with  open  arms  receives  the  son  who  had 
 gone  away  from  him,  wasted  his  substance  in  riotous  liv- 
 ing, and  in  all  ways  grievously  sinned  against  him.  He 
 waits  not  till    pardon  is  asked  in    words,  but,  anticipating 
 
50G  INSTITUTES  OF  THE  BOOK  III. 
 
 the  request,  recognises  him  afar  off,  runs  to  meet  him,  con- 
 soles him,  and  restores  him  to  favour.  By  setting  before  us 
 this  admirable  example  of  mildness  in  a  man,  he  designed  to 
 show  in  how  much  greater  abundance  we  may  expect  it  from 
 him  who  is  not  only  a  Father,  but  the  best  and  most  merciful 
 of  all  fathers,  however  ungrateful,  rebellious,  and  wicked 
 sons  we  may  be,  provided  only  we  throw  ourselves  upon  his 
 mercy.  And  the  better  to  assure  us  that  he  is  such  a  Father 
 if  we  are  Christians,  he  has  been  pleased  to  be  called  not 
 only  a  Father,  but  OUR  Father,  as  if  we  were  pleading  with 
 him  after  this  manner,  O  Father,  who  art  possessed  of  so 
 much  affection  for  thy  children,  and  art  so  ready  to  forgive, 
 we  thy  children  approach  thee  and  present  our  requests, 
 fully  persuaded  that  thou  hast  no  other  feelings  towards  us 
 than  those  of  a  father,  though  we  are  unworthy  of  such  a 
 parent.1  But  as  our  narrow  hearts  are  incapable  of  compre- 
 hending such  boundless  favour,  Christ  is  not  only  the  earnest 
 and  pledge  of  our  adoption,  but  also  gives  us  the  Spirit  as  a 
 witness  of  this  adoption,  that  through  him  we  may  freely 
 cry  aloud,  Abba,  Father.  Whenever,  therefore,  we  are  re- 
 strained by  any  feeling  of  hesitation,  let  us  remember  to  ask 
 of  him  that  he  may  correct  our  timidity,  and  placing  us  under 
 the  magnanimous  guidance  of  the  Spirit,  enable  us  to  pray 
 boldly. 
 
 38.  The  instruction  given  us,  however,  is  not  that  every 
 individual  in  particular  is  to  call  him  Father,  but  rather  that 
 we  are  all  in  common  to  call  him  Our  Father.  By  this  we  are 
 reminded  how  strong  the  feeling  of  brotherly  love  between 
 us  ought  to  be,  since  we  are  all  alike,  by  the  same  mercy 
 and  free  kindness,  the  children  of  such  a  Father.  For  if  He 
 from  whom  we  all  obtain  whatever  is  good  is  our  common 
 Father,  (Matth.  xxiii.  9,)  every  thing  which  has  been  distri- 
 buted to  us  we  should  be  prepared  to  communicate  to  each 
 other,  as  far  as  occasion  demands.  But  if  we  are  thus 
 desirous,  as  we  ought,  to  stretch  out  our  hand,  and  give 
 assistance  to  each  other,  there  is  nothing  by  which  we  can 
 more  benefit  our  brethren  than  by  committing  them   to  the 
 
 1  French,  "  Quelque  mauvaistie  qu'ayons  eue,  ou  quelque  imperfection 
 on  pourete  qui  soit  en  nous  ;" — whatever  wickedness  we  may  have  done, 
 or  whatever  imperfection  or  poverty  there  may  be  in  us. 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  507 
 
 care  and  protection  of  the  best  of  parents,  since  if  He  is 
 propitious  and  favourable  nothing  more  can  be  desired. 
 And,  indeed,  we  owe  this  also  to  our  Father.  For  as  he 
 who  truly  and  from  the  heart  loves  the  father  of  a  family, 
 extends  the  same  love  and  good-will  to  all  his  household,  so 
 the  zeal  and  affection  which  we  feel  for  our  heavenly  Parent 
 it  becomes  us  to  extend  towards  his  people,  his  family,  and, 
 in  fine,  his  heritage,  which  he  has  honoured  so  highly  as  to 
 give  them  the  appellation  of  the  "  fulness"  of  his  only  begotten 
 Son,  (Eph.  i.  23.)  Let  the  Christian,  then,  so  regulate  his 
 prayers  as  to  make  them  common,  and  embrace  all  who  are  his 
 brethren  in  Christ ;  not  only  those  whom  at  present  he  sees  and 
 knows  to  be  such,  but  all  men  who  are  alive  upon  the  earth. 
 What  God  has  determined  with  regard  to  them  is  beyond 
 our  knowledge,  but  to  wish  and  hope  the  best  concerning 
 them  is  both  pious  and  humane.  Still  it  becomes  us  to 
 regard  with  special  affection  those  who  are  of  the  household 
 of  faith,  and  whom  the  Apostle  has  in  express  terms  recom- 
 mended to  our  care  in  every  thing,  (Gal.  vi.  10.)  In  short, 
 all  our  prayers  ought  to  bear  reference  to  that  community 
 which  our  Lord  has  established  in  his  kingdom  and  family. 
 
 39.  This,  however,  does  not  prevent  us  from  praying 
 specially  for  ourselves,  and  certain  others,  provided  our  mind 
 is  not  withdrawn  from  the  view  of  this  community,  does  not 
 deviate  from  it,  but  constantly  refers  to  it.  For  prayers, 
 though  couched  in  special  terms,  keeping  that  object  still  in 
 view,  cease  not  to  be  common.  All  this  may  easily  be 
 understood  by  analogy.  There  is  a  general  command  from 
 God  to  relieve  the  necessities  of  all  the  poor,  and  yet  this 
 command  is  obeyed  by  those  who  with  that  view  give 
 succour  to  all  whom  they  see  or  know  to  be  in  distress, 
 although  they  pass  by  many  whose  wants  are  not  less  urgent, 
 either  because  they  cannot  know  or  are  unable  to  give 
 supply  to  all.  In  this  way  there  is  nothing  repugnant  to 
 the  will  of  God  in  those  who,  giving  heed  to  this  common 
 society  of  the  Church,  yet  offer  up  particular  prayers,  in 
 which,  with  a  public  mind,  though  in  special  terms,  they 
 commend  to  God  themselves  or  others,  with  whose  necessity 
 he  has  been  pleased  to  make  them  more  familiarly  acquainted. 
 
508  INSTITUTES  OF  THE  BOOK  III. 
 
 It  is  true  that  prayer  and  the  giving  of  our  substance  are 
 not  in  all  respects  alike.  We  can  only  bestow  the  kindness 
 of  our  liberality  on  those  of  whose  wants  we  are  aware, 
 whereas  in  prayer  we  can  assist  the  greatest  strangers,  how 
 wide  soever  the  space  which  may  separate  them  from  us. 
 This  is  done  by  that  general  form  of  prayer  which,  including 
 all  the  sons  of  God,  includes  them  also.  To  this  we  may 
 refer  the  exhortation  which  Paul  gave  to  the  believers  of  his 
 age,  to  lift  up  "  holy  hands,  without  wrath  and  doubting," 
 (1  Tim.  ii.  8.)  By  reminding  them  that  dissension  is  a  bar 
 to  prayer,  he  shows  it  to  be  his  wish  that  they  should  with 
 one  accord  present  their  prayers  in  common. 
 
 40.  The  next  words  are,  which  art  in  heaven. 
 From  this  we  are  not  to  infer  that  he  is  enclosed  and  con- 
 fined within  the  circumference  of  heaven,  as  by  a  kind  of 
 boundaries.  Hence  Solomon  confesses,  "  The  heaven  of 
 heavens  cannot  contain  thee,"  (1  Kings  viii.  27  ;)  and  he 
 himself  says  by  the  Prophet,  "  The  heaven  is  my  throne, 
 and  the  earth  is  my  footstool,"  (Isa.  lxvi.  1 ;)  thereby  inti- 
 mating, that  his  presence,  not  confined  to  any  region,  is 
 diffused  over  all  space.  But  as  our  gross  minds  are  unable 
 to  conceive  of  his  ineffable  glory,  it  is  designated  to  us  by 
 heaven,  nothing  which  our  eyes  can  behold  being  so  full  of 
 splendour  and  majesty.  While,  then,  we  are  accustomed  to 
 regard  every  object  as  confined  to  the  place  where  our  senses 
 discern  it,  no  place  can  be  assigned  to  God ;  and  hence,  if 
 we  would  seek  him,  we  must  rise  higher  than  all  corporeal 
 or  mental  discernment.  Again,  this  form  of  expression 
 reminds  us  that  he  is  far  beyond  the  reach  of  change  or  corrup- 
 tion, that  he  holds  the  whole  universe  in  his  grasp,  and  rules 
 it  by  his  power.  The  effect  of  the  expression,  therefore,  is 
 the  same  as  if  it  had  been  said,  that  he  is  of  infinite  majesty, 
 incomprehensible  essence,  boundless  power,  and  eternal 
 duration.  When  we  thus  speak  of  God,  our  thoughts  must 
 be  raised  to  their  highest  pitch  ;  we  must  not  ascribe  to  him 
 any  thing  of  a  terrestrial  or  carnal  nature,  must  not  measure 
 him  by  our  little  standards,  or  suppose  his  will  to  be  like 
 ours.  At  the  same  time,  we  must  put  our  confidence  in  him, 
 understanding  that  heaven  and  earth  are  governed  by  his 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  509 
 
 providence  and  power.  In  short,  under  the  name  of  Father 
 is  set  before  us  that  God,  who  hath  appeared  to  us  in  his  own 
 image,  that  we  may  invoke  him  with  sure  faith ;  the  familiar 
 name  of  Father  being  given  not  only  to  inspire  confidence, 
 but  also  to  curb  our  minds,  and  prevent  them  from  going 
 astray  after  doubtful  or  fictitious  gods.  We  thus  ascend 
 from  the  only  begotten  Son  to  the  supreme  Father  of  angels 
 and  of  the  Church.  Then  when  his  throne  is  fixed  in  heaven, 
 we  are  reminded  that  he  governs  the  world,  and,  therefore, 
 that  it  is  not  in  vain  to  approach  him  whose  present  care  we 
 actually  experience.  "  He  that  cometh  to  God,"  says  the 
 Apostle,  "  must  believe  that  he  is,  and  that  he  is  a  rewarder 
 of  them  that  diligently  seek  him,"  (Heb.  xi.  6.)  Here  Christ 
 makes  both  claims  for  his  Father,  Jirst,  that  we  place  our  faith 
 in  him  ;  and,  secondly,  that  we  feel  assured  that  our  salva- 
 tion is  not  neglected  by  him,  inasmuch  as  he  condescends  to 
 extend  his  providence  to  us.  By  these  elementary  principles 
 Paul  prepares  us  to  pray  aright ;  for  before  enjoining  us  to 
 make  our  requests  known  unto  God,  he  premises  in  this  way, 
 "  The  Lord  is  at  hand.  Be  careful  for  nothing,"  (Phil.  iv.  5, 
 6.)  Whence  it  appears  that  doubt  and  perplexity  hang 
 over  the  prayers  of  those  in  Avhose  minds  the  belief  is  not 
 firmly  seated,  that  "  the  eyes  of  the  Lord  are  upon  the 
 righteous,"  (Ps.  xxxiv.  15.) 
 
 41.  The  first  petition  is,  hallowed  be  thy  name. 
 The  necessity  of  presenting  it  bespeaks  our  great  disgrace. 
 For  what  can  be  more  unbecoming  than  that  our  ingratitude 
 and  malice  should  impair,  our  audacity  and  petulance  should 
 as  much  as  in  them  lies  destroy,  the  glory  of  God  ?  But 
 though  all  the  ungodly  should  burst  with  sacrilegious  rage, 
 the  holiness  of  God's  name  still  shines  forth.  Justly  does 
 the  Psalmist  exclaim,  "According  to  thy  name,  O  God,  so 
 is  thy  praise  unto  the  ends  of  the  earth,"  (Ps.  xlviii.  10.) 
 For  wherever  God  hath  made  himself  known,  his  perfections 
 must  be  displayed,  his  power,  goodness,  wisdom,  justice, 
 mercy,  and  truth,  which  fill  us  with  admiration,  and  incite 
 us  to  show  forth  his  praise.  Therefore,  as  the  name  of  God 
 is  not  duly  hallowed  on  the  earth,  and  we  are  otherwise 
 unable   to   assert  it,  it  is  at  least  our  duty  to  make  it  the 
 
510  INSTITUTES  OF  THE  BOOK  III. 
 
 subject  of  our  prayers.  The  sum  of  the  whole  is,  It  must  be 
 our  desire  that  God  may  receive  the  honour  whtcE  is  his 
 due  :  that  men  may  never  think  or  speak  of  him  without  the 
 greatest  reverence.  The  opposite  of  this  reverence  is  pro- 
 fanity, which  has  always  been  too  common  in  the  world,  and 
 is  very  prevalent  in  the  present  day.  Hence  the  necessity 
 of  the  petition,  which,  if  piety  had  any  proper  existence  among 
 us,  would  be  superfluous.  But  if  the  name  of  God  is  duly 
 hallowed  only  when  separated  from  all  other  names  it  alone  is 
 glorified,  we  are  in  the  petition  enjoined  to  ask  not  only  that 
 God  would  vindicate  his  sacred  name  from  all  contempt  and 
 insult,  but  also  that  he  would  compel  the  whole  human  race 
 to  reverence  it.  Then  since  God  manifests  himself  to  us 
 partly  by  his  word,  and  partly  by  his  works,  he  is  not  sanc- 
 tified unless  in  regard  to  both  of  these  we  ascribe  to  him 
 what  is  due,  and  thus  embrace  whatever  has  proceeded  from 
 him,  giving  no  less  praise  to  his  justice  than  to  his  mercy. 
 On  the  manifold  diversity  of  his  works  he  has  inscribed  the 
 marks  of  his  glory,  and  these  ought  to  call  forth  from  every 
 tongue  an  ascription  of  praise.  Thus  Scripture  will  obtain  its 
 due  authority  with  us,  and  no  event  will  hinder  us  from 
 celebrating  the  praises  of  God,  in  regard  to  every  part  of  his 
 government.  On  the  other  hand,  the  petition  implies  a 
 wish  that  all  impiety  which  pollutes  this  sacred  name  may 
 perish  and  be  extinguished,  that  every  thing  which  obscures 
 or  impairs  his  glory,  all  detraction  and  insult,  may  cease  ; 
 that  all  blasphemy  being  suppressed,  the  divine  majesty  may 
 be  more  and  more  signally  displayed. 
 
 42.  The  second  petition  is,  thy  kingdom  come.  This 
 contains  nothing  new,  and  yet  there  is  good  reason  for  dis- 
 tinguishing it  from  the  first.  For  if  we  consider  our  lethargy 
 in  the  greatest  of  all  matters,  we  shall  see  how  necessary  it 
 is  that  what  ought  to  be  in  itself  perfectly  known  should  be 
 inculcated  at  greater  length.  Therefore,  after  the  injunction 
 to  pray  that  God  would  reduce  to  order,  and  at  length  com- 
 pletely efface  every  stain  which  is  thrown  on  his  sacred  name, 
 another  petition,  containing  almost  the  same  wish,  is  added, 
 viz.,  Thy  kingdom  come.  Although  a  definition  of  this  king- 
 dom has  already  been  given,  I  now  briefly  repeat  that  God 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  511 
 
 >/ 
 
 reigns  when  men,  in  denial  of  themselves,  and  contempt  of 
 the  world  and  this  earthly  life,  devote  themselves  to  right- 
 eousness and  aspire  to  heaven,  (see  Calvin,  Harm.  Matth.  vi.) 
 Thus  this  kingdom  consists  of  two  parts ;  the  first  is,  when 
 God  by  the  agency  of  his  Spirit  corrects  all  the  depraved 
 lusts  of  the  flesh,  which  in  bands  war  against  Him  ;  and  the 
 second,  when  he  brings  all  our  thoughts  into  obedience  to  his 
 authority.  This  petition,  therefore,  is  duly  presented  only 
 by  those  who  begin  with  themselves  ;  in  other  words,  who 
 pray  that  they  may  be  purified  from  all  the  corruptions  which 
 disturb  the  tranquillity  and  impair  the  purity  of  God's  king- 
 dom. Then  as  the  word  of  God  is  like  his  royal  sceptre, 
 we  are  here  enjoined  to  pray  that  he  would  subdue  all  minds 
 and  hearts  to  voluntary  obedience.  This  is  done  when  by 
 the  secret  inspiration  of  his  Spirit  he  displays  the  efficacy 
 of  his  word,  and  raises  it  to  the  place  of  honour  which  it 
 deserves.  We  must  next  descend  to  the  wicked,  who  per- 
 versely and  with  desperate  madness  resist  his  authority.  God, 
 therefore,  sets  up  his  kingdom,  by  humbling  the  whole  world, 
 though  in  different  ways,  taming  the  wantonness  of  some,  and 
 breaking  the  ungovernable  pride  of  others.  We  should  desire 
 this  to  be  done  every  day,  in  order  that  God  may  gather 
 churches  to  himself  from  all  quarters  of  the  world,  may  extend 
 and  increase  their  numbers,  enrich  them  with  his  gifts,  estab- 
 lish due  order  among  them  ;  on  the  other  hand,  beat  down 
 all  the  enemies  of  pure  doctrine  and  religion,  dissipate  their 
 counsels,  defeat  their  attempts.  Hence  it  appears  that  there 
 is  good  ground  for  the  precept  which  enjoins  daily  progress, 
 for  human  affairs  are  never  so  prosperous  as  when  the  im- 
 purities of  vice  are  purged  away,  and  integrity  flourishes  in 
 full  vigour.  The  completion,  however,  is  deferred  to  the 
 final  advent  of  Christ,  when,  as  Paul  declares,  "  God  will 
 be  all  in  all,"  (1  Cor.  xv.  28.)  This  prayer,  therefore,  ought 
 to  withdraw  us  from  the  corruptions  of  the  world  which  sepa- 
 rate us  from  God,  and  prevent  his  kingdom  from  flourishing 
 within  us  ;  secondly,  it  ought  to  inflame  us  with  an  ardent 
 desire  for  the  mortification  of  the  flesh  ;  and,  lastly,  it  ought 
 to  train  us  to  the  endurance  of  the  cross ;  since  this  is  the 
 way  in  which  God  would  have  his  kingdom  to  be  advanced. 
 
512  INSTITUTES  OF  THE  BOOR  III. 
 
 It  ought  not  to  grieve  us  that  the  outward  man  decays,  pro- 
 vided the  inner  man  is  renewed.  For  such  is  the  nature  of 
 the  kingdom  of  God,  that  while  wTe  submit  to  his  righteous- 
 ness he  makes  us  partakers  of  his  glory.  This  is  the  case 
 •when  continually  adding  to  his  light  and  truth,  by  which  the 
 lies  and  the  darkness  of  Satan  and  his  kingdom  are  dissipated, 
 extinguished,  and  destroyed,  he  protects  his  people,  guides 
 them  aright  by  the  agency  of  his  Spirit,  and  confirms  them 
 in  perseverance  ;  while,  on  the  other  hand,  he  frustrates  the 
 impious  conspiracies  of  his  enemies,  dissipates  their  wiles  and 
 frauds,  prevents  their  malice  and  curbs  their  petulance,  until 
 at  length  he  consume  Antichrist  "  with  the  spirit  of  his 
 mouth,"  and  destroy  all  impiety  "  with  the  brightness  of  his 
 coming,"  (2  Thess.  ii.  8,  Calv.  Com.) 
 
 43.  The  third  petition  is,  thy  "will  be  done  on  earth 
 AS  it  is  in  heaven.  Though  this  depends  on  his  kingdom, 
 and  cannot  be  disjoined  from  it,  yet  a  separate  place  is  not 
 improperly  given  to  it  on  account  of  our  ignorance,  which  does 
 not  at  once  or  easily  apprehend  what  is  meant  by  God  reign- 
 ing in  the  world.  This,  therefore,  may  not  improperly  be 
 taken  as  the  explanation,  that  God  will  be  King  in  the  world 
 when  all  shall  subject  themselves  to  his  will.  We  are  not  here 
 treating  of  that  secret  will  by  which  he  governs  all  things, 
 and  destines  them  to  their  end,  (see  chap.  xxiv.  s.  17.)  For 
 although  devils  and  men  rise  in  tumult  against  him,  he 
 is  able  by  his  incomprehensible  counsel  not  only  to  turn  aside 
 their  violence,  but  make  it  subservient  to  the  execution  of 
 his  decrees.  What  we  here  speak  of  is  another  will  of  God, 
 namely,  that  of  which  voluntary  obedience  is  the  counterpart ; 
 and,  therefore,  heaven  is  expressly  contrasted  with  earth,  be- 
 cause, as  is  said  in  The  Psalms,  the  angels  "  do  his  command- 
 ments, hearkening  unto  the  voice  of  his  word,"  (Ps.  ciii.  20.) 
 We  are,  therefore,  enjoined  to  pray  that  as  everything  done  in 
 heaven  is  at  the  command  of  God,  and  the  angels  are  calmly 
 disposed  to  do  all  that  is  right,  so  the  earth  may  be  brought 
 under  his  authority,  all  rebellion  and  depravity  having  been 
 extinguished.  In  presenting  this  request  we  renounce  the 
 desires  of  the  flesh,  because  he  who  does  not  entirely  resign 
 his  aiFections  to  God,  does  as  much  as  in  him  lies  to  oppose 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  513 
 
 the  divine  will,  since  everything  which  proceeds  from  us  is 
 vicious.  Again,  by  this  prayer  we  are  taught  to  deny  our- 
 selves, that  God  may  rule  us  according  to  his  pleasure ;  and  not 
 only  so,  but  also  having  annihilated  our  own  may  create  new 
 thoughts  and  new  minds,  so  that  we  shall  have  no  desire  save 
 that  of  entire  agreement  with  his  will ;  in  short,  wish  nothing 
 of  ourselves,  but  have  our  hearts  governed  by  his  Spirit,  under 
 whose  inward  teaching  we  may  learn  to  love  those  things 
 which  please  and  hate  those  things  which  displease  him. 
 Hence  also  we  must  desire  that  he  would  nullify  and  suppress 
 all  affections  which  are  repugnant  to  his  will. 
 
 Such  are  the  three  first  heads  of  the  prayer,  in  presenting 
 which  we  should  have  the  glory  of  God  only  in  view,  taking 
 no  account  of  ourselves,  and  paying  no  respect  to  our  own 
 advantage,  which,  though  it  is  thereby  greatly  promoted,  is 
 not  here  to  be  the  subject  of  request.  And  though  all  the 
 events  prayed  for  must  happen  in  their  own  time,  without  being 
 either  thought  of,  wished,  or  asked  by  us,  it  is  still  our 
 duty  to  wish  and  ask  for  them.  And  it  is  of  no  slight  im- 
 portance to  do  so,  that  we  may  testify  and  profess  that  we  are 
 the  servants  and  children  of  God,  desirous  by  every  means  in 
 our  power  to  promote  the  honour  due  to  him  as  our  Loi'd  and 
 Father,  and  truly  and  thoroughly  devoted  to  his  service.  Hence 
 if  men,  in  praying  that  the  name  of  God  may  be  hallowed, 
 that  his  kingdom  may  come,  and  his  will  be  done,  are  not 
 influenced  by  this  zeal  for  the  promotion  of  his  glory,  they  are 
 not  to  be  accounted  among  the  servants  and  children  of  God ; 
 and  as  all  these  things  will  take  place  against  their  will,  so 
 they  will  turn  out  to  their  confusion  and  destruction. 
 
 44.  Now  comes  the  second  part  of  the  prayer,  in  which  we 
 descend  to  our  own  interests,  not,  indeed,  that  we  are  to  lose 
 sight  of  the  glory  of  God,  (to  which,  as  Paul  declares,  Ave 
 must  have  respect  even  in  meat  and  drink,  1  Cor.  x.  31,)  and 
 ask  only  what  is  expedient  for  ourselves  ;  but  the  distinction, 
 as  we  have  already  observed,  is  this  :  God  claiming  the  three 
 first  petitions  as  specially  his  own,  carries  us  entirely  to 
 himself,  that  in  this  way  he  may  prove  our  piety.  Next  he 
 permits  vis  to  look  to  our  own  advantage,  but  still  on  the  con- 
 VOL.  II.  2  K 
 
514  INSTITUTES  OF  THE  BOOK  III. 
 
 dition,  that  when  we  ask  anything  for  ourselves  it  must  be 
 in  order  that  all  the  benefits  which  he  confers  may  show  forth 
 his  glory,  there  being  nothing  more  incumbent  on  us  than  to 
 live  and  die  to  him. 
 
 By  the  first  petition  of  the  second  part,  give  us  this  day 
 our  daily  bread,  we  pray  in  general  that  God  would  give 
 us  all  things  which  the  body  recmires  in  this  sublunary  state, 
 not  only  food  and  clothing,  but  everything  which  he  knows 
 will  assist  us  to  eat  our  bread  in  peace.  In  this  way  we 
 briefly  cast  our  care  upon  him,  and  commit  ourselves  to  his 
 providence,  that  he  may  feed,  foster,  and  preserve  us.  For 
 our  heavenly  Father  disdains  not  to  take  our  body  under  his 
 charge  and  protection,  that  he  may  exercise  our  faith  in  those 
 minute  matters,  while  we  look  to  him  for  everything,  even  to 
 a  morsel  of  bread  and  a  drop  of  water.  For  since,  owing  to 
 some  strange  inecmality,  we  feel  more  concern  for  the  body 
 than  for  the  soul,  many  who  can  trust  the  latter  to  God  still 
 continue  anxious  about  the  former,  still  hesitate  as  to  what 
 they  are  to  eat,  as  to  how  they  are  to  be  clothed,  and  are  in 
 trepidation  whenever  their  hands  are  not  filled  with  corn,  and 
 wine,  and  oil,  (Ps.  iv.  8  :)  so  much  more  value  do  we  set 
 on  this  shadowy,  fleeting  life,  than  on  a  blessed  immortality. 
 But  those  who,  trusting  to  God,  have  once  cast  away  that 
 anxiety  about  the  flesh,  immediately  look  to  him  for  greater 
 gifts,  even  salvation  and  eternal  life.  It  is  no  slight  exercise  of 
 faith,  therefore,  to  hope  in  God  for  things  which  would  other- 
 wise give  us  so  much  concern ;  nor  have  we  made  little 
 progress  when  we  get  quit  of  this  unbelief,  which  cleaves,  as 
 it  were,  to  our  very  bones. 
 
 The  speculations  of  some  concerning  supersubstantial  bread 
 seem  to  be  very  little  accordant  with  our  Saviour's  meaning ; 
 for  our  prayer  would  be  defective  were  we  not  to  ascribe  to 
 God  the  nourishment  even  of  this  fading  life.  The  reason 
 which  they  give  is  heathenish,  viz.,  that  it  is  inconsistent 
 with  the  character  of  sons  of  God,  who  ought  to  be  spiritual, 
 not  only  to  occupy  their  mind  with  earthly  cares,  but  to  sup- 
 pose God  also  occupied  with  them.  As  if  his  blessing  and 
 paternal  favour  were  not  eminently  displayed  in  giving  us 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  515 
 
 food,  or  as  if  there  were  nothing  in  the  declaration  that  god- 
 liness hath  "  the  promise  of  the  life  that  now  is,  and  of  that 
 which  is  to  come,"  (1  Tim.  iv.  8.)     But  although  the  for- 
 giveness of  sins  is  of  far  more  importance  than  the  nourish- 
 ment of  the  body,  yet  Christ  has  set  down  the  inferior  in  the 
 prior  place,  in  order  that  he  might  gradually  raise  us  to  the 
 other  two  petitions,  which  properly  belong  to  the  heavenly 
 life, — in  this  providing  for  our  sluggishness.    We  are  enjoined 
 to  ask  our  bread,  that  we  may  be  contented  with  the  measure 
 which  our  heavenly  Father  is  pleased  to  dispense,  and  not 
 strive  to  make  gain  by  illicit  arts.     Meanwhile,  Ave  must  hold 
 that  the  title  by  which  it  is  ours  is  donation,  because,  as 
 Moses  says,  (Levit.  xxvi.  20 ;  Deut.  viii.  17,)  neither  our 
 industry,  nor  labour,  nor  hands,  acquire  any  thing  for  us, 
 unless  the  blessing  of  God  be  present ;  nay,  not  even  would 
 abundance  of  bread  be  of  the  least  avail  were  it  not  divinely 
 converted  into  nourishment.     And  hence  this  liberality  of 
 God  is  not  less  necessary  to  the  rich  than  the  poor,  because, 
 though   their   cellars  and  barns  were   full,  they  would  be 
 parched  and  pine  with  want  did  they  not  enjoy  his  favour 
 along  with  their  bread.     The  terms  this  day,  or,  as  it  is  in 
 another  Evangelist,  daily,  and  also  the   epithet  daily,  lay  a 
 restraint  on  our  immoderate  desire  of  fleeting  good — a  de- 
 sire which  we  are  extremely  apt  to  indulge  to  excess,  and 
 from  which  other  evils  ensue  :  for  when  our  supply  is  in 
 richer   abundance  we  ambitiously  squander  it  in  pleasure, 
 luxury,  ostentation,  or  other  kinds  of  extravagance.    Where- 
 fore, we  are  only  enjoined  to  ask  as  much  as  our  necessity 
 requires,  and  as  it  were  for  each  day,  confiding  that  our 
 heavenly  Father,  who  gives  us  the  supply  of  to-day,  will 
 not  fail  us  on  the  morrow.     How  great  soever  our  abun- 
 dance may  be,  however  well  filled  our  cellars  and  granaries, 
 we  must  still  always  ask  for  daily  bread,  for  we  must  feel 
 assured  that  all  substance  is  nothing,  unless  in  so  far  as  the 
 Lord,  by  pouring  out  his  blessing,  make  it  fruitful  during  its 
 whole  progress ;  for  even  that  which  is  in  our  hand  is  not 
 ours  except  in  so  far  as  he  every  hour  portions  it  out,  and 
 permits   us   to    use   it.      As   nothing  is   more   difficult   to 
 human   pride  than  the  admission   of  this  truth,  the  Lord 
 
516  INSTITUTES  OF  THE  BOOK  III. 
 
 declares  that  he  gave  a  special  proof  for  all  ages,  when  he 
 fed  his  people  with  manna  in  the  desert,  (Deut.  viii.  3,)  that 
 he  might  remind  us  that  "  man  shall  not  live  by  bread  alone, 
 but  by  every  word  that  proceedeth  out  of  the  mouth  of 
 God,"  (Matth.  iv.  4.)  It  is  thus  intimated,  that  by  his 
 power  alone  our  life  and  strength  are  sustained,  though  he 
 ministers  supply  to  us  by  bodily  instruments.  In  like  man- 
 ner, whenever  it  so  pleases,  he  gives  us  a  proof  of  an  opposite 
 description,  by  breaking  the  strength,  or,  as  he  himself  calls 
 it,  the  staff  of  bread,  (Levit.  xxvi.  26,)  and  leaving  us  even 
 while  eating  to  pine  with  hunger,  and  while  drinking  to  be 
 parched  with  thirst.  Those  who,  not  contented  with  daily 
 bread,  indulge  an  unrestrained  insatiable  cupidity,  or  those 
 who  are  full  of  their  own  abundance,  and  trust  in  their  own 
 riches,  only  mock  God  by  offering  up  this  prayer.  For  the 
 former  ask  what  they  would  be  unwilling  to  obtain,  nay, 
 what  they  most  of  all  abominate,  namely,  daily  bread  only, 
 and  as  much  as  in  them  lies  disguise  their  avarice  from  God, 
 whereas  true  prayer  should  pour  out  the  whole  soul  and  every 
 inward  feeling  before  him.  The  latter,  again,  ask  what  they 
 do  not  at  all  expect  to  obtain,  namely,  what  they  imagine  that 
 they  in  themselves  already  possess.  In  its  being  called  ours, 
 God,  as  we  have  already  said,  gives  a  striking  display  of  his 
 kindness,  making  that  to  be  ours  to  which  we  have  no  just 
 claim.  Nor  must  we  reject  the  view  to  which  I  have  already 
 adverted,  viz.,  that  this  name  is  given  to  what  is  obtained  by 
 just  and  honest  labour,  as  contrasted  with  what  is  obtained 
 by  fraud  and  rapine,  nothing  being  our  own  which  we  obtain 
 with  injury  to  others.  When  we  ask  God  to  give  us,  the 
 meaning  is,  that  the  thing  asked  is  simply  and  freely  the 
 gift  of  God,  whatever  be  the  quarter  from  which  it  comes  to 
 us,  even  when  it  seems  to  have  been  specially  prepared  by 
 our  own  art  and  industry,  and  procured  by  our  hands, 
 since  it  is  to  his  blessing  alone  that  all  our  labours  owe  their 
 success. 
 
 45.  The  next  petition  is,  forgive  us  our  debts.  In 
 this  and  the  following  petition  our  Saviour  has  briefly  com- 
 prehended whatever  is  conducive  to  the  heavenly  life,  as 
 these  two  members  contain  the  spiritual  covenant  which  God 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  517 
 
 made  for  the  salvation  of  his  Church,  "  I  will  put  my  law  in 
 their  inward  parts,  and  write  it  on  their  hearts."     "  I  will 
 pardon  all  their  iniquities,"  (Jer.  xxxi.  33  ;  xxxiii.  8.)    Here 
 our  Saviour  begins  with  the  forgiveness  of  sins,  and  then 
 adds  the  subsequent  blessing,  viz.,  that  God  would  protect  us 
 by  the  power,   and  support  us  by  the  aid  of  his   Spirit,  so 
 that  we  may  stand  invincible  against  all  temptations.     To 
 sins  he  gives  the  name  of  debts,  because  we  owe  the  punish- 
 ment due  to  them,  a  debt  which  we  could  not  possibly  pay 
 were  we  not  discharged  by  this  remission,  the  result  of  his 
 free  mercy,   when   he  freely  expunges  the  debt,  accepting 
 nothing  in  return ;  but  of  his  own  mercy  receiving  satisfac- 
 tion in  Christ,  who  gave  himself  a  ransom  for  us,  (Rom.  iii. 
 24.)     Hence,  those  Avho  expect  to  satisfy  God  by  merits  of 
 their  own  or  of  others,  or  to  compensate  and  purchase  for- 
 giveness by  means  of  satisfactions,  have  no  share  in  this  free 
 pardon,  and  while  they  address  God  in  this  petition,  do  no- 
 thing more  than  subscribe  their  own    accusation,   and  seal 
 their  condemnation  by  their  own  testimony.     For  they  con- 
 fess that  they  are  debtors,  unless  they  are   discharged  by 
 means  of  forgiveness.     This  forgiveness,   however,  they  do 
 not  receive,  but  rather  reject,  when  they  obtrude  their  merits 
 and  satisfactions  upon  God,  since  by  so  doing  they  do  not 
 implore  his  mercy,  but   appeal  to  his  justice.     Let  those, 
 again,  who  dream  of  a  perfection  which  makes  it  unnecessary 
 to  seek  pardon,  find  their  disciples  among  those  whose  itch- 
 ing ears  incline  them  to  imposture,1  (see  Calv.  on  Dan.  ix. 
 20  ;)  only  let  them  understand  that  those   whom  they  thus 
 acquire  have  been  carried  away  from  Christ,  since  he,  by 
 instructing  all  to  confess  their  guilt,  receives  none  but  sin- 
 ners,  not  that  he  may  soothe,  and  so   encourage  them  in 
 their  sins,  but  because  he  knows  that  believers  are  never  so 
 divested  of  the  sins  of  the  flesh  as  not  to  remain  obnoxious 
 to  the  justice  of  God.     It  is,  indeed,  to  be  wished,  it  ought 
 even  to  be  our  strenuous  endeavour,  to  perform  all  the  parts 
 of  our  duty,  so  as  truly  to  congratulate  ourselves  before  God 
 
 1  French,  "  Telles  disciples   qu'ils  voudront ;" — such  disciples   as  they 
 
 rill. 
 
518  INSTITUTES  OF  THE  BOOK  III. 
 
 as  being  pure  from  every  stain ;  but  as  God  is  pleased  to 
 renew  his  image  in  us  by  degrees,  so  that  to  some  extent 
 there  is  always  a  residue  of  corruption  in  our  flesh,  Ave  ought 
 by  no  means  to  neglect  the  remedy.  But  if  Christ,  accord- 
 ing to  the  authority  given  him  by  his  Father,  enjoins  us, 
 during  the  whole  course  of  our  lives,  to  implore  pardon,  who 
 can  tolerate  those  new  teachers  who,  by  the  phantom  of  per- 
 fect innocence,  endeavour  to  dazzle  the  simple,  and  make 
 them  believe  that  they  can  render  themselves  completely 
 free  from  guilt  ?  This,  as  John  declares,  is  nothing  else  than 
 to  make  God  a  liar,  (1  John  i.  10.)  In  like  manner,  those 
 foolish  men  mutilate  the  covenant  in  which  we  have  seen  that 
 our  salvation  is  contained  by  concealing  one  head  of  it,  and 
 so  destroying  it  entirely  ;  being  guilty  not  only  of  profanity 
 in  that  they  separate  things  which  ought  to  be  indissolubly 
 connected  ;  but  also  of  wickedness  and  cruelty  in  overwhelm- 
 ing wretched  souls  with  despair — of  treachery  also  to  them- 
 selves and  their  followers,  in  that  they  encourage  themselves 
 in  a  carelessness  diametrically  opposed  to  the  mercy  of  God. 
 It  is  excessively  childish  to  object,  that  when  they  long  for  the 
 advent  of  the  kingdom  of  God,  they  at  the  same  time  pray 
 for  the  abolition  of  sin.  In  the  former  division  of  the  prayer 
 absolute  perfection  is  set  before  us ;  but  in  the  latter  our 
 own  weakness.  Thus  the  two  fitly  correspond  to  each  other — 
 we  strive  for  the  goal,  and  at  the  same  time  neglect  not  the 
 remedies  which  our  necessities  require. 
 
 In  the  next  part  of  the  petition  we  pray  to  be  forgiven, 
 "  as  we  forgive  our  debtors ;"  that  is,  as  we  spare  and  pardon 
 all  by  whom  we  are  in  any  way  offended,  either  in  deed  by 
 unjust,  or  in  word  by  contumelious  treatment.  Not  that  we 
 can  forgive  the  guilt  of  a  fault  or  offence ;  this  belongs  to 
 God  only  ;  but  we  can  forgive  to  this  extent :  we  can  volun- 
 tarily divest  our  minds  of  wrath,  hatred,  and  revenge,  and 
 efface  the  remembrance  of  injuries  by  a  voluntary  oblivion. 
 Wherefore,  we  are  not  to  ask  the  forgiveness  of  our  sins 
 from  God,  unless  we  forgive  the  offences  of  all  who  are  or 
 have  been  injurious  to  us.  If  we  retain  any  hatred  in  our 
 minds,  if  we  meditate  revenge,  and  devise  the  means  of 
 hurting ;  nay,  if  we  do  not  return  to  a  good  understanding 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  519 
 
 with  our  enemies,  perform  every  kind  of  friendly  office,  and 
 endeavour  to  effect  a  reconciliation  with  them,  we  by  this 
 petition  beseech  God  not  to  grant  us  forgiveness.  For  we 
 ask  him  to  do  to  us  as  we  do  to  others.  This  is  the  same  as 
 asking  him  not  to  do  unless  we  do  also.  What,  then,  do 
 such  persons  obtain  by  this  petition  but  a  heavier  judg- 
 ment ?  Lastly,  it  is  to  be  observed  that  the  condition  of 
 being  forgiven  as  we  forgive  our  debtors,  is  not  added 
 because  by  forgiving  others  we  deserve  forgiveness,  as  if  the 
 cause  of  forgiveness  were  expressed ;  but  by  the  use  of  this 
 expression  the  Lord  has  been  pleased  partly  to  solace  the 
 weakness  of  our  faith,  using;  it  as  a  sign  to  assure  us  that  our 
 sins  are  as  certainly  forgiven  as  we  are  certainly  conscious  of 
 having  forgiven  others,  when  our  mind  is  completely  purged 
 from  all  envy,  hatred,  and  malice ;  and  partly  using  as  a  badge 
 by  which  he  excludes  from  the  number  of  his  children  all 
 who,  prone  to  revenge  and  reluctant  to  forgive,  obstinately 
 keep  up  their  enmity,  cherishing  against  others  that  indigna- 
 tion which  they  deprecate  from  themselves;  so  that  they 
 should  not  venture  to  invoke  him  as  a  Father.  In  the 
 Gospel  of  Luke,  we  have  this  distinctly  stated  in  the  words 
 of  Christ. 
 
 46.  The  sixth  petition  corresponds  (as  we  have  observed) 
 to  the  promise1  of  writing  the  law  upon  our  hearts ;  but  be- 
 cause we  do  not  obey  God  without  a  continual  warfare, 
 without  sharp  and  arduous  contests,  we  here  pray  that  he 
 would  furnish  us  with  armour,  and  defend  us  by  his  protec- 
 tion, that  we  may  be  able  to  obtain  the  victory.  By  this  we 
 are  reminded  that  we  not  only  have  need  of  the  gift  of  the 
 Spirit  inwardly  to  soften  our  hearts,  and  turn  and  direct  them 
 to  the  obedience  of  God,  but  also  of  his  assistance,  to  render 
 us  invincible  by  all  the  wiles  and  violent  assaults  of  Satan. 
 The  forms  of  temptation  are  many  and  various.  The  de- 
 praved conceptions  of  our  minds  provoking  us  to  transgress 
 the  law — conceptions  which  our  concupiscence  suggests  or 
 the  devil  excites,  are  temptations  ;  and  things  which  in  their 
 own  nature  are  not  evil,  become  temptations  by  the  wiles  of 
 
 1  The  French  adds,  "que  Dieu  nous  a  donnee  et  faite ;"— which  Gcd 
 has  given  and  performed  to  us. 
 
520  INSTITUTES  OF  THE  BOOK  III. 
 
 the  devil,  when  they  are  presented  to  our  eyes  in  such  a  way 
 that  the  view  of  them  makes  us  withdraw  or  decline  from 
 God.1  These  temptations  are  both  on  the  right  hand  and 
 on  the  left.  On  the  right,  when  riches,  power,  and  honours, 
 which  by  their  glare,  and  the  semblance  of  good  which  they 
 present,  generally  dazzle  the  eyes  of  men,  and  so  entice  by 
 their  blandishments,  that,  caught  by  their  snares,  and  in- 
 toxicated by  their  sweetness,  they  forget  their  God :  on 
 the  left,  when  offended  by  the  hardship  and  bitterness  of 
 poverty,  disgrace,  contempt,  afflictions,  and  other  things  of 
 that  description,  they  despond,  cast  away  their  confidence 
 and  hope,  and  are  at  length  totally  estranged  from  God. 
 In  regard  to  both  kinds  of  temptation,  which  either  enkindled 
 in  us  by  concupiscence,  or  presented  by  the  craft  of  Satan, 
 war  against  us,  we  pray  God  the  Father  not  to  allow  us  to 
 be  overcome,  but  rather  to  raise  and  support  us  by  his  hand, 
 that  strengthened  by  his  mighty  power  we  may  stand  firm 
 against  all  the  assaults  of  our  malignant  enemy,  whatever  be 
 the  thoughts  which  he  sends  into  our  minds  ;  next  we  pray 
 that  whatever  of  either  description  is  allotted  us,  we  may 
 turn  to  good,  that  is,  may  neither  be  inflated  with  prosperity, 
 nor  cast  down  by  adversity.  Here,  however,  we  do  not  ask 
 to  be  altogether  exempted  from  temptation,  which  is  very 
 necessary  to  excite,  stimulate,  and  urge  us  on,  that  we  may  not 
 become  too  lethargic.  It  was  not  without  reason  that  David 
 wished  to  be  tried,  nor  is  it  without  cause  that  the  Lord  daily 
 tries  his  elect,  chastising  them  by  disgrace,  poverty,  tribulation, 
 and  other  kinds  of  cross.2  But  the  temptations  of  God  and 
 Satan  are  very  different :  Satan  tempts,  that  he  may  destroy, 
 condemn,  confound,  throw  headlong ;  God,  that  by  proving  his 
 people  he  may  make  trial  of  their  sincerity,  and  by  exercising 
 their  strength  confirm  it ;  may  mortify,  tame,  and  cauterise 
 their  flesh,  which,  if  not  curbed  in  this  manner,  would  wanton 
 and  exult  above  measure.  Besides,  Satan  attacks  those  who 
 are  unarmed  and  unprepared,  that  he  may  destroy  them 
 
 »  James  i.  2,  14  ;  Matth.  iv.  1,  3  ;  1  Thess.  iii.  5 ;  2  Cor.  vi.  7,  8. 
 
 2  Ps.  xxvi.  2 ;  Gen.  xxii.  1 ;  Deut.  viii.  2 ;  xiii.  3  ;  1  Cor.  x.  13  ;  2  Pet. 
 ii.  9  ;  1  Pet.  v.  8.  For  the  sense  in  which  God  is  said  to  lead  us  into 
 temptation,  see  the  end  of  this  section. 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  521 
 
 unawares  ;  whereas,  whatever  God  sends,  he  "  will  with  the 
 temptation  also  make  a  way  to  escape,  that  ye  may  be  able 
 to  bear  it."  Whether  by  the  term  evil  we  understand  the 
 devil  or  sin,  is  not  of  the  least  consequence.  Satan  is  indeed 
 the  very  enemy  who  lays  snares  for  our  life,  but  it  is  by  sin 
 that  he  is  armed  for  our  destruction. 
 
 Our  petition,  therefore,  is,  that  we  may  not  be  overcome 
 or  overwhelmed  with  temptation,  but  in  the  strength  of  the 
 Lord  may  stand  firm  against  all  the  powers  by  which  we  are 
 assailed ;  in  other  words,  may  not  fall  under  temptation : 
 that  being  thus  taken  under  his  charge  and  protection,  we 
 may  remain  invincible  by  sin,  death,  the  gates  of  hell,  and  the 
 whole  power  of  the  devil ;  in  other  words,  be  delivered  from 
 evil.  Here  it  is  carefully  to  be  observed,  that  we  have  no 
 strength  to  contend  with  such  a  combatant  as  the  devil,  or 
 to  sustain  the  violence  of  his  assault.  Were  it  otherwise,  it 
 would  be  mockery  of  God  to  ask  of  him  what  we  already 
 possess  in  ourselves.  Assuredly  those  who  in  self-confidence 
 prepare  for  such  a  fight,  do  not  understand  how  bold  and 
 well-equipped  the  enemy  is  with  whom  they  have  to  do. 
 Now  we  ask  to  be  delivered  from  his  power,  as  from  the 
 mouth  of  some  furious  raging  lion,  who  would  instantly  tear 
 us  with  his  teeth  and  claws,  and  swallow  us  up,  did  not  the 
 Lord  rescue  us  from  the  midst  of  death ;  at  the  same  time 
 knowing  that  if  the  Lord  is  present  and  will  fight  for  us 
 while  we  stand  by,  through  him  "  we  shall  do  valiantly,"  (Ps. 
 lx.  12.)  L.et  others  if  they  will  confide  in  the  powers  and 
 resources  of  their  free  will  which  they  think  they  possess ; 
 enough  for  us  that  we  stand  and  are  strong  in  the  power  of 
 God  alone.  But  the  prayer  comprehends  more  than  at  first 
 sight  it  seems  to  do.  For  if  the  Spirit  of  God  is  our  strength 
 in  waging  the  contest  with  Satan,  we  cannot  gain  the  victory 
 unless  we  are  filled  with  him,  and  thereby  freed  from  all 
 infirmity  of  the  flesh.  Therefore,  when  we  pray  to  be  de- 
 livered from  sin  and  Satan,  we  at  the  same  time  desire  to  be 
 enriched  with  new  supplies  of  divine  grace,  until  completely 
 replenished  with  them,  we  triumph  over  every  evil.  To  some 
 it  seems  rude  and  harsh  to  ask  God  not  to  lead  us  into 
 temptation,  since,  as  James  declares,    (James  i.   lo,)  it  is 
 
522  INSTITUTES  OF  THE  BOOK  III. 
 
 contrary  to  his  nature  to  do  so.  This  difficulty  has  already 
 been  partly  solved  by  the  fact  that  our  concupiscence  is  the 
 cause,  and  therefore  properly  bears  the  blame  of  all  the 
 temptations  by  which  we  are  overcome.  All  that  James 
 means  is,  that  it  is  vain  and  unjust  to  ascribe  to  God  vices 
 which  our  own  consciousness  compels  us  to  impute  to  our- 
 selves. But  this  is  no  reason  why  God  may  not  when  he 
 sees  it  meet  bring  us  into  bondage  to  Satan,  give  us  up  to  a 
 reprobate  mind  and  shameful  lusts,  and  so  by  a  just,  indeed, 
 but  often  hidden  judgment,  lead  us  into  temptation.  Though 
 the  cause  is  often  concealed  from  men,  it  is  well  known  to 
 him.  Hence  we  may  see  that  the  expression  is  not  impro- 
 per, if  we  are  persuaded  that  it  is  not  without  cause  he  so 
 often  threatens  to  give  sure  signs  of  his  vengeance,  by  blind- 
 ing the  reprobate,  and  hardening  their  hearts. 
 
 47.  These  three  petitions,  in  which  we  specially  commend 
 ourselves  and  all  that  we  have  to  God,  clearly  show  what 
 we  formerly  observed,  (sec.  38,  39,)  that  the  prayers  of 
 Christians  should  be  public,  and  have  respect  to  the  public 
 edification  of  the  Church  and  the  advancement  of  believers 
 in  spiritual  communion.  For  no  one  requests  that  anything 
 should  be  given  to  him  as  an  individual,  but  we  all  ask  in 
 common  for  daily  bread  and  the  forgiveness  of  sins,  not  to 
 be  led  into  temptation,  but  delivered  from  evil.  Moreover, 
 there  is  subjoined  the  reason  for  our  great  boldness  in  asking 
 and  confidence  of  obtaining,  (sec.  11,  36.)  Although  this 
 does  not  exist  in  the  Latin  copies,  yet  as  it  accords  so  well 
 with  the  whole,  we  cannot  think  of  omitting  it. 
 
 The  words  are,  thine  is  the  kingdom,  and  the  powee, 
 and  the  glory,  for  ever.  Here  is  the  calm  and  firm 
 assurance  of  our  faith.  For  were  our  prayers  to  be  com- 
 mended to  God  by  our  own  worth,  who  would  venture  even 
 to  whisper  before  him  ?  Now,  however  wretched  we  may  be, 
 however  unworthy,  however  devoid  of  commendation,  we 
 shall  never  want  a  reason  for  prayer,  nor  a  ground  of  confi- 
 dence, since  the  kingdom,  power,  and  glory,  can  never  be 
 wrested  from  our  Father.  The  last  word  is  amen,  by  which 
 is  expressed  the  eagerness  of  our  desire  to  obtain  the  things 
 which  we  ask,  while  our  hope  is  confirmed,  that  all  things 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  523 
 
 have  already  been  obtained,  and  will  assuredly  be  granted  to 
 us,  seeing  they  have  been  promised  by  God,  who  cannot  de- 
 ceive. This  accords  with  the  form  of  expression  to  which 
 we  have  already  adverted  :  "  Grant,  O  Lord,  for  thy  name's 
 sake,  not  on  account  of  us  or  of  our  righteousness."  By 
 this  the  saints  not  only  express  the  end  of  their  prayers,  but 
 confess  that  they  are  unworthy  of  obtaining  did  not  God  find 
 the  cause  in  himself,  and  were  not  their  confidence  founded 
 entirely  on  His  nature. 
 
 48.  All  things  that  wc  ought,  indeed  all  that  we  are  able,  to 
 ask  of  God,  are  contained  in  this  formula,  and  as  it  were  rule, 
 of  prayer  delivered  by  Christ,  our  divine  Master,  whom  the 
 Father  has  appointed  to  be  our  teacher,  and  to  whom  alone 
 he  would  have  us  to  listen,  (Matth.  xvii.  5.)  For  he  ever 
 was  the  eternal  wisdom  of  the  Father,  and  being  made  man, 
 was  manifested  as  the  Wonderful,  the  Counsellor,  (Isa.  xi.  2.) 
 Accordingly,  this  prayer  is  complete  in  all  its  parts,  so  com- 
 plete, that  whatever  is  extraneous  and  foreign  to  it,  whatever 
 cannot  be  referred  to  it,  is  impious  and  unworthy  of  the 
 •approbation  of  God.  For  he  has  here  summarily  prescribed 
 what  is  worthy  of  him,  what  is  acceptable  to  him,  and  what  is 
 necessary  for  us  ;  in  short,  whatever  he  is  pleased  to  grant. 
 Those,  therefore,  who  presume  to  go  further  and  ask  some- 
 thing more  from  God,  first  seek  to  add  of  their  own  to  the 
 wisdom  of  God,  (this  it  is  insane  blasphemy  to  do  ;)  secondly, 
 refusing  to  confine  themselves  Avithin  the  will  of  God,  and 
 despising  it,  they  wander  as  their  cupidity  directs  ;  lastly, 
 they  will  never  obtain  anything,  seeing  they  pray  without 
 faith.  For  there  cannot  be  a  doubt  that  all  such  prayers  are 
 made  without  faith,  because  at  variance  with  the  word  of 
 God,  on  which  if  faith  do  not  always  lean  it  cannot  possibly 
 stand.  Those  who,  disregarding  the  Master's  rule,  indulge 
 their  own  wishes,  not  only  have  not  the  word  of  God,  but  as 
 much  as  in  them  lies  oppose  it.  Hence  Tertullian  (De  Fuga 
 in  Persequutione)  has  not  less  truly  than  elegantly  termed  it 
 Lawful  Prayer,  tacitly  intimating  that  all  other  prayers  are 
 lawless  and  illicit. 
 
 49.  By  this,  however,  we  would  not  have  it  understood 
 that  we  are  so  astricted  to  this  form  of  prayer  as  to  make  it 
 
524  INSTITUTES  OF  THE  BOOK  IIT. 
 
 unlawful  to  change  a  word  or  syllable  of  it.  For  in  Scripture 
 we  meet  with  many  prayers  differing  greatly  from  it  in  word, 
 yet  written  by  the  same  Spirit,  and  capable  of  being  used  by 
 us  with  the  greatest  advantage.  Many  prayers  also  are  con- 
 tinually suggested  to  believers  by  the  same  Spirit,  though  in 
 expression  they  bear  no  great  resemblance  to  it.  All  we 
 mean  to  say  is,  that  no  man  should  wish,  expect,  or  ask  any- 
 thing which  is  not  summarily  comprehended  in  this  prayer. 
 Though  the  words  may  be  very  different,  there  must  be  no 
 difference  in  the  sense.  In  this  way,  all  prayers,  both  those 
 which  are  contained  in  the  Scripture,  and  those  which  come 
 forth  from  pious  breasts,  must  be  referred  to  it,  certainly  none 
 can  ever  equal  it,  far  less  surpass  it  in  perfection.  It  omits 
 nothing  which  we  can  conceive  in  praise  of  God,  nothing 
 which  we  can  imagine  advantageous  to  man,  and  the  whole 
 is  so  exact  that  all  hope  of  improving  it  may  well  be  re- 
 nounced. In  short,  let  us  remember  that  we  have  here  the 
 doctrine  of  heavenly  wisdom.  God  has  taught  what  he  willed ; 
 he  willed  what  was  necessary. 
 
 50.  But  although  it  has  been  said  above,  (sec.  7,  27,  &c.,) 
 that  we  ought  always  to  raise  our  minds  upwards  towards 
 God,  and  pray  without  ceasing,  yet  such  is  our  weakness,  which 
 requires  to  be  supported,  such  our  torpor,  which  requires  to  be 
 stimulated,  that  it  is  requisite  for  us  to  appoint  special  hours 
 for  this  exercise,  hours  which  are  not  to  pass  away  without 
 prayer,  and  during  which  the  whole  affections  of  our  minds 
 are  to  be  completely  occupied  ;  namely,  when  we  rise  in  the 
 morning,  before  we  commence  our  daily  work,  when  we  sit 
 down  to  food,  when  by  the  blessing  of  God  we  have  taken  it, 
 and  when  we  retire  to  rest.  This,  however,  must  not  be 
 a  superstitious  observance  of  hours,  by  which,  as  it  were, 
 performing  a  task  to  God,  we  think  we  are  discharged 
 as  to  other  hours;  it  should  rather  be  considered  as  a 
 discipline  by  which  our  weakness  is  exercised,  and  ever 
 and  anon  stimulated.  In  particular,  it  must  be  our  anxious 
 care,  whenever  Ave  are  ourselves  pressed,  or  see  others  pressed 
 by  any  strait,  instantly  to  have  recourse  to  him  not  only  with 
 quickened  pace,  but  with  quickened  minds ;  and  again,  Ave 
 must  not  in  any  prosperity  of  ourselves  or  others  omit  to 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  525 
 
 testify  our  recognition  of  his  hand  by  praise  and  thanksgiving. 
 Lastly,  Ave  must  in  all  our  prayers  carefully  avoid  wishing  to 
 confine  God  to  certain  circumstances,  or  prescribe  to  him  the 
 time,  place,  or  mode  of  action.  In  like  manner,  Ave  are  taught 
 by  this  prayer  not  to  fix  any  law  or  impose  any  condition 
 upon  him,  but  leave  it  entirely  to  him  to  adopt  whatever 
 course  of  procedure  seems  to  him  best,  in  respect  of  method, 
 time,  and  place.  For  before  we  offer  up  any  petition  for  our- 
 selves, Ave  ask  that  his  Avill  may  be  done,  and  by  so  doing  place 
 our  will  in  subordination  to  his,  just  as  if  we  had  laid  a  curb 
 upon  it,  that,  instead  of  presuming  to  give  law  to  God,  it 
 may  regard  him  as  the  ruler  and  disposer  of  all  its  Avishes. 
 
 51.  If,  with  minds  thus  framed  to  obedience,  we  allow  our- 
 selves to  be  governed  by  the  laws  of  Divine  Providence,  we 
 shall  easily  learn  to  persevere  in  prayer,  and  suspending  our 
 own  desires  Avait  patiently  for  the  Lord,  certain,  however 
 little  the  appearance  of  it  may  be,  that  he  is  always  present 
 with  us,  and  will  in  his  own  time  show  Iioav  very  far  he  was 
 from  turning  a  deaf  ear  to  prayers,  though  to  the  eyes  of  men 
 they  may  seem  to  be  disregarded.  This  will  be  a  very  present 
 consolation,  if  at  any  time  God  does  not  grant  an  immediate 
 answer  to  our  prayers,  preventing  us  from  fainting  or  giving 
 way  to  despondency,  as  those  are  wont  to  do  Avho,  in  invok- 
 ing God,  are  so  borne  aAvay  by  their  OAvn  fervour,  that  unless 
 he  yield  on  their  first  importunity  and  give  present  help,  they 
 immediately  imagine  that  he  is  angry  and  offended  Avith  them, 
 and  abandoning  all  hope  of  success  cease  from  prayer.  On 
 the  contrary,  deferring  our  hope  Avith  Avell  tempered  equani- 
 mity, let  us  insist  with  that  perseverance  which  is  so  strongly 
 recommended  to  us  in  Scripture.  We  may  often  see  in  The 
 Psalms  how  David  and  other  believers,  after  they  are  almost 
 Aveary  of  praying,  and  seem  to  have  been  beating  the  air  by 
 addressing  a  God  Avho  would  not  hear,  yet  cease  not  to  pray 
 because  due  authority  is  not  given  to  the  word  of  God,  unless 
 the  faith  placed  in  it  is  superior  to  all  events.  Again,  let  us 
 not  tempt  God,  and  by  wearying  him  with  our  importunity, 
 provoke  his  anger  against  us.  Many  have  a  practice  of  for- 
 mally bargaining  with  God  on  certain  conditions,  and,  as  if  he 
 were  the  servant  of  their  lusts,  binding  him  to  certain  stipu- 
 
526  INSTITUTES  OF  THE  BOOK  III. 
 
 lations ;  with  which  if  he  do  not  immediately  comply,  they 
 are  indignant  and  fretful,  murmur,  complain,  and  make  a 
 noise.  Thus  offended,  he  often  in  his  anger  grants  to  such 
 persons  what  in  mercy  he  kindly  denies  to  others.  Of  this 
 we  have  a  proof  in  the  children  of  Israel,  for  whom  it  had 
 been  better  not  to  have  been  heard  by  the  Lord,  than  to 
 swallow  his  indignation  with  their  flesh,  (Num.  xi.  18,  33.) 
 
 52.  But  if  our  sense  is  not  able  till  after  long  expectation 
 to  perceive  what  the  result  of  prayer  is,  or  experience  any 
 benefit  from  it,  still  our  faith  will  assure  us  of  that  which  can- 
 not be  perceived  by  sense,  viz.,  that  we  have  obtained  what 
 was  fit  for  us,  the  Lord  having  so  often  and  so  surely  engaged 
 to  take  an  interest  in  all  our  troubles  from  the  moment  they 
 have  been  deposited  in  his  bosom.  In  this  way  we  shall 
 possess  abundance  in  poverty,  and  comfort  in  affliction.  For 
 though  all  things  fail,  God  will  never  abandon  us,  and  he  can- 
 not frustrate  the  expectation  and  patience  of  his  people.  He 
 alone  will  suffice  for  all,  since  in  himself  he  comprehends  all 
 good,  and  will  at  last  reveal  it  to  us  on  the  day  of  judgment, 
 when  his  kingdom  shall  be  plainly  manifested.  We  may  add, 
 that  although  God  complies  with  our  request,  he  does  not 
 always  give  an  answer  in  the  very  terms  of  our  prayer, 
 but  while  apparently  holding  us  in  suspense,  yet  in  an 
 unknown  way,  shows  that  our  prayers  have  not  been  in  vain. 
 This  is  the  meaning  of  the  words  of  John,  "  If  we  know  that 
 he  hear  us,  whatsoever  we  ask,  we  know  that  we  have  the 
 petitions  that  we  desired  of  him,"  (1  John  v.  15.)  It  might 
 seem  that  there  is  here  a  great  superfluity  of  words,  but  the 
 declaration  is  most  useful,  namely,  that  God,  even  when  he 
 does  not  comply  with  our  requests,  yet  listens  and  is  favour- 
 able to  our  prayers,  so  that  our  hope  founded  on  his  word  is 
 never  disappointed.  But  believers  have  always  need  of  being 
 supported  by  this  patience,  as  they  could  not  stand  long  if 
 they  did  not  lean  upon  it.  For  the  trials  by  which  the  Lord 
 proves  and  exercises  us  are  severe,  nay,  he  often  drives  us  to 
 extremes,  and  when  driven  allows  us  long  to  stick  fast  in  the 
 mire  before  he  gives  us  any  taste  of  his  sweetness.  As 
 Hannah  says,  "  The  Lord  killeth,  and  maketh  alive  ;  he 
 bringeth  down  to  the  grave,  and  bringeth  up,"  (1  Sam.  ii.  6.) 
 
CHAP.  XX.  CHRISTIAN  RELIGION.  52 
 
 What  could  they  here  do  but  become  dispirited  and  rush  on 
 despair,  were  they  not,  when  afflicted,  desolate,  and  half  dead, 
 comforted  with  the  thought  that  they  are  regarded  by  God, 
 and  that  there  will  be  an  end  to  their  present  evils.  But  how- 
 ever secure  their  hopes  may  stand,  they  in  the  meantime 
 cease  not  to  pray,  since  prayer  unaccompanied  by  persever- 
 ance leads  to  no  result. 
 
528  INSTITUTES  OF  THE  BOOK  III. 
 
 CHAPTER  XXI. 
 
 OF  THE  ETERNAL  ELECTION,  BY  WHICH  GOD  HAS  PREDES- 
 TINATED SOME  TO  SALVATION,  AND  OTHERS  TO  DESTRUC- 
 TION. 
 
 The  divisions  of  this  chapter  are, — I.  The  necessity  and  utility  of  the 
 doctrine  of  eternal  Election  explained.  Excessive  curiosity  restrained, 
 sec.  1,  2.  II.  Explanation  to  those  who  through  false  modesty  shun 
 the  doctrine  of  Predestination,  sec.  3,  4.  III.  The  orthodox  doctrine 
 expounded. 
 
 Sections. 
 
 1.  The  doctrine  of  Election  and  Predestination.     It  is  useful,  necessary, 
 
 and  most  sweet.  Ignorance  of  it  impairs  the  glory  of  God,  plucks 
 up  humility  by  the  roots,  begets  and  fosters  pride.  The  doctrine 
 establishes  the  certainty  of  salvation,  peace  of  conscience,  and  the 
 true  origin  of  the  Church.  Answer  to  two  classes  of  men  :  1.  The 
 curious. 
 
 2.  A  sentiment  of  Augustine  confirmed  by  an  admonition  of  our  Saviour 
 
 and  a  passage  of  Solomon. 
 
 3.  An  answer  to  a  second  class,  viz.,  those  who  are  unwilling  that  the 
 
 doctrine  should  be  adverted  to.  An  objection  founded  on  a  pass- 
 age of  Solomon,  solved  by  the  words  of  Moses. 
 
 4.  A  second  objection,  viz.,  That  this  doctrine  is  a  stumbling-block  to 
 
 the  profane.  Answer  1.  The  same  may  be  said  of  many  other 
 heads  of  doctrine.  2.  The  truth  of  God  will  always  defend  itself. 
 Third  objection,  viz.,  That  this  doctrine  is  dangerous  even  to 
 believers.  Answer  1.  The  same  objection  made  to  Augustine.  2. 
 We  must  not  despise  anything  that  God  has  revealed.  Arrogance 
 and  blasphemy  of  such  objections. 
 
 5.  Certain  cavils  against  the  doctrine.     1.  Prescience  regarded  as  the 
 
 cause  of  predestination.  Prescience  and  predestination  explained. 
 Not  prescience,  but  the  good  pleasure  of  God  the  cause  of  predesti- 
 nation. This  apparent  from  the  gratuitous  election  of  the  posterity 
 of  Abraham  and  the  rejection  of  all  others. 
 
 6.  Even  of  the  posterity  of  Abraham  some  elected  and  others  rejected 
 
 by  special  grace. 
 
 7.  The  Apostle  shows  that  the  same  thing  has  been  done  in  regard  to 
 
 individuals  under  the  Christian  dispensation. 
 
CHAP.  XXI.  CHRISTIAN  RELIGION.  529 
 
 1.  The  covenant  of  life  is  not  preached  equally  to  all,  and 
 among  those  to  whom  it  is  preached,  does  not  always  meet 
 with  the  same  reception.  This  diversity  displays  the  un- 
 searchable depth  of  the  divine  judgment,  and  is  without  doubt 
 subordinate  to  God's  purpose  of  eternal  election.  But  if  it 
 is  plainly  owing  to  the  mere  pleasure  of  God  that  salvation  is 
 spontaneously  offered  to  some,  while  others  have  no  access  to 
 it,  great  and  difficult  questions  immediately  arise,  questions 
 which  are  inexplicable,  when  just  views  are  not  entertained 
 concerning  election  and  predestination.  To  many  this  seems 
 a  perplexing  subject,  because  they  deem  it  most  incongruous 
 that  of  the  great  body  of  mankind  some  should  be  predestin- 
 ated to  salvation,  and  others  to  destruction.  How  causelessly 
 they  entangle  themselves  will  appear  as  we  proceed.  We 
 may  add,  that  in  the  very  obscurity  which  deters  them,  we 
 may  see  not  only  the  utility  of  this  doctrine,  but  also  its 
 most  pleasant  fruits.  We  shall  never  feel  persuaded  as  we 
 ought  that  our  salvation  flows  from  the  free  mercy  of  God  as 
 its  fountain,  until  we  are  made  acquainted  with  his  eternal 
 election,  the  grace  of  God  being  illustrated  by  the  contrast, 
 viz.,  that  he  does  not  adopt  all  promiscuously  to  the  hope  of 
 salvation,  but  gives  to  some  what  he  denies  to  others.  It  is 
 plain  how  greatly  ignorance  of  this  principle  detracts  from 
 the  glory  of  God,  and  impairs  true  humility.  But  though 
 thus  necessary  to  be  known,  Paul  declares  that  it  cannot  be 
 known  unless  God,  throwing  works  entirely  out  of  view,  elect 
 those  whom  he  has  predestined.  His  words  are,  "Even  so 
 then  at  this  present  time  also,  there  is  a  remnant  according 
 to  the  election  of  grace.  And  if  by  grace,  then  it  is  no  more 
 of  works  :  otherwise  grace  is  no  more  grace.  But  if  it  be  of 
 works,  then  it  is  no  more  grace  :  otherwise  work  is  no  more 
 work,"  (Rom.  xi.  6.)  If  to  make  it  appear  that  our  salvation 
 flows  entirely  from  the  good  mercy  of  God,  we  must  be  car- 
 ried back  to  the  origin  of  election,  then  those  who  would 
 extinguish  it,  wickedly  do  as  much  as  in  them  lies  to  ob- 
 scure what  they  ought  most  loudly  to  extol,  and  pluck  up 
 humility  by  the  very  roots.  Paul  clearly  declares  that  it  is 
 only  when  the  salvation  of  a  remnant  is  ascribed  to  gTatuitous 
 election,  we  arrive  at  the  knowledge  that  God  saves  whom  he 
 VOL.  II.  2  L 
 
530  INSTITUTES  OF  THE  BOOK  III. 
 
 Avills  of  his  mere  good  pleasure,  and  does  not  pay  a  debt,  a 
 debt  which  never  can  be  due.  Those  who  preclude  access, 
 and  would  not  have  any  one  to  obtain  a  taste  of  this  doc- 
 trine, are  equally  unjust  to  God  and  men,  there  being  no 
 other  means  of  humbling  us  as  we  ought,  or  making  us  feel 
 how  much  we  are  bound  to  him.  Nor,  indeed,  have  we  else- 
 where any  sure  ground  of  confidence.  This  we  say  on  the 
 authority  of  Christ,  who,  to  deliver  us  from  all  fear,  and  ren- 
 der us  invincible  amid  our  many  dangers,  snares,  and  mortal 
 conflicts,  promises  safety  to  all  that  the  Father  hath  taken 
 under  his  protection,  (John  x.  26.)  From  this  we  infer,  that 
 all  who  know  not  that  they  are  the  peculiar  people  of  God, 
 must  be  wretched  from  perpetual  trepidation,  and  that  those, 
 therefore,  who,  by  overlooking  the  three  advantages  which 
 we  have  noted,  "would  destroy  the  very  foundation  of  our 
 safety,  consult  ill  for  themselves  and  for  all  the  faithful. 
 What  ?  Do  we  not  here  find  the  very  origin  of  the  Church, 
 which,  as  Bernard  rightly  teaches,  (Serm.  in  Cantic.)  could 
 not  be  found  or  recognised  anions:  the  creatures,  because  it 
 lies  hid  (in  both  cases  wondrously)  within  the  lap  of  blessed 
 predestination,  and  the  mass  of  wretched  condemnation  ? 
 
 But  before  I  enter  on  the  subject,  I  have  some  remarks  to 
 address  to  two  classes  of  men.  The  subject  of  predestination, 
 which  in  itself  is  attended  with  considerable  difficulty,  is  ren- 
 /  dered  very  perplexed,  and  hence  perilous  by  human  curiosity^ 
 which  cannot  be  restrained  from  wanderim?  into  forbidden 
 paths,  and  climbing  to  the  clouds,  determined  if  it  can  that 
 none  of  the  secret  things  of  God  shall  remain  unexplored. 
 When  Ave  see  many,  some  of  them  in  other  respects  not  bad 
 men,  every  where  rushing  into  this  audacity  and  wickedness, 
 it  is  necessary  to  remind  them  of  the  course  of  duty  in  this 
 matter.  First,  then,  when  they  inquire  into  predestination, 
 let  them  remember  that  they  arejpenetrating  into  the  recesses 
 of  the  divine  wisdom,  where  he  who  rushes  forward  securely 
 and  confidently,  instead  of  satisfying  his  curiosity  will  enter 
 an  inextricable  labyrinth.1     For  it  is  not  right   that  man 
 
 1  Thus  Eck  boasts  that  he  had  written  of  predestination  to  exercise  his 
 youthful  spirits. 
 
CHAP.  XXI.  CHRISTIAN  RELIGION.  531 
 
 should  with  impunity  pry  into  things  which  the  Lord  has 
 been  pleased  to  conceal  within  himself,  and  scan  that  sub- 
 lime eternal  Avisdom  which  it  is  his  pleasure  that  Ave  should 
 not  apprehend  but  adore,  that  therein  also  his  perfections  may 
 appear.  Those  secrets  of  his  will,  which  he  has  seen  it  meet 
 to  manifest,  are  revealed  in  his  word — revealed  in  so  far  as 
 he  knew  to  be  conducive  to  our  interest  and  welfare. 
 
 2.  "  We  have  come  into  the  way  of  faith,"  says  Augustine  : 
 "  let  us  constantly  adhere  to  it.  It  leads  to  the  chambers  of 
 the  king,  in  which  are  hidden  all  the  treasures  of  wisdom  and 
 knowledge.  For  our  Lord  Jesus  Christ  did  not  speak  invi- 
 diously to  his  great  and  most  select  disciples  when  he  said, 
 '  I  have  yet  many  things  to  say  unto  you,  but  ye  cannot  bear 
 them  now,'  (John  xvi.  12.)  We  must  walk,  advance,  in- 
 crease, that  our  hearts  may  be  able  to  comprehend  those 
 things  which  they  cannot  now  comprehend.  But  if  the  last 
 day  shall  find  us  making  progress,  we  shall  there  learn  what 
 here  we  could  not,"  (August.  Horn,  in  Joann.)  If  we  give 
 due  weight  to  the  consideration,  that  the  word  of  the  Lord 
 is  the  only  way  which  can  conduct  us  to  the  investigation 
 of  whatever  it  is  lawful  for  us  to  hold  with  regard  to  him — is 
 the  only  light  which  can  enable  us  to  discern  what  we  ought 
 to  see  with  regard  to  him,  it  will  curb  and  restrain  all  pre- 
 sumption. For  it  will  show  us  that  the  moment  we  go 
 beyond  the  bounds  of  the  word  we  are  out  of  the  course,  in 
 darkness,  and  must  every  now  and  then  stumble,  go  astray, 
 and  falL  Let  it,  therefore,  be  our  first  principle  that  to 
 desire  any  other  knowledge  of  predestination  than  that  which 
 is  expounded  by  the  word  of  God,  is  no  less  infatuated  than 
 to  walk  where  there  is  no  path,  or  to  seek  light  in  darkness. 
 Let  us  not  be  ashamed  to  be  ignorant  in  a  matter  in  which 
 ignorance  is  learning.  Rather  let  us  Avillingly  abstain  from 
 the  search  after  knoAvledge,  to  which  it  is  both  foolish  as  well 
 as  perilous,  and  even  fatal  to  aspire.  If  an  unrestrained  ima- 
 gination urges  us,  our  proper  course  is  to  oppose  it  Avith  these 
 Avords,  "  It  is  not  good  to  eat  much  honey :  so  for  men  to 
 search  their  OAvn  glory  is  not  glory,"  (Prov.  xxv.  27.)  There 
 is  good  reason  to  dread  a  presumption  which  can  only  plunge 
 us  headlong  into  ruin. 
 
532  INSTITUTES  OF  THE  BOOK  III. 
 
 3.  There  are  others  who,  when  they  would  cure  this  disease, 
 recommend  that  the  subject  of  predestination  should  scarcely 
 /  if  ever  be  mentioned,  and  tell  us  to  shun  every  question  con- 
 cerning it  as  we  would  a  rock.  Although  their  moderation 
 is  justly  commendable  in  thinking  that  such  mysteries  should 
 be  treated  with  moderation,  yet  because  they  keep  too  far 
 within  the  proper  measure,  they  have  little  influence  over  the 
 human  mind,  which  does  not  readily  allow  itself  to  be  curbed. 
 Therefore,  in  order  to  keep  the  legitimate  course  in  this 
 matter,  we  must  return  to  the  word  of  God,  in  which  we  are 
 furnished  with  the  right  rule  of  understanding.  For  Scrip- 
 ture is  the  school  of  the  Holy  Spirit,  in  which  as  nothing 
 useful  and  necessary  to  be  known  has  been  omitted,  so  no- 
 thing is  taught  but  what  it  is  of  importance  to  know.  Every 
 thing,  therefore,  delivered  in  Scripture  on  the  subject  of  pre- 
 destination, we  must  beware  of  keeping  from  the  faithful, 
 lest  we  seem  either  maliciously  to  deprive  them  of  the  bless- 
 ing of  God,  or  to  accuse  and  scoff  at  the  Spirit,  as  having 
 divulged  what  ought  on  any  account  to  be  suppressed.  Let 
 us,  I  say,  allow  the  Christian  to  unlock  his  mind  and  ears 
 to  all  the  w.ords  of  God  which  are  addressed  to  him,  provided 
 he  do  it  with  this  moderation,  viz.,  that  whenever  the  Lord 
 shuts  his  sacred  mouth,  he  also  desists  from  inquiry.  The 
 best  rule  of  sobriety  is,  not  only  in  learning  to  follow  where- 
 ever  God  leads,  but  also  when  he  makes  an  end  of  teaching, 
 to  cease  also  from  wishing  to  be  wise.  The  danger  which 
 they  dread  is  not  so  great  that  we  ought  on  account  of  it  to 
 turn  away  our  minds  from  the  oracles  of  God.  There  is  a 
 celebrated  saying  of  Solomon,  "  It  is  the  glory  of  God  to 
 conceal  a  thing,"  (Prov.  xxv.  2.)  But  since  both  piety  and 
 common  sense  dictate  that  this  is  not  to  be  understood  of 
 every  thing,  we  must  look  for  a  distinction,  lest  under  the 
 pretence  of  modesty  and  sobriety  we  be  satisfied  with  a 
 brutish  ignorance.  This  is  clearly  expressed  by  Moses  in  a  few 
 words,  "  The  secret  things  belong  unto  the  Lord  our  God : 
 but  those  things  which  are  revealed  belong  unto  us,  and  to 
 our  children  for  ever,"  (Deut.  xxix.  29.)  We  see  how  he 
 exhorts  the  people  to  study  the  doctrine  of  the  law  in  accord- 
 ance with  a  heavenly  decree,  because  God  has  been  pleased 
 
CHAP.  XXI.  CHRISTIAN  RELIGION.  533 
 
 to  promulgate  it,  while  he  at  the  same  time  confines  them 
 within  these  boundaries,  for  the  simple  reason  that  it  is  not 
 lawful  for  men  to  pry  into  the  secret  things  of  God. 
 
 4.  I  admit  that  profane  men  lay  hold  of  the  subject  of 
 predestination  to  carp,  or  cavil,  or  snarl,  or  scoff.  But  if 
 their  petulance  frightens  us,  it  will  be  necessary  to  conceal  all 
 the  principal  articles  of  faith,  because  they  and  their  fellows 
 leave  scarcely  one  of  them  unassailed  with  blasphemy.  A 
 rebellious  spirit  will  display  itself  no  less  insolently  when  it 
 hears  that  there  are  three  persons  in  the  divine  essence,  than 
 when  it  hears  that  God  when  he  created  man  foresaw  every 
 thing  that  was  to  happen  to  him.  Nor  will  they  abstain 
 from  their  jeers  when  told  that  little  more  than  five  thousand 
 years  have  elapsed  since  the  creation  of  the  world.  For  they 
 will  ask,  Why  did  the  power  of  God  slumber  so  long  in  idle- 
 ness ?  In  short,  nothing  can  be  stated  that  they  will  not 
 assail  with  derision.  To  quell  their  blasphemies,  must  we 
 say  nothing  concerning  the  divinity  of  the  Son  and  Spirit  ? 
 Must  the  creation  of  the  world  be  passed  over  in  silence  ? 
 No  !  The  truth  of  God  is  too  powerful,  both  here  and  every- 
 where, to  dread  the  slanders  of  the  ungodly,  as  Augustine 
 powerfully  maintains  in  his  treatise,  De  Bono  PerseverantiaB, 
 (cap.  xiv.-xx.)  For  we  see  that  the  false  apostles  were 
 unable,  by  defaming  and  accusing  the  true  doctrine  of  Paul, 
 to  make  him  ashamed  of  it.  There  is  nothing  in  the  allega- 
 tion  that  the  whole  subject  is  fraught  with  danger  to  pious 
 minds,  as  tending  to  destroy  exhortation,  shake  faith,  dis- 
 turb and  dispirit  the  heart.  Augustine  disguises  not  that 
 on  these  grounds  he  was  often  charged  with  preaching  the 
 doctrine  of  predestination  too  freely,  but,  as  it  was  easy 
 for  him  to  do,  he  abundantly  refutes  the  charge.  As  a  great 
 variety  of  absurd  objections  are  here  stated,  we  have  thought 
 it  best  to  dispose  of  each  of  them  in  its  proper  place,  (see 
 I  chap,  xxiii.)  Only  I  wish  it  to  be  received  as  a  general  rule, 
 |  that  the  secret  things  of  God  are  not  to  be  scrutinized,  and 
 j  that  those  which  he  has  revealed  are  not  to  be  overlooked, 
 !  lest  we  may,  on  the  one  hand,  be  chargeable  with  curiosity, 
 1  and,  on  the  other,  with  ingratitude.  For  it  has  been 
 shrewdly  observed  by  Augustine,  (de  Genesi  ad  Literam, 
 
534  INSTITUTES  OF  THE  BOOK  III. 
 
 Lib.  v.,)  that  we  can  safely  follow  Scripture,  which  walks 
 softly,  as  with  a  mothers  step,  in  accommodation  to  our 
 weakness.  Those,  however,  Avho  are  so  cautious  and  timid, 
 that  they  would  bury  all  mention  of  predestination  in  order 
 that  it  may  not  trouble  weak  minds,  with  what  colour,  pray, 
 will  they  cloak  their  arrogance,  when  they  indirectly  charge 
 God  with  a  want  of  due  consideration,  in  not  having  foreseen 
 a  danger  for  which  they  imagine  that  they  prudently  provide  ? 
 Whoever,  therefore,  throws  obloquy  on  the  doctrine  of  pre- 
 destination, openly  brings  a  charge  against  God,  as  having 
 inconsiderately  allowed  something  to  escape  from  him  which 
 is  injurious  to  the  Church. 
 
 5.  The  predestination  by  which  God  adopts  some  to  the 
 hope  of  life,  and  adjudges  others  to  eternal  death,  no  man  who 
 would  be  thought  pious  ventures  simply  to  deny ;  but  it  is 
 greatly  cavilled  at,  especially  by  those  wjiojnake  prescience 
 its  cause.  We,  indeed,  ascribe  both  prescience  and  predes- 
 tination to  God ;  but  we  say,  that  it  is  absurd  to  make  the 
 latter   subordinate    to  the  former,  (see  chap.  xxii.  sec.  1.) 
 
 \;When  we  attribute  prescience  to  God,  we  mean  that  all 
 things  always  were,  and  ever  continue,  under  his  eye ;  that 
 to  his  knowledge  there  is  no  past  or  future,  but  all  things 
 are  present,  and  indeed  so  present,  that  it  is  not  merely  the 
 idea  of  them  that  is  before  him,  (as  those  objects  are  which 
 we  retain  in  our  memory,)  but  that  he  truly  sees  and  con- 
 templates them  as  actually  under  his  immediate  inspection. 
 This  prescience  extends  to  the  whole  circuit  of  the  world, 
 
 J  and  to  all  creatures.  ,/By  predestination  we  mean  the  eternal 
 decree  of  God,  by  which  he  determined  with  himself  what- 
 ever he  wished  to  happen  with  regard  to  every  man.  All 
 are  not  created  on  equal  terms,  but  some  are  preordained  to 
 eternal  life,  others  to  eternal  damnation  ;  and,  accordingly, 
 as  each  has  been  created  for  one  or  other  of  these  ends,  we 
 say  that  he  has  been  predestinated  to  life  or  to  death.  This 
 God  has  testified,  not  only  in  the  case  of  single  individuals  ; 
 he  has  also  given  a  specimen  of  it  in  the  whole  posterity  of 
 Abraham,  to  make  it  plain  that  the  future  condition  of  each 
 nation  was  entirely  at  his  disposal :  "  When  the  Most  High 
 divided  to  the  nations  their  inheritance,  when  he  separated 
 
CHAP.  XXI.  CHRISTIAN  RELIGION.  535 
 
 the  sons  of  Adam,  he  set  the  bounds  of  the  people  according 
 to  the  number  of  the  children  of  Israel.  For  the  Lord's 
 portion  is  his  people ;  Jacob  is  the  lot  of  his  inheritance," 
 (Deut.  xxxii.  8,  9.)  The  separation  is  before  the  eyes  of  all ; 
 in  the  person  of  Abraham,  as  in  a  withered  stock,  one  people 
 is  specially  chosen,  while  the  others  are  rejected;  but  the 
 cause  does  not  appear,  except  that  Moses,  to  deprive  posterity 
 of  any  handle  for  glorying,  tells  them  that  their  superiority 
 was  owing  entirely  to  the  free  love  of  God.  The  cause 
 which  he  assigns  for  their  deliverance  is,  "  Because  he  loved 
 thy  fathers,  therefore  he  chose  their  seed  after  them,"  (Deut. 
 iv.  37  ;)  or  more  explicitly  in  another  chapter,  "  The  Lord 
 did  not  set  his  love  upon  you,  nor  choose  you,  because  you 
 were  more  in  number  than  any  people :  for  ye  were  the 
 fewest  of  all  people  :  but  because  the  Lord  loved  you,"  (Deut. 
 vii.  7,  8.)  He  repeatedly  makes  the  same  intimation, 
 "Behold,  the  heaven,  and  the  heaven  of  heavens,  is  the 
 Lord's  thy  God,  the  earth  also,  with  all  that  therein  is. 
 Only  the  Lord  had  a  delight  in  thy  fathers  to  love  them, 
 and  he  chose  their  seed  after  them,"  (Deut.  x.  14,  15.) 
 Again,  in  another  passage,  holiness  is  enjoined  upon  them, 
 because  they  have  been  chosen  to  be  a  peculiar  people  ; 
 while  in  another,  love  is  declared  to  be  the  cause  of  their 
 protection,  (Deut.  xxiii.  5.)  This,  too,  believers  with  one 
 voice  proclaim,  "  He  shall  choose  our  inheritance  for  us,  the 
 excellency  of  Jacob,  whom  he  loved,"  (Ps.  xlvii.  4.)  The 
 endowments  with  which  God  had  adorned  them,  they  all 
 ascribe  to  gratuitous  love,  not  only  because  they  knew  that 
 they  had  not  obtained  them  by  any  merit,  but  that  not  even 
 was  the  holy  patriarch  endued  with  a  virtue  that  could  pro- 
 cure such  distinguished  honour  for  himself  and  his  posterity. 
 And  the  more  completely  to  crush  all  pride,  he  upbraids 
 them  with  having  merited  nothing  of  the  kind,  seeing  they 
 were  a  rebellious  and  stiff-necked  people,  (Deut.  ix.  6.) 
 Often,  also,  do  the  prophets  remind  the  Jews  of  this  election 
 by  way  of  disparagement  and  opprobrium,  because  they  had 
 shamefully  revolted  from  it.  Be  this  as  it  may,  let  those 
 who  would  ascribe  the  election  of  God  to  human  worth  or 
 merit  come  forward.     When  they  see  that  one  nation  is 
 
536  INSTITUTES  OF  THE  BOOK  HI. 
 
 preferred  to  all  others,  when  they  hear  that  it  was  no  feeling 
 of  respect  that  induced  God  to  show  more  favour  to  a  small 
 and  ignoble  body,  nay,  even  to  the  wicked  and  rebellious, 
 will  they  plead  against  him  for  having  chosen  to  give  such 
 a  manifestation  of  mercy  ?  But  neither  will  their  obstreper- 
 ous words  hinder  his  work,  nor  will  their  invectives,  like 
 stones  thrown  against  heaven,  strike  or  hurt  his  righteous- 
 ness ;  nay,  rather  they  will  fall  back  on  their  own  heads. 
 To  this  principle  of  a  free  covenant,  moreover,  the  Israelites 
 are  recalled  whenever  thanks  are  to  be  returned  to  God,  or 
 their  hopes  of  the  future  to  be  animated.  "  The  Lord  he 
 is  God,"  says  the  Psalmist ;  "  it  is  he  that  hath  made  us, 
 and  not  we  ourselves  :  we  are  his  people,  and  the  sheep  of 
 his  pasture,"  (Ps.  c.  3 ;  xcv.  7.)  The  negation  which  is 
 added,  "  not  we  ourselves,"  is  not  superfluous,  to  teach  us 
 that  God  is  not  only  the  author  of  all  the  good  qualities  in 
 which  men  excel,  but  that  they  originate  in  himself,  there 
 being  nothing  in  them  worthy  of  so  much  honour.  In  the 
 following  words  also  they  are  enjoined  to  rest  satisfied  with  the 
 mere  good  pleasure  of  God :  "  O  ye  seed  of  Abraham,  his 
 servant;  ye  children  of  Jacob,  his  chosen,"  (Ps.  cv.  6.)  And 
 after  an  enumeration  of  the  continual  mercies  of  God  as 
 fruits  of  election,  the  conclusion  is,  that  he  acted  thus  kindly 
 because  he  remembered  his  covenant.  With  this  doctrine 
 accords  the  song  of  the  whole  Church,  "  They  got  not  the 
 land  in  possession  by  their  own  sword,  neither  did  their  own 
 arm  save  them ;  but  thy  right  hand,  and  thine  arm,  and  the 
 light  of  thy  countenance,  because  thou  hadst  a  favour  unto 
 them,"  (Ps.  xliv.  3.)  It  is  to  be  observed,  that  when  the 
 land  is  mentioned,  it  is  a  visible  symbol  of  the  secret  election 
 in  which  adoption  is  comprehended.  To  like  gratitude 
 David  elsewhere  exhorts  the  people,  "  Blessed  is  the  nation 
 whose  God  is  the  Lord,  and  the  people  whom  he  hath  chosen 
 for  his  own  inheritance,"  (Ps.  xxxiii.  12.)  Samuel  thus 
 animates  their  hopes,  "  The  Lord  will  not  forsake  his  people 
 for  his  great  name's  sake  :  because  it  hath  pleased  the  Lord 
 to  make  you  his  people,"  (1  Sam.  xii.  22.)  And  when 
 David's  faith  is  assailed,  how  does  he  arm  himself  for  the 
 battle  ?    "  Blessed   is   the   man   whom   thou   choosest,  and 
 
CriAF.  XXI.  CHRISTIAN  RELIGION.  537 
 
 causest  to  approach  unto  thee,  that  he  may  dwell  in  thy 
 courts,"  (Ps.  lxv.  4.)  But  as  the  hidden  election  of  God  was 
 confirmed  both  by  a  first  and  second  election,  and  by  other 
 intermediate  mercies,  Isaiah  thus  applies  the  term,  "The 
 Lord  will  have  mercy  on  Jacob,  and  will  yet  choose  Israel," 
 (Isa.  xiv.  1.)  Referring  to  a  future  period,  the  gathering 
 together  of  the  dispersion,  who  seemed  to  have  been  aban- 
 doned, he  says,  that  it  will  be  a  sign  of  a  firm  and  stable 
 election,  notwithstanding  of  the  apparent  abandonment. 
 When  it  is  elsewhere  said,  "  I  have  chosen  thee,  and  not  cast 
 thee  away,"  (Isa.  xli.  9,)  the  continual  course  of  his  great 
 liberality  is  ascribed  to  paternal  kindness.  This  is  stated 
 more  explicitly  in  Zechariah  by  the  angel,  the  Lord  "  shall 
 choose  Jerusalem  again,"  as  if  the  severity  of  his  chastise- 
 ments had  amounted  to  reprobation,  or  the  captivity  had 
 been  an  interruption  of  election,  which,  however,  remains 
 inviolable,  though  the  signs  of  it  do  not  always  appear. 
 
 6.  We  must  add  a  second  step  of  a  more  limited  nature, 
 or  one  in  which  the  grace  of  God  was  displayed  in  a  more 
 special  form,  when  of  the  same  family  of  Abraham  God  re- 
 jected some,  and  by  keeping  others  within  his  Church  showed 
 that  he  retained  them  among  his  sons.  At  first  Ishmael  had 
 obtained  the  same  rank  with  his  brother  Isaac,  because  the 
 spiritual  covenant  was  equally  sealed  in  him  by  the  symbol 
 of  circumcision.  He  is  first  cut  off,  then  Esau,  at  last  an 
 innumerable  multitude,  almost  the  whole  of  Israel.  In  Isaac 
 was  the  seed  called.  The  same  calling  held  good  in  the  case 
 of  Jacob.  God  gave  a  similar  example  in  the  rejection  of 
 Said.  This  is  also  celebrated  in  the  psalm,  "  Moreover,  he 
 refused  the  tabernacle  of  Joseph,  and  chose  not  the  tribe  of 
 Ephraim  :  but  chose  the  tribe  of  Judah,"  (Ps.  lxxviii.  67,  68.) 
 This  the  sacred  history  sometimes  repeats,  that  the  secret 
 grace  of  God  may  be  more  admirably  displayed  in  that 
 change.  I  admit  that  it  was  by  their  own  fault  Ishmael,  Esau, 
 and  others,  fell  from  their  adoption ;  for  the  condition  an- 
 nexed was,  that  they  should  faithfully  keep  the  covenant  of 
 God,  whereas  they  perfidiously  violated  it.  The  singular 
 kindness  of  God  consisted  in  this,  that  he  had  been  pleased 
 to  prefer  them  to  other  nations ;  as  it   is  said  in  the  psalm, 
 
538  INSTITUTES  OF  THE  BOOK  III. 
 
 "  He  hath  not  dealt  so  with  any  nation  :  and  as  for  his  judg- 
 ments, they  have  not  known  them,"  (Ps.  cxlvii.  20.)  But  I 
 had  good  reason  for  saying  that  two  steps  are  here  to  be 
 observed ;  for  in  the  election  of  the  whole  nation,  God  had 
 already  shown  that  in  the  exercise  of  his  mere  liberality  he 
 was  under  no  law  but  was  free,  so  that  he  was  by  no  means 
 to  be  restricted  to  an  equal  division  of  grace,  its  very  inequa- 
 lity proving  it  to  be  gratuitous.  Accordingly,  Malachi  en- 
 larges on  the  ingratitude  of  Israel,  in  that  being  not  only 
 selected  from  the  whole  human  race,  but  set  peculiarly  apart 
 from  a  sacred  household,  they  perfidiously  and  impiously 
 spurn  God  their  beneficent  parent.  "  Was  not  Esau  Jacob's 
 brother?  saith  the  Lord  :  yet  I  loved  Jacob,  and  I  hated 
 Esau,"  (Mai.  i.  2,  3.)  For  God  takes  it  for  granted,  that  as 
 both  were  the  sons  of  a  holy  father,  and  successors  of  the 
 covenant,  in  short,  branches  from  a  sacred  root,  the  sons  of 
 Jacob  were  under  no  ordinary  obligation  for  having  been 
 admitted  to  that  dignity ;  but  when  by  the  rejection  of  Esau 
 the  first  born,  their  progenitor  though  inferior  in  birth  was 
 made  heir,  he  charges  them  with  double  ingratitude,  in  not 
 being  restrained  by  a  double  tie. 
 
 7.  Although  it  is  now  sufficiently  plain  that  God  by  his 
 secret  counsel  chooses  whom  he  will  while  he  rejects  others, 
 his  gratuitous  election  has  only  been  partially  explained  until 
 we  come  to  the  case  of  single  individuals,  to  Avhom  God  not 
 only  offers  salvation,  but  so  assigns  it,  that  the  certainty  of 
 the  result  remains  not  dubious  or  suspended.1  These  are 
 considered  as  belonging  to  that  one  seed  of  w7hich  Paul 
 makes  mention,  (Rom.  ix.  8  ;  Gal.  iii.  16,  &c.)  For  although 
 adoption  was  deposited  in  the  hand  of  Abraham,  yet  as  many 
 of  his  posterity  wrere  cut  off  as  rotten  members,  in  order  that 
 election  may  stand  and  be  effectual,  it  is  necessary  to  ascend 
 to  the  head  in  whom  the  heavenly  Father  hath  connected 
 his  elect  with  each  other,  and  bound  them  to  himself  by  an  in- 
 dissoluble tie.     Thus  in  the  adoption  of  the  family  of  Abra- 
 
 1  On  predestination,  see  the  pious  and  very  learned  observations  of 
 Luther,  torn.  i.  p.  86,  fin.,  and  p.  87,  fin.  Tom.  iii.  ad  Psal.  xxii.  8. 
 Tom.  v.  in  Joann,  cxvii.  Also  his  Prefatio  in  Epist.  ad  Rom.  and  Adv. 
 Erasmum  de  Servo  Arbitrio,  p.  429,  sqq.  452, 463.   Also  in  Psal.  cxxxix. 
 
CHAP.  XXI.  CHRISTIAN  RELIGION.  539 
 
 ham,  God  gave  them  a  liberal  display  of  favour  which  he  has 
 denied  to  others  ;  but  in  the  members  of  Christ  there  is  a  far 
 more  excellent  display  of  grace,  because  those  ingrafted  into 
 him  as  their  head  never  fail  to  obtain  salvation.  Hence  Paul 
 skilfully  argues  from  the  passage  of  Malachi  which  I  quoted, 
 (Rom.  ix.  13;  Mai.  i.  2,)  that  when  God,  after  making  a 
 covenant  of  eternal  life,  invites  any  people  to  himself,  a  spe- 
 cial mode  of  election  is  in  part  understood,  so  that  he  does 
 not  with  promiscuous  grace  effectually  elect  all  of  them.  The 
 words,  "  Jacob  have  I  loved,"  refer  to  the  whole  progeny  of 
 the  patriarch,  which  the  prophet  there  opposes  to  the  posterity 
 of  Esau.  But  there  is  nothing  in  this  repugnant  to  the  fact, 
 that  in  the  person  of  one  man  is  set  before  us  a  specimen  of 
 election,  which  cannot  fail  of  accomplishing  its  object.  It  is 
 not  without  cause  Paul  observes,  that  these  are  called  a 
 remnant,  (Rom.  ix.  27 ;  xi.  5  ;)  because  experience  shows  that 
 of  the  general  body  many  fall  away  and  are  lost,  so  that  often 
 a  small  portion  only  remains.  The  reason  why  the  general 
 election  of  the  people  is  not  always  firmly  ratified,  readily 
 presents  itself,  viz.,  that  on  those  with  whom  God  makes  the 
 covenant,  he  does  not  immediately  bestow  the  Spirit  of 
 regeneration,  by  whose  power  they  persevere  in  the  covenant 
 even  to  the  end.  The  external  invitation,  without  the  internal 
 efficacy  of  grace  which  would  have  the  effect  of  retaining  them, 
 holds  a  kind  of  middle  place  between  the  rejection  of  the  human 
 race  and  the  election  of  a  small  number  of  believers.  The 
 whole  people  of  Israel  are  called  the  Lord's  inheritance,  and 
 yet  there  were  many  foreigners  among  them.  Still,  because 
 the  covenant  which  God  had  made  to  be  their  Father  and 
 Redeemer  was  not  altogether  null,  he  has  respect  to  that  free 
 favour  rather  than  to  the  perfidious  defection  of  many  ;  even 
 by  them  his  truth  was  not  abolished,  since  by  preserving  some 
 residue  to  himself,  it  appeared  that  his  calling  was  without 
 repentance.  When  God  ever  and  anon  gathered  his  Church 
 from  among  the  sons  of  Abraham  rather  than  from  profane 
 nations,  he  had  respect  to  his  covenant,  which,  when  violated 
 by  the  great  body,  he  restricted  to  a  few,  that  it  might  not 
 entirely  fail.  In  short,  that  common  adoption  of  the  seed  of 
 Abraham  was  a  kind  of  visible  image  of  a  greater  benefit 
 
540  INSTITUTES  OF  THE  BOOK  III. 
 
 which  God  deigned  to  bestow  on  some  out  of  many.     This 
 is  the  reason  why  Paul  so  carefully  distinguishes  between  the 
 sons  of  Abraham  according  to  the  flesh  and  the  spiritual  sons, 
 Avho  are  called  after  the  example  of  Isaac.    Not  that  simply  to 
 be  a  son  of  Abraham  was  a  vain  or  useless  privilege,  (this 
 could  not  be  said  without  insult  to  the  covenant,)  but  that 
 the  immutable  counsel  of  God,  by  which  he  predestinated  to 
 himself  whomsoever  he  would,  was  alone  effectual  for  their 
 salvation.     But  until  the  proper  view  is  made  clear  by  the 
 production  of  passages  of  Scripture,  I  advise  my  readers  not 
 to  prejudge  the  question \/We  say,  then,  that  Scripture  clearly 
 proves  this  much,  that  God  by  his  eternal  and  immutable  coun- 
 sel determined  once  for  all  those  whom  it  was  his  pleasure  one 
 day  to  admit  to  salvation,  and  those  whom,  on  the  other  hand, 
 it  was  his  pleasure  to  doom  to  destruction.   We  maintain  that 
 this  counsel,  as  regards  the  elect,  is  founded  on  his  free  mercy, 
 without  any  respect  to  human  worth,  Avhile  those  whom  he 
 dooms  to  destruction  are  excluded  from  access  to  life  by  a 
 just  and  blameless,  but  at  the  same  time  incomprehensible 
 judgment.     In  regard  to  the  elect,  we  regard  calling  as  the 
 evidence  of  election,  and  justification  as  another  symbol  of  its 
 manifestation,  until  it  is  fully  accomplished  by  the  attainment 
 of  glory.     But  as  the  Lord  seals  his  elect  by  calling  and 
 justification,  so  by  excluding  the  reprobate  either  from  the 
 knowledge  of  his  name  or  the  sanctification  of  his  Spirit, 
 he  by  these  marks  in  a  manner  discloses  the  judgment  which 
 awaits  them.     I  will  here  omit  many  of  the  fictions  which 
 foolish  men  have  devised  to  overthrow  predestination.    There 
 is  no  need  of  refuting  objections  which  the  moment  they  are 
 produced  abundantly  betray  their  hollowness.     I  will  dwell 
 only  on  those  points  which  either  form  the  subject  of  dispute 
 among  the  learned,  or  may  occasion   any  difficulty  to  the 
 simple,  or  may  be  employed  by  impiety  as  specious  pretexts 
 for  assailing  the  justice  of  God. 
 
cn.\r.  xxii.  christian  religion.  541 
 
 CHAPTEE  XXII. 
 this  doctrine  confirmed  by  proofs  from  scripture. 
 
 The  divisions  of  this  chapter  are, — I.  A  confirmation  of  the  orthodox 
 doctrine  in  opposition  to  two  classes  of  individuals.  This  confirmation 
 founded  on  a  careful  exposition  of  our  Saviour's  words,  and  passages  in 
 the  writings  of  Paul,  sec.  1-7.  II.  A  refutation  of  some  objections 
 taken  from  ancient  writers,  Thomas  Aquinas,  and  more  modern  writers, 
 sec.  8-10.  III.  Of  reprobation,  which  is  founded  entirely  on  the  right- 
 eous will  of  God,  sec.  11. 
 
 Sections. 
 
 1.  Some  imagine  that  God  elects  or  reprobates  according  to  a  fore- 
 
 knowledge of  Jjujrit.  Others  make  it  a  charge  against  God  that  he 
 elects  some  and  passes  by  others.  Both  refuted,  1.  By  invincible 
 arguments  ;  2.  By  the  testimony  of  Augustine. 
 
 2.  Who  are  elected,  when,  in  whom,  to  what,  for  what  reason. 
 
 3.  The  reason  is  the  good  pleasure  of  God,  which  so  reigns  in  election 
 "that  no  works,  either  past  or  future,  are  taken  into  consideration. 
 
 This  proved  by  notable  declarations  of  our  Saviour  and  passages 
 of  Paul. 
 
 4.  Proved  by  a  striking  discussion  in  the  Epistle  to  the  Romans.     Its 
 
 scope  and  method  explained.  The  advocates  of  foreknowledge 
 refuted  by  the  Apostle,  when  he  maintains  that  election  is  spe- 
 cial and  wholly  of  grace. 
 
 5.  Evasion 'refuted.     A  summary  and  analysis  of  the  Apostle's  dis- 
 
 cussion. 
 
 6.  An  exception,  with  three  answers  to  it.     The  eificacy  of  gratui- 
 
 tous election  extends  only  to  believers,  who  are  said  to  be  elected 
 according  to  foreknowledge.  This  foreknowledge  or  prescience  is 
 not  specvdative  but  active. 
 
 7.  This  proved  from  the  words  of  Christ.     Conclusion  of  the  answer, 
 
 and  solution  of  the  objection  with  regard  to  Judas. 
 
 8.  An  objection  taken  from  the  ancient  fathers.     Answer  from  Augus- 
 
 tine, from  Ambrose,  as  quoted  by  Augustine,  and  an  invincible 
 argument  by  an  Apostle.     Summary  of  this  argument. 
 
 9.  Objection  from  Thomas  Aquinas.     Answer. 
 
 10.  Objection  of  more  modern  writers.  Answers.  Passages  in  which 
 there  is  a  semblance  of  contradiction  reconciled.  AVhy  many 
 called  and  few  chosen.     An  objection  founded  on  mutual  con- 
 
542  INSTITUTES  OF  THE  BOOK  III. 
 
 sent  between  the  word  and  faith.     Solution  confirmed  by  the 
 words  of  Paul,  Augustine,  and  Bernard.     A  clear  declaration  by 
 ^      our  Saviour. 
 
 11.  The  view  to  be  taken  of  reprobation.     It  is  founded  on  the  right- 
 eous will  of  God. 
 
 1.  Many  controvert  all  the  positions  which  we  have  laid 
 down,  especially  the  gratuitous  election  of  believers,  which, 
 however,  cannot  be  overthrown.  For  they  commonly  ima- 
 gine that  God  distinguishes  between  men  according  to  the 
 merits  which  he  foresees  that  each  individual  is  to  have, 
 giving  the  adoption  of  sons  to  those  whom  he  foreknows  will 
 not  be  unworthy  of  his  grace,  and  dooming  those  to  destruc- 
 tion whose  dispositions  he  perceives  will  be  prone  to  mischief 
 and  wickedness.  Thus  by  interposing  foreknowledge  as  a 
 veil,  they  not  only  obscure  election,  but  pretend  to  give  it  a 
 different  origin.  Nor  is  this  the  commonly  received  opinion 
 of  the  vulgar  merely,  for  it  has  in  all  ages  had  great  support- 
 ers, (see  sec.  8.)  This  I  candidly  confess,  lest  any  one 
 should  expect  greatly  to  prejudice  our  cause  by  opposing  it 
 with  their  names.  The  truth  of  God  is  here  too  certain  to 
 be  shaken,  too  clear  to  be  overborne  by  human  authority. 
 Others,  who  are  neither  versed  in  Scripture,  nor  entitled  to 
 any  weight,  assail  sound  doctrine  with  a  petulance  and  im- 
 probity which  it  is  impossible  to  tolerate.1  Because  God  of 
 his  mere  good  pleasure  electing  some  passes  by  others,  they 
 raise  a  plea  against  him.  But  if  the  fact  is  certain,  what 
 can  they  gain  by  quarrelling  with  God  ?  We  teach  nothing 
 but  what  experience  proves  to  be  true,  viz.,  that  God  has 
 always  been  at  liberty  to  bestow  his  grace  on  whom  he 
 would.  Not  to  ask  in  what  respect  the  posterity  of  Abraham 
 excelled  others,  if  it  be  not  in  a  worth,  the  cause  of  which  has 
 no  existence  out  of  God,  let  them  tell  why  men  are  better 
 than  oxen  or  asses.     God  might  have  made  them  dogs  when 
 
 1  French,  "  II  y  en  a  d'aucuns,  lesquels  n'estans  exerces  en  l'Ecriture  ne 
 sont  dignes  d'aucun  credit  ne  reputation  ;  et  toutes  fois  sont  plus  hardis 
 et  temeraires  a  diffamer  la  doctrine  qui  leur  est  incognue  ;  et  ainsi  ce 
 n'est  pas  raison  que  leur  arrogance  soit  snpportee." — There  are  some  who, 
 not  being  exercised  in  Scripture,  are  not  worthy  of  any  credit  or  reputa- 
 tion, and  yet  are  more  bold  and  presumptuous  in  defaming  the  doctrine 
 which  is  unknown  to  them,  and  hence  their  arrogance  is  insupportable. 
 
CHAP.  XXII.  CHRISTIAN  RELIGION.  543 
 
 he  formed  them  in  his  own  image.  Will  they  allow  the  lower 
 animals  to  expostulate  with  God,  as  if  the  inferiority  of  their 
 condition  were  unjust  ?  It  is  certainly  not  more  equitable  that 
 men  should  enjoy  the  privilege  which  they  have  not  acquired 
 by  any  merit,  than  that  he  should  variously  distribute  favours 
 as  seems  to  him  meet.  If  they  pass  to  the  case  of  individuals 
 where  inequality  is  more  offensive  to  them,  they  ought  at  least, 
 in  regard  to  the  example  of  our  Saviour,  to  be  restrained  by 
 feelings  of  awe  from  talking  so  confidently  of  this  sublime 
 mystery.  He  is  conceived  a  mortal  man  of  the  seed  of 
 David ;  what,  I  would  ask  them,  are  the  virtues  by  which  he 
 deserved  to  become  in  the  very  womb,  the  head  of  angels,  the 
 only  begotten  Son  of  God,  the  image  and  glory  of  the 
 Father,  the  light,  righteousness,  and  salvation  of  the  world  ? 
 It  is  wisely  observed  by  Augustine,1  that  in  the  very  head  of 
 the  Church  we  have  a  bright  mirror  of  free  election,  lest  it 
 should  give  any  trouble  to  us  the  members,  viz.,  that  he  did 
 not  become  the  Son  of  God  by  living  righteously,  but  was 
 freely  presented  with  this  great  honour,  that  he  might  after- 
 wards make  others  partakers  of  his  gifts.  Should  any  one 
 here  ask,  why  others  are  not  what  he  was,  or  why  we  are  all 
 at  so  great  a  distance  from  him,  why  we  are  all  corrupt  while 
 he  is  purity,  he  would  not  only  betray  his  madness,  but  his 
 effrontery  also.  But  if  they  are  bent  on  depriving  God  of 
 the  free  right  of  electing  and  reprobating,  let  them  at  the 
 same  time  take  away  what  has  been  given  to  Christ.  It  will 
 now  be  proper  to  attend  to  what  Scripture  declares  con- 
 cerning each.  When  Paul  declares  that  we  were  chosen  in 
 Christ  before  the  foundation  of  the  world,  (Eph.  i.  4,)  he 
 certainly  shows  that  no  regard  is  had  to  our  own  worth  ;  for 
 it  is  just  as  if  he  had  said,  Since  in  the  whole  seed  of  Adam 
 our  heavenly  Father  found  nothing  worthy  of  his  election,  he 
 turned  his  eye  upon  his  own  Anointed,  that  he  might  select 
 as  members  of  his  body  those  whom  he  was  to  assume  into 
 the  fellowship  of  life.  Let  believers,  then,  give  full  effect  to 
 this  reason,  viz.,  that  we  were  in  Christ  adopted  unto  the 
 
 1  August,  de  Corrept.  et  Gratia  ad  Valent.  c.  15.     Horn,  de  Bono  Per- 
 severan.  c.  8.  Item,  de  Verbis  Apost.  Serm.  viii. 
 
544  INSTITUTES  OF  THE  BOOK   III. 
 
 heavenly  inheritance,  because  in  ourselves  we  were  incapable 
 of  such  excellence.  This  he  elsewhere  observes  in  another 
 passage,  in  which  he  exhorts  the  Colossians  to  give  thanks 
 that  they  had  been  made  meet  to  be  partakers  of  the  inherit- 
 ance of  the  saints,  (Col.  i.  12.)  If  election  precedes  that 
 divine  grace  by  which  we  are  made  fit  to  obtain  immortal 
 life,  what  can  God  find  in  us  to  induce  him  to  elect  us  ? 
 What  I  mean  is  still  more  clearly  explained  in  another  pass- 
 age :  God,  says  he,  "  hath  chosen  us  in  him  before  the  founda- 
 tion of  the  world,  that  we  might  be  holy  and  without  blame 
 before  him  in  love  :  having  predestinated  us  unto  the  adoption 
 of  children  by  Jesus  Christ  to  himself,  according  to  the  good 
 pleasure  of  his  will,"  (Eph.  i.  4,  5.)  Here  he  opposes  the 
 good  pleasure  of  God  to  our  merits  of  every  description. 
 
 2.  That  the  proof  may  be  more  complete,  it  is  of  import- 
 ance to  attend  to  the  serjarate  clauses  of  that  passage.  When 
 they  are  connected  together  they  leave  no  doubt.  From 
 giving  them  the  name  of  elect,  it  is  clear  that  he  is  address- 
 ing believers,  as  indeed  he  shortly  after  declares.  It  is, 
 therefore,  a  complete  perversion  of  the  name  to  confine  it 
 to  the  age  in  which  the  gospel  was  published.  By  saying 
 they  were  elected  before  the  foundation  of  the  world,  he 
 takes  away  all  reference  to  worth.  For  what  ground  of 
 distinction  was  there  between  persons  who  as  yet  existed 
 not,  and  persons  who  were  afterwards  like  them  to  exist  in 
 Adam?  But  if  they  were  elected  in  Christ,  it  follows  not 
 only  that  each  was  elected  on  some  extrinsic  ground,  but 
 that  some  were  placed  on  a  different  footing  from  others, 
 since  we  see  that  all  are  not  members  of  Christ.  In  the  addi- 
 tional statement  that  they  were  elected  that  they  might  be 
 holy,  the  apostle  openly  refutes  the  error  of  those  who  de- 
 duce election  from  prescience,  since  he  declares  that  what- 
 ever virtue  appears  in  men  is  the  result  of  election.  Then, 
 if  a  higher  cause  is  asked,  Paul  answers  that  God  so  predes- 
 tined, and  predestined  according  to  the  good  pleasure  of  his 
 will.  By  these  words,  he  overturns  all  the  grounds  of  election 
 which  men  imagine  to  exist  in  themselves.  For  he  shows  that 
 whatever  favours  God  bestows  in  reference  to  the  spiritual 
 life  flow  from  this  one  fountain,  because  God  chose  whom  he 
 
CHAP.  XXII.  CHRISTIAN  RELIGION.  545 
 
 would,  and  before  they  were  born  had  the  grace  which  he 
 designed  to  bestow  upon  them  set  apart  for  their  use. 
 
 3.  Wherever  this  good  pleasure  of  God  reigns,  no  good 
 works  are  taken  into  account.     The  Apostle,   indeed,  does 
 not  follow  out  the  antithesis,  but  it  is  to  be  understood,  as 
 he  himself  explains  it  in  another  passage,  "  Who  hath  called 
 us  with   a  holy    calling,   not  according  to    our  works,   but 
 according  to  his  own  purpose  and  grace,  which  was  given  us 
 in  Christ  Jesus  before  the  world  began,"  (1  Tim.  ii.  9.)     We 
 have  already  shown  that  the  additional  words,  "  that  we  might 
 be  holy,"  remove  every  doubt.     If  you  say  that  he  foresaw 
 they  would  be  holy,  and  therefore  elected  them,  you  invert 
 the  order  of  Paul.     You  may,  therefore,  safely  infer,  If  he 
 elected  us  that  we  might  be  holy,  he  did  not  elect  us  because 
 he  foresaw  that  we  would  be    holy.     The    two    things  are 
 evidently  inconsistent,  viz.,  that  the  pious  owe  it  to  election 
 that  they  are  holy,  and  yet  attain   to   election  by  means  of 
 works.     There  is  no  force  in  the  cavil  to  which  they  are  ever 
 recurring,  that  the  Lord  does  not  bestow  election  in  recom- 
 pense of  preceding,  but  bestows  it  in  consideration  of  future 
 merits.     For  when  it  is  said  that  believers  were  elected  that 
 they  might  be  holy,  it  is  at  the  same  time  intimated  that  the 
 holiness  which  was  to  be  in  them  has  its  origin  in  election. 
 And  how  can  it  be  consistently  said,  that  things   derived 
 from  election  are  the  cause  of  election  ?  The  very  thing  which 
 the  Apostle  had  said,  he  seems  afterwards  to  confirm  by  add- 
 ing, "  According  to  his  good  pleasure  which  he  hath  pur- 
 posed in  himself,"  (Eph.  i.  9 ;)  for  the  expression  that  God 
 "  purposed  in  himself,"  is  the  same  as  if  it  had  been  said, 
 that  in  forming  his  decree  he  considered  nothing  external  to 
 himself;  and,  accordingly,  it  is   immediately  subjoined,  that 
 the  whole  object  contemplated  in  our  election  is,  that  "  we 
 should  be  to  the  praise  of  his  glory."     Assuredly  divine  grace 
 would  not  deserve  all  the  praise  of  election,  were  not  election 
 gratuitous ;  and  it  would  not  be  gratuitous,  did  God  in  elect- 
 ing any  individual  pay  regard  to  his  future  works.     Hence, 
 what  Christ  said  to  his  disciples  is  found  to  be  universally 
 applicable  to  all  believers,  "  Ye  have  not  chosen  me,  but  I 
 have  chosen  you,"  (John  xv.  16.)    Here  he  not  only  excludes 
 
 VOL.  II.  2  M 
 
546  INSTITUTES  OF  THE  BOOK  III. 
 
 past  merits,  but  declares  that  they  had  nothing  in  themselves 
 for  which  they  could  be  chosen,  except  in  so  far  as  his  mercy 
 anticipated.  And  how  are  we  to  understand  the  words  of 
 Paul,  "  Who  hath  first  given  to  him,  and  it  shall  be  recom- 
 pensed unto  him  again  ?"  (Rom.  xi.  35.)  His  meaning 
 obviously  is,  that  men  are  altogether  indebted  to  the  pre- 
 venting goodness  of  God,  there  being  nothing  in  them,  either 
 past  or  future,  to  conciliate  his  favour. 
 
 4.  In  the  Epistle  to  the  Romans,  (Rom.  ix.  6,)  in  which 
 he  again  treats  this  subject  more  reconditely  and  at  greater 
 length,  he  declares  that  "  they  are  not  all  Israel  which  are  of 
 Israel ;"  for  though  all  were  blessed  in  respect  of  hereditary 
 right,  yet  all  did  not  equally  obtain  the  succession.  The 
 whole  discussion  was  occasioned  by  the  pride  and  vain-glory- 
 ing of  the  Jews,  who,  by  claiming  the  name  of  the  Church  for 
 themselves,  would  have  made  the  faith  of  the  Gospel  depend- 
 ent on  their  pleasure ;  just  as  in  the  present  day  the  Papists 
 would  fain  under  this  pretext  substitute  themselves  in  place 
 of  God.  Paul,  while  he  concedes  that  in  respect  of  the 
 covenant  they  were  the  holy  offspring  of  Abraham,  yet  con- 
 tends that  the  greater  part  of  them  were  strangers  to  it,  and 
 that  not  only  because  they  were  degenerate,  and  so  had 
 become  bastards  instead  of  sons,  but  because  the  principal 
 point  to  be  considered  was  the  special  election  of  God,  by 
 which  alone  his  adoption  was  ratified.  If  the  piety  of  some 
 established  them  in  the  hope  of  salvation,  and  the  revolt  of 
 others  was  the  sole  cause  of  their  being  rejected,  it  would 
 have  been  foolish  and  absurd  in  Paul  to  carry  his  readers 
 back  to  a  secret  election.  But  if  the  will  of  God  (no  cause 
 of  which  external  to  him  either  appears  or  is  to  be  looked 
 for)  distinguishes  some  from  others,  so  that  all  the  sons  of 
 Israel  are  not  true  Israelites,  it  is  vain  for  any  one  to  seek 
 the  origin  of  his  condition  in  himself.  He  afterwards  prose- 
 cutes the  subject  at  greater  length,  by  contrasting  the  cases 
 of  Jacob  and  Esau.  Both  being  sons  of  Abraham,  both 
 having  been  at  the  same  time  in  the  womb  of  their  mother, 
 there  was  something  very  strange  in  the  change  by  which 
 the  honour  of  the  birthright  was  transferred  to  Jacob,  and 
 yet  Paul  declares  that  the  change  was  an  attestation  to  the 
 election  of  the  one  and  the  reprobation  of  the  other. 
 
CHAP.  XXII.  CHRISTIAN  RELIGION.  547 
 
 The  question  considered  is  the  origin  and  cause  of  election. 
 The  advocates  of  foreknowledge  insist  that  it  is  to  be  found 
 in  the  virtues  and  vices  of  men.  For  they  take  the  short 
 and  easy  method  of  asserting,  that  God  showed  in  the  person 
 of  Jacob,  that  he  elects  those  who  are  worthy  of  his  grace  ; 
 and  in  the  person  of  Esau,  that  he  rejects  those  whom  he 
 foresees  to  be  unworthy.  Such  is  their  confident  assertion  ; 
 but  what  does  Paul  say  ?  "  For  the  children  being  not  yet 
 born,  neither  having  done  any  good  or  evil,  that  the  pur- 
 pose of  God  according  to  election  might  stand,  not  of  works, 
 but  of  him  that  calleth ;  it  was  said  unto  her,  [Rebecca,]  The 
 elder  shall  serve  the  younger.  As  it  is  written,  Jacob  have  I 
 loved,  but  Esau  have  I  hated,"  (Rom.  ix.  11-13.)  If  fore- 
 knowledge had  anything  to  do  with  this  distinction  of  the 
 brothers,  the  mention  of  time  would  have  been  out  of  place. 
 Granting  that  Jacob  was  elected  for  a  worth  to  be  obtained 
 by  future  virtues,  to  what  end  did  Paul  say  that  he  was  not 
 yet  born  ?  Nor  would  there  have  been  any  occasion  for 
 adding,  that  as  yet  he  had  done  no  good,  because  the  answer 
 was  always  ready,  that  nothing  is  hid  from  God,  and  that 
 therefore  the  piety  of  Jacob  was  present  before  him.  If 
 works  procure  favour,  a  value  ought  to  have  been  put  upon 
 them  before  Jacob  was  born,  just  as  if  he  had  been  of  full 
 age.  But  in  explaining  the  difficulty,  the  Apostle  goes  on 
 to  show,  that  the  adoption  of  Jacob  proceeded  not  on  works 
 but  on  the  calling  of  God.  In  works  he  makes  no  mention 
 of  past  or.  future,  but  distinctly  opposes  them  to  the  calling 
 of  God,  intimating,  that  when  place  is  given  to  the  one  the 
 other  is  overthrown ;  as  if  he  had  said,  The  only  thing  to  be 
 considered  is  what  pleased  God,  not  what  men  furnished  of 
 themselves.  Lastly,  it  is  certain  that  all  the  causes  which 
 men  are  wont  to  devise  as  external  to  the  secret  counsel  of 
 God,  are  excluded  by  the  use  of  the  terms  purpose  and 
 election. 
 
 5.  Why  should  men  attempt  to  darken  these  statements 
 by  assigning  some  place  in  election  to  past  or  future  works  ? 
 This  is  altogether  to  evade  what  the  Apostle  contends  for, 
 viz.,  that  the  distinction  between  the  brothers  is  not  founded 
 on  any  ground  of  works,  but  on  the  mere  calling  of  God, 
 
548  INSTITUTES  OF  THE  BOOK  III. 
 
 inasmuch  as  it  was  fixed  before  the  children  were  born.  Had 
 there  been  any  solidity  in  this  subtlety,  it  would  not  have 
 escaped  the  notice  of  the  Apostle,  but  being  perfectly  aware 
 that  God  foresaw  no  good  in  man,  save  that  which  he  had 
 already  previously  determined  to  bestow  by  means  of  his 
 election,  he  does  not  employ  a  preposterous  arrangement 
 which  would  make  good  works  antecedent  to  their  cause. 
 We  learn  from  the  Apostle's  words,  that  the  salvation  of 
 believers  is  founded  entirely  on  the  decree  of  divine  election, 
 that  the  privilege  is  procured  not  by  works  but  free  calling. 
 We  have  also  a  specimen  of  the  thing  itself  set  before  us. 
 Esau  and  Jacob  are  brothers,  begotten  of  the  same  parents, 
 within  the  same  womb,  not  yet  born.  In  them  all  things  are 
 equal,  and  yet  the  judgment  of  God  with  regard  to  them  is 
 different. %/He  adopts  the  one  and  rejects  the  other.  The  only 
 right  of  precedence  was  that  of  primogeniture ;  but  that  is 
 disregarded,  and  the  younger  is  preferred  to  the  elder.  Nay, 
 in  the  case  of  others,  God  seems  to  have  disregarded  primo- 
 geniture for  the  express  purpose  of  excluding  the  flesh  from 
 all  ground  of  boasting.  Rejecting  Ishmael  he  gives  his 
 favour  to  Isaac,  postponing  Manasseh  he  honours  Ephraim. 
 
 6.  Should  any  one  object  that  these  minute  and  inferior 
 favours  do  not  enable  us  to  decide  with  regard  to  the  future  life, 
 that  it  is  not  to  be  supposed  that  he  who  received  the  honour 
 of  primogeniture  was  thereby  adopted  to  the  inheritance 
 of  heaven ;  (many  objectors  do  not  even  spare  Paul,  but 
 accuse  him  of  having  in  the  quotation  of  these  passages 
 wrested  Scripture  from  its  proper  meaning;)  I  answer  as 
 before,  that  the  Apostle  has  not  erred  through  inconsidera- 
 tion,  or  spontaneously  misapplied  the  passages  of  Scripture ; 
 but  he  saw  (what  these  men  cannot  be  brought  to  consider) 
 that  God  purposed  under  an  earthly  sign  to  declare  the  spiri- 
 tual election  of  Jacob,  which  otherwise  lay  hidden  at  his  in- 
 accessible tribunal.  For  unless  we  refer  the  primogeniture 
 bestowed  upon  him  to  the  future  world,  the  form  of  blessing- 
 would  be  altogether  vain  and  ridiculous,  inasmuch  as  he 
 gained  nothing  by  it  but  a  multitude  of  toils  and  annoyances, 
 exile,  sharp  sorrows,  and  bitter  cares.  Therefore,  when  Paul 
 knew  beyond  a  doubt  that  by  the  external,  God  manifested  the 
 
CHAP.  XXII.  CHRISTIAN  RELIGION.  549 
 
 spiritual  and  unfading  blessings,  which  he  had  prepared  for  his 
 servant  in  his  kingdom,  he  hesitated  not  in  proving  the  latter 
 to  draw  an  argument  from  the  former.  For  we  must  remem- 
 ber that  the  land  of  Canaan  was  given  in  pledge  of  the  heaven- 
 ly inheritance ;  and  that  therefore  there  cannot  be  a  doubt 
 that  Jacob  was  like  the  angels  ingrafted  into  the  body  of 
 Christ,  that  he  might  be  a  partaker  of  the  same  life.  Jacob, 
 therefore,  is  chosen,  while  Esau  is  rejected ;  the  predestina- 
 tion of  God  makes  a  distinction  where  none  existed  in  respect 
 of  merit.  If  you  ask  the  reason  the  Apostle  gives  it,  "  For 
 he  saith  to  Moses,  I  will  have  mercy  on  whom  I  will  have 
 mercy,  and  I  will  have  compassion  on  whom  I  will  have  com- 
 passion," (Rom.  ix.  15.)  And  what,  pray,  does  this  mean? 
 It  is  just  a  clear  declaration  by  the  Lord  that  he  finds  nothing 
 in  men  themselves  to  induce  him  to  show  kindness,  that  it  is 
 owing  entirely  to  his  own  mercy,  and,  accordingly,  that  their 
 salvation  is  his  own  work.  Since  God  places  your  salvation 
 in  himself  alone,  why  should  you  descend  to  yourself?  Since 
 he  assigns  you  his  own  mercy  alone,  why  will  you  recur 
 to  your  own  merits  ?  Since  he  confines  your  thoughts  to  his 
 own  mercy,  why  do  you  turn  partly  to  the  view  of  your  own 
 works  ? 
 
 We  must  therefore  come  to  that  smaller  number  whom 
 Paul  elsewhere  describes  as  foreknown  of  God,  (Rom.  xi.  2  ;) 
 not  foreknown,  as  these  men  imagine,  by  idle,  inactive  contem- 
 plation, but  in  the  sense  which  it  often  bears.  For  surely  when 
 Peter  says  that  Christ  was  "  delivered  by  the  determinate 
 counsel  and  foreknowledge  of  God,"  (Acts  ii.  23,)  he  does  not 
 represent  God  as  contemplating  merely,  but  as  actually  ac- 
 complishing our  salvation.  Thus  also  Peter,  in  saying  that 
 the  believers  to  whom  he  writes  are  elect  "  according  to  the 
 foreknowledge  of  God,"  (1  Pet.  i.  2,)  properly  expresses 
 that  secret  predestination  by  which  God  has  sealed  those 
 whom  he  has  been  pleased  to  adopt  as  sons.  In  using  the 
 term  purpose  as  synonymous  with  a  term  which  uniformly 
 denotes  what  is  called  a  fixed  determination,  he  undoubt- 
 edly shows  that  God,  in  being  the  author  of  our  salvation, 
 does  not  go  beyond  himself.  In  this  sense  he  says  in  the 
 same  chapter,  that  Christ  as  "  a  lamb"  "  was  foreordained 
 
550  INSTITUTES  OF  THE  BOOK  III. 
 
 before  the  creation  of  the  world,"  (1  Pet.  i.  19,  20.)  What 
 could  have  been  more  frigid  or  absurd  than  to  have  repre- 
 sented God  as  looking-  from  the  height  of  heaven  to  see 
 whence  the  salvation  of  the  human  race  was  to  come  ?  By  a 
 people  foreknown,  Peter  means  the  same  thing  as  Paul  does 
 by  a  remnant  selected  from  a  multitude  falsely  assuming  the 
 name  of  God.  In  another  passage,  to  suppress  the  vain 
 boasting  of  those  who,  while  only  covered  with  a  mask,  claim 
 for  themselves  in  the  view  of  the  world  a  first  place  among 
 the  godly,  Paul  says,  "  The  Lord  knoweth  them  that  are  his," 
 (2  Tim.  ii.  19.)  In  short,  by  that  term  he  designates  two 
 classes  of  people,  the  one  consisting  of  the  whole  race  of 
 Abraham,  the  other  a  people  separated  from  that  race,  and 
 though  hidden  from  human  view,  yet  open  to  the  eye  of  God. 
 And  there  is  no  doubt  that  he  took  the  passage  from  Moses, 
 who  declares  that  God  would  be  merciful  to  whomsoever  he 
 pleased,  (although  he  Avas  speaking  of  an  elect  people  whose 
 condition  was  apparently  equal ;)  just  as  if  he  had  said,  that 
 in  a  common  adoption  was  included  a  special  grace  which  he 
 bestows  on  some  as  a  holier  treasure,  and  that  there  is  nothing 
 in  the  common  covenant  to  prevent  this  number  from  being 
 exempted  from  the  common  order.  God  being  pleased  in 
 this  matter  to  act  as  a  free  dispenser  and  disposer,  distinctly 
 declares,  that  the  only  ground  on  which  he  will  show  mercy 
 to  one  rather  than  to  another  is  his  sovereign  pleasure  ;  for 
 when  mercy  is  bestowed  on  him  who  asks  it,  though  he  indeed 
 does  not  suffer  a  refusal,  he,  however,  either  anticipates  or 
 partly  acquires  a  favour,  the  whole  merit  of  which  God  claims 
 for  himself. 
 
 7.  Now,  let  the  supreme  Judge  and  Master  decide  on  the 
 whole  case.  Seeing  such  obduracy  in  his  hearers,  that  his 
 words  fell  upon  the  multitude  almost  without  fruit,  he  to 
 remove  this  stumbling-block  exclaims,  "  All  that  the  Father 
 giveth  me  shall  come  to  me."  "  And  this  is  the  Father's 
 will  which  hath  sent  me,  that  of  all  which  he  hath  given  me 
 I  should  lose  nothing,"  (John  vi.  37,  39.)  Observe  that  the 
 donation  of  the  Father  is  the  first  step  in  our  delivery  into 
 the  charge  and  protection  of  Christ.  Some  one,  perhaps, 
 will  here  turn  round  and  object,  that  those  only  peculiarly 
 
CHAP.  XXII.  CHRISTIAN  RELIGION.  551 
 
 belong  to  the  Father  who  make  a  voluntary  surrender  by- 
 faith.  But  the  only  thing  which  Christ  maintains  is,  that 
 though  the  defections  of  vast  multitudes  should  shake  the 
 world,  yet  the  counsel  of  God  would  stand  firm,  more  stable 
 than  heaven  itself,  that  his  election  would  never  fail.  The 
 elect  are  said  to  have  belonged  to  the  Father  before  he 
 bestowed  them  on  his  only  begotten  Son.  It  is  asked  if 
 they  were  his  by  nature?  Nay,  they  were  aliens,  but  he 
 makes  them  his  by  delivering  them.  The  words  of  Christ 
 are  too  clear  to  be  rendered  obscure  by  any  of  the  mists  of 
 cavilling.  "  No  man  can  come  to  me  except  the  Father 
 which  hath  sent  me  draw  him."  "  Every  man,  therefore, 
 that  hath  heard  and  learned  of  the  Father  cometh  unto  me," 
 (John  vi.  44,  45.)  Did  all  promiscuously  bend  the  knee  to 
 Christ,  election  would  be  common  ;  whereas  now  in  the  small 
 number  of  believers  a  manifest  diversity  appears.  Accord- 
 ingly our  Saviour,  shortly  after  declaring  that  the  disciples 
 who  were  given  to  him  were  the  common  property  of  the 
 Father,  adds,  "  I  pray  not  for  the  world,  but  for  them  which 
 thou  hast  given  me  ;  for  they  are  thine,"  (John  xvii.  9.) 
 Hence  it  is  that  the  whole  world  no  longer  belongs  to  its 
 Creator,  except  in  so  far  as  grace  rescues  from  malediction, 
 divine  wrath,  and  eternal  death,  some,  not  many,  who  would 
 otherwise  perish,  while  he  leaves  the  world  to  the  destruc- 
 tion to  which  it  is  doomed.  Meanwhile,  though  Christ 
 interpose  as  a  Mediator,  yet  he  claims  the  right  of  electing 
 in  common  with  the  Father,  "I  speak  not  of  you  all:  I  know 
 whom  I  have  chosen,"  (John  xiii.  18.)  If  it  is  asked  whence 
 he  hath  chosen  them,  he  answers  in  another  passage,  "  Out 
 of  the  world  ;"  which  he  excludes  from  his  prayers  when  he 
 commits  his  disciples  to  the  Father,  (John  xv.  19.)  We 
 must,  indeed,  hold,  when  he  affirms  that  he  knows  whom  he 
 has  chosen,  first,  that  some  individuals  of  the  human  race  are 
 denoted  ;  and,  secondly,  that  they  are  not  distinguished  by  the 
 quality  of  their  virtues,  but  by  a  heavenly  decree.  Hence  it 
 follows,  that  since  Christ  makes  himself  the  author  of  elec- 
 tion, none  excel  by  their  own  strength  or  industry.  In 
 elsewhere  numbering  Judas  among  the  elect,  though  he  was 
 a  devil,  (John  vi.  70,)  he  refers  only  to  the  apostolical  office, 
 
552  INSTITUTES  OF  THE  BOOK  III. 
 
 winch,  though  a  bright  manifestation  of  divine  favour,  (as  Paul 
 so  often  acknowledges  it  to  be  in  his  own  person,)  does  not, 
 however,  contain  within  itself  the  hope  of  eternal  salvation. 
 Judas,  therefore,  Avhen  he  discharged  the  office  of  Apostle 
 perfidiously,  might  have  been  worse  than  a  devil ;  but  not 
 one  of  those  whom  Christ  has  once  ingrafted  into  his  body- 
 will  he  ever  permit  to  perish,  for  in  securing  their  salvation, 
 he  will  perform  what  he  has  promised  ;  that  is,  exert  a  divine 
 power  greater  than  all,  (John  x.  28.)  For  when  he  says, 
 "Those  that  thou  gavest  me  I  have  kept,  and  none  of 
 them  is  lost  but  the  son  of  perdition,"  (John  xvii.  12,)  the 
 expression,  though  there  is  a  catachresis  in  it,  is  not  at  all 
 ambiguous.  The  sum  is,  that  God  by  gratuitous  adoption 
 forms  those  whom  he  wishes  to  have  for  sons  ;  but  that  the 
 intrinsic  cause  is  in  himself,  because  he  is  contented  with  his 
 secret  pleasure. 
 
 8.  But  Ambrose,  Origen,  and  Jerome,  were  of  opinion,  that 
 God  dispenses  his  grace  among  men  according  to  the  use  which 
 he  foresees  that  each  will  make  of  it.  It  may  be  added,  that 
 Augustine  also  was  for  some  time  of  this  opinion  ;  but  after  he 
 had  made  greater  progress  in  the  knowledge  of  Scripture,  he 
 not  only  retracted  it  as  evidently  false,  but  powerfully  confut- 
 ed it,  (August.  Retract.  Lib.  i.  c.  13.)  Nay,  even  after  the  re- 
 tractation, glancing  at  the  Pelagians  who  still  persisted  in 
 that  error,  he  says,  "  Who  does  not  wonder  that  the  Apostle 
 failed  to  make  this  most  acute  observation  ?  For  after  stating 
 a  most  startling  proposition  concerning  those  who  were  not  yet 
 born,  and  afterwards  putting  the  question  to  himself  by  way 
 of  objection,  'What  then  ?  Is  there  unrighteousness  with  God?' 
 he  had  an  opportunity  of  answering,  that  God  foresaw  the 
 merits  of  both,  he  does  not  say  so,  but  has  recourse  to  the 
 justice  and  mercy  of  God,"  (August.  Epist.  106,  ad  Sixtum.) 
 And  in  another  passage,  after  excluding  all  merit  before  elec- 
 tion, he  says,  "  Here,  certainly,  there  is  no  place  for  the  vain 
 argument  of  those  who  defend  the  foreknowledge  of  God 
 against  the  grace  of  God,  and  accordingly  maintain  that  we 
 were  elected  before  the  foundation^ of  the  world,  because 
 God  foreknew  that  we  would  be  good,  not  that  he  himself 
 would  make  us  good.     This  is  not  the  language  of  him  who 
 
CHAP.  XXII.  CHRISTIAN  RELIGION.  553 
 
 says,   '  Ye  have  not  chosen  me,  but  I  have    chosen  you/ 
 (John  xv.  16.)     For  had  he  chosen  us  because  he  foreknew 
 that  we  would  be  good,  he  would  at  the  same  time  also  have 
 foreknown  that  we  were  to  choose  him,"  (August,  in  Joann. 
 viii. ;  see  also  what  follows  to  the  same  effect.)     Let  the 
 testimony   of  Augustine   prevail  with  those    who  willingly 
 acquiesce  in  the  authority  of  the  Fathers  :  although  Augus- 
 tine allows  not  that  he  differs  from  the  others,1  but  shows  by 
 clear  evidence  that  the  difference  which  the  Pelagians  invi- 
 diously objected  to  him  is  unfounded.     For  he  quotes  from 
 Ambrose,  (Lib.  de  Prasdest.  Sanct.  cap.  19,)  "  Christ  calls 
 whom  he  pities."     Again,  "  Had  he  pleased  he  could  have 
 made  them  devout  instead  of  undevout ;  but  God  calls  whom 
 he  deigns  to  call,  and  makes  religious  whom  he  will."    Were 
 we  disposed  to  frame  an  entire  volume  out  of  Augustine,  it 
 were  easy  to  show  the  reader  that  I  have  no  occasion  to  use 
 any  other  words   than  his :  but  I  am  unwilling  to  burden 
 him    with    a   prolix    statement.      But    assuming    that    the 
 fathers  did  not  speak  thus,  let  us  attend  to  the  thing  itself. 
 A  difficult  question  had  been  raised,  viz.,  Did  God  do  justly 
 in  bestowing  his  grace  on  certain  individuals  ?  Paul  might 
 have  disencumbered  himself  of  this  question  at  once  by  saying, 
 that  God  had  respect  to  works.  Why  does  he  not  do  so  ?  Why 
 does  he  rather  continue  to  use  a  language  which  leaves  him 
 exposed  to  the  same  difficulty?  Why,   but  just  because  it 
 would  not  have  been  right  to  say  it  ?  There  was  no  oblivious- 
 ness on  the  part  of  the  Holy  Spirit,  who  was  speaking  by 
 his  mouth.     He,  therefore,  answers  without  ambiguity,  that 
 God  favours  his  elect,  because  he  is  pleased  to  do  so,  and 
 shows  mercy  because  he  is  pleased  to  do  so.     For  the  words, 
 "  I  will  be  gracious  to  whom  I  will  be  gracious,  and  show 
 mercy  on  whom  I  will  show  mercy,"  (Exod.  xxxiii.  19,)  are 
 the  same  in  effect  as  if  it  had  been  said,  God  is  moved  to 
 mercy  by  no  other  reason  than  that  he  is  pleased  to  show 
 mercy.      Augustine's    declaration,    therefore,    remains  true. 
 The  grace  of  God  does  not  find,  but  makes  persons  fit  to  be 
 chosen. 
 
 1  Latin,  "  a  reliquis  ;"  French,  "  les  autre  Docteurs  anciens  ;" — the  other 
 ancient  Doctors. 
 
554  INSTITUTES  OF  THE  BOOK  III. 
 
 9.  Nor  let  us  be  detained  by  the  subtlety  of  Thomas,  that 
 the  foreknowledge  of  merit  is  the  cause  of  predestination, 
 not,  indeed,  in  respect  of  the  predestinating  act,  but  that  on 
 our  part  it  may  in  some  sense  be  so  called,  namely,  in  respect 
 of  a  particular  estimate  of  predestination ;  as  when  it  is  said, 
 that  God  predestinates  man  to  glory  according  to  his  merit, 
 inasmuch  as  he  decreed  to  bestow  upon  him  the  grace  by 
 which  he  merits  glory.  For  while  the  Lord  would  have  us  to 
 see  nothing  more  in  election  than  his  mere  goodness,  for  any 
 one  to  desire  to  see  more  is  preposterous  affectation.  But 
 were  we  to  make  a  trial  of  subtlety,  it  would  not  be  diffi- 
 cult to  refute  the  sophistry  of  Thomas.  He  maintains  that 
 the  elect  are  in  a  manner  predestinated  to  glory  on  account 
 of  their  merits,  because  God  predestines  to  give  them  the 
 grace  by  which  they  merit  glory.  What  if  I  should,  on  the 
 contrary,  object  that  predestination  to  grace  is  subservient 
 to  election  unto  life,  and  follows  as  its  handmaid ;  that  grace 
 is  predestined  to  those  to  whom  the  possession  of  glory  was 
 previously  assigned,  the  Lord  being  pleased  to  bring  his 
 sons  by  election  to  justification  ?  For  it  will  hence  follow 
 that  the  predestination  to  glory  is  the  cause  of  the  predestin- 
 ation to  grace,  and  not  the  converse.  But  let  us  have  done 
 with  these  disputes  as  superfluous  among  those  who  think 
 that  there  is  enough  of  wisdom  for  them  in  the  word  of  God. 
 For  it  has  been  truly  said  by  an  old  ecclesiastical  writer, 
 Those  who  ascribe  the  election  of  God  to  merits,  are  wise 
 above  what  they  ought  to  be,  (Ambros.  de  Vocat.  Gentium, 
 Lib.  i.  c.  2.) 
 
 10.  Some  object  that  God  would  be  inconsistent  with 
 himself,  in  inviting  all  without  distinction  while  he  elects 
 only  a  few.  Thus,  according  to  them,  the  universality  of 
 the  promise  destroys  the  distinction  of  special  grace.  Some 
 moderate  men  speak  in  this  way,  not  so  much  for  the  pur- 
 pose of  suppressing  the  truth,  as  to  get  quit  of  puzzling 
 questions,  and  curb  excessive  curiosity.  The  intention  is 
 laudable,  but  the  design  is  by  no  means  to  be  approved, 
 dissimulation  being  at  no  time  excusable.  In  those  again 
 who  display  their  petulance,  we  see  only  a  vile  cavil  or  a 
 disgi-aceful  error.     The  mode  in  which  Scripture  reconciles 
 
CHAP.  XXII.  CHRISTIAN  RELIGION.  555 
 
 the  two  things,  viz.,  that  by  external  preaching  all  are 
 called  to  faith  and  repentance,  and  that  yet  the  Spirit  of 
 faith  and  repentance  is  not  given  to  all,  I  have  already 
 explained,  and  will  again  shortly  repeat.  But  the  point 
 which  they  assume  I  deny  as  false  in  two  respects : 
 for  he  who  threatens  that  when  it  shall  rain  on  one  city 
 there  will  be  drought  in  another,  (Amos  iv.  7 ;)  and  declares 
 in  another  passage,  that  there  will  be  a  famine  of  the  word, 
 (Amos  viii.  11,)  does  not  lay  himself  under  a  fixed  obligation 
 to  call  all  equally.  And  he  who,  forbidding  Paul  to  preach 
 in  Asia,  and  leading  him  away  from  Bithynia,  carries  him 
 over  to  Macedonia,  (Acts  xvi.  6,)  shows  that  it  belongs  to 
 him  to  distribute  the  treasure  in  what  way  he  pleases.  But 
 it  is  by  Isaiah  he  more  clearly  demonstrates  how  he  destines 
 the  promises  of  salvation  specially  to  the  elect,  (Isa.  viii.  16  ;) 
 for  he  declares  that  his  disciples  Avould  consist  of  them  only, 
 and  not  indiscriminately  of  the  whole  human  race.  Whence 
 it  is  evident  that  the  doctrine  of  salvation,  which  is  said  to 
 be  set  apart  for  the  sons  of  the  Church  only,  is  abused  when 
 it  is  represented  as  effectually  available  to  all.  For  the 
 present  let  it  suffice  to  observe,  that  though  the  word  of  the 
 gospel  is  addressed  generally  to  all,  yet  the  gift  of  faith  is 
 rare.  Isaiah  assigns  the  cause  when  he  says,  that  the  arm  of 
 the  Lord  is  not  revealed  to  all,  (Isa.  liii.  1.)  Had  he  said, 
 that  the  gospel  is  malignantly  and  perversely  contemned, 
 because  many  obstinately  refuse  to  hear,  there  might  perhaps 
 be  some  colour  for  this  universal  call.  It  is  not  the  purpose 
 of  the  Prophet,  however,  to  extenuate  the  guilt  of  men,  when 
 he  states  the  source  of  their  blindness  to  be,  that  God 
 deigns  not  to  reveal  his  arm  to  them  ;  he  only  reminds  us 
 that  since  faith  is  a  special  gift,  it  is  in  vain  that  external 
 doctrine  sounds  in  the  ear.  But  I  would  fain  know  from 
 those  doctors  whether  it  is  mere  preaching  or  faith  that  makes 
 men  sons  of  God.  Certainly  when  it  is  said,  "  As  many  as 
 received  him,  to  them  gave  he  power  to  become  the  sons  of 
 God,  even  to  them  that  believe  on  his  name,"  (John  i.  12,) 
 a  confused  mass  is  not  set  before  us,  but  a  special  order  is 
 assigned  to  believers,  who  are  "born  not  of  blood,  nor  of  the 
 will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God." 
 
556  INSTITUTES  OF  THE  BOOK  III. 
 
 But  it  is  said,  there  is  a  mutual  agreement  between  faith 
 and  the  word.  That  must  be  wherever  there  is  faith.  But 
 it  is  no  new  thins;  for  the  seed  to  fall  among-  thorns  or  in 
 stony  places ;  not  only  because  the  majority  appear  in  fact 
 to  be  rebellious  against  God,  but  because  all  are  not  gifted 
 with  eyes  and  ears.  How,  then,  can  it  consistently  be  said, 
 that  God  calls  while  he  knows  that  the  called  will  not  come  ? 
 Let  Augustine  answer  for  me :  "  Would  you  dispute  with  me  ? 
 Wonder  with  me,  and  exclaim,  O  the  depth  !  Let  us  both 
 agree  in  dread,  lest  we  perish  in  error,"  (August,  de  Verb. 
 Apost.  Serm.  xi.)  Moreover,  if  election  is,  as  Paul  declares, 
 the  parent  of  faith,  I  retort  the  argument,  and  maintain 
 that  faith  is  not  general,  since  election  is  special.  For 
 it  is  easily  inferred  from  the  series  of  causes  and  effects, 
 when  Paul  says,  that  the  Father  "hath  blessed  us  with  all 
 spiritual  blessings  in  heavenly  places  in  Christ,  according  as 
 he  hath  chosen  us  in  him  before  the  foundation  of  the  world," 
 (Eph.  i.  3,  4,)  that  these  riches  are  not  common  to  all,  be- 
 cause God  has  chosen  only  whom  he  would.  And  the 
 reason  why  in  another  passage  he  commends  the  faith  of  the 
 elect  is,  to  prevent  any  one  from  supposing  that  he  acquires 
 faith  of  his  own  nature  ;  since  to  God  alone  belongs  the  glory  of 
 freely  illuminating  those  whom  he  had  previously  chosen, 
 (Tit.  i.  1.)  For  it  is  well  said  by  Bernard,  "  His  friends 
 hear  apart  when  he  says  to  them,  Fear  not,  little  flock :  to 
 you  it  is  given  to  know  the  mysteries  of  the  kingdom.  Who 
 are  these  ?  Those  whom  he  foreknew  and  predestinated  to 
 be  conformed  to  the  image  of  his  Son.  He  has  made  known 
 his  great  and  secret  counsel.  The  Lord  knoweth  them  that 
 are  his,  but  that  which  was  known  to  God  was  manifested 
 to  men ;  nor,  indeed,  does  he  deign  to  give  a  participation 
 in  this  great  mystery  to  any  but  those  whom  he  foreknew 
 and  predestinated  to  be  his  own,"  (Bernard,  ad  Thomam 
 Prrepos.  Benerlae.  Epist.  107.)  Shortly  after  he  concludes, 
 "  The  mercy  of  the  Lord  is  from  everlasting  to  everlasting 
 upon  them  that  fear  him ;  from  everlasting  through  predesti- 
 nation, to  everlasting  through  glorification  :  the  one  knows  no 
 beginning,  the  other  no  end."  But  why  cite  Bernard  as  a 
 witness,  when  we  hear  from  the  lips  of  our  Master,  "  Not 
 
CHAP.  XXII.  CHRISTIAN  RELIGION.  557 
 
 that  any  man  hath  seen  the  Father,  save  he  which  is  of 
 God"?  (John  vi.  46.)  By  these  words  he  intimates  that  all 
 who  are  not  regenerated  by  God  are  amazed  at  the  bright- 
 ness of  his  countenance.  And,  indeed,  faith  is  aptly  con- 
 joined with  election,  provided  it  hold  the  second  place.  This 
 order  is  clearly  expressed  by  our  Saviour  in  these  words, 
 "  This  is  the  Fathers  will  which  hath  sent  me,  that  of  all 
 which  he  hath  given  me  I  should  lose  nothing  ;"  "  And  this 
 is  the  will  of  him  that  sent  me,  that  every  one  which  seeth 
 the  Son,  and  believeth  on  him,  may  have  ever-lasting  life," 
 (John  vi.  39,  40.)  If  he  would  have  all  to  be  saved,  he 
 would  appoint  his  Son  their  guai'dian,  and  would  ingraft 
 them  all  into  his  body  by  the  sacred  bond  of  faith.  It  is 
 now  clear  that  faith  is  a  singular  pledge  of  paternal  love, 
 treasured  up  for  the  sons  whom  he  has  adopted.  Hence 
 Christ  elsewhere  says,  that  the  sheep  follow  the  shepherd 
 because  they  know  his  voice,  but  that  they  will  not  follow  a 
 stranger,  because  they  know  not  the  voice  of  strangers, 
 (John  x.  4.)  But  whence  that  distinction,  unless  that  their 
 ears  have  been  divinely  bored  ?  For  no  man  makes  himself 
 a  sheep,  but  is  formed  by  heavenly  grace.  And  why  does 
 the  Lord  declare  that  our  salvation  will  always  be  sure  and 
 certain,  but  just  because  it  is  guarded  by  the  invincible 
 power  of  God?  (John  x.  29.)  Accordingly,  he  concludes 
 that  unbelievers  are  not  of  his  sheep,  (John  x.  16.)  The 
 reason  is,  because  they  are  not  of  the  number  of  those  who, 
 as  the  Lord  promised  by  Isaiah,  were  to  be  his  disciples. 
 Moreover,  as  the  passages  which  I  have  quoted  imply  per- 
 severance, they  are  also  attestations  to  the  inflexible  con- 
 stancy of  election. 
 
 11.  We  come  now  to  the  reprobate,  to  whom  the  Apostle 
 at  the  same  time  refers,  (Rom.  ix.  13.)  For  as  Jacob,  who 
 as  yet  had  merited  nothing  by  good  works,  is  assumed  into 
 favour ;  so  Esau,  while  as  yet  unpolluted  by  any  crime,  is 
 hated.  If  we  turn  our  view  to  works,  we  do  injustice  to  the 
 Apostle,  as  if  he  had  failed  to  see  the  very  thing  which  is 
 clear  to  us.  Moreover,  there  is  complete  proof  of  his  not 
 having  seen  it,  since  he  expressly  insists  that  when  as  yet 
 they  had  done  neither  good  nor  evil,  the  one  was  elected, 
 
558  INSTITUTES  OF  THE  BOOK  III. 
 
 the  other  rejected,  in  order  to  prove  that  the  foundation  of 
 divine  predestination  is  not  in  works.  Then  after  starting 
 the  objection,  Is  God  unjust  ?  instead  of  employing  what 
 would  have  been  the  surest  and  plainest  defence  of  his  justice, 
 viz.,  that  God  had  recompensed  Esau  according  to  his 
 wickedness,  he  is  contented  with  a  different  solution,  viz., 
 that  the  reprobate  are  expressly  raised  up,  in  order  that  the 
 glory  of  God  may  thereby  be  displayed.  At  last,  he  con- 
 cludes that  God  hath  mercy  on  whom  he  will  have  mercy, 
 and  whom  he  will  he  hardeneth,  (Rom.  ix.  18.)  You  see 
 how  he  refers  both  to  the  mere  pleasure  of  God.  There- 
 fore, if  we  cannot  assign  any  reason  for  his  bestowing  mercy 
 on  his  people,  but  just  that  it  so  pleases  him,  neither  can  we 
 have  any  reason  for  his  reprobating  others  but  his  will.  When 
 God  is  said  to  visit  in  mercy  or  harden  whom  he  will,  men 
 are  reminded  that  they  are  not  to  seek  for  any  cause  beyond 
 his  will. 
 
CHAP.  XXIII.  CHRISTIAN  RELIGION.  559 
 
 CHAPTER  XXIII. 
 
 REFUTATION  OF  THE   CALUMNIES  BY  WHICH  THIS  DOCTRINE 
 IS  ALWAYS  UNJUSTLY  ASSAILED. 
 
 This  chapter  consists  of  four  parts,  which  refute  the  principal  objec- 
 tions to  this  doctrine,  and  the  various  pleas  and  exceptions  founded  on 
 these  objections.  These  are  preceded  by  a  refutation  of  those  who  hold 
 election  but  deny  reprobation,  sec.  1.  Then  follows,  I.  A  refutation  of 
 the  first  objection  to  the  doctrine  of  reprobation  and  election,  sec.  2-5. 
 II.  An  answer  to  the  second  objection,  sec.  6-9.  III.  A  refutation  of 
 the  third  objection.  IV.  A  refutation  of  the  fourth  objection  ;  to  which 
 is  added  a  useful  and  necessary  caution,  sec.  12-14. 
 
 Sections. 
 
 1.  Error  of  those  who  deny  reprobation.     1.  Election  opposed  to  repro- 
 
 bation. 2.  Those  who  deny  reprobation  presumptuously  plead 
 with  God,  whose  counsels  even  angels  adore.  3.  They  murmur 
 against  God  when  disclosing  his  counsels  by  the  Apostle.  Excep- 
 tion and  answer.     Passage  of  Augustine. 
 
 2.  First  objection,  viz.,  that  God  is  unjustly  offended  with  those  whom 
 
 he  dooms  to  destruction  without  their  own  desert.  First  answer, 
 from  the  consideration  of  the  divine  will.  The  nature  of  this  will, 
 and  how  to  be  considered. 
 
 3.  Second  answer.     God  owes  nothing  to  man.     His  hatred  against 
 
 those  who  are  corrupted  by  sin  is  most  just.  The  reprobate  con- 
 vinced in  their  own  consciences  of  the  just  judgment  of  God. 
 
 4.  Exception,  viz.,  that  the  reprobate  seem  to  have  been  preordained 
 
 to  sin.   Answer.   Passage  of  the  Apostle  vindicated  from  calumny. 
 
 5.  Answer,  confirmed  by  the  authority  of  Augustine.     Illustration. 
 
 Passage  of  Augustine. 
 
 6.  Objection,  that  God  ought  not  to  impute  the  sins  rendered  necessary 
 
 by  his  predestination.  First  answer,  by  ancient  writers.  This 
 not  valid.  Second  answer  also  defective.  Third  answer,  pro- 
 posed by  Valla,  well  founded. 
 
 7.  Objection,  that  God  did  not  decree  that  Adam  should  perish  by  his 
 
 fall,  refuted  by  a  variety  of  reasons.  A  noble  passage  of  Augus- 
 tine. 
 
 8.  Objection,  that  the  wicked  perish  by  the  permission,  not  by  the  will 
 
 of  God.     Answer.    A  pious  exhortation. 
 
5G0  INSTITUTES  OF  THE  BOOK  III. 
 
 9.  Objection  and  answer. 
 
 10.  Objection,  that,  according  to  the  doctrine  of  predestination,  God  is  a 
 
 respecter  of  persons.     Answer. 
 
 11.  Objection,  that  sinners  are  to  be  punished  equally,  or  the  justice  of 
 
 God  is  unequal.     Answer.     Confirmed  by  passages  of  Augustine. 
 
 12.  Objection,  that  the  doctrine  of  predestination  produces  overweening 
 
 confidence  and  impiety.     Different  answers. 
 
 13.  Another  objection,  depending  on  the  former.   Answer.   The  doctrine 
 
 of  predestination  to  be  preached,  not  passed  over  in  silence. 
 
 14.  How  it  is  to  be  preached  and  delivered  to  the  people.     Summary  of 
 
 the  orthodox  doctrine  of  predestination,  from  Augustine. 
 
 1.  The  human  mind,  when  it  hears  this  doctrine,  cannot 
 restrain  its  petulance,  but  boils  and  rages  as  if  aroused  by 
 the  sound  of  a  trumpet.  Many  professing  a  desire  to  defend 
 the  Deity  from  an  invidious  charge  admit  the  doctrine  of 
 election,  but  deny  that  any  one  is  reprobated,  (Bernard,  in 
 Die  Ascensionis,  Serm.  2.)  This  they  do  ignorantly  and 
 childishly,  since  there  could  be  no  election  without  its  opposite 
 reprobation.  God  is  said  to  set  apart  those  whom  he  adopts 
 for  salvation.  It  were  most  absurd  to  say,  that  he  admits 
 others  fortuitously,  or  that  they  by  their  industry  acquire 
 what  election  alone  confers  on  a  few.  Those,  therefore, 
 whom  God  passes  by  he  reprobates,  and  that  for  no  other 
 cause  but  because  he  is  pleased  to  exclude  them  from  the 
 inheritance  which  he  predestines  to  his  children.  Nor  is  it 
 possible  to  tolerate  the  petulance  of  men,  in  refusing  to  be 
 restrained  by  the  word  of  God,  in  regard  to  his  incompre- 
 hensible counsel,  which  even  angels  adore.  We  have  already 
 been  told  that  hardening  is  not  less  under  the  immediate 
 hand  of  God  than  mercy.  Paul  does  not,  after  the  example 
 of  those  whom  I  have  mentioned,  labour  anxiously  to  defend 
 God,  by  calling  in  the  aid  of  falsehood ;  he  only  reminds  us 
 that  it  is  unlawful  for  the  creature  to  quarrel  with  its 
 Creator.  Then  how  will  those  who  refuse  to  admit  that  any 
 are  reprobated  by  God  explain  the  following  words  of 
 Christ  ?  "  Every  plant  which  my  heavenly  Father  hath  not 
 planted  shall  be  rooted  up,"  (Matth.  xv.  13.)  They  are 
 plainly  told  that  all  whom  the  heavenly  Father  has  not  been 
 pleased  to  plant  as  sacred  trees  in  his  garden,  are  doomed 
 and  devoted  to  destruction.     If  they  deny  that  this  is  a  sign 
 
CHAP.  XXIII.  CHRISTIAN  RELIGION.  561 
 
 of  reprobation,  there  is  nothing,  however  clear,  that  can  be 
 proved  to  them.  But  if  they  will  still  murmur,  let  us  in 
 the  soberness  of  faith  rest  contented  with  the  admonition 
 of  Paul,  that  it  can  be  no  ground  of  complaint  that  God, 
 "  willing  to  show  his  wrath,  and  to  make  his  power  known, 
 endured  with  much  long-suffering  the  vessels  of  wrath 
 fitted  for  destruction  :  and  that  he  might  make  known  the 
 riches  of  his  glory  on  the  vessels  of  mercy,  which  he  had 
 afore  prepared  unto  glory,"  (Kom.  ix.  22,  23.)  Let  my  read- 
 ers observe  that  Paul,  to  cut  off  all  handle  for  murmuring  and 
 detraction,  attributes  supreme  sovereignty  to  the  wrath  and 
 power  of  God  ;  for  it  were  unjust  that  those  profound  judg- 
 ments, which  transcend  all  our  powers  of  discernment,  should 
 be  subjected  to  our  calculation.  It  is  frivolous  in  our  oppo- 
 nents to  reply,  that  God  does  not  altogether  reject  those 
 whom  in  lenity  he  tolerates,  but  remains  in  suspense  with 
 regard  to  them,  if  peradventure  they  may  repent ;  as  if  Paul 
 were  representing  God  as  patiently  waiting  for  the  conver- 
 sion of  those  whom  he  describes  as  fitted  for  destruction. 
 For  Augustine,  rightly  expounding  this  passage,  says,  that 
 where  power  is  united  to  endurance,  God  does  not  permit, 
 but  rules,  (August.  Cont.  Julian.,  Lib.  v.  c.  5.)  They  add 
 also,  that  it  is  not  without  cause  the  vessels  of  wrath  are  said 
 to  be  fitted  for  destruction,  and  that  God  is  said  to  have  pre- 
 pared the  vessels  of  mercy,  because  in  this  way  the  praise  of 
 salvation  is  claimed  for  God,  whereas  the  blame  of  perdition 
 is  thrown  upon  those  who  of  their  own  accord  bring  it  upon 
 themselves.  But  were  I  to  concede  that  by  the  different 
 forms  of  expression  Paul  softens  the  harshness  of  the  former 
 clause,  it  by  no  means  follows,  that  he  transfers  the  prepara- 
 tion for  destruction  to  any  other  cause  than  the  secret  counsel 
 of  God.  This,  indeed,  is  asserted  in  the  preceding  context, 
 where  God  is  said  to  have  raised  up  Pharaoh,  and  to  harden 
 whom  he  will.  Hence  it  follows,  that  the  hidden  counsel  of 
 God  is  the  cause  of  hardening.  I  at  least  hold  with  Augustine, 
 that  when  God  makes  sheep  out  of  wolves,  he  forms  them 
 again  by  the  powerful  influence  of  grace,  that  their  hardness 
 may  thus  be  subdued,  and  that  he  does  not  convert  the  obsti- 
 nate, because  he  does  not  exert  that  more  powerful  grace,  a 
 VOL.  II.  2  N 
 
562  INSTITUTES  OF  THE  BOOK  III. 
 
 grace  which  he  has  at  command,  if  he  were  disposed  to  use 
 it,  (August,  de  Prsedest.  Sanct.,  Lib.  i.  c.  2.) 
 
 2.  These  observations  would  be  amply  sufficient  for  the 
 pious  and  modest,  and  such  as  remember  that  they  are  men. 
 But  because  many  are  the  species  of  blasphemy  Avhich  these 
 virulent  dogs  utter  against  God,  we  shall,  as  far  as  the  case 
 admits,  give  an  answer  to  each.  Foolish  men  raise  many 
 grounds  of  quarrel  with  God,  as  if  they  held  him  subject  to 
 their  accusations.  First,  they  ask  why  God  is  offended  with 
 his  creatures,  who  have  not  provoked  him  by  any  pre- 
 vious offence  ;  for  to  devote  to  destruction  whomsoever  he 
 pleases,  more  resembles  the  caprice  of  a  tyrant  than  the  legal 
 sentence  of  a  judge ;  and,  therefore,  there  is  reason  to  expostu- 
 late with  God,  if  at  his  mere  pleasure  men  are,  without  any 
 desert  of  their  own,  predestinated  to  eternal  death.  If  at  any 
 time  thoughts  of  this  kind  come  into  the  minds  of  the  pious, 
 they  will  be  sufficiently  armed  to  repress  them,  by  consider- 
 ing how  sinful  it  is  to  insist  on  knowing  the  causes  of  the 
 divine  will,  since  it  is  itself,  and  justly  ought  to  be,  the  cause  of 
 all  that  exists.  For  if  his  will  has  any  cause,  there  must  be 
 something  antecedent  to  it,  and  to  which  it  is  annexed ;  this 
 it  were  impious  to  imagine.  The  will  of  God  is  the  supreme 
 rule  of  righteousness,1  so  that  everything  which  he  wills 
 must  be  held  to  be  righteous  by  the  mere  fact  of  his  willing 
 it.  Therefore,  when  it  is  asked  why  the  Lord  did  so,  we  must 
 answer,  Because  he  pleased.  But  if  you  proceed  farther  to 
 ask  why  he  pleased,  you  ask  for  something  greater  and  more 
 sublime  than  the  will  of  God,  and  nothing  such  can  be  found. 
 Let  human  temerity  then  be  quiet,  and  cease  to  inquire  after 
 what  exists  not,  lest  perhaps  it  fails  to  find  what  does  exist. 
 This,  I  say,  will  be  sufficient  to  restrain  any  one  who  would 
 reverently  contemplate  the  secret  things  of  God.  Against 
 the  audacity  of  the  wicked,  who  hesitate  not  openly  to 
 blaspheme,  God  will  sufficiently  defend  himself  by  his  own 
 righteousness,  without  our  assistance,  when  depriving  their 
 consciences  of  all  means  of  evasion,  he  shall  hold  them  under 
 conviction,  and  make  them  feel  their  guilt.     We,  however, 
 
 1  This  is  taken  from  Au^uste  Dein  Gen.  cont.  Manich.,  Lib.  i.  c.  3. 
 
CHAP.  XXIII.  CHRISTIAN  RELIGION.  -  563 
 
 give  no  countenance  to  the  fiction  of  absolute  power,1  which, 
 as  it  is  heathenish,  so  it  ought  justly  to  be  held  in  destesta- 
 tion  by  us.  We  do  not  imagine  God  to  be  lawless.  He  is  a 
 law  to  himself;  because,  as  Plato  says,  men  labouring  under 
 tKe  Influence  of  concupiscence  need  law ;  but  the  will  of  God 
 is  not  only  free  from  all  vice,  but  is  the  supreme  standard  of 
 perfection,  the  law  of  all  laws.  But  we  deny  that  he  is  bound 
 to  give  an  account  of  his  procedure  ;  and  we  moreover  deny 
 that  we  are  fit  of  our  own  ability  to  give  judgment  in  such  a 
 case.  Wherefore,  when  we  are  tempted  to  go  farther  than  we 
 ought,  let  this  consideration  deter  us,  Thou  shalt  be  "justified 
 when  thou  speakest,  and  be  clear  when  thou  judgest,"  (Ps. 
 li.  4.) 
 
 3.  God  may  thus  quell  his  enemies  by  silence.  But  lest 
 we  should  allow  them  with  impunity  to  hold  his  sacred  name 
 in  derision,  he  supplies  us  with  weapons  against  them  from 
 his  word.  Accordingly,  when  we  are  accosted  in  such  terms 
 as  these,  Why  did  God  from  the  first  predestine  some  to 
 death,  when,  as  they  were  not  yet  in  existence,  they  could 
 not  have  merited  sentence  of  death  ?  let  us  by  way  of  reply 
 ask  in  our  turn,  What  do  you  imagine  that  God  owes  to 
 man,  if  he  is  pleased  to  estimate  him  by  his  own  nature  ?  As 
 we  are  all  vitiated  by  sin,  we  cannot  but  be  hateful  to  God, 
 and  that  not  from  tyrannical  cruelty,  but  the  strictest  justice. 
 But  if  all  whom  the  Lord  predestines  to  death  are  natu- 
 rally liable  to  sentence  of  death,  of  what  injustice,  pray,  do 
 they  complain  ?  Should  all  the  sons  of  Adam  come  to  dispute 
 and  contend  with  their  Creator,  because  by  his  eternal  pro- 
 vidence they  were  before  their  birth  doomed  to  perpetual 
 destruction,  when  God  comes  to  reckon  with  them,  what 
 will  they  be  able  to  mutter  against  this  defence  ?  If  all  are 
 taken  from  a  corrupt  mass,  it  is  not  strange  that  all  are  sub- 
 ject to  condemnation.  Let  them  not,  therefore,  charge  God 
 with  injustice,  if  by  his  eternal  judgment  they  are  doomed  to 
 a  death  to  which  they  themselves  feel  that  whether  they  will 
 
 1  French,  "  Toutesfois  en  parlant  ainsi,  nous  n'approuvons  pas  la  reverie 
 des  theologiens  Papistes  touchant  la  puissance  absolue  de  Dieu  ;" — still  in 
 speaking  thus,  we  approve  not  of  the  reverie  of  the  Popish  theologians 
 touching  the  absolute  power  of  God. 
 
564  INSTITUTES  OF  THE  BOOK  III. 
 
 or  not  they  are  drawn  spontaneously  by  their  own  nature. 
 Hence  it  appears  how  perverse  is  this  affectation  of  murmur- 
 ing, when  of  set  purpose  they  suppress  the  cause  of  condem- 
 nation which  they  are  compelled  to  recognise  in  themselves, 
 that  they  may  lay  the  blame  upon  God.  But  though  I 
 should  confess  a  hundred  times  that  God  is  the  author,  (and 
 it  is  most  certain  that  he  is,)  they  do  not,  however,  thereby 
 efface  their  own  guilt,  which,  engraven  on  their  own  con- 
 sciences, is  ever  and  anon  presenting  itself  to  their  view. 
 
 4.  They  again  object,  Were  not  men  predestinated  by  the 
 ordination  of  God  to  that  corruption  which  is  now  held  forth 
 as  the  cause  of  condemnation  ?  If  so,  when  the}7  perish  in 
 their  corruption,  they  do  nothing  else  than  suffer  punish- 
 ment for  that  calamity,  into  which,  by  the  predestination  of 
 God,  Adam  fell,  and  dragged  all  his  posterity  headlong  with 
 him.  Is  not  he,  therefore,  unjust  in  thus  cruelly  mocking  his 
 creatures  ?  I  admit  that  by  the  will  of  God  all  the  sons  of 
 Adam  fell  into  that  state  of  wretchedness  in  which  they  are 
 now  involved ;  and  this  is  just  what  I  said  at  the  first,  that 
 we  must  always  return  to  the  mere  pleasure  of  the  divine 
 will,  the  cause  of  wdiich  is  hidden  in  himself.  But  it  does 
 not  forthwith  follow  that  God  lies  open  to  this  charge.  For 
 we  will  answer  with  Paul  in  these  words,  "  Nay  but,  O  man, 
 who  art  thou  that  repliest  against  God  ?  Shall  the  thing 
 formed  say  to  him  that  formed  it,  Why  hast  thou  made  me 
 thus  ?  Hath  not  the  potter  power  over  the  clay,  of  the  same 
 lump  to  make  one  vessel  unto  honour,  and  another  unto  dis- 
 honour ?"  (Rom.  ix.  20,  21.)  They  will  deny  that  the  justice 
 of  God  is  thus  truly  defended,  and  will  allege  that  Ave  seek 
 an  evasion,  such  as  those  are  wont  to  employ  who  have  no 
 good  excuse.  For  what  more  seems  to  be  said  here  than 
 just  that  the  power  of  God  is  such  as  cannot  be  hindered,  so 
 that  he  can  do  whatsoever  he  pleases  ?  But  it  is  far  other- 
 wise. For  what  stronger  reason  can  be  given  than  when  we 
 are  ordered  to  reflect  who  God  is?  How  could  he  who  is 
 the  Judge  of  the  world  commit  any  unrighteousness  ?  If  it 
 properly  belongs  to  the  nature  of  God  to  do  judgment,  he 
 must  naturally  love  justice  and  abhor  injustice.  Wherefore, 
 the  Apostle  did  not,  as  if  he  had  been  caught  in  a  difficulty, 
 
CHAP.  XXIII.  CHRISTIAN  RELIGION.  565 
 
 have  recourse  to  evasion  ;  he  only  intimated  that  the  pro- 
 cedure of  divine  justice  is  too  high  to  be  scanned  by  human 
 measure,  or  comprehended  by  the  feebleness  of  human  intel- 
 lect. The  Apostle,  indeed,  confesses  that  in  the  divine  judg- 
 ments there  is  a  depth  in  which  all  the  minds  of  men  must 
 be  engulfed  if  they  attempt  to  penetrate  into  it.  But  he  also 
 shows  how  unbecoming  it  is  to  reduce  the  works  of  God  to 
 such  a  law  as  that  we  can  presume  to  condemn  them  the 
 moment  they  accord  not  with  our  reason.  There  is  a  well- 
 known  saying  of  Solomon,  (which,  however,  few  properly 
 understand,)  "  The  great  God  that  formed  all  things  both 
 rewardeth  the  fool  and  rewardeth  transgressors,"  (Prov.  xxvi. 
 10.)  For  he  is  speaking  of  the  greatness  of  God,  whose 
 pleasure  it  is  to  inflict  punishment  on  fools  and  transgressors, 
 though  he  is  not  pleased  to  bestow  his  Spirit  upon  them. 
 It  is  a  monstrous  infatuation  in  men  to  seek  to  subject  that 
 which  has  no  bounds  to  the  little  measure  of  their  reason. 
 Paul  gives  the  name  of  elect  to  the  angels  who  maintained 
 their  integrity.  If  their  stedfastness  was  owing  to  the  good 
 pleasure  of  God,  the  revolt  of  the  others  proves  that  they  were 
 abandoned.1  Of  this  no  other  cause  can  be  adduced  than 
 reprobation,  which  is  hidden  in  the  secret  counsel  of  God. 
 
 5.  Now,  should  some  Manes  or  Coelestinus2  come  forward 
 to  arraign  Divine  Providence,  (see  sec.  8,)  I  say  with  Paul, 
 that  no  account  of  it  can  be  given,  because  by  its  magnitude 
 it  far  surpasses  our  understanding.  Is  there  any  thing 
 strange  or  absurd  in  this?  Would  we  have  the  power  of 
 God  so  limited  as  to  be  unable  to  do  more  than  our  mind 
 can  comprehend  ?  I  say  with  Augustine,  that  the  Lord  has 
 created  those  who,  as  he  certainly  foreknew,  were  to  go  to 
 destruction,  and  he  did  so  because  he  so  Avilled.  Why  he 
 willed  it  is  not  ours  to  ask,  as  we  cannot  comprehend,  nor 
 can  it  become  us  even  to  raise  a  controversy  as  to  the  justice 
 of  the  divine  will.  Whenever  we  speak  of  it,  we  are  speak- 
 ing of  the  supreme  standard  of  justice.     (See  August.  Ep. 
 
 1  French,  "  Si  leur  Constance  et  fermete  a  etc  fondee  au  bon  plaisir 
 de  Dieu,  la  revolte  des  diables  monstre  qu'ils  n'ont  pas  ete  retenus,  uaais 
 plustost  delaissez ;" — if  their  constancy  and  firmness  was  founded  on 
 the  good  pleasure  of  God,  the  revolt  of  the  devils  shows  that  they  were 
 not  restrained,  but  rather  abandoned. 
 
 2  The  French  adds,  "  ou  autre  heretique  ;" — or  other  heretic. 
 
566  INSTITUTES  OF  THE  BOOK  III. 
 
 106.)  But  when  justice  clearly  appears,  why  should  we 
 raise  any  question  of  injustice?  Let  us  not,  therefore,  be 
 ashamed  to  stop  their  mouths  after  the  example  of  Paul. 
 Whenever  they  presume  to  carp,  let  us  begin  to  repeat : 
 Who  are  ye,  miserable  men,  that  bring  an  accusation  against 
 God,  and  bring  it  because  he  does  not  adapt  the  great- 
 ness of  his  works  to  your  meagre  capacity  ?  As  if  every 
 thing  must  be  perverse  that  is  hidden  from  the  flesh.  The 
 immensity  of  the  divine  judgments  is  known  to  you  by 
 clear  experience.  You  know  that  they  are  called  "  a  great 
 deep,"  (Ps.  xxxvi.  6.)  Now,  look  at  the  narrowness  of  your 
 own  mind,  and  say  whether  it  can  comprehend  the  decrees 
 of  God.  Why  then  should  you,  by  infatuated  inquisitive- 
 ness,  plunge  yourselves  into  an  abyss  which  reason  itself  tells 
 you  wTill  prove  your  destruction  ?  Why  are  you  not  deterred, 
 in  some  degree  at  least,  by  what  the  Book  of  Job,  as  well 
 as  the  Prophetical  books,  declare  concerning  the  incompre- 
 hensible wisdom  and  dreadful  power  of  God  ?  If  your  mind  is 
 troubled,  decline  not  to  embrace  the  counsel  of  Augustine, 
 lt  You  a  man  expect  an  answer  from  me  :  I  also  am  a  man. 
 Wherefore,  let  us  both  listen  to  him  who  says, '  O  man,  who 
 art  thou  ?'  Believing  ignorance  is  better  than  presumptuous 
 knowledge.  Seek  merits ;  you  will  find  nought  but  punish- 
 ment. O  the  height !  Peter  denies,  a  thief  believes.  O  the 
 height !  Do  you  ask  the  reason  ?  I  will  tremble  at  the  height. 
 Keason  you,  I  will  wonder ;  dispute  you,  I  will  believe.  I  see 
 the  height ;  I  cannot  sound  the  depth.  Paul  found  rest, 
 because  he  found  wonder.  He  calls  the  judgments  of  God 
 1  unsearchable ;'  and  have  you  come  to  search  them  ?  He 
 says  that  his  ways  are  *  past  finding  out,'  and  do  you  seek  to 
 find  them  out?"  (August,  de  Verb.  Apost.  Serm.  20.)  We 
 shall  gain  nothing  by  proceeding  farther.  For  neither  will 
 the  Lord  satisfy  the  petulance  of  these  men,  nor  does  he 
 need  any  other  defence  than  that  which  he  used  by  his  Spirit, 
 who  spoke  by  the  mouth  of  Paul.  We  unlearn  the  art  of 
 speaking  well  when  we  cease  to  speak  with  God. 
 
 6.  Impiety  starts  another  objection,  which,  however,  seeks 
 not  so  much  to  criminate  God  as  to  excuse  the  sinner ; 
 though  he  who  is  condemned  by  God  as  a  sinner  cannot 
 ultimately  be  acquitted  without  impugning  the  judge.     This, 
 
CHAP.  XXIII.  CHRISTIAN  RELIGION.  567 
 
 then,  is  the  scoffing  language  which  profane  tongues  employ. 
 Why  should  God  blame  men  for  things  the  necessity  of  which 
 he  has  imposed  by  his  own  predestination  ?     What  could 
 they  do  ?  Could  they  struggle  Avith  his  decrees  ?  It  were 
 in  vain  for  them  to  do  it,  since  they  could  not  possibly  suc- 
 ceed.    It  is  not  just,  therefore,  to  punish  them  for  things 
 the  principal  cause  of  which  is  in  the  predestination  of  God. 
 Here  I  will  abstain  from  a  defence  to  which  ecclesiastical 
 writers  usually  recur,  that  there  is  nothing  in  the  prescience 
 of  God  to  prevent  him  from  regarding  man  as  a  sinner,  since 
 the  evils  which  he  foresees  are  man's,  not  his.     This  would 
 not  stop  the  caviller,  who  would  still  insist  that  God  might, 
 if  he  had  pleased,  have  prevented  the  evils  which  he  foresaw, 
 and  not  having  done  so,  must  with  determinate  counsel  have 
 created  man  for  the  very  purpose  of  so  acting  on  the  earth. 
 But  if  by  the  providence  of  God  man  was  created,  on  the  con- 
 dition of  afterwards  doing  whatever  he  does,  then  that  which 
 he  cannot  escape,  and  which  he  is  constrained  by  the  will  of 
 God  to  do,  cannot  be  charged  upon  him  as  a  crime.     Let  us, 
 therefore,  see  what  is  the  proper  method  of  solving  the  diffi- 
 culty.    First,    all   must  admit  what  Solomon    says,   "  The 
 Lord  hath  made  all  things  for  himself;  yea,  even  the  wicked 
 for  the  day  of  evil,"  (Prov.  xvi.  4.)     Now,  since  the  arrange- 
 ment of  all  things  is  in  the  hand  of  God,  since  to  him  belongs 
 the  disposal  of  life  and  death,  he  arranges  all  things  by  his 
 sovereign  counsel,  in  such  a  way  that  individuals  are  born, 
 who  are  doomed  from  the  womb  to  certain  death,  and  are  to 
 glorify  him  by  their  destruction.     If  any  one  alleges  that  no 
 necessity  is  laid  upon  them  by  the  providence  of  God,  but 
 rather  that  they  are  created  by  him  in  that  condition,  because 
 he  foresaw  their  future  depravity,  he  says  something,   but 
 does  not  say  enough.     Ancient  writers,  indeed,  occasionally 
 employ  this  solution,  though  with  some  degree  of  hesitation. 
 The  Schoolmen,  again,  rest  in  it  as  if  it  could  not  be  gain- 
 sayed.    I,  for  my  part,  am  willing  to  admit,  that  mere  pre- 
 science lays  no  necessity  on  the  creatures;  though  some  do  not 
 assent  to  this,  but  hold  that  it  is  itself  the  cause  of  things. 
 But  Valla,  though  otherwise  not  greatly  skilled  in  sacred 
 matters,  seems  to  me  to  have  taken  a  shrewder  and  more 
 
5(38  INSTITUTES  OF  THE  BOOK  III. 
 
 acute  view,  when  lie  shows  that  the  dispute  is  superfluous, 
 since  life  and  death  are  acts  of  the  divine  will  rather  than  of 
 prescience.  If  God  merely  foresaw  human  events,  and  did 
 not  also  arrange  and  dispose  of  them  at  his  pleasure,  there 
 might  be  room  for  agitating  the  question,  how  far  his  fore- 
 knowledge amounts  to  necessity;  but  since  he  foresees  the 
 things  which  are  to  happen,  simply  because  he  has  decreed 
 that  they  are  so  to  happen,  it  is  vain  to  debate  about  pre- 
 science, while  it  is  clear  that  all  events  take  place  by  his 
 sovereign  appointment. 
 
 7.  They  deny  that  it  is  ever  said  in  distinct  terms,  God 
 decreed  that  Adam  should  perish  by  his  revolt.1  As  if  the 
 same  God,  who  is  declared  in  Scripture  to  do  whatsoever  he 
 pleases,  could  have  made  the  noblest  of  his  creatures  without 
 any  special  purpose.  They  say  that,  in  accordance  with 
 free-will,  he  was  to  be  the  architect  of  his  own  fortune,  that 
 God  had  decreed  nothing  but  to  treat  him  according  to  his 
 desert.  If  this  frigid  fiction  is  received,  -where  will  be  the 
 omnipotence  of  God,  by  which,  according  to  his  secret  coun- 
 sel on  which  every  thing  depends,  he  rules  over  all  ?  But 
 whether  they  will  allow  it  or  not,  predestination  is  manifest 
 in  Adam's  posterity.  It  was  not  owing  to  nature  that  they 
 all  lost  salvation  by  the  fault  of  one  parent.  Why  should 
 they  refuse  to  admit  with  regard  to  one  man  that  which 
 against  then  will  they  admit  with  regard  to  the  whole  human 
 race  ?  Why  should  they  in  cavilling  lose  their  labour  ?  Scrip- 
 ture proclaims  that  all  were,  in  the  person  of  one,  made  liable 
 to  eternal  death.  As  this  cannot  be  ascribed  to  nature,  it  is 
 plain  that  it  is  owing  to  the  wonderful  counsel  of  God.  It 
 is  very  absurd  in  these  worthy  defenders  of  the  justice  of 
 God  to  strain  at  a  gnat  and  swallow  a  camel.  I  again  ask 
 how  it  is  that  the  fall  of  Adam  involves  so  many  nations  with 
 their  infant  children  in  eternal  death  without  remedy,  unless 
 that  it  so  seemed  meet  to  God  ?  Here  the  most  loquacious 
 tongues  must  be  dumb.  The  decree,  I  admit,  is  dreadful ; 
 and  yet  it  is  impossible  to  deny  that  God  foreknew  what 
 the  end  of  man  was  to  be  before  he  made  him,  and  foreknew, 
 
 1  See  Calvin,  De  Praxlestinatione. 
 
CHAP.  XXIII.  CHRISTIAN  RELIGION.  569 
 
 because  he  had  so  ordained  by  his  decree.  Should  any  . 
 one  here  inveigh  against  the  prescience  of  God,  he  does  it 
 rashly  and  unadvisedly.  For  why,  pray,  should  it  be  made 
 a  charge  against  the  heavenly  Judge,  that  he  was  not  igno- 
 rant of  what  was  to  happen  ?  Thus,  if  there  is  any  just  or 
 plausible  complaint,  it  must  be  directed  against  predestina- 
 tion. Nor  ought  it  to  seem  absurd  when  I  say,  that  God 
 not  only  foresaw  the  fall  of  the  first  man,  and  in  him  the 
 ruin  of  his  posterity  ;  but  also  at  his  own  pleasure  arranged 
 it.  For  as  it  belongs  to  his  wisdom  to  foreknow  all  future 
 events,  so  it  belongs  to  his  power  to  rule  and  govern  them  by 
 his  hand.  This  question,  like  others,  is  skilfully  explained 
 by  Augustine  :  u  Let  us  confess  with  the  greatest  benefit, 
 what  we  believe  with  the  greatest  truth,  that  the  God  and 
 Lord  of  all  things,  who  made  all  things  very  good,  both  fore- 
 knew that  evil  was  to  arise  out  of  good,  and  knew  that  it 
 belonged  to  his  most  omnipotent  goodness  to  bring  good  out 
 of  evil,  rather  than  not  permit  evil  to  be,  and  so  ordained  the 
 life  of  angels  and  men  as  to  show  in  it,  first,  what  free-will 
 could  do ;  and,  secondly,  what  the  benefit  of  his  grace  and  his 
 righteous  judgment  could  do,"  (August.  Enchir.  ad  Laurent.) 
 8.  Here  they  recur  to  the  distinction  between  will  and 
 permission,  the  object  being  to  prove  that  the  wicked  perish 
 only  by  the  permission,  but  not  by  the  will  of  God.  But 
 why  do  we  say  that  he  permits,  but  just  because  he  wills  ? 
 Nor,  indeed,  is  there  any  probability  in  the  thing  itself,  viz., 
 that  man  brought  death  upon  himself,  merely  by  the  per- 
 mission, and  not  by  the  ordination  of  God ;  as  if  God  had 
 not  determined  what  he  wished  the  condition  of  the  chief 
 of  his  creatures  to  be.  I  will  not  hesitate,  therefore, 
 simply  to  confess  with  Augustine  that  the  will  of  God  is 
 necessity,  and  that  every  thing  is  necessary  which  he  has 
 willed ;  just  as  those  things  will  certainly  happen  which  he 
 has  foreseen,  (August,  de  Gen.  ad  Lit.,  Lib.  vi.  cap.  15.) 
 Now,  if  in  excuse  of  themselves  and  the  ungodly,  either  the 
 Pelagians,  or  Manichees,  or  Anabaptists,  or  Epicureans,  (for 
 it  is  with  these  four  sects  we  have  to  discuss  this  matter,) 
 should  object  the  necessity  by  which  they  are  constrained, 
 in  consequence  of  the  divine  predestination,  they  do  nothing 
 
570  INSTITUTES  OF  THE  BOOK  III. 
 
 that  is  relevant  to  the  cause.  For  if  predestination  is 
 nothing  else  than  a  dispensation  of  divine  justice,  secret 
 indeed,  but  unblameable,  because  it  is  certain  that  those  pre- 
 destinated to  that  condition  Avere  not  unworthy  of  it,  it  is 
 equally  certain,  that  the  destruction  consequent  upon  pre- 
 destination is  also  most  just.  Moreover,  though  their 
 perdition  depends  on  the  predestination  of  God,  the  cause 
 and  matter  of  it  is  in  themselves.  The  first  man  fell  because 
 the  Lord  deemed  it  meet  that  he  should  :  why  he  deemed  it 
 meet,  we  know  not.  It  is  certain,  however,  that  it  was  just, 
 because  he  saw  that  his  own  glory  would  thereby  be  dis- 
 played. When  you  hear  the  glory  of  God  mentioned, 
 understand  that  his  justice  is  included.  For  that  which 
 deserves  praise  must  be  just.  Man  therefore  falls,  divine 
 providence  so  ordaining,  but  he  falls  by  his  own  fault.  The 
 Lord  had  a  little  before  declared  that  all  the  things  which 
 he  had  made  were  very  good,  (Gen.  i.  31.)  Whence  then 
 the  depravity  of  man,  which  made  him  revolt  from  God? 
 Lest  it  should  be  supposed  that  it  was  from  his  creation, 
 God  had  expressly  approved  what  proceeded  from  himself. 
 Therefore,  man's  own  wickedness  corrupted  the  pure  nature 
 which  he  had  received  from  God,  and  his  ruin  brought  with 
 it  the  destruction  of  all  his  posterity.  Wherefore,  let  us  in 
 the  corruption  of  human  nature  contemplate  the  evident 
 cause  of  condemnation,  (a  cause  which  comes  more  closely 
 home  to  us,)  rather  than  inquire  into  a  cause  hidden  and 
 almost  incomprehensible  in  the  predestination  of  God.  Nor 
 let  us  decline  to  submit  our  judgment  to  the  boundless  wisdom 
 of  God,  so  far  as  to  confess  its  insufficiency  to  comprehend 
 many  of  his  secrets.  Ignorance  of  things  which  we  are  not 
 able,  or  which  it  is  not  lawful  to  know,  is  learning,  while  the 
 desire  to  know  them  is  a  species  of  madness. 
 
 9.  Some  one,  perhaps,  will  say,  that  I  have  not  yet  stated 
 enough  to  refute  this  blasphemous  excuse.  I  confess  that  it 
 is  impossible  to  prevent  impiety  from  murmuring  and  object- 
 ing ;  but  I  think  I  have  said  enough,  not  only  to  remove  the 
 ground,  but  also  the  pretext  for  throwing  blame  upon  God. 
 The  reprobate  would  excuse  their  sins  by  alleging  that  they 
 are  unable  to    escape   the    necessity  of  sinning,  especially 
 
CHAP.  XXIII.  CHRISTIAN  RELIGION.  571 
 
 because  a  necessity  of  this  nature  is  laid  upon  them  by  the 
 ordination  of  God.  We  deny  that  they  can  thus  be  validly 
 excused,  since  the  ordination  of  God,  by  which  they  com- 
 plain that  they  are  doomed  to  destruction,  is  consistent  with 
 equity, — an  equity,  indeed,  unknown  to  us,  but  most  certain. 
 Hence  Ave  conclude,  that  every  evil  which  they  bear  is 
 inflicted  by  the  most  just  judgment  of  God.  Next  we  have 
 shown  that  they  act  preposterously  when,  in  seeking  the  origin 
 of  their  condemnation,  they  turn  their  view  to  the  hidden 
 recesses  of  the  divine  counsel,  and  wink  at  the  corruption  of 
 nature,  which  is  the  true  source.  They  cannot  impute  this 
 corruption  to  God,  because  he  bears  testimony  to  the  good- 
 ness of  his  creation.  For  though,  by  the  eternal  providence 
 of  God,  man  was  formed  for  the  calamity  under  which  he 
 lies,  he  took  the  matter  of  it  from  himself,  not  from  God, 
 since  the  only  cause  of  his  destruction  was  his  degenerating 
 from  the  purity  of  his  creation  into  a  state  of  vice  and 
 impurity. 
 
 10.  There  is  a  third  absurdity  by  which  the  adversaries 
 of  predestination  defame  it.  As  we  ascribe  it  entirely  to  the 
 counsel  of  the  divine  will,  that  those  whom  God  adopts  as 
 the  heirs  of  his  kingdom  are  exempted  from  universal 
 destruction,  they  infer  that  he  is  an  accepter  of  persons ;  but 
 this  Scripture  uniformly  denies :  and,  therefore,  Scripture 
 is  either  at  variance  with  itself,  or  respect  is  had  to  merit  in 
 election.  First,  the  sense  in  which  Scripture  declares  that 
 God  is  not  an  accepter  of  persons,  is  different  from  that 
 which  they  suppose  :  since  the  term  person  means  not  man, 
 but  those  things  which,  when  conspicuous  in  a  man,  either 
 procure  favour,  grace,  and  dignity,  or,  on  the  contrary,  pro- 
 duce hatred,  contempt,  and  disgrace.  Among  these  are, 
 on  the  one  hand,  riches,  wealth,  power,  rank,  office,  country, 
 beauty,  &c. ;  and,  on  the  other  hand,  poverty,  want,  mean 
 birth,  sordidness,  contempt,  and  the  like.  Thus  Peter  and 
 Paul  say,  that  the  Lord  is  no  accepter  of  persons,  because 
 he  makes  no  distinction  between  the  Jew  and  the  Greek; 
 does  not  make  the  mere  circumstance  of  country  the  ground 
 for  rejecting  one  or  embracing  the  other,  (Acts  x.  34 ;  Rom. 
 ii.  10 ;  Gal.  iii.  28.)     Thus  James  also  uses  the  same  words, 
 
572  INSTITUTES  OP  THE  BOOK  III. 
 
 when  he  would  declare  that  God  has  no  respect  to  riches  in 
 his  judgment,  (James  ii.  5.)  Paul  also  says  in  another  pass- 
 age, that  in  judging  God  has  no  respect  to  slavery  or  free- 
 dom, (Eph.  vi.  9  ;  Col.  iii.  25.)  There  is  nothing  inconsistent 
 with  this  when  we  say,  that  God,  according  to  the  good 
 pleasure  of  his  will,  without  any  regard  to  merit,  elects  those 
 whom  he  chooses  for  sons,  while  he  rejects  and  reprobates 
 others.  For  fuller  satisfaction  the  matter  may  be  thus 
 explained,  (see  August.  Epist.  115,  et  ad  Bonif.,  Lib.  ii.  cap. 
 7.)  It  is  asked,  how  it  happens  that  of  two,  between  whom 
 there  is  no  difference  of  merit,  God  in  his  election  adopts 
 the  one,  and  passes  by  the  other?  I,  in  my  turn,  ask,  Is 
 there  any  thing  in  him  who  is  adopted  to  incline  God 
 towards  him  ?  If  it  must  be  confessed  that  there  is  nothing, 
 it  will  follow,  that  God  looks  not  to  the  man,  but  is  influ- 
 enced entirely  by  his  own  goodness  to  do  him  good.  There- 
 fore, when  God  elects  one  and  rejects  another,  it  is  owing 
 not  to  any  respect  to  the  individual,  but  entirely  to  his  own 
 mercy,  which  is  free  to  display  and  exert  itself  when  and 
 where  he  pleases.  For  we  have  elsewhere  seen,  that  in 
 order  to  humble  the  pride  of  the  flesh,  "  not  many  wise  men 
 after  the  flesh,  not  many  mighty,  not  many  noble,  are  called," 
 (1  Cor.  i.  26;)  so  far  is  God  in  the  exercise  of  his  favour 
 from  showing  any  respect  to  persons. 
 
 11.  Wherefore,  it  is  false  and  most  wicked  to  charge 
 God  with  dispensing  justice  unequally,  because  in  this  pre- 
 destination he  does  not  observe  the  same  course  towards  all. 
 If  (say  they)  he  finds  all  guilty,  let  him  punish  all  alike  :  if 
 he  finds  them  innocent,  let  him  relieve  all  from  the  severity 
 of  judgment.  But  they  plead  with  God  as  if  he  were  either 
 interdicted  from  showing  mercy,  or  were  obliged,  if  he  show 
 mercy,  entirely  to  renounce  judgment.  What  is  it  that 
 they  demand  ?  That  if  all  are  guilty,  all  shall  receive  the 
 same  punishment.  We  admit  that  the  guilt  is  common,  but 
 we  say,  that  God  in  mercy  succours  some.  Let  him  (they 
 say)  succour  all.  Wre  object,  that  it  is  right  for  him  to  show 
 by  punishing  that  he  is  a  just  judge.  When  they  cannot 
 tolerate  this,  what  else  are  they  attempting  than  to  deprive 
 God  of  the  power  of  showing  mercy ;  or,  at  least,  to  allow  it 
 
CHAP.  XXIII.  CHRISTIAN  RELIGION.  573 
 
 to  him  only  on  the  condition  of  altogether  renouncing  judg- 
 ment ?  Here  the  words  of  Augustine  most  admirably  apply  : 
 u  Since  in  the  first  man  the  whole  human  race  fell  under 
 condemnation,  those  vessels  which  are  made  of  it  unto 
 honour,  are  not  vessels  of  self-righteousness,  but  of  divine 
 mercy.  When  other  vessels  are  made  unto  dishonour,  it 
 must  be  imputed  not  to  injustice,  but  to  judgment,"  (August. 
 Epist.  106,  De  Prredest.  et  Gratia ;  De  Bono  Persever.,  cap. 
 12.)  Since  God  inflicts  due  punishment  on  those  whom  he 
 reprobates,  and  bestows  unmerited  favour  on  those  whom  he 
 calls,  he  is  free  from  every  accusation ;  just  as  it  belongs  to 
 the  creditor  to  forgive  the  debt  to  one,  and  exact  it  of 
 another.  The  Lord  therefore  may  show  favour  to  whom  he 
 will,  because  he  is  merciful ;  not  show  it  to  all,  because  he  is 
 a  just  judge.  In  giving  to  some  what  they  do  not  merit, 
 he  shows  his  free  favour ;  in  not  giving  to  all,  he  declares 
 what  all  deserve.  For  when  Paul  says,  "  God  hath  con- 
 cluded them  all  in  unbelief,  that  he  might  have  mercy  upon 
 all,"  it  ought  also  to  be  added,  that  he  is  debtor  to  none  ; 
 for  "  who  hath  first  given  to  him,  and  it  shall  be  recompensed 
 unto  him  again?"  (Rom.  xi.  32,  35.) 
 
 12.  Another  argument  which  they  employ  to  overthrow 
 predestination  is,  that  if  it  stand,  all  care  and  study  of  well- 
 doing must  cease.  For  what  man  can  hear  (say  they)  that 
 life  and  death  are  fixed  by  an  eternal  and  immutable  decree 
 of  God,  without  immediately  concluding  that  it  is  of  no  con- 
 sequence how  he  acts,  since  no  work  of  his  can  either  hinder 
 or  further  the  predestination  of  God  ?  Thus  all  will  rush  on, 
 and  like  desperate  men  plunge  headlong  wherever  lust  in- 
 clines. And  it  is  true  that  this  is  not  altogether  a  fiction  ; 
 for  there  are  multitudes  of  a  swinish  nature  who  defile  the 
 doctrine  of  predestination  by  their  profane  blasphemies,  and 
 employ  them  as  a  cloak  to  evade  all  admonition  and  censure. 
 "  God  knows  what  he  has  determined  to  do  with  regard  to 
 us  :  if  he  has  decreed  our  salvation,  he  will  bring  us  to  it  in 
 his  own  time  ;  if  he  has  doomed  us  to  death,  it  is  vain  for 
 us  to  fight  against  it."  But  Scripture,  while  it  enjoins  us 
 to  think  of  this  high  mystery  with  much  greater  reverence 
 and  religion,  gives  very  different  instruction  to  the  pious, 
 
574  INSTITUTES  OF  THE  BOOK  III. 
 
 and  justly  condemns  the  accursed  license  of  the  ungodly. 
 For  it  does  not  remind  us  of  predestination  to  increase  our 
 audacity,  and  tempt  us  to  pry  with  impious  presumption 
 into  the  inscrutable  counsels  of  God,  but  rather  to  humble 
 and  abase  us,  that  we  may  tremble  at  his  judgment,  and 
 learn  to  look  up  to  his  mercy.  This  is  the  mark  at  which 
 believers  will  aim.  The  grunt  of  these  filthy  swine  is  duly 
 silenced  by  Paul.  They  say  that  they  feel  secure  in  vice, 
 because,  if  they  are  of  the  number  of  the  elect,  their  vices 
 will  be  no  obstacle  to  the  ultimate  attainment  of  life.  But 
 Paul  reminds  us  that  the  end  for  which  we  are  elected  is, 
 "  that  we  should  be  holy,  and  without  blame  before  him," 
 (Eph.  i.  4.)  If  the  end  of  election  is  holiness  of  life,  it 
 ought  to  arouse  and  stimulate  us  strenuously  to  aspire  to  it, 
 instead  of  serving  as  a  pretext  for  sloth.  How  wide  the  dif- 
 ference between  the  two  things,  between  ceasing  from  well- 
 doing because  election  is  sufficient  for  salvation,  and  its  being 
 the  very  end  of  election,  that  we  should  devote  ourselves  to 
 the  study  of  good  works.  Have  done,  then,  with  blasphemies 
 which  wickedly  invert  the  whole  order  of  election.  When 
 they  extend  their  blasphemies  farther,  and  say  that  he  who 
 is  reprobated  by  God  will  lose  his  pains  if  he  studies  to 
 approve  himself  to  him  by  innocence  and  probity  of  life,  they 
 are  convicted  of  the  most  impudent  falsehood.  For  whence 
 can  any  such  study  arise  but  from  election  ?  As  all  who  are 
 of  the  number  of  the  reprobate  are  vessels  formed  unto  dis- 
 honour, so  they  cease  not  by  their  perpetual  crimes  to  pro- 
 voke the  anger  of  God  against  them,  and  give  evident  signs 
 of  the  judgment  which  God  has  already  passed  upon  them;  so 
 far  is  it  from  being  true  that  they  vainly  contend  against  it. 
 13.  Another  impudent  and  malicious  calumny  against  this 
 doctrine  is,  that  it  destroys  all  exhortations  to  a  pious  life. 
 The  great  odium  to  which  Augustine  was  at  one  time  sub- 
 jected on  this  head  he  wiped  away  in  his  treatise  De  Correp- 
 tione  et  Gratia,  to  Valentinus,  a  perusal  of  which  will  easily 
 satisfy  the  vpious  and  docile.  Here,  however,  I  may  touch 
 on  a  few  points,  which  will,  I  hope,  be  sufficient  for  those 
 who  are  honest  and  not  contentious.  We  have  already  seen 
 how  plainly  and  audibly  Paul  preaches  the  doctrine  of  free 
 
CHAP.  XXIII.  CHRISTIAN  RELIGION.  575 
 
 election  :  is  he,  therefore,  cold  in  admonishing  and  exhorting  ? 
 Let  those  good  zealots  compare  his  vehemence  with  theirs,  and 
 they  will  find  that  they  are  ice,  while  he  is  all  fervour.  And 
 surely  every  doubt  on  this  subject  should  be  removed  by  the 
 principles  which  he  lays  down,  that  God  hath  not  called  us 
 to  uncleanness ;  that  every  one  should  possess  his  vessel  in 
 honour ;  that  we  are  the  workmanship  of  God,  "  created  in 
 Christ  Jesus  unto  good  works,  which  God  hath  before 
 ordained  that  we  should  walk  in  them,"  (1  Thess.  iv.  4,  7  ; 
 Eph.  ii.  10.)  In  one  word,  those  who  have  any  tolerable 
 acquaintance  with  the  writings  of  Paul  will  understand, 
 without  a  long  demonstration,  how  well  he  reconciles  the 
 two  things  which  those  men  pretend  to  be  contradictory  to 
 each  other.  Christ  commands  us  to  believe  in  him,  and  yet 
 there  is  nothing  false  or  contrary  to  this  command  in  the  state- 
 ment which  he  afterwards  makes  :  "  No  man  can  come  unto 
 me,  except  it  were  given  him  of  my  Father,"  (John  vi.  65.) 
 Let  preaching  then  have  its  free  course,  that  it  may  lead 
 men  to  faith,  and  dispose  them  to  persevere  with  unin- 
 terrupted progress.  Nor,  at  the  same  time,  let  there  be  any 
 obstacle  to  the  knowledge  of  predestination,  so  that  those  who 
 obey  may  not  plume  themselves  on  anything  of  their  own, 
 but  glory  only  in  the  Lord.  It  is  not  without  cause  our 
 Saviour  says,  "  Who  hath  ears  to  hear,  let  him  hear,"  (Matth. 
 xiii.  9.)  Therefore,  while  we  exhort  and  preach,  those  who 
 have  ears  willingly  obey  :  in  those,  again,  who  have  no  ears 
 is  fulfilled  what  is  written  :  u  Hear  ye  indeed,  but  understand 
 not,"  (Isaiah  vi.  9.)  "  But  why  (says  Augustine)  have  some 
 ears,  and  others  not?  Who  hath  known  the  mind  of  the 
 Lord  ?  Are  we,  therefore,  to  deny  Avhat  is  plain  because 
 we  cannot  comprehend  what  is  hid  ?"  This  is  a  faithful 
 quotation  from  Augustine ;  but  because  his  words  will  per- 
 haps have  more  authority  than  mine,  let  us  adduce  the  fol- 
 lowing passage  from  his  treatise,  De  Bono  Perse ver.,  cap.  15. 
 "  Should  some  on  hearing  this  turn  to  indolence  and  sloth, 
 and  leaving  off  all  exertion,  rush  headlong  into  lust,  are  we, 
 therefore,  to  suppose  that  what  has  been  said  of  the  fore- 
 knowledge of  God  is  not  true  ?  If  God  foreknew  that  they 
 would  be  good,  will  they  not  be  good,  however  great  their 
 
57 G  INSTITUTES  OP  THE  BOOK  III. 
 
 present  wickedness  ?  and  if  God  foreknew  that  they  would 
 be  wicked,  will  they  not  be  wicked,  how  great  soever  the 
 goodness  now  seen  in  them  ?  For  reasons  of  this  description, 
 must  the  truth  which  has  been  stated  on  the  subject  of 
 divine  foreknowledge  be  denied  or  not  mentioned  ?  and  more 
 especially  when,  if  it  is  not  stated,  other  errors  will  arise  ?" 
 In  the  sixteenth  chapter  he  says,  "  The  reason  for  not  men- 
 tioning the  truth  is  one  thing,  the  necessity  for  telling  the 
 truth  is  another.  It  were  tedious  to  inquire  into  all  the 
 reasons  for  silence.  One,  however,  is,  lest  those  who  under- 
 stand not  become  worse,  while  we  are  desirous  to  make  those 
 who  understand  better  informed.  Now,  such  persons,  when 
 we  say  anything  of  this  kind,  do  not  indeed  become  better 
 informed,  but  neither  do  they  become  worse.  But  when 
 the  truth  is  of  such  a  nature,  that  he  who  cannot  compre- 
 hend it  becomes  worse  by  our  telling  it,  and  he  who  can 
 comprehend  it  becomes  worse  by  our  not  telling  it,  what 
 think  ye  ought  we  to  do  ?  Are  we  not  to  tell  the  truth,  that 
 he  who  can  comprehend  may  comprehend,  rather  than  not 
 tell  it,  and  thereby  not  only  prevent  both  from  comprehend- 
 ing, but  also  make  the  more  intelligent  of  the  two  to  become 
 worse,  whereas  if  he  heard  and  comprehended  others  might 
 learn  through  him  ?  And  we  are  unwilling  to  say  what,  on 
 the  testimony  of  Scripture,  it  is  lawful  to  say.  For  we 
 fear  lest,  when  we  speak,  he  who  cannot  comprehend  may 
 be  offended ;  but  we  have  no  fear  lest,  while  we  are  silent,  he 
 who  can  comprehend  the  truth  be  involved  in  falsehood." 
 In  chapter  twentieth,  glancing  again  at  the  same  view,  he 
 more  clearly  confirms  it.  "  Wherefore,  if  the  apostles  and 
 teachers  of  the  Church  who  came  after  them  did  both  ;  if 
 they  discoursed  piously  of  the  eternal  election  of  God,  and 
 at  the  same  time  kept  believers  under  the  discipline  of  a 
 pious  life,  how  can  those  men  of  our  day,  when  shut  up  by 
 the  invincible  force  of  truth,  think  they  are  right  in  saying, 
 that  what  is  said  of  predestination,  though  it  is  true,  must 
 not  be  preached  to  the  people  ?  Nay,  it  ought  indeed  to  be 
 preached,  that  whoso  hath  ears  to  hear  may  hear.  And  who 
 hath  ears  if  he  hath  not  received  them  from  him  who  has 
 promised  to  give  them  ?    Certainly,  let  him  who  receives  not, 
 
CHAP.  XXIII.  CHRISTIAN  RELIGION.  577 
 
 reject.  Let  him  who  receives,  take  and  drink,  drink  and 
 live.  For  as  piety  is  to  be  preached,  that  God  may  be  duly 
 worshipped ;  so  predestination  also  is  to  be  preached,  that  he 
 who  hath  ears  to  hear  may,  in  regard  to  divine  grace,  glory 
 not  in  himself,  but  in  God." 
 
 14.  And  yet  as  that  holy  man  had  a  singular  desire  to 
 edify,  he  so  regulates  his  method  of  teaching  as  carefully,  and 
 as  far  as  in  him  lay,  to  avoid  giving  offence.  For  he  reminds 
 us,  that  those  things  which  are  truly  should  also  be  fitly 
 spoken.  Were  any  one  to  address  the  people  thus :  If  yOu 
 do  not  believe,  the  reason  is,  because  God  has  already  doomed 
 you  to  destruction  :  he  would  not  only  encourage  sloth,  but 
 also  give  countenance  to  wickedness.  Were  any  one  to  give 
 utterance  to  the  sentiment  in  the  future  tense,  and  say,  that 
 those  who  hear  will  not  believe  because  they  are  reprobates,  it 
 were  imprecation  rather  than  doctrine.  Wherefore,  Augus- 
 tine not  undeservedly  orders  such,  as  senseless  teachers  or 
 sinister  and  ill-omened  prophets,  to  retire  from  the  Church. 
 He,  indeed,  elsewhere  truly  contends  that  "  a  man  profits  by 
 correction  only  when  He  who  causes  those  whom  He  pleases 
 to  profit  without  correction,  pities  and  assists.  But  why 
 is  it  thus  with  some,  and  differently  with  others  ?  Far  be  it 
 from  us  to  say  that  it  belongs  to  the  clay  and  not  to  the 
 potter  to  decide."  He  afterwards  says,  "  When  men  by 
 correction  either  come  or  return  to  the  Avay  of  righteousness, 
 who  is  it  that  works  salvation  in  their  hearts  but  he  who 
 gives  the .  increase,  whoever  it  be  that  plants  and  waters  ? 
 When  he  is  pleased  to  save,  there  is  no  free-will  in  man  to 
 resist.  Wherefore,  it  cannot  be  doubted  that  the  will  of 
 God  (who  hath  done  whatever  he  hath  pleased  in  heaven 
 and  in  earth,  and  who  has  even  done  things  which  are  to 
 be)  cannot  be  resisted  by  the  human  will,  or  prevented  from 
 doing  what  he  pleases,  since  with  the  very  wills  of  men  he 
 does  so."  Again,  "  When  he  would  bring  men  to  himself, 
 does  he  bind  them  with  corporeal  fetters  ?  He  acts  inwardly, 
 inwardly  holds,  inwardly  moves  their  hearts,  and  draws  them 
 by  the  wills  Avhich  he  has  wrought  in  them."  What  he  im- 
 mediately adds  must  not  be  omitted  :  "  Because  we  know  not 
 who  belongs  to  the  number  of  the  predestinated,  or  does  not 
 AOL.  II.  2  o 
 
578  INSTITUTES  OF  THE  BOOK  III. 
 
 belong,  our  desire  ought  to  be  that  all  may  be  saved ;  and 
 hence  every  person  we  meet,  we  will  desire  to  be  with  us  a 
 partaker  of  peace.  But  o  ur  peace  will  rest  upon  the  sons  of 
 peace.  Wherefore,  on  our  part,  let  correction  be  used  as  a 
 harsh  yet  salutary  medicine  for  all,  that  they  may  neither 
 perish,  nor  destroy  others.  To  God  it  will  belong  to  make  it 
 available  to  those  whom  he  has  foreknown  and  predes- 
 tinated." 
 
CHAP.  XXIV.  CHRISTIAN'  RELIGION.  579 
 
 CHAPTER  XXIV. 
 
 ELECTION  CONFIRMED  BY  THE  CALLING  OF  GOD.  THE  RE- 
 PROBATE BRING  UPON  THEMSELVES  THE  RIGHTEOUS  DE- 
 STRUCTION TO  WHICH  THEY  ARE  DOOMED. 
 
 The  title  of  this  chapter  shows  that  it  consists  of  two  parts, — I.  The 
 case  of  the  Elect,  from  sec.  1-11.  II.  The  case  of  the  Reprobate,  from 
 sec.  12-17. 
 
 Sections. 
 
 1.  The  election  of  God  is  secret,  but  is  manifested  by  effectual  calling. 
 
 The  nature  of  this  effectual  calling.  How  election  and  effectual 
 calling  are  founded  on  the  free  mercy  of  God.  A  cavil  of  certain 
 expositors  refuted  by  the  words  of  Augustine.  An  exception  dis- 
 posed of. 
 
 2.  Calling  proved  to  be  free,  1.  By  its  nature  and  the  mode  in  which 
 
 it  is  dispensed.  2.  By  the  word  of  God.  3.  By  the  calling  of 
 Abraham,  the  father  of  the  faithful.  4.  By  the  testimony  of  John. 
 5.  By  the  example  of  those  who  have  been  called. 
 
 3.  The  pure  doctrine  of  the  calling  of  the  elect  misunderstood,  1.  By 
 
 those  who  attribute  too  much  to  the  human  will.  2.  By  those  who 
 make  election  dependent  on  faith.     This  error  amply  refuted. 
 
 4.  In  this  and  the  five  following  sections  the  certainty  of  election  vin- 
 
 dicated from  the  assaults  of  Satan.  The  leading  arguments  are  : 
 1.  Effectual  calling.  2.  Christ  apprehended  by  faith.  3.  The  protec- 
 tion of  Christ,  the  guardian  of  the  elect.  We  must  not  attempt  to 
 penetrate  to  the  hidden  recesses  of  the  divine  wisdom,  in  order  to 
 learn  what  is  decreed  with  regard  to  us  at  the  judgment-seat.  We 
 must  begin  and  end  with  the  call  of  God.  This  confirmed  by  an 
 apposite  saying  of  Bernard. 
 
 5.  Christ  the  foundation  of  this  calling  and  election.     He  who  does  not 
 
 lean  on  him  alone  cannot  be  certain  of  his  election.  He  is  the 
 faithful  interpreter  of  the  eternal  counsel  in  regard  to  our  salvation. 
 
 6.  Another  security  of  our  election  is  the  protection  of  Christ  our  Shep- 
 
 herd. How  it  is  manifested  to  us.  Objection  1.  As  to  the  future 
 state.     2.  As  to  perseverance.     Both  objections  refuted. 
 
 7.  Objection,  that  those  who  seem  elected  sometimes  fall  away.     An- 
 
 swer. A  passage  of  Paul  dissuading  us  from  security  explained. 
 The  kind  of  fear  required  in  the  elect. 
 
580  INSTITUTES  OP  THE  BOOK  III. 
 
 8.  Explanation  of  the  saying,  that  many  are  called,  but  few  chosen.    A 
 
 twofold  call. 
 
 9.  Explanation  of  the  passage,  that  none  is  lost  but  the  son  of  perdi- 
 
 tion.    Kefutation  of  an  objection  to  the  certainty  of  election. 
 
 10.  Explanation  of  the  passages  urged  against  the  certainty  of  election. 
 
 Examples  by  which  some  attempt  to  prove  that  the  seed  of  election 
 is  sown  in  the  hearts  of  the  elect  from  their  very  birth.  Answer. 
 1.  One  or  two  examples  do  not  make  the  rule.  2.  This  view 
 opposed  to  Scripture.     3.  Is  expressly  opposed  by  an  apostle. 
 
 11.  An  explanation  and  confirmation  of  the  third  answer. 
 
 12.  Second  part  of  the  chapter,  which  treats  of  the  reprobate.     Some  of 
 
 them  God  deprives  of  the  opportunity  of  hearing  his  word.  Others 
 he  blinds  and  stupifies  the  more  by  the  preaching  of  it. 
 
 13.  Of  this  no  other  account  can  be  given  than  that  the  reprobate  are 
 
 vessels  fitted  for  destruction.  This  confirmed  by  the  case  of  the 
 elect ;  of  Pharaoh  and  of  the  Jewish  people  both  before  and  after 
 the  manifestation  of  Christ. 
 
 14.  Question,  Why  does  God  blind  the  reprobate?  Two  answers.  These 
 
 confirmed  by  different  passages  of  Scripture.  Objection  of  the 
 reprobate.     Answer. 
 
 15.  Objection  to  this  doctrine  of  the  righteous  rejection  of  the  reprobate. 
 
 The  first  founded  on  a  passage  in  Ezekiel.   The  passage  explained. 
 
 16.  A  second  objection  founded  on  a  passage  in  Paid.   The  apostle's  mean- 
 
 ing explained.     A  third  objection  and  fourth  objection  answered. 
 
 17.  A  fifth  objection,  viz.,  that  there  seems  to  be  a  twofold  will  in  God. 
 
 Answer.    Other  objections  and  answers.     Conclusion. 
 
 1.  But  that  the  subject  may  be  more  fully  illustrated,  we 
 must  treat  both  of  the  calling  of  the  elect,  and  of  the  blind- 
 ing and  hardening  of  the  ungodly.  The  former  I  have  already 
 in  some  measure  discussed,  (chap.  xxii.  sec.  10,  11,)  when 
 refuting  the  error  of  those  who  think  that  the  general  terms 
 in  which  the  promises  are  made  place  the  whole  human  race 
 on  a  level.  The  special  election  which  otherwise  would 
 remain  hidden  in  God,  he  at  length  manifests  by  his  calling. 
 "  For  whom  he  did  foreknow,  he  also  did  predestinate  to  be 
 conformed  to  the  image  of  his  Son."  Moreover,  "  whom  he 
 did  predestinate,  them  he  also  called  ;  and  whom  he  called, 
 them  he  also  justified,"  that  he  may  one  day  glorify,  (Rom. 
 viii.  29,  30.)  Though  the  Lord,  by  electing  his  people, 
 adopted  them  as  his  sons,  we,  however,  see  that  they  do  not 
 come  into  possession  of  this  great  good  until  they  are  called ; 
 but  when  called,  the  enjoyment  of  their  election  is  in   some 
 
CHAP.  XXIV.  CHRISTIAN  RELIGION.  581 
 
 measure  communicated  to  tliem.  For  which  reason  the  Spirit 
 which  they  receive  is  termed  by  Paul  both  the  "  Spirit  of  adop- 
 tion," and  the  "  seal"  and  "  earnest"  of  the  future  inheritance; 
 because  by  his  testimony  he  confirms  and  seals  the  certainty 
 of  future  adoption  on  their  hearts.  For  although  the  preach- 
 ing of  the  gospel  springs  from  the  fountain  of  election,  yet 
 being  common  to  them  with  the  reprobate,  it  would  not  be 
 in  itself  a  solid  proof.  God,  however,  teaches  his  elect  effec- 
 tually when  he  brings  them  to  faith,  as  we  formerly  quoted 
 from  the  words  of  our  Saviour,  "Not  that  any  man  hath 
 seen  the  Father,  save  he  which  is  of  God,  he  hath  seen  the 
 Father,"  (John  vi.  46.)  Again,  "  I  have  manifested  thy  name 
 unto  the  men  which  thou  gavest  me  out  of  the  world,"  (John 
 xvii.  6.)  He  says  in  another  passage,  "  No  man  can  come 
 to  me,  except  the  Father  which  hath  sent  me  draw  him," 
 (John  vi.  44.)  This  passage  Augustine  ably  expounds  in 
 these  words  :  "  If  (as  Truth  says)  every  one  who  has  learned 
 cometh,  then  every  one  who  does  not  come  has  not  learned. 
 It  does  not  therefore  follow,  that  he  who  can  come  does  come, 
 unless  he  have  willed  and  done  it;  but  every  one  who  hath 
 learned  of  the  Father,  not  only  can  come,  but  also  comes  ;  the 
 antecedence  of  possibility,1  the  affection  of  will,  and  the  effect 
 of  action  being  now  present,"  (August,  de  Grat.  Chr.  Cont. 
 Pelag.,  Lib.  i.  c.  14,  31.)  In  another  passage,  he  says  still 
 more  clearly,  u  What  means,  Every  one  that  hath  heard  and 
 learned  of  the  Father  cometh  unto  me,  but  just  that  there  is 
 no  one  who  hears  and  learns  of  the  Father  that  does  not  come 
 to  me  ?  For  if  every  one  who  has  heard  and  learned,  conies  ; 
 assuredly  every  one  who  does  not  come,  has  neither  heard 
 nor  learned  of  the  Father  :  for  if  he  had  heard  and  learned, 
 lie  would  come.  Far  removed  from  carnal  sense  is  this  school 
 in  which  the  Father  is  heard  and  teaches  us  to  come  to  the 
 Son,"  (August,  de  Prajdes.  Sanct.  c.  8.)  Shortly  after,  he 
 says,  "  This  grace,  which  is  secretly  imparted  to  the  hearts  of 
 men,  is  not  received  by  any  hard  heart ;  for  the  reason  for 
 which  it  is  given  is,  that  the  hardness  of  the  heart  may  first 
 be  taken  away.     Hence,  Avhen  the  Father  is  heard  within, 
 
 1  Latin,  "  possibilitatis  profeetus." — French,   "  l'avancement  de  possi- 
 
 bilite." 
 
582  INSTITUTES  OF  TI1E  BOOK  III. 
 
 he  takes  away  the  stony  heart,  and  gives  a  heart  of  flesh. 
 
 Thus  he  makes  them  sons  of  promise  and  vessels  of  mercy, 
 
 ■which  he  has  prepared  for  glory.     Why  then  does  he  not 
 
 teach  all  to  come  to  Christ,  but  just  because  all  whom  he 
 
 teaches  he  teaches  in  mercy,  while  those  whom  he  teaches  not 
 
 he  teaches  not  in  judgment  ?  for  he  pities  whom  he  will,  and 
 
 hardens  whom  he  will."     Those,  therefore,  whom  God  has 
 
 chosen  he  adopts  as  sons,  while  he  becomes  to  them  a  Father. 
 
 By  calling,  moreover,  he  admits  them  to  his  famity,  and 
 
 unites  them  to  himself,   that  they  may  be  one  with  him. 
 
 "When    calling    is    thus    added   to    election,    the    Scripture 
 
 plainly  intimates  that  nothing  is  to  be  looked  for  in  it  but 
 
 the  free  mercy  of  God.     For  if  we  ask  whom  it  is  he  calls, 
 
 and  for  what  reason,  he  answers,  it  is  those  whom  he  had 
 
 chosen.      When  we   come  to   election,  mercy   alone   every 
 
 where  appears  ;  and,  accordingly,  in  this  the  saying  of  Paul 
 
 is  truly  realised,  "  So  then,  it  is  not  of  him  that  willeth,  nor 
 
 of  him  that  runneth,  but  of  God  that  showeth  mercy,"  (Rom. 
 
 ix.  16 ;)  and  that  not  as  is  commonly  understood  by  those  who 
 
 share  the  result  between  the  grace  of  God  and  the  will  and 
 
 agency  of  man.     For  their  exposition  is,  that  the  desire  and 
 
 endeavour  of  sinners   are  of  no  avail  by  themselves,  unless 
 
 accompanied  by  the  grace  of  God,  but  that  when  aided  by 
 
 his  blessing,  they  also  do  their  part  in  procuring  salvation. 
 
 This  cavil  I  prefer  refuting  in  the  words  of  Augustine  rather 
 
 than  my  own  :  "  If  all  that  the  apostle   meant  is,  that  it  is 
 
 not  alone  of  him  that  willeth,  or  of  him  that  runneth,  unless 
 
 the  Lord  be  present  in  mercy,  we  may  retort  and  hold  the 
 
 converse,  that  it  is  not  of  mercy  alone,  unless  willing  and 
 
 running  be  present,"  (August.  Enchir.  ad  Laurent.,  c.  31.) 
 
 But  if  this  is  manifestly  impious,  let  us  have  no  doubt  that 
 
 the  apostle  attributes  all  to  the  mercy  of  the  Lord,  and  leaves 
 
 nothing  to  our  wills  or  exertions.     Such  were  the  sentiments 
 
 of  that  holy  man.     I  set  not  the  value  of  a  straw  on  the 
 
 subtlety  to  which  they  have  recourse,  viz.,  that  Paul  would 
 
 not  have  spoken  thus  had  there  not  been  some  will  and  effort 
 
 on  our  part.     For  he  considered  not  what  might  be  in  man  ; 
 
 but  seeing  that  certain  persons  ascribed  a  part  of  salvation  to 
 
 the  industry  of  man,  he  simply  condemned  their  error  in  the 
 
CHAP.  XXIV.  CHRISTIAN  RELIGION.  583 
 
 former  clause,  and  then  claimed  the  whole  substance  of  salva- 
 tion for  the  divine  mercy.  And  what  else  do  the  prophets 
 than  perpetually  proclaim  the  free  calling  of  God  ? 
 
 2.  Moreover,  this  is  clearly  demonstrated  by  the  nature 
 and  dispensation  of  calling,  which  consists  not  merely  of  the 
 preaching  of  the  word,  but  also  of  the  illumination  of  the 
 Spirit.  Who  those  are  to  whom  God  offers  his  word  is 
 explained  by  the  prophet,  "  I  am  sought  of  them  that  asked 
 not  for  me  :  I  am  found  of  them  that  sought  me  not :  I  said, 
 Behold  me,  behold  me,  unto  a  nation  that  was  not  called  by 
 my  name,"  (Isaiah  lxv.  1.)  And  lest  the  Jews  should  think 
 that  that  mercy  applied  only  to  the  Gentiles,  he  calls  to 
 their  remembrance  whence  it  was  he  took  their  father  Abra- 
 ham when  he  condescended  to  be  his  friend,  (Isaiah  xxiv.  3  ;) 
 namely,  from  the  midst  of  idolatry,  in  which  he  was  plunged 
 with  all  his  people.  When  he  first  shines  with  the  light  of 
 his  word  on  the  undeserving,  he  gives  a  sufficiently  clear 
 proof  of  his  free  goodness.  Here,  therefore,  boundless  good- 
 ness is  displayed,  but  not  so  as  to  bring  all  to  salvation,  since 
 a  heavier  judgment  awaits  the  reprobate  for  rejecting  the 
 evidence  of  his  love.  God  also,  to  display  his  own  glory,  with- 
 holds from  them  the  effectual  agency  of  his  Spirit.  There- 
 fore, this  inward  calling  is  an  infallible  pledge  of  salvation. 
 Hence  the  words  of  John,  "  Hereby  we  know  that  he  abid- 
 eth  in  us  by  the  Spirit  which  he  hath  given  us,"  (1  John  iii. 
 24.)  And  lest  the  flesh  should  glory,  in  at  least  responding 
 to  him,  when  he  calls  and  spontaneously  offers  himself,  he 
 affirms  that  there  would  be  no  ears  to  hear,  no  eyes  to 
 see,  did  not  he  give  them.  And  he  acts  not  according  to  the 
 gratitude  of  each,  but  according  to  his  election.  Of  this  you 
 have  a  striking  example  in  Luke,  when  the  Jews  and  Gen- 
 tiles in  common  heard  the  discourse  of  Paul  and  Barnabas. 
 Though  they  were  all  instructed  in  the  same  word,  it  is 
 said,  that  "  as  many  as  were  ordained  to  eternal  life  believ- 
 ed," (Acts  xiii.  48.)  How  can  we  deny  that  calling  is 
 gratuitous,  when  election  alone  reigns  in  it  even  to  its  con- 
 clusion ? 
 
 3.  Two  errors  are  here  to  be  avoided.  Some  make  man  a 
 fellow-worker  with  God  in  such  a  sense,  that  man's  suffrage 
 
584  INSTITUTES  OF  THE  BOOK  III. 
 
 ratifies  election,  so  that,  according  to  them,  the  will  of  man 
 is  superior  to  the  counsel  of  God.  As  if  Scripture  taught 
 that  only  the  power  of  being  able  to  believe  is  given  us,  and 
 not  rather  faith  itself.  Others,  although  they  do  not  so 
 much  impair  the  grace  of  the  Holy  Spirit,  yet,  induced  by 
 what  means  I  know  not,  make  election  dependent  on  faith,  as 
 if  it  were  doubtful  and  ineffectual  till  confirmed  by  faith. 
 There  can  be  no  doubt,  indeed,  that  in  regard  to  us  it  is  so 
 confirmed.  Moreover,  we  have  already  seen,  that  the  secret 
 counsel  of  God,  which  lay  concealed,  is  thus  brought  to  light, 
 by  this  nothing  more  being  understood  than  that  that  which 
 was  unknown  is  proved,  and  as  it  were  sealed.  But  it  is  false 
 to  say  that  election  is  then  only  effectual  after  we  have  em- 
 braced the  gospel,  and  that  it  thence  derives  its  vigour.  It 
 is  true  that  we  must  there  look  for  its  certainty,  because,  if 
 Ave  attempt  to  penetrate  to  the  secret  ordination  of  God,  we 
 shall  be  engulfed  in  that  profound  abyss.  But  when  the 
 Lord  hath  manifested  it  to  us,  we  must  ascend  higher  in 
 order  that  the  effect  may  not  bury  the  cause.  For  what  can 
 be  more  absurd  and  unbecoming,  than  while  Scripture  teaches 
 that  we  are  illuminated  as  God  has  chosen  us,  our  eyes  should 
 be  so  dazzled  with  the  brightness  of  this  light,  as  to  refuse 
 to  attend  to  election  ?  Meanwhile,  I  deny  not  that,  in  order 
 to  be  assured  of  our  salvation,  we  must  begin  with  the  word, 
 and  that  our  confidence  ought  to  go  no  farther  than  the 
 word  when  we  invoke  God  the  Father.  For  some,  to  obtain 
 more  certainty  of  the  counsel  of  God,  (which  is  nigh  us  in 
 our  mouth,  and  in  our  heart,  Deut.  xxx.  14,)  absurdly  desire 
 to  fly  above  the  clouds.  We  must,  therefore,  curb  that 
 temerity  by  the  soberness  of  faith,  and  be  satisfied  to  have 
 God  as  the  witness  of  his  hidden  grace  in  the  external  word  ; 
 provided  always  that  the  channel  in  which  the  water  flows, 
 and  out  of  which  we  may  freely  drink,  does  not  prevent  us 
 from  paying  due  honour  to  the  fountain. 
 
 4.  Therefore,  as  those  are  in  error  who  make  the  power  of 
 election  dependent  on  the  faith  by  which  we  perceive  that 
 we  are  elected,  so  we  shall  follow  the  best  order,  if,  in  seeking 
 the  certainty  of  our  election,  we  cleave  to  those  posterior 
 signs  which  are  sure  attestations  to  it.     Among  the  tempta- 
 
OIIAP.  XXIV.  CHRISTIAN  RELIGION.  585 
 
 tions  with  which  Satan  assaults  believers,  none  is  greater 
 or  more  perilous,  than  when  disquieting  them  with  doubts  as 
 to  their  election,  he  at  the  same  time  stimulates  them  with  a 
 depraved  desire  of  inquiring  after  it  out  of  the  proper  way. 
 (See  Luther  in  Genes,  cap.  xxvi.)  By  inquiring  out  of  the 
 proper  way,  I  mean  when  puny  man  endeavours  to  penetrate 
 to  the  hidden  recesses  of  the  divine  wisdom,  and  goes  back 
 even  to  the  remotest  eternity,  in  order  that  he  may  under- 
 stand what  final  determination  God  has  made  with  regard  to 
 him.  In  this  way  he  plunges  headlong  into  an  immense 
 abyss,  involves  himself  in  numberless  inextricable  snares,  and 
 buries  himself  in  the  thickest  darkness.  For  it  is  right  that 
 the  stupidity  of  the  human  mind  should  be  punished  with 
 fearful  destruction,  whenever  it  attempts  to  rise  in  its  own 
 strength  to  the  height  of  divine  wisdom.  And  this  tempta- 
 tion is  the  more  fatal,  that  it  is  the  temptation  to  which  of  all 
 others  almost  all  of  us  are  most  prone.  For  there  is  scarcely  a 
 mind  in  which  the  thought  does  not  sometimes  rise,  Whence 
 your  salvation  but  from  the  election  of  God  ?  But  what 
 proof  have  you  of  your  election  ?  When  once  this  thought 
 has  taken  possession  of  any  individual,  it  keeps  him  perpe- 
 tually miserable,  subjects  him  to  dire  torment,  or  throws  him 
 into  a  state  of  complete  stupor.  I  cannot  wish  a  stronger 
 proof  of  the  depraved  ideas,  which  men  of  this  description 
 form  of  predestination,  than  experience  itself  furnishes,  since 
 the  mind  cannot  be  infected  by  a  more  pestilential  error  than 
 that  which  disturbs  the  conscience,  and  deprives  it  of  peace 
 and  tranquillity  in  regard  to  God.  Therefore,  as  we  dread 
 shipwreck,  we  must  avoid  this  rock,  which  is  fatal  to  every 
 one  who  strikes  upon  it.  And  though  the  discussion  of  pre- 
 destination is  regarded  as  a  perilous  sea,  yet  in  sailing  over 
 it  the  navigation  is  calm  and  safe,  nay  pleasant,  provided  we 
 do  not  voluntarily  court  danger.  For  as  a  fatal  abyss  en- 
 gulfs those  who,  to  be  assured  of  their  election,  pry  into 
 the  eternal  counsel  of  God  without  the  word,  yet  those  who 
 investigate  it  rightly,  and  in  the  order  in  which  it  is  exhi- 
 bited in  the  word,  reap  from  it  rich  fruits  of  consolation. 
 
 Let   our  method  of  inquiry  then  be,   to  begin  with  the 
 calling  of  God  and  to  end  with  it.     Although  there  is  nothing 
 
 \/ 
 
586  INSTITUTES  OF  THE  BOOK  III. 
 
 in  this  to  prevent  believers  from  feeling  that  the  blessings 
 which  they  daily  receive  from  the  hand  of  God  originate  in 
 that  secret  adoption,  as  they  themselves  express  it  in  Isaiah, 
 "  Thou  hast  done  wonderful  things  ;  thy  counsels  of  old  are 
 faithfulness  and  truth,"  (Isa.  xxv.  1.)  For  with  this  as  a 
 pledge,  God  is  pleased  to  assure  us  of  as  much  of  his  counsel 
 as  can  be  lawfully  known.  But  lest  any  should  think  that 
 testimony  weak,  let  us  consider  what  clearness  and  certainty 
 it  gives  us.  On  this  subject  there  is  an  apposite  passage  in 
 Bernard.  After  speaking  of  the  reprobate,  he  says,  "  The 
 purpose  of  God  stands,  the  sentence  of  peace  on  those  that 
 fear  him  also  stands,  a  sentence  concealing  their  bad  and 
 recompensing  their  good  qualities  ;  so  that,  in  a  wondrous 
 manner,  not  only  their  good  but  their  bad  qualities  work 
 together  for  good.  Who  will  lay  any  thing  to  the  charge  of 
 God's  elect  ?  It  is  completely  sufficient  for  my  justification 
 to  have  him  propitious  against  whom  only  I  have  sinned. 
 Eveiw  thing  which  he  has  decreed  not  to  impute  to  me,  is  as 
 if  it  had  never  been."  A  little  after  he  says,  "  O  the  place 
 of  true  rest,  a  place  which  I  consider  not  unworthy  of  the 
 name  of  inner-chamber,  where  God  is  seen,  not  as  if  disturbed 
 with  anger,  or  distracted  by  care,  but  where  his  will  is  proved 
 to  be  good,  and  acceptable,  and  perfect.  That  vision  does  not 
 terrify  but  soothe,  does  not  excite  restless  curiosity  but  calms 
 it,  does  not  fatigue  but  tranquillises  the  senses.  Here  is  true 
 rest.  A  tranquil  God  tranquillises  all  things ;  and  to  see  him 
 at  rest,  is  to  be  at  rest,"  (Bernard,  super  Cantic.  Serai,  xiv.) 
 v'  5.  First,  if  we  seek  for  the  paternal  mercy  and  favour  of 
 God,  we  must  turn  our  eyes  to  Christ,  in  whom  alone  the 
 Father  is  well  pleased,  (Matth.  iii.  17.)  When  we  seek  for 
 salvation,  life,  and  a  blessed  immortality,  to  him  also  must 
 we  betake  ourselves,  since  he  alone  is  the  fountain  of  life, 
 and  the  anchor  of  salvation,  and  the  heir  of  the  kingdom  of 
 heaven.  Then  what  is  the  end  of  election,  but  just  that, 
 being  adopted  as  sons  by  the  heavenly  Father,  we  may  by 
 his  favour  obtain  salvation  and  immortality  ?  How  much 
 soever  you  may  speculate  and  discuss,  you  will  perceive  that 
 in  its  ultimate  object  it  goes  no  farther.  Hence,  those  whom 
 God  has  adopted  as  sons,  he  is  said  to  have  elected,  not  in 
 
CHAP.  XXIV.  CHRISTIAN  RELIGION.  587 
 
 themselves,  but  in  Christ  Jesus,  (Eph.  i.  4 ;)  because  he 
 could  love  them  only  in  him,  and  only  as  being  previously 
 made  partakers  with  him,  honour  them  with  the  inheritance 
 of  his  kingdom.  But  if  we  are  elected  in  him,  we  cannot 
 find  the  certainty  of  our  election  in  ourselves ;  and  not  even 
 in  God  the  Father,  if  we  look  at  him  apart  from  the  Son. 
 J  Christ,  then,  is  the  mirror  in  which  we  ought,  and  in  which, 
 ^without  deception,  we  may  contemplate  our  election.  For 
 since  it  is  into  his  body  that  the  Father  has  decreed  to  in- 
 graft those  whom  from  eternity  he  wished  to  be  his,  that  lie 
 may  regard  as  sons  all  whom  he  acknowledges  to  be  his 
 members,  if  we  are  in  communion  with  Christ,  we  have  proof 
 sufficiently  clear  and  strong  that  we  are  written  in  the  Book 
 of  Life.  Moreover,  he  admitted  us  to  sure  communion  with 
 himself,  when,  by  the  preaching  of  the  gospel,  he  declared 
 that  he  Avas  given  us  by  the  Father,  to  be  ours  with  all  his 
 blessings,  (Rom.  viii.  32.)  We  are  said  to  be  clothed  with 
 him,  to  be  one  with  him,  that  Ave  may  live,  because  he  him- 
 self lives.  The  doctrine  is  often  repeated,  "  God  so  loved 
 the  Avorld,  that  he  gave  his  only  begotten  Son,  that  whoso- 
 ever believcth  in  him  should  not  perish,  but  have  everlasting 
 life,"  (John  iii.  16.)  He  Avho  believes  in  him  is  said  to  have 
 passed  from  death  unto  life,  (John  v.  24.)  In  this  sense  he 
 calls  himself  the  bread  of  life,  of  which  if  a  man  eat,  he  shall 
 never  die,  (John  vi.  35.)  He,  I  say,  Avas  our  AA7itness,  that 
 all  by  Avhom  he  is  received  in  faith  Avill  be  regarded  by  our 
 heavenly  Father  as  sons.  If  Ave  long  for  more  than  to  be 
 regarded  as  sons  of  God  and  heirs,  Ave  must  ascend  above 
 Christ.  But  if  this  is  our  final  goal,  hoAV  infatuated  is  it 
 to  seek  out  of  him  Avhat  we  have  already  obtained  in  him, 
 and  can  only  find  in  him  ?  Besides,  as  he  is  the  Eternal 
 Wisdom,  the  Immutable  Truth,  the  Determinate  Counsel  of 
 the  Father,  there  is  no  room  for  fear  that  any  thing  Avhich  he 
 tells  us  Avill  vary  in  the  minutest  degree  from  that  will  of  the 
 Father  after  Avhich  Ave  inquire.  Nay,  rather  he  faithfully 
 discloses  it  to  us  as  it  was  from  the  beginning,  and  always 
 will  be.  The  practical  influence  of  this  doctrine  ought  also 
 to  be  exhibited  in  our  prayers.  For  though  a  belief  of  our 
 election  animates  us  to  invoke  God,  yet  Avhcn  Ave  frame  our 
 
588  INSTITUTES  OF  THE  BOOK  III. 
 
 prayers,  it  were  preposterous  to  obtrude  it  upon  God,  or  to 
 stipulate  in  this  way,  "  O  Lord,  if  I  am  elected,  hear  me." 
 He  would  have  us  to  rest  satisfied  with  his  promises,  and 
 not  to  inquire  elsewhere  whether  or  not  he  is  disposed  to 
 hear  us.  We  shall  thus  be  disentangled  from  many  snares,  if 
 we  know  how  to  make  a  right  use  of  what  is  rightly  written  ; 
 but  let  us  not  inconsiderately  wrest  it  to  purposes  different 
 from  that  to  which  it  ought  to  be  confined. 
 
 6.  Another  confirmation  tending  to  establish  our  confi- 
 dence is,  that  our  election  is  connected  with  our  calling.  For 
 those  whom  Christ  enlightens  with  the  knowledge  of  his 
 name,  and  admits  into  the  bosom  of  his  Church,  he  is  said 
 to  take  under  his  guardianship  and  protection.  All  whom 
 he  thus  receives  are  said  to  be  committed  and  entrusted  to 
 him  by  the  Father,  that  they  may  be  kept  unto  life  eternal. 
 What  would  we  have  ?  Christ  proclaims  aloud  that  all  whom 
 the  Father  is  pleased  to  save  he  hath  delivered  into  his  pro- 
 tection, (John  vi.  37-39 ;  xvii.  6,  12.)  Therefore,  if  we 
 would  know  whether  God  cares  for  our  salvation,  let  us  ask 
 whether  he  has  committed  us  to  Christ,  whom  he  has  appoint- 
 ed to  be  the  only  Saviour  of  all  his  people.  Then,  if  Ave 
 doubt  whether  we  are  received  into  the  protection  of  Christ, 
 he  obviates  the  doubt  when  he  spontaneously  offers  himself 
 as  our  Shepherd,  and  declares  that  we  are  of  the  number  of 
 his  sheep  if  we  hear  his  voice,  (John  x.  3,  16.)  Let  us, 
 therefore,  embrace  Christ,  who  is  kindly  offered  to  us,  and 
 comes  forth  to  meet  us  :  he  will  number  us  among  his  flock, 
 and  keep  us  within  his  fold.  But  anxiety  arises  as  to  our 
 future  state.1  For  as  Paul  teaches,  that  those  are  called  who 
 wrere  previously  elected,  so  our  Saviour  shows  that  many  are 
 called,  but  few  chosen,  (Matth.  xxii.  14.)  Nay,  even  Paul 
 himself  dissuades  us  from  security,  when  he  says,  "  Let  him 
 that  thinketh  he  standeth  take  heed  lest  he  fall,"  (1  Cor.  x. 
 12.)  And  again,  "Well,  because  of  unbelief  they  were 
 broken  off,  and  thou  standest  by  faith.     Be  not  high-minded, 
 
 'French,  "  Mais  quelcun  dira  qu'il  nous  faut  soucier  de  ce  qui  pent 
 nous  advenir  :  et  quand  nous  pensons  au  temps  futur  que  nostre  imbeei- 
 lite  nous  admoneste  d'etre  en  solicitude  ;" — But  some  one  will  say,  that 
 we  must  feel  anxious  as  to  what  may  happen  to  us ,  and  that  when  we 
 think  on  the  future,  our  weakness  warns  us  to  be  solicitous. 
 
CHAP.  XXIY.  CHRISTIAN  RELIGION.  589 
 
 but  fear :  for  if  God  spared  not  the  natural  branches,  take 
 heed  lest  lie  also  spare  not  thee,"  (Rom.  xl.  20,  21.)  In  fine, 
 we  are  sufficiently  taught  by  experience  itself,  that  calling  and 
 faith  are  of  little  value  without  perseverance,  which,  however, 
 is  not  the  gift  of  all.  But  Christ  has  freed  us  from  anxiety 
 on  this  head  ;  for  the  following  promises  undoubtedly  have 
 respect  to  the  future  :  "  All  that  the  Father  giveth  me  shall 
 come  to  me,  and  him  that  cometh  to  me  I  will  in  no  wise 
 cast  out."  Again,  "  This  is  the  will  of  him  that  sent  me, 
 that  of  all  which  he  hath  given  me  I  should  lose  nothing  : 
 but  should  raise  it  up  at  the  last  day,"  (John  vi.  37,  39.) 
 Again,  "My  sheep  hear  my  voice,  and  I  know  them,  and 
 they  follow  me :  and  I  give  unto  them  eternal  life,  and  they 
 shall  never  perish,  neither  shall  any  man  pluck  them  out  of 
 my  hand.  My  Father  which  gave  them  me  is  greater  than 
 all :  and  no  man  is  able  to  pluck  them  out  of  my  Father's 
 hand,"  (John  x.  27,  28.)  Again,  when  he  declares,  "  Every 
 plant  which  my  heavenly  Father  hath  not  planted  shall  be 
 rooted  up,"  (Matth.  xv.  13,)  he  intimates  conversely  that 
 those  who  have  their  root  in  God  can  never  be  deprived  of 
 their  salvation.  Agreeable  to  this  are  the  words  of  John, 
 "  If  they  had  been  of  us,  they  would  no  doubt  have  continued 
 with  us,"  (1  John  ii.  19.)  Hence,  also,  the  magnificent 
 triumph  of  Paul  over  life  and  death,  things  present,  and 
 things  to  come,  (Rom.  viii.  38.)  This  must  be  founded  on 
 the  gift  of  perseverance.  There  is  no  doubt  that  he  employs 
 the  sentiment  as  applicable  to  all  the  elect.  Paul  elsewhere 
 says,  "  Being  confident  of  this  very  thing,  that  he  who  hath 
 begun  a  good  work  in  you  will  perform  it  until  the  day  of 
 Jesus  Christ,"  (Phil.  i.  6.)  David,  also,  when  his  faith 
 threatened  to  fail,  leant  on  this  support,  "  Forsake  not  the 
 works  of  thy  hands."  Moreover,  it  cannot  be  doubted,  that 
 since  Christ  prays  for  all  the  elect,  he  asks  the  same  thing  for 
 them  as  he  asked  for  Peter,  viz.,  that  their  faith  fail  not, 
 (Luke  xxii.  32.)  Hence  we  infer,  that  there  is  no  danger  of 
 their  falling  away,  since  the  Son  of  God,  who  asks  that  their 
 piety  may  prove  constant,  never  meets  with  a  refusal.  What 
 then  did  our  Saviour  intend  to  teach  us  by  this  prayer,  but 
 
590  INSTITUTES  OF  THE  BOOK  HI. 
 
 just  to  confide,  that  whenever  we  are  his  our  eternal  salva- 
 tion is  secure  ? 
 
 7.  But  it  daily  happens  that  those  who  seemed  to  belong 
 to  Christ  revolt  from  him  and  fall  away  :  Nay,  in  the  very 
 passage  where  he  declares  that  none  of  those  whom  the 
 Father  hath  given  to  him  have  perished,  he  excepts  the  son 
 of  perdition.  This,  indeed,  is  true ;  but  it  is  equally  true  that 
 such  persons  never  adhered  to  Christ  with  that  heartfelt  con- 
 fidence by  which  I  say  that  the  certainty  of  our  election  is 
 established :  "  They  went  out  from  us,"  says  John,  "  but 
 they  were  not  of  us ;  for  if  they  had  been  of  us,  they  would, 
 no  doubt,  have  continued  with  us,"  (1  John  ii.  19.)  I  deny 
 not  that  they  have  signs  of  calling  similar  to  those  given  to 
 the  elect ;  but  I  do  not  at  all  admit  that  they  have  that  sure 
 confirmation  of  election  which  I  desire  believers  to  seek  from 
 the  word  of  the  gospel.  Wherefore,  let  not  examples  of  this 
 kind  move  us  away  from  tranquil  confidence  in  the  promise  of 
 the  Lord,  when  he  declares  that  all  by  whom  he  is  received 
 in  true  faith  have  been  given  him  by  the  Father,  and  that 
 none  of  them,  while  he  is  their  Guardian  and  Shepherd,  will 
 perish,  (John  iii.  16 ;  vi.  39.)  Of  Judas  we  shall  shortly 
 speak,  (sec.  9.)  Paul  does  not  dissuade  Christians  from 
 security  simply,  but  from  careless,  carnal  security,  which 
 is  accompanied  with  pride,  arrogance,  and  contempt  of 
 others,  which  extinguishes  humility  and  reverence  for  God, 
 and  produces  a  forgetfulness  of  grace  received,  (Rom.  xi.  20.) 
 For  he  is  addressing  the  Gentiles,  and  showing  them  that 
 they  ought  not  to  exult  proudly  and  cruelly  over  the  Jews, 
 in  consequence  of  whose  rejection  they  had  been  substituted 
 in  their  stead.  He  also  enjoins  fear,  not  a  fear  under  which 
 they  may  waver  in  alarm,  but  a  fear  which,  teaching  us  to 
 receive  the  grace  of  God  in  humility,  does  not  impair  our 
 confidence  in  it,  as  has  elsewhere  been  said.  We  may  add, 
 that  he  is  not  speaking  to  individuals,  but  to  sects  in  general, 
 (see  1  Cor.  x.  12.)  The  Church  having  been  divided  into 
 two  parties,  and  rivalship  producing  dissension,  Paul  reminds 
 the  Gentiles  that  their  having  been  substituted  in  the  place  of 
 a  peculiar  and  holy  people  was  a  reason  for  modesty  and 
 
CHAP.  XXIV.  CHRISTIAN  RELIGION.  591 
 
 fear.  For  there  were  many  vain-glorious  persons  among  them, 
 whose  empty  boasting  it  was  expedient  to  repress.  But  we 
 have  elsewhere  seen,  that  our  hope  extends  into  the  future, 
 even  beyond  death,  and  that  nothing  is  more  contrary  to  its 
 nature  than  to  be  in  doubt  as  to  our  future  destiny. 
 
 8.  The  expression  of  our  Saviour,  "  Many  are  called,  but 
 few  are  chosen,"  (Matth.  xxii.  14,)  is  also  very  improperly 
 interpreted,  (see  Book  III.  chap.  ii.  sec.  11,  12.)  There 
 will  be  no  ambiguity  in  it  if  we  attend  to  what  our  former  J 
 remarks  ought  to  have  made  clear,  viz.,  that  there  are 
 two  species  of  calling :  for  there  is  an  universal  call,  by 
 Avhich  God,  through  the  external  preaching  of  the  word, 
 invites  all  men  alike,  even  those  for  whom  he  designs  the 
 call  to  be  a  savour  of  death,  and  the  ground  of  a  severer  con- 
 demnation. Besides  this  there  is  a  special  call  which,  for  ^ 
 the  most  part,  God  bestows  on  believers  only,  when  by  the 
 internal  illumination  of  the  Spirit  he  causes  the  word  preach- 
 ed to  take  deep  root  in  their  hearts.  Sometimes,  however, 
 he  communicates  it  also  to  those  whom  he  enlightens  only 
 for  a  time,  and  whom  afterwards,  in  just  punishment  for  their 
 ingratitude,  he  abandons  and  smites  with  greater  blindness. 
 Now,  our  Lord  seeing  that  the  gospel  was  published  far  and 
 wide,  was  despised  by  multitudes,  and  justly  valued  by  few, 
 describes  God  under  the  character  of  a  King,  who,  preparing 
 a  great  feast,  sends  his  servants  all  around  to  invite  a  great 
 multitude,  but  can  only  obtain  the  presence  of  a  very  few, 
 because  almost  all  allege  causes  of  excuse ;  at  length,  in 
 consequence  of  their  refusal,  he  is  obliged  to  send  his  ser- 
 vants out  into  the  highways  to  invite  every  one  they  meet. 
 It  is  perfectly  clear,  that  thus  far  the  parable  is  to  be  under- 
 stood of  external  calling.  He  afterwards  adds,  that  God 
 acts  the  part  of  a  kind  entertainer,  who  goes  round  his  table 
 and  affably  receives  his  guests  ;  but  still  if  he  finds  any 
 one  not  adorned  with  the  nuptial  garment,  he  will  by  no 
 means  allow  him  to  insult  the  festivity  by  his  sordid  dress.  I 
 admit  that  this  branch  of  the  parable  is  to  be  understood  of 
 those  who,  by  a  profession  of  faith,  enter  the  Church,  but 
 are  not  at  all  invested  with  the  sanctification  of  Christ. 
 Such  disgraces  to  his  Church,  such  cankers  God  will  not 
 
592  INSTITUTES  OF  THE  BOOK  III. 
 
 always  tolerate,  but  will  cast  them  forth  as  their  turpitude 
 deserves.  Few,  then,  out  of  the  great  number  of  called  are 
 chosen  ;  the  calling,  however,  not  being  of  that  kind  which 
 enables  believers  to  judge  of  their  election.  The  former  call 
 is  common  to  the  wicked,  the  latter  brings  with  it  the  spirit 
 of  regeneration,  which  is  the  earnest  and  seal  of  the  future 
 inheritance  by  which  our  hearts  are  sealed  unto  the  day  of 
 the  Lord,  (Eph.  i.  13,  14.)  In  one  word,  while  hypocrites 
 pretend  to  piety,  just  as  if  they  were  true  worshippers  of  God, 
 Christ  declares  that  they  will  ultimately  be  ejected  from  the 
 place  which  they  improperly  occupy,  as  it  is  said  in  the 
 psalm,  "  Lord,  who  shall  abide  in  thy  tabernacle  ?  who  shall 
 dwell  in  thy  holy  hill  ?  He  that  walketh  uprightly,  and  work- 
 etlr  righteousness,  and  speaketh  the  truth  in  his  heart," 
 (Psalm  xv.  1,  2.)  Again,  in  another  passage,  "  This  is  the 
 generation  of  them  that  seek  him,  that  seek  thy  face,  O 
 Jacob,"  (Psalm  xxiv.  6.)  And  thus  the  Spirit  exhorts 
 believers  to  patience,  and  not  to  murmur  because  Ishmael- 
 ites  are  mingled  with  them  in  the  Church,  since  the  mask 
 will  at  length  be  torn  off,  and  they  will  be  ejected  with  dis- 
 grace. 
 
 9.  The  same  account  is  to  be  given  of  the  passage  lately 
 quoted,  in  which  Christ  says,  that  none  is  lost  but  the  son  of 
 perdition,  (John  xvii.  12.)  The  expression  is  not  strictly 
 proper ;  but  it  is  by  no  means  obscure :  for  Judas  was  not 
 numbered  among  the  sheep  of  Christ,  because  he  was  one 
 truly,  but  because  he  held  a  place  among  them.  Then,  in 
 another  passage,  where  the  Lord  says,  that  he  was  elected 
 with  the  apostles,  reference  is  made  only  to  the  office,  "  Have 
 I  not  chosen  you  twelve,"  says  he,  "and  one  of  you  is  a 
 devil  ?"  (John  vi.  70.)  That  is,  he  had  chosen  him  to  the 
 office  of  apostle.  But  when  he  speaks  of  election  to  salva- 
 tion, he  altogether  excludes  him  from  the  number  of  the  elect, 
 "  I  speak  not  of  you  all :  I  know  whom  I  have  chosen," 
 (John  xiii.  18.)  Should  any  one  confound  the  term  election 
 in  the  two  passages,  he  will  miserably  entangle  himself; 
 whereas  if  he  distinguish  between  them,  nothing  can  be 
 plainer.  Gregory,  therefore,  is  most  grievously  and  perni- 
 ciously in  error,  when  he  says  that  we  are  conscious  only  of 
 
CHAP.  XXIV,  CHRISTIAN  RELIGION.  50.3 
 
 our  calling,  but  are  uncertain  of  our  election ;  and  hence  he 
 exhorts  all  to  fear  and  trembling,  giving  this  as  the  reason,  that 
 though  Ave  know  what  we  are  to-day,  yet  we  know  not  what 
 we  are  to  be,  (Gregor.  Horn.  38.)  But  in  that  passage  he 
 clearly  shows  how  he  stumbled  on  that  stone.  By  suspending 
 election  on  the  merit  of  works,  he  had  too  good  a  reason  for 
 dispiriting  the  minds  of  his  readers,  while,  at  the  same  time, 
 as  he  did  not  lead  them  away  from  themselves  to  confidence  in 
 the  divine  goodness,  he  was  unable  to  confirm  them.  Hence 
 believers  may  in  some  measure  perceive  the  truth  of  what  we 
 said  at  the  outset,  viz.,  predestination  duly  considered  does 
 not  shake  faith,  but  rather  affords  the  best  confirmation  of 
 it.  I  deny  not,  however,  that  the  Spirit  sometimes  accom- 
 modates his  language  to  our  feeble  capacity  ;  as  when  he 
 says,  "  They  shall  not  be  in  the  assembly  of  my  people, 
 neither  shall  they  be  written  in  the  writing  of  the  house  of 
 Israel,"  (Ezek.  xiii.  9.)  As  if  God  were  beginning  to  write 
 the  names  of  those  whom  he  counts  among  his  people  in  the 
 Book  of  Life  ;  whereas  we  know,  even  on  the  testimony  of 
 Christ,  that  the  names  of  the  children  of  God  were  written 
 in  the  Book  of  Life  from  the  beginning,  (Luke  x.  20.)  The 
 words  simply  indicate  the  abandonment  of  those  who  seemed 
 to  have  a  chief  place  among  the  elect,  as  is  said  in  the  psalm, 
 "  Let  them  be  blotted  out  of  the  Book  of  the  Living,  and 
 not  be  written  with  the  righteous,"  (Psalm  lxix.  28.) 
 
 10.  For  the  elect  are  brought  by  calling  into  the  fold  of 
 Christ,  not  from  the  very  womb,  nor  all  at  the  same  time,  but 
 according  as  God  sees  it  meet  to  dispense  his  grace.  Before 
 they  are  gathered  to  the  supreme  Shepherd  they  wander  dis- 
 persed in  a  common  desert,  and  in  no  respect  differ  from 
 others,  except  that  by  the  special  mercy  of  God  they  are 
 kept  from  rushing  to  final  destruction.  Therefore,  if  you 
 look  to  themselves,  you  will  see  the  offspring  of  Adam  giving 
 token  of  the  common  corruption  of  the  mass.  That  they 
 proceed  not  to  extreme  and  desperate  impiety  is  not  owing 
 to  any  innate  goodness  in  them,  but  because  the  eye  of  God 
 watches  for  their  safety,  and  his  hand  is  stretched  over  them. 
 Those  who  dream  of  some  seed  of  election  implanted  in  their 
 hearts  from  their  birth,  by  the  agency  of  which  they  are  ever 
 VOL.  II.  2  P 
 
594  INSTITUTES  OF  THE  BOOK  III. 
 
 inclined  to  piety  and  the  fear  of  God,  are  not  supported  by 
 the  authority  of  Scripture,  but  refuted  by  experience.    They, 
 indeed,  produce  a  few  examples  to  prove  that  the  elect  before 
 they  were  enlightened  were  not  aliens  from  religion ;  for  in- 
 stance, that  Paul  led  an  unblemished  life  during  his  Pharisa- 
 ism, that  Cornelius  was  accepted  for  his  prayers  and  alms, 
 and  so  forth,  (Phil.  iii.  5  ;  Acts  x.  2.)     The  case  of  Paul  we 
 admit,  but  we  hold  that  they  are  in  error  as  to  Cornelius ;  for 
 it  appears  that  he  was  already  enlightened  and  regenerated,  so 
 that  all  which  he  wanted  was  a  clear  revelation  of  the  Gospel. 
 But  what  are  they  to  extract  from  these  few  examples  ?  Is  it 
 that  all  the  elect  were  always   endued   with  the  spirit  of 
 piety  ?    Just  as  well  might  any  one,  after  pointing  to  the 
 integrity  of  Aristides,  Socrates,  Xenocrates,  Scipio,  Curius, 
 Camillus,  and  others,  (see  Book  II.  c.  iv.  sec.  4,)  infer  that 
 all  who  are  left  in  the  blindness  of  idolatry  are  studious  of 
 virtue  and  holiness.     Nay,  even  Scripture  is  plainly  opposed 
 to  them  in  more  passages  than  one.     The  description  which 
 Paul  gives  of  the  state  of  the  Ephesians  before  regeneration 
 shows  not  one  grain  of  this  seed.      His  words  are,  "  You 
 hath  he  quickened,  who  were  dead  in  trespasses  and  sins  ; 
 Avherein  in  time  past  ye  walked  according  to  the  course  of 
 this  world,  according  to  the  prince  of  the  power  of  the  air, 
 the  spirit  that  now  worketh  in  the  children  of  disobedience  : 
 among  whom  also  we  all  had  our  conversation  in  times  past 
 in  the  lusts  of  our  flesh,  fulfilling  the  desires  of  the  flesh  and 
 of  the  mind  ;  and  were  by  nature  the  children  of  wrath,  even 
 as  others,"  (Eph.  ii.  1-3.)     And  again,  "  At  that  time  ye 
 were  without  Christ,"  "  having  no  hope,  and  without  God 
 in  the  world,"  (Eph.  ii.  12.)     Again,  "  Ye  were  sometimes 
 darkness,  but  now  are  ye  light  in  the  Lord  :  walk  as  children 
 of  light,"  (Eph.  v.  8.)     But  perhaps  they  will  insist  that  in 
 this  last  passage  reference  is  made  to  that  ignorance  of  the 
 true  God,  in  which  they  deny  not  that  the  elect  lived  before 
 they  were  called.     Though  this  is  grossly  inconsistent  with 
 the  Apostle's  inference,  that  they  were  no  longer  to  lie  or 
 steal,  (Eph.  iv.  28.)     What  answer  will  they  give  to  other 
 passages  ;  such  as  that  in  which,  after  declaring  to  the  Corin- 
 thians that  "  neither  fornicators,  nor  idolaters,  nor  adulterers, 
 
CHAI\  XXIV.  CHRISTIAN  RELIGION.  595 
 
 nor  effeminate,  nor  abusers  of  themselves  with  mankind,  nor 
 thieves,  nor  covetous,  nor  drunkards,  nor  revilers,  nor  extor- 
 tioners, shall  inherit  the  kingdom  of  God,"  he  immediately 
 adds,  "  Such  were  some  of  you  :  but  ye  are  washed,  but  ye  are 
 sanctified,  but  ye  are  justified  in  the  name  of  the  Lord  Jesus, 
 and  by  the  Spirit  of  our  God  "?  (1  Cor.  vi.  9-11.)  Again, 
 he  says  to  the  Romans,  "As  ye  have  yielded  your  members 
 servants  to  uncleanness  and  to  iniquity  unto  iniquity ;  even 
 so  now  yield  your  members  servants  to  righteousness  unto 
 holiness.  For  when  ye  were  the  servants  of  sin,  ye  were  free 
 from  righteousness.  What  fruit  had  ye  then  in  those  things 
 whereof  ye  are  now  ashamed?"  (Rom.  vi.  19-21.) 
 
 11.  Say,  then,  what  seed  of  election  germinated  in  those 
 avIio,  contaminated  in  various  ways  during  their  whole  lives,  in- 
 dulged as  with  desperate  wickedness  in  every  kind  of  abomina- 
 tion ?  Had  Paul  meant  to  express  this  view,  he  ought  to  have 
 shown  how  much  they  then  owed  to  the  kindness  of  God,  by 
 which  they  had  been  preserved  from  falling  into  such  pollu- 
 tion. Thus,  too,  Peter  ought  to  have  exhorted  his  countrymen 
 to  gratitude  for  a  perpetual  seed  of  election.  On  the  contrary, 
 his  admonition  is,  "  The  time  past  of  our  life  may  suffice  us 
 to  have  wrought  the  will  of  the  Gentiles,"  (1  Pet.  iv.  3.) 
 What  if  we  come  to  examples  ?  Was  there  any  germ  of 
 righteousness  in  Rahab  the  harlot  before  she  believed  ?  (Josh, 
 ii.  4 ;)  in  Manasseh  when  Jerusalem  was  dyed  and  almost 
 deluged  with  the  blood  of  the  prophets  ?  (2  Kings  xxiii.  10  ;) 
 in  the  thief  who  only  with  his  last  breath  thought  of  repent- 
 ance? (Luke  xxiii.  42.)  Have  done,  then,  with  those  argu- 
 ments which  curious  men  of  themselves  rashly  devise  without 
 any  authority  from  Scripture.  But  let  us  hold  fast  what 
 Scripture  states,  viz.,  that  "  All  we  like  sheep  have  gone 
 astray,  we  have  turned  every  one  to  his  own  way,"  (Isa.  liii. 
 6 ;)  that  is,  to  perdition.  In  this  gulf  of  perdition  God  leaves 
 those  whom  he  has  determined  one  day  to  deliver  until  his 
 own  time  arrive ;  he  only  preserves  them  from  plunging  into 
 irremediable  blasphemy. 
 
 12.  As  the  Lord  by  the  efficacy  of  his  calling  accomplishes 
 towards  his  elect  the  salvation  to  which  he  had  by  his  eternal 
 counsel  destined  them,  so  he  has  judgments  against  the  re- 
 
596  INSTITUTES  OF  THE  BOOK  III. 
 
 probate,  by  which  he  executes  his  counsel  concerning  them. 
 Those,  therefore,  whom  he  has  created  for  dishonour  during 
 life  and  destruction  at  death,  that  they  may  be  vessels  of 
 wrath  and  examples  of  severity,  in  bringing  to  their  doom,  he 
 at  one  time  deprives  of  the  means  of  hearing  his  word,  at 
 another  by  the  preaching  of  it  blinds  and  stupifies  them  the 
 more.  The  examples  of  the  former  case  are  innumerable, 
 but  let  us  select  one  of  the  most  remarkable  of  all.  Before 
 the  advent  of  Christ,  about  four  thousand  years  passed  away, 
 during  which  he  hid  the  light  of  saving  doctrine  from  all 
 nations.  If  any  one  answer,  that  he  did  not  put  them  in 
 possession  of  the  great  blessing,  because  he  judged  them  un- 
 worthy, then  their  posterity  will  be  in  no  respect  more 
 worthy.  Of  this  in  addition  to  experience,  Malachi  is  a  suffi- 
 cient witness ;  for  while  charging  them  with  mixed  unbelief 
 and  blasphemy,  he  yet  declares  that  the  Redeemer  will  come. 
 Why  then  is  he  given  to  the  latter  rather  than  to  the  former  ? 
 They  will  in  vain  torment  themselves  in  seeking  for  a  deeper 
 cause  than  the  secret  and  inscrutable  counsel  of  God.  And 
 there  is  no  occasion  to  fear  lest  some  disciple  of  Porphyry 
 with  impunity  arraign  the  justice  of  God,  while  we  say 
 nothing  in  its  defence.  For  while  we  maintain  that  none 
 perish  without  deserving  it,  and  that  it  is  owing  to  the  free 
 goodness  of  God  that  some  are  delivered,  enough  has  been 
 said  for  the  display  of  his  glory  ;  there  is  not  the  least  occa- 
 sion for  our  cavilling.  The  supreme  Disposer  then  makes 
 way  for  his  own  predestination,  when  depriving  those  whom 
 he  has  reprobated  of  the  communication  of  his  light,  he  leaves 
 them  in  blindness.  Every  day  furnishes  instances  of  the 
 latter  case,  and  many  of  them  are  set  before  us  in  Scripture. 
 Among  a  hundred  to  whom  the  same  discourse  is  delivered, 
 twenty,  perhaps,  receive  it  with  the  prompt  obedience  of 
 faith ;  the  others  set  no  value  upon  it,  or  deride,  or  spurn, 
 or  abominate  it.  If  it  is  said  that  this  diversity  is  owing 
 to  the  malice  and  perversity  of  the  latter,  the  answer  is  not 
 satisfactory  :  for  the  same  wickedness  would  possess  the  minds 
 of  the  former,  did  not  God  in  his  goodness  correct  it.  And 
 hence  we  will  always  be  entangled  until  we  call  in  the  aid  of 
 Paul's  question,  "Who  maketh  thee  to  differ?"  (1   Cor.  iv. 
 
CHAP.  XXIV.  CHRISTIAN  RELIGION.  597 
 
 7,)  intimating  that  some  excel  others,  not  by  their  own  vir- 
 tue, but  by  the  mere  favour  of  God. 
 
 13.  Why,  then,  while  bestowing  grace  on  the  one,  does  he 
 pass  by  the  other  ?  In  regard  to  the  former,  Luke  gives 
 the  reason,  Because  they  "  were  ordained  to  eternal  life," 
 (Acts  xiii.  48.)  What,  then,  shall  we  think  of  the  latter, 
 but  that  they  are  vessels  of  wrath  unto  dishonour  ?  Where- 
 fore, let  us  not  decline  to  say  with  Augustine,  "  God  could 
 change  the  will  of  the  wicked  into  good,  because  he  is 
 omnipotent.  Clearly  he  could.  Why,  then,  does  he  not  do 
 it  ?  Because  he  is  unwilling.  Why  he  is  unwilling  remains 
 with  himself,"  (August,  de  Genes,  ad  Lit.  Lib.  ii.)  We 
 should  not  attempt  to  be  wise  above  what  is  meet,  and  it  is 
 much  better  to  take  Augustine's  explanation,  than  to  quibble 
 with  Chrysosiom,  "  that  he  draws  him  who  is  willing,  and 
 stretching  forth  his  hand,"  (Chrysost.  Horn,  de  Convers. 
 Pauli,)lest  the  difference  should  seem  to  lie  in  the  judgment 
 of  God,  and  not  in  the  mere  will  of  man.  So  far  is  it,  indeed, 
 from  being  placed  in  the  mere  will  of  man,  that  we  may 
 add,  that  even  the  pious,  and  those  who  fear  God,  need  this 
 special  inspiration  of  the  Spirit.  Lydia,  a  seller  of  purple, 
 feared  God,  and  yet  it  was  necessary  that  her  heart  should 
 be  opened,  that  she  might  attend  to  the  doctrine  of  Paul, 
 and  profit  in  it,  (Acts  xvi.  14.)  This  was  not  said  of  one 
 woman  only,  but  to  teach  us  that  all  progress  in  piety  is 
 the  secret  work  of  the  Spirit.  Nor  can  it  be  questioned, 
 that  God"  sends  his  word  to  many  whose  blindness  he  is 
 pleased  to  aggravate.  For  why  does  he  order  so  many 
 messages  to  be  taken  to  Pharaoh  ?  Was  it  because  he 
 hoped  that  he  might  be  softened  by  the  repetition  ?  Nay, 
 before  he  began  he  both  knew  and  had  foretold  the  result : 
 "  The  Lord  said  unto  Moses,  When  thou  goest  to  return  into 
 Egypt,  see  that  thou  do  all  those  wonders  before  Pharaoh, 
 which  I  have  put  in  thine  hand  :  but  I  will  harden  his  heart, 
 that  he  will  not  let  the  people  go,"  (Exod.  iv.  21.)  So  when 
 he  raises  up  Ezekiel,  he  forewarns  him,  li  I  send  thee  to  the 
 children  of  Israel,  to  a  rebellious  nation  that  hath  rebelled 
 against  me."  "  Be  not  afraid  of  their  words."  l(  Thou  dwellest 
 in  the  midst  of  a  rebellious  house,  which  hath  eyes  to  see, 
 
598  INSTITUTES  OF  THE  BOOK  III. 
 
 and  see  not ;  they  have  ears  to  hear,  and  hear  not,"  (Ezek. 
 ii.  3,  6  ;  xii.  2.)  Thus  he  foretels  to  Jeremiah  that  the 
 effect  of  his  doctrine  would  be,  "  to  root  out,  and  pull  down, 
 and  to  destroy,"  (Jer.  i.  10.)  But  the  prophecy  of  Isaiah 
 presses  still  more  closely ;  for  he  is  thus  commissioned  by 
 the  Lord,  "  Go  and  tell  this  people,  Hear  ye  indeed, 
 but  understand  not,  and  see  ye  indeed,  but  perceive  not. 
 Make  the  heart  of  this  people  fat,  and  make  their  ears 
 heavy,  and  shut  their  eyes  ;  lest  they  see  with  their  eyes, 
 and  hear  with  their  ears,  and  understand  with  their  heart, 
 and  convert  and  be  healed,"  (Isa.  vi.  9,  10.)  Here  he  directs 
 his  voice  to  them,  but  it  is  that  they  may  turn  a  deafer  ear ; 
 he  kindles  a  light,  but  it  is  that  they  may  become  more  blind ; 
 he  produces  a  doctrine,  but  it  is  that  they  may  be  more 
 stupid  ;  he  employs  a  remedy,  but  it  is  that  they  may  not  be 
 cured.  And  John,  referring  to  this  prophecy,  declares  that 
 the  Jews  could  not  believe  the  doctrine  of  Christ,  because 
 this  curse  from  God  lay  upon  them.  It  is  also  incontrover- 
 tible, that  to  those  whom  God  is  not  pleased  to  illumine,  he 
 delivers  his  doctrine  wrapt  up  in  enigmas,  so  that  they  may 
 not  profit  by  it,  but  be  given  over  to  greater  blindness.  Hence 
 our  Saviour  declares  that  the  parables  in  which  he  had 
 spoken  to  the  multitude  he  expounded  to  the  Apostles  only, 
 "  because  it  is  given  unto  you  to  know  the  mysteries  of  the 
 kingdom  of  heaven,  but  to  them  it  is  not  given,"  (Matth. 
 xiii.  11.)  What,  you  will  ask,  does  our  Lord  mean,  by 
 teaching  those  by  whom  he  is  careful  not  to  be  understood  ? 
 Consider  where  the  fault  lies,  and  then  cease  to  ask.  How 
 obscure  soever  the  word  may  be,  there  is  always  sufficient 
 light  in  it  to  convince  the  consciences  of  the  ungodly. 
 
 14.  It  now  remains  to  see  why  the  Lord  acts  in  the 
 manner  in  which  it  is  plain  that  he  does.  If  the  answer  be 
 given,  that  it  is  because  men  deserve  this  by  their  impiety, 
 wickedness,  and  ingratitude,  it  is  indeed  Avell  and  truly  said  ; 
 but  still,  because  it  does  not  yet  appear  what  the  cause  of  the 
 difference  is,  why  some  are  turned  to  obedience,  and  others 
 remain  obdurate,  we  must,  in  discussing  it,  pass  to  the  passage 
 from  Moses,  on  which  Paul  has  commented,  namely,  "  Even 
 for  this  same  purpose  have  I  raised  thee  up,  that  I  might  show 
 
CHAP.  XXIV.  CHRISTIAN  RELIGION.  599 
 
 my  power  in  thee,  and  that  my  name  might  be  declared 
 throughout  all  the  earth,"  (Kom.  ix.  17.)  The  refusal  of  the 
 reprobate  to  obey  the  Avord  of  God  when  manifested  to  them, 
 will  be  properly  ascribed  to  the  malice  and  depravity  of  their 
 hearts,  provided  it  be  at  the  same  time  added,  that  they 
 were  adjudged  to  this  depravity,  because  they  were  raised 
 up  by  the  just  but  inscrutable  judgment  of  God,  to  show 
 forth  his  glory  by  their  condemnation.  In  like  manner,  when 
 it  is  said  of  the  sons  of  Eli,  that  they  would  not  listen  to 
 salutary  admonitions,  "  because  the  Lord  would  slay  them," 
 (1  Sam.  ii.  25,)  it  is  not  denied  that  their  stubbornness  was 
 the  result  of  their  own  iniquity ;  but  it  is  at  the  same  time 
 stated  why  they  were  left  to  their  stubbornness,  when  the 
 Lord  might  have  softened  their  hearts  :  namely,  because  his 
 immutable  decree  had  once  for  all  doomed  them  to  destruc- 
 tion. Hence  the  words  of  John,  "  Though  he  had  done  so 
 many  miracles  before  them,  yet  they  believed  not  on  him ; 
 that  the  saying  of  Esaias  the  prophet  might  be  fulfilled 
 which  he  spake,  Lord,  who  hath  believed  our  report?" 
 (John  xii.  37,  38 ;)  for  though  he  does  not  exculpate  their 
 perverseness,  he  is  satisfied  with  the  reason  that  the  grace  of 
 God  is  insipid  to  men,  until  the  Holy  Spirit  gives  it  its 
 savour.  And  Christ,  in  quoting  the  prophecy  of  Isaiah, 
 "  They  shall  be  all  taught  of  God,"  (John  vi.  45,)  designs 
 only  to  show  that  the  Jews  were  reprobates  and  aliens  from 
 the  Church,  because  they  would  not  be  taught :  and  gives 
 no  other-  reason  than  that  the  promise  of  God  does  not 
 belong  to  them.  Confirmatory  of  this  are  the  words  of 
 Paul,  "  Christ  crucified"  was  "  unto  the  Jews  a  stumbling- 
 block,  and  unto  the  Greeks  foolishness ;  but  unto  them 
 which  are  called,  both  Jews  and  Greeks,  Christ  the  power 
 of  God,  and  the  wisdom  of  God,"  (1  Cor.  i.  23.)  For  after 
 mentioning  the  usual  result  wherever  the  gospel  is  preached, 
 that  it  exasperates  some,  and  is  despised  by  others,  he  says, 
 that  it  is  precious  to  them  only  who  are  called.  A  little 
 before  he  had  given  them  the  name  of  believers,  but  he  was 
 unwilling  to  refuse  the  proper  rank  to  divine  grace,  which 
 precedes  faith ;  or  rather,  he  added  the  second  term  by  way 
 of  correction,  that  those  who  had  embraced  the  gospel  might 
 
GOO  INSTITUTES  OF  THE  BOOK  III. 
 
 ascribe  the  merit  of  their  faith  to  the  calling  of  God.     Thus, 
 
 o  7 
 
 also,  he  shortly  after  shows  that  they  were  elected  by  God. 
 When  the  wicked  hear  these  things,  they  complain  that  God 
 abuses  his  inordinate  power,  to  make  cruel  sport  with  the 
 miseries  of  his  creatures.  But  let  us,  who  know  that  all 
 men  are  liable  on  so  many  grounds  to  the  judgment  of  God, 
 that  they  cannot  answer  for  one  in  a  thousand  of  their  trans- 
 gressions, (Job  ix.  3,)  confess  that  the  reprobate  suffer 
 nothing  which  is  not  accordant  with  the  most  perfect  justice. 
 When  unable  clearly  to  ascertain  the  reason,  let  us  not 
 decline  to  be  somewhat  in  ignorance  in  regard  to  the  depths 
 of  the  divine  wisdom. 
 
 15.  But  since  an  objection  is  often  founded  on  a  few 
 passages  of  Scripture,  in  which  God  seems  to  deny  that  the 
 wicked  perish  through  his  ordination,  except  in  so  far  as 
 they  spontaneously  bring  death  upon  themselves  in  opposi- 
 tion to  his  warning,  let  us  briefly  explain  these  passages,  and 
 demonstrate  that  they  are  not  adverse  to  the  above  view. 
 One  of  the  passages  adduced  is,  "  Have  I  any  pleasure  at  all 
 that  the  wicked  should  die?  saith  the  Lord  God;  and  not 
 that  he  should  return  from  his  ways  and  live  ?"  (Ezek.xviii.23.) 
 If  we  are  to  extend  this  to  the  whole  human  race,  why  are  not 
 the  very  many  whose  minds  might  be  more  easily  bent  to  obey 
 urged  to  repentance,  rather  than  those  who  by  his  invitations 
 become  daily  more  and  more  hardened  ?  Our  Lord  declares 
 that  the  preaching  of  the  gospel  and  miracles  would  have  pro- 
 duced more  fruit  among  the  people  of  Nineveh  and  Sodom 
 than  in  Judea,  (Matth.  xiii.  23.)  How  comes  it,  then,  that 
 if  God  would  have  all  to  be  saved,  he  does  not  open  a  door 
 of  repentance  for  the  wretched,  who  would  more  readily 
 have  received  grace  ?  Hence  we  may  see  that  the  passage 
 is  violently  wrested,  if  the  will  of  God,  which  the  prophet 
 mentions,  is  opposed  to  his  eternal  counsel,  by  which  he 
 separated  the  elect  from  the  reprobate.1  Now,  if  the 
 genuine  meaning  of  the  prophet  is  inquired  into,  it  will  be 
 found  that  he  only  means  to  give  the  hope  of  pardon  to 
 them  who  repent.     The  sum  is,   that  God  is  undoubtedly 
 
 1  Bernard,  in  his  Sermon  on  the  Nativity,  on  2  Cor.  i.  3,  quoting  the 
 two  passages,  Roni.ix.  18,  and  Ezek.  xviii.  32,  admirably  reconciles  them. 
 
CHAP.  XXIV.  CHRISTIAN  RELIGION.  601 
 
 ready  to  pardon  whenever  the  sinner  turns.  Therefore,  he 
 does  not  will  his  death,  in  so  far  as  he  -wills  repentance.  But 
 experience  shows  that  this  will,  for  the  repentance  of  those 
 whom  he  invites  to  himself,  is  not  such  as  to  make  him  touch 
 all  their  hearts.  Still,  it  cannot  be  said  that  he  acts  deceit- 
 fully ;  for  though  the  external  word  only  renders  those  who 
 hear  it,  and  do  not  obey  it,  inexcusable,  it  is  still  truly 
 regarded  as  an  evidence  of  the  grace  by  which  he  reconciles 
 men  to  himself.  Let  us  therefore  hold  the  doctrine  of  the 
 prophet,  that  God  has  no  pleasure  in  the  death  of  the  sinner  ; 
 that  the  godly  may  feel  confident  that  whenever  they  repent. 
 God  is  ready  to  pardon  them ;  and  that  the  wicked  may  feel 
 that  their  guilt  is  doubled,  when  they  respond  not  to  the 
 great  mercy  and  condescension  of  God.  The  mercy  of  God, 
 therefore,  will  ever  be  ready  to  meet  the  penitent ;  but  all 
 the  prophets,  and  apostles,  and  Ezekiel  himself,  clearly  tell 
 us  who  they  are  to  whom  repentance  is  given. 
 
 16.  The  second  passage  adduced  is  that  in  which  Paul 
 says  that  "  God  will  have  all  men  to  be  saved,"  (1  Tim.  ii. 
 4.)  Though  the  reason  here  differs  from  the  former,  they 
 have  somewhat  in  common.  I  answer,  first,  That  the  mode 
 in  which  God  thus  wills  is  plain  from  the  context  ;  for 
 Paul  connects  two  things,  a  will  to  be  saved,  and  to  come  to 
 the  knowledge  of  the  truth.  If  by  this  they  will  have  it 
 to  be  fixed  by  the  eternal  counsel  of  God  that  they  are  to 
 receive  the  doctrine  of  salvation,  what  is  meant  by  Moses  in 
 these  words;  "  What  nation  is  there  so  great,  who  hath  God 
 so  nigh  unto  them?"  (Deut.  iv.  7.)  How  comes  it  that 
 many  nations  are  deprived  of  that  light  of  the  Gospel  which 
 others  enjoy?  How  comes  it  that  the  pure  knowledge  of 
 the  doctrine  of  godliness  has  never  reached  some,  and  others 
 have  scarcely  tasted  some  obscure  rudiments  of  it  ?  It  will 
 now  be  easy  to  extract  the  purport  of  Paul's  statement.  He 
 had  commanded  Timothy  that  prayers  should  be  regularly 
 offered  up  in  the  church  for  kings  and  princes;  but  as  it 
 seemed  somewhat  absurd  that  prayer  should  be  offered  up 
 for  a  class  of  men  who  were  almost  hopeless,  (all  of  them 
 being  not  only  aliens  from  the  body  of  Christ,  but  doing  their 
 utmost  to  overthrow    his  kingdom,)   he  adds,   that  it  was 
 
602  INSTITUTES  OF  THE  BOOK  III. 
 
 acceptable  to  God,  who  will  have  all  men  to  be  saved.  By 
 this  he  assuredly  means  nothing  more  than  that  the  way 
 of  salvation  was  not  shut  against  any  order  of  men ;  that, 
 on  the  contrary,  he  had  manifested  his  mercy  in  such  a  way, 
 that  he  would  have  none  debarred  from  it.  Other  passages 
 do  not  declare  what  God  has,  in  his  secret  judgment,  deter- 
 mined with  regard  to  all,  but  declare  that  pardon  is  prepared 
 for  all  sinners  who  only  turn  to  seek  after  it.  For  if  they 
 persist  in  urging  the  words,  "  God  hath  concluded  all  in 
 unbelief,  that  he  might  have  mercy  upon  all,"  (Rom.  xi.  32,) 
 I  will,  on  the  contrary,  urge  what  is  elsewhere  written, 
 "  Our  God  is  in  the  heavens  :  he  hath  done  whatsoever  he 
 hath  pleased,"  (Ps.  cxv.  3.)  We  must,  therefore,  expound 
 the  passage  so  as  to  reconcile  it  with  another,  I  "  will  be 
 gracious  to  whom  I  will  be  gracious,  and  will  show  mercy 
 on  whom  I  will  show  mercy,"  (Exod.  xxxiii.  19.)  He  who 
 selects  those  whom  he  is  to  visit  in  mercy  does  not  impart 
 it  to  all.  But  since  it  clearly  appears  that  he  is  there 
 speaking  not  of  individuals,  but  of  orders  of  men,  let  us 
 have  done  with  a  longer  discussion.  At  the  same  time, 
 we  ought  to  observe,  that  Paul  does  not  assert  what  God 
 does  always,  everywhere,  and  in  all  circumstances,  but 
 leaves  it  free  to  him  to  make  kings  and  magistrates  partakers 
 of  heavenly  doctrine,  though  in  their  blindness  they  rage 
 against  it.  A  stronger  objection  seems  to  be  founded  on  the 
 passage  in  Peter ;  the  Lord  is  "  not  willing  that  any  should 
 perish,  but  that  all  should  come  to  repentance,"  (2  Pet.  iii. 
 9.)  But  the  solution  of  the  difficulty  is  to  be  found  in  the 
 second  branch  of  the  sentence,  for  his  will  that  they  should 
 come  to  repentance  cannot  be  used  in  any  other  sense  than 
 that  which  is  uniformly  employed.  Conversion  is  undoubt- 
 edly in  the  hand  of  God,  Avhether  he  designs  to  convert  all 
 can  be  learned  from  himself,  when  he  promises  that  he  will 
 give  some  a  heart  of  flesh,  and  leave  to  others  a  heart  of 
 stone,  (Ezek.  xxxvi.  26.)  It  is  true,  that  if  he  were  not  dis- 
 posed to  receive  those  who  implore  his  mercy,  it  could  not 
 have  been  said,  "  Turn  ye  unto  me,  saith  the  Lord  of  Hosts, 
 and  I  will  turn  unto  you,  saith  the  Lord  of  Hosts,"  (Zech. 
 i.  3  ;)  but  I  hold  that  no  man  approaches  God  unless  previ- 
 
CHAP.  XXIV.  CHRISTIAN  RELIGION.  603 
 
 ously  influenced  from  above.  And  if  repentance  were  placed 
 at  the  will  of  man,  Paul  would  not  say,  "  If  God  peradven- 
 ture  will  give  them  repentance,"  (2  Tim.  ii.  25.)  Nay,  did 
 not  God  at  the  very  time  when  he  is  verbally  exhorting  all 
 to  repentance,  influence  the  elect  by  the  secret  movement  of 
 his  Spirit,  Jeremiah  would  not  say,  "  Turn  thou  me,  and  I 
 shall  be  turned  ;  for  thou  art  the  Lord  my  God.  Surely  after 
 that  I  Avas  turned,  I  repented,"  (Jer.  xxxi.  18.) 
 
 17.  But  if  it  is  so,  (you  will  say,)  little  faith  can  be  put  in 
 the  Gospel  promises,  which,  in  testifying  concerning  the 
 Avill  of  God,  declare  that  he  wills  what  is  contrary  to  his  in- 
 violable decree.  Not  at  all ;  for  however  universal  the  pro- 
 mises of  salvation  may  be,  there  is  no  discrepancy  between 
 them  and  the  predestination  of  the  reprobate,  provided  we 
 attend  to  their  effect.  We  know  that  the  promises  are 
 effectual  only  when  we  receive  them  in  faith,  hut,  on  the  con- 
 trary, when  faith  is  made  void,  the  promise  is  of  no  effect. 
 If  this  is  the  nature  of  the  promises,  let  us  now  see  whether 
 there  be  any  inconsistency  between  the  two  things,  viz.,  that 
 God,  by  an  eternal  decree,  fixed  the  number  of  those  whom 
 he  is  pleased  to  embrace  in  love,  and  on  whom  he  is  pleased 
 to  display  his  wrath,  and  that  he  offers  salvation  indiscri- 
 minately to  all.  I  hold  that  they  are  perfectly  consistent, 
 for  all  that  is  meant  by  the  promise  is,  just  that  his  mercy  is 
 offered  to  all  who  desire  and  implore  it,  and  this  none  do, 
 save  those  whom  he  has  enlightened.  Moreover,  he  en- 
 lightens those  whom  he  has  predestinated  to  salvation.  Thus 
 the  truth  of  the  promises  remains  firm  and  unshaken,  so  that  it 
 cannot  be  said  there  is  any  disagreement  between  the  eternal 
 election  of  God  and  the  testimony  of  his  grace  which  he  offers 
 to  believers.  But  why  does  he  mention  all  men  ?  Namely, 
 that  the  consciences  of  the  righteous  may  rest  the  more  secure 
 when  they  understand  that  there  is  no  difference  between 
 sinners,  provided  they  have  faith,  and  that  the  ungodly  may 
 not  be  able  to  allege  that  they  have  not  an  asylum  to  which 
 they  may  betake  themselves  from  the  bondage  of  sin,  while 
 they  ungratefully  reject  the  offer  which  is  made  to  them. 
 Therefore,  since  by  the  Gospel  the  mercy  of  God  is  offered 
 to  both,  it  is  faith,  in  other  words,  the  illumination  of  God, 
 
604  INSTITUTES  OF  THE  BOOK  III. 
 
 ■which  distinguishes  between  the  righteous  and  the  wicked, 
 the  former  feeling  the  efficacy  of  the  Gospel,  the  latter  ob- 
 taining no  benefit  from  it.\/  Illumination  itself  has  eternal 
 election  for  its  rule. 
 
 Another  passage  quoted  is  the  lamentation  of  our  Saviour, 
 "  O  Jerusalem,  Jerusalem,  how  often  would  I  have  gathered 
 thy  children  together,  even  as  a  hen  gathereth  her  chickens 
 under  her  wings,  and  ye  would  not !"  (Matth.  xxiii.  37  ;)  but 
 it  gives  them  no  support.  I  admit  that  here  Christ  speaks 
 not  only  in  the  character  of  man,  but  upbraids  them  with 
 having,  in  every  age,  rejected  his  grace.  But  this  will  of 
 God,  of  which  we  speak,  must  be  defined.  For  it  is  well 
 known  what  exertions  the  Lord  made  to  retain  that  people, 
 and  how  perversely,  from  the  highest  to  the  lowest,  they 
 followed  their  own  wayward  desires,  and  refused  to  be 
 gathered  together.  But  it  does  not  follow  that  by  the 
 wickedness  of  men  the  counsel  of  God  was  frustrated.  They 
 object  that  nothing  is  less  accordant  with  the  nature  of  God 
 than  that  he  should  have  a  double  will.  This  I  concede, 
 provided  they  are  sound  interpreters.  But  why  do  they  not 
 attend  to  the  many  passages  in  which  God  clothes  himself 
 with  human  affections,  and  descends  beneath  his  proper 
 majesty  P1  He  says,  "  I  have  spread  out  my  hands  all  the 
 day  unto  a  rebellious  people,"  (Isa.  lxv.  1,)  exerting  himself 
 early  and  late  to  bring  them  back.  Were  they  to  apply 
 these  qualities  without  regarding  the  figure,  many  unneces- 
 sary disputes  would  arise  which  are  quashed  by  the  simple 
 solution,  that  what  is  human  is  here  transferred  to  God. 
 Indeed,  the  solution  which  we  have  given  elsewhere  (see 
 Book  I.  c.  xviii.  sec.  3  ;  and  Book  III.  c.  xx.  sec.  43)  is 
 amply  sufficient,  viz.,  that  though  to  our  apprehension  the 
 will  of  God  is  manifold,  yet  he  does  not  in  himself  will 
 opposites,  but,  according  to  his  manifold  wisdom,  (so  Paul 
 styles  it,  Eph.  iii.  10,)  transcends  our  senses,  until  such 
 time  as  it  shall  be  given  us  to  know  how  he  mysteriously 
 wills  what  now  seems  to  be  adverse  to  his  will.  They  also 
 amuse   themselves  with    the  cavil,    that  since   God    is  the 
 
 1  The  French  adds,  "  pour  sc  conformer  a  notre  rudessc  ;" — in  accom- 
 modation to  our  weakness. 
 
CHAP.  XXIV.  CHRISTIAN  RELIGION.  G05 
 
 Father  of  all,  it  is  unjust  to  discard  any  one  before  he  has  by 
 his  misconduct  merited  such  a  punishment.  As  if  the  kind- 
 ness of  God  did  not  extend  even  to  dogs  and  swine.  But  if 
 we  confine  our  view  to  the  human  race,  let  them  tell  why 
 God  selected  one  people  for  himself  and  became  their  father, 
 and  why,  from  that  one  people,  he  plucked  only  a  small 
 number  as  if  they  were  the  flower.  But  those  who  thus  charge 
 God  are  so  blinded  by  their  love  of  evil  speaking,  that  they 
 consider  not  that  as  God  "  maketh  his  sun  to  rise  on  the  evil 
 and  on  the  good,"  (Matth.  v.  45,)  so  the  inheritance  is  trea- 
 sured up  for  a  few  to  whom  it  shall  one  day  be  said,  "  Come, 
 ye  blessed  of  my  Father,  inherit  the  kingdom,"  &c,  (Matth. 
 xxv.  34.)  They  object,  moreover,  that  God  does  not  hate  any 
 of  the  things  which  he  has  made.  This  I  concede,  but  it 
 does  not  affect  the  doctrine  which  I  maintain,  that  the  repro- 
 bate are  hateful  to  God,  and  that  with  perfect  justice,  since 
 those  destitute  of  his  Spirit  cannot  produce  any  thing  that 
 does  not  deserve  cursing.  They  add,  that  there  is  no  dis- 
 tinction of  Jew  and  Gentile,  and  that,  therefore,  the  grace 
 of  God  is  held  forth  to  all  indiscriminately :  true,  provided 
 they  admit  (as  Paul  declares)  that  God  calls  as  wrell  Jews 
 as  Gentiles,  according  to  his  good  pleasure,  without  being 
 astricted  to  any.  This  disposes  of  their  gloss  upon  another 
 passage,  "  God  hath  concluded  all  in  unbelief,  that  he  might 
 have  mercy  upon  all,"  (Rom.  xi.  32  ;)  in  other  words,  he  wills 
 that  all  who  are  saved  should  ascribe  their  salvation  to  his 
 mercy,  although  the  blessing  of  salvation  is  not  common  to 
 all.  Finally,  after  all  that  has  been  adduced  on  this  side  and 
 on  that,  let  it  be  our  conclusion  to  feel  overawed  with  Paul 
 at  the  great  depth,  and  if  petulant  tongues  will  still  murmur, 
 let  us  not  be  ashamed  to  join  in  his  exclamation,  "  Nay,  but, 
 O  man,  who  art  thou  that  repliest  against  God?"  (Rom.  ix. 
 20.)  Truly  does  Augustine  maintain  that  it  is  perverse  to 
 measure  divine  by  the  standard  of  human  justice,  (De  Pra> 
 dest.  et  Gra.  c.  ii.) 
 
606  INSTITUTES  OF  THE  BOOK  III. 
 
 CHAPTER  XXV. 
 
 OF  THE  LAST  RESURRECTION. 
 
 There  are  four  principal  heads  in  this  chapter, — I.  The  utility,  neces- 
 sity, truth,  and  irrefragable  evidence  of  the  orthodox  doctrine  of  a  final 
 resurrection — a  doctrine  unknown  to  philosophers,  sec.  1-4.  II.  Refu- 
 tation of  the  objections  to  this  doctrine  by  Atheists,  Sadducees,  Chiliasts, 
 and  other  fanatics,  sec.  5-7.  III.  The  nature  of  the  final  resurrection 
 explained,  sec.  8,  9.  IV.  Of  the  eternal  felicity  of  the  elect,  and  the 
 everlasting  misery  of  the  reprobate. 
 
 Sections. 
 
 1.  For  invincible  perseverance  in  our  calling,  it  is  necessary  to  be  ani- 
 
 mated with  the  blessed  hope  of  our  Saviour's  final  advent. 
 
 2.  The  perfect  happiness  reserved  for  the  elect  at  the  final  resurrection 
 
 unknown  to  philosophers. 
 
 3.  The  truth  and  necessity  of  this  doctrine  of  a  final  resurrection.     To 
 
 confirm  our  belief  in  it  we  have,  1.  The  example  of  Christ ;  and, 
 2.  The  omnipotence  of  God.  There  is  an  inseparable  connection 
 between  us  and  our  risen  Saviour.  The  bodies  of  the  elect  must 
 be  conformed  to  the  body  of  their  Head.  It  is  now  in  heaven. 
 Therefore,  our  bodies  also  must  rise,  and,  reanimated  by  their  souls, 
 reign  with  Christ  in  heaven.  The  resurrection  of  Christ  a  pledge 
 of  ours. 
 
 4.  As  God  is  omnipotent,  he  can  raise  the  dead.  Resurrection  explained 
 
 by  a  natural  process.     The  vision  of  dry  bones. 
 
 5.  Second  part  of  the  chapter,  refuting  objections  to  the  doctrine  of 
 
 resurrection.  1.  Atheists.  2.  Sadducees.  3.  Chiliasts.  Their  eva- 
 sion. Various  answers.  4.  Universalists.  Answer. 
 C.  Objections  continued.  5.  Some  speculators  who  imagine  that  death 
 destroys  the  whole  man.  Refutatiom^JIie  condition  and  abode  of 
 souls  from  death  till  the  last  day.  What  meant  by  the  bosom  of 
 Abraham. 
 
 7.  Refutation  of  some  weak  men  and  Manichees,  pretending  that  new 
 
 bodies  are  to  be  given.  Refutation  confirmed  by  various  arguments 
 and  passages  of  Scripture. 
 
 8.  Refutation  of  the  fiction  of  new  bodies  continued. 
 
 9.  Shall  the  wicked  rise  again  ?  Answer  in  the  affirmative.     Why  the 
 
 wicked  shall  rise  again..  Why  resurrection  promised  to  the  elect 
 only.  * 
 
CHAP.  XXV.  CHRISTIAN  RELIGION.  G07 
 
 10.  The  last  part  of  the  chapter,  treating  of  eternal  felicity  ;  1.  Its  excel- 
 
 lence transcends  our  capacity.     Rules  to  be  observed.     The  glory 
 of  all  the  saints  will  not  be  equal. 
 
 11.  Without  regarding  questions  which  merely  puzzle,  an  answer  given 
 
 to  some  which  are  not  without  use. 
 
 12.  As  the  happiness  of  the  elect,  so  the  misery  of  the  reprobate,  will  be 
 
 without  measure,  and  without  eud. 
 
 1.  Although  Christ,  the  Sun  of  righteousness,  shining 
 upon  us  through  the  gospel,  hath,  as  Paul  declares,  after 
 conquering  death,  given  us  the  light  of  life ;  and  hence  on 
 believing  we  are  said  to  have  passed  from  "  death  unto  life," 
 being  no  longer  strangers  and  pilgrims,  but  fellow  citizens 
 with  the  saints,  and  of  the  household  of  God,  who  has  made 
 us  sit  with  his  only  begotten  Son  in  heavenly  places,  so  that 
 nothing  is  wanting  to  our  complete  felicity ;  yet,  lest  we 
 should  feel  it  grievous  to  be  exercised  under  a  hard  warfare, 
 as  if  the  victory  obtained  by  Christ  had  produced  no  fruit, 
 we  must  attend  to  what  is  elsewhere  taught  concerning;  the 
 nature  of  hope.  For  since  we  hope  for  Avhat  we  see  not, 
 and  faith,  as  is  said  in  another  passage,  is  "  the  evidence  of 
 things  not  seen,"  so  long  as  we  are  imprisoned  in  the  body 
 we  are  absent  from  the  Lord.  For  which  reason  Paul  says, 
 "  Ye  are  dead,  and  your  life  is  hid  with  Christ  in  God. 
 When  Christ,  Avho  is  our  life,  shall  appear,  then  shall  ye  also 
 appear  with  him  in  glory."  Our  present  condition,  therefore, 
 requires  us  to  "  live  soberly,  righteously,  and  godly ;"  "  look- 
 ing for  that  blessed  hope,  and  the  glorious  appearing  of  the 
 great  God  and  our  Saviour  Jesus  Christ."  Here  there  is 
 need  of  no  ordinary  patience,  lest,  worn  out  with  fatigue, 
 we  either  turn  backwards  or  abandon  our  post.  Wherefore, 
 all  that  has  hitherto  been  said  of  our  salvation  calls  upon  us 
 to  raise  our  minds  towards  heaven,  that,  as  Peter  exhorts, 
 though  we  now  see  not  Christ,  "  yet  believing,"  Ave  may 
 "  rejoice  with  joy  unspeakable  and  full  of  glory,"  receiving 
 the  end  of  our  faith,  even  the  salvation  of  our  souls.1  For 
 this  reason  Paul  says,  that  the  faith  and  charity  of  the  saints 
 have  respect  to  the  faith  and  hope  which  is  laid  up  for  them 
 
 '  2  Tim.  i.  10  ;  John  v.  24;  Eph.  ii.  6,  19';  Rom.  viii.  16-18  ;  Heb. 
 xi.  1  ;  2  Cor.  v.  6  ;  Col.  iii.  3  ;  Titus  ii.  12. 
 
608  INSTITUTES  OF  THE  BOOK  III. 
 
 in  heaven,  (Col.  i.  5.)  When  we  thus  keep  our  eyes  fixed 
 upon  Christ  in  heaven,  and  nothing  on  earth  prevents  us 
 from  directing  them  to  the  promised  blessedness,  there  is  a 
 true  fulfilment  of  the  saying,  "  where  your  treasure  is,  there 
 will  your  heart  be  also,"  (Matth.  vi.  21.)  Hence  the  reason 
 why  faith  is  so  rare  in  the  world  ;  nothing  being  more  diffi- 
 cult for  our  sluggishness  than  to  surmount  innumerable 
 obstacles  in  striving  for  the  prize  of  our  high  calling.  To 
 the  immense  load  of  miseries  Avhich  almost  overwhelm  us, 
 are  added  the  jeers  of  profane  men,  who  assail  us  for  our 
 simplicity,  when  spontaneously  renouncing  the  allurements 
 of  the  present  life  we  seem,  in  seeking  a  happiness  which 
 lies  hid  from  us,  to  catch  at  a  fleeting  shadow.  In  short, 
 wre  are  beset  above  and  below,  behind  and  before,  with 
 violent  temptations,  which  our  minds  would  be  altogether 
 unable  to  withstand,  were  they  not  set  free  from  earthly 
 objects,  and  devoted  to  the  heavenly  life,  though  apparently 
 remote  from  us.  Wherefore,  he  alone  has  made  solid  pro- 
 gress in  the  Gospel  who  has  acquired  the  habit  of  meditating 
 continually  on  a  blessed  resurrection. 
 
 2.  In  ancient  times  philosophers  discoursed,  and  even 
 debated  with  each  other,  concerning  the  chief  good :  none, 
 however,  except  Plato  acknowledged  that  it  consisted  in 
 union  with  God.  He  could  not,  however,  form  even  an 
 imperfect  idea  of  its  true  nature ;  nor  is  this  strange,  as  he 
 had  learned  nothing  of  the  sacred  bond  of  that  union.  We 
 even  in  this  our  earthly  pilgrimage  know  wherein  our  perfect 
 and  only  felicity  consists, — a  felicity  which,  while  we  long 
 for  it,  daily  inflames  our  hearts  more  and  more,  until  we 
 attain  to  full  fruition.  Therefore  I  said,  that  none  partici- 
 pate in  the  benefits  of  Christ  save  those  who  raise  their 
 minds  to  the  resurrection.  This,  accordingly,  is  the  mark 
 which  Paul  sets  before  believers,  and  at  Avhich  he  says  they 
 are  to  aim,  forgetting  every  thing  until  they  reach  it,  (Phil, 
 iii.  8.)  The  more  strenuously,  therefore,  must  we  contend 
 for  it,  lest  if  the  world  engross  us  we  be  severely  punished 
 for  our  sloth.1      Accordingly,  he  in  another  passage  distin- 
 
 1  French,  "  nous  recevions  un  povre  salaire  tie  nostre  laschete  et  par- 
 esse  ;" — we  receive  a  poor  salary  for  our  carelessness  and  sloth. 
 
CHAT.  XXV.  CHRISTIAN  RELIGION.  G09 
 
 guishes  believers  by  this  mark,  that  their  conversation  is 
 in  heaven,  from  whence  they  look  for  the  Saviour,  (Phil.  iii. 
 20.)  And  that  they  may  not  faint  in  their  course,  he  asso- 
 ciates all  the  other  creatures  with  them.  As  shapeless  ruins 
 are  every  where  seen,  he  says,  that  all  things  in  heaven  and 
 earth  struggle  for  renovation.  For  since  Adam  by  his  fall 
 destroyed  the  proper  order  of  nature,  the  creatures  groan 
 under  the  servitude  to  which  they  have  been  subjected 
 through  his  sin  ;  not  that  they  are  at  all  endued  with  sense, 
 but  that  they  naturally  long  for  the  state  of  perfection  from 
 which  they  have  fallen.  Paul  therefore  describes  them  as 
 groaning  and  travailing  in  pain,  (Bom.  viii.  19 ;)  so  that  we 
 who  have  received  the  first-fruits  of  the  Spirit  may  be 
 ashamed  to  grovel  in  our  corruption,  instead  of  at  least  imi- 
 tating the  inanimate  elements  which  are  bearing  the  punish- 
 ment of  another's  sin.  And  in  order  that  he  may  stimulate 
 us  the  more  powerfully,  he  terms  the  final  advent  of  Christ 
 our  redemption.  It  is  true,  indeed,  that  all  the  parts  of  our 
 redemption  are  already  accomplished ;  but  as  Christ  was 
 once  offered  for  sins,  (Heb.  ix.  28,)  so  he  shall  again  appear 
 without  sin  unto  salvation.  Whatever,  then,  be  the  afflic- 
 tions by  which  we  are  pressed,  let  this  redemption  sustain  us 
 until  its  final  accomplishment. 
 
 3.  The  very  importance  of  the  subject  ought  to  increase 
 our  ardour.  Paul  justly  contends,  that  if  Christ  rise  not 
 the  whole  gospel  is  delusive  and  vain,  (1  Cor.  xv.  13-17 ;) 
 for  our  condition  would  be  more  miserable  than  that  of  other 
 mortals,  because  we  are  exposed  to  much  hatred  and  insult, 
 and  incur  danger  every  hour ;  nay,  are  like  sheep  destined 
 for  slaughter ;  and  hence  the  authority  of  the  gospel  would 
 fail,  not  in  one  part  merely,  but  in  its  very  essence,  includ- 
 ing both  our  adoption  and  the  accomplishment  of  our  salva- 
 tion. Let  us,  therefore,  give  heed  to  a  matter  of  all  others 
 the  most  serious,  so  that  no  length  of  time  may  produce 
 weariness.  I  have  deferred  the  brief  consideration  to  be 
 given  of  it  to  this  place,  that  my  readers  may  learn,  when 
 they  have  received  Christ,  the  author  of  perfect  salvation, 
 to  rise  higher,  and  know  that  he  is  clothed  with  heavenly 
 immortality  and  glory,  in  order  that  the  whole  body  may  be 
 VOL.  II.  2  Q 
 
610  INSTITUTES  OF  THE  BOOK  III. 
 
 rendered  conformable  to  the  Head.  For  thus  the  Holy 
 Spirit  is  ever  setting  before  us  in  his  pefioiran  example  of 
 the  resurrection.  It  is  difficult  to  believe  that  after  our  bodies 
 have  been  consumed  with  rottenness,  they  will  rise  again  at 
 their  appointed  time.  And  hence,  while  many  of  the  philo- 
 sophers maintained  the  immortality  of  the  soul,  few  of  them 
 assented  to  the  resurrection  of  the  body.  Although  in  this 
 they  were  inexcusable,  we  are  thereby  reminded  that  the 
 subject  is  too  difficult  for  human  apprehension  to  reach  it. 
 To  enable  faith  to  surmount  the  great  difficulty,  Scripture 
 y  furnishes  two  auxiliary  proofs,  the  one  the  likeness  of  Christ's 
 resurrection,  and  the  other  the  omnipotence  of  God.  There- 
 fore, whenever  the  subject  of  the  resurrection  is  considered, 
 let  us  think  of  the  case  of  our  Saviour,  who,  having  com- 
 pleted his  mortal  course  in  our  nature  which  he  had  assumed, 
 obtained  immortality,  and  is  now  the  pledge  of  our  future 
 resurrection.  For  in  the  miseries  by  which  we  are  beset, 
 we  always  bear  "  about  in  the  body  the  dying  of  the  Lord 
 Jesus,  that  the  life  also  of  Jesus  might  be  made  manifest 
 in  our  mortal  flesh,"  (2  Cor.  iv.  10.)  It  is  not  lawful,  it 
 is  not  even  possible,  to  separate  him  from  us,  without  divid- 
 ing him.  Hence  Paul's  argument,  "  If  there  be  no  resur- 
 rection of  the  dead,  then  is  Christ  not  risen,"  (1  Cor.  xv. 
 13;)  for  he  assumes  it  as  an  acknowledged  principle,  that 
 when  Christ  was  subjected  to  death,  and  by  rising  gained  a 
 victory  over  death,  it  was  not  on  his  own  account,  but  in  the 
 Head  was  begun  what  must  necessarily  be  fulfilled  in  all  the 
 members,  according  to  the  degree  and  order  of  each.  For  it 
 would  not  be  proper  to  be  made  equal  to  him  in  all  respects. 
 It  is  said  in  the  psalm,  "  Neither  wilt  thou  suffer  thine  Holy 
 One  to  see  corruption,"  (Ps.  xvi.  10.)  Although  a  portion  of 
 this  confidence  appertain  to  us  according  to  the  measure  be- 
 stowed on  us,  yet  the  full  effect  appeared  only  in  Christ,  who, 
 free  from  all  corruption,  resumed  a  spotless  body.  Then,  that 
 there  may  be  no  doubt  as  to  our  fellowship  with  Christ  in  a 
 blessed  resurrection,  and  that  we  may  be  contented  with  this 
 pledge,  Paul  distinctly  affirms  that  he  sits  in  the  heavens, 
 and  will  come  as  a  judge  on  the  last  day  for  the  express 
 purpose  of  changing  our  vile  body,  "  that  it  may  be  fashioned 
 
CHAP.  XXV.  CHRISTIAN  RELIGION.  Gil 
 
 like  unto  his  glorious  body,"  (Phil.  iii.  21.)  For  he  elsewhere 
 says  that  God  did  not  raise  up  his  Son  from  death  to  give 
 an  isolated  specimen  of  his  mighty  power,  but  that  the  Spirit 
 exerts  the  same  efficacy  in  regard  to  them  that  believe ;  and 
 accordingly  he  says,  that  the  Spirit  when  he  dwells  in  us  is 
 life,  because  the  end  for  Avhich  he  was  given  is  to  quicken 
 our  mortal  body,  (Rom.  viii.  10,  11 ;  Col.  iii.  4.)  I  briefly 
 glance  at  subjects  which  might  be  treated  more  copiously, 
 and  deserve  to  be  adorned  more  splendidly,  and  yet  in 
 the  little  I  have  said  I  trust  pious  readers  will  find  sufficient 
 materials  for  building  up  their  faith.  Christ  rose  again,  that 
 he  might  have  us  as  partakers  with  him  of  future  life. 
 He  was  raised  up  by  the  Father,  inasmuch  as  he  was  the 
 Head  of  the  Church,  from  which  he  cannot  possibly  be  dis- 
 severed. He  was  raised  up  by  the  power  of  the  Spirit,  who 
 also  in  us  performs  the  office  of  quickening.  In  fine,  he  was 
 raised  up  to  be  the  resurrection  and  the  life.  But  as  we  have 
 said,  that  in  this  mirror  we  behold  a  living  image  of  the  resur- 
 rection, so  it  furnishes  a  sure  evidence  to  support  our  minds, 
 provided  we  faint  not,  nor  grow  weary  at  the  long  delay, 
 because  it  is  not  ours  to  measure  the  periods  of  time  at  our 
 own  pleasure  ;  but  to  rest  patiently  till  God  in  his  own  time 
 renew  his  kingdom.  To  this  Paul  refers  when  he  says,  "  But 
 every  man  in  his  own  order :  Christ  the  first-fruits ;  after- 
 ward they  that  are  Christ's  at  his  coining,"  (1  Cor.  xv.  23.) 
 But  lest  any  question  should  be  raised  as  to  the  resurrec- 
 tion of  Christ  on  which  ours  is  founded,  we  see  how  often  and 
 in  what  various  ways  he  has  borne  testimony  to  it.  Scoffing 
 men  will  deride  the  narrative  which  is  given  by  the  Evangelist 
 as  a  childish  fable.  For  what  importance  will  they  attach 
 to  a  message  which  timid  women  bring,  and  the  disciples, 
 almost  dead  with  fear,  afterwards  confirm?  Why  does  not 
 Christ  rather  place  the  illustrious  trophies  of  his  victory  in 
 the  midst  of  the  temple  and  the  forum  ?  Why  does  he  not 
 come  forth,  and  in  the  presence  of  Pilate  strike  terror  ?  Why 
 does  he  not  show  himself  alive  again  to  the  priests  and  all 
 Jerusalem?  Profane  men  will  scarcely  admit  that  the  wit- 
 nesses whom  he  selects  are  well  qualified.  I  answer,  that 
 though  at  the  commencement  their  infirmity  was  contemptible, 
 
G12  INSTITUTES  OF  THE  BOOK  III. 
 
 yet  the  whole  was  directed  by  the  admirable  providence  of 
 God,  so  that  partly  from  love  to  Christ  and  religious  zeal, 
 partly  from  incredulity,  those  who  were  lately  overcome  with 
 fear  now  hurry  to  the  sepidchre,  not  only  that  they  might  be 
 eye-witnesses  of  the  fact,  but  that  they  might  hear  angels 
 announce  what  they  actually  saw.  How  can  we  question  the 
 veracity  of  those  who  regarded  what  the  Avomen  told  them  as 
 a  fable,  until  they  saw  the  reality  ?  It  is  not  strange  that  the 
 Avhole  people  and  also  the  governor,  after  they  were  furnished 
 with  sufficient  evidence  for  conviction,  were  not  allowed  to 
 see  Christ  or  the  other  signs,  (Matth.  xxvii.  66 ;  xxviii.  11.) 
 The  sepulchre  is  sealed,  sentinels  keep  watch,  on  the  third 
 day  the  body  is  not  found.  The  soldiers  are  bribed  to 
 spread  the  report  that  his  disciples  had  stolen  the  body.  As 
 if  they  had  had  the  means  of  deforcing  a  band  of* soldiers,  or 
 been  supplied  with  weapons,  or  been  trained  so  as  to  make 
 such  a  daring  attempt.  But  if  the  soldiers  had  not  courage 
 enough  to  repel  them,  why  did  they  not  follow  and  appre- 
 hend some  of  them  by  the  aid  of  the  populace  ?  Pilate, 
 therefore,  in  fact,  put  his  signet  to  the  resurrection  of  Christ, 
 and  the  guards  who  were  placed  at  the  sepulchre  by  their 
 silence  or  falsehood  also  became  heralds  of  his  resurrection. 
 Meanwhile,  the  voice  of  angels  was  heard,  "  He  is  not  here, 
 but  is  risen,"  (Luke  xxiv.  6.)  The  celestial  splendour 
 plainly  shows  that  they  were  not  men  but  angels.  After- 
 wards, if  any  doubt  still  remained,  Christ  himself  removed  it. 
 The  disciples  saw  him  frequently;  they  even  touched  his  hands 
 and  his  feet,  and  their  unbelief  is  of  no  little  avail  in  confirm- 
 ing our  faith.  He  discoursed  to  them  of  the  mysteries 
 of  the  kingdom  of  God,  and  at  length,  while  they  beheld, 
 ascended  to  heaven.  This  spectacle  was  exhibited  not  to 
 eleven  apostles  only,  but  was  seen  by  more  than  five  hundred 
 brethren  at  once,  (1  Cor.  xv.  G.)  Then  by  sending  the  Holy 
 Spirit  he  gave  a  proof  not  only  of  life  but  also  of  supreme 
 power,  as  he  had  foretold,  "  It  is  expedient  for  you  that  I  go 
 away  :  for  if  I  go  not  away,  the  Comforter  will  not  come  unto 
 you,"  (John  xvi.  7.)  Paul  was  not  thrown  down  on  the  way 
 by  the  power  of  a  dead  man,  but  felt  that  he  whom  he  was 
 opposing  was  possessed  of  sovereign  authority.     To  Stephen 
 
CHAP.  XXV.  CHRISTIAN  RELIGION.  613 
 
 he  appeared  for  another  purpose,  viz.,  that  he  might  over- 
 come the  fear  of  death  by  the  certainty  of  life.  To  refuse 
 assent  to  these  numerous  and  authentic  proofs  is  not  diffi- 
 dence, but  depraved  and  therefore  infatuated  obstinacy. 
 
 4.  We  have  said  that  in  proving  the  resurrection  our 
 thoughts  must  be  directed  to  the  immense  power  of  God. 
 This  Paul  briefly  teaches,  when  he  says  that  the  Lord  Jesus 
 Christ  "shall  change  our  vile  body,  that  it  may  be  fashioned 
 like  unto  his  glorious  body,  according  to  the  working  of  that 
 mighty  power  whereby  he  is  able  even  to  subdue  all  things 
 unto  himself,"  (Phil.  iii.  21.)  Wherefore,  nothing  can  be  more 
 incongruous  than  to  look  here  at  what  can  be  done  naturally 
 when  the  subject  presented  to  us  is  an  inestimable  miracle, 
 which  by  its  magnitude  absorbs  our  senses.  Paul,  however, 
 by  producing  a  proof  from  nature,  confutes  the  senselessness 
 of  those  who  deny  the  resurrection.  u  Thou  fool,  that  which 
 thou  sowest  is  not  quickened  except  it  die,"  &c,  (1  Cor.  xv. 
 30.)  He  says  that  in  seed  there  is  a  species  of  resurrec- 
 tion, because  the  ci'op  is  produced  from  corruption.  Nor 
 would  the  thing  be  so  difficult  of  belief  were  we  as  attentive 
 as  we  ought  to  be  to  the  wonders  which  meet  our  eye  in 
 every  quarter  of  the  world.  But  let  us  remember  that  none 
 is  truly  persuaded  of  the  future  resurrection  save  he  who, 
 carried  away  with  admiration,  gives  God  the  glory. 
 
 Elated  with  this  conviction,  Isaiah  exclaims,  "Thy  dead 
 men  shall  live,  together  with  my  dead  body  shall  they  arise. 
 Awake  and  sing,  ye  that  dwell  in  dust,"  (Isaiah  xxvi.  19.) 
 In  desperate  circumstances  he  rises  to  God,  the  author  of 
 life,  in  whose  hand  are  "  the  issues  from  death,"  (Psalm  lxviii. 
 20.)  Job  also,  when  liker  a  dead  body  than  a  living  being, 
 trusting  to  the  power  of  God,  hesitates  not  as  if  in  full  vigour 
 to  rise  to  that  day :  "  1  know  that  my  Redeemer  liveth,  and 
 that  he  will  stand  at  the  latter  day  upon  the  earth  ;"  (that  is, 
 that  he  will  there  exert  his  power  :)  "  and  though  after  my 
 skin  worms  destroy  this  body,  yet  in  my  flesh  shall  I  see 
 God ;  whom  I  shall  see  for  myself,  and  mine  eyes  shall 
 behold,  and  not  another,"  (Job  xix.  25-27.)  For  though 
 some  have  recourse  to  a  more  subtle  interpretation,  by  which 
 they  wrest  these  passages,  as  if  they  were  not  to  be  under- 
 
614  INSTITUTES  OF  THE  BOOK  III. 
 
 stood  of  the  resurrection,  they  only  confirm  what  they  are 
 desirous  to  overthrow  ;  for  holy  men,  in  seeking  consolation 
 in  their  misfortunes,  have  recourse  for  alleviation  merely  to 
 the  similitude  of  a  resurrection.  This  is  better  learned  from 
 a  passage  in  Ezekiel.  When  the  Jews  scouted  the  promise 
 of  return,  and  objected  that  the  probability  of  it  Avas  not 
 greater  than  that  of  the  dead  coming  forth  from  the  tomb, 
 there  is  presented  to  the  prophet  in  vision  a  field  covered 
 with  dry  bones,  which  at  the  command  of  God  recover  sinews 
 and  flesh.  Though  under  that  figure  he  encourages  the 
 people  to  hope  for  return,  yet  the  ground  of  hope  is  taken 
 from  the  resurrection,  as  it  is  the  special  type  of  all  the  de- 
 liverances which  believers  experience  in  this  world.  Thus 
 Christ  declares  that  the  voice  of  the  Gospel  gives  life ;  but 
 because  the  Jews  did  not  receive  it,  he  immediately  adds, 
 "Marvel  not  at  this ;  for  the  hour  is  coining  in  which  all  that 
 are  in  the  grave  shall  hear  his  voice,  and  shall  come  forth," 
 (John  v.  28,  29.)  Wherefore,  amid  all  our  conflicts  let  us 
 exult  after  the  example  of  Paul,  that  he  who  has  promised  us 
 future  life  "  is  able  to  keep  that"  which  i(  is  committed  unto 
 him,"  and  thus  glory  that  there  is  laid  up  for  us  "  a  crown  of 
 righteousness,  which  the  Lord,  the  righteous  j udge,  shall  give," 
 (2  Tim.  i.  12  ;  iv.  8.)  Thus  all  the  hardships  which  we  may 
 endure  will  be  a  demonstration  of  our  future  life,  "  seeing  it  is 
 a  righteous  thing  with  God  to  recompense  tribulation  to 
 them  that  trouble  you ;  and  to  you  who  are  troubled  rest 
 with  us,  when  the  Lord  Jesus  shall  be  revealed  from  heaven 
 with  his  mighty  angels,  in  flaming  fire,"  (2  Thess.  i.  6-8.)  But 
 we  must  attend  to  what  he  shortly  after  adds,  viz.,  that  he 
 "  shall  come  to  be  glorified  in  his  saints,  and  to  be  admired  in 
 all  them  that  believe,"  by  receiving  the  Gospel. 
 
 5.  Although  the  minds  of  men  ought  to  be  perpetually 
 occupied  with  this  pursuit,  yet  as  if  they  actually  resolved  to 
 banish  all  remembrance  of  the  resurrection,  they  have  called 
 death  the  end  of  all  things,  the  extinction  of  man.  For 
 Solomon  certainly  expresses  the  commonly  received  opinion 
 Avhen  he  says,  "A  living  dog  is  better  than  a  dead  lion," 
 (Eccl.  ix.  4.)  And  again,  "Who  knoweth  the  spirit  of  man 
 that  goeth  upward,  and  the  spirit  of  the  beast  that  goeth 
 
CHAP.  XXV.  CHRISTIAN  RELIGION.  615 
 
 downward  to  the  earth  ?" l  In  all  ages  a  brutish  stupor  has 
 prevailed,  and,  accordingly,  it  has  made  its  way  into  the  very 
 Church ;  for  the  Sadducees  had  the  hardihood  openly  to 
 profess  that  there  was  no  resurrection,  nay,  that  the  soul  was 
 mortal,  (Mark  xii.  18  ;  Lukexx.  27.)  But  that  this  gross  ig- 
 norance might  be  no  excuse,  unbelievers  have  always  by  natural 
 instinct  had  an  image  of  the  resurrection  before  their  eyes. 
 For  why  the  sacred  and  inviolable  custom  of  burying,  but 
 that  it  might  be  the  earnest  of  a  new  life  ?  Nor  can  it  be  said 
 that  it  had  its  origin  in  error,  for  the  solemnity  of  sepulture 
 always  prevailed  among  the  holy  patriarchs,  and  God  was 
 pleased  that  the  same  custom  should  continue  among  the 
 Gentiles,  in  order  that  the  image  of  the  resurrection  thus 
 presented  might  shake  off  their  torpor.  But  although  that 
 ceremony  was  Avithout  profit,  yet  it  is  useful  to  us  if  we  pru- 
 dently consider  its  end  ;  because  it  is  no  feeble  refutation  of 
 infidelity  that  all  men  agreed  in  professing  what  none  of  them 
 believed.  But  not  only  did  Satan  stupify  the  senses  of  man- 
 kind, so  that  with  their  bodies  they  buried  the  remembrance 
 of  the  resurrection  ;  but  he  also  managed  by  various  fictions  so 
 to  corrupt  this  branch  of  doctrine  that  it  at  length  was  lost. 
 Not  to  mention  that  even  in  the  days  of  Paul  he  began  to 
 assail  it,  (1  Cor.  xv.,)  shortly  after  the  Chiliasts  arose,  who 
 limited  the  reign  of  Christ  to  a  thousand  years.  This  fiction 
 is  too  puerile  to  need  or  to  deserve  refutation.  Nor  do  they 
 receive  any  countenance  from  the  Apocalypse,  from  which  it 
 is  known  that  they  extracted  a  gloss  for  their  error,  (Rev. 
 xx.  4,)  since  the  thousand  years  there  mentioned  refer  not  to 
 the  eternal  blessedness  of  the  Church,  but  only  to  the  various 
 troubles  which  await  the  Church  militant  in  this  world.  The 
 whole  Scripture  proclaims  that  there  will  be  no  end  either  to 
 the  happiness  of  the  elect,  or  the  punishment  of  the  reprobate. 
 Moreover,  in  regard  to  all  things  which  lie  beyond  our  sight, 
 and  far  transcend  the  reach  of  our  intellect,  belief  must 
 either  be  founded  on  the  sure  oracles  of  God,  or  altogether 
 renounced.     Those  who  assign  only  a  thousand  years  to  the 
 
 1  Calvin  translates,  "  Quis  scit  an  hominis  anima  asccndit  sursum  ?"  &c. 
 — Who  knows  whether  the  soul  of  man  goes  upward  ?  &c. 
 
G16  INSTITUTES  OF  THE  BOOK  III. 
 
 children  of  God  to  enjoy  the  inheritance  of  future  life,  observe 
 not  how  great  an  insult  they  offer  to  Christ  and  his  kingdom. 
 If  they  are  not  to  be  clothed  with  immortality,  then  Christ 
 himself,  into  whose  glory  they  shall  be  transformed,  has  not 
 been  received  into  immortal  glory ;  if  their  blessedness  is  to 
 have  an  end,  the  kingdom  of  Christ,  on  whose  solid  structure 
 it  rests,  is  temporary.  In  short,  they  are  either  most  igno- 
 rant of  all  divine  things,  or  they  maliciously  aim  at  subverting 
 the  whole  grace  of  God  and  power  of  Christ,  which  cannot 
 have  their  full  effect,  unless  sin  is  obliterated,  death  swallow- 
 ed up,  and  eternal  life  fully  renewed.  How  stupid  and  frivo- 
 lous their  fear  that  too  much  severity  will  be  ascribed  to 
 God,  if  the  reprobate  are  doomed  to  eternal  punishment,  even 
 the  blind  may  see.  The  Lord,  forsooth,  will  be  unjust  if 
 he  exclude  from  his  kingdom  those  who,  by  their  ingratitude, 
 shall  have  rendered  themselves  unworthy  of  it.  But  their 
 sins  are  temporary,  (see  Bernard,  Epist.  254.)  I  admit  it ; 
 but  then  the  majesty  of  God,  and  also  the  justice  which  they 
 have  violated  by  their  sins,  are  eternal.  Justly,  therefore,  the 
 memory  of  their  iniquity  does  not  perish.  But  in  this  way 
 the  punishment  will  exceed  the  measure  of  the  fault.  It  is 
 intolerable  blasphemy  to  hold  the  majesty  of  God  in  so  little 
 estimation,  as  not  to  regard  the  contempt  of  it  as  of  greater 
 consequence  than  the  destruction  of  a  single  soul.  But  let 
 us  have  done  with  these  triflers,  that  we  may  not  seem  (con- 
 trary to  what  we  first  observed)  to  think  their  dreams 
 deserving  of  refutation. 
 
 6.  Besides  these,  other  two  dreams  have  been  invented  by 
 men  who  indulge  a  wicked  curiosity.  Some,  under  the  idea 
 that  the  whole  man  perishes,  have  thought  that  the  soul  will 
 rise  again  with  the  body ;  while  others,  admitting  that  spirits 
 are  immortal,  hold  that  they  will  be  clothed  with  new  bodies, 
 and  thus  deny  the  resurrection  of  the  flesh.  Having  already 
 adverted  to  the  former  point  Avhen  speaking  of  the  creation  of 
 man,  it  will  be  sufficient  again  to  remind  the  reader  how 
 grovelling  an  error  it  is  to  convert  a  spirit,  formed  after  the 
 image  of  God,  into  an  evanescent  breath,  which  animates  the 
 body  only  during  this  fading  life,  and  to  reduce  the  temple 
 of  the  Holy  Spirit  to  nothing ;  in  short,  to  rob  of  the  badge 
 
CHAP.  XXV".  CHRISTIAN  RELIGION.  617 
 
 of  immortality  that  part  of  ourselves  in  which  the  divinity 
 is  most  refulgent,  and  the  marks  of  immortality  conspicuous, 
 so  as  to  make  the  condition  of  the  body  better  and  more 
 excellent  than  that  of  the  soul.  Very  different  is  the  course 
 taken  by  Scripture,  which  compares  the  body  to  a  tabernacle, 
 from  which  it  describes  us  as  migrating  when  we  die,  because 
 it  estimates  us  by  that  part  which  distinguishes  us  from  the 
 lower  animals.  Thus  Peter,  in  reference  to  his  approaching 
 death,  says,  "  Knowing  that  shortly  I  must  put  oft"  this  my 
 tabernacle,"  (2  Pet.  i.  14.)  Paul,  again,  speaking  of  believers, 
 after  saying,  "  If  our  earthly  house  of  this  tabernacle  were  dis- 
 solved, we  have  a  building  of  God,"  adds,  "  Whilst  we  are  at 
 home  in  the  body,  we  are  absent  from  the  Lord,"  (2  Cor.  v.  1, 
 6.)  Did  not  the  soul  survive  the  body,  how  could  it  be  present 
 with  the  Lord  on  being  separated  from  the  body  ?  But  an 
 Apostle  removes  all  doubt  when  he  says  that  we  go  "  to  the 
 spirits  of  just  men  made  perfect,"  (Heb.  xii.  23 ;)  by  these 
 words  meaning,  that  we  are  associated  with  the  holy  patri- 
 archs, who,  even  when  dead,  cultivate  the  same  piety,  so  that 
 we  cannot  be  the  members  of  Christ  unless  we  unite  with 
 them.  And  did  not  the  soul,  when  unclothed  from  the 
 body,  retain  its  essence,  and  be  capable  of  beatific  glory,  our 
 Saviour  would  not  have  said  to  the  thief,  "  To-day  shalt 
 thou  be  with  me  in  paradise,"  (Luke  xxiii.  43.)  Trusting  to 
 these  clear  proofs,  let  us  doubt  not,  after  the  example  of  our 
 Saviour,  to  commend  our  spirits  to  God  when  we  come  to  die, 
 or  after  the  example  of  Stephen,  to  commit  ourselves  to  the 
 protection  of  Christ,  who,  with  good  reason,  is  called  "  The 
 Shepherd  and  Bishop"  of  our  souls,  (Acts  vii.  59;  1  Pet.  ii. 
 25.)  Moreover,  to  pry  curiously  into  their  intermediate 
 state  is  neither  lawful  nor  expedient,  (see  Calv.  Psychopan- 
 nychia.)  Many  greatly  torment  themselves  with  discussing 
 what  place  they  occupy,  and  whether  or  not  they  already 
 enjoy  celestial  glory.  It  is  foolish  and  rash  to  inquire  into 
 hidden  things,  farther  than  God  permits  us  to  know.  Scrip- 
 ture, after  telling  that  Christ  is  present  with  them,  and 
 receives  them  into  paradise,  (John  xii.  32,)  and  that  they  are 
 comforted,  while  the  souls  of  the  reprobate  suffer  the  torments 
 which  they  have  merited,  goes  no  farther.     What  teacher  or 
 
618  INSTITUTES  OF  THE  BOOK  III. 
 
 doctor  will  reveal  to  us  what  God  has  concealed  ?  As  to  the 
 place  of  abode,  the  question  is  not  less  futile  and  inept,  since 
 we  know  that  the  dimension  of  the  soul  is  not  the  same  as 
 that  of  the  body.1  When  the  abode  of  blessed  spirits  is  de- 
 signated as  the  bosom  of  Abraham,  it  is  plain  that,  on  quitting 
 this  pilgrimage,  they  are  received  by  the  common  father  of 
 the  faithful,  who  imparts  to  them  the  fruit  of  his  faith.  Still, 
 since  Scripture  uniformly  enjoins  us  to  look  with  expectation 
 to  the  advent  of  Christ,  and  delays  the  crown  of  glory  till 
 that  period,  let  us  be  contented  with  the  limits  divinely  pre- 
 scribed to  us,  viz.,  that  the  souls  of  the  righteous,  after  their 
 warfare  is  ended,  obtain  blessed  rest  where  in  joy  they  wait 
 for  the  fruition  of  promised  glory,  and  that  thus  the  final 
 result  is  suspended  till  Christ  the  Redeemer  appear.  There 
 can  be  no  doubt  that  the  reprobate  have  the  same  doom  as 
 that  which  Jude  assigns  to  the  devils,  they  are  "  reserved 
 in  everlasting  chains  under  darkness,  unto  the  judgment  of 
 the  great  day,"  (Jude,  ver.  6.) 
 
 7.  Equally  monstrous  is  the  error  of  those  who  imagine 
 that  the  soul,  instead  of  resuming  the  body  with  which  it  is 
 now  clothed,  will  obtain  a  new  and  different  body.  Nothing- 
 can  be  more  futile  than  the  reason  given  by  the  Manichees, 
 viz.,  that  it  wTere  incongruous  for  impure  flesh  to  rise  again :  as 
 if  there  were  no  impurity  in  the  soul ;  and  yet  this  does  not 
 exclude  it  from  the  hope  of  heavenly  life.  It  is  just  as  if 
 they  were  to  say,  that  what  is  infected  by  the  taint  of  sin 
 cannot  be  divinely  purified  ;  for  I  now  say  nothing  to  the 
 delirious  dream  that  flesh  is  naturally  impure  as  having  been 
 created  by  the  devil.  I  only  maintain,  that  nothing  in  us  at 
 present,  which  is  umvorthy  of  heaven,  is  any  obstacle  to  the 
 resurrection.  But,  first,  Paul  enjoins  believers  to  purify 
 themselves  from  "  all  filthiness  of  the  flesh  and  spirit,"  (2  Cor. 
 vii.  1 ;)  and  then  denounces  the  judgment  which  is  to  fol- 
 low7, that  every  one  shall  "receive  the  things  done  in  his 
 body,  according  to  that  he  hath  done,  whether  it  be  good  or 
 
 1  French,  "  La  question  quant  au  lieu  est  bien  frivole  et  sotte  :  veu 
 que  nous  savons  que  l'anie  n'a  pas  ses  mesures  de  long  et  de  large,  comme 
 le  corps  ;" — the  question  as  to  place  is  very  frivolous  and  foolish,  seeing 
 we  know  that  the  soul  has  no  measures  of  length  and  breadth  like  the 
 body 
 
CHAP.  XXV.  CHRISTIAN  RELIGION.  619 
 
 bad,"  (2  Cor.  v.  LO.)  With  this  accords  what  he  says  to  the 
 Corinthians,  "That  the  life  also  of  Jesus  might  be  made 
 manifest  in  our  body,"  (2  Cor.  iv.  10.)  For  which  reason 
 he  elsewhere  says,  "  I  pray  God  your  whole  spirit  and  soul 
 and  body  be  preserved  blameless  unto  the  coming  of  our 
 Lord  Jesus  Christ,"  (1  Thess.  v.  23.)  He  says  "body"  as 
 well  as  "spirit  and  soul,"  and  no  wonder;  for  it  were  most 
 absurd  that  bodies  which  God  has  dedicated  to  himself  as 
 temples  should  fall  into  corruption  without  hope  of  resur- 
 rection. What  ?  are  they  not  also  the  members  of  Christ  ? 
 Does  he  not  pray  that  God  would  sanctify  every  part  of 
 them,  and  enjoin  them  to  celebrate  his  name  with  their 
 tongues,  lift  up  pure  hands,  and  offer  sacrifices  ?  That  part 
 of  man,  therefore,  which  the  heavenly  Judge  so  highly 
 honours,  what  madness  is  it  for  any  mortal  man  to  reduce 
 to  dust  without  hope  of  revival  ?  In  like  manner,  when  Paul 
 exhorts,  "glorify  God  in  your  body,  and  in  your  spirit, 
 which  are  God's,"  he  certainly  does  not  allow  that  that 
 which  he  claims  for  God  as  sacred  is  to  be  adjudged  to  eter- 
 nal corruption.  Nor,  indeed,  on  any  subject  does  Scripture 
 furnish  clearer  explanation  than  on  the  resurrection  of  our 
 flesh.  "  This  corruptible  (says  Paul)  must  put  on  incor- 
 ruption,  and  this  mortal  must  put  on  immortality,"  (1  Cor. 
 xv.  53.)  If  God  formed  new  bodies,  where  would  be  this 
 change  of  quality  ?  If  it  were  said  that  we  must  be  renewed, 
 the  ambiguity  of  the  expression  might,  perhaps,  afford  room 
 for  cavil;  but  here  pointing  with  the  finger  to  the  bodies 
 with  which  we  are  clothed,  and  promising  that  they  shall 
 be  incorruptible,  he  very  plainly  affirms  that  no  new  bodies 
 are  to  be  fabricated.  "  Nay,"  as  Tertullian  says,  "  he  could 
 not  have  spoken  more  expressly,  if  he  had  held  his  skin  in 
 his  hands,"  (Tertull.  de  Kesurrect.  Carnis.)  Nor  can  any 
 cavil  enable  them  to  evade  the  force  of  another  passage,  in 
 which  saying  that  Christ  will  be  the  Judge  of  the  world,  he 
 quotes  from  Isaiah,  ic  As  I  live,  saith  the  Lord,  every  knee 
 shall  bow  to  me,"  (Rom.  xiv.  11 ;  Isa.  xix.  18  ;)  since  he 
 openly  declares  that  those  whom  he  was  addressing  will  have 
 to  give  an  account  of  their  lives.  This  could  not  be  true  if 
 new  bodies  were  to  be  sisted  to  the  tribunal.     Moreover, 
 
620  INSTITUTES  OF  THE  BOOK  III. 
 
 there  is  no  ambiguity  in  the  words  of  Daniel,  "  Many  of  them 
 that  sleep  in  the  dust  of  the  earth  shall  awake,  some  to  ever- 
 lasting life,  and  some  to  shame  and  everlasting  contempt," 
 (Dan.  xii.  2  ;)  since  he  does  not  bring  new  matter  from  the 
 four  elements  to  compose  men,  but  calls  forth  the  dead  from 
 their  graves.  And  the  reason  which  dictates  this  is  plain. 
 For  if  death,  which  originated  in  the  fall  of  man,  is  adventi- 
 tious, the  renewal  produced  by  Christ  must  be  in  the  same 
 body  which  began  to  be  mortal.  And,  certainly,  since  the 
 Athenians  mocked  Paul  for  asserting  the  resurrection,  (Acts 
 xvii.  32,)  we  may  infer  what  his  preaching  was  :  their  derision 
 is  of  no  small  force  to  confirm  our  faith.  The  saying  of  our 
 Saviour  also  is  worthy  of  observation,  "  Fear  not  them  which 
 kill  the  body,  but  are  not  able  to  kill  the  soul :  but  rather 
 fear  him  which  is  able  to  destroy  both  soul  and  body  in  hell," 
 (Matth.  x.  28.)  Here  there  would  be  no  ground  for  fear,  were 
 not  the  body  which  we  now  have  liable  to  punishment.  Nor 
 is  another  saying  of  our  Saviour  less  obscure,  "  The  hour  is 
 coming,  in  the  which  all  that  are  in  the  graves  shall  hear  his 
 voice,  and  shall  come  forth ;  they  that  have  done  good,  unto 
 the  resurrection  of  life  ;  and  they  that  have  done  evil,  unto 
 the  resurrection  of  damnation,"  (John  v.  28,  29.)  Shall  we 
 say  that  the  soul  rests  in  the  grave,  that  it  may  there  hear 
 the  voice  of  Christ,  and  not  rather  that  the  body  shall  at  his 
 command  resume  the  vigour  which  it  had  lost  ?  Moreover, 
 if  we  are  to  receive  new  bodies,  where  will  be  the  conformity 
 of  the  Head  and  the  members  ?  Christ  rose  again.  Was  it  by 
 forming  for  himself  a  new  body  ?  Nay,  he  had  foretold, 
 "  Destroy  this  temple,  and  in  three  days  I  will  raise  it  up," 
 (John  ii.  19.)  The  mortal  body  which  he  had  formerly 
 carried  he  again  received ;  for  it  would  not  have  availed  us 
 much  if  a  new  body  had  been  substituted,  and  that  which 
 had  been  offered  in  expiatory  sacrifice  been  destroyed.  "We 
 must,  therefore,  attend  to  that  connection  which  the  Apostle 
 celebrates,  that  we  rise  because  Christ  rose,  (1  Cor.  xv.  12 ;) 
 nothing  being  less  probable  than  that  the  flesh  in  which  we 
 bear  about  the  dying  of  Christ,  shall  have  no  share  in  the 
 resurrection  of  Christ.  This  was  even  manifested  by  a  strik- 
 ing   example,    when,    at   the  resurrection  of  Christ,  many 
 
CHAP.  XXV.  CIIEISTIAN  RELIGION'.  G21 
 
 bodies  of  the  saints  came  forth  from  their  graves.  For  it 
 cannot  be  denied  that  this  was  a  prelude,  or  rather  earnest,  of 
 the  final  resurrection  for  which  we  hope,  such  as  already 
 existed  in  Enoch  and  Elijah,  whom  Tertullian  calls  candidates 
 fur  resurrection,  because,  exempted  from  corruption,  both  in 
 body  and  soul,  they  were  received  into  the  custody  of  God. 
 
 8.  I  am  ashamed  to  waste  so  many  words  on  so  clear  a 
 matter ;  but  my  readers  will  kindly  submit  to  the  annoyance, 
 in  order  that  perverse  and  presumptuous  minds  may  not  be 
 able  to  avail  themselves  of  any  flaw  to  deceive  the  simple.  The 
 volatile  spirits  with  whom  I  now  dispute  adduce  the  fiction 
 of  their  own  brain,  that  in  the  resurrection  there  will  be  a 
 creation  of  new  bodies.  Their  only  reason  for  thinking  so  is, 
 that  it  seems  to  them  incredible  that  a  dead  body,  long 
 wasted  by  corruption,  should  return  to  its  former  state.  There- 
 fore, mere  unbelief  is  the  parent  of  their  opinion.  The  Spirit 
 of  God,  on  the  contrary,  uniformly  exhorts  us  in  Scripture 
 U  to  hope  for  the  resurrection  of  our  flesh.  For  this  reason 
 Baptism  is,  according  to  Paul,  a  seal  of  our  future  resurrection; 
 and  in  like  manner  the  holy  Supper  invites  us  confidently 
 to  expect  it,  when  with  our  mouths  we  receive  the  sym- 
 bols of  spiritual  grace.  And  certainly  the  whole  exhortation 
 of  Paul,  "  Yield  ye  your  members  as  instruments  of  righteous- 
 ness unto  God,"  (Rom.  vi.  13,)  would  be  frigid,  did  he  not  add, 
 as  he  does  in  another  passage,  "  He  that  raised  up  Christ  from 
 the  dead  shall  also  quicken  your  mortal  bodies,"  (Rom.  viii. 
 11.)  For  what  would  it  avail  to  apply  feet,  hands,  eyes,  and 
 tongues,  to  the  service  of  God,  did  not  these  afterwards  par- 
 ticipate in  the  benefit  and  reward?  This  Paul  expressly 
 confirms  when  he  says,  "  The  body  is  not  for  fornication, 
 but  for  the  Lord ;  and  the  Lord  for  the  body.  And  God 
 hath  both  raised  up  the  Lord,  and  will  also  raise  up  us  by 
 his  own  power,"  (1  Cor.  vi.  13,  14.)  The  words  which 
 follow  are  still  clearer,  "  Know  ye  not  that  your  bodies  are 
 the  members  of  Christ  ?"  "  Know  ye  not  that  your  body  is 
 the  temple  of  the  Holy  Ghost?"  (1  Cor.  vi.  15,  19.)  Mean- 
 while, we  see  how  he  connects  the  resurrection  with  chastity 
 and  holiness,  as  he  shortly  after  includes  our  bodies  in  the 
 purchase  of  redemption.     It  would  be  inconsistent  with  rea- 
 
G22  INSTITUTES  OF  THE  BOOK  III. 
 
 son,  that  the  body,  in  which  Paul  bore  the  marks  of  his 
 Saviour,  and  in  which  he  magnificently  extolled  him,  (Gal. 
 vi.  17,)  should  lose  the  reward  of  the  crown.  Hence  he 
 glories  thus,  "  Our  conversation  is  in  heaven ;  from  whence 
 also  we  look  for  the  Saviour,  the  Lord  Jesus  Christ :  Who 
 shall  change  our  vile  body,  that  it  may  be  fashioned  like 
 unto  his  glorious  body,"  (Phil.  iii.  20,  21.)  As  it  is  true,  "That 
 we  must  through  much  tribulation  enter  into  the  kinodom  of 
 God,"  (Acts  xiv.  22  ;)  so  it  were  unreasonable  that  this 
 entrance  should  be  denied  to  the  bodies  which  God  exercises 
 under  the  banner  of  the  cross,  and  adorns  with  the  palm  of 
 victory. 
 
 Accordingly,  the  saints  never  entertained  any  doubt  that 
 they  would  one  day  be  the  companions  of  Christ,  who  trans- 
 fers to  his  own  person  all  the  afflictions  by  which  we  are 
 tried,  that  he  may  show  their  quickening  power.1  Nay, 
 under  the  law,  God  trained  the  holy  patriarch  in  this  belief, 
 by  means  of  an  external  ceremony.  For  to  what  end  was  the 
 rite  of  burial,  as  we  have  already  seen,  unless  to  teach  that 
 new  life  was  prepared  for  the  bodies  thus  deposited  ?  Hence, 
 also,  the  spices  and  other  symbols  of  immortality,  by  which 
 under  the  law  the  obscurity  of  the  doctrine  was  illustrated 
 in  the  same  way  as  by  sacrifices.  That  custom  was  not  the 
 offspring  of  superstition,  since  we  see  that  the  Spirit  is  not 
 less  careful  in  narrating  burials  than  in  stating  the  principal 
 mysteries  of  the  faith.  Christ  commends  these  last  offices  as 
 of  no  trivial  importance,  (Matth.  xvi.  10,)  and  that,  certainly, 
 for  no  other  reason  than  just  that  they  raise  our  eyes  from  the 
 view  of  the  tomb,  which  corrupts  and  destroys  all  things,  to 
 the  prospect  of  renovation.  Besides,  that  careful  observance 
 of  the  ceremony  for  which  the  patriarchs  are  praised,  suffi- 
 ciently proves  that  they  found  in  it  a  special  and  valuable 
 help  to  their  faith.  Nor  would  Abraham  have  been  so 
 anxious  about  the  burial  of  his  wife,  (Gen.  xxiii.  4,  10,) 
 had  not  the  religious  view,  and  something  superior  to 
 any  worldly  advantage,  been  present  to  his  mind ;  in  other 
 words,   by  adorning   her   dead   body  with    the  insignia  of 
 
 1  Latin,  "  ut  vivificas  esse  doceat." — French,   "  pour  monstrer  quelles 
 nous  meinent  a  vie  ;" — to  show  that  they  conduct  us  to  life. 
 
CHAP.  XXV.  CHRISTIAN  RELIGION.  623 
 
 the  resurrection,  lie  confirmed  his  own  faith,  and  that  of  his 
 family.  A  clearer  proof  of  this  appears  in  the  example  of 
 Jacob,  who,  to  testify  to  his  posterity  that  even  death  did 
 not  destroy  the  hope  of  the  promised  land,  orders  his  bones 
 to  be  carried  thither.  Had  he  been  to  be  clothed  with  a 
 new  body,  would  it  not  have  been  ridiculous  in  him  to  give 
 commands  concerning  a  dust  which  was  to  be  reduced  to 
 nothing  ?  Wherefore,  if  Scripture  has  any  authority  with  us, 
 we  cannot  desire  a  clearer  or  stronger  proof  of  any  doctrine. 
 Even  tyros  understand  this  to  be  the  meaning  of  the  words, 
 resurrection,  and  raising  up.  A  thing  which  is  created  for 
 the  first  time  cannot  be  said  to  rise  again ;  nor  could  our 
 Saviour  have  said,  "  This  is  the  Father's  will  which  hath 
 sent  me,  that  of  all  which  he  hath  given  me  I  should  lose 
 nothing,  but  should  raise  it  up  again  at  the  last  day,"  (John 
 vi.  39.)  The  same  is  implied  in  the  word  sleeping,  which  is 
 applicable  only  to  the  body.  Hence,  too,  the  name  of 
 cemetery,  applied  to  burying-grounds. 
 
 It  remains  to  make  a  passing  remark  on  the  mode  of 
 resurrection.  I  speak  thus  because  Paul,  by  styling  it  a 
 mystery,  exhorts  us  to  soberness,  in  order  that  he  may  curb  ,.-• 
 a  licentious  indulgence  in  free  and  subtle  speculation.  First,^i- 
 we  must  hold,  as  has  already  been  observed,  that  the  body 
 in  which  we  shall  rise  will  be  the  same  as  at  present  in 
 respect  of  substance,  but  that  the  quality  will  be  different ;  just 
 as  the  body  of  Christ  which  wTas  raised  up  was  the  same  as 
 that  which  had  been  offered  in  sacrifice,  and  yet  excelled  in 
 other  qualities,  as  if  it  had  been  altogether  different.  This 
 Paul  declares  by  familiar  examples,  (1  Cor.  xv.  39.)  For  as 
 the  flesh  of  man  and  of  beasts  is  the  same  in  substance,  but 
 not  in  quality :  as  all  the  stars  are  made  of  the  same  matter, 
 but  have  different  degrees  of  brightness  :  so  he  shows,  that 
 though  we  shall  retain  the  substance  of  the  body,  there  will 
 be  a  change,  by  which  its  condition  wTill  become  much  more 
 excellent.  The  corruptible  body,  therefore,  in  order  that  we 
 may  be  raised,  will  not  perish  or  vanish  away,  but,  divested  of 
 corruption,  will  be  clothed  with  incorruption.  Since  God  has 
 all  the  elements  at  his  disposal,  no  difficulty  can  prevent  him 
 from  commanding  the  earth,  the  fire,  and  the  water,  to  give 
 
624  INSTITUTES  OF  THE  BOOK  III. 
 
 up  what  they  seem  to  have  destroyed.  This,  also,  though  not 
 without  figure,  Isaiah  testifies,  "Behold,  the  Lord  cometh 
 out  of  his  place  to  punish  the  inhabitants  of  the  earth  for 
 their  iniquity :  the  earth  also  shall  disclose  her  blood,  and 
 shall  no  more  cover  her  slain,"  (Isa.  xxvi.  21.)  But  a 
 distinction  must  be  made  between  those  who  died  long  ago, 
 and  those  who  on  that  day  shall  be  found  alive.  For  as 
 Paul  declares,  "  We  shall  not  all  sleep,  but  Ave  shall  all  be 
 changed,"  (1  Cor.  xv.  51 ;)  that  is,  it  will  not  be  necessary 
 that  a  period  should  elapse  between  death  and  the  beginning 
 of  the  second  life,  for  in  a  moment  of  time,  in  the  twinkling 
 of  an  eye,  the  trumpet  shall  sound,  raising  up  the  dead 
 incorruptible,  and,  by  a  sudden  change,  fitting  those  who  are 
 alive  for  the  same  glory.  So,  in  another  passage,  he  comforts 
 believers  who  were  to  undergo  death,  telling  them  that  those 
 who  are  then  alive  shall  not  take  precedence  of  the  dead, 
 because  those  who  have  fallen  asleep  in  Christ  shall  rise  first, 
 (1  Thess.  iv.  15.)  Should  any  one  urge  the  Apostle's  decla- 
 ration, "  It  is  appointed  unto  all  men  once  to  die,"  (Heb.  ix. 
 27,)  the  solution  is  easy,  that  when  the  natural  state  is 
 changed  there  is  an  appearance  of  death,  which  is  fitly  so 
 denominated,  and,  therefore,  there  is  no  inconsistency  in  the 
 two  things,  viz.,  that  all  when  divested  of  their  mortal  body 
 shall  be  renewed  by  deatli ;  and  yet  that  where  the  change 
 is  sudden,  there  will  be  no  necessary  separation  between  the 
 soul  and  the  body. 
 
 9.  But  a  more  difficult  question  here  arises,  How  can.  the 
 resurrection,  which  is  a  special  benefit  of  Christ,  be  common 
 to  the  ungodly,  who  are  lying  under  the  curse  of  God  ?  We 
 know  that  in  Adam  all  died.  Christ  has  come  to  be  the  resur- 
 rection and  the  life,  (John  xi.  25.)  Is  it  to  revive  the  whole 
 human  race  indiscriminately  ?  But  what  more  incongruous 
 than  that  the  ungodly  in  their  obstinate  blindness  should 
 obtain  what  the  pious  worshippers  of  God  receive  by  faith 
 only  ?  It  is  certain,  therefore,  that  there  will  be  one  resur- 
 rection to  judgment,  and  another  to  life,  and  that  Christ  will 
 come  to  separate  the  kids  from  the  goats,  (Matth.  xxv.  32.) 
 I  observe,  that  this  ought  not  to  seem  very  strange,  seeing 
 something  resembling  it  occurs  every  day.     We  know  that 
 
CHAP.  XXV.  CHRISTIAN  RELIGION.  {}25 
 
 in  Adam  we  were  deprived  of  the  inheritance  of  the  whole 
 world,  and  that  the  same  reason  which  excludes  ns  from 
 eating  of  the  tree  of  life  excludes  us  also  from  common  food. 
 How  comes  it,  then,  that  God  not  only  makes  his  sun  to  rise 
 on  the  evil  and  on  the  good,  but  that,  in  regard  to  the  uses 
 of  the  present  life,  his  inestimable  liberality  is  constantly  flow- 
 ing forth  in  rich  abundance  ?  Hence  we  certainly  perceive, 
 that  things  which  are  proper  to  Christ  and  his  members, 
 abound  to  the  wicked  also  ;  not  that  their  possession  is  legi- 
 timate, but  that  they  may  thus  be  rendered  more  inexcusable. 
 Thus  the  wicked  often  experience  the  beneficence  of  God, 
 not  in  ordinary  measures,  but  such  as  sometimes  throw 
 all  the  blessings  of  the  godly  into  the  shade,  though  they 
 eventually  lead,  to  greater  damnation.  Should  it  be  objected, 
 that  the  resurrection  is  not  properly  compared  to  fading  and. 
 earthly  blessings,  I  again  answer,  that  when  the  devils 
 were  first  alienated  from  God,  the  fountain  of  life,  they 
 deserved  to  be  utterly  destroyed ;  yet,  by  the  admirable 
 counsel  of  God,  an  intermediate  state  was  prepared,  where 
 without  life  they  might  live  in  death.  It  ought  not  to  seem  in 
 any  respect  more  absurd  that  there  is  to  be  an  adventitious 
 resurrection  of  the  ungodly  which  will  drag  them  against  their 
 will  before  the  tribunal  of  Christ,  whom  they  now  refuse  to  re- 
 ceive as  their  master  and  teacher.  To  be  consumed  by  death 
 would  be  a  light  punishment  were  they  not,  in  order  to  the 
 punishment  of  their  rebellion,  to  be  sisted  before  the  Judge 
 whom  they  have  provoked  to  a  vengeance  without  measure 
 and  without  end.  But  although  we  are  to  hold,  as  already 
 observed  and  as  is  contained  in  the  celebrated  confession  of 
 Paul  to  Felix,  "  That  there  shall  be  a  resurrection  of  the  dead, 
 both  of  the  just  and  unjust,"  (Acts  xxiv.  15;)  yet  Scripture 
 more  frequently  sets  forth  the  resurrection  as  intended,  along 
 with  celestial  glory,  for  the  children  of  God  only :  because, 
 properly  speaking,  Christ  comes  not  for  the  destruction,  but 
 for  the  salvation  of  the  world :  and,  therefore,  in  the  Creed 
 the  life  of  blessedness  only  is  mentioned. 
 
 10.  But  since  the  prophecy,  that  death  shall  be  swallowed 
 up  in  victory,  (Hosea  xiii.  14,)  will  then  only  be  completed, 
 VOL.  II.  2  R 
 
626  INSTITUTES  OP  THE  BOOK  ifl. 
 
 let  us  always  remember  that  the  end  of  the  resurrection 
 is  eternal  happiness,  of  whose  excellence  scarcely  the  minutest 
 part  can  be  described  by  all  that  human  tongues  can  say. 
 For  though  we  are  truly  told  that  the  kingdom  of  God 
 will  be  full  of  light,  and  gladness,  and  felicity,  and  glory,  yet 
 the  things  meant  by  these  words  remain  most  remote  from 
 sense,  and  as  it  were  involved  in  enigma,  until  the  day  arrive 
 on  which  he  will  manifest  his  glory  to  us  face  to  face,  (1  Cor. 
 xv.  54.)  "  Now,"  says  John,  "  are  we  the  sons  of  God ;  and  it 
 doth  not  yet  appear  what  we  shall  be  :  but  we  know  that,  when 
 he  shall  appear,  we  shall  be  like  him ;  for  we  shall  see  him  as 
 he  is,"  (1  John  iii.  2.)  Hence,  as  the  prophets  were  unable 
 to  give  a  verbal  description  of  that  spiritual  blessedness,  they 
 usually  delineated  it  by  corporeal  objects.  On  the  other 
 hand,  because  the  fervour  of  desire  must  be  kindled  in  us 
 by  some  taste  of  its  sweetness,  let  us  specially  dwell  upon 
 this  thought,  If  God  contains  in  himself  as  an  inexhaustible 
 fountain  all  fulness  of  blessing,  those  who  aspire  to  the  su- 
 preme good  and  perfect  happiness  must  not  long  for  any 
 thing  beyond  him.  This  we  are  taught  in  several  passages, 
 "  Fear  not,  Abraham ;  I  am  thy  shield,  and  thy  exceeding- 
 great  reward,"  (Gen.  xv.  1.)  With  this  accords  David's 
 sentiment,  "The  Lord  is  the  portion  of  mine  inheritance, 
 and  of  my  cup  :  thou  maintainest  my  lot.  The  lines  are 
 fallen  unto  me  in  pleasant  places,"  (Ps.  xvi.  5,  6.)  Again, 
 "  I  shall  be  satisfied  when  I  awake  with  thy  likeness,"  (Ps. 
 xvii.  15.)  Peter  declares  that  the  purpose  for  which  believers 
 are  called  is,  that  they  may  be  "partakers  of  the  divine 
 nature,"  (2  Pet.  i.  4.)  How  so  ?  Because  "  he  shall  come  to 
 be  glorified  in  his  saints,  and  to  be  admired  in  all  them  that 
 believe,"  (2  Thess.  i.  10.)  If  our  Lord  will  share  his  glory, 
 power,  and  righteousness,  with  the  elect,  nay,  will  give  him- 
 self to  be  enjoyed  by  them ;  and  what  is  better  still,  will,  in  a 
 manner,  become  one  with  them,  let  us  remember  that  every 
 kind  of  happiness  is  herein  included.  But  when  we  have 
 made  great  progress  in  thus  meditating,  let  us  understand 
 that  if  the  conceptions  of  our  minds  be  contrasted  with  the 
 sublimity  of  the  mystery,  we  are  still  halting  at  the  very  en- 
 
CHAP.  XXV.  CHRISTIAN  RELIGION.  627 
 
 trance.1  The  more  necessary  is  it  for  us  to  cultivate  sobriety 
 in  this  matter,  lest,  unmindful  of  our  feeble  capacity,  we  pre- 
 sume to  take  too  lofty  a  flight,  and  be  overwhelmed  by  the 
 brightness  of  the  celestial  glory.  We  feel  how  much  we  are 
 stimulated  by  an  excessive  desire  of  knowing  more  than  is 
 given  us  to  know,  and  hence  frivolous  and  noxious  questions 
 are  ever  and  anon  springing  forth  :  by  frivolous,  I  mean 
 questions  from  which  no  advantage  can  be  extracted.  But 
 there  is  a  second  class  which  is  worse  than  frivolous ;  because 
 those  who  indulge  in  them  involve  themselves  in  hurtful  specu- 
 lations. Hence  I  call  them  noxious.  The  doctrine  of  Scrip- 
 ture on  the  subject  ought  not  to  be  made  the  ground  of  any 
 controversy,  and  it  is  that  as  God,  in  the  varied  distribution  of 
 gifts  to  his  saints  in  this  world,  gives  them  unequal  degrees  of 
 light,  so  when  he  shall  crown  his  gifts,  their  degrees  of  glory 
 in  heaven  will  also  be  unequal.  When  Paul  says,  "  Ye  are  our 
 glory  and  our  joy,"  (2  Thess.  ii.  19,)  his  words  do  not  apply 
 indiscriminately  to  all ;  nor  do  those  of  our  Saviour  to  his 
 apostles,  "  Ye  also  shall  sit  on  twelve  thrones  judging  the 
 twelve  tribes  of  Israel,"  (Matth.  xix.  28.)  But  Paul,  who 
 knew  that  as  God  enriches  the  saints  with  spiritual  gifts  in 
 this  world,  he  will  in  like  manner  adorn  them  with  glory  in 
 heaven,  hesitates  not  to  say,  that  a  special  crown  is  laid  up 
 for  him  in  proportion  to  his  labours.  Our  Saviour,  also,  to 
 commend  the  dignity  of  the  office  which  he  had  conferred  on 
 the  apostles,  reminds  them  that  the  fruit  of  it  is  laid  up  in 
 heaven.  This,  too,  Daniel  says,  "  They  that  be  wise  shall 
 shine  as  the  brightness  of  the  firmament ;  and  they  that  turn 
 many  to  righteousness  as  the  stars  for  ever  and  ever,"  (Dan. 
 xii.  3.)  Any  one  who  attentively  considers  the  Scriptures 
 will  see  not  only  that  they  promise  eternal  life  to  believers, 
 but  a  special  reward  to  each.  Hence  the  expression  of  Paul, 
 (( The  Lord  grant  unto  him  that  he  may  find  mercy  of  the 
 
 *  French,  "  Et  encore  quand  nous  aurons  bien  profite  en  cette  medita- 
 tion, si  nous  faut  il  entendre  que  nous  sommes  encore  tout  an  has  et  a  la 
 premiere  entree,  et  que  jamais  nous  n'approcherons  durant  cette  vie  a  la 
 hautesse  de  ce  mystere."— And  still,  when  we  shall  have  profited  much  by 
 thus  meditating,  we  must  understand  that  we  are  still  far  beneath  it,  and 
 at  the  very  threshold,  and  that  never  during  this  life  shall  we  approach 
 the  height  of  this  mystery. 
 
628  INSTITUTES  OF  THE  BOOK  III. 
 
 Lord  in  that  day,"  (2  Tim.  i.  18  ;  iv.  14.)  This  is  confirmed 
 by  our  Saviour's  promise,  that  they  "  shall  receive  an  hundred- 
 fold, and  shall  inherit  everlasting  life,"  (Matth.  xix.  29.)  In 
 short,  as  Christ,  by  the  manifold  variety  of  his  gifts,  begins 
 the  glory  of  his  body  in  this  world,  and  gradually  increases  it, 
 so  he  will  complete  it  in  heaven. 
 
 11.  While  all  the  godly  with  one  consent  will  admit  this,  be- 
 cause it  is  sufficiently  attested  by  the  word  of  God,  they  will, 
 on  the  other  hand,  avoid  perplexing  questions  which  they 
 feel  to  be  a  hinderance  in  their  way,  and  thus  keep  within 
 the  prescribed  limits.  In  regard  to  myself,  I  not  only  indi- 
 vidually refrain  from  a  superfluous  investigation  of  useless 
 matters,  but  also  think  myself  bound  to  take  care  that  1  do 
 not  encourage  the  levity  of  others  by  answering  them. 
 Men  puffed  up  with  vain  science  are  often  inquiring  how 
 great  the  difference  will  be  between  prophets  and  apostles, 
 and  again,  between  apostles  and  martyrs;  by  how  many  de- 
 grees virgins  will  surpass  those  who  are  married ;  in  short, 
 they  leave  not  a  corner  of  heaven  untouched  by  their  specu- 
 lations. Next  it  occurs  to  them  to  inquire  to  what  end  the 
 world  is  to  be  repaired,  since  the  children  of  God  will  not  be 
 in  want  of  any  part  of  this  great  and  incomparable  abun- 
 dance, but  will  be  like  the  angels,  whose  abstinence  from  food 
 is  a  symbol  of  eternal  blessedness.  I  answer,  that  independent 
 of  use,  there  will  be  so  much  pleasantness  in  the  very  sight,  so 
 much  delight  in  the  very  knowledge,  that  this  happiness  will 
 far  surpass  all  the  means  of  enjoyment  which  are  now  afforded. 
 Let  us  suppose  ourselves  placed  in  the  richest  quarter  of  the 
 globe,  where  no  kind  of  pleasure  is  wanting,  who  is  there  that 
 is  not  ever  and  anon  hindered  and  excluded  by  disease  from 
 enjoying  the  gifts  of  God?  who  does  not  oftentimes  interrupt 
 the  course  of  enjoyment  by  intemperance  ?  Hence  it  follows, 
 that  fruition,  pure  and  free  from  all  defect,  though  it  be  of  no 
 use  to  a  corruptible  life,  is  the  summit  of  happiness.  Others 
 go  further,  and  ask  whether  dross  and  other  impurities  in 
 metals  will  have  no  existence  at  the  restitution,  and  are  in- 
 eonsistent  with  it.  Though  I  should  go  so  far  as  concede 
 this  to  them,  yet  I  expect  with  Paul  a  reparation  of  those 
 delects  which  first  began  with  sin,  and  on  account  of  which 
 
CHAP.  XXV.  CHRISTIAN  RELIGION.  629 
 
 the  whole  creation  groaneth  and  travaileth  with  pain,  (Rom. 
 viii.  22.)  Others  go  a  step  further,  and  ask,  What  better 
 condition  can  await  the  human  race,  since  the  blessing  of 
 offspring  shall  then  have  an  end  ?  The  solution  of  this 
 difficulty  also  is  easy.  When  Scripture  so  highly  extols  the 
 blessing  of  offspring,  it  refers  to  the  progress  by  which  God 
 is  constantly  urging  nature  forward  to  its  goal ;  in  perfec- 
 tion itself  we  know  that  the  case  is  different.  But  as  such 
 alluring  speculations  instantly  captivate  the  unwary,  who  are 
 afterwards  led  farther  into  the  labyrinth,  until  at  length,  every 
 one  becoming  pleased  with  his  own  view,  there  is  no  limit  to 
 disputation,  the  best  and  shortest  course  for  us  will  be  to 
 rest  contented  with  seeing  through  a  glass  darkly  until  we 
 shall  see  face  to  face.  Few  out  of  the  vast  multitude  of  man- 
 kind feel  concerned  how  they  are  to  get  to  heaven  ;  all  would 
 fain  know  before  the  time  what  is  done  in  heaven.  Almost 
 all,  while  slow  and  sluggish  in  entering  upon  the  contest,  are 
 already  depicting  to  themselves  imaginary  triumphs. 
 
 12.  Moreover,  as  language  cannot  describe  the  severity  of 
 the  divine  vengeance  on  the  reprobate,  their  pains  and  tor- 
 ments are  figured  to  us  by  corporeal  things,  such  as  dark- 
 ness, Availing  and  gnashing  of  teeth,  unextinguishable  fire,  the 
 ever-gnawing  worm,  (Matth.  viii.  12  ;  xxii.  13 ;  Mark  ix. 
 43  ;  Isa.  lxvi.  24.)  It  is  certain  that  by  such  modes  of  ex- 
 pression the  Holy  Spirit  designed  to  impress  all  our  senses 
 with  dread,  as  when  it  is  said,  "  Tophet  is  ordained  of  old  ; 
 yea,  for  the  king  it  is  prepared  :  he  hath  made  it  deep  and 
 large  ;  the  pile  thereof  is  fire  and  much  wood  ;  the  breath  of 
 the  Lord,  like  a  stream  of  brimstone,  doth  kindle  it,"  (Isa. 
 xxx.  33.)  As  Ave  thus  require  to  be  assisted  to  conceive  the 
 miserable  doom  of  the  reprobate,  so  the  consideration  on  Avhich 
 Ave  ought  chiefly  to  dwell  is  the  fearful  consequence  of  being 
 estranged  from  all  fellowship  with  God,  and  not  only  so,  but 
 of  feeling  that  his  majesty  is  adverse  to  us,  Avhile  avc  cannot 
 possibly  escape  from  it.  For,  first,  his  indignation  is  like  a 
 raging  fire,  by  whose  touch  all  things  are  devoured  and  anni- 
 hilated. Next,  all  the  creatures  are  the  instruments  of  his 
 judgment,  so  that  those  to  whom  the  Lord  will  thus  publicly 
 manifest  his  anger  will  feel  that  heaven,  and  earth,  and  sea,  all 
 
630  INSTITUTES  OF  THE  CHRISTIAN  RELIGION.   BOOK  III. 
 
 beings,  animate  and  inanimate,  are,  as  it  were,  inflamed  with 
 dire  indignation  against  them,  and  armed  for  their  destruc- 
 tion. Wherefore,  the  Apostle  made  no  trivial  declaration, 
 when  he  said  that  unbelievers  shall  be  "  punished  with 
 everlasting  destruction  from  the  presence  of  the  Lord,  and 
 from  the  glory  of  his  power,"  (2  Thess.  i.  9.)  And  whenever 
 the  prophets  strike  terror  by  means  of  corporeal  figures, 
 although  in  respect  of  our  dull  understanding  there  is  no  extra- 
 vagance in  their  language,  yet  they  give  preludes  of  the  future 
 judgment  in  the  sun  and  the  moon,  and  the  whole  fabric  of 
 the  world.  Hence  unhappy  consciences  find  no  rest,  but 
 are  vexed  and  driven  about  by  a  dire  whirlwind,  feeling 
 as  if  torn  by  an  angry  God,  pierced  through  with  deadly 
 darts,  terrified  by  his  thunderbolt,  and  crushed  by  the 
 Aveight  of  his  hand;  so  that  it  were  easier  to  plunge  into 
 abysses  and  whirlpools  than  endure  these  terrors  for  a  mo- 
 ment. How  fearful,  then,  must  it  be  to  be  thus  beset  through- 
 out eternity  !  On  this  subject  there  is  a  memorable  passage 
 in  the  ninetieth  Psalm  :  Although  God  by  a  mere  look 
 scatters  all  mortals,  and  brings  them  to  nought,  yet  as  his 
 worshippers  are  more  timid  in  this  world,  he  urges  them  the 
 more,  that  he  may  stimulate  them,  while  burdened  with  the 
 cross,  to  press  onward  until  he  himself  shall  be  all  in  all. 
 
 END  OF  VOLUME  SECOND. 
 
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 THE 
 
 MERITS  OF  CALVIN 
 
 AS  AN  INTERPRETER  OF 
 
 THE   HOLY   SCRIPTURES. 
 
 TRANSLATED  FROM  THE  GERMAN  OF 
 
 PROFESSOR  THOLUCK  OF  HALLE, 
 
 BY 
 
 PROFESSOR  WOODS  OF  ANDOVER. 
 
 TO  WHICH  ARE  ADDED, 
 
 OPINIONS   AND   TESTIMONIES 
 
 OF    FOREIGN   AND   BRITISH    DIVINES   AND   SCHOLARS   AS   TO  THE  VALUE 
 AND  IMPORTANCE  OF  THE  WRITINGS  OF  JOHN  CALVIN. 
 
 WITH  A  PREFACE, 
 
 BY  THE  REV.  WILLIAM  PRINGLE. 
 
 EXTRACTS  FROM  CRITIQUES: 
 
 I. 
 
 "  This  is  a  tract  from  the  pen  of  the  eloquent  and  learned  Professor 
 Tholuck  of  Halle,  which  appeared  in  the  'Literary  Advertiser  for 
 Christian  Theology  and  General  Intelligence  for  1831,'  has  been  trans- 
 lated from  the  original  German  by  Professor  Woods  of  Audover,  and 
 is  in  this  edition  introduced  to  the  English  reader  by  a  well-written 
 preface  by  the  Rev.  William  Pringle  of  Auchterarder,  so  favourably 
 known  to  the  public  by  his  excellent  translations  of  Calvin  and  Witsius. 
 It  will  be  read  with  very  much  pleasure  and  advantage  by  all  who  take 
 
an  interest  in  Bible  studies,  and  more  especially  by  students  of  Theology 
 and  Biblical  Interpretation,  none  of  whom  ought  to  be  satisfied  with 
 themselves  until  they  have  obtained  and  perused  it.  Of  the  distinguished 
 man  whose  'merits  as  an  interpreter  of  the  Holy  Scriptures'  are  so 
 acutely  and  impartially  discussed  in  this  performance  of  Professor 
 Tholuck,  it  is  enough  to  say,  in  opposition  to  the  misrepresentations 
 of  so  much  ignorance  and  prejudice  on  the  part  of  many,  that  no  one  has 
 ever  united  so  much  the  voices  of  the  most  learned  and  pious  of  all 
 Churches  and  countries  in  his  praise  as  he  has  done.  A  numerous  list 
 of  opinions  and  testimonies  in  favour  of  Calvin  is  appended  to  the  pre- 
 sent edition  of  this  Tract." 
 
 II. 
 
 "  It  is  one  of  the  favourable  signs  of  the  times  that  the  merits  of  Calvin, 
 as  a  theologian  and  an  expositor,  are  appreciated  with  so  much  fairr~oo, 
 and  in  so  much  a  better  spirit,  than  was  long  the  fashion  anion  i  too 
 many  writers  of  almost  all  denominations.  Dr  Tholuck  shoves  his 
 characteristic  acuteness  in  this  pamphlet  of  observations — pointing  out 
 striking  examples  of  the  enlarged  and  liberal  spirit,  the  soundness  \J 
 mind,  and  the  critical  acumen  which  distinguish  the  exegetical  writings 
 of  this  great  Reformer.  As  was  to  be  apprehended  from  Dr  Tholuck's 
 doctrinal  sentiments,  his  remarks,  in  a  few  instances,  require  to  be  quali- 
 fied. This  Mr  Pringle  has  attended  to  in  the  preface  with  candour  and 
 discrimination.  The  editor  has  our  best  thanks  for  the  treat  he  has 
 furnished  us,  to  the  value  of  which  he  has  added  by  appending  the  testi- 
 monies of  divines  and  scholars,  both  British  and  Foreign,  to  the  import- 
 ance of  Calvin's  writings :  in  the  list  will  be  found  some  of  the  most 
 illustrious  names  in  Christendom,  from  the  Reformer's  days  to  the  pre- 
 sent." 
 
 III. 
 
 "This  neat  little  volume  is  intended  to  direct  attention  to  Calvin  in  the 
 character  described  above,  [as  an  Interpreter  of  Scripture;]  and  to  bring 
 his  works  within  the  reach  and  understanding  of  the  public  in  general, 
 a  Society  has  lately  been  established  under  the  title  of  '  The  Calvin 
 Translation  Society.'  A  member  of  this  Society  secures,  from  a 
 moderate  yearly  subscription,  four  volumes  of  Calvin's  theological  works, 
 newly  and  accurately  translated  for  that  undertaking.  Mr  Priugle's  re- 
 commendatory introduction  is  well  calculated  to  advance  this  object ;  and 
 his  own  translation  of 'Witsius  on  the  Lord's  Prayer '  points  him  out 
 as  one  admirably  qualified  to  assist  in  that  office." 
 
 LONDON:  SMITH,  ELDER,  &  CO.,  65,  CORNHILL ; 
 
 Seeley,  Burnside,  &  Seeley,  169,  Fleet  Street  ; 
 Nisbet  &  Co.,  Berners  Street. 
 
 Edinburgh  :  The  Edinburgh  Printing  Company. 
 
 Dublin:  W.  Curry,  Junior,  &  Co. 
 
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