ON THE CHRISTIAN LIFE
by John Calvin
(From the Institutes of the Christian Religion, Bk. 3, chs. VI – X.)
Translated by Henry Beveridge, Esq., 1845, for the Calvin Translation Society.
This book is in the public domain.
On the Christian Life
This book treats of the Life of the Christian. Its five chapters are 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. i. Second, in regard to the standard by which every man ought to regulate his life, although it seems to be considered in chap. ii. 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. iii. treats professedly of the utility of the cross, and chap. iv. invites to meditation on the future life. Lastly, chap. v. clearly shows, as in no small degree conducive to this end, how we are to use this life and its comforts without abusing them.
ON THE CHRISTIAN LIFE
CHAPTER I.
THE LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT.
- 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 unadorned simplicity of the Scripture system of morals.
- Two divisions. First, Personal holiness. 1. Because God is holy. 2. Because of our communion with his saints.
- Second division, relating to our Redemption. Admirable moral system of Scripture. Five special inducements or exhortations to a Christian Life.
- 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.
- 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.
CHAPTER II.
II. A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-DENIAL.
- Consideration of the second general division in regard to the Christian life. Its beginning and sum. A twofold respect. 1. We are not our own. Respect to both the fruit and the use. Unknown to philosophers, who have placed reason on the throne of the Holy Spirit.
- 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.
- 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.
- 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.
- The advantage of our neighbour to be promoted. Here self-denial most necessary, and yet most difficult. Here a double remedy. 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.
- 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.
- Christian life cannot exist without charity. Remedies for the vices opposed to charity. 1. Mercy. 2. Humility. 3. Modesty. 4. Diligence. 5. Perseverance.
- Self-denial, in respect of God, should lead to equanimity and tolerance. 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.
- We ought not to desire wealth or honours without the divine blessing, nor follow the arts of the wicked. We ought to cast all our care upon God, and never envy the prosperity of others.
- We ought to commit ourselves entirely to God. The necessity of this doctrine. Various uses of affliction. Heathen abuse and corruption.
CHAPTER III.
OF BEARING THE CROSS—ONE BRANCH OF SELF-DENIAL.
- What the cross is. By whom, and on whom, and for what cause imposed. Its necessity and dignity.
- 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.
- Manifold uses of the cross. 1. Produces patience, hope, and firm confidence in God, gives us victory and perseverance. Faith invincible.
- 2. Frames us to obedience. Example of Abraham. This training how useful.
- The cross necessary to subdue the wantonness of the flesh. This portrayed by an apposite simile. Various forms of the cross.
- 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.
- Singular consolation under the cross, when we suffer persecution for righteousness. Some parts of this consolation.
- 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.
- A description of this conflict. Opposed to the vanity of the Stoics. Illustrated by the authority and example of Christ.
- 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.
- 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.
CHAPTER IV.
OF MEDITATING ON THE FUTURE LIFE.
- The design of God in afflicting his people. 1. To accustom us to despise the present life. Our infatuated love of it. Afflictions employed as the cure. 2. To lead us to aspire to heaven.
- 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 philosophizing on the vanity of life only of momentary influence. The necessity of the cross.
- 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.
- Weariness 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.
- Christians should not tremble at the fear of death. Two reasons. Objection. Answer. Other reasons.
- Reasons continued. Conclusion.
CHAPTER V.
HOW TO USE THE PRESENT LIFE, AND THE COMFORTS OF IT.
- Necessity of this doctrine. Use of the goods of the present life. Extremes to be avoided. 1. Excessive austerity. 2. Carnal intemperance and lasciviousness.
- God, by creating so many mercies, consulted not only for our necessities, but also for our comfort and delight. Confirmation from a passage in the Psalms, and from experience.
- Excessive austerity, therefore, to be avoided. So also must the wantonness 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.
- 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.
- 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.
- God requires us in all our actions to look to his calling. Use of this doctrine. It is full of comfort.
CHAPTER I.
LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT.
This first chapter consists of two parts,—I. Connection between this treatise on the Christian Life and the doctrine of Regeneration and Repentance. 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.
1. WE have said that the object of regeneration is to bring
the life of believers into concord and harmony with the righteousness of God,
and so confirm the adoption by which they have been received as sons. But
although the law comprehends 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 reformations 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
loquaciousness; 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 discussed it properly if you have not done it at
length. My intention, 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.
2. The Scripture system of which we speak aims chiefly at two
objects. The former is, that the love of righteousness, to which we are by no
means naturally inclined, may be instilled and implanted into our minds. The
latter is, (see chap. ii.,) to prescribe a rule which will prevent us while in
the pursuit of righteousness from going astray. It has numerous admirable
methods of recommending righteousness.
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, (
4. This is the place to address those who, having nothing of
Christ but the name and sign, would yet be called Christians. 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,” (
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 evangelical perfection, as to refuse to acknowledge as a Christian any man who has not attained it. In this way all would 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 principal part of his worship, meaning by integrity real singleness of mind, devoid of gloss and fiction, and to this is opposed 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, 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 success 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 better, 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.
CHAPTER II.
A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-DENIAL.On this and the three
following chapters, which contain the second part of the Treatise on the Christian Life, see Augustine,
De Moribus Ecclesiae Catholicae, and Calvin de Scandalis.
The divisions of the chapter are,—I. The rule which permits us 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 Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end.
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 acceptable unto God, which is
their reasonable service,” (
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
commandments. For when Scripture enjoins us to lay aside private regard to
ourselves, it not only divests our minds of an excessive longing for wealth, 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 whole 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 same time diverted
from all vain thoughts. This is that self-denial which Christ so strongly
enforces on his disciples from the very outset, (
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
ungodliness 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 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,” (
4. Moreover, we see by these words that self-denial has
respect partly to men and partly (more especially) to God, (sec. 8–10.) For when
Scripture enjoins us, in regard to our fellow men, to prefer them in honour to
ourselves, and sincerely labour to promote their advantages (
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 it. How can you exhibit
those works of charity which Paul describes unless you renounce yourself, and
become wholly devoted to others? “Charity (says he,
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 suffiereth long, and is kind, is not
easily provoked,” (
7. We shall thus succeed in mortifying ourselves if we fulfil all the duties of charity. Those duties, however, are not fulfilled by the mere discharge of them, though none be omitted, unless it is done from a pure feeling of love. For it may happen that one may perform every one of these offices, in so far as the external act is concerned, and be far from performing 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. He 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 subjection 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 of that which being due by the law of nature it were monstrous 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 somewhat of his substance, delegates remaining burdens to others as if he had nothing to do with them. Every one should rather consider, that however great he is, he owes himself to his neighbours, and that the only limit to his beneficence is the failure of his means. The extent of these should regulate that of his charity.
8. The principal part of 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 tranquillity of the present life, Scripture calls us to resign ourselves, and all we have, to the disposal of the Lord, to give him up the affections of our heart, that he may tame and subdue them. We have a frenzied desire, an infinite eagerness, to pursue wealth and honour, intrigue for power, accumulate riches, and collect all those frivolities which seem conducive to luxury and splendour. On the other hand, we have a remarkable dread, a remarkable hatred of poverty, mean birth, and a humble condition, and feel the strongest desire to guard against them. Hence, in regard to those who frame their life after their own counsel, we see how restless they are in mind, how many plans they try, to what fatigues they submit, in order that they may gain what avarice or ambition desires, 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, or think of any kind of prosperity apart from the blessing of God; on it they must cast themselves, and there safely and confidently recline. For, however much the carnal mind may seem sufficient for itself when in the pursuit of honour or wealth, it depends on its own industry and zeal, or is aided by the favour of men, it is certain that all this is nothing, and that neither intellect nor labour will be of the least avail, except in so far as the Lord prospers both. On the contrary, his blessing alone makes a 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 designs
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 detestation 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
shorts he who leans on the divine blessing in the way which has been described,
will not, in the pursuit of those things which men are wont most eagerly to
desire, employ wicked arts which he knows would avail him nothing; nor when any
thing prosperous befalls him will he impute it to himself and his own diligence,
or industry, or fortune, instead of ascribing it to God as its author. If, while
the affairs of others flourish, his make little progress, or even retrograde, he
will bear his humble lot with greater equanimity and moderation than any
irreligious man does the moderate success which only falls short of what he
wished; for he has a solace in which he can 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. 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,” (
10. Nor is it in this respect only that pious minds ought
to manifest this tranquillity and endurance; it must be extended to all the
accidents to which this present life is liable. He alone, therefore, has
properly denied himself, who has resigned himself entirely to the Lord, placing
all the course of his life entirely at his disposal. Happen what may, he whose
mind is thus composed will neither deem himself wretched nor murmur against God
because of his lot. How necessary this disposition is will appear, if you
consider the many accidents to which 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, parents, 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; 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,
CHAPTER III.
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.
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,” (
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,” (
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 experimental 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 overweening opinion we form of our own virtue, and detecting the hypocrisy in which we delight, it removes our pernicious 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 his
saints, lest they should remain within unseen and unemployed. 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
expressions that God tempted Abraham, (
5. Still, however, we see not how necessary that obedience
is, unless we at the same time consider how prone our carnal 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 ungovernable, and no longer
recognize 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, (
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. Therefore, 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 castigation. And yet the
exhortation to patience is not to be founded chiefly on the acknowledgment of
sin. For Scripture 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,” (
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 maintaining 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, (
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 ungrateful 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, (
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; we are perplexed, but not in despair; persecuted, but not forsaken;
cast down, but not destroyed,” (
10. I wished to make these observations to keep pious
minds from despair, lest, from feeling it impossible to divest themselves 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 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,” (
11. But since the chief reason for enduring the cross has
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 by 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 own 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; moreover, 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?
CHAPTER IV.
OF MEDITATING ON THE FUTURE LIFE.
The three divisions of this chapter,—I. The principal use of the cross is, that it in 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, see. 3, 4. III. Our infirmity in dreading death described. The correction and safe remedy, sec. 6.
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, would be thought to aspire and aim at heavenly immortality during the whole 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 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 wickedness 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 conclude, 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.
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 disencumber 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.
3. Still the contempt which believers should train themselves 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 wretchedness, is justly classed among divine blessings which are not to be despised. Wherefore, if we do not recognize 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 benevolence, since it is wholly 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 necessary for its preservation. And there is a much higher reason when we reflect that here we are in a manner 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 difficulties of war, and obtained the victory. Another reason is, that we here begin to experience in various ways a foretaste 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 born,
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 unreasonable for those
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 nowhere appears on the earth. For Paul
admirably enjoins believers to hasten cheerfully to death, not because they a
would be unclothed, but clothed upon,” (
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 slaughter, in order
that they may be conformed to Christ their head, (
CHAPTER V.
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 present 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.
1. BY such rudiments we are at the same time well instructed
by Scripture in the proper use of earthly blessings, a subject which, in forming
a scheme of life, is by no mean to be neglected. For if we are to live, we must
use the necessary 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 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,
admonishes us to use this world without abusing it, and to buy possessions as if
we were selling them, (
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,
comeliness 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 “wine that maketh glad the
heart of man, and oil to make his face to shine,” (
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 beneficence, 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 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 indulgences infects the mind with its impurity, so as to lose
the discernment of' honour and rectitude? Where thankfulness to God for
clothing, if on account of sumptuous raiment we both admire ourselves and
disdain others? if, from a love of show and splendour, we pave the way for
immodesty? Where our recognition 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 Paul, “make not provision for the flesh to fulfil the
lusts thereof,” (
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;#8221; “and they that use this world, as not abusing it,” (
5. Another rule is, that those in narrow and slender
circumstances should learn to bear their wants patiently, that they may not
become immoderately desirous of things, the moderate 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 is impatient under poverty
almost always betrays the contrary disease in abundance. By this I mean, that he
who is ashamed of a sordid garment will be vain-glorious of a splendid one; he
who not contented with a slender, feels annoyed at the want of a more luxurious
supper, will intemperately abuse his luxury if he obtains it; he who has a
difficulty, and is dissatisfied in submitting to a private and humble condition,
will be unable to refrain from pride if he attain to honour. Let it be the aim
of all who have any unfeigned desire for piety to learn, after the example of
the Apostle, “both to be full and to be hungry, both to abound and to suffer
need,” (
6. The last thing 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 distinguished 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 them. There is no more illustrious 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 in 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 prescribed bounds. He who is obscure will not decline to cultivate a private life, that he may not desert the post at which God has placed him. Again, in all our cares, toils, annoyances, and other burdens, it will be 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, without 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 God.
Indexes
Index of Scripture References
Genesis
Exodus
Leviticus
Deuteronomy
Psalms
15:1-2 16:2-3 24:3-4 30:6-7 73:3-4 79:13 104:15 131:1-2
Proverbs
Isaiah
Malachi
Matthew
5:4 5:10 5:44 6:2 6:14 16:24 16:24 18:35 21:31 26:38
Luke
John
Acts
Romans
5:4 6:1-4 7:24 8:19 8:29 8:36 12:1 12:2 12:10 13:14 14:8
1 Corinthians
3:16 4:7 6:11 6:15 6:17 7:29 7:30-31 7:31 11:32 12:12 13:4 13:4
2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Hebrews
1 Peter
1 John
Revelation
Index of French Words and Phrases
- C'est a dire, sermons populaires: 1
- Car si nous disons qu'il n'a merité que mal de nous; Dieu nous pourra demander quel mal il nous a fait, lui dont nous tenons tout notre bien: 1
- Le peuple des Scythes: 1
- Or pource que la vie presente a tousiours force de delices pour nous attraire, et a grande apparence d'amenité, de grace et de douceur pour nous amieller, il nous est bien mestier d'estre retiré d'heure en d'heure, à ce que nous ne soyons point abusez, et comme ensorcelez de telles flatteries: 1
- Parer notre ame de ses vrais ornemens: 1
- Quant est du premier poinct: 1
- Soit que ses bleds et vignes soyent gastées et destruites par gelée, gresle, ou autre tempeste: 1