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INSTITUTES

OP THE

CHRISTIAN RELIGION.

^ ^ i^fe J^jt- /t /t^

INSTITUTES

OF THE

CHRISTIAN RELIGION.

BY

JOHN CALVIN,

TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH THE AUTHOR'S LAST EDITION IN FRENCH,

BY JOHN ALLEN.

Non tamen omnino potuit mors iuvida totum ToUere Calvinum terris; setema manebunt Ingenii monumenta tui: et livoris iniqui Languida paulatim cum flarama resederit, omnes Religio qua pura nitet se fundet in oras Fama tui. Buchanan. Poemat.

IN THREE VOLUMES. VOL. II.

FIRST AMERICAN, FROM THE LAST LONDON EDITION,

PHILADELPHIA:

PUBLISHED BY PHILIP H. NICKLIN.

AND BT

HEZEKIAH HOWE, NEW-HAVEN.

William Fry, Printer.

1816.

CONTENTS.

BOOK III.

CHAP. I. What is declared concerning Christ rendered pro- fitable to us by the secret Operation of the Spirit.

CHAP. II. Faith defined, and its Properties described.

CHAP. III. On Repen]^ce.

CHAP. IV. The Sophistry and jargon of the Schools con- cerning Repentance, very remote from the Purity of the Gos- pel. On Confession and Satisfaction.

CHAP. V. The Supplements to their Doctrine of Satisfac- tions, Indulgences, and Purgatory.

CHAP. VI. The Life of a Christian. Scriptural Arguments, and Exhortations to it.

CHAP. VII. Summary of the Christian Life. Self-denial.

CHAP. VIII. Bearing the Cross, which is a Branch of Self- denial.

CHAP. IX. Meditation on the Future Life.

CHAP. X. The right Use of the present Life and its Sup- ports.

CHAP. XI. Justification by Faith. The Name and Thing defined.

CHAP. XII. A Consideration of the Divine Tribunal, neces- sary to a serious Conviction of gratuitous Justification.

CHAP. XIII. Two things necessary to be observed in gra- tuitous Justification.

CHAP. XIV. The Commencement and continual Progress of Justification. Vol. IL A

2 CONTENTS.

CHAP. XV. Boasting of the Merit of Works, equally sub- versive of God's Glory in the Gift of Righteousness, and of

the Certainty of Salvation. CHAP. XVI. A Refutation of the injurious Calumnies of the

Papists against this Doctrine. CHAP. XVII. The Harmony between the Promises of the

Law and those of the Gospel. CHAP. XVIII. Justification by Works not to be inferred

from the Promise of a Reward. CHAP. XIX. On Christian Liberty. CHAP. XX. On Prayer, the principal Exercise of Faith,

and the Medium of our daily Reception of Divine Blessings. CHAP. XXI. Eternal Election, or God's Predestination of

some to Salvation and of others to Destruction. CHAP. XXII. Testimonies of Scripture in Confirmation of

this Doctrine. CHAP. XXIII. A Refutation of the Calumnies, generally,

but unjustly urged against this Doctrine. CHAP. XXIV. Election confirmed by the Divine Call. The

destined Destruction of the Reprobate procured by them-

selves. CHAP. XXV. The Final Resurrection.

BOOK III.

On the Manner of receiving the Grace of Christy Be- nefits which we derive from it, and the Effects xohich follow it.

ARGUMENT.

1 HE two former books relate to God the Creator and Redeemer. This treats of God the Sanctifier, or of the operations of the Holy Spirit towards our salvation, being an accurate exposition of the third part of the Apostles* Creed.

The principal topics of this are seven, relating chiefly to one ob- ject, the doctrine of faith.

First, Since our enjoyment of Christ and all his benefits depends on the secret and special operation of the Holy Spirit, it discusses this operation, which is the foundation of faith, newness of life, and all holy exercise — Chap. I.

Secondly, Faith being as it were the hand by which we embrace Christ the Redeemer, as offered to us by the Holy Spirit, it next adds a complete description of faith — Chap. H.

Thirdly, To improve our knowledge of this salutary faith, it pro- ceeds to shew the effects which necessarily result from it; and contends that true penitence is always the consequence of true faith. But first it proposes the doctrine of repentance in gene- ral— Chap. HI: and then treats of the Popish repentance and its constituent parts— Chap. IV. — of indulgences and purgatorial fire — Chap. V. But institutes a particular discussion of the two branches of true penitence, the mortification of the flesh, and the vivification of the spirit, or the life of a Christian, which is excellently described— Chap. VI. VII. VIII. IX. X.

Fourthly, In order to a clearer display of the advantages and con- sequences of this faith, it first treats of justification by faith — Chap. XI. — then explains the questions which arise from it — Chap. XII. XIII. XIV. XV. XVI. XVII. XVIIL— and, lastly, proceeds to a dissertation on Christian liberty, which is an ap- pendage to justification — Chap. XIX.

4 ARGUMENT.

Fifthly, Next follows prayer, the principal exercise of faith, and the medium or instrument by which we daily receive blessings from God—Chap. XX.

Sixthly, But since the communication of Christ offered in the Gospel, is not embraced by men in general, but only by those whom the Lord hath favoured with the efficacy and peculiar grace of his Spirit: it obviates any supposition of absurdity, by subjoining a necessary and appropriate dissertation on the doctrine of di- vine election— Chap. XXI. XXII. XXIII. XXIV.

Lastly, Since we are liable to various difficulties and troubles while exercised in the severe warfare which always attends the life of a Christian, it contends that this may be alleviated by medi- tating on the final resurrection: and therefore adds a discourse on that subject— Chap. XXV.

INSTITUTES

OF THE

CHRISTIAN RELIGION.

vwwwwvw

BOOK III.

>WVVV\'VVWW -^

CHAPTER I.

What is declared concerning Christ rendered profitable to us by the secret Operation of the Spirit,

W E are now to examine how we obtain the enjoyment of those blessings which the Father hath conferred on his only- begotten Son, not for his own private use, but to enrich the poor and needy. And first it must be remarked, that as long as there is a separation between Christ and us, all that he suffer- ed and performed for the salvation of mankind is useless and unavailing to us. To communicate to us what he received from his Father, he must therefore become ours, and dwell within us. On this account he is called our "head," (a) and "the first- born among many brethren:" (b) and we, on the other hand, are said to be "grafted into him," (c) and to "put him on:"(6^) for, as I have observed, whatever he possesses is nothing to us, till we are united to him. But though it be true that we obtain this by faith; yet, since we see that the communication of Christ, offered in the Gospel, is not promiscuously embraced by all, reason itself teaches us to proceed farther, and to in- quire into the secret energy of the Spirit, by which we are introduced to the enjoyment of Christ and all his benefits. I have already treated of the eternal deity and essence of the Spirit; let us now confine ourselves to this particular point: Christ came thus by water and blood, that the Spirit may tes-

(rt) Ephes. iv. 15, {b) Rom. viii. 29. U) Rom. xi. \7. {d) Gal. iii. 27.

6 INSTITUTES OF THE [book hi.

tify concerning- him, in order that the salvation procured by him may not be lost to us. For, as " there are three that bear record in heaven^ the Father, the Word, and the Spirit;" so also " there are three on earth, the spirit, the water, and the blood." (e) Nor is this an useless repetition of the testimony of the Spirit, which we perceive to be engraven like a seal on our hearts, so that it seals the ablution and sacrifice of Christ. For which reason Peter also says, that believers are " elect through sanctification of the Spirit unto obedience, and sprink- ling of the blood of Jesus Christ." (^f) This passage suggests to us, that our souls are purified by the secret ablution of tlie Spirit, that the effusion of that sacred blood may not be in vain. For the same reason also Paul, when speaking of purifi- cation and justification, says, we enjoy both " in the name of the Lord Jesus, and by the Spirit of our God." (^) The sum of all is this, that the Holy Spirit is the bond by which Christ efficaciouslv^ unites us to himself. And what we have advanced in the last book concerning his unction, tends to establish the same truth.

II. But as a farther confirmation of this point, which is highly worthy of being understood, we must remember that Christ was endued with the Holy Spirit in a peculiar manner; in order to separate us from the world, and introduce us into the hope of an eternal inheritance. Hence the Spirit is called "the Spirit of holiness:" (/z) not only because he animates and supports us by that general power which is displayed in mankind, and in all other creatures, but because he is the seed and root of a heavenly life within us. The principal topic, therefore, dwelt on by the prophets in celebrating the kingdom of Christ, is, that there would then be a more exuberant effu- sion of the Spirit. The most remarkable passage is that of Joel: *' I will pour out my Spirit upon all flesh in those days." (i) For, though the prophet seems to restrict the gifts of the Spi- rit to the exercise of the prophetic function, yet he signifies, in a figurative way, that God, by the illumination of his Spirit, will make those his disciples, who before were total strangers to the heavenly doctrine. Besides, as God the Father gives us

(e) 1 John V. r, 8. (/) 1 Pet. i. 2. (^) 1 Cor. vi. 11.

(k) Rom. i. 4. (0 Joel ii. 28.

CHAP. I.] CHRISTIAN RELIGION. f

his Holy Spirit for the sake of his Son, and has also deposited *' all fulness" with his Son, that he might be the minister and dispenser of his goodness; the Holy Spirit is sometimes called the Spirit of the Father, and sometimes the Spirit of the Son. '' Ye (says Paul) 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." (k) And thence he de- rives a hope of complete renovation, for " he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you." (/) For there is no absur- dity in ascribing to the Father the praise of his own gifts, of which he is the author; and also ascribing the same glory to Christ, with whom the gifts of the Spirit are deposited, to be given to his people. Therefore he invites all who thirst to come to him and drink, (m) And Paul teaches us, that " unto every one of us is given grace according to the measure of the gift of Christ." (tz) And it must be remarked, that he is called the Spirit of Christ, not only because the eternal Word of God is united with the Father by the same Spirit; but also with respect to his character of Mediator: for, if he had not been endued with this power, his advent to us would have been altogether in vain. In which sense he is called " the second Adam, the Lord from heaven, a quickening Spirit;" (o) where Paul compares the peculiar life with which the Son of God inspires his people, that they may be one with him, to that ani- mal life which is equally common to the reprobate. So, where he wishes to the faithful " the grace of Christ, and the love of God," he adds also " the communion of the Spirit," (/?) with- out which there can be no enjoyment of the paternal favour of God, or the beneficence of Christ. As he says also in another place; " the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." (§')

III. And here it will be propei' to notice the titles by which the Scripture distinguishes the Spirit, where it treats of the commencement, progress, and completion of our salvation. First, he is called the " Spirit of adoption," (r) because he wit- nesses to us the gratuitous benevolence of God, with which

{i) Rom. viii. 9. (I) Rom. viii. 11. (m) John vii. 37- (n) Ephes. iv. 7. (o) 1 Gor. XV. 45. (/») 2 Cor. xiii. 14. (q) Rom. v. 5. (r) Rom. viii. 15.

8 INSTITUTES OF THE [book in.

God the Father hath embraced us in his beloved and only- begotten Son, that he might be a father to us; and animates us to pray with confidence, and even dictates expressions, so that we may boldly cry, " Abba, Father." For the same reason, he is said to be " the earnest" and " seal" of our inheritance; be- cause, while we are pilgrims and strangers in the world, and as persons dead, he infuses into us such life from heaven, that we are certain of our salvation being secured by the divine faithfulness and care. (5) Whence he is also said to be " life/' because of righteousness, (f) Since by his secret showers he makes us fertile in producing the fruits of righteousness, he is frequently called " water:" as in Isaiah, " Ho, every one that thirsteth, come ye to the waters." (ti) Again, " I will pour water upon him that is thirsty, and floods upon the dry ground." (zii) To which corresponds the invitation of Christ, just quoted: " If any man thirst, let him come unto me." (x^ He sometimes, however, receives this appellation from his purifying and cleansing energy; as in Ezekiel, where the Lord promises to sprinkle clean water on his people to cleanse them from their impurities. (?/) Because he restores to life and vigour, and continually supports those whom he hath anointed with the oil of his grace, he thence obtains the name of " unc- tion." (2) Because he daily consumes the vices of our concur piscence, and inflames our hearts with the love of God and the pursuit of piety; from these efforts he is justly called ''fire."(«) Lastly, he is described to us as a " fountain," whence we receive all the emanation of heavenly riches; and as " the hand of God," by which he exerts his posver: because, by the breath of his power he inspires us with Divine life, so that we are not now actuated from ourselves, but directed by his agency and influence: so, that if there be any good in us, it is the fruit of his grace, whereas our characters without him are darkness of mind, and perverseness of heart. It has indeed already been clearly stated, that till our minds are fixed on the Spirit, Christ remains of no value to us; because we look at him as an object of cold speculation without us, and there-

(s) 2 Cor. i. 22. Eph. i. 13, 14. (0 Rom. viii. !0. (m) Isaiah Iv. 1. (u*) Isaiah xliv. 3. (*r) John vii. 37. iv. 14. (y) Ezek. xxxvi. 25-

(z) r John ii. 20c (a) Luke iii. 16.

CHAP. I.] CHRISTIAN RELIGION. 9

fore at a great distance from us. But we know, that he benefits none but those who have him for their " head" and " elder brother," and who have " put him on." (^) This union alone, renders his advent in the character of a Saviour available to us. We learn the same truth from that sacred marriage, by which we are made flesh of his flesh, and bone of his bone, and therefore one with him. (c) It is only by his Spirit that he unites himself with us; and by the grace and power of the same Spirit we are made his members; that he may keep us with himself, and we may mutually enjoy him.

IV. But faith being his principal work, is the object princi- pally referred to in the most frequent expressions of his power and operation; because it is the only medium by which he leads us into the light of the Gospel; according to the declaration of John, that " Christ gave power of privilege to become the sons of God, to them that believed on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God:" (<^) where opposing God to flesh and blood, he asserts the reception of Christ by faith by those who would other- wise remain unbelievers, to be a supernatural gift. Similar to which, is this answer of Christ; " Flesh and blood hath not re- vealed it unto thee, but my Father, which is in heaven:" {e) which I now merely mention, because I have elsewhere treated it at large. Similar also is the assertion of Paul, that the Ephesians "were sealed with that Holy Spirit of promise." (y) For this shews, that there is an internal teacher, by whose agency the promise of salvation, which otherwise would only strike the air, or at most our ears, penetrates into our minds. Similar also is his remark, that the Thessalonians were " chosen by God through sanctification of the Spirit, and belief of the truth;"(,^) by which connection, he briefly suggests, that faith itself proceeds only from the Spirit. John expresses this in plainer terms: " We know that he abideth in us, by the Spirit which he hath given us." (A) Again, " Hereby know we that we dwell in him, and he in us, because he hath given us of fiis Spirit." (i) Therefore

(6)Eph.iv. 15. Rom. vm.29. Gal. Hi. 27. (c) Eph. v. 30.

{d) John i. 12, 13. (e) Matt. xvi. 17. (/) Eph. i. 13.

ig) 2 Thess. ii. 13. (A) 1 John iii. 24. (i) 1 John iv. 13.

Vol. II. B

10 INSTITUTES OF THE [book in.

Christ promised to send to his disciples, " the Spirit of truth, whom the world cannot receive," (i) that they might be capa- ble of attaining heavenly wisdom. He ascribes to him the peculiar office, of suggesting to their minds all the oral instruc- tions which he had given them. For, in vain would the light present itself to the blind, unless this spirit of understanding would open their mental eyes: so that he may be justly called the key, with which the treasures of the kingdom of heaven are unlocked to us; and his illumination constitutes our mental feyes to behold them. It is therefore that Paul so highly com- mends the ministry of the Spirit; (/) because the instructions of preachers would produce no benefit, did not Christ himself, the internal teacher, draw to him those who were given him by the Father, (m) Therefore, as we have stated, that complete salvation is found in the person of Christ: so to make us par- takers of it, he "baptizes us with the holy Spirit and with fire," (n) enlightening us into the faith of his Gospel, regene- rating us so that we become new creatures, and, purging us from profane impurities, consecrates us as holy temples to God.

vwwwwwv

CHAPTER II.

Faith defined^ and its Properties described*

JfVLL these things will be easily understood when we have given a clearer definition of faith, that the reader may perceive its nature and importance. But it will be proper to recal to his remembrance, what has been already stated; that God hath given us his law as the rule of our conduct, and that, if we are guilty of even the smallest breach of it, we are exposed to the dreadful punishment of eternal death, which he denounces. Again, that since it is not only difficult, but entirely above our strength, and beyond the utmost extent of our ability, to fulfil the law as he requires; if we only view ourselves, and consider what we have demerited, we have not the least hope left, but, as persons rejected by God, are on the verge of eternal perdi-

(i) John xiv. 17. {I) 2 Cor. iii. 6. (m) John vi. 44. (n) Luke iii. 16.

CHAP. 11.] CHRISTIAN RELIGION. tl

tion. In the third place, it has been explained, that there is but one method of deliverance, by which we can be extricated from such a direful calamity, that is the appearance of Christ the Redeemer, by whose means our heavenly Father, commiserating us in his infinite goodness and mercy, hath been pleased to re- lieve us; if we embrace this mercy with a sincere faith, and rely on it with a constant hope. But we must now examine the nature of this faith, bv which all who are the adopted sons of God enter on the possession of the heavenly kingdom: since it is certain, that not every opinion, nor even every persuasion, is equal to the accomplishment of so great a work. And we ought to be the more cautious and diligent in our meditations and inquiries on the genuine property of faith, in proportion to the pernicious tendency of the mistakes of multitudes in the present age on this subject. For a great part of the world, when they hear the word faith^ conceive it to be nothing more than a common assent to the evangelical history. And even the disputes of the schools concerning faith, by simply styling God the object of it (as I have elsewhere observed), rather mislead miserable souls by a vain speculation, than direct them to the proper mark. For, since God " dwelleth in the light, which no man can approach unto," (c) there is a necessity for the inter- position of Christ as the medium of access to him. Whence he calls himself " the light of the world," (/>) and in another place, " the way, and the truth, and the life;" because " no man cometh unto the Father," who is the fountain of life, " but by him:" {cf) because he alone knows the Father, and reveals him to believers, (r)

For this reason Paul asserts, that he esteemed nothing worthy of being known but Jesus Christ; {s) and in the twentieth chap- ter of the Acts declares, that he had preached faith in Christ: and in another place, he introduces Christ speaking in the fol- lowing manner: " I send thee unto the Gentiles, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith, that is in me." \t) This Apostle tells us, that the glory of God is visible to us in his person, or (which conveys the same idea) that " the light of the knowledge of the

(o) 1 Tim. vi. 16. (/>) John viii. 12. (?) John xiv. 6.

(r) Luke X. 22. (*) 1 Cor. ii. 2. (0 Acts xxvi. ir, 18,

12 INSTITUTES OF THE [book hi.

glory of God" shines " in his face." (li) It is true, that faith relates to the one God; but there must also be added, a know- ledge of Jesus Christ, whom he hath sent, (w) For God him- self would be altogether concealed from us, if we were not illuminated with the glory of Christ. For this purpose the Father hath deposited all his treasures with his only-begotten Son, that he might reveal himself in him: and, that by such a communication of blessings, he might express a true image of his glory. For as it has been observed, that we require to be drawn by the Spirit, that we may be excited to seek Christ; so we should also be apprised, that the invisible Father is to be sought only in this image. On which subject, Augustine, treating of the object of faith, elegantly remarks, " that we ought to know whither we should go, and in what way;" and immediately after he concludes, " that he who unites deity and humanity in one person, is the way most secure from all errors; for that it is God towards whom we tend, and man by whom we go: but that both together can be found only in Christ." Nor does Paul, when he speaks of faith in God, intend to sub- vert what he so frequently inculcates concerning faith, whose stability is wholly in Christ. And Peter most suitably connects them together, when he says, that " by him we believe in God." (:v)

II. This evil then, as well as innumerable others, must be imputed to the schoolmen, who have, as it were, concealed Christ, by drawing a veil over him; whereas, unless our views be immediately and steadily directed to him, we shall always be wandering through labyrinths without end. They not only, by their obscure definition diminish, and almost annihilate all the importance of faith, but have fabricated the notion of im- plicit faith, a term with which they have honoured the grossest ignorance, and most perniciously deluded the miserable multi- tude. Indeed, to express the fact more truly and plainly, this notion has not only buried the true faith in oblivion, but has entirely destroyed it. Is this faith — to understand nothing, but obediently to submit our understanding to the Church? Faith consists, not in ignorance, but in knowledge; and that, not only

(m) 2 Cor. iv. 6. (w) John xvii. 3. (x) 1 Pet. i. 21,

CHAP. II.] CHRISTIAN RELIGION. I'S

of God, but also of the Divine will. For, we do not obtain salvation by our promptitude to embrace as truth, whatever the Church may have prescribed, or by our transferring to her the province of inquiry and of knowledge. But when we know God to be a propitious Father to us, through the reconciliation effected by Christ, and that Christ is given to us for righteous- ness, sanctification, and life: by this knowledge, I say, not by renouncing our understanding, we obtain an entrance into the kingdom of heaven. For, when the apostle says, that " with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation;" (?/) he indicates, that it is not sufficient for a man implicitly to credit what he neither understands, nor even examines: but he requires an explicit knowledge of the divine goodness, in which our righteousness consists.

III. I do not deny (such is the ignorance with which we are enveloped) that many things are very obscure to us at present, and will continue to be so, till we shall have cast off the burden of the flesh, and arrived nearer to the presence of God. On such subjects, nothing would be more proper than a suspension of judgment, and a firm resolution to maintain union with the Church. But, that ignorance combined with humility should, under this pretext, be dignified with the appellation of Faith, is extremely absurd. For faith consists in a knowledge of God and of Christ, (2) not in reverence of the Church, And we see what a labyrinth they have fabricated by this notion of their's, so that the ignorant and inexperienced, without any discrimina- tion, eagerly embrace as oracular, every thing obtruded upon them, under the name of the Church; sometimes even the most monstrous errors. This inconsiderate credulity, though it be the certain precipice of ruin, is, nevertheless, excused by them on the plea that it credits nothing definitively, but with this condition annexed. If such be the faith of the Church. Thus they pretend that truth is held in error, light in darkness, and true knowledge in ignorance. But, not to occupy anymore time in refuting them, we only admonish the reader to compare their doctrine with ours: for the perspicuity of the truth will

(y) Rom. X. 10. (z) John xvii. 3.

14 INSTITUTES OF THE [book hi.

of itself furnish a sufficient refutation. For the question with them is not, whether faith be yet involved in many reliques of ignorance, but they positively assert, that persons are possessed of true faith, who are charmed with their ignorance, and even indulge it, provided they assent to the authority and judg- ment of the Church concerning things unknown: as if the Scripture did not universally inculcate that knowledge is united with faith.

IV. We grant, that during our pilgrimage in the world, our faith is implicit, not only because many things are yet hidden from our view, but because our knowledge of every thing is very imperfect, in consequence of the clouds of error by which we are surrounded. For the greatest wisdom of those who are most perfect, is to improve, and to press forward with patiertt docility. Therefore, Paul exhorts the faithful, if they differ from each other on any subject, to wait for farther revelation. («) And, experience teaches us, that till we are divested of the fiesh, our knowledge falls far short of what might be wished; in reading also, many obscure passages daily occur, which con- vince us of our ignorance. With this barrier God restrains us within the bounds of modesty, assigning to every one a mea- sure of faith, that even the most learned teacher may be ready to learn. We may observe eminent examples of this implicit faith in the disciples of Christ, before they were fully enlight- ened. We see with what difficulty they imbibed the first rudi- ments; how they hesitated even at the most minute particulars; what inconsiderable advances they made even while hanging on the lips of their Master; and when they ran to the grave at the intelligence of the women, his resurrection was like a dream to them. The testimony already borne by Christ to their pos- session of faith, forbids us to say that they were entirely des- titute of it; indeed, if they had not been persuaded that Christ would rise from the dead, they would have felt no farther con- cern about him. The women were not induced by superstition to embalm with spices the body of a deceased man, of whose life there was no hope; but though they credited his declara- tions, whose veracity they well knew; yet the ignorance, which

(a) Phil. ill. 15.

CHAP. II.] CHRISTIAN RELIGION. 15

still occupied their minds, involved their faith in darkness, so that they were almost lost in astonishment. Whence also they are said at length to have believed, when they saw the words of Christ verified by facts; not that their faith then commenced, but the seed of faith, which had been latent and as it were dead in their hearts, then shot forth with additional vigour. They had therefore a true but an implicit faith, because they received Christ with reverence as their only teacher: being taught by him, they were persuaded that he was the author of their sal- vation; and they believed that he came from heaven, that through the grace of the Father he might assemble all his dis- ciples there. And we need not seek a more familiar proof of this point, than that some portion of unbelief is always mixed with faith in every Christian.

V. We may also style that an implicit faith, which in strict propriety is nothing but a preparation for faith. The evan- gelists relate that many believed, who only being filled with admiration at the miracles of Christ, proceeded no farther than a persuasion that he was the promised Messiah, although they had little or no knowledge of evangelical doctrine. Such reve- rence, which induced them cheerfully to submit themselves to Christ, is dignified with the title of faith, of which, however, it was merely the commencement. Thus the nobleman, or courtier, who believed the promise of Christ concerning the healing of his son, when he returned to his house, (<^) according to the testimony of the evangelist, believed again: that is, first he esteemed as an oracle, what he had heard from the lips of Christ; but afterwards he devoted himself to his authority to receive his doctrine. It must be understood, however, diat he was docile and ready to learn; that the word believe in the first place denotes a particular faith; but in the second place, it numbers him among the disciples who had given their names to Christ. John gives us a similar example in the Samaritans, who believed the report of the woman, so as to run with eager- ness to Christ; but who, after having heard him, said to the woman, " Now we believe, not because of thy saying; for we have heard him ourselves, and know, that this is indeed the

{b) John iv. 50— -5"

J6 INSTITUTES OF THE [book hi,

Christ, the Saviour of the world." (c) Hence it appears, that persons not yet initiated into the first elements, but only inclin- ed to obedience, are called believers; not, indeed, with strict propriety, but because God in his goodness distinguishes that i^ious disposition with such a great honour. But this docility, connected with a desire of improvement, is very remote from that gross ignorance which stupifies those who are content with such an implicit faith as the papists have invented. For if Paul severely condemns those who are " ever learning, yet never come to the knowledge of the truth;" (^) how much the greater ignominy do they deserve who make it their study to know nothing!

VI. This, then, is the true knowledge of Christ; to receive him, as he is offered by the Father, that is, invested with his Gospel; for, as he is appointed to be the object of our faith, so we cannot advance in the right way to him, without the gui- dance of the Gospel. The Gospel certainly opens to us those treasures of grace, without which Christ would profit us little. Thus Paul connects faith as an inseparable concomitant with doctrine, where he says, " ye have not so learned Christ; if so be ye have been taught by him, as the truth is in Jesus." (e) Yet, I do not so far restrict faith to the Gospel, but that I admit Moses and the prophets to have delivered what was sufficient for its establishment; but because the Gospel exhibits a fuller manifestation of Christ, it is justly styled by Paul, " the words of faith and of good doctrine." (y) For the same reason, in another place, he represents the law as abolished by the coming of faith: (^) comprehending under this term, the new kind of teaching, by which Christ, since his appearance as our Master, has given a brighter display of the mercy of the Father, and a more explicit testimony concerning our sal- vation. The more easy and convenient method for us will be, to descend regularly from the genus to the species. In the first place, we must be apprised, that faith has a perpetual rela- tion to the word, and can no more be separated from it, than . the rays from the sun, whence they proceed. Therefore God proclaims by Isaiah, " Hear, and your soul shall live,"(A) And,

(c) John iv. 42. («/) 2 Tim. iii. 7. (e) Eph. iv. 20, 21.

(/) 1 Tim. iv.. 6. ( 5") Gal iii. 23—25. (h) Isaiah Iv. 3.

CHAP. II.] CHRISTIAN RELIGION. 17

that the word is the fountain of faith, is evident from this lan- guage of John: "These are written, that ye might believe."(i) The Psalmist also, intending to exhort the people to faith, says, "To-day, if ye will hear^his voice:" (>^) and to hear^ is generally meant to believe. Lastly, it is not without reason that in Isaiah, God distinguishes the children of the church from strangers, by this character, that they shall all be his disciples, and be taught by him: (/) for, if this were a benefit common to all, why should he address himself to a few? Correspondent with this, is the general use of the words, " believers," and " disciples," as synonymous, by the evangelists, on all occa- sions, and by Luke in particular, very frequently in the Acts of the Apostles; in the ninth chapter of which, he extends the latter epithet even to a woman. Wherefore, if faith decline in the smallest degree from this object, towards which it ought to be directed, it no longer retains its own nature, but becomes an uncertain credulity, and an erroneous excursion of the mind. The same divine word is the foundation by which faith is sustained and supported, from which it cannot be moved with- out an immediate downfal. Take away the word then, and there will be no faith left. We are not here disputing whether the ministry of men be necessary to disseminate the word of God, by which faith is produced, which we shall discuss in another place; but we assert, that the word itself, however it may be conveyed to us, is like a mirror, in which faith may behold God. Whether, therefore, God in this instance use the agency of men, or whether he operate solely by his own power, he always discovers himself by his word to those whom he designs to draw to himself, (jn) Whence Paul defines faith as an obedience rendered to the Gospel, and praises the service of faith. {7i) For the apprehension of faith is not confined to our knowing that there is a God, but chiefly consists in our understanding what is his disposition towards us. For, it is not of so much importance to us lo know what he is in him- self, as what he designs to be to us. We find, therefore, that faith is a knowledge of the will of God respectir*" ..s, received from his word. And the foundation of this is a previous persuasion

(0 John XX. 31. {k) Psalm xcv. 7. (/) Isahh Uv. 13,

{in) Rom. i. .5. (n) Phll.ii. 17-

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18 INSTITUTES OF THE [book hi.

of the divine veracity; any doubt of which being entertained in the mind, the authority of the word will be dubious and weak, or rather it will be of no authority at all. Nor is it suf- ficient to believe that the veracity of God is incapable of de- ception or falsehood, unless you also admit, as beyond all doubt, that whatever proceeds from him is sacred and invio- lable truth.

VII. But as the human heart is not excited to faith by ever) word of God, we must farther inquire what part of the word it is, with which faith is particularly concerned? God declared to Adam, "Thou shalt surely die:" (o) and to Cain, "The voice of thy brother's blood crieth unto me from the ground:"(/?) but these declarations are so far from being adapted to the establishment of faith, that of themselves they can only shake it. We do not deny that it is the office of faith to subscribe to the truth of God, whatever be the time, the nature, or the manner of his communications; but our present inquiry is only, what faith finds in the Divine word, upon which to rest its dependence and confidence? When our conscience beholds nothing but indignation and vengeance, how shall it not trem- ble with fear? And if God be the object of its terror, how should it not fly from him? But faith ought to seek God, not to fly from him. It appears then, that we have not yet a com- plete definition of faith; since a knowledge of the Divine will indefinitely ought not to be accounted faith. But suppose, in- stead of will, the declaration of which is often productive of fear and sorrow, we substitute b<^nevolence or mercy? This will certainly bring us nearer to the nature of faith. For we are allured to seek God, after we have learned that salvation is laid up for us with him; which is confirmed to us, by his de- claring it to be the object of his care and aflfection. Therefore we need a promise of grace, to assure us that he is our pro- pitious Father; since we cannot approach to him without it, and it is upon that alone that the human heart can securely depend. For this reason, in the Psalms, mercy and truth are generally united, as being closely connected; because it would be of no avail for us to know the veracity of God, if he did not allure us to himself by his mercy; nor should we embrace his mercy,

(o) Gen. ii, 17- (p) Gen. iv. 10.

CHAP. II.] CHRISTIAN RELIGION. 19

if he did not offer it with his own mouth. " I have declared thy faithfulness and thy salvation: I have not concealed thy loving- kindness and thy truth. Let thy loving-kindness and thy truth continually preserve me." (^) Again; ^'Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth unto the clouds." (r) Again; " All the paths of the Lord are mercy and truth unto such as keep his covenant." (*) Again; " His merci- ful kindness is great towards us: and the truth of the Lord endureth for ever." (?) Again; " I will praise thy name for thy loving-kindness, and for thy truth." (ti) I forbear to quote what we read in the prophets to the same purport, that God is merci- ful and faithful in his promises. For it will be temerity to con- clude that God is propitious to us, unless he testify concerning himself, and anticipate us by his invitation, that his will re- specting us may be neither ambiguous nor obscure. But we have already seen, that Christ is the only pledge of his love; without whom, the tokens of his hatred and wrath are manifest both above and below. Now, since the knowledge of the divine goodness will not be attended with much advantage, unless it lead us to rely upon it, we must exclude that apprehension of it, which is mixed with doubts, which is not uniform and steady, but wavering and undecided. Now the human mind, blinded and darkened as it is, is very far from being able to penetrate and attain to a knowledge of the Divine will; and the heart also, fluctuating in perpetual hesitation, is far from continuing unshaken in that persuasion. Therefore, our mind must be illu- minated, and our heart established by some exterior power, that the word of God may obtain full credit with us. Now we shall have a complete definition of faith, if we say, that it is a steady and certain knowledge of the Divine benevolence towards us, which being founded on the truth of the gratuitous promise in Christ, is both revealed to our minds, and confirmed to our hearts, by the Holy Spirit.

VIII. But before I proceed any farther, it will be necessary to make some preliminary observations, for the solution of difficulties, which otherwise might prove obstacles in the way of the reader.

(7) Psalm xl 10, 11. (r) Psalm xxxvi. 5. U) Psalm xxv. 10.

(«) Psalm cxvii. 2. («) Psalm cxxxviii. 2.

20 INSTITUTES OF THE [book hi.

And first, we must refute the nugatory distinction which prevails in the schools, of formal and informal faith. For they imagine, that such as are not impressed with the fear of God, or with any sense of piety, believe all that is necessary to be known in order to salvation; as though the Holy Spirit, in illuminating our hearts to faith, were not a witness to us of our adoption. Yet, in opposition to the whole tenor of Scripture, they presumptuously dignify such a persuasion, destitute of the fear of God, with the name of faith. We need not contend with this definition any farther than by simply describing the nature of faith, as it is represented in the Divine word. And this will clearly evince the ignorance and insipidity of their clamour con- cerning it. I have treated it in part already, and shall subjoin what remains in its proper place. At present, I affirm, that a greater absurdity than this figment of theirs, cannot possibly be imagined. They maintain faith to be a mere assent, with which every despiser of God may receive as true whatever is contained in the Scripture. But first it should be examined, whether every man acquires faith for himself by his own power, or whether it is by faith that the Holy Spirit becomes the witness of adoption. They betray puerile folly therefore in inquiring whether faith, which is formed by the superaddition of a quality, be the same, or whether it be a new and different faith? It clearly appears, that while they have been trifling in this manner, they never thought of the peculiar gift of the Spirit: for the commencement of faith contains in it the recon- ciliation by which man draws near to God. But, if they would duly consider that declaration of Paul, " With the heart man believeth unto righteousness," (w) they would cease their tri- fling about this superadded quality. If we had only this one reason, it ought to be sufficient to terminate the controversy: that the assent which we give to the Divine word, as I have partly suggested before, and shall again more largely repeat, is from the heart rather than the head, and from the aftections rather than the understanding. For which reason it is called " the obedience of faith," (.v) to which the Lord prefers no other obedience: because nothing is more precious to him than

(tu) Rom. x.iP' (y^) Rom. i. 5.

CHAP. 11.] CHRISTIAN RELIGION. 21

his own truth; which, according to the testimony of John the Baptist, (t/) believers, as it were, subscribe and seal. As this is by no means a dubious point, we conclude at once, that it is an absurdity to say, that faith is formed by the addition of a pious affection to an assent of the mind: whereas, even this assent consists in a pious affection, and is so described in the Scriptures. But another argument offers itself, which is still plainer. Since faith accepts Christ, as he is offered to us by the Father; and he is offered, not only for righteousness, remission of sins, and peace, but also for sanctification and as a fountain of living water: it is certain, that no man can ever know him aright, unless he at the same time receive the sanctification of the Spirit. Or, if any one would wish it to be more clearly ex- pressed. Faith consists in a know^ledge of Christ. Christ cannot be known without the sanctification of his Spirit. Consequently, faith is absolutely inseparable from a pious affection.

IX. This passage of Paul, " Though I have all faith, so that. I could remove mountains, and have not charity, I am nothing;" (z) is generally adduced by them to support the no- tion of an informal faith unaccompanied with charity: but they overlook the sense in which the apostle uses the word " faith" in this place. For having, in the preceding chapter, treated of the various gifts of the Spirit, among v/hich he has enumerated " divers kinds of tongues, the working of miracles and pro- phecy," (a) and having exhorted the Corinthians to " covet earnestly the best gifts," from which the greatest benefit and advantage would accrue to the whole body of the Church; he adds, " yet shew I unto you a more excellent way:" implying, that all such gifts, whatever be their intrinsic excellence, are yet to be deemed worthless, unless they be subservient to charity: for that, being given for the edification of the Church, if not employed for that purpose, they lose their beauty and. value. To prove this, he particularly specifies them, repeating the same gifts, which he had before enumerated under other names. He uses the word " faith" to denote what he had before called powers QwetfAng^ potestates^ virtutes)^ that is, a power of working miracles. This then, whether it be called power or

iy) John iii. 33. {z) 1 Cor. xiii. 2. (a) 1 Cor. xii. 10—31.

22 INSTITUTES OF THE [book hi.

faith, being a particular gift of God, which any impious man may both possess and abuse, as the gift of tongues, or prophecy, or other gifts, we need not wonder if it be separated from charity. But the mistake of such persons arises wholly from this; that though the word " faith" is used in many senses, not observing this diversity of signification, they argue as if it had always the same meaning. The passage which they adduce from James in support of the same error, shall be discussed in an- other place. Now, although for the sake of instruction, when we design to shew the nature of that knowledge of God, which is possessed by the impious, we allow that there are various kinds of faith; yet we acknowledge and preach only one faith in the pious, according to the doctrine of the Scripture. Many men certainly believe that there is a God; they admit the evan- gelical history and the other parts of Scripture to be true; just as we form an opinion of transactions which are narrated as having occurred in former times, or of which we have our- selves been spectators. There are some who go farther; esteem- ing the word of God as an undoubted revelation from heaven, not wholly disregarding its precepts, and being in some mea- sure affected both by its denunciations and by its promises* To such persons, indeed, faith is attributed; but by a catachresis, a tropical or improper form of expression: because they do not with open impiety resist, or reject, or contemn the word of God: but rather exhibit some appearance of obedience to it.

X. But this shadow or image of faith, as it is of no import- ance, so it is unworthy of the name of faith: its great distance from the substantial truth of which, though we shall shew more at large hereafter, there can be no objection to its being briefly pointed out here. Simon Magus (^) is said to have be- lieved, who nevertheless, just after, betrays his unbelief. When faith is attributed to him, we do not apprehend, with some, that he merely pretended to it with his lips, while he had none in his heart; but we rather think, that being overcome with the majesty of the Gospel, he did exercise a kind of faith, and perceived Christ to be the author of life and salvation, so as freely to profess himself one of his followers. Thus, in the

(b) Acts vUi. 13, 18, 19.

CHAP. II.] CHRISTIAN RELIGION. 23

Gospel of Luke, those persons are said to believe for a time, in whom the seed of the word is prematurely choked before it fructifies, and those in whom it takes no root, but soon dries up and perishes. We doubt not but such persons, being attract- ed with some taste of the word, receive it with avidity, and begin to perceive something of its Divine power: so that by the fallacious counterfeit of faith, they impose not only on the eyes of men, but even on their own minds. For they persuade themselves, that the reverence which they shew for the word of God, is real piety; supposing, that there is no impiety but a manifest and acknowledged abuse or contempt of it. But, whatever be the nature of that assent, it penetrates not to the heart, so as to fix its residence there; and though it sometimes appears to have shot forth roots, yet there is no life in them. The heart of man has so many recesses of vanity, and so many retreats of falsehood, and is so enveloped with fraudulent hypo- crisy, that it frequently deceives even himself. But let them, who glory in such fantoms of faith, know, that in this respect they are not at all superior to devils. Persons of the former de- scription, who hear and understand without any emotion those things, the knowledge of which makes devils tremble, are cer- tainly far inferior to the fallen spirits; and the others are equal to them in this respect, that the sentiments with which they are impressed, finally terminate in terror and consternation. (g) XI. I know that it appears harsh to some, when faith is at- tributed to the reprobate; since Paul affirms it to be the fruit of election. But this difficulty is easily solved: for, though none are illuminated to faith, or truly feel the efficacy of the Gospel, but such as are pre-ordained to salvation; yet, experience shews, that the reprobate are sometimes affected with emotions very similar to those of the elect, so that, in their own opinion, they in no respect differ from the elect. Wherefore, it is not at all ab- surd, that a taste of heavenly gifts is ascribed to them by the apostle, and a temporary faith by Christ: (c^) not that they truly perceive the energy of spiritual grace and clear light of faith; but because the Lord, to render their guilt more manifest and inexcusable, insinuates himself into their minds, as far as his

(c) James ii. 19. (^0 Heb. vi. 4,

24 INSTITUTES OF THE [book hi-

goodness can be enjoyed without the Spirit of adoption. If any one object, that there remains then no farther evidence by which the faithful can certainly judge of their adoption: I reply, that although there is a great similitude and affinity between the elect of God and those who are endued with a frail and transitory faith, yet the elect possess that confidence, which Paul celebrates, so as boldly to '' cry, Abba, Father." (e) Therefore, as God regenerates for ever the elect alone with in corruptible seed, so that the seed of life planted in their hearts never perishes; so he firmly seals within them the grace of his adoption, that it may be confirmed and ratified to their minds. But this by no means prevents that inferior operation of the Spirit from exerting itself even in the reprobate. In the mean time the faithful are taught, to examine themselves with soli- citude and humility, lest carnal security insinuate itself, instead of the assurance of faith. Besides, the reprobate have only a confused perception of grace, so that they embrace the shadow rather than the substance: because the Spirit properly seals re- mission of sins in the elect alone, and they apply it by a special faith to their own benefit. Yet the reprobate are justly said to believe that God is propitious to them; because they receive the gift of reconciliation, though in a confused and too indis- Jmct manner: not that they are partakers of the same faith or regeneration with the sons of God; but because they appear, under the disguise of hypocrisy, to have the principle of faith in common with them. Nor do I deny, that God so far en- lightens their minds, that they discover his grace; but he so distinguishes that perception from the peculiar testimony, which he gives to his elect, that they never attain any solid effect and enjoyment. For he does not, therefore, shew himself propitious to them, by truly delivering them from death, and receiving them under his protection; but he only manifests to them present mercy. But he vouchsafes to the elect alone, the living root of faith, that they may persevere even to the end. Thus we have refuted the objection, that if God truly dis- covers his grace, it remains for ever: because nothing prevents God from illuminating some with a present perception of his grace, which afterwards vanishes away.

(e) Gal. IV. 6.

CHAP, n.] CHRISTIAN RELIGION- 25

XII. Moreover, though a faith is a knowledge of the bene- volence of God towards us, and a certain persuasion of his veracity, yet it is not to be wondered at, that the subjects of these temporary impressions lose the sense of Divine love, which, notwithstanding its affinity to faith, is yet widely diffe- rent from it. The will of God, I confess, is immutable, and his truth always consistent with itself. But I deny that the repro- bate ever go so far as to penetrate to that secret revelation, which the Scripture confines to the elect. I deny, therefore, that they either apprehend the will of God, as it is immutable, or embrace his truth with constancy; because they rest in a fugitive sentiment. Thus a tree, not planted deeply enough to shoot forth living roots, in process of time withers; though for some years it may produce not only leaves and blossoms, but even fruits. Finally, as the defection of the first man was suffi- cient to obliterate the Divine image from his mind and soul; so we need not wonder, if God enlightens the reprobate with some beams of his grace, which he afterwards suffers to be ex- tinguished. Nor does any thing prevent him from slightly tinc- turing some with the knowledge of his Gospel, and thoroughly imbuing others with it. It must nevertheless be remembered, that how diminutive and weak soever faith may be in the elect, yet, as the Spirit of God is a certain pledge and seal to them of their adoption, his impression can never be erased from their hearts; but that the reprobate have only a few scattered rays of light, which are afterwards lost: yet, that the Spirit is not chargeable with deception, because he infuses no life into the seed which he drops in their hearts, that it may remain for ever incorruptible, as in the elect. I go still farther; for since it is evident from the tenour of the Scripture, and from daily ex- perience, that the reprobate are sometimes affected with a sense of Divine grace, some desire of mutual love must necessarily be excited in their hearts. Thus Saul had for a time a pious disposition to love God, from whom experiencing paternal kindness, he was allured by the charms of his goodness. But as the persuasion of the paternal love of God is not radically fixed in the reprobate, so they love him not reciprocally with the sincere affection of children, but are influenced by a mer- cenary disposition; for the spirit of love was given to Christ

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26 INSTITUTES OF THE [book hi.

alone, that he might instil it into his members. And this ob- servation of Paul certainly extends to none but the elect; " the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us:" (y) the same love, which generates that confidence of invocation, which I have before mentioned. Thus, on the contrary, we see that God is wonderfully angry with his children, v/hom he ceases not to love: not that he really hates them, but because he designs to terrify them with a sense of his wrath, to humble their carnal pride, to shake off their indolence, and to excite them to repentance. Therefore they apprehend him to be both angry with them, or at least v/ith their sins, and propitious to them at the same time; for they sincerely deprecate his v/rath, and yet resort to him for succour with tranquillity and confidence. Hence it appears, that faith is not hypocritically counterfeited by some, who never- theless are destitute of true faith; but, while they are hurried away with a sudden impetuosity of zeal, they deceive them- selves by a false opinion. Nor is it- to be doubted, that indo- lence pre-occupies them, and prevents thei,n from properly exa- mining their hearts as they ought to do. It is probable that those persons were of this description, to whom, according to John, " Jesus did not commit himself," notwithstanding that they believed in him, " because he knew all men: he knew what was in man." (^) If multitudes did not depart from the com- mon faith (I style it common, because there is a great simili- tude and affinity between temporary faith and that which is living and perpetual) Christ would not have said to his disci- ples, " It ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free." (A) For he addresses those who have embraced his doctrine, and exhorts them to an increase of faith, that the light which they have received may not be extinguished by their own supineness. Therefore, Paul claims faith as peculiar to the elect, (i) indicating, that many decay, because they have had no living root. Thus also Christ says in Matthew; " Every plant, which my heavenly Father hath not planted, shall be rooted up."(>^) There is a grosser deception in others, who

(/) Rom. V. 5. (^) John ii. 24. 25. (/O John viii. 31, 32-

(i) Titus i. 1. (k) Matt. xv. 13.

CHAP. II.] CHRISTIAN RELIGION. 27

are not ashamed to attempt to deceive both God and men. James inveighs against this class of men, who impiously pro- fane faith by hypocritical pretensions to it. (/) Nor would Paul require from the children of God, a " faith unfeigned,"(w) but because multitudes presumptuously arrogate to themselves what they possess not, and with their vain pretences deceive others, and sometimes even themselves. Therefore, he com- pares a good conscience to a vessel, in which faith is kept; be- cause many " having put away a good conscience, concerning faith have made shipwreck." (71)

XIII. We must also remember the ambiguous signification of the word faith: for, frequently faith signifies the sound doc- trine of piety, as in the place which w^e have just cited, and in the same epistle, v/here Paul says, that deacons must hold "the mystery of the faith in a pure conscience." (0) Also where he predicts, the apostacy of some " from the faith." (/?) But, on the contrary, he says, that Timothy had been " nourish- ed up in the words of faith."(y) Again, where he says, "avoid- ing profane and vain babblings, and oppositions of science, falsely so called; w^hich some professing, have erred concern- ing the faith:" (r) whom in another place he styles, " repro- bates concerning the faith." (^) Thus also, when he directs Titus to "rebuke them, that they may be sound in the faith:"(?) by soundness, he means nothing more than that purity of doc- trine, which is so liable to be corrupted and to degenerate through the instability of men. Since " all the treasures of wis- dom and knowledge are hidden in Christ,"(zO whom faith pos- sesses; faith is justly extended to the whole summary of hea- venly doctrines with which it is inseparably connected. On the contrary, it is sometimes restricted to a particular object; as when Matthew says, that " Jesus saw their faith," (w) who let down the paralytic man through the roof; and when Christ ex- claimed respecting the centurion, " I have not found so great faith, no, not in Israel." (x) But it is probable, that the centu- rion was wholly intent on the recovery of his servant, a concern

(0 James ii. 14. (m) 1 Tim. i. 5. («) Ibid. i. 19. (o) Ibid. iii. 9.

(/>) Ibid. iv. 1. (y) Ibid. iv. 6. (r) Ibid. vi. 20, 21. (s) 2 Tim. iU. 8.

(0 Titus i. 13. („) Col. ii. 3. U) Matt. ix. 2. Mark ii, 5. {x) Matt. viii. 10.

28 INSTITUTES OF THE [book hi.

for whom wholly occupied his mind; yet, because he was con- tented with the mere answer of Christ, without being impor- tunate for his corporeal presence, it is on account of this cir- cumstance that his faith is so greatly extolled. And we have lately shewn, that Paul uses faith for the gift of miracles; which is possessed by those who are neither regenerated by the Spirit of God, nor serious worshippers of him. In another place also, he uses it to denote the instruction by which we are edified in the faith: for, when he suggests that faith will be abolished, it must undoubtedly be referred to the ministry of the church, which is, at present, useful to our infirmity. In these forms of expression, however, there is an evident analogy. But when the word " faith" is in an improper sense transferred to a hy- pocritical profession, or to that which falsely assumes the name, it should not be accounted a harsher catachresis, than when the fear of God is used for a corrupt and perverse worship: as when it is frequently said in the sacred history, that the foreign nations, which had been transplanted to Samaria and its vici- nity, feared the fictitious deities and the God of Israel; which is like confounding together heaven and earth. But our pre- sent inquiry is, what is that faith by which the children of God are distinguished from unbelievers, by which we invoke God as our Father, by which we pass from death to life, and by which Christ, our eternal life and sal^fation, dwells in us. The force and nature of it, I conceive, I have concisely and clearly explained.

XIV. Now let us again examine all the parts of that defini- tion; a careful consideration of which, Ji think, will leave no- thing doubtful remaining. When we call it knowledge, we intend not such a comprehension as men commonly have of those things which fall under the notice of their senses. For it is so superior, that the human mind must exceed and rise above it- self, in order to attain to it. Nor does the mind which attains it comprehend what it perceives, but being presuaded of that which it cannot comprehend, it understands more by the cer- tainty of this persuasion, than it would comprehend of any hu- man object by the exercise of its natural capacity. Wherefore, Paul elegantly expresses it in these terms; " to comprehend what is the breadth, and length, and depth, and height; and to

CHAP. II.] CHRISTIAN RELIGION. 29

know the love of Christ, which passeth knowledge." (y) For he meant to suggest, that what our mind apprehends by faith is absolutely infinite, and that this kind of knowledge far ex- ceeds all understanding. Yet, because God hath revealed to his saints the secret of his will, " which had been hidden from ages and from generations," (2) therefore,/ai^A is in Scripture justly styled, " an acknowledgment;" {a) and by John, " knowledge," when he asserts, that believers know that they are the sons of God. (J?) And they have indeed a certain knowledge of it; but are rather confirmed by a persuasion of the veracity of God, than taught by any demonstration of reason. The language of Paul also indicates this; " whilst we are at home in the body, we are absent from the Lord; for we walk by faith, not by sight." Whence we conclude, that the knowledge of faith con- sists more in certainty than in comprehension.

XV. To express the solid constancy of the persuasion, we farther say, that it is a certain and steady knowledge. For, as faith is not content with a dubious and versatile opinion, so neither with an obscure and perplexed conception; but requires a full and fixed certainty, such as is commonly obtained respect- ing things that have been tried and proved. For unbelief is so deeply rooted in our hearts, and such is our propensity to it, that though all men confess with the tongue, that God is faith- ful, no man can persuade himself of the truth of it, without the most arduous exertions. Especially, when the time of trial comes, the general indecision discloses the fault which was previously concealed. Nor is it without reason that the Holy Spirit asserts the authority of the Divine word in terms of such high com- mendation, but with a design to remedy the disease which I have mentioned, that the promises of God may obtain full credit with us. " The words of the Lord (says David) are pure words: as silver tried in a furnace of earth purified seven times." (c) Again; " The word of the Lord is tried: he is a buckler to all those that trust in him." (^) And Solomon confirms the same, nearly in the same words; " Every word of God is pure." (e) But, as the hundred and nineteenth Psalm is almost entirely devoted to this subject, it were needless to recite any more tes-

(y) Eph. iii. 18. (z) Col.i. 26. (a) Ibid. ii. 2. (6) 1 John iii. 2.

(c) Psalm xii. 6, {d) Ibid, xviii. 30. (e) Prov. xxx. 5,

30 INSTITUTES OF THE [book hi.

timonies. Whenever God thus recommends his word to us, he, without doubt, obliquely reprehends our unbelief; for the design of those recommendations is no other, than to eradicate per- verse doubts from our hearts. There are also many, who have such conceptions of the Divine mercy, as to receive but very little consolation from it. For they are at the same time dis- tressed with an unhappy anxiety, doubting whether he will be merciful to them; because they confine within too narrow limits that clemency, of which they suppose themselves to be fully persuaded. For they reflect with themselves thus: that his mercy is large and copious, bestowed upon many, and ready for the acceptance of all; but that it is uncertain whether it will reach them also, or rather, whether they shall reach it. This thought, when it stops in the midst of its course, is incom- plete. Therefore it does not so much confirm the mind with secure tranquillity, as disturb it with restless hesitation. But there is a very different sentiment of full assurance (TrXn^o^c^teti)^ which is always attributed to faith in the Scriptures; and which places the goodness of God, that is clearly revealed to us, be^ yond all doubt. But this cannot take place, unless we have a real sense and experience of its sweetness in ourselves. Where- fore, the apostle from faith deduces confidence, and from con- fidence, boldness. For this is his language; " In Christ we have boldness and access, with confidence by the faith of him." (y) These words imply, that we have no right faith, but when we can venture with tranquillity into the Divine presence. This bold- ness arises only from a certain confidence of the Divine bene- volence and our salvation; which is so true, that the word " faith" is frequently used for confidence.

XVI. The principal hinge on which faith turns is this, that we must not consider the promises of mercy, which the Lord offers, as true only to others and not to ourselves; but rather make them our own, by embracing them in our hearts. Hence arises that confidence, which the same apostle in another place calls " peace;" (,§') unless any one would rather make peace the effect of confidence. It is a security, which makes the con- science calm and serene before the Divine tribunal, and without

(/) Eph. ili. 12. r^)Rom.v. 1.

CHAP. II.] CHRISTIAN RELIGION. 31

which, it must necessarily be harassed and torn almost asunder with tumultuous trepidation, unless it happen to slumber for a moment in an oblivion of God and itself. And indeed it is but for a moment; for it does not long enjoy that wretched oblivion, but is most dreadfully wounded by the remembrance, v/hich is perpetually recurring of the Divine judgment. In short, no man is truly a believer, unless he be firmly persuaded, that God is a propitious and benevolent Father to him, and promise himself every thing from his goodness; unless he depend on the pro- mises of the Divine benevolence to him, and feel an undoubted expectation of salvation: as the apostle shews in these words; " If we hold fast the beginning of our confidence stedfast unto the end." (A) Here he supposes, that no man has a good hope in the Lord, who does not glory with confidence, in being an heir of the kingdom of heaven. He is no believer, I say, who does not rely on the security of his salvation, and confidently triumph over the devil and death, as Paul teaches us in this remarkable peroration: " I am persuaded (says he) that neither death, not life, nor angels, nor principalities, nor powers, nor things present, nor things to come, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." (i) Thus, the same apostle is of opinion, that '' the eyes of our un- derstanding" are not truly " enlightened," unless we discover what is the hope of the eternal inheritance, to v/hich we are called, (^k) And he every where inculcates, that we have no just apprehensions of the Divine goodness, unless we derive from it a considerable degree of assurance.

XVII. But some one will object, that the experience of be- lievers is very different from this; for that, in recognising the grace of God towards them, they are not only disturbed with inquietude (which frequently befals them), but sometimes also tremble with the most distressing terrors. The vehemence of temptations, to agitate their minds, is so great, that -it appears scarcely compatible with that assurance of faith of which we have been speaking. We must therefore solve tliis difficulty, if we mean to support the doctrine we have advanced. When we inculcate, that faith ought to be certain and secure^ we conceive

ih) Heb. iu. 14. (0 Rom. vUi. 58. (J) Eph . I. IS

32 INSTITUTES OF THE [book hi.

not of a certainty attended with no doubt, or of a security in- terrupted by no anxiety: but we rather affirm, that believers have a perpetual conflict with their own diffidence, and are far from placing their consciences in a placid calm, never disturbed by any storms. Yet, on the other hand, we deny, however they may be afflicted, that they ever fall and depart from that cer- tain confidence which they have conceived in the Divine mercy. The Scripture proposes no example of faith more illustrious or memorable than David, especially if you consider the whole course of his life. Yet, that his mind was not invariably serene, appears from his innumerable complaints, of which it will be sufficient to select a few. When he rebukes his soul for turbu- lent emotions, is he not angry with his unbelief? "Why (says he) are thou cast down, O my soul? and why art thou dis- quieted in me? Hope thou in God." (/) And, certainly, that consternation was an evident proof of diffidence, as though he supposed himself to be forsaken by God. In another place also, we find a more ample confession: " I said in my haste, I am cut off from before thine eyes." (j?i) In another place, also, he debates with himself in anxious and miserable perplexity, and even raises a dispute concerning the nature of God: " Hath God forgotten to be gracious? Will the Lord cast off for ever?" What follows is still harsher; " And I said, I must die; these are the changes of the right hand of the Most High." (nj For, in a state of despair, he consigns himself to ruin; and not only confesses that he is agitated with doubts, but as vanquished in the conflict, considers all as lost; because God hath deserted him, and turned to his destruction that hand which used to support him. Wherefore, it is not without reason that he says, '•*• Return unto thy rest, O my soul:" (o) since he had experienced such fluctuations amidst the waves of trouble. And yet, won- derful as it is, amidst these concussions, faith sustains the hearts of the pious, and truly resembles the palm-tree, rising with vigour undiminished by any burdens which may be laid upon it, but which can never retard its growth: as David, when he might appear to be overwhelmed, yet chiding himself,

(I) Psalm xlli. 5. (w) Ibid. xxxi. 22.

(«) Ibid. Ixxvii. 7, 9, 10, (o) Ibid. cxvi. 7.

CHAP. II.] CHRISTIAN RELIGION. 33

ceased not to aspire towards God. Indeed, he who, contending with his own infirmity, strives in his anxieties to exercise faith, is already in a great measure victorious. Which we may infer from such passages as tWs: "Wait on the Lord: be of good courage, and he shall strengthen thine heart; wait, I say, on the Lord." (/?) He reproves himself for timidity, and repeat- ing the same twice, confesses himself to be frequently subject to various agitations. In the mean time, he is not only dis- pleased with himself for these faults, but ardently aspires towards the correction of them. Now, if we enter into a close and correct examination of his character and conduct, and compare him with Ahaz, we shall discover a considerable dif- ference. Isaiah is sent to convey consolation to the anxiety of the impious and hypocritical king; he addresses him in these words; " Take heed, and be quiet; fear not," &c. (5') But what effect had the message on him? As it had been before said, that '•' his heart was moved, as the trees of the wood are moved with the wind," (r) though he heard the promise, he ceased not to tremble. This therefore is the proper reward and punish- ment of infidelity; so to tremble with fear, that he who opens not the gate to himself by faith, in the time of temptation de- parts from God: but, on the contrary, believers, whom the weight of temptations bends and almost oppresses, constantly emerge from their distresses, though not without trouble and difficulty. And because they are conscious of their ov/n imbe- cility, they pray with the Psalmist, " Take not the word of truth utterly out of my mouth." (s) By these words we are taught, that they sometimes become dumb, as though their faith were destroyed; yet, that they neither fail nor turn their backs, but persevere in their conflict, and arouse their inactivity by prayer, that they may not be stupified by self-indulgence.

XVIII. To render this intelligibly it is necessary to recur to that division of the flesh and the spirit, which we noticed in another place, and which most clearly discovers itself in this case. The pious heart therefore perceives a division in itself, being partly affected with delight through a knowledge of the Divine goodness; partly distressed with sorrow, through a

(/>) Psalm xxvii . 14. (q) Isaiah vii. 4.

(r) Ibid. vii. 2. (s) Psalm cxix. 43.

Vol. II. E

34 INSTITUTES OF THE [book hi.

sense of its own calamity; partly relying on the promise of the Gospel; partly trembling at the evidence of its own iniquity; partly exulting in the knowledge of life; partly alarmed by the fear of death. This variation happens through the imperfection of faith; since we are never so happy, during the present life, as to be cured of all diffidence, and entirely filled and possessed by faith. Hence those conflicts, in which the diffidence ad- hering to the reliques of the flesh, rises up in opposition to the faith formed in the heart. But if, in the mind of a believer, assurance be mixed with doubts, do we not always come to this point, that faith consists not in a certain and clear, but only in an obscure and perplexed knowledge of the Divine will re- specting us? Not at all. For, if we are distracted by various thoughts, we are not therefore entirely divested of faith; neither, though harassed by the agitations of diffidence, are we there- fore emerged in its abyss; nor, if we be shaken, are we therefore overthrown. For the invariable issue of this contest is, that faith at length surmounts those difficulties, from which, while it is encompassed with them, it appears to be in danger. XIX. Let us sum it up thus: As soon as the smallest parti- cle of grace is infused into our minds, we begin to contemplate the Divine countenance as now placid, serene, and propitious to us: it is indeed a very distant prospect, but so clear, that we know we are not deceived. Afterwards, in proportion as we improve, for we ought to be continually improving by pro- gressive advances, we arrive at a nearer, and therefore more certain view of him, and by continual habit he becomes more familiar to us. Thus we see, that a mind illuminated by the knowledge of God, is at first involved in much ignorance, which is removed by slow degrees. Yet, it is not prevented either by its ignorance of some things, or by its obscure view of what it beholds, from enjoying a clear knowledge of the Divine will respecting itself, which is the first and principal exercise of faith. For, as a man who is confined in a prison, into which the sun shines only obliquely and partially through a very small window, is deprived of a full view of that lumi- nary, yet clearly perceives its splendour, and experiences its beneficial influence: thus we, who are bound with terrestrial and corporeal fetters, though surrounded on all sides with great

CHAP, ii.j CHRISTIAN RELIGION. 35

obscurity, are nevertheless illuminated sufficiently for all the purposes of real security, by the light of God shining ever so feebly to discover his mercy.

XX. The apostle beautifully inculcates both these ideas in various places. For when he says, that " we know in part, and we prophesy in part, and see through a glass darkly," (t) he indicates, how very slender a portion of that wisdom which is truly Divine, is conferred upon us in the present life. For although these words imply, not only that faith remains im- perfect as long as we groan under the burden of the flesh, but that our imperfection renders it necessary for us to be unre- mittingly employed in acquiring farther knowledge; yet he suggests, that it is impossible for our narrow capacity to com- prehend that which is infinite. And this Paul predicates con- cerning the whole Church: though every individual of us is obstructed and retarded by his own ignorance, from making that progress which might be wished. But what a sure and certain experience even the smallest particle of faith gives us of itself, the same apostle shews in another place, where he asserts, that " we, with open face, beholding as in a glass the glory of the Lord, are changed into the same image." (u) Such profound ignorance, must necessarily involve much doubt and trepida- tion; especially as our hearts are, by a kind of natural instinct, inclined to unbelief. Besides, temptations, various and innu- merable, frequently assail us with great violence. Above all, our own conscience, oppressed by its incumbent load of sin, sometimes complains and groans within itself, sometimes ac- cuses itself, sometimes murmurs in secret, and sometimes is openly disturbed. Whether, therefore, adversity discover the wrath of God, or the conscience find in itself any reason or cause of it, thence unbelief derives weapons to oppose faith, which are perpetually directed to this object, to persuade us, that God is angry with us, and inimical to us; that we may not hope for any assistance from him, but may dread him as our irreconcileable enemy.

XXI. To sustain these attacks, faith arms and defends itself with the word of the Lord. And when such a temptation as this assails us, that God is our enemy, because he is angry with

(0 1 Cor. xiii. 9, 12. 00 2 Cor. iii. 18.

36 INSTITUTES OF THE [book hi.

us; faith, on the contrary, objects, that he is merciful even when he afflicts, because chastisement proceeds rather from love than from wrath. When it is pressed with this thought, that God is an avenger of iniquities, it opposes the pardon provided for all offences, whenever the sinner makes application to the Divine clemency. Thus, the pious mind, how strangely soever it may be agitated and harassed, rises at length superior to all difficulties, nor ever suffers its confidence in the Divine mercy to be shaken: the various disputes which exercise and fatigue it, terminate rather in the confirmation of that confi- dence. It is a proof of this, that when the saints conceive them- selves to feel most of the vengeance of God, they still confide their complaints to him, and when there is no appearance of his hearing them, they continue to call upon him. For, what end would be answered by addressing complaint to him, from whom they expected no consolation? And they would never be disposed to call upon him, unless they believed him to be ready to assist them, (rv) Thus the disciples, whom Christ re- prehends for the weakness of their faith, complained indeed that they were perishing, but still they implored his assistance. Nor when he chides them on account of their weak faith, does he reject them from the number of his children, or class them with unbelievers; but he excites them to correct that fault. Therefore, we repeat the assertion already made, that faith is never eradicated from a pious heart, but continues firmly fixed, however it may be shaken and seem to bend this way or that; that its light is never so extinguished or smothered, but that it lies at least concealed under embers: and that this is an evident proof, that the word, which is an incorruptible seed, produces fruit similar to itself, whose germ never entirely perishes. For, though it is the last cause of despair that can happen to saints, to perceive, according to their apprehension of present circum- stances, the hand of God lifted up for their destruction; yet Job asserts the extent of his hope to be such, that though he should be slain by him, he would continue to trust in him. (;f) This, then, is the real state of the case: Unbelief is not in- wardly predominant in the hearts of the pious, but it assails them from without; nor do its weapons mortally wound them,

(w) Matt viii. 25. (a.) Job xiii. 15.

CHAP. II.] CHRISTIAN RELIGION, 37

they only molest them, or at least inflict such wounds as are curable. For faith, according to Paul, serves us as a shield, which being opposed to hostile weapons, receives their blows, and entirely repels them, or at least breaks their force, so that they penetrate no vital part. When faith is shaken, therefore, it is just as if a soldier, otherwise bold, were constrained by a violent stroke of a javelin, to change his position and retreat a little: but when faith itself is wounded, it is just as if his shield were broken by a blow, yet not pierced through. For the pious mind will always recover so far as to say, with David, " Though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me." (z/) To walk in the gloom of death is certainly terrible; and believers, whatever degree of firmness they have, cannot but dread it. But when this thought prevails, that God is present with them, and con- cerned for their salvation, fear at once gives way to security. But, as Augustine says, whatever powerful engines the devil erects against us, when he possesses not the heart, which is the residence of faith, he is kept at a distance. Thus, if we judge from the event, believers not only escape in safety from every battle, so that receiving an accession of vigour, they are soon after prepared to enter the field again; but we see the ac- complishment of what John says, in his canonical epistle; "This is the victory that overcometh the world, even our faith." (2) For he affirms, that it will be not only victorious in one or in a few battles, or against some particular assault, but that it will overcome the whole world, though it should be at- tacked a thousand times.

XXII. There is another species of fear and trembling, by which, nevertheless, the assurance of faith is so far from being impaired, that it is more firmly established. That is, when be- lievers, considering the examples of the Divine vengeance against the impious as lessons given to them, are solicitously cautious not to provoke the wrath of God against themselves by the same crimes; or, when feeling their own misery, they learn to place all their dependence on the Lord, without whom, they perceive themselves to be more inconstant and transient

(y) Psalm xxilL 4. (z) 1 John v. 4.

38 INSTITUTES OF THE [book iii«

than the wind. For when the apostle, by a representation of the punishments, which the Lord formerly inflicted on the Israelitish nation, alarms the fears of the Corinthians, lest they should involve themselves in the same calamities, (a) he in no respect weakens their confidence, but shakes off the indolence of the flesh, by which faith is rather impaired than confirmed. Nor, when from the fall of the Jews, he takes an occasion to exhort him that standeth, to beware lest he fall, (^) does he direct us to waver, as though we were uncertain of our stability; but only forbids all arrogance and presumptuous overweening confidence in our own strength, that the Gentiles may not proudly insult over the expelled Jews, into whose place they have been re- ceived, (c) In that passage, however, he not only addresses be- lievers, but in his discourse also includes hypocrites, who gloried merely in external appearance. For he admonishes not men individually, but instituting a comparison between the Jews and the Gentiles, after having shewn that the rejection of the former was a righteous punishment for their unbelief and ingratitude, he exhorts the latter not to lose, by pride and haughtiness, the grace of adoption recently transferred to them. But as, in the general rejection of the Jews, there remained some of them who fell not from the covenant of adoption, so among the Gentiles there might possibly arise some, who, destitute of true faith, would only be inflated with foolish and carnal confidence, and thus abuse the goodness of God to their own ruin. But though you should understand this to be spoken to the elect and believers, no inconvenience would result from it. For it is one thing to repress the temerity, which from re- maining carnality sometimes discovers itself in the saints, that it may not produce vain confidence; and another to strike the conscience with fear, that it may not rely with full security on the mercy of God.

XXIII. Moreover, when he teaches us to "work out our own salvation with fear and trembling," (d) he only requires lis to accustom ourselves, with great self-humiliation, to look up to the power of the Lord. For nothing arouses us to repose all confidence and assurance of mind on the Lord, so much as diffidence of ourselves, and anxiety arising from a conscious-

(a) 1 Cor. X. 11. (b) Ibid. s. 12. (c) Rom. xi. 10. (d) Phil. ii. 11.

CHAP. II.] CHRISTIAN RELIGION. 39

ness of our own misery. In which sense, we must understand this declaration of the Psalmist, " I will come into thy house in the multitude of thy mercy, and in thy fear will I wor- ship." (e) Whence he beautifully connects the confidence of faith, which relies on the mercy of God, with that religious fear by which we ought to be affected, whenever we come into the presence of the Divine Majesty, and from its splendour, discover our extreme impurity. Solomon also truly pronounces, " Happy is the man who feareth alway: but he that hardeneth his heart shall fall into mischief." (/) But he intends that fear which will render us more cautious, not such as would afflict and ruin us; such as, when the mind, confounded in itself, re- covers itself in God, dejected in itself, finds consolation in him, and despairing of itself, revives with confidence in him. Where- fore, nothing prevents believers from being distressed with fear, and at the same time enjoying the most serene consola- tion; as they now turn their eyes towards their own vanity, and now direct the attention of their mind to the truth of God. How can fear and faith, it will be asked, both reside in the same mind? Just as, on the contrary, insensibility and anxiety. For though the impious endeavour to acquire a habit of insen- sibility, that they may not be disquieted by the fear of God, the judgment of God follows them so closely, that they cannot attain the object of their desires. So nothing prevents God from training his people to humility, that in their valiant warfare they may restrain themselves within the bounds of modesty. And that this was the design of the apostle appears from the context, where, as the cause of fear and trembling, he assigns the good pleasure of God, by which he gives to his people both rightly to will, and strenuously to perform. In the same sense we should understand this prediction: " The children of Israel shall fear the Lord and his goodness:" (^) for not only piety produces a reverence of God, but also the sweetness of grace fills a man that is dejected in himself, with fear and admiration; causing him to depend upon God, and humbly submit himself to his power.

XXIV. Yet we give no encouragement to the very pestilent

(e) Psalm v. 7. (/) Prov, xxviii. 14. (^^) Rosea iii. 5.

40 INSTITUTES OF THE [book hi.

philosophy, begun to be broached by some semi-papists in the present day. For, being unable to defend that gross notion of faith as a doubtful opinion, which has been taught in the schools, they resort to another invention, and propose a confidence mix- ed with unbelief. They confess, that whenever we look to Christ, we find in him a sufficient ground of comfortable hope; but because we are always unworthy of all those blessings which are offered to us in Christ, they wish us to fluctuate and hesitate in the view of our own unworthiness. In short, they place the conscienc in such a state between hope and fear, that it alternately inclines to both. They also connect hope and fear together, so that when the former rises it depresses the latter, and when the latter lifts its head the former falls. Thus Satan, finding that those open engines, which he heretofore employed to destroy the assurance of faith, are now no longer of any avail, secretly endeavours to undermine it. But what kind of confidence would that be, which should frequently give way to despair? If you consider Christ (say they), salvation is certain: if you return to yourself, condemnation is certain. DiflSdence and good hope therefore must of necessity alter- nately prevail in your mind. As though we ought to consider Christ as standing apart from us, and not rather as dwelling within us. For we therefore expect salvation from him, not because he appears to us at a great distance, but because, hav- ing engrafted us into his body, he makes us partakers not only of all his benefits, but also of himself. Wherefore, I thus retort their own argument. If you consider yourself, condemnation is certain; but since Christ with all his benefits is communicated to you, so that all that he has becomes yours, and you become a member of him, and one with him; his righteousness covers your sins; his salvation supersedes your condemnation; he interposes with his merit, that your unworthiness may not appear in the Di- vine presence. Indeed, the truth is, that we ought by no means to separate Christ from us, or ourselves from him; but, with all our might firmly to retain that fellowship by which he hath united us to himself. Thus the apostle teaches us: " The body (says he) is dead because of sin; but the spirit is life because of righ- teousness." (/i) According to this frivolous notion of these

(A) Rom. viii. 10.

CHAP. II.] CHRISTIAN RELIGION. 41

persons, he ought to have said, Christ indeed hath life in him- self; but you, being sinners, remain obnoxious to death and condemnation. But he speaks in a very different manner; for he states, that the condemnation which we demerit in ourselves is swallowed up by the salvation of Christ: and in confirmation of this, uses the same argument as I have adduced, that Christ is not without us, but dwells within us; and not only adheres to us by an indissoluble connection of fellowship, but by a cer- tain wonderful communion coalesces daily more and more into one body with us, till he becomes altogether one with us. Nor do I deny, what I have lately said, that some interruptions of faith at times occur, as its imbecility is by the force of violence inclined to this or the other direction. Thus, in the thick gloom of temptations its light is smothered: but, whatever befals it, it never discontinues its efforts in seeking God.

XXV. Bernard reasons in a similar manner, when he profess- edly discusses this subject, in the Fifth Homily, on the Dedi- cation of the Temple. " By the goodness of God, meditating sometimes on the soul, I thing I discover in it, as it were, two opposite characters. If I view it as it is in itself and of itself, I can- not utter a greater truth concerning it, than that it is reduced to nothing. What need is there at present to enumerate all its mise- ries, how it is loaded with sins, enveloped in darkness, en- tangled with allurements, inflamed with inordinate desires, subject to the passions, filled with illusions, always prone to evil, inclined to every vice, and finally full of ignominy and confusion? Now if evqn our righteousness, when viewed in the light of truth, be found to be " as filthy rags;" (i) what judg- ment will be formed of our acknowledged unrighteousness? " If the light that is in" us " be darkness, how great is that darkness?" (i) What then? Man is undoubtedly become like vanity: man is reduced to nothing; man is nothing. Yet how is he entirely nothing, whom God magnifies? How is he nothing, on whom the heart of God is fixed? Brethren, let us revive again. Although we arc nothing in our own hearts, perhaps there may be something for us latent in the heart of God. O Father of mercies, O Father of the miserable, how dost thou fix thine

(0 Isaiah Ixlv. 6, 'k) Matt. vi. 23.

Vol. IL F

42 INSTITUTES OF THE [book in.

heart on us! For thine heart is where thy treasure is. But how- are we thy treasure, if we are nothing? All nations are b r^'ore thee, as though they existed not; they must be considered as nothing. That is, before thee; not within thee: thus it is in the judgment of thy truth; but not thus in the affection of thy cle- mency. Thou callest things which are not, as though they were; and therefore they are not, because thou callest things which are not; yet the}^ are, because thou callest them. For though they are not, with reference to themselves; yet with thee they are: according to this expression of Paul, " Not of works, but of him that calleth." (/) After this, Bernard says, that there is a wonderful connection between these two considerations. Things which are connected with each other, certainly do not recipro- cally destroy each other; which he also more plainly declares in the following conclusion: " Now, if we diligently examine what we are in both considerations; how in one view we are nothing, and in the other how we are magnified; I conceive that our boasting appears to be restrained; but perhaps it is more increased, and indeed established, that we may glory not in our- selves, but in the Lord. If we reflect, if he hath decreed to save us, we shall shortly be delivered: this is sufficient to recover us. But ascending to a loftier and more extensive prospect, let us seek the city of God, let us seek his temple^ let us seek his palace, let us seek his spouse. I have not forgotten, but with fear and reverence I say. We are; but in the heart of God. We are; but by his condescending favour, not by our own merit." Now, the fear of the Lord, which is universally ascribed to all the saints, and which is called sometimes " the beginning of wisdom," (w) sometimes " wisdom" (n) itself, although it be but one, proceeds from a twofold apprehension of him. For God requires the reverence of a Father and of a Master. Therefore, he who truly desires to worship him, will study to pay him the obedience of a son and the submission of a ser- vant. The Lord, by the prophet, distinguishes the obedience which is paid to him as a father, by the appellation of honour; and the service which he receives as a master, by that of fear. " A son (says he) honoureth liis father, and a servant his

rO Rom. 5x. il, (v:^ Psalm cxi. 10. (-ii) Prov. i. 7— ix. 10. JobTJXvii'K 28.

CHAP. II.} CHRISTIAN RELIGION. 43

master: if then I be a father, where is mine honour? And if I be a master, where is my fear?" (<?) But notwithstanding his distinction between them, you see how he confounds them to- gether. Let the fear of the Lord therefore with us, be a reve- rence mingled with this honour and fear. Nor is it surprising, that the same mind cherishes both these affections; for he who considers what a father God is to us, has ample reason, even though there were no hell, to dread his displeasure more than any death. But, such is the propensity of our nature to the li- centiousness of transgression, that in order to restrain it by every possible method, we should .at the same time indulge this reflection, that all iniquity is an abomination to the Lord, under whose power we live, and whose vengeance they will not escape, who provoke his wrath against them by the wick- edness of their lives.

XX VII. Now the assertion of John, that " there is no fear in love; but perfect love casteth out fear: because fear hath torment:" (/?) is not at all repugnant to what we have advanc- ed. For he speaks of the fear of unbelief, between which and the fear of believers there is a wide difference. For the im- pious fear not God from a dread of incurring his displeasure, if they could do it with impunity; but because they know him to be armed with vindictive power, they tremble with horror at hearing of his wrath. And thus also they fear his wrath, be- cause they apprehend it to be impending over them, because they every moment expect it to fall on their heads. But the faithful, as we have observed, fear his displeasure more than punishment, and are not disturbed with the fear of punishment, as though it were impending over them, but are rendered more cautious that they may not procure it. Thus the apostle, when addressing believers, says, " Let no man deceive you with vain words: for, because of these things cometh the wrath of God upon the children of disobedience or unbelief." (^) He denounces not its descending on them; but admonishes them to consider the wrath of the Lord prepared for the impious, on account of the crimes which he had enumerated, that they may avoid tempting it. It seldom happens, hcwever, that the

(o) Mai. i. 6. ip) 1 John iv. 18. {q) Eph. v. 6. Col. iij. 6

44 INSTITUTES OF THE [book hi.

reprobate are aroused merely by simple threatenings; but, on the contrary, being already obdurate and insensible, when God thunders from heaven, if it be only in words, they rather har- den themselves in rebellion: but when they feel the stroke of his hand, they are compelled to fear him, whether they will or not. This is commonly called a servile fear, in opposition to a filial fear, which is ingenuous and voluntary. Some persons cu- riously introduce an intermediate species of fear; because that servile and constrained affection sometimes subdues men's minds, so that they voluntarily approach to the fear of God.

XXVIII. Now in the Divine benevolence, which is affirmed to be the object of faith, we apprehend the possession of salva- tion and everlasting life to be obtained. For, if no good can be wanting when God is propitious, we have a sufficient certainty of salvation, when he himself assures us of his love. " O God, cause thy face to shine; and we shall be saved," (r) says the Psalmist. Hence the Scriptures represent this as the sum of our salvation, that he hath " abolished" all " enmity," (^) and received us into his favour. In which they imply, that since God is reconciled to us, there remains no danger, but that all things will prosper with us. Wherefore faith, having appre- hended the love of God, hath promises for the present life and the life to come, and a solid assurance of all blessings; but it is such an assurance as may be derived from the Divine word. For faith certainly promises itself neither longevity, nor honour, nor wealth, in the present state; since the Lord hath not been pleased to appoint any of these things for us: but is contented with this assurance, that, whatever we may want of the con- veniences or necessaries of this life, yet God will never leave us. But its principal security consists in an expectation of the future life, which is placed beyond all doubt by the word of God. For, whatever miseries and calamities may on earth await those who are the objects of the love of God, they cannot prevent the Divine benevolence from being a source of com- plete felicity. Therefore, when we meant to express the perfec- tion of blessedness, we have mentioned the grace of God, as the fountain from which every species of blessings flows down

(r) Psalm Ixxx. S {s) Eph. n. 14, 15.

CHAP. II.] CHRISTIAN RELIGION. 45

to us. And we may generally observe in the Scriptures, that when they treat not only of eternal salvation, but of any bless- ing we enjoy, our attention is recalled to the love of God. For which reason David says, that " The loving-kindness of God," when experienced in a pious heart, " is better" and more de- sirable '' than life" itself, (t) Finally, if we have an abundance of all things to the extent of our desires, but are uncertain of the love or hatred of God, our prosperity will be cursed, and therefore miserable. But if the paternal countenance of God shine on us, even our miseries will be blessed, because they will be converted into aids of our salvation, (ii) Thus Paul, after an enumeration of all possible adversities, glories that they can never separate us from the love of God: and in his pravers, he always begins with the grace of God, from which all prosperity proceeds. David likewise opposes the Divine favour alone against all the terrors which disturb us: " Though I walk through the valley of the shadow of death (says he) I will fear no evil, for thou art with me." (w) And we always feel our minds wavering, unless, contented with the grace of God, they seek their peace in it, and are deeply impressed with the sentiment of the Psalmist: " Blessed is the nation whose God is the Lord; and the people whom he hath chosen for his own inheritance." (x)

XXIX. We make the foundation of faith to be the gratuit- ous promise, for on that faith properly rests. For, although faith admits the veracity of God in all things, whether he com- mand or prohibit, whether he promise or threaten; though it obediently receives his injunctions, carefully observes his pro- hibitions, and attends to his threatenings; yet with the promise it properly begins, on that it stands, and in that it ends. For it seeks in God for life, which is found not in precepts nor in denunciations of punishments, but in the promise of mercy, and in that only which is gratuitous; for a conditional promise, which sends us back to our own works, promises life to us only if we find it in ourselves. Therefore, if we wish our faith not to tremble and waver, we must support it with the promise of salvation, which is voluntarily and liberally offered us by the

(t) Psalm Ixiil. 3. (it) Rom. viii. 39. (w) Psalm xxiii. 4. {x) Ibid. xxxiU. IC

46 INSTITUTES OF THE [book hi.

Lord, rather in consideration of our misery, than in respect of our worthiness. Wherefore the apostle denominates the C bspel "the word of faith;" (z/) a character which he denies both to the precepts and to the promises of the law; since there is no- thing that can establish faith, but that liberal embassy by which God reconciles the world to himself. Hence also the same apostle frequently connects faith with the Gospel: as when he states, that " the ministry of the Gospel was committed to him for obedience to the faith;" that 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." (2) Nor is this to be wondered at; for the Gospel being " the ministry of reconciliation," (a) there is no other sufficient testimony of the Divine benevolence towards us, the knowledge of which is necessary to faith. When we assert, therefore, that faith rests on the gratuitous promise, we deny not that believers embrace and revere every part of the Divine word, but we point out the promise of mercy as the peculiar object of faith. Thus be- lievers ought to acknowledge God as a judge and avenger of crimes, yet they fix their eyes peculiarly on his clemency; described for their contemplation as " gracious and full of com- passion: slow to anger, and of great mercy; good to all, and diffusing his tender mercies over all his works." (^)

XXX. Nor do I regard the clamours of Pighius, or any such characters, who censure this restriction, as though it divided faith, and comprehended only one branch of it. I grant that, as I have already said, the general object of faith (as they express themselves) is the veracity of God, whether he threaten, or give us a hope of his grace. Wherefore, the apostle attri- butes this to faith, that Noah feared the destruction of the world, v/hile it was yet unseen, (c) If the fear of impending punishment was the work of faith, threatenings ought not to be excluded from the definition of it. This indeed is true: but these cavillers unjustly charge us with denying that faith respects every part of the word of God. For we only intend to establish these two points: first, that it never stands firmly till it comes to the gratuitous promise; secondly, that we are re-

( J/) Rom. X. 8. (z) Ibid. i. 5, 16, 17. (a) 2 Cor. v. 18.

(b) Psalm cxlv. 8, 9, (c) Heb. xi. 7.

CHAP. II.] CHRISTIAN RELIGION. 47

conciled to God only as it unites us to Christ. Both these points are worthy of observation. We are inquiring for a faith which may distinguish the sons of God from the reprobate, and believers from unbelievers. If any man believes the justice of the Divine commands and the truth of the Divine threatenings, must he therefore be called a believer? By no means. There- fore faith can have no stability, unless it be placed on the Divine mercy. Now to what purpose do we argue concerning faith? Is it not that we may understand the way of salvation? But how is faith saving, but by engrafting us into the body of Christ? There will be no absurdity then, if, in the definition of it, we insist on its principal effect, and as a difference, add to the genus that character which separates believers from unbe- lievers. In a word, these malevolent men have nothing to carp at in this doctrine, without involving in the same reprehension with us, the apostle Paul, who particularly styles the Gospel, " the word of faith." (d)

XXXI. Hence again we infer, what has been before stated, that the word is as necessary to faith, as the living root of the tree is to the fruit; because, according to David, none can trust in God but those who know his name, (e) But this knowledge proceeds not from every man's own imagination, but from the testimony which God himself gives of his own goodness. This, the same Psalmist confirms in another place; "Thy salvation according to thy word." (y) Again, " Save me: I hoped in thy word." (^) Where we must observe the relation of faith to the word, and that salvation is the consequence of it. Yet we exclude not the Divine power, by a view of which, unless faith be supported, it will never ascribe to God the honour that is due to him. Paul seems to relate a trifling or uninteresting cir- cumstance concerning Abraham, when he says, that he was, persuaded that God, who had promised him the blessed seed, "was able also to perform." (A) In another place, respecting himself, he says, " I know whom I have believed, and am per- suaded that he is able to keep that which I have committed unto him against that day." (i) But if any one considers, how

(</) Rom. X. 8. (e) Psalm ix. 10. (/) Ibid. cxix. 41.

( g) Ibid. cxix. 146, 147. (A) Rom. iv. 21. (i) 2 Tim. i. 12.

48 INSTITUTES OF THE [book hi.

many doubts respecting the power of God frequently intrude ■^ themselves, he will fully acknowledge, that they who magnify it as it deserves, have made no small progress in faith. We shall all confess, that God is able to do whatever he pleases, but whilst the smallest temptation strikes us with consternation and terror, it is evident that we derogate from the Divine power, to which we prefer the menaces of Satan in opposition to the promises of God. This is the reason why Isaiah, when he would impress the hearts of the people with an assurance of salvation, discourses in so magnificent a manner concerning the infinite power of God. He frequently appears, after having begun to treat of the hope of pardon and reconciliation, to di- gress to another subject, and to wander through prolix and unnecessary circumlocutions, celebrating the wonders of the Divine government in the machine of heaven and earth, and the whole order of nature: yet there is nothing but what is ap- plicable to the present subject; for, unless the omnipotence of God be presented to our eyes, our ears will not attend to his word, or not esteem it according to its worth. Moreover, the Scripture there speaks of his effectual power; for piety, as we have elsewhere seen, always makes an useful and practical ap- plication of the power of God; and particularly proposes to itself those of his works, in which he hath discovered himself as a father. Hence the frequent mention of redemption in the Scriptures, from which the Israelites might learn, that God, who had once been the author of salvation, would be its ever- lasting preserver. David also teaches us by his own example, that the private benefits which God hath conferred on an indi- vidual, conduce to the confirmation of his faith for the future; even when he seems to have deserted us, we ought to extend our views farther, so as to derive encouragement from his an- cient benefits, as it is said in another Psalm: " I remember the days of old; I meditate on all thy works," &c. (i) Again, " I will remember the works of the Lord: surely I will remember thy wonders of old." (/) But since without the word, all our /conceptions of the power and works of God are unprofitable and transient: we have sufficient reason for asserting, that there

{k) Psalm cxliii. 5. (/) Ibid. Ixxvii. 11.

CHAP, n.] CHRISTIAN RELIGION. 49

can be no faith, without the illumination of Divine grace. But here a question might be raised, what must be thought of Sarah and Rebecca, both of whom, apparently impelled by the zeal of faith, transgressed the limits of the word. Sarah when she ardently desired the promised son, gave her maid-servant to her husband. Now that she sinned in many respects, is not to be denied; but I now refer to her error in being carried away by her zeal, and not restraining herself within the bounds of the Divine word. Yet it is certain, that this desire proceeded from faith. Rebecca, having been divinely assured of the elec- tion of her son Jacob, procures him the benediction by a sinful artifice; she deceives her husband, the witness and minister of the grace of God; she constrains her son to utter falsehoods; she corrupts the truth of God by various frauds and impostures. Finally, by exposing his promise to ridicule, she does all in her power to destroy it. And yet, this transaction, however criminal and reprehensible, was not unaccompanied with faith; because it w^as necessary to overcome many offences, and earn- estly to aspire to that which, without any expectation of worldly advantage, was pregnant with great troubles and dangers. So we must not pronounce the holy patriarch Isaac, to be entirely destitute of faith, because, after having been divinely apprised of the translation of the honour to his younger son, he nevertheless ceases not to be partial to Esau, his first-born. These examples certainly teach that errors are frequently mixed with faith; yet that faith, when real, always retains the pre- eminence. For, as the particular error of Rebecca did not annul the eflfect of the benediction, so neither did it destroy the faith which generally predominated in her mind, and was the prin- ciple and cause of that action. Nevertheless, Rebecca, in this instance, has discovered how liable the human mind is to error, as soon as it allows itself the smallest license. But though our deficiency or imbecility obscures faith, yet it does not extin- guish it: in the mean time it reminds us how solicitously we ought to attend to the declarations of God; and confirms what we have said, that faith decays unless it be supported by the word; as the minds of Sarah, Isaac, and Rebecca, would have been lost in their obliquities, if they had not, by the secret re- straint of God, been kept in obedience to the word. Vol. II. G

50 INSTITUTES OF THE [book hi.

XXXII. Again, it is not without reason that we include all the promises in Christ: (w) as the apostle in the knowledge of him includes the whole Gospel; and in another place teaches, that " all the promises of God in him are yea, and in him amen." (n) The reason of which is plain. For, if God promises any thing, he gives a proof of his benevolence; so that there is no promise of his which is not a testimony of his love. Nor does it affect the argument, that the impious, when they are loaded with great and continual benefits from the Divine goodness, ren- der themselves obnoxious to a heavier judgment. For since they neither think nor acknowledge that they receive those things from the hand of the Lord, or if ever they acknowledge it, yet they never reflect within themselves on his goodness; they can- not thereby be instructed concerning his mercy, any more than the brutes, who, according to the circumstances of their condi- tion, receive the same effusion of his liberality, but never per- ceive it. Nor is it any more repugnant to our argument, that by generally rejecting the promises designed for them, they draw down on themselves severer vengeance. For although the efficacy of the promises is manifested only when they have ob- tained credit with us; yet their force and propriety are never extinguished by our unbelief or ingratitude. Therefore, when the Lord by his promises invites a man not only to receive, but alscr to meditate on the effects of his goodness, he at the same time gives him a declaration of his love. Whence we must return to this principle, that every promise is an attestation of the Di- vine love to us. But it is beyond all controversy, that no man is loved by God but in Christ; (o) he is the " beloved Son," in whom the love of the Father perpetually rests, and then from him diffuses itself to us: as Paul says, that we are " accepted in the beloved." (/?) It must therefore be communicated to us by his mediation, (q) Wherefore the apostle, in another place, calls him " our peace," (r) and elsewhere represents him as the bond by which God is united to us in his paternal love. It fol- lows, that whenever any promise is presented to us, our eyes must be directed to him: and that Paul is correct in stating, that all the promises of God are confirmed and accomplished

(m) 1 Cor. ii. 2. (7O 2 Cor. i. 20. («) Malt. iii. ir.— xvii. 5.

(p) Epli. i. 6. (?) Ibid. ii. 14. (r) Rom. viii. 3.

CHAP. II.] CHRISTIAN RELIGION. 51

in him. (6) This is opposed by some examples. For it is not credible that Naaman the Syrian, when he inquired of the pro- phet respecting the right method of worshipping God, (?) was instructed concerning the Mediator; yet his piety is commend- ed. Cornelius, (li) a Gentile and Roman, could scarcely be acquainted with what was not universally or clearly known among the Jews; yet, his benefactions and prayers were ac- ceptable to God: and the sacrifices of Naaman received the approbation of the prophet, which neither of these persons could have obtained without faith. Similar was the case of the Eunuch to whom Philip was conducted; (w) who, unless he had been possessed of some faith, would never have incurred the labour and expense of a long and difficult journey, for the sake of worshipping at Jerusalem. Yet we see how, on being interrogated by Philip, he betrayed his ignorance of the Me- diator. I confess, indeed, that their faith was in some measure implicit, not only with respect to the person of Christ, but with respect to the power and office assigned him by the Father. At the same time it is certain that they had imbibed principles, which afforded them some notion of Christ, however slight: nor should this be thought strange; for the Eunuch would not have hastened from a remote country to Jerusalem to adore an unknown God; nor did Cornelius spend so much time, after having once embraced the Jewish religion, without acquainting himself with the rudiments of sound doctrine. With regard to Naaman, it would have been extremely absurd for Elisha, who directed him concerning the minutest particulars, to have been silent on the most important subject. Although their knowledge of Christ therefore might be obscure, yet to suppose that they had none is unreasonable; because they practised the sacrifices of the law, which must have been distinguished by their end, that is, Christ, from the illegitimate sacrifices of the heathens. XXXIII. This simple and external demonstration of the Divine word ought, indeed, to be fully sufficient for the pro- duction of faith, if it were not obstructed by our blindness and perverseness. But such is our propensity to error, that our mind can never adhere to Divine truth; such is our dulness,

(s) Rom. XV. 8. (t) 2 Kings v. 17—19.

00 Acts X. 31. (iv) Actff vili. 17, 31.

32 INSTITUTES OF THE [book hi.

that we can never discern the light of it. Therefore, nothing is effected by the word, without the illumination of the Holy Spirit. Whence it appears, that faith is far superior to human intelligence. Nor is it enough for the mind to be illuminated by the Spirit of God, unless the heart also be strengthened and supported by his power. On this point, the schoolmen are alto- gether erroneous, who, in the discussion of faith, regard it as a simple assent of the understanding, entirely neglecting the confidence and assurance of the heart. Faith therefore is a sin- gular gift of God in two respects; both as the mind is enlight- ened to understand the truth of God, and as the heart is esta- blished in it. For the Holy Spirit not only originates faith, but increases it by degrees, till he conducts us by it all the way to the heavenly kingdom. " That good thing," says Paul, " which was committed unto thee, keep, by the Holy Ghost which dwelleth in us." (x) If it be urged, that Paul declares the Spirit be given to us " by the hearing of faith," (5/) this ob- jection is easily answered. If there were only one gift of the Spirit, it would be absurd to represent the Spirit as the effect of faith, of which he is the author and cause; but when the apostle is treating of the gifts with which God adorns his church, to lead it, by advancements in faith, forwards to per- fection, we need not wonder that he ascribes those gifts to faith which prepares us for their reception. It is accounted by the world exceedingly paradoxical, when it is affirmed, that no one can believe in Christ, but he to whom it is given. But this is partly for want of considering the depth and sublimity of hea- venly wisdom, and the extreme dulness of man in apprehend- ing the mysteries of God, and partly from not regarding that firm and steadfast constancy of heart which is the principal branch of faith.

XXXIV. But if, as Paul tells us, no one is acquainted with the will of a man but " the spirit of a man which is in him,"(2) how could man be certain of the will of God? And if we are uncertain respecting the truth of God in those things which are the subjects of our present contemplation, how should we have 3 greater certainty of it, when the Lord promises such things

(x) 2 Tim. i. 14. (y) Gal. iii. 2. (z) 1 Cor. li. 11-

CHAP. II.] CHRISTIAN RELIGION. 53

as no eye sees and no heart conceives? Human sagacity is here so completely lost, that the first step to improvement, in the divine school, is to forsake it. For, like an interposing veil, (<2) it prevents us from discovering the mysteries of God, which are revealed only to babes. (^) " For flesh and blood hath not revealed," (c) and " the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned."(</) The aids of the Spirit therefore are necessary, or rather it is his influence alone that is efficacious here. "Who hath known the mind of the Lord? or who hath been his counsellor?" (e) but '' the Spirit searcheth all things, yea, the deep things of God:" (/) and through him " we have the mind of Christ." (^) " No man can come to me (says he) except the Father, which hath sent me, draw him. Every man therefore that heard and hath learned of the Father, cometh unto me. Not that any man hath seen the Father, save he which is of God." Therefore as we can never come to Christ, unless we are drawn by the Spi- rit of God; so when we are drawn, we are raised both in mind and in heart above the reach of our own understanding. For illuminated by him, the soul receives as it were new eyes for the contemplation of heavenly mysteries, by the splendour of which it was before dazzled. And thus the human intellect, irradiated by the light of the Holy Spirit, then begins to relish those things which pertain to the kingdom of God, for which before it had not the smallest taste. Wherefore Christ's two disciples receive no benefit from his excellent discourse to them on the mysteries of his kingdom, (A) till he opens their under- standing that they may understand the Scriptures. Thus though the apostles were taught by his divine mouth, yet the Spirit of Truth must be sent to them, to instil into their minds the doc- trine which they had heard with their ears, (i) The word of God is like the sun shining on all to whom it is preached; but without any benefit to the blind. But in this respect we are all blind by nature; therefore it cannot penetrate into our

(a) 2 Cor. iii. 14. (b) Matt. xi. 25. (c) Ibid. xvi. 17.

id) 1 Cor. ii. 14. (e) Rom. xi. 34. (/) 1 Cor. ii. 10.

iff) IW<1- ". Ifi. (h) Luke xxiv. 45. (0 John xvi. 13.

54 INSTITUTES OF THE [book hi.

minds, unless the internal teacher, the Spirit, make way for it by his illumination.

XXXV. In a former part of this work, relating to the cor- ruption of nature, we have shown more at large the inability of men to believe; therefore I shall not fatigue the reader by a re- petition of the same things. Let it suffice that faith itself, which we possess not by nature, but which is given us by the Spirit, is called by Paul " the spirit of faith." (i) Therefore he ])rays " that God would fulfil," in the Thessalonians, " all the good pleasure of his goodness, and the work of faith with power." (/) By calling faith " the work" of God, and " the good pleasure of his goodness," he denies it to be the proper effect of human exertion; and not content with that, he adds that it is a speci- men of the divine power. When he says to the Corinthians, that faith stands " not in the wisdom of men, but in the power of God," (m) he speaks indeed of external miracles; but because the reprobate have no eyes to behold them, he comprehends also the inward seal which he elsewhere mentions. And that he may more illustriously display his liberality in so eminent a gift, God deigns not to bestow it promiscuously on all, but by a singular privilege imparts it to whom he will. We have already cited testimonies to prove this point; Augustine, who is a faithful expositor of them, says, it was in order to teach us that the act of believing is owing to the divine gift, not to human merit, that our Saviour declared, " No man can come to me, except the Father which hath sent me, draw him; (o) except it were given unto him of my Father." (/;) It is won- derful, that two persons hear; one despises, the other ascends. Let him who despises, impute it to himself; let him who ascends, not arrogate it to himself. In another place he says, " Wherefore is it given to one, not to another?" I am not ashamed to reply. This is a depth of the cross. From I know not what depth of the divine judgments, which we cannot scru- tinize, proceeds all that we can. What I can, I see; whence I can, I see not; unless that I see thus far, that it is of God. But why one, and not another? It is too much for me: it is an abyss, a depth of the cross. I can exclaim with admiration, but not

(h) 2 Cor. iv. 13. (/) 2 Thess. i. 11. (w) 1 Cor. ii. 5.

(o) John vi. 44. (/>) Ibid. 65.

CHAP. II.] CHRISTIAN RELIGION. 55

demonstrate it in disputation. The sum of the whole is this: that Christ, when he illuminates us with faith by the power of his Spirit, at the same time ingrafts us into his body, that wc may become partakers of all his benefits.

XXXVI. It next remains, that what the mind has imbibed, be transfused into the heart. For the word of God is not re- ceived by faith, if it floats on the surface of the brain; but when it has taken deep root in the heart, so as to become an impreg- nable fortress to sustain and repel all the assaults of temptation. But if it be true that the right apprehension of the mind pro- ceeds from the illumination of the Spirit, his energy is far more conspicuous in such a confirmation of the heart; the diffidence of the heart being greater than the blindness of the mind; and the furnishing of the heart with assurance, being more difficult than the communication of knowledge to the understanding. Therefore the Spirit acts as a seal, to seal on our hearts those very promises, the certainty of which he hath previously im- pressed on our minds, and serves as an earnest to confirm and establish them. " After that ye believed," says the apostle, " ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance." (^q) Do you see how he shews that the hearts of the believers are impressed by the Spirit, as by a seal? How, for this reason, he calls him " the Spirit of pro- mise," because he ratifies the Gospel to us? So, to the Corin- thians, he says, " He which hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts." (r) And in another place, where he speaks of the con- fidence and boldness of hope, he makes " the earnest of the Spirit" (s^ the foundation of it.

XXXVII. I have not forgotten what I have already observed, and the remembrance of which experience incessantly renews, that faith is agitated with various doubts; so that the minds of the pious are seldom at ease, or at best enjoy not a state of per- petual tranquillity. But whatever assaults they may sustain, they either emerge from the very gulf of temptation, or remain firm in their station. This assurance alone noui'ishes and sup- ports faith, while we are satisfied of what is declared by the Psalmist, "God is our refuge and strength, a very present

(q) Eph. i. 13 (r) 2 Cor. i. 21. (O 1 Cor. v. 5,

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help in trouble. Therefore will we not fear, though the earth be removed, and the mountains be carried into the midst of the sea." (?) This most delightful repose is celebrated also in an- other Psalm, " I laid me down and slept; I awaked; for the Lord sustained me." (u) Not that David enjoyed a happy- cheerfulness of soul perpetually flowing on in one even tenour; but having tasted the grace of God according to the proportion of his faith, he glories in intrepidly despising whatever could disquiet the peace of his mind. Therefore the Scripture, in- tending to exhort us to faith, commands us to "be quiet." In Isaiah, " In quietness and in confidence shall be your strength." (w) In the Psalms, " Rest in the Lord, and wait patiently for him." (x) With which corresponds the observa- tion of the apostle to the Hebrews, " Ye have need of patience." (if)

XXXVIII. Hence we may judge, how pernicious that dogma of the schoolmen is, that it is impossible to decide concerning the favour of God towards us, any otherwise than from moral conjecture, as every individual may deem himself not unworthy of it. If it must be determined by our works how the Lord is affected towards us, I admit we may attain this object by a very slight conjecture; but as faith ought to correspond to the sim- ple and gratuitous promise, there remains no room for doubt- ing. For with what confidence, pray, shall we be armed, if we reason that God is propitious to us on this condition, provided the purity of our life deserve it? But having determined on a separate discussion of these points, I shall pursue them no far- ther at present; especially since it is manifest that nothing is more opposite to faith than either conjecture or any thing else approaching to doubt. And they very mischievously pervert to this purpose the observation of the Preacher, which is fre- quently in their mouths, " No man knoweth whether he is worthy of hatred or of love." (z) For not to observe that this passage is falsely rendered in the Vulgate translation, yet the meaning of Solomon, in such expressions, must be clear even to children; it is, that if any one wishes, from the present state

(t) Psalm xlvi. 1, 2. (m) Ibid. iii. 5. (nv) Isaiah xxx. 16.

(x) Psalm xxxvii. 7. ( v) Heb. x. 36. {z) Eccl. ix. I.

CHAP. II.] CHRISTIAN RELIGION. 57

of things, to judge who are the objects of divine love or hatred, he labours in vain and distresses himself to no good purpose; since " there is one event to the righteous and to the v/icked; to him that sacrificeth, and to him that sacrificeth not." (a) Whence it follows that God neither testifies his love to those whom he prospers with success, nor invariably discovers his hatred against those whom he plunges into affliction. And this observation is designed to reprove the vanity of the human understanding; since it is so extremely stupid respecting things most necessary to be known. He had just before said, " that which befalleth the sons of men, befalleth beasts; as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no pre-eminence above a beast." (J)) If any one would infer from this, that the opinion which we hold of the immortality of the soul rests upon mere conjecture, would he not be deservedly deemed insane? Are those persons, then, in a state of sanity, who conclude that there is no certainty of the favour of God, because it cannot be attained from the carnal contemplation of present things?

XXXIX. But they plead that it is rash presumption in men to arrogate to themselves an undoubted knowledge of the divine will. This indeed I would concede to them, if we pretended to subject the incomprehensible counsel of God to the slender- ness of our understanding. But when we simply assert with Paul, that " 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:" (c) what opposition can they make to us, without at the same time insulting the Spirit of God? But if it be a horrible sacrilege to accuse the revelation which proceeds from him either of falsehood, or of uncertainty, or of ambiguit}^, wherein do we err in affirming its certainty? But they exclaim, that we betray great temerity, in thus pre- suming to boast of the Spirit of Christ. Who could believe the stupidity of men desirous of being esteemed teachers of the world, to be so extreme as to stumble in this shameful manner at the first elements of religion? It would certainly be incredi- ble to me, if it were not proved by the writings which they hava

(a) Eccl. ix. 2. (b) Eccl. iii. 19. Cc) 1 Cor. W. 12,

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published. Paul, pronounces them alone to be the sons of Godr. who are led by his Spirit: {d) these men will have those who are the sons of God to be led by their own spirit, but to be destitute of the Spirit of God. He teaches, that we call God our Father at the suggestion of the Spirit, who " beareth wit' ness with our spirit, that we are the children of God:" (e) these men, though they forbid not all invocation of God, yet deprive us of the Spirit, by whose influence alone he can be rightly invoked. He denies them to be the servants of Christ, who are not led by the Spirit of Christ: (/") these men invent a sort of Christianity, to which the Spirit of Christ is not necessary. He admits no hope of a happy resurrection, unless we experience the Spirit dwelling in us: {g) these men fabricate a hope un- attended by such experience. But perhaps they will answer, that they deny not the necessity of our being endued with the Spirit; but that it is the part of modesty and humility not to acknowledge our possession of him. What then is the meaning of the apostle in this exhortation to the Corinthians, " Examine yourselves, whether ye be in the faith; prove your ownselves; know ye not yourselves, how that Jesus Christ is in you, ex- cept ye be reprobates?" (Ji) But, says John, " we know that he abideth in us, by the Spirit which he hath given us." (J) And do we not call in question the promises of Christ, when we wish to be accounted the servants of God without the posses- sion of his Spirit, whom he hath announced that he will pour out upon all his people? (i) Do we not injure the Holy Spirit, if we separate faith from him, which is his peculiar work? These being the first rudiments of piety, it is a proof of most miserable blindness, that Christians are censured as arrogate for presuming to glory in the presence of the Holy Spirit, without which glorying Christianity itself cannot exist. But they exemplify the truth of Christ's assertion, " the world knoweth not the Spirit of truth; but ye know him; for he dwelleth with )^ou, and shall be in you." (/)

XL. Not satisfied with one attempt to destroy the stability

G/) Horn. vili. 14. (e) Ibid. viii. 16. (/) Rom. viii. 9.

(g) Ibid. vHi. 11. (A) 2 Cor. xii'i. 5. (i) 1 John lii. 24,

{k) IkViali xliv. 3. (/) J.olin xiv. 7.

CHAP. II.] CHRISTIAN RELIGION. 59

of faith, they assail it again from another quarter; by arguing, that although we may form a judgment concerning the favour of God from the present state of our righteousness, yet the knowledge of final perseverance remains in suspense. Truly we are left in possession of an admirable confidence of salva- tion, if we can only conclude from mere conjecture that we are in the favour of God at the present instant, but are utterly ignorant what may be our fate to-morrow. The apostle ex- presses a very different opinion: " I am persuaded (says he) that neither life, nor death, 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." (m) They attempt to evade the force of this, by a frivolous pre- tence that the apostle had it from a particular revelation; but they are too closely pressed to avail themselves of this evasion. For he is there treating of the benefits resulting from faith to all believers in common, not of any which were peculiar to his own experience. But the same apostle, they say, in another place, excites fear in us, by the mention of our imbecility and inconstancy. " Let him (says he) that thinketh he standeth, take heed lest he fall." (ri) It is true; but not a fear by which we may be thrown into consternation, but from which we may learn to " humble ourselves," as Peter expresses it, " under the mighty hand of God." Besides, how preposterous is it to limit to a moment of time the assurance of faith, whose nature it is to go beyond the bounds of the present life, and reach for- ward to a future immortality? Since believers, then, ascribe it to the grace of God that they are illuminated by his Spirit, and enjoy through faith a contemplation of the heavenly life; such a glorying is so remote from arrogance, that, if any one be ashamed to confess it, he rather betrays extreme ingratitude by a criminal suppression of the divine goodness, than gives arj evidence of modesty or humility.

XLI. Because we thought that the nature of faith could nf^t be better or more clearly expressed, than by the substance c f the promise, which is the proper foundation on which it rests,

(w) Rom. viii. 38. (n) 1 Cor. x. 12.

60 INSTITUTES OF THE [book in.

and the removal of which would occasion its fall or annihila* tion; it is from the promise, therefore, that we have taken our definition, which nevertheless is not at all at variance with that definition, or rcither description, of the apostle, which he ac- commodates to his argument; where he says, that " faith is the substance of things hoped for, the evidence of things not ^een." (c) For by vTroarrcctrig^ which is the word he uses, and which is rendered substance, he intends a prop, as it were, on which the pious mind rests and reclines; as though he had said, that faith is a certain and secure possession of those things which are promised to us by God. Unless any one would rather understand vTroffreceng of confidence, to which I shall not object, though I adopt that idea which is the more generally received. Again, to signify that even till the last day, when the books shall be opened, these objects are too sublime to be perceived by our senses, seen with our eyes, or handled with our hands; and that, in the mean time, they are enjoyed by us only as we exceed the capacity of our own understanding, extend our views beyond all terrestrial things, and even rise above our- selves; he has added, that this security of possession relates to things which are the objects of hope, and therefore invisible. For ""hope that is seen (as Paul observes), is not hope: for what a man seeth, why doth he yet hope for?" (/>) But when he calls it an evidence, or proof, or (as Augustine has fre- quently rendered it) a conviction of things not seen (for the Greek word is sXiy^c^y, it is just as though he had called it the evidence of things not apparent, the vision of things not seen, the perspicuity of things obscure, the presence of things absent, the demonstration of things concealed. For the mysteries of God, of which description are the things that pertain to our salvation, cannot be discerned in themselves and in their own nature; we only discover them in his word, of whose veracity we ought to be so firmly persuaded, as to consider all that he speaks as though it wer« already performed and accomplished. But how can the mind elevate itself to receive such a taste of the divine goodness, without being all inflamed with mutual love to God? For the plenitude of happiness, which God hath

(o) Heb. xi. 1. (p) Rom. viii. 24.

CHAP. II.] CHRISTIAN RELIGION. 61

reserved for them who fear him, cannot be truly known, but it must at the same time excite a vehement affection. And those whom it has once affected, it draws and elevates towards itself. Therefore we need not wonder if a perverse and malicious heart never feel this affection, which conducts us to heaven itself, and introduces us to the most secret treasures of God and the most sacred recesses of his kingdom, which must not be profaned by the entrance of an impure heart. For what the schoolmen (^) advance concerning the priority of charity to faith and hope, is a mere reverie of a distempered imagination, since it is faith alone which first produces charity in us. How much more accurately Bernard speaks! " I believe," says he, " that the testimony of conscience, which Paul calls the re- joicing of the pious, consists in three things. For it is neces- sary to believe, first of all, that you cannot have remission of sins but through the mercy of God; secondly, that you cannot have any good work, unless he bestow this also; lastly, that you cannot by any works merit eternal life, unless that also be freely given." (r) Just after he adds, " that these things are not sufficient, only as a beginning of faith: because in believing that sins can only be forgiven by God, we ought at the same time to consider that they are forgiven us, till we are also per- suaded, by the testimony of the Holy Spirit, that salvation is laid up for us: because God forgives sins; he also bestows me- rits; he likewise confers rewards; it is not possible to remain in this beginning." But these and other things must be treated in the proper places; it may suffice, at present, to ascertain wherein faith itself consists.

XL 1 1. Now wherever this living faith shall be found, it must necessarily be attended with the hope of eternal salvation as its inseparable concomitant, or rather must originate and produce it; since the want of this hope would prove us to be utterly destitute of faith, however eloquently and pompously we might discourse concerning it. For if faith be, as has been stated, a certain persuasion of the truth of God, which can neither lie, nor deceive us, nor be frustrated; they who have felt this assurance, likewise expect a period to arrive when

(9) Lombard. (r) Bernard. Serm. I. in Annunciat.

62 INSTITUTES OF THE [book hi.

God will accomplish his promises, which, according to their persuasion, cannot but be true: so that, in short, hope is no other than an expectation of those things which faith has be- lieved to be truly promised by God. Thus faith believes the veracity of God, hope expects the manifestation of it in due time; faith believes him to be our Father, hope expects him always to act towards us in this character; faith believes that eternal life is given to us, hope expects it one day to be re- vealed; faith is the foundation on which hope rests, hope nourishes and sustains faith. For as no man can have any ex- pectations from God, but he who has first believed his pro- mises; so also the imbecility of our faith must be sustained and cherished by patient hope and expectation, lest it grow weary and faint. For which reason, Paul rightly places our salvation in hope. (^) For hope, while it is silently expecting the Lord, restrains faith, that it may not be too precipitate; it confirms faith, that it may not waver in the divine promises, or begin to doubt of the truth of them; it refreshes it, that it may not grow weary; it extends it to the farthest goal, that it may not fail in the midst of the course, or even at the entrance of it. Finally, hope, by continually renewing and restoring faith, causes it frequently to persevere with more vigour than hope itself. But in how many cases the assistance of hope is necessary to the establishment of faith, will better appear, if we consider how many species of temptations assail and harass those who have embraced the word of God. First, the Lord, by deferring the execution of his promises, frequently keeps our minds in suspense longer than we wish; here it is the office of hope to obey the injunction of the prophet, " though it tarry, wait for it." (?) Sometimes he not only suffers us to languish, but openly manifests his indignation: in this case it is much more necessary to have the assistance of hope, that, according to the language of another prophet, we may *' wait upon the Lord that hideth his face from Jacob." (w) Scoffers also arise, as Peter says, and inquire, " Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation." (w) And the

(s) Rom. viii. 24. (f) Heb. ii. 3. (m) Isaiah Viii. 17. (iv) 2 Pet. ili^4.

CHAP. II.] CHRISTIAN RELIGION. 63

flesh and the world whisper the same things into our ears. Here faith must be supported by the patience of hope, and kept fixed on the contemplation of eternity, that it may consider " a thou- sand years as one day." (jxr)

XL I II. On account of this union and affinity, the Scripture^ sometimes uses the words faith and hope, without any distinc- tion. For when Peter says that we " are kept by the power of God through faith unto salvation, ready to be revealed," (j/) he attributes to faith, what was more applicable to hope; and not without reason, since we have already shewn, that hope is no other than the nourishment and strength of faith. Some- times they are joined together, as in a passage of the same epistle, " that your faith and hope might be in God." (z) But Paul, in the Epistle to the Philippians, (a) deduces expecta- tion from hope; because in patient hope we suspend our desires till the arrival of God's appointed time. All which may be better understood from the tenth chapter of the Epistle to the Hebrews, (J)) which I have already cited. In another place, Paul, though with some impropriety of expression, conveys the very same idea in these words: "We, through the Spirit, wait for the hope of righteousness by faith;" (c) because having embraced the testimony of the Gospel concerning his gratuitous love, we wait till God openly manifests what is now concealed under hope. Now it is easy to see the absurdity of Peter Lombard, in laying a twofold foundation of hope; the grace of God, and the merit of works. Hope can have no other object thagi faith; and the only object of faith, we have very clearly stated to be the mercy of God; to which both its eyes, if I may be allowed the expression, ought to be directed. But it may be proper to hear what kind of a reason he advances. If, says he, you venture to hope for any thing without merits, it must not be called hope, but presumption. Who is there that will not justly detest such teachers, who pronounce a confi- dence in the veracity of God to be temerity and presumption? For whereas it is the will of the Lord that we should expect every thing from his goodness, they assert that it is presurap-»

(a) Psalm xc. 4. 2 Pet. iii. 8. (j/) 1 Pet. i. 5. (z) Ibid. i. 21.

ia) Phil. i. 20 C^) Heb, x. 26. (c) Gal. v. 5.

64 INSTITUTES OF THE [book iii.

tion to depend and rely upon it. Such a master is worthy of such disciples as he has found in the schools of wranglers! But, as for us, since we see that sinners are enjoined by the oracles of God to entertain a hope of salvation, let us joyfully presume so far on his veracity as to reject all confidence in our own works, to depend solely on his mercy, and venture to cherish a hope of happiness. He, who said " According to your faith be it unto you," {d^ will not deceive us.

n-vvvwv^^w^rvwv

CHAPTER IIL

On Repentance*

J HOUGH we have already shown, in some respect, how faith possesses Christ, and how by means of faith we enjoy his be- nefits; yet the subject would still be iiwolved in obscurity, unless we were to add a description of the eflfects which we ex- perience. The substance of the Gospel is, not without reason, said to be comprised in " repentance and remission of sins.'- Therefore, if these two points be omitted, every controversy concerning faith will be jejune and incomplete, and consequently of little use. Now since both are conferred on us by Christ, and we obtain both by faith, that is, newness of life and gra- tuitous reconciliation; the regular method of instruction requires me, in this place, to enter on the discussion of both. But our immediate transition will be from faith to repentance; because, when this point is well understood, it will better appear how man is justified by faith alone and mere pardon, and yet that real sanctity of life (so to speak) is not separated from the gra- tuitous imputation of righteousness. Now it ought not to be doubted that repentance not only immediately follows faith, but is produced by it. For since pardon, or remission, is offered by the preaching of the Gospel, in order that the sinner, libe- rated from the tyranny of Satan, from the yoke of sin, and the

{d) Matt. ix. 29.

CHAP. III.] CHRISTIAN RELIGION. 65

miserable servitude of his vices, may remove into the kingdom of God; no one can embrace the grace of the Gospel, but he must depart from the errors of his former life, enter into the right way, and devote all his attention to the exercise of repen- tance. Those who imagine that repentance rather precedes faith, than is produced by it, as fruit by a tree, have never been ac- quainted with its power, and are induced to adopt that senti- ment by a very insufficicRt argument.

II. They argue that Jesus Christ and John the Baptist, in their preaching, first exhort the people to repentance; and afterwards add, that " the kingdom of heaven is at hand;" (e) that thus the apostles were commanded to preach, and that this (according to the account of Luke)(y) was the method fol- lowed by Paul. But they superstitiously attend to the connec- tion of the syllables, and disregard the sense and coherence of the words. For when Christ and John preach in this manner, " Repent, for the kingdom of heaven is at hand;" (^) do they not derive an argument for repentance from grace itself, and the promise of salvation? The meaning of their language, there- fore, is just as though they had said — Since the kingdom of heaven is at hand, therefore repent. For Matthew, having re- lated that John preached in this manner, informs us, that in him was accomplished the prediction of Isaiah concerning "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight." But, in the prophet, that voice is commanded to begin with consolation and glad tid- ings. (A) Yet, when we speak of faith as the origin of repen- tance, we dream not of any space of time which it employs in producing it; but we intend to signify, that a man cannot truly devote hiniself to repentance, unless he knows himself to be of God. Now no man is truly persuaded that he is of God, ex- cept he has previously received his grace. But these things will be more clearly discussed as we proceed. This circumstance per- haps has deceived them, that many are overcome or led to obe- dience by terrors of conscience, before they have imbibed a know- ledge of grace,or have even tasted it. And this is the initial fear,

(e) Matt. iii. 2. Ibid. iv. 17. (/) Acts xx. 21.

( g) Matt. iii. 2, .S. (h) Isaiah xl. 1, 3.

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which some number among the graces, because they perceive it to be nearly connected with true and righteous obedience. But we are not inquiring, at present, in how many ways Christ draws us to himself, or prepares us for the practice of piety: only I assert, that no rectitude can be found but where that Spirit reigns, whom he hath received in order to communicate him to his members. In the next place, according to this passage in the Psalms, " There is forgiveness with thee, that thou mayest be feared:" (i) no man will ever reverence God, but he who confides in his being propitious to him: no man will cheerfully devote himself to the observance of his law, but he who is per- suaded that his services are pleasing to him: and this indul- gence in pardoning us, and bearing with our faults, is an evi- dence of his paternal favour. The same also appears from this exhortation of 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:" (i) because the hope of pardon is added as a stimulus, to prevent them from being stupefied in their sins. But there is not the least appearance of reason in the notion of those who, in order to begin with repentance, prescribe to their young converts certain days, during which they must exercise themselves in repentance; after the expiration of which, they admit them to the communion of evangelical grace. I speak of many of the Anabaptists, especially of those who wonderfully delight in being accounted spiritual; and their companions the Jesuits, and other such worthless men. Such are the effects produced by that spirit of fanaticism, that it terminates repent- ance within the limits of a few short days, which a Christian ought to extend throughout his whole life,

III. But concerning repentance, some learned men, in times very remote from the present, desiring to express themselves with simplicity and sincerity according to the rule of the Scrip- ture, have said that it consists of two parts, mortification and vivification. Mortification, they explain to be the sorrow of the mind, and the terror experienced from a knowledge of sin and a sense of the divine judgments. For when any one has been brought to a true knowledge of sin, he then begins truly to hate

(/) Psalm'cxxx. 4. (^) Hos, vi. 1.

CHAP. III.] CHRISTIAN RELIGION. 67

and abhor it; then he is heartily displeased with himself, con- fesses himself to be miserable and lost, and wishes that he were another man. Moreover, when he is affected with some sense of the divine judgment (for the one immediately follows the other), then indeed he is stricken with consternation, he trembles with humility and dejection, he feels a despondency of mind, he falls into despair. This is the first part of repentance, which they have generally styled contrition. Vivification they explain to be the consolation which is produced by faith; when a man, after having been humbled with a consciousness of sin and stricken with the fear of God, afterwards contemplates the goodness of God, and the mercy, grace, and salvation bestowed through Christ, rises from his depression, feels himself rein- vigorated, recovers his courage, and as it were returns from death to life. These terms, provided they be rightly under- stood, are sufficiently adapted to express the nature of repent- ance: but when they explain vivification of that joy which the mind experiences after its perturbations and fears are allayed, I cannot coincide with them; since it should rather signify an ardent desire and endeavour to live a holy and pious life, as though it were said, that a man dies to himself, that he may begin to live to God.

IV. Others, perceiving this word to have various accepta- tions in Scripture, have mentioned two kinds of repentance: and, to distinguish them by some character, have called one Legal; in which the sinner, wounded by the envenomed dart of sin, and harassed by the fear of Divine wrath, is involved in deep distress, without the power of extricating himself: the other they style Evangelical; in which the sinner is grievously afflicted in himself, but rises above his distress, and embraces Christ as the medicine for his wound, the consolation of his terrors, and his refuge from all misery. Of legal repentance, they consider Cain, Saul, and Judas, as examples; (/) the scriptural account of whose repentance gives us to understand, that from a knowledge of the greatness of their sins they dread- ed the Divine wrath, but that considering God only as an aven- ger and a judge, they perished under that apprehension. Their

(0 Gen, iv. 13. 1 Sam. xv. 30. Matt, xxvii. 3, 4.

Ss iNSTITUTP:S OF THE [book hi.

repentance^ therefore, was only as it were the antechamber of hell, which having already entered in this life, they began to sufter punishment from the manifestation of the wrath of the Divine Majesty* Evangelical repentance we discover in all who have been distressed by a sense of sin in themselves, but have been raised from their depression, and reinvigorated by a confidence in the Divine mercy, and converted to the Lord. Hezekiah was terrified when he received the message of death; (w) but he wept and prayed^ and, contemplating the goodness of God, recovered his former confidence. The Nine- vites were confounded by the terrible denunciation of destruc- tion; (ji) but they covered themselves with sackcloth and ashes, and prayed, in hope that the Lord might be appeased, and the fury of his wrath averted. David confessed that he had com- mitted a great sin in numbering the people; but added, " O Lord, take away the iniquity of thy servant*" (o) He acknow- ledged his crime of adultery at the rebuke of Nathan, and pro- strated himself before the Lord; but at the same time cherished an expectation of pardon. (/>) Such was the repentance of those who felt compunction of heart at the preaching of Peter, but, confiding in the goodness of God, exclaimed, " Men and bre- thren, what shall we do?" {q) Such also was that of Peter him- self, who wept bitterly, but never lost his hope.

V. Though all these observations are true, yet the term rc" pentance^ as far as I can ascertain froni the Scriptures, must have a different acceptation. For to include faith in repentance, is repugnant to what Paul says in the Acts, that he testified " both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ." (r) Where he mentions faith and repentance, as two things totally distinct. What then? can true repentance exist without faith? Not at all. But though they cannot be separated, yet they ought to be dis- tinguished. As faith exists not without hope, and yet there is a diflference between them; so repentance and faith, although they are perpetually and indissolubly united, require to be con- nected rather than confounded. I am well aware, that under the term repentance is comprehended a complete conversion to

(m) 2 Kings xx. 2. Isaiah xxxvili- 2. (n) Jonah iii. 5. (e) 2 Sam. xxiv. 10: (j6) ibid. xii. 13.— 16, (g) Acts ii. 37. (r) Ibid. xx. 21.

CHAP. III.] CHRISTIAN RELIGION. 69

God, of which faith is one of the principal branches; but in what sense, will best appear from an explication of its nature and pro- perties. The Hebrew word for repentance, denotes conversion or return. The Greek word signifies change of mind or inten- tion. Repentance itself corresponds very well with both etymo- logies, for it comprehends these two things; that forsaking our- selves, we should turn to God, and laying aside our old mind, should assume a new one. Wherefore I conceive it may be justly defined to be "a true conversion of our life to God^ proceeding- from a sincere and serious fear of God^ and consisting in the mortification of our flesh and of the old man^ and in the vivifi- cation of the spirit.'''* In this sense we must understand all the addresses, in which either the prophets in ancient days, or the apostles in a succeeding age, exhorted their contemporaries to repentance. For the point to which they endeavoured to bring them was this, that being confounded by their sins, and pene- trated with a fear of the Divine judgment, they might prostrate themselves in humility before him against whom they had offended, and with true penitence return into his right way. Therefore these expressions, " to repent^* (s) and " to return, to the Lord^^ (f) are promiscuously used by them in the same signification. Hence also the sacred history expresses repent- ance by seeking after ^ ^Lwd. follozving God^ when men who have disregarded him and indulged their criminal propensities, begin to obey his word, and are ready to follow whithersoever he calls them. And John and Paul have spoken of " bringing forth fruits meet for repentance," to signify a life which, in everv action, will discover and testify such a repentance.

VI. But before we proceed any farther, it will be useful to amplify and explain the definition we have given; in which there are three points to be particularly considered. In the first place, when we call repentance " a conversion of the life to God,'^ we require a transformation, not only in the external actions, but in the soul itself: which, after having put off its old nature, should produce the fruits of actions corresponding to its reno- vation. The prophet, intending to express this idea, commands those whom he calls to repentance, to make themselves a new

CO Matt. Hi. 2. (0 1 Sam. vii. 3.

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heart, (u) Wherefore Moses, when about to shew how the Israelites might repent and be rightly converted to the Lord, frequently teaches them that it must be done with all their heart, and with all their soul; and by speaking of the circumcision of the heart, he enters into the inmost affections of the mind. This mode of expression we find often repeated by the prophets; but there is no passage from which we may obtain clearer ideas of the true nature of repentance, than from the language of God in the fourth chapter of Jeremiah: " If thou wdt 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." (tf) Ob- serve how he denounces that they shall labour in vain in the pursuit of righteousness, unless impiety be previouslv eradi- cated from the bottom of their hearts. And, in order to make a deeper impression upon them, he apprises them that they have to do with God, with whom subterfuges are of no avail, because he abhors all duplicity of heart. For this reason, Isaiah ridicules the preposterous endeavours of hypocrites, who did indeed strenuously attempt an external repentance by the ob- servance of ceremonies, but at the same time were not con- cerned "to loose the bands of wickedness," (j?^) with which they oppressed the poor. In that passage he also beautifully shews, in what duties unfeigned repentance properly consists.

VII. In the second place, we represented repentance as pro- ceeding from a serious fear of God. For before the mind of a sinner can be inclined to repentance, it must be excited by a knowledge of the Divine judgment. But when this thought has once been deeply impressed, that God will one day ascend his tribunal to exact an account of all words and actions, it will not permit the miserable man to take any interval of rest, or to enjoy even a momentary respite, but perpetually stimulates him to adopt a new course of life, that he may be able to appear with security at that judgment. Wherefore the Scripture, when it exhorts to repentance, frequently introduces a mention of the judgment; as in Jeremiah; " Lest my fury come forth like fire, and burn that none can quench it, because of the evil of your

(u) Ezekiel xviii. 31. ('a') Jer. iv. 1, 3, 4. (x) Isaiah Iviii. 6.

CHAP. HI.] CHRISTIAN RELIGION. n

doings:" {y) in the address of Paul to the Athenians; " The times of this ignorance God winked at; but now commandeth all men every where to repent: because he hath appointed a day in which he will judge the world in righteousness:" (z) and in many other places. Sometimes, by the punishments already inflicted, it declares that God is a judge; in order that sinners may consider with themselves that worse calamities await them, unless they speedily repent. We have an example of this in the twenty-ninth chapter of Deuteronomy. But since conversion commences with a dread and hatred of sin, therefore the apostle makes godly sorrow the cause of repentance, (a) He calls it godly sorrow, when we not only dread punishment, but hate and abhor sin itself, from a knowledge that it is displeasing to God. Nor ought this to be thought strange; for unless we felt sharp compunction, our carnal sluggishness could never be cor- rected, and even these distresses of mind would not be suffi- cient to arouse it from its stupidity and indolence, if God, by the infliction of his chastisements, did not make a deeper im- pression. Beside this, there is a rebellious obstinacy, which re- quires violent blows as it were to overcome it. The severity therefore which God uses in his threatenings, is extorted from him by the depravity of our minds; since it would be in vain for him to address kind and alluring invitations to those who are asleep. I forbear to recite the testimonies with which the Scripture abounds. The fear of God is called the beginning of repentance also for another reason; because though a man's life were perfect in every virtue, if it be not devoted to the wor- ship of God, it may indeed be commended by the world, but in heaven it will be only an abomination; since the principal branch of righteousness consists in rendering to God the honour due to him, of which he is impiously defrauded, when it is not our end and aim to submit ourselves to his govern- ment.

VIII. It remains for us, in the third place, to explain our po- sition, that repentance consists of two parts: the mortification of the flesh, and the vivification of the spirit. This is clearly expressed by the prophets, although in a simple and homely

{y) Jer, iv. 4. {z) Acts xvii. 30, 31. (a) 2 Cor. vii. 10.

72 INSTITUTES OF THE [book hi.

manner, according to the capacity of a carnal people, when they say, " Depart from evil, and do good." (h) Again, " 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 judg- ment; relieve the oppressed, Sec." (c) For when they call men from the paths of wickedness, they require the total destruc- tion of the flesh, which is full of wickedness and perverseness. It is a thing truly difficult and arduous, to put off ourselves^ and to depart from the native bias of our minds. Nor must the flesh be considered as entirely dead, unless all that we have of ourselves be destroyed. But since the universal disposition of the flesh is secret "enmity against God," {d) the first step to an obedience of the law is this renunciation of our own nature. They afterwards designate the renovation by its fruits, righte- ousness, judgment, and mercy. For a punctual performance of these external duties would not be sufficient, unless the mind and heart had previously acquired a disposition of righteousness, judgment, and mercy. This takes place when the Spirit of God hath tinctured our souls with his holiness, and given them such new thoughts and affections, that they may be justly considered as new, or altogether different from what they were before. And certainly, as we have a natural aversion to God, we shall never aim at that which is right, without a previous renuncia- tion of ourselves. Therefore we are so frequently commanded to put off the old man, to renounce the world and the flesh, to forsake our lusts, and to be renewed in the spirit of our mind. Besides, the very word ynortif- cation reminds us how difficult it is to forget our former nature; for it implies that we cannot be formed to the fear of God, and learn the rudiments of piety, without being violently slain and annihilated by the sv/ord of the Spirit. As though God had pronounced that, in order to our being numbered among his children, there is a necessity for the destruction of our common nature.

IX. Both these branches of repentance are effects of our per- ticipation of Christ. For if we truly partake of his death, our old man is crucified by its power, and the body of sin expires, so that the corruption of our former nature loses all its vigour, {e)

(Jb) Pealm xxxiv. 14. (c) Isaiah i. 16, \7. {d) Rom. viii. 7. (e) Rom. vi. 5,6.

CHAP. III.] CHRISTIAN RELIGION. 78

If we are partakers of his resurrection, we are raised by it to a newness of life, which corresponds with the righteousness of God. In one word, I apprehend repentance to be regeneration, the end of which is the restoration of the Divine image within us; which was defaced, and almost obliterated, by the transgres- sion of Adam. Thus the apostle teaches us, when he says, " But 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."(/) Again, " Be ye renew- ed in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness." {g") Again, in another place, " And ye have put on the new man, which is renewed in knowledge after the image of him that created him." (^) Wherefore in this regeneration we are re- stored by the grace of Christ to the righteousness of God, from which we fell in Adam; in which manner the Lord is pleased completely to restore all those whom he adopts to the inheri- tance of life. And this restoration is not accomplished in a sin- gle moment, or day, or year; but by continual, and sometimes even tardy advances, the Lord destroys the carnal corruptions of his chosen, purifies them from all pollution, and consecrates them as temples to himself; renewing all their senses to real purity, that they may employ their whole life in the exercise of repentance, and know that this warfare will be terminated only by death. And so much the greater is the wickedness of that impure and quarrelsome apostate Staphylus, who idly pre- tends that I confound the state of the present life with the glory of heaven, when I explain the image of God, according to Paul, to be righteousness and true holiness. As if indeed, when any thing is to be defined, we are not to inquire after the completeness and perfection of it. It is not denied that there is room for farther advances; but I assert, that as far as any man approaches to a resemblance of God, so far the image of God is displayed in him. That believers may attain to this, God assigns them the race of repentance to run during their whole life.

X. Thus, therefore, the children of God are liberated by re*

_(/) 2 Cor. iii. 18, (g) Eph. iv. 23, 24. (k) Col. iii. 10.

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generation from the servitude of sin; not that they have already- obtained the full possession of liberty, and experience no more trouble from the flesh, but there remains in them a perpetual cause of contention to exercise them; and not only to exercise them, but also to make them better acquainted with their own infirmity. And on this subject all sound writers are agreed; that there still remains in a regenerate man a fountain of evil, continually producing irregular desires, which allure and sti- mulate him to the commission of sin. They acknowledge also, that saints are still so afflicted with the disease of concupi- scence, that they cannot prevent their being frequently stimula- ted and incited either to lust, or to avarice, or to ambition, or to other vices. There is no need of a laborious investigation, to learn what were the sentiments of the Fathers on this subject: it will be sufficient to consult Augustine alone, who widi great diligence and fidelity has collected the opinions of them all. From him then the reader may receive all the certainty he can desire concerning the sense of antiquity. Between him and us, this difference may be discovered; that while he concedes that believers, as long as they inhabit a mortal body, are so bound by concupiscence that they cannot but feel irregular desires, yet he ventures not to call this disease by the name of sin, but, con- tent with designating it by the appellation of infirmity, teaches that it only becomes sin in cases where either action or consent is added to the conception or apprehension of the mind, that is, where the will yields to the first impulse of appetite. But we, on the contrary, deem it to be sin, whenever a man feels any evil desires contrary to the Divine law; and we also assert the depravity itself to be sin, which produces these desires in our minds. We maintain, therefore, that sin always exists in the saints, till they are divested of the mortal body; because their flesh is the residence of that depravity of concupiscence, which is repugnant to all rectitude. Nevertheless, he has not always refrained from using the word si?i in this sense; as when he says, " Paul gives the appellation of sin to this, from which all sins proceed, that is, to carnal concupiscence. This, as it respects the saints, loses its kingdom on earth, and has no exis- tence in heaven." In these words he acknowledges that believ- ers are guilty of sin, inasmuch as they are the subjects of car- nal concupiscence

CHAP. III.] CHRISTIAN RELIGION. 7$

XI. But when God is said to " cleanse his church" (i) from all sin, to promise the grace of deliverance in baptism, and to fulfil it in his elect; we refer these phrases rather to the guilt of sin, than to the existence of sin. In the regeneration of his children, God does indeed destroy the kingdom of sin in them (for the Spirit supplies them with strength, which renders them victorious in the conflict); but it only ceases to reign, it con- tinues to dwell in them. Wherefore we say, that " the old man is crucified," (i) that the law of sin is abolished in the children of God, yet so that some reliques remain; not to predominate over them, but to humble them with a consciousness of their y infirmity. We grant, indeed, that they are not imputed any more than if they did not exist; but we likewise contend that it is owing to the mercy of God that the saints are delivered from this guilt, who would otherwise be justly accounted sinners and guilty before him. Nor will it be difficult for us to confirm this opinion, since there are clear testimonies of Scripture to support it. What can we desire more explicit than the declaration of Paul to the Romans? (/) In the first place, that he there speaks in the character of a regenerate man, we have already shewn; and Augustine has evinced the same by the strongest argu- ments. I say nothing of his using the words, evil and sin* How- ever those who wish to oppose us may cavil at those words, yet who can deny that a resistance to the Divine law is evil? who can deny that an opposition to righteousness is sin? finally, who will not admit that there is guilt, wherever there is spiritual misery? But all these things are affirmed by Paul respecting this disease. Besides, we have a certain demonstration from the law, by which this whole question may be briefly decided. For we are commanded to love God with all our heart, with all our mind, and with all our strength. Since all the powers of our soul ought to be thus occupied by the love of God, it is evident that the precept is not fulfilled by those who receive into their hearts the least desire, or admit into their minds any thought, which mav draw them aside from the love of God into vanity. What then? are not these properties of the soul, — to be affected with sudden emotions, to apprehend in the sensory, and to form

(0 Eph. V. 26. T/f) Rom. vi. 6. (/) Rom. vii.

76 INSTITUTES OF THE [book hi.

conceptions in the mind? When these, therefore, open a way for the admission of vain and corrupt thoughts, do they not shew that they are so far destitute of the love of God? Who- ever, therefore, refuses to acknowledge that all the inordinate desires of the flesh are sins, and that that malady of concupi- scence, which they call an incentive to sin, is the source of sin, must necessarily deny the transgression of the law to be sin.

XII. If it be thought absurd, that all the natural appetites of man should be thus universally condemned, since they were im- planted by God the author of nature; wc reply, that we by no means condemn those desires, which God implanted so deeply in the nature of man at his first creation that they cannot be eradicated from it without destroying humanity itself, but onty those insolent and lawless appetites which resist the commands of God. But now since, through the depravity of nature, all its powers are so vitiated and corrupted, that disorder and intem- perance are visible in all our actions; because the appetites are inseparable from such excesses, therefore we maintain that they are corrupt. Or if it be wished to have the substance of our opinion in fewer words, we say, that all the desires of men are evil; and we consider them to be sinful, not as they are natural, but because they are inordinate; and we affirm they are inordi- nate, because nothing pure or immaculate can proceed from a corrupted and polluted nature. Nor does Augustine deviate from this doctrine so much as he appears to do. When he is too much afraid of the odium with which the Pelagians endea- voured to overwhelm him, he sometimes refrains from using the word sin: yet when he says, " that the law of sin remains in the saints, and that only the guilt is abolished," he suffici- ently indicates that he is not averse to our opinion.

XIII. We will adduce some other passages, from which his sentiments will more fully appear. In his second book against Julian: "This law of sin is both abolished in the spiritual re- generation, and continued in the mortal flesh; abolished, since the guilt is removed in the sacrament, by which believers are regenerated; but continued, because it produces those desires against which also believers contend*" Again, " Therefore the law of sin, which was also in the members of so great an apos- tle, is weakened in baptism, but not finally destroyed." Again,

CHAP. III.] CHRISTIAN RELIGION. 17

" The law of sin, the remaining guilt of which is removed in baptism, Ambrose hath called iniquity: because it is iniquitous for the flesh to lust against the spirit." Again, " Sin is dead in that guilt in which it held us; and, although dead, it will rebel till it is cured by the perfection of burial." In the fifth book, he is still more explicit: " As blindness of heart is both a sin, which consists in a man's not believing in God; and a punish- ment for sin, by which a proud heart is deservedly punished; and also a cause of sin, when any is committed through the error of a blind heart; so the concupiscence of the flesh, against which the good spirit lusteth, is both a sin, because it is a dis- obedience against the government of the mind; and a punish- ment for sin, because it is inflicted for the demerits of the disobedient; and also a cause of sin, consenting by defection, or produced from contagion." Here he styles it sm without any ambiguity; because, having overthrown error and confirm- ed the truth, he is not so much afraid of calumnies. As also in the forty-first homily on John, where he undoubtedly speaks the real sentiments of his mind: " If in the flesh you serve the law of sin, do what the apostle himself says, ' Let not sin reign in your mortal body, that ye should obey it in the lusts there- of.* (m) He says not, let it not exist; but, let it not reign. As long as you live, sin must necessarily exist in your miimbers; let it at least be divested of its kingdom, so that its commands may not be fulfilled." Those who contend that concupiscence is not sin, commonly object this passage of James, " When lust hath conceived, it bringeth forth sin." («) But this objec- tion is easily repelled; for unless we understand him there to speak of evil works exclusively, or of actual sins, even an evil volition cannot be accounted sin. But from his calling flagitious and criminal actions the oflfspring of lust, and attributing to them the name of sin, it does not necessarily follow that con- cupiscence is not an evil thing, and deserving of condemnation in the sight of God.

XIV. Some Anabaptists, in the present age, imagine I know not what frantic intemperance, instead of spiritual regenera- tion;— that the children of God, being restored to a state of

(m) Rom. vi. 12. 0») James i. 15.

rs INSTITUTES OF THE [book hi.

innocence, are no longer obliged to be solicitous to restrain the licentiousness of the flesh, but that they ought to follow the leadings of the Spirit, under whose direction it is impossible ever to err. It would be incredible that the mind of man should fall into such madness, did they not publicly and haughtily dis- seminate this opinion. It is indeed truly prodigious; but it is just and reasonable, that those who have persuaded themselves to pervert the truth of God into a falsehood, should suffer such punishment for their sacrilegious presumption. Must all dis- tinction then of honour and turpitude, justice and injustice, good and evil, virtue and vice, be annihilated? This difference, they say, proceeds from the malediction of the old Adam, from which we are delivered by Christ. Then there will be no differ- ence now between chastity and fornication, sincerity and knavery, truth and falsehood, equity and rapine. Dismiss (they say) all vain fear; the Spirit will command you nothing that is evil, provided you securely and intrepidly resign yourself to his di- rection. Who is not astonished at these monstrous notions? Yet this is a popular philosophy among those, who, blinded by the violence of their appetites, have discarded common sense. But what kind of a Christ, and what kind of a Spirit, have they fabricated for us? For we acknowledge one Christ and his Spi- rit alone; whom the prophets have celebrated, whom the Gos- pel proclaims as revealed, but of whom it gives us no such account as this. That Spirit is not the patron of murder, forni- cation, drunkenness, pride, contention, avarice, or fraud; but the author of love, chastity, sobriety, modesty, peace, modera- tion, and truth. He is not a Spirit of fanaticism, rushing precipitately without any consideration through right and v/rong; but is full of wisdom and understanding, rightly to discern between justice and injustice. He never instigates to dissolute and unrestrained licentiousness; but, discriminating between what is lawful and what is unlawful, inculcates tem- perance and moderation. But why should we spend any more labour in refuting this monstrous frenzy? To Christians the Spirit of the Lord is not a turbulent phantom, which they have either spawned themselves in a dream, or received from the invention of others; but they religiously seek the knowledge of him in the Scriptures, where these two things are delivered con-

CHAP. III.] CHRISTIAN RELIGION. 79

cerning him: first, that he is givcH to us in order to our sane- tification, to purify us from all our pollutions, and lead us to obey the Divine righteousness; which obedience cannot exist without the subjugation of the appetites to which these men would allow an unlimited license. In the next place, that we are so purified by his sanctification, that we are nevertheless still encompassed w^ith numerous vices and great infirmity, as long as we are burdened with the body. Wherefore, being at a great dis- tance from perfection, it behoves us to make continual ad- vances; and, being entangled in vices, we have need to strive against them every day. Hence also it follows that we ought to shake off all slothful security, and exert the most vigilant attention, lest, without caution, we should be surprised and overcome by the snares of our flesh. Unless we are well assur- ed that we have made a greater progress than the apostle; who, nevertheless, was buffeted by the " messenger of Satan,"(<?) that his strength might be " made perfect in weakness;" (/?) and who faithfully represented the conflict between the flesh and the spirit, which he experienced in his own person.

XV. When the apostle, in a description of repentance, enu- merates seven things, which are either causes producing it, or effects proceeding from it, or members and parts of it, he does it for a very good reason. These things are, carefulness, excuse, indignation, fear, vehement desire, zeal, revenge, (jf) Nor ought it to be thought strange that I venture not to determine whether they should be considered as causes or effects; for ar- guments may be adduced in support of both. They may also be styled affections connected with repentance; but as we may discover the meaning of Paul, without discussing these ques- tions, we shall be content with a simple exposition of them. He says then, thai godly sorrow produces solicitude. For a per- son who is affected with a serious sense of displeasure, because he has sinned against his God, is at the same time stimulated to diligence and attention, that he may completely extricate himself from the snares of the devil, and be more cautious of his insidious attacks, that he may not in future disobey the government of the Spirit, or be overcome with a careless se-

(o) 2 Cor. jtii. /, 9, (» Rom. vii. (g) 2 Cor. vil. U.

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curity. The next thing is self -excuse^ which in this place signi- fies not a defence by which a sinner tries to escape the judg- ment of God, either by denying his transgressions, or extenuating his guihj but a kind of excuse, consisting rather in deprecation of punishment than in confidence of his cause. Just as children, who are not absolutely lost to all sense of duty, while they ac- knowledge and confess their faults, at the same time deprecate punishment, and, in order to succeed, testify by every possible method that they have not cast off that reverence which is due to their parents; in a word, they excuse themselves in such a manner, not to prove themselves righteous and innocent, but only to obtain pardon. This is followed by indignation^ in which the sinner laments within himself, expostulates with himself, and is angry with himself, while he recollects his per- verseness and ingratitude to God. The word fear., denotes that trepidation with which our minds are penetrated, whenever we reflect upon our demerits, and on the terrible severity of the Divine wrath against sinners. For we cannot but be agitated with an amazing inquietude, which teaches us humility, and renders us more cautious for the future. Now if the solicitude beforementioned be the offspring of fear, we see the connection and coherence between them. He appears to me to have used the word desire^ to denote diligence in duty and alacrity of obedience, to which the knowledge of our faults ought to be a most powerful stimulus. Similar to this is the meaning of zeaL which hip immediately subjoins: for it signifies the ardour with which we are inflamed, when we are roused with such thoughts as these: " What have I done? Whither had I precipitated my- self, if I had not been succoured by the mercy of God?" The last thing is reverige., or punishment; for the greater our severity is towards ourselves, and the stricter inquisition v/e make con- cerning our sins, so much the stronger hope ought we to enter- tain that God will be propitious and merciful. And indeed it is impossible but that a soul, impressed with a dread of the Di- vine judgment, must inflict some punishment on itself. Truly pious persons experience what punishments are contained in shame, confusion, lamentation, displeasure with them s Ives, and the other affections which arise from a serious acknow- ledgment of their transgressions. But let us remember that

CHAP. III.] CHRISTIAN RELIGION. «fl

some limit must be observed, that we may not be overwhelmed in sorrow; for to nothing are terrified consciences more liable than to fall into despair. And with this artifice also, whomso- ever Satan perceives to be dejected by a fear of God, he plunges them farther and farther into the deep gulf of sorrow, that they may never arise again. That fear indeed cannot be ex-cessive, which terminates in humility and departs not from the hope of pardon. Nevertheless, the sinner should always be on his guard, according to the direction of the apostle; (r) lest while he excites his heart to be displeased with himself, he be wearied with excessive dread, and faint in his mind; for this would drive us away from God, who calls us to himself by re- pentance. On this subject, Bernard also gives a very useful admonition: " Sorrow for sin is necessary, if it be not perpetual. I advise you sometimes to quit the anxious and painful recol- lection of your own ways, and to arise to an agreeable and se- rene remembrance of the Divine blessings. Let us mingle honey with wormwood, that its salutary bitterness may restore our health, when it shall be drunk tempered with a mixture of sweetness; and if you reflect on your own meanness, reflect also on the goodness of the Lord."

XVI. Now it may also be understood what are the fruits of repentance. They are, the duties of piety towards God, and of charity towards men, with sanctity and purity in our whole life. In a word, the more diligently any one examines his life by the rule of the Divine law, so much the more certain evi- dences he discovers of his repentance. The Spirit therefore, in exhorting us to repentance, frequently calls our attention, some- times to all the duties of the law, sometimes to the duties of the second table; though in other places, after having condemned impurity in the very fountain of the heart, he proceeds to those external testimonies which evidence a sincere repentance. A view of which I will soon exhibit to the reader, in a descrip- tion of the Christian life. I shall not collect testimonies from the prophets, in which they partly ridicule the follies of those who attempt to appease God by ceremonies, and demonstrate them to be mere mockeries; and partly inculcate, that external

(n) Heb. xii. 31

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integrity of life is not the principal branch of repentance, be- cause God looks at the heart. He that is but ordinarily ac- quainted with the Scripture, will discover of himself, without being informed by any one, that in our concerns with God, we advance not a single step unless we begin with the internal af- fection of the heart. And this passage of Joel will aflPord us no small assistance in the interpretation of others: " Rend your heart, and not your garments." (5) Both these ideas are brieflj^ expressed in these words of James, " Cleanse your hands, ye sinners; and purify your hearts, ye double-minded:" (^) where there is indeed an addition made to the first clause; but the fountain, or original, is next discovered, shewing the necessity of cleansing the secret pollution, that an altar may be erected to God even in the heart. There are likewise some external exercises which we use, in private, as remedies either to hum- ble ourselves, or to subdue our carnality; and in public, to testify our repent?,nce. They proceed from the revenge men- tioned by Paul: (t;) for it is natural to an afflicted mind to con- tinue in a squalid condition, groaning and weeping; to avoid every kind of splendor and pomp, and to forsake all pleasures. He who experiences the great evil of the rebellion of the flesh, seeks every remedy to restrain it. He who properly considers what a grievous thing it is to have offended the justice of God, can enjoy no repose till he has glorified God by his humility. Such exercises are frequently mentioned by the old writers, when they speak of the fruits of repentance. And though they by no means make repentance v/holly to consist in them; yet the reader will pardon me if I deliver my opinion, that they appear to me to insist upon them more than they ought. And I hope every one, on a sober examination, will agree with me, that they have gone beyond all due bounds in two respects. For when they so strongly urged and so extravagantly recommend- ed that corporeal discipline, the consequence was indeed that the common people adopted it with great ardour; but they also obscured that which ought to be esteemed of infinitely greater importance. Secondly, in the infliction of castigations, they used rather more rigour than was consistent with ecclesiastical gentleness. But we shall have to treat of this in another place*

{s) Joel ii. 15. (0 James iv. 8. Qv) 2 Cor. vii. 11.

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XVII. But as some persons, when they find weeping, fasting, and ashes mentioned, not only in many other passages of Scrip- ture, but particularly in Joel, (u) consider fasting and weeping as the principal part of repentance, their mistake requires to be rectified. What is there said of the conversion of the whole heart to the Lord, and of rending not the garments but the heart, properly belongs to repentance; but weeping and fasting are not added as perpetual or necessary effects of it, but as cir- cumstances belonging to a particular case. Having prophesied that a most grievous destruction was impending over the Jews, he persuades them to prevent the Divine wrath, not only by repentance, but also by exhibiting external demonstrations of sorrow. For as it was customary, in ancient times, for an ac- cused person to present himself in a suppliant posture, with a long beard, dishevelled hair, and mourning apparel, in order to conciliate the compassion of the judge; so it became those who stood as criminals before the tribunal of God, to deprecate his severity in a condition calculated to excite commiseration. Though sackcloth and ashes were perhaps more suitable to those times; yet it is evident that the practice of weeping and fasting would be very seasonable among us, whenever the Lord appears to threaten us with any affliction or calamity. For when he causes danger to appear, he, as it were, denounces that he is prepared and armed for the exercise of vengeance. The prophet therefore was right in exhorting his countrymen to weeping and fasting; that is, to the sadness of persons under accusation, into whose offences he had just before said that an examination was instituted. Neither would the pastors of the church act improperly in the present age, if, when they per- ceived calamity impending over the heads of their people, they called them to immediate weeping and fasting; provided they always insisted with the greatest fervour and diligence on the principal point, which is, that they must rend their hearts and not their garments. It is certain, that fasting is not always the concomitant of repentance, but is appointed for times of peculiar calamity: wherefore Christ connects it with mourning, when he frees the apostles from any obligation to it, till they should be

(tt) Joel ii. 12.

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affected wltlr grief at the loss of his presence, (rv) I speak of solem fasting- For the life of the pious ought at all times to be regulated by frugality and sobriety, that through its whole pro- gress it may appear to be a kind of perpetual fast. But as the whole of this subject must be discussed again, when we come to treat of Ecclesiastical Discipline, I touch the more slightly upon it at present.

XVIII. I will again remark, however, that when the word repentance is transferred to this external profession, it is impro- perly changed from the genuine signification which I have stated. For this external profession is not so much a conver- sion to God, as a confession of sin, with a deprecation of punishment and guilt. Thus to " repent in sackcloth and ashes," (x) is only a declaration of our displeasure against our- selves, when God is angry with us on account of our grievous offences. And this is a public species of confession, by which condemning ourselves before angels and men, we prevent the judgment of God. For Paul rebukes the sluggishness of those who indulge their sins, saying, " If we would judge ourselves, we should not be judged." (z/) It is not necessary, in all cases, publicly to mrtke men witnesses of our repentance; but a pri- vate confession to God is a branch of true penitence which can- not be omitted. For nothing is more unreasonable than that God should pcirdon sins, in which we encourage ourselves, and ., which, lest he should bring them to light, we conceal under the garb of hypocrisy. And it is not only necessary to confess the sins which we con mit from day to day; more grievous falls ought to lead us farther, and to recal to our remembrance those which appear to have been long buried in oblivion. We learn this from the example of David: (2) for, being ashamed of a recent and flagitious crime, he examines himself back to the time of his conception, and acknowledges that even then he was corrupted and contaminated with carnal impurity; and this not to extenuate his guilt, as many conceal themselves in a multi- tude, and endeavour to escape with impunity by implicating others with themselves. Verv different was the conduct of David, who ingenuously aggravated his guilt, by confessing

(w) Matt. is. 15. (x) Ibid. xi. 21. {y) 1 Cor. xi. 31. (z) Psalm li. 5-

<;hap. III.] CHRISTIAN RELIGION. 85

that he was corrupted from his earliest infancy, and had never ceased to accumulate crimes upon crimes. In another place, also, he enters on such an examination of his past life, that he implores the Divine mercy to pardon the sins of his youth. («) And certainly we shall never give proof that we have shaken off our lethargy, till, groaning under the burden, and bewailing our misery, we pray to God for relief. It is farther to be re- marked, that the repentance which we are commanded con- stantly to practise, differs from that which arouses as it were from death those who have either fallen into some great enor- mity, or abandoned themselves to a course of sin with unre- strained license, or by any rebellion shaken off the Divine yoke. For when the Scripture exhorts to repentance, it frequently signifies a kind of transition and resurrection from death to life; and when it states that the people repented, it means that they departed from idolatry and other gross enormities. In which sense Paul declares his grief for sinners, who " have not repented of their uncleanness, and fornication, and lascivious- ness." (^) This difference should be carefully observed, lest, when we hear that few are called to repentance, we fall into a supine security, as though we had no more to do with the mor- tification of the flesh, from which the depraved appetites that perpetually disturb us, and the vices that often arise in us, will never permit us to relax. The special repentance, therefore, which is only required of some whom the devil has seduced from the fear of God, and entangled in his fatal snares, super- sedes not that ordinary repentance, which the corruption of nature obliges us to practise during the whole course of our lives.

XIX. Now if it be true, as it certainly is, that the whole substance of the Gospel is comprised in these two points, re- pentance and remission of sins; do not we perceive that the Lord freely justifies his children, that he may also restore them to true righteousness by the sanctification of his Spirit? John, the " messenger sent before the face" of Christ to " pre- pare his way before him," (c) preached, " Repent ye: for the kingdom of heaven is at hand." (d) By calling men to repent-

{a) Psalm xxv. 7. {b) 2 Cor. xU. 21. (c) Matt. xi. 10. {d) Ibid. iii. 2^

86 INSTITUTES OF THE [book hi.

ance, he tauglit them to acknowledge themselves to be sinners, and every thing belonging to them to be condemned before God, that they might earnestly desire and pray for a mortifi- cation of the flesh, and new regeneration in the Spirit. By an- nouncing the kingdom of God, he called them to exercise faith; for by " the kingdom of God," the approach of which he pro- claimed, he intended remission of sins, salvation, life, and in general all the benefits that we obtain in Christ. Wherefore, in the other evangelists, it is said, that "John came, preaching the baptism of repentance for the remission of sins." (e) What was intended by this, but that, oppressed and wearied with the burden of sins, men should turn themselves to the Lord, and entertain a hope of remission and salvation? Thus, also, Christ commenced his public ministrations. " The kingdom of God is at hand: repent ye, and believe the Gospel." (f) First, he de- clares that the treasures of mercy are opened in himself; then he requires repentance; and lastly, a reliance on the Divine promises. Therefore, when he would give a brief summary of the whole Gospel, he said, that " it behoved him to suffer, and to rise from the dead; and that repentance and remission of sins should be preached in his name." (^) The apostles also, after his resurrection, preached that he was exalted by God, " to give repentance to Israel and remission of sins." (A) Re» pentance is preached in the name of Christ, when men are in- formed by the doctrine of the Gospel that all their thoughts, their affections, and their pursuits, are corrupt and vicious; and that therefore it is necessary for them to be born again, if they wish to enter the kingdom of God. Remission of sins is preached, when men are taught that Christ is made unto them " wisdom, and righteousness, and sanctification, and redemp- tion;" (f) in whose name they are gratuitously accounted righ- teous and innocent in the sight of God. Both these blessings of grace, as we have already shewn, are apprehended by faith; yet since the goodness of God in the remission of sins is the peculiar object of faith, it was necessary that it should be care- fully distinguished from repentance.

XX. Now as a hatred of sin, which is the commencement of

(e) Luke iii. 3. Mark i. 4. (/) Mark i. 15. (g) Luke xxiv. 46, 47* (k) Acts V. 31. (0 1 Cor. i. 30.

wHAp. III.] CHRISTIAN RELIGION. 87

repentance, is our first introduction to the knowledge of Christ, who reveals himself to none but miserable and distressed sin« ners, who mourn, and labour, and are heavy laden; who hunger and thirst, and are pining away with grief and misery: (^k) so it is necessary for us, if we desire to abide in Christ, to strive for this repentance, to devote our whole lives to it, and to pursue it to the last. For he " came to call sinners," but it was to call them " to repentance. "(/) He was " sent to bless" the unworthy; but it was " in turning away every one from his iniquities."(w) The Scripture is full of such expressions. Wherefore, when God offers remission of sins, he generally requires repentance on the part of the sinner; implying that his mercy ought to fur- nish a motive to excite us to repentance. " Keep ye judgment, and do justice: for my salvation is near." (n) Again; " The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob." (o) 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 unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him." (/?) Again; " Repent, and be converted, that your sins may be blotted out." (^) Here it must be remarked, however,- that this condition is not annexed in such a manner, as though our repentance were the fundamental and meritorious cause of pardon; but rather because the Lord hath determined to have mercy upon men, in order that they may repent, he informs them what course they must take if they wish to obtain his favour. Therefore, as long as we inhabit the prison of our body, we shall have to maintain an incessant conflict with the vices of our corrupt nature, and even with our natural soul* Plato sometimes says, that the life of a philosopher is a medi- tation of death. We may assert, with more truth, that the life of a Christian is perpetually employed in the mortification of the flesh, till it is utterly destroyed, and the Spirit of God ob- tains the sole empire within us. Wherefore I think that he has made a very considerable proficiency, who has learned to be exceedingly displeased with himself: not that he should remain in this distress, and advance no farther, but rather hasten and

(k) Isaiah Ixi. 1. Matt. xi. 5. Luke iv. 18. (/) Matt. ix. 13. (m) Acts iii. 26. (n) Xsaiah Ivi. 1, (o) Ibid. lix. 20. Ip) Ibid. \y, 6, /. (7) Acts iii. 19.

as INSTITUTES OF THE [book hi.

aspire towards God; that being engrafted into the death and life of Christ, he may make repentance the object of his constant meditation and pursuit. And this cannot but be the conduct o£ those who feel a genuine hatred of sin; for no man ever hated sin, without having been previously captivated with the love of righteousness. This doctrine, as it is the most simple of all, so also it appears to me to be most consistent with the truth of the Scripture.

, XXI. That repentance is a peculiar gift of God, must, I think, be so evident from the doctrine just stated, as to pre- clude the necessity of a long discourse to prove it. Therefore' the Church praises and admires the goodness of God, that he "hath granted to the Gentiles repentance unto life:" (r) and Paul, when he enjoins Timothy to be patient and gentle towards unbelievers, says, " If God, peradventure, will give them re- pentance, that they may recover themselves out of the snare of the devil." (s) God affirms, indeed, that he wills the conver- sion of all men, and directs his exhortations promiscuously to all; but the efficacy of these exhortations depends on the Spirit of regeneration. For it were more easy to create new men, than by our own power to endue ourselves with a more excellent nature. Therefore, in the whole