ON THE CHRISTIAN LIFE
by John Calvin
(From the Institutes of the Christian Religion, Bk. 3, chs. VI – X.)
Translated by Henry Beveridge, Esq., 1845, for the Calvin Translation
Society.
This book is in the public domain.
On the Christian Life
This book treats of the Life of the Christian. Its
five chapters are arranged as to admit of being classed under two principal
heads.
First, it must be held to be an universally acknowledged point, that no man
is a Christian who does not feel some special love for righteousness, chap. i.
Second, in regard to the standard by which every man ought to regulate his life,
although it seems to be considered in chap. ii. only, yet the three following
chapters also refer to it. For it shows that the Christian has two duties to
perform. First, the observance being so arduous, he needs the greatest patience.
Hence chap. iii. treats professedly of the utility of the cross, and chap. iv.
invites to meditation on the future life. Lastly, chap. v. clearly shows, as in
no small degree conducive to this end, how we are to use this life and its
comforts without abusing them.
ON THE CHRISTIAN LIFE
CHAPTER I.
THE LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT.
- Connection between this chapter and the doctrine of Regeneration. Necessity of
the doctrine concerning the Christian Life. The brevity of this treatise. The
method of it. Plainness and unadorned simplicity of the Scripture system of
morals.
- Two divisions. First, Personal holiness. 1. Because God is holy. 2. Because of
our communion with his saints.
- Second division, relating to our Redemption. Admirable moral system of
Scripture. Five special inducements or exhortations to a Christian Life.
- False Christians who are opposed to this life censured 1. They have not truly
learned Christ. 2. The Gospel not the guide of their words or actions. 3. They
do not imitate Christ the Master. 4. They would separate the Spirit from his
word.
- Christians ought not to despond: Provided 1. They take the word of God for their
guide. 2. Sincerely cultivate righteousness. 3. Walk, according to their
capacity, in the ways of the Lord. 4. Make some progress. 5. Persevere.
CHAPTER II.
II. A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-DENIAL.
- Consideration of the second general division in regard to the Christian life.
Its beginning and sum. A twofold respect. 1. We are not our own. Respect to both
the fruit and the use. Unknown to philosophers, who have placed reason on the
throne of the Holy Spirit.
- Since we are not our own, we must seek the glory of God, and obey his will.
Self-denial recommended to the disciples of Christ. He who neglects it, deceived
either by pride or hypocrisy, rushes on destruction.
- Three things to be followed, and two to be shunned in life. Impiety and worldly
lusts to be shunned. Sobriety, justice, and piety, to be followed. An inducement
to right conduct.
- Self-denial the sum of Paul's doctrine. Its difficulty. Qualities in us which
make it difficult. Cures for these qualities. 1. Ambition to be suppressed. 2.
Humility to be embraced. 3. Candour to be esteemed. 4. Mutual charity to be
preserved. 5. Modesty to be sincerely cultivated.
- The advantage of our neighbour to be promoted. Here self-denial most necessary,
and yet most difficult. Here a double remedy. 1. The benefits bestowed upon us
are for the common benefit of the Church. 2. We ought to do all we can for our
neighbour. This illustrated by analogy from the members of the human body. This
duty of charity founded on the divine command.
- Charity ought to have for its attendants patience and kindness. We should
consider the image of God in our neighbours, and especially in those who are of
the household of faith. Hence a fourfold consideration which refutes all
objections. A common objection refuted.
- Christian life cannot exist without charity. Remedies for the vices opposed to
charity. 1. Mercy. 2. Humility. 3. Modesty. 4. Diligence. 5. Perseverance.
- Self-denial, in respect of God, should lead to equanimity and tolerance. 1. We
are always subject to God. 2. We should shun avarice and ambition. 3. We should
expect all prosperity from the blessing of God, and entirely depend on him.
- We ought not to desire wealth or honours without the divine blessing, nor follow
the arts of the wicked. We ought to cast all our care upon God, and never envy
the prosperity of others.
- We ought to commit ourselves entirely to God. The necessity of this doctrine.
Various uses of affliction. Heathen abuse and corruption.
CHAPTER III.
OF BEARING THE CROSS—ONE BRANCH OF SELF-DENIAL.
- What the cross is. By whom, and on whom, and for what cause imposed. Its
necessity and dignity.
- The cross necessary. 1. To humble our pride. 2. To make us apply to God for aid.
Example of David. 3. To give us experience of God's presence.
- Manifold uses of the cross. 1. Produces patience, hope, and firm confidence in
God, gives us victory and perseverance. Faith invincible.
- 2. Frames us to obedience. Example of Abraham. This training how useful.
- The cross necessary to subdue the wantonness of the flesh. This portrayed by an
apposite simile. Various forms of the cross.
- 3. God permits our infirmities, and corrects past faults, that he may keep us in
obedience. This confirmed by a passage from Solomon and an Apostle.
- Singular consolation under the cross, when we suffer persecution for
righteousness. Some parts of this consolation.
- This form of the cross most appropriate to believers, and should be borne
willingly and cheerfully. This cheerfulness is not unfeeling hilarity, but,
while groaning under the burden, waits patiently for the Lord.
- A description of this conflict. Opposed to the vanity of the Stoics. Illustrated
by the authority and example of Christ.
- Proved by the testimony and uniform experience of the elect. Also by the special
example of the Apostle Peter. The nature of the patience required of us.
- Distinction between the patience of Christians and philosophers. The latter
pretend a necessity which cannot be resisted. The former hold forth the justice
of God and his care of our safety. A full exposition of this difference.
CHAPTER IV.
OF MEDITATING ON THE FUTURE LIFE.
- The design of God in afflicting his people. 1. To accustom us to despise the
present life. Our infatuated love of it. Afflictions employed as the cure. 2. To
lead us to aspire to heaven.
- Excessive love of the present life prevents us from duly aspiring to the other.
Hence the disadvantages of prosperity. Blindness of the human judgment. Our
philosophizing on the vanity of life only of momentary influence. The necessity
of the cross.
- The present life an evidence of the divine favour to his people; and therefore,
not to be detested. On the contrary, should call forth thanksgiving. The crown
of victory in heaven after the contest on earth.
- Weariness of the present life how to be tempered. The believer's estimate of
life. Comparison of the present and the future life. How far the present life
should be hated.
- Christians should not tremble at the fear of death. Two reasons. Objection.
Answer. Other reasons.
- Reasons continued. Conclusion.
CHAPTER V.
HOW TO USE THE PRESENT LIFE, AND THE COMFORTS OF IT.
- Necessity of this doctrine. Use of the goods of the present life. Extremes to be
avoided. 1. Excessive austerity. 2. Carnal intemperance and lasciviousness.
- God, by creating so many mercies, consulted not only for our necessities, but
also for our comfort and delight. Confirmation from a passage in the Psalms, and
from experience.
- Excessive austerity, therefore, to be avoided. So also must the wantonness of
the flesh. 1. The creatures invite us to know, love, and honour the Creator. 2.
This not done by the wicked, who only abuse these temporal mercies.
- All earthly blessings to be despised in comparison of the heavenly life.
Aspiration after this life destroyed by an excessive love of created objects.
First, Intemperance.
- Second, Impatience and immoderate desire. Remedy of these evils. The creatures
assigned to our use. Man still accountable for the use he makes of them.
- God requires us in all our actions to look to his calling. Use of this doctrine.
It is full of comfort.
CHAPTER I.
LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT.
This first chapter consists of two parts,—I. Connection
between this treatise on the Christian Life and the doctrine of Regeneration
and Repentance. Arrangement of the treatise, sec. 1–3. II. Extremes to be
avoided; 1. False Christians denying Christ by their works condemned, sec. 4.
2. Christians should not despair, though they have not attained perfection,
provided they make daily progress in piety and righteousness.
1. WE have said that the object of regeneration is to bring
the life of believers into concord and harmony with the righteousness of God,
and so confirm the adoption by which they have been received as sons. But
although the law comprehends within it that new life by which the image of God
is restored in us, yet, as our sluggishness stands greatly in need both of helps
and incentives it will be useful to collect out of Scripture a true account of
this reformations lest any who have a heartfelt desire of repentance should in
their zeal go astray. Moreover, I am not unaware that, in undertaking to
describe the life of the Christian, I am entering on a large and extensive
subject, one which, when fully considered in all its parts, is sufficient to
fill a large volume. We see the length to which the Fathers in treating of
individual virtues extend their exhortations. This they do, not from mere
loquaciousness; for whatever be the virtue which you undertake to recommend,
your pen is spontaneously led by the copiousness of the matter so to amplify,
that you seem not to have discussed it properly if you have not done it at
length. My intention, however, in the plan of life which I now propose to give,
is not to extend it so far as to treat of each virtue specially, and expatiate
in exhortation. This must be sought in the writings of others, and particularly
in the Homilies of the Fathers.The French adds, “C'est a dire, sermons populaires:”—that is to say, popular sermons.
For me it will be sufficient to point out the method by which a pious man may be
taught how to frame his life aright, and briefly lay down some universal rule by
which he may not improperly regulate his conduct. I shall one day possibly find
time for more ample discourse, [or leave others to perform an office for which I
am not so fit. I have a natural love of brevity, and, perhaps, any attempt of
mine at copiousness would not succeed. Even if I could gain the highest applause
by being more prolix, I would scarcely be disposed to attempt it,The passage in brackets is omitted in the French.]
while the nature of my present work requires me to glance at simple doctrine
with as much brevity as possible. As philosophers have certain definitions of
rectitude and honesty, from which they derive particular duties and the whole
train of virtues; so in this respect Scripture is not without order, but
presents a most beautiful arrangement, one too which is every way much more
certain than that of philosophers. The only difference is, that they, under the
influence of ambition, constantly affect an exquisite perspicuity of
arrangement, which may serve to display their genius, whereas the Spirit of God,
teaching without affectation, is not so perpetually observant of exact method,
and yet by observing it at times sufficiently intimates that it is not to be
neglected.
2. The Scripture system of which we speak aims chiefly at two
objects. The former is, that the love of righteousness, to which we are by no
means naturally inclined, may be instilled and implanted into our minds. The
latter is, (see chap. ii.,) to prescribe a rule which will prevent us while in
the pursuit of righteousness from going astray. It has numerous admirable
methods of recommending righteousness.The French begins the sentence thus, “Quant est du
premier poinct;—As to the former point.
Many have been already pointed out in different parts of this work; but we shall
here also briefly advert to some of them. With what better foundation can it
begin than by reminding us that we must be holy, because “God is holy?” (Lev.
xix. 1; 1 Pet. i. 16.) For when we were scattered abroad like lost sheep,
wandering through the labyrinth of this world, he brought us back again to his
own fold. When mention is made of our union with God, let us remember that
holiness must be the bond; not that by the merit of holiness we come into
communion with him, (we ought rather first to cleave to him, in order that,
pervaded with his holiness, we may follow whither he calls,) but because it
greatly concerns his glory not to have any fellowship with wickedness and
impurity. Wherefore he tells us that this is the end of our calling, the end to
which we ought ever to have respect, if we would answer the call of God. For to
what end were we rescued from the iniquity and pollution of the world into which
we were plunged, if we allow ourselves, during our whole lives, to wallow in
them? Besides, we are at the same time admonished, that if we would be regarded
as the Lord's people, we must inhabit the holy city Jerusalem, (Isaiah rev. 8,
et alibi;) which, as he hath consecrated it to himself, it were impious
for its inhabitants to profane by impurity. Hence the expressions, “Who shall
abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh
uprightly, and worketh righteousness,” (Ps. xv. 1, 2; xxiv. 3, 4) for the
sanctuary in which he dwells certainly ought not to be like an unclean stall.
3. The better to arouse us, it exhibits God the Father, who,
as he hath reconciled us to himself in his Anointed, has impressed his image
upon us, to which he would have us to be conformed, (Rom. v. 4.) Come, then, and
let them show me a more excellent system among philosophers, who think that they
only have a moral philosophy duly and orderly arranged. They, when they would
give excellent exhortations to virtue, can only tell us to live agreeably to
nature. Scripture derives its exhortations from the true source,Mal. i. 6; Eph. v. 1;
1 John iii. 1, 3; Eph. v. 26; Rom.
vi. 1–4; 1 Cor. vi. 11; 1 Pet. i. 15, 19;
1 Cor. vi. 15; John xv. 3; Eph. v. 2,
3; Col. iii. 1, 2; 1 Cor. iii. 16;
vi. 17; 2 Cor. vi. 16; 1 Thess. v. 23.
when it not only enjoins us to regulate our lives with a view to God its author
to whom it belongs; but after showing us that we have degenerated from our true
origin, viz., the law of our Creator, adds, that Christ, through whom we have
returned to favour with God, is set before us as a model, the image of which our
lives should express. What do you require more effectual than this? Nay, what do
you require beyond this? If the Lord adopts us for his sons on the condition
that our life be a representation of Christ, the bond of our adoption,—then,
unless we dedicate and devote ourselves to righteousness, we not only, with the
utmost perfidy, revolt from our Creator, but also abjure the Saviour himself.
Then, from an enumeration of all the blessings of God, and each part of our
salvation, it finds materials for exhortation. Ever since God exhibited himself
to us as a Father, we must be convicted of extreme ingratitude if we do not in
turn exhibit ourselves as his sons. Ever since Christ purified us by the laver
of his blood, and communicated this purification by baptism, it would ill become
us to be defiled with new pollution. Ever since he ingrafted us into his body,
we, who are his members, should anxiously beware of contracting any stain or
taint. Ever since he who is our head ascended to heaven, it is befitting in us
to withdraw our affections from the earth, and with our whole soul aspire to
heaven. Ever since the Holy Spirit dedicated us as temples to the Lord, we
should make it our endeavour to show forth the glory of God, and guard against
being profaned by the defilement of sin. Ever since our soul and body were
destined to heavenly incorruptibility and an unfading crown, we should earnestly
strive to keep them pure and uncorrupted against the day of the Lord. These, I
say, are the surest foundations of a well-regulated life, and you will search in
vain for any thing resembling them among philosophers, who, in their
commendation of virtue, never rise higher than the natural dignity of man.
4. This is the place to address those who, having nothing of
Christ but the name and sign, would yet be called Christians. How dare they
boast of this sacred name? None have intercourse with Christ but those who have
acquired the true knowledge of him from the Gospel. The Apostle denies that any
man truly has learned Christ who has not learned to put off “the old man, which
is corrupt according to the deceitful lusts, and put on Christ,” (Eph. iv. 22.)
They are convicted, therefore, of falsely and unjustly pretending a knowledge of
Christ, whatever be the volubility and eloquence with which they can talk of the
Gospel. Doctrine is not an affair of the tongue, but of the life; is not
apprehended by the intellect and memory merely, like other branches of learning;
but is received only when it possesses the whole soul, and finds its seat and
habitation in the inmost recesses of the heart. Let them, therefore, either
cease to insult God, by boasting that they are what they are not, or let them
show themselves not unworthy disciples of their divine Master. To doctrine in
which our religion is contained we have given the first place, since by it our
salvation commences; but it must be transfused into the breast, and pass into
the conduct, and so transform us into itself, as not to prove unfruitful. If
philosophers are justly offended, and banish from their company with disgrace
those who, while professing an art which ought to be the mistress of their
conduct, convert it into mere loquacious sophistry, with how much better reason
shall we detest those flimsy sophists who are contented to let the Gospel play
upon their lips, when, from its efficacy, it ought to penetrate the inmost
affections of the heart, fix its seat in the soul, and pervade the whole man a
hundred times more than the frigid discourses of philosophers?
5. I insist not that the life of the Christian shall breathe
nothing but the perfect Gospel, though this is to be desired, and ought to be
attempted. I insist not so strictly on evangelical perfection, as to refuse to
acknowledge as a Christian any man who has not attained it. In this way all
would be excluded from the Church, since there is no man who is not far removed
from this perfection, while many, who have made but little progress, would be
undeservedly rejected. What then? Let us set this before our eye as the end at
which we ought constantly to aim. Let it be regarded as the goal towards which
we are to run. For you cannot divide the matter with God, undertaking part of
what his word enjoins, and omitting part at pleasure. For, in the first place,
God uniformly recommends integrity as the principal part of his worship, meaning
by integrity real singleness of mind, devoid of gloss and fiction, and to this
is opposed a double mind; as if it had been said, that the spiritual
commencement of a good life is when the internal affections are sincerely
devoted to God, in the cultivation of holiness and justice. But seeing that, in
this earthly prison of the body, no man is supplied with strength sufficient to
hasten in his course with due alacrity, while the greater number are so
oppressed with weakness, that hesitating, and halting, and even crawling on the
ground, they make little progress, let every one of us go as far as his humble
ability enables him, and prosecute the journey once begun. No one will travel so
badly as not daily to make some degree of progress. This, therefore, let us
never cease to do, that we may daily advance in the way of the Lord; and let us
not despair because of the slender measure of success. How little soever the
success may correspond with our wish, our labour is not lost when to-day is
better than yesterday, provided with true singleness of mind we keep our aim,
and aspire to the goal, not speaking flattering things to ourselves, nor
indulging our vices, but making it our constant endeavour to become better,
until we attain to goodness itself. If during the whole course of our life we
seek and follow, we shall at length attain it, when relieved from the infirmity
of flesh we are admitted to full fellowship with God.
CHAPTER II.
A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-DENIAL.On this and the three
following chapters, which contain the second part of the Treatise on the Christian Life, see Augustine,
De Moribus Ecclesiae Catholicae, and Calvin de Scandalis.
The divisions of the chapter are,—I. The rule which permits us
not to go astray in the study of righteousness, requires two things, viz.,
that man, abandoning his own will, devote himself entirely to the service of
God; whence it follows, that we must seek not our own things, but the things
of God, sec. 1, 2. II. A description of this renovation or Christian life
taken from the Epistle to Titus, and accurately explained under certain
special heads, sec. 3 to end.
1. ALTHOUGH the Law of God contains a perfect rule of
conduct admirably arranged, it has seemed proper to our divine Master to train
his people by a more accurate method, to the rule which is enjoined in the Law;
and the leading principle in the method is, that it is the duty of believers to
present their “bodies a living sacrifice, holy and acceptable unto God, which is
their reasonable service,” (Rom. xii. 1.) Hence he draws the exhortation: “Be
not conformed to this world: but be ye transformed by the renewing of your mind,
that ye may prove what is that good, and acceptable, and perfect will of God.”
The great point, then, is, that we are consecrated and dedicated to God, and,
therefore, should not henceforth think, speak, design, or act, without a view to
his glory. What he hath made sacred cannot, without signal insult to him, be
applied to profane use. But if we are not our own, but the Lord's, it is plain
both what error is to be shunned, and to what end the actions of our lives ought
to be directed. We are not our own; therefore, neither is our own reason or will
to rule our acts and counsels. We are not our own; therefore, let us not make it
our end to seek what may be agreeable to our carnal nature. We are not our own;
therefore, as far as possible, let us forget ourselves and the things that are
ours. On the other hand, we are God's; let us, therefore, live and die to him
(Rom. xiv. 8.) We are God's; therefore, let his wisdom and will preside over all
our actions. We are God's; to him, then, as the only legitimate end, let every
part of our life be directed. O how great the proficiency of him who, taught
that he is not his own, has withdrawn the dominion and government of himself
from his own reason that he may give them to God! For as the surest source of
destruction to men is to obey themselves, so the only haven of safety is to have
no other will, no other wisdom, than to follow the Lord wherever he leads. Let
this, then be the first step, to abandon ourselves, and devote the whole energy
of our minds to the service of God. By service, I mean not only that which
consists in verbal obedience, but that by which the mind, divested of its own
carnal feelings, implicitly obeys the call of the Spirit of God. This
transformation, (which Paul calls the renewing of the mind, Rom. xii. 2;
Eph. iv. 23.) though it is the first entrance to life, was unknown to all the
philosophers. They give the government of man to reason alone, thinking that she
alone is to be listened to; in short, they assign to her the sole direction of
the conduct. But Christian philosophy bids her give place, and yield complete
submission to the Holy Spirit, so that the man himself no longer lives, but
Christ lives and reigns in him, (Gal. ii. 20.)
2. Hence follows the other principle, that we are not to
seek our own, but the Lord's will, and act with a view to promote his glory.
Great is our proficiency, when, almost forgetting ourselves, certainly
postponing our own reason, we faithfully make it our study to obey God and his
commandments. For when Scripture enjoins us to lay aside private regard to
ourselves, it not only divests our minds of an excessive longing for wealth, or
power, or human favour, but eradicates all ambition and thirst for worldly
glory, and other more secret pests. The Christian ought, indeed, to be so
trained and disposed as to consider, that during his whole life he has to do
with God. For this reason, as he will bring all things to the disposal and
estimate of God, so he will religiously direct his whole mind to him. For he who
has learned to look to God in everything he does, is at the same time diverted
from all vain thoughts. This is that self-denial which Christ so strongly
enforces on his disciples from the very outset, (Matth. xvi. 24,) which, as soon
as it takes hold of the mind, leaves no place either, first, for pride, show,
and ostentation; or, secondly, for avarice, lust, luxury, effeminacy, or other
vices which are engendered by self love. On the contrary, wherever it reigns
not, the foulest vices are indulged in without shame; or, if there is some
appearance of virtue, it is vitiated by a depraved longing for applause. Show
me, if you can, an individual who, unless he has renounced himself in obedience
to the Lord's command, is disposed to do good for its own sake. Those who have
not so renounced themselves have followed virtue at least for the sake of
praise. The philosophers who have contended most strongly that virtue is to be
desired on her own account, were so inflated with arrogance as to make it
apparent that they sought virtue for no other reason than as a ground for
indulging in pride. So far, therefore, is God from being delighted with these
hunters after popular applause with their swollen breasts, that he declares they
have received their reward in this world, (Matth. vi. 2,) and that harlots and
publicans are nearer the kingdom of heaven than they, (Matth. xxi. 31.) We have
not yet sufficiently explained how great and numerous are the obstacles by which
a man is impeded in the pursuit of rectitude, so long as he has not renounced
himself. The old saying is true, There is a world of iniquity treasured up in
the human soul. Nor can you find any other remedy for this than to deny
yourself, renounce your own reason, and direct your whole mind to the pursuit of
those things which the Lord requires of you, and which you are to seek only
because they are pleasing to Him.
3. In another passage, Paul gives a brief, indeed, but more
distinct account of each of the parts of a well-ordered life: “The grace of God
that bringeth salvation hath appeared to all men, teaching us that, denying
ungodliness and worldly lusts, we should live soberly, righteously, and godly,
in this present world; looking for that blessed hope, and the glorious
appearance of the great God and our Saviour Jesus Christ; who gave himself for
us, that he might redeem us from all iniquity, and purify to himself a peculiar
people, zealous of good works,” (Tit. ii. 11–14.) After holding forth the grace
of God to animate us, and pave the way for His true worship, he removes the two
greatest obstacles which stand in the way, viz., ungodliness, to which we are by
nature too prone, and worldly lusts, which are of still greater extent. Under
ungodliness, he includes not merely superstition, but everything at
variance with the true fear of God. Worldly lusts are equivalent to the
lusts of the flesh. Thus he enjoins us, in regard to both tables of the Law, to
lay aside our own mind, and renounce whatever our own reason and will dictate.
Then he reduces all the actions of our lives to three branches, sobriety,
righteousness, and godliness. Sobriety undoubtedly denotes as well
chastity and temperance as the pure and frugal use of temporal goods, and
patient endurance of want. Righteousness comprehends all the duties of
equity, in every one his due. Next follows godliness, which separates us
from the pollutions of the world, and connects us with God in true holiness.
These, when connected together by an indissoluble chain, constitute complete
perfection. But as nothing is more difficult than to bid adieu to the will of
the flesh, subdue, nay, abjure our lusts, devote ourselves to God and our
brethren, and lead an angelic life amid the pollutions of the world, Paul, to
set our minds free from all entanglements, recalls us to the hope of a blessed
immortality, justly urging us to contend, because as Christ has once appeared as
our Redeemer, so on his final advent he will give full effect to the salvation
obtained by him. And in this way he dispels all the allurements which becloud
our path, and prevent us from aspiring as we ought to heavenly glory; nay, he
tells us that we must be pilgrims in the world, that we may not fail of
obtaining the heavenly inheritance.
4. Moreover, we see by these words that self-denial has
respect partly to men and partly (more especially) to God, (sec. 8–10.) For when
Scripture enjoins us, in regard to our fellow men, to prefer them in honour to
ourselves, and sincerely labour to promote their advantages (Rom. xii. 10; Phil.
ii. 3,) he gives us commands which our mind is utterly incapable of obeying
until its natural feelings are suppressed. For so blindly do we all rush in the
direction of self-love, that every one thinks he has a good reason for exalting
himself and despising all others in comparison. If God has bestowed on us
something not to be repented of, trusting to it, we immediately become elated,
and not only swell, but almost burst with pride. The vices with which we abound
we both carefully conceal from others, and flatteringly represent to ourselves
as minute and trivial, nay, sometimes hug them as virtues. When the same
qualities which we admire in ourselves are seen in others, even though they
should be superior, we, in order that we may not be forced to yield to them,
maliciously lower and carp at them; in like manner, in the case of vices, not
contented with severe and keen animadversion, we studiously exaggerate them.
Hence the insolence with which each, as if exempted from the common lot, seeks
to exalt himself above his neighbour, confidently and proudly despising others,
or at least looking down upon them as his inferiors. The poor man yields to the
rich, the plebeian to the noble, the servant to the master, the unlearned to the
learned, and yet every one inwardly cherishes some idea of his own superiority.
Thus each flattering himself, sets up a kind of kingdom in his breast; the
arrogant, to satisfy themselves, pass censure on the minds and manners of other
men, and when contention arises, the full venom is displayed. Many bear about
with them some measure of mildness so long as all things go smoothly and
lovingly with them, but how few are there who, when stung and irritated,
preserve the same tenor of moderation? For this there is no other remedy than to
pluck up by the roots those most noxious pests, self-love and love of victory.
This the doctrine of Scripture does. For it teaches us to remember, that the
endowments which God has bestowed upon us are not our own, but His free gifts,
and that those who plume themselves upon them betray their ingratitude. “Who
maketh thee to differ,” saith Paul, “and what hast thou that thou didst not
receive? now if thou didst receive it, why dost thou glory, as if thou hadst not
received it?” (1 Cor. iv. 7.) Then by a diligent examination of our faults let
us keep ourselves humble. Thus while nothing will remain to swell our pride,
there will be much to subdue it. Again, we are enjoined, whenever we behold the
gifts of God in others, so to reverence and respect the gifts, as also to honour
those in whom they reside. God having been pleased to bestow honour upon them,
it would ill become us to deprive them of it. Then we are told to overlook their
faults, not, indeed, to encourage by flattering them, but not because of them to
insult those whom we ought to regard with honour and good will.Calvin. de Sacerdotiis Eccles. Papal. in fine.
In this way, with regard to all with whom we have intercourse, our behaviour
will be not only moderate and modest, but courteous and friendly. The only way
by which you can ever attain to true meekness, is to have your heart imbued with
a humble opinion of yourself and respect for others.
5. How difficult it is to perform the duty of seeking the
good of our neighbour! Unless you leave off all thought of yourself and in a
manner cease to be yourself, you will never accomplish it. How can you exhibit
those works of charity which Paul describes unless you renounce yourself, and
become wholly devoted to others? “Charity (says he, 1 Cor. xiii. 4) suffereth
long, and is kind; charity envieth not; charity vaunteth not itself, is not
puffed up, doth not behave itself unseemly, seeketh not her own, is not easily
provoked &c. Were it the only thing required of us to seek not our own,
nature would not have the least power to comply: she so inclines us to love
ourselves only, that she will not easily allow us carelessly to pass by
ourselves and our own interests that we may watch over the interests of others,
nay, spontaneously to yield our own rights and resign it to another. But
Scripture, to conduct us to this, reminds us, that whatever we obtain from the
Lord is granted on the condition of our employing it for the common good of the
Church, and that, therefore, the legitimate use of all our gifts is a kind and
liberal communication of them with others. There cannot be a surer rule, nor a
stronger exhortation to the observance of it, than when we are taught that all
the endowments which we possess are divine deposits entrusted to us for the very
purpose of being distributed for the good of our neighbour. But Scripture
proceeds still farther when it likens these endowments to the different members
of the body, (1 Cor. xii. 12.) No member has its function for itself, or applies
it for its own private use, but transfers it to its fellow-members; nor does it
derive any other advantage from it than that which it receives in common with
the whole body. Thus, whatever the pious man can do, he is bound to do for his
brethren, not consulting his own interest in any other way than by striving
earnestly for the common edification of the Church. Let this, then, be our
method of showing good-will and kindness, considering that, in regard to
everything which God has bestowed upon us, and by which we can aid our
neighbour, we are his stewards, and are bound to give account of our
stewardship; moreover, that the only right mode of administration is that which
is regulated by love. In this way, we shall not only unite the study of our
neighbour's advantage with a regard to our own, but make the latter subordinate
to the former. And lest we should have omitted to perceive that this is the law
for duly administering every gift which we receive from God, he of old applied
that law to the minutest expressions of his own kindness. He commanded the
first-fruits to be offered to him as an attestation by the people that it was
impious to reap any advantage from goods not previously consecrated to him,
(Exod. xxii. 29; xxiii. 19.) But if the gifts of God are not sanctified to us
until we have with our own hand dedicated them to the Giver, it must be a gross
abuse that does not give signs of such dedication. It is in vain to contend that
you cannot enrich the Lord by your offerings. Though, as the Psalmist says “Thou
art my Lord: my goodness extendeth not unto thee,” yet you can extend it “to the
saints that are in the earth,” (Ps. xvi. 2, 3;) and therefore a comparison is
drawn between sacred oblations and alms as now corresponding to the offerings
under the Law.Heb. xiii. 16; 2 Cor.ix. 12.
6. Moreover, that we may not weary in well-doing, (as would
otherwise forthwith and infallibly be the case,) we must add the other quality
in the Apostle's enumeration, “Charity suffiereth long, and is kind, is not
easily provoked,” (1 Cor. xiii. 4.) The Lord enjoins us to do good to all
without exception, though the greater part, if estimated by their own merit, are
most unworthy of it. But Scripture subjoins a most excellent reason, when it
tells us that we are not to look to what men in themselves deserve, but to
attend to the image of God, which exists in all, and to which we owe all honour
and love. But in those who are of the household of faith, the same rule is to be
more carefully observed, inasmuch as that image is renewed and restored in them
by the Spirit of Christ. Therefore, whoever be the man that is presented to you
as needing your assistance, you have no ground for declining to give it to him.
Say he is a stranger. The Lord has given him a mark which ought to be familiar
to you: for which reason he forbids you to despise your own flesh, (Gal. vi.
10.) Say he is mean and of no consideration. The Lord points him out as one whom
he has distinguished by the lustre of his own image, (Isaiah lviii. 7.) Say that
you are bound to him by no ties of duty. The Lord has substituted him as it were
into his own place, that in him you may recognize the many great obligations
under which the Lord has laid you to himself. Say that he is unworthy of your
least exertion on his account; but the image of God, by which he is recommended
to you, is worthy of yourself and all your exertions. But if he not only merits
no good, but has provoked you by injury and mischief, still this is no good
reason why you should not embrace him in love, and visit him with offices of
love. He has deserved very differently from me, you will say. But what has the
Lord deserved?French, “Car si nous disons qu'il n'a merité que mal de
nous; Dieu nous pourra demander quel mal il nous a fait, lui dont nous tenons
tout notre bien;'—For if we say that he has deserved nothing of us but evil,
God may ask us what evil he has done us, he of whom we hold our every blessing.
Whatever injury he has done you, when he enjoins you to forgive him, he
certainly means that it should be imputed to himself. In this way only we attain
to what is not to say difficult but altogether against nature,Matth. v. 44;
vi. 14; xviii. 35; Luke xvii. 3.
to love those that hate us, render good for evil, and blessing for cursing,
remembering that we are not to reflect on the wickedness of men, but look to the
image of God in them, an image which, covering and obliterating their faults,
should by its beauty and dignity allure us to love and embrace them.
7. We shall thus succeed in mortifying ourselves if we
fulfil all the duties of charity. Those duties, however, are not fulfilled by
the mere discharge of them, though none be omitted, unless it is done from a
pure feeling of love. For it may happen that one may perform every one of these
offices, in so far as the external act is concerned, and be far from performing
them aright. For you see some who would be thought very liberal, and yet
accompany every thing they give with insult, by the haughtiness of their looks,
or the violence of their words. And to such a calamitous condition have we come
in this unhappy age, that the greater part of men never almost give alms without
contumely. Such conduct ought not to have been tolerated even among the heathen;
but from Christians something more is required than to carry cheerfulness in
their looks, and give attractiveness to the discharge of their duties by
courteous language. First, they should put themselves in the place of him whom
they see in need of their assistance, and pity his misfortune as if they felt
and bore it, so that a feeling of pity and humanity should incline them to
assist him just as they would themselves. He who is thus minded will go and give
assistance to his brethren, and not only not taint his acts with arrogance or
upbraiding but will neither look down upon the brother to whom he does a
kindness, as one who needed his help, or keep him in subjection as under
obligation to him, just as we do not insult a diseased member when the rest of
the body labours for its recovery, nor think it under special obligation to the
other members, because it has required more exertion than it has returned. A
communication of offices between members is not regarded as at all gratuitous,
but rather as the payment of that which being due by the law of nature it were
monstrous to deny. For this reason, he who has performed one kind of duty will
not think himself thereby discharged, as is usually the case when a rich man,
after contributing somewhat of his substance, delegates remaining burdens to
others as if he had nothing to do with them. Every one should rather consider,
that however great he is, he owes himself to his neighbours, and that the only
limit to his beneficence is the failure of his means. The extent of these should
regulate that of his charity.
8. The principal part of self-denial, that which as we have
said has reference to God, let us again consider more fully. Many things have
already been said with regard to it which it were superfluous to repeat; and,
therefore, it will be sufficient to view it as forming us to equanimity and
endurance. First, then, in seeking the convenience or tranquillity of the
present life, Scripture calls us to resign ourselves, and all we have, to the
disposal of the Lord, to give him up the affections of our heart, that he may
tame and subdue them. We have a frenzied desire, an infinite eagerness, to
pursue wealth and honour, intrigue for power, accumulate riches, and collect all
those frivolities which seem conducive to luxury and splendour. On the other
hand, we have a remarkable dread, a remarkable hatred of poverty, mean birth,
and a humble condition, and feel the strongest desire to guard against them.
Hence, in regard to those who frame their life after their own counsel, we see
how restless they are in mind, how many plans they try, to what fatigues they
submit, in order that they may gain what avarice or ambition desires, or, on the
other hand, escape poverty and meanness. To avoid similar entanglements, the
course which Christian men must follow is this: first, they must not long for,
or hope for, or think of any kind of prosperity apart from the blessing of God;
on it they must cast themselves, and there safely and confidently recline. For,
however much the carnal mind may seem sufficient for itself when in the pursuit
of honour or wealth, it depends on its own industry and zeal, or is aided by the
favour of men, it is certain that all this is nothing, and that neither
intellect nor labour will be of the least avail, except in so far as the Lord
prospers both. On the contrary, his blessing alone makes a way through all
obstacles, and brings every thing to a joyful and favourable issue. Secondly,
though without this blessing we may be able to acquire some degree of fame and
opulence, (as we daily see wicked men loaded with honours and riches,) yet since
those on whom the curse of God lies do not enjoy the least particle of true
happiness, whatever we obtain without his blessing must turn out ill. But surely
men ought not to desire what adds to their misery.
9. Therefore, if we believe that all prosperous and
desirable success depends entirely on the blessing of God, and that when it is
wanting all kinds of misery and calamity await us, it follows that we should not
eagerly contend for riches and honours, trusting to our own dexterity and
assiduity, or leaning on the favour of men, or confiding in any empty
imagination of fortune; but should always have respect to the Lord, that under
his auspices we may be conducted to whatever lot he has provided for us. First,
the result will be, that instead of rushing on regardless of right and wrong, by
wiles and wicked arts, and with injury to our neighbours, to catch at wealth and
seize upon honours, we will only follow such fortune as we may enjoy with
innocence. Who can hope for the aid of the divine blessing amid fraud, rapine,
and other iniquitous arts? As this blessing attends him only who thinks purely
and acts uprightly, so it calls off all who long for it from sinister designs
and evil actions. Secondly, a curb will be laid upon us, restraining a too eager
desire of becoming rich, or an ambitious striving after honour. How can any one
have the effrontery to expect that God will aid him in accomplishing desires at
variance with his word? What God with his own lips pronounces cursed, never can
be prosecuted with his blessing. Lastly, if our success is not equal to our wish
and hope, we shall, however, be kept from impatience and detestation of our
condition, whatever it be, knowing that so to feel were to murmur against God,
at whose pleasure riches and poverty, contempt and honours, are dispensed. In
shorts he who leans on the divine blessing in the way which has been described,
will not, in the pursuit of those things which men are wont most eagerly to
desire, employ wicked arts which he knows would avail him nothing; nor when any
thing prosperous befalls him will he impute it to himself and his own diligence,
or industry, or fortune, instead of ascribing it to God as its author. If, while
the affairs of others flourish, his make little progress, or even retrograde, he
will bear his humble lot with greater equanimity and moderation than any
irreligious man does the moderate success which only falls short of what he
wished; for he has a solace in which he can rest more tranquilly than at the
very summit of wealth or power, because he considers that his affairs are
ordered by the Lord in the manner most conducive to his salvation. This, we see,
is the way in which David was affected, who, while he follows God and gives up
himself to his guidance, declares, “Neither do I exercise myself in great
matters, or in things too high for me. Surely I have behaved and quieted myself
as a child that is weaned of his mother,” (Ps. cxxxi. 1, 2.)
10. Nor is it in this respect only that pious minds ought
to manifest this tranquillity and endurance; it must be extended to all the
accidents to which this present life is liable. He alone, therefore, has
properly denied himself, who has resigned himself entirely to the Lord, placing
all the course of his life entirely at his disposal. Happen what may, he whose
mind is thus composed will neither deem himself wretched nor murmur against God
because of his lot. How necessary this disposition is will appear, if you
consider the many accidents to which we are liable. Various diseases ever and
anon attack us: at one time pestilence rages; at another we are involved in all
the calamities of war. Frost and hail, destroying the promise of the year, cause
sterility, which reduces us to penury; wife, parents, children, relatives, are
carried off by death; our house is destroyed by fire. These are the events which
make men curse their life, detest the day of their birth, execrate the light of
heaven, even censure God, and (as they are eloquent in blasphemy) charge him
with cruelty and injustice. The believer must in these things also contemplate
the mercy and truly paternal indulgence of God. Accordingly, should he see his
house by the removal of kindred reduced to solitude even then he will not cease
to bless the Lord; his thought will be, Still the grace of the Lord, which
dwells within my house, will not leave it desolate. If his crops are blasted,
mildewed, or cut off by frost, or struck down by hail,The French is, “Soit que ses bleds et vignes soyent
gastées et destruites par gelée, gresle, ou autre tempeste;”—whether his corn
and vines are hurt and destroyed by frost, hail, or other tempest.
and he sees famine before him, he will not however despond or murmur against
God, but maintain his confidence in him; “We thy people, and sheep of thy
pasture, will give thee thanks for ever,” (Ps. lxxix. 13;) he will supply me
with food, even in the extreme of sterility. If he is afflicted with disease,
the sharpness of the pain will not so overcome him, as to make him break out
with impatience, and expostulate with God; but, recognising justice and lenity
in the rod, will patiently endure. In short, whatever happens, knowing that it
is ordered by the Lord, he will receive it with a placid and grateful mind, and
will not contumaciously resist the government of him, at whose disposal he has
placed himself and all that he has. Especially let the Christian breast eschew
that foolish and most miserable consolation of the heathen, who, to strengthen
their mind against adversity, imputed it to fortune, at which they deemed it
absurd to feel indignant, as she was aimless and rash, and blindly wounded the
good equally with the bad. On the contrary, the rule of piety is, that the hand
of God is the ruler and arbiter of the fortunes of all, and, instead of rushing
on with thoughtless violence, dispenses good and evil with perfect regularity.
CHAPTER III.
OF BEARING THE CROSS—ONE BRANCH OF SELF-DENIAL.
The four divisions of this chapter are,—I. The nature of the
cross, its necessity and dignity, sec. 1, 2. II. The manifold advantages of
the cross described, sec. 3–6. III. The form of the cross the most excellent
of all, and yet it by no means removes all sense of pain, sec. 7, 8. IV. A
description of warfare under the cross, and of true patience, (not that of
philosophers,) after the example of Christ, sec. 9–11.
1. THE pious mind must ascend still higher, namely, whither
Christ calls his disciples when he says, that every one of them must “take up
his cross,” (Matth. xvi. 24.) Those whom the Lord has chosen and honoured with
his intercourse must prepare for a hard, laborious, troubled life, a life full
of many and various kinds of evils; it being the will of our heavenly Father to
exercise his people in this way while putting them to the proof. Having begun
this course with Christ the first-born, he continues it towards all his
children. For though that Son was dear to him above others, the Son in whom he
was “well pleased,” yet we see, that far from being treated gently and
indulgently, we may say, that not only was he subjected to a perpetual cross
while he dwelt on earth, but his whole life was nothing else than a kind of
perpetual cross. The Apostle assigns the reason, “Though he was a Son, yet
learned he obedience by the things which he suffered,” (Heb. v. 8.) Why then
should we exempt ourselves from that condition to which Christ our Head behoved
to submit; especially since he submitted on our account, that he might in his
own person exhibit a model of patience? Wherefore, the Apostle declares, that
all the children of God are destined to be conformed to him. Hence it affords us
great consolation in hard and difficult circumstances, which men deem evil and
adverse, to think that we are holding fellowship with the sufferings of Christ;
that as he passed to celestial glory through a labyrinth of many woes, so we too
are conducted thither through various tribulations. For, in another passage,
Paul himself thus speaks, “we must through much tribulation enter the kingdom of
God,” (Acts xiv. 22;) and again, “that I may know him, and the power of his
resurrection, and the fellowship of his sufferings, being made conformable unto
his death,” (Rom viii. 29.) How powerfully should it soften the bitterness of
the cross, to think that the more we are afflicted with adversity, the surer we
are made of our fellowship with Christ; by communion with whom our sufferings
are not only blessed to us, but tend greatly to the furtherance of our
salvation.
2. We may add, that the only thing which made it necessary
for our Lord to undertake to bear the cross, was to testify and prove his
obedience to the Father; whereas there are many reasons which make it necessary
for us to live constantly under the cross. Feeble as we are by nature, and prone
to ascribe all perfection to our flesh, unless we receive as it were ocular
demonstration of our weakness, we readily estimate our virtue above its proper
worth, and doubt not that, whatever happens, it will stand unimpaired and
invincible against all difficulties. Hence we indulge a stupid and empty
confidence in the flesh, and then trusting to it wax proud against the Lord
himself; as if our own faculties were sufficient without his grace. This
arrogance cannot be better repressed than when He proves to us by experience,
not only how great our weakness, but also our frailty is. Therefore, he visits
us with disgrace, or poverty, or bereavement, or disease, or other afflictions.
Feeling altogether unable to support them, we forthwith, in so far as regards
ourselves, give way, and thus humbled learn to invoke his strength, which alone
can enable us to bear up under a weight of affliction. Nay, even the holiest of
men, however well aware that they stand not in their own strength, but by the
grace of God, would feel too secure in their own fortitude and constancy, were
they not brought to a more thorough knowledge of themselves by the trial of the
cross. This feeling gained even upon David, “In my prosperity I Said, I shall
never be moved. Lord, by thy favour thou hast made my mountain to stand strong:
thou didst hide thy face, and I was troubled,” (Ps. xxx. 6, 7.) He confesses
that in prosperity his feelings were dulled and blunted, so that, neglecting the
grace of God, on which alone he ought to have depended, he leant to himself, and
promised himself perpetuity. If it so happened to this great prophet, who of us
should not fear and study caution? Though in tranquillity they flatter
themselves with the idea of greater constancy and patience, yet, humbled by
adversity, they learn the deception. Believers, I say, warned by such proofs of
their diseases, make progress in humility, and, divesting themselves of a
depraved confidence in the flesh, betake themselves to the grace of God, and,
when they have so betaken themselves, experience the presence of the divine
power, in which is ample protection.
3. This Paul teaches when he says that tribulation worketh
patience, and patience experience. God having promised that he will be with
believers in tribulation, they feel the truth of the promise; while supported by
his hand, they endure patiently. This they could never do by their own strength.
Patience, therefore, gives the saints an experimental proof that God in reality
furnishes the aid which he has promised whenever there is need. Hence also their
faith is confirmed, for it were very ungrateful not to expect that in future the
truth of God will be, as they have already found it, firm and constant. We now
see how many advantages are at once produced by the cross. Overturning the
overweening opinion we form of our own virtue, and detecting the hypocrisy in
which we delight, it removes our pernicious carnal confidence, teaching us, when
thus humbled, to recline on God alone, so that we neither are oppressed nor
despond. Then victory is followed by hope, inasmuch as the Lord, by performing
what he has promised, establishes his truth in regard to the future. Were these
the only reasons, it is surely plain how necessary it is for us to bear the
cross. It is of no little importance to be rid of your self-love, and made fully
conscious of your weakness; so impressed with a sense of your weakness as to
learn to distrust yourself—to distrust yourself so as to transfer your
confidence to God, reclining on him with such heartfelt confidence as to trust
in his aid, and continue invincible to the end, standing by his grace so as to
perceive that he is true to his promises, and so assured of the certainty of his
promises as to be strong in hope.
4. Another end which the Lord has in afflicting his people
is to try their patience, and train them to obedience—not that they can yield
obedience to him except in so far as he enables them; but he is pleased thus to
attest and display striking proofs of the graces which he has conferred upon his
saints, lest they should remain within unseen and unemployed. Accordingly, by
bringing forward openly the strength and constancy of endurance with which he
has provided his servants, he is said to try their patience. Hence the
expressions that God tempted Abraham, (Gen. xxi. 1, 12,) and made proof of his
piety by not declining to sacrifice his only son. Hence, too, Peter tells us
that our faith is proved by tribulation, just as gold is tried in a furnace of
fire. But who will say it is not expedient that the most excellent gift of
patience which the believer has received from his God should be applied to uses
by being made sure and manifest? Otherwise men would never value it according to
its worth. But if God himself, to prevent the virtues which he has conferred
upon believers from lurking in obscurity, nay, lying useless and perishing, does
aright in supplying materials for calling them forth, there is the best reason
for the afflictions of the saints, since without them their patience could not
exist. I say, that by the cross they are also trained to obedience, because they
are thus taught to live not according to their own wish, but at the disposal of
God. Indeed, did all things proceed as they wish, they would not know what it is
to follow God. Seneca mentions (De Vit. Beata, cap. xv.) that there was an old
proverb when any one was exhorted to endure adversity, “Follow God;#8221; thereby
intimating, that men truly submitted to the yoke of God only when they gave
their back and hand to his rod. But if it is most right that we should in all
things prove our obedience to our heavenly Father, certainly we ought not to
decline any method by which he trains us to obedience.
5. Still, however, we see not how necessary that obedience
is, unless we at the same time consider how prone our carnal nature is to shake
off the yoke of God whenever it has been treated with some degree of gentleness
and indulgence. It just happens to it as with refractory horses, which, if kept
idle for a few days at hack and manger, become ungovernable, and no longer
recognize the rider, whose command before they implicitly obeyed. And we
invariably become what God complains of in the people of Israel—waxing gross
and fat, we kick against him who reared and nursed us, (Deut. xxxii. 15.) The
kindness of God should allure us to ponder and love his goodness; but since such
is our malignity, that we are invariably corrupted by his indulgence, it is more
than necessary for us to be restrained by discipline from breaking forth into
such petulance. Thus, lest we become emboldened by an over-abundance of wealth;
lest elated with honour, we grow proud; lest inflated with other advantages of
body, or mind, or fortune, we grow insolent, the Lord himself interferes as he
sees to be expedient by means of the cross, subduing and curbing the arrogance
of our flesh, and that in various ways, as the advantage of each requires. For
as we do not all equally labour under the same disease, so we do not all need
the same difficult cure. Hence we see that all are not exercised with the same
kind of cross. While the heavenly Physician treats some more gently, in the case
of others he employs harsher remedies, his purpose being to provide a cure for
all. Still none is left free and untouched, because he knows that all, without a
single exception, are diseased.
6. We may add, that our most merciful Father requires not
only to prevent our weakness, but often to correct our past faults, that he may
keep us in due obedience. Therefore, whenever we are afflicted we ought
immediately to call to mind our past life. In this way we will find that the
faults which we have committed are deserving of such castigation. And yet the
exhortation to patience is not to be founded chiefly on the acknowledgment of
sin. For Scripture supplies a far better consideration when it says, that in
adversity “we are chastened of the Lord, that we should not be condemned with
the world,” (1 Cor. xi. 32.) Therefore, in the very bitterness of tribulation we
ought to recognise the kindness and mercy of our Father, since even then he
ceases not to further our salvation. For he afflicts, not that he may ruin or
destroy but rather that he may deliver us from the condemnation of the world.
Let this thought lead us to what Scripture elsewhere teaches: “My son, despise
not the chastening of the Lord; neither be weary of his correction: For whom the
Lord loveth he correcteth; even as a father the son in whom he delighteth,”
(Prov. iii. 11, 12.) When we perceive our Father's rod, is it not our part to
behave as obedient docile sons rather than rebelliously imitate desperate men,
who are hardened in wickedness? God dooms us to destruction, if he does not, by
correction, call us back when we have fallen off from him, so that it is truly
said, “If ye be without chastisement,” “then are ye bastards, and not sons,”
(Heb. xii. 8.) We are most perverse then if we cannot bear him while he is
manifesting his good-will to us, and the care which he takes of our salvation.
Scripture states the difference between believers and unbelievers to be, that
the latter, as the slaves of inveterate and deep-seated iniquity, only become
worse and more obstinate under the lash; whereas the former, like free-born sons
turn to repentance. Now, therefore, choose your class. But as I have already
spoken of this subject, it is sufficient to have here briefly adverted to it.
7. There is singular consolation, moreover, when we are
persecuted for righteousness' sake. For our thought should then be, How high the
honour which God bestows upon us in distinguishing us by the special badge of
his soldiers. By suffering persecution for righteousness' sake, I mean not only
striving for the defence of the Gospel, but for the defence of righteousness in
any way. Whether, therefore, in maintaining the truth of God against the lies of
Satan, or defending the good and innocent against the injuries of the bad, we
are obliged to incur the offence and hatred of the world, so as to endanger
life, fortune, or honour, let us not grieve or decline so far to spend ourselves
for God; let us not think ourselves wretched in those things in which he with
his own lips has pronounced us blessed, (Matth. v. 10.) Poverty, indeed
considered in itself, is misery; so are exile, contempt, imprisonment, ignominy:
in fine, death itself is the last of all calamities. But when the favour of God
breathes upon is, there is none of these things which may not turn out to our
happiness. Let us then be contented with the testimony of Christ rather than
with the false estimate of the flesh, and then, after the example of the
Apostles, we will rejoice in being “counted worthy to suffer shame for his
name,” (Acts v. 41.) For why? If, while conscious of our innocence, we are
deprived of our substance by the wickedness of man, we are, no doubt, humanly
speaking, reduced to poverty; but in truth our riches in heaven are increased:
if driven from our homes we have a more welcome reception into the family of
God; if vexed and despised, we are more firmly rooted in Christ; if stigmatised
by disgrace and ignominy, we have a higher place in the kingdom of God; and if
we are slain, entrance is thereby given us to eternal life. The Lord having set
such a price upon us, let us be ashamed to estimate ourselves at less than the
shadowy and evanescent allurements of the present life.
8. Since by these, and similar considerations, Scripture
abundantly solaces us for the ignominy or calamities which we endure in defence
of righteousness, we are very ungrateful if we do not willingly and cheerfully
receive them at the hand of the Lord, especially since this form of the cross is
the most appropriate to believers, being that by which Christ desires to be
glorified in us, as Peter also declares, (1 Pet. iv. 11, 14.) But as to
ingenuous natures, it is more bitter to suffer disgrace than a hundred deaths,
Paul expressly reminds us that not only persecution, but also disgrace awaits
us, “because we trust in the living God,” (1 Tim. iv. 10.) So in another passage
he bids us, after his example, walk “by evil report and good report,” (2 Cor.
vi. 8.) The cheerfulness required, however, does not imply a total insensibility
to pain. The saints could show no patience under the cross if they were not both
tortured with pain and grievously molested. Were there no hardship in poverty,
no pain in disease, no sting in ignominy, no fear in death, where would be the
fortitude and moderation in enduring them? But while every one of these, by its
inherent bitterness, naturally vexes the mind, the believer in this displays his
fortitude, that though fully sensible of the bitterness and labouring
grievously, he still withstands and struggles boldly; in this displays his
patience, that though sharply stung, he is however curbed by the fear of God
from breaking forth into any excess; in this displays his alacrity, that though
pressed with sorrow and sadness, he rests satisfied with spiritual consolation
from God.
9. This conflict which believers maintain against the
natural feeling of pain, while they study moderation and patience, Paul
elegantly describes in these words: “We are troubled on every side, yet not
distressed; we are perplexed, but not in despair; persecuted, but not forsaken;
cast down, but not destroyed,” (2 Cor. iv. 8, 9.) You see that to bear the cross
patiently is not to have your feelings altogether blunted, and to be absolutely
insensible to pain, according to the absurd description which the Stoics of old
gave of their hero as one who, divested of humanity, was affected in the same
way by adversity and prosperity, grief and joy; or rather, like a stone, was not
affected by anything. And what did they gain by that sublime wisdom? they
exhibited a shadow of patience, which never did, and never can, exist among men.
Nay, rather by aiming at a too exact and rigid patience, they banished it
altogether from human life. Now also we have among Christians a new kind of
Stoics, who hold it vicious not only to groan and weep, but even to be sad and
anxious. These paradoxes are usually started by indolent men who, employing
themselves more in speculation than in action, can do nothing else for us than
beget such paradoxes. But we have nothing to do with that iron philosophy which
our Lord and Master condemned—not only in word, but also by his own example.
For he both grieved and shed tears for his own and others' woes. Nor did he
teach his disciples differently: “Ye shall weep and lament, but the world shall
rejoice,” (John xvi. 20.) And lest any one should regard this as vicious, he
expressly declares, “Blessed are they that mourn,” (Matth. v. 4.) And no wonder.
If all tears are condemned, what shall we think of our Lord himself, whose
"sweat was as it were great drops of blood falling down to the ground?” (Luke
xxii. 44; Matth. xxvi. 38.) If every kind of fear is a mark of unbelief, what
place shall we assign to the dread which, it is said, in no slight degree amazed
him; if all sadness is condemned, how shall we justify him when he confesses,
“My soul is exceeding sorrowful, even unto death?”
10. I wished to make these observations to keep pious
minds from despair, lest, from feeling it impossible to divest themselves of the
natural feeling of grief, they might altogether abandon the study of patience.
This must necessarily be the result with those who convert patience into stupor,
and a brave and firm man into a block. Scripture gives saints the praise of
endurance when, though afflicted by the hardships they endure, they are not
crushed; though they feel bitterly, they are at the same time filled with
spiritual joy; though pressed with anxiety, breathe exhilarated by the
consolation of God. Still there is a certain degree of repugnance in their
hearts, because natural sense shuns and dreads what is adverse to it, while
pious affection, even through these difficulties, tries to obey the divine will.
This repugnance the Lord expressed when he thus addressed Peter: “Verily,
verily, I say unto thee, When thou wast young, thou girdedst thyself and
walkedst whither thou wouldst; but when thou shalt be old, thou shalt stretch
forth thy hands, and another shall gird thee; and carry thee whither thou
wouldest not,” (John xxi. 18.) It is not probable, indeed, that when it became
necessary to glorify God by death he was driven to it unwilling and resisting;
had it been so, little praise would have been due to his martyrdom. But though
he obeyed the divine ordination with the greatest alacrity of heart, yet, as he
had not divested himself of humanity, he was distracted by a double will. When
he thought of the bloody death which he was to die, struck with horror, he would
willingly have avoided it: on the other hand, when he considered that it was God
who called him to it, his fear was vanquished and suppressed, and he met death
cheerfully. It must therefore be our study, if we would be disciples of Christ,
to imbue our minds with such reverence and obedience to God as may tame and
subjugate all affections contrary to his appointment. In this way, whatever be
the kind of cross to which we are subjected, we shall in the greatest straits
firmly maintain our patience. Adversity will have its bitterness, and sting us.
When afflicted with disease, we shall groan and be disquieted, and long for
health; pressed with poverty, we shall feel the stings of anxiety and sadness,
feel the pain of ignominy, contempt, and injury, and pay the tears due to nature
at the death of our friends: but our conclusion will always be, The Lord so
willed it, therefore let us follow his will. Nay, amid the pungency of grief,
among groans and tears this thought will necessarily suggest itself and incline
us cheerfully to endure the things for which we are so afflicted.
11. But since the chief reason for enduring the cross has
been derived from a consideration of the divine will, we must in few words
explain wherein lies the difference between philosophical and Christian
patience. Indeed, very few of the philosophers advanced so far as to perceive
that the hand of God tries us by means of affliction, and that we ought in this
matter to obey God. The only reason which they adduce is, that so it must be.
But is not this just to say, that we must yield to God, because it is in vain to
contend against him? For if we obey God only because it is necessary, provided
we can escape, we shall cease to obey him. But what Scripture calls us to
consider in the will of God is very different, namely, first justice and equity,
and then a regard to our own salvation. Hence Christian exhortations to patience
are of this nature, Whether poverty, or exile, or imprisonment, or contumely, or
disease, or bereavement, or any such evil affects us, we must think that none of
them happens except by the will and providence of God; moreover, that every
thing he does is in the most perfect order. What! do not our numberless daily
faults deserve to be chastised, more severely, and with a heavier rod than his
mercy lays upon us? Is it not most right that our flesh should be subdued, and
be, as it were, accustomed to the yoke, so as not to rage and wanton as it
lists? Are not the justice and the truth of God worthy of our suffering on their
account?See end of sec. 4, and sec. 5, 7, 8.
But if the equity of God is undoubtedly displayed in affliction, we cannot
murmur or struggle against them without iniquity. We no longer hear the frigid
cant, Yield, because it is necessary; but a living and energetic precept, Obey,
because it is unlawful to resist; bear patiently, because impatience is
rebellion against the justice of God. Then as that only seems to us attractive
which we perceive to be for our own safety and advantage, here also our heavenly
Father consoles us, by the assurance, that in the very cross with which he
afflicts us he provides for our salvation. But if it is clear that tribulations
are salutary to us, why should we not receive them with calm and grateful minds?
In bearing them patiently we are not submitting to necessity but resting
satisfied with our own good. The effect of these thoughts is, that to whatever
extent our minds are contracted by the bitterness which we naturally feel under
the cross, to the same extent will they be expanded with spiritual joy. Hence
arises thanksgiving, which cannot exist unless joy be felt. But if the praise of
the Lord and thanksgiving can emanate only from a cheerful and gladdened breasts
and there is nothing which ought to interrupt these feelings in us, it is clear
how necessary it is to temper the bitterness of the cross with spiritual joy.
CHAPTER IV.
OF MEDITATING ON THE FUTURE LIFE.
The three divisions of this chapter,—I. The principal use of
the cross is, that it in various ways accustoms us to despise the present, and
excites us to aspire to the future life, sec. 1, 2. II. In withdrawing from
the present life we must neither shun it nor feel hatred for it; but desiring
the future life, gladly quit the present at the command of our sovereign
Master, see. 3, 4. III. Our infirmity in dreading death described. The
correction and safe remedy, sec. 6.
1. WHATEVER be the kind of tribulation with which we are
afflicted, we should always consider the end of it to be, that we may be trained
to despise the present, and thereby stimulated to aspire to the future life. For
since God well knows how strongly we are inclined by nature to a slavish love of
this world, in order to prevent us from clinging too strongly to it, he employs
the fittest reason for calling us back, and shaking off our lethargy. Every one
of us, indeed, would be thought to aspire and aim at heavenly immortality during
the whole course of his life. For we would be ashamed in no respect to excel the
lower animals; whose condition would not be at all inferior to ours, had we not
a hope of immortality beyond the grave. But when you attend to the plans,
wishes, and actions of each, you see nothing in them but the earth. Hence our
stupidity; our minds being dazzled with the glare of wealth, power, and honours,
that they can see no farther. The heart also, engrossed with avarice, ambition,
and lust, is weighed down and cannot rise above them. In short, the whole soul,
ensnared by the allurements of the flesh, seeks its happiness on the earth. To
meet this disease, the Lord makes his people sensible of the vanity of the
present life, by a constant proof of its miseries. Thus, that they may not
promise themselves deep and lasting peace in it, he often allows them to be
assailed by war, tumult, or rapine, or to be disturbed by other injuries. That
they may not long with too much eagerness after fleeting and fading riches, or
rest in those which they already possess, he reduces them to want, or, at least,
restricts them to a moderate allowance, at one time by exile, at another by
sterility, at another by fire, or by other means. That they may not indulge too
complacently in the advantages of married life, he either vexes them by the
misconduct of their partners, or humbles them by the wickedness of their
children, or afflicts them by bereavement. But if in all these he is indulgent
to them, lest they should either swell with vain-glory, or be elated with
confidence, by diseases and dangers he sets palpably before them how unstable
and evanescent are all the advantages competent to mortals. We duly profit by
the discipline of the cross, when we learn that this life, estimated in itself,
is restless, troubled, in numberless ways wretched, and plainly in no respect
happy; that what are estimated its blessings are uncertain, fleeting, vain, and
vitiated by a great admixture of evil. From this we conclude, that all we have
to seek or hope for here is contest; that when we think of the crown we must
raise our eyes to heaven. For we must hold, that our mind never rises seriously
to desire and aspire after the future, until it has learned to despise the
present life.
2. For there is no medium between the two things: the earth
must either be worthless in our estimation, or keep us enslaved by an
intemperate love of it. Therefore, if we have any regard to eternity, we must
carefully strive to disencumber ourselves of these fetters. Moreover, since the
present life has many enticements to allure us, and great semblance of delight,
grace, and sweetness to soothe us, it is of great consequence to us to be now
and then called off from its fascinations.French, “Or pource que la vie presente a tousiours force
de delices pour nous attraire, et a grande apparence d'amenité, de grace et de
douceur pour nous amieller, il nous est bien mestier d'estre retiré d'heure en
d'heure, à ce que nous ne soyons point abusez, et comme ensorcelez de telles
flatteries;”—Now because the present life has always a host of delights to
attract us, and has great appearance of amenity, grace, and sweetness to entice
us, it is of great importance to us to be hourly withdrawn, in order that we may
not be deceived, and, as it were, bewitched with such flattery.
For what, pray, would happen, if we here enjoyed an uninterrupted course of
honour and felicity, when even the constant stimulus of affliction cannot arouse
us to a due sense of our misery? That human life is like smoke or a shadow, is
not only known to the learned; there is not a more trite proverb among the
vulgar. Considering it a fact most useful to be known, they have recommended it
in many well-known expressions. Still there is no fact which we ponder less
carefully, or less frequently remember. For we form all our plans just as if we
had fixed our immortality on the earth. If we see a funeral, or walk among
graves, as the image of death is then present to the eye, I admit we
philosophise admirably on the vanity of life. We do not indeed always do so, for
those things often have no effect upon us at all. But, at the best, our
philosophy is momentary. It vanishes as soon as we turn our back, and leaves not
the vestige of remembrance behind; in short, it passes away, just like the
applause of a theatre at some pleasant spectacle. Forgetful not only of death,
but also of mortality itself, as if no rumour of it had ever reached us, we
indulge in supine security as expecting a terrestrial immortality. Meanwhile, if
any one breaks in with the proverb, that man is the creature of a day,Latin, “Animal esse;”—is an ephemereal animal.
we indeed acknowledge its truth, but, so far from giving heed to it, the thought
of perpetuity still keeps hold of our minds. Who then can deny that it is of the
highest importance to us all, I say not, to be admonished by words, but
convinced by all possible experience of the miserable condition of our earthly
life; since even when convinced we scarcely cease to gaze upon it with vicious,
stupid admiration, as if it contained within itself the sum of all that is good?
But if God finds it necessary so to train us, it must be our duty to listen to
him when he calls, and shakes us from our torpor, that we may hasten to despise
the world, and aspire with our whole heart to the future life.
3. Still the contempt which believers should train
themselves to feel for the present life, must not be of a kind to beget hatred
of it or ingratitude to God. This life, though abounding in all kinds of
wretchedness, is justly classed among divine blessings which are not to be
despised. Wherefore, if we do not recognize the kindness of God in it, we are
chargeable with no little ingratitude towards him. To believers, especially, it
ought to be a proof of divine benevolence, since it is wholly destined to
promote their salvation. Before openly exhibiting the inheritance of eternal
glory, God is pleased to manifest himself to us as a Father by minor proofs,
viz., the blessings which he daily bestows upon us. Therefore, while this life
serves to acquaint us with the goodness of God, shall we disdain it as if it did
not contain one particle of good? We ought, therefore, to feel and be affected
towards it in such a manner as to place it among those gifts of the divine
benignity which are by no means to be despised. Were there no proofs in
Scripture, (they are most numerous and clear,) yet nature herself exhorts us to
return thanks to God for having brought us forth into light, granted us the use
of it, and bestowed upon us all the means necessary for its preservation. And
there is a much higher reason when we reflect that here we are in a manner
prepared for the glory of the heavenly kingdom. For the Lord hath ordained, that
those who are ultimately to be crowned in heaven must maintain a previous
warfare on the earth, that they may not triumph before they have overcome the
difficulties of war, and obtained the victory. Another reason is, that we here
begin to experience in various ways a foretaste of the divine benignity, in
order that our hope and desire may be whetted for its full manifestation. When
once we have concluded that our earthly life is a gift of the divine mercy, of
which, agreeably to our obligation, it behoves us to have a grateful
remembrance, we shall then properly descend to consider its most wretched
condition, and thus escape from that excessive fondness for it, to which, as I
have said, we are naturally prone.
4. In proportion as this improper love diminishes, our
desire of a better life should increase. I confess, indeed, that a most accurate
opinion was formed by those who thought, that the best thing was not to be born,
the next best to die early. For, being destitute of the light of God and of true
religion, what could they see in it that was not of dire and evil omen? Nor was
it unreasonable for thoseFrench, “Le peuple des Scythes;”—the Scythians.
who felt sorrow and shed tears at the birth of their kindred, to keep holiday at
their deaths. But this they did without profit; because, devoid of the true
doctrine of faith, they saw not how that which in itself is neither happy nor
desirable turns to the advantage of the righteous: and hence their opinion
issued in despair. Let believers, then, in forming an estimate of this mortal
life, and perceiving that in itself it is nothing but misery, make it their aim
to exert themselves with greater alacrity, and less hinderance, in aspiring to
the future and eternal life. When we contrast the two, the former may not only
be securely neglected, but, in comparison of the latter, be disdained and
contemned. If heaven is our country, what can the earth be but a place of exile?
If departure from the world is entrance into life, what is the world but a
sepulchre, and what is residence in it but immersion in death? If to be freed
from the body is to gain full possession of freedom, what is the body but a
prison? If it is the very summit of happiness to enjoy the presence of God, is
it not miserable to want it? But “whilst we are at home in the body, we are
absent from the Lord,” (2 Cor. v. 6.) Thus when the earthly is compared with the
heavenly life, it may undoubtedly be despised and trampled under foot. We ought
never, indeed, to regard it with hatred, except in so far as it keeps us subject
to sin; and even this hatred ought not to be directed against life itself. At
all events, we must stand so affected towards it in regard to weariness or
hatred as, while longing for its termination, to be ready at the Lord's will to
continue in it, keeping far from everything like murmuring and impatience. For
it is as if the Lord had assigned us a post, which we must maintain till he
recalls us. Paul, indeed, laments his condition, in being still bound with the
fetters of the body, and sighs earnestly for redemption, (Rom. vii. 24;)
nevertheless, he declared that, in obedience to the command of Gods he was
prepared for both courses, because he acknowledges it as his duty to God to
glorify his name whether by life or by death, while it belongs to God to
determine what is most conducive to His glory, (Phil. i. 20–24.) Wherefore, if
it becomes us to live and die to the Lord, let us leave the period of our life
and death at his disposal. Still let us ardently long for death, and constantly
meditate upon it, and in comparison with future immortality, let us despise
life, and, on account of the bondage of sin, long to renounce it whenever it
shall so please the Lord.
5. But, most strange to say, many who boast of being
Christians, instead of thus longing for death, are so afraid of it that they
tremble at the very mention of it as a thing ominous and dreadful. We cannot
wonder, indeed, that our natural feelings should be somewhat shocked at the
mention of our dissolution. But it is altogether intolerable that the light of
piety should not be so powerful in a Christian breast as with greater
consolation to overcome and suppress that fear. For if we reflect that this our
tabernacle, unstable, defective, corruptible, fading, pining, and putrid, is
dissolved, in order that it may forthwith be renewed in sure, perfect,
incorruptible, in fine, in heavenly glory, will not faith compel us eagerly to
desire what nature dreads? If we reflect that by death we are recalled from
exile to inhabit our native country, a heavenly country, shall this give us no
comfort? But everything longs for permanent existence. I admit this, and
therefore contend that we ought to look to future immortality, where we may
obtain that fixed condition which nowhere appears on the earth. For Paul
admirably enjoins believers to hasten cheerfully to death, not because they a
would be unclothed, but clothed upon,” (2 Cor. v. 2.) Shall the lower animals,
and inanimate creatures themselves even wood and stone, as conscious of their
present vanity, long for the final resurrection, that they may with the sons of
God be delivered from vanity, (Rom. viii. 19;) and shall we, endued with the
light of intellect, and more than intellect, enlightened by the Spirit of God,
when our essence is in question, rise no higher than the corruption of this
earth? But it is not my purpose, nor is this the place, to plead against this
great perverseness. At the outset, I declared that I had no wish to engage in a
diffuse discussion of common-places. My advice to those whose minds are thus
timid is to read the short treatise of Cyprian De Mortalitate, unless it be more
accordant with their deserts to send them to the philosophers, that by
inspecting what they say on the contempt of death, they may begin to blush.
This, however let us hold as fixed, that no man has made much progress in the
school of Christ who does not look forward with joy to the day of death and
final resurrection, (2 Tim. iv. 18; Tit. ii. 13:) for Paul distinguishes all
believers by this mark; and the usual course of Scripture is to direct us
thither whenever it would furnish us with an argument for substantial joy. “Look
up,” says our Lord, “and lift up your heads: for your redemption draweth nigh,”
(Luke xxi. 28.) Is it reasonable, I ask, that what he intended to have a
powerful effect in stirring us up to alacrity and exultation should produce
nothing but sadness and consternation? If it is so, why do we still glory in him
as our Master? Therefore, let us come to a sounder mind, and how repugnant so
ever the blind and stupid longing of the flesh may be, let us doubt not to
desire the advent of the Lord not in wish only, but with earnest sighs, as the
most propitious of all events. He will come as a Redeemer to deliver us from an
immense abyss of evil and misery, and lead us to the blessed inheritance of his
life and glory.
6. Thus, indeed, it is; the whole body of the faithful, so
long as they live on the earth, must be like sheep for the slaughter, in order
that they may be conformed to Christ their head, (Rom. viii. 36.) Most
deplorable, therefore, would their situation be did they not, by raising their
mind to heaven, become superior to all that is in the world, and rise above the
present aspect of affairs, (1 Cor. xv. l9.) On the other hand, when once they
have raised their head above all earthly objects, though they see the wicked
flourishing in wealth and honour, and enjoying profound peace, indulging in
luxury and splendour, and revelling in all kinds of delights, though they should
moreover be wickedly assailed by them, suffer insult from their pride, be robbed
by their avarice, or assailed by any other passion, they will have no difficulty
in bearing up under these evils. They will turn their eye to that day, (Isaiah
xxv. 8; Rev. vii. 17,) on which the Lord will receive his faithful servants,
wipe away all tears from their eyes, clothe them in a robe of glory and joy,
feed them with the ineffable sweetness of his pleasures, exalt them to share
with him in his greatness; in fine, admit them to a participation in his
happiness. But the wicked who may have flourished on the earth, he will cast
forth in extreme ignominy, will change their delights into torments, their
laughter and joy into wailing and gnashing of teeth, their peace into the
gnawing of conscience, and punish their luxury with unquenchable fire. He will
also place their necks under the feet of the godly, whose patience they abused.
For, as Paul declares, “it is a righteous thing with God to recompense
tribulation to them that trouble you; and to you who are troubled rest with us,
when the Lord Jesus shall be revealed from heaven,” (2 Thess. i. 6, 7.) This,
indeed, is our only consolation; deprived of it, we must either give way to
despondency, or resort to our destruction to the vain solace of the world. The
Psalmist confesses, “My feet were almost gone: my steps had well nigh slipt: for
I was envious at the foolish when I saw the prosperity of the wicked,” (Psalm
lxxiii. 3, 4;) and he found no resting-place until he entered the sanctuary, and
considered the latter end of the righteous and the wicked. To conclude in one
word, the cross of Christ then only triumphs in the breasts of believers over
the devil and the flesh, sin and sinners, when their eyes are directed to the
power of his resurrection.
CHAPTER V.
HOW TO USE THE PRESENT LIFE, AND THE COMFORTS OF IT.
The divisions of this chapter are,—I. The necessity and
usefulness of this doctrine. Extremes to be avoided, if we would rightly use
the present life and its comforts, sec. 1, 2. II. One of these extremes, viz,
the intemperance of the flesh, to be carefully avoided. Four methods of doing
so described in order, sec. 3–6.
1. BY such rudiments we are at the same time well instructed
by Scripture in the proper use of earthly blessings, a subject which, in forming
a scheme of life, is by no mean to be neglected. For if we are to live, we must
use the necessary supports of life; nor can we even shun those things which seem
more subservient to delight than to necessity. We must therefore observe a mean,
that we may use them with a pure conscience, whether for necessity or for
pleasure. This the Lord prescribes by his word, when he tells us that to his
people the present life is a kind of pilgrimage by which they hasten to the
heavenly kingdom. If we are only to pass through the earth, there can be no
doubt that we are to use its blessings only in so far as they assist our
progress, rather than retard it. Accordingly, Paul, not without cause,
admonishes us to use this world without abusing it, and to buy possessions as if
we were selling them, (1 Cor. vii. 30, 31.) But as this is a slippery place, and
there is great danger of falling on either side, let us fix our feet where we
can stand safely. There have been some good and holy men who, when they saw
intemperance and luxury perpetually carried to excess, if not strictly curbed,
and were desirous to correct so pernicious an evil, imagined that there was no
other method than to allow man to use corporeal goods only in so far as they
were necessaries: a counsel pious indeed, but unnecessarily austere; for it does
the very dangerous thing of binding consciences in closer fetters than those in
which they are bound by the word of God. Moreover, necessity, according to
them,See Chrysost. ad Heb. Hi. As to Cratetes the Theban, see
Plutarch, Lib. de Vitand. aere alien. and Philostratus in Vita Apollonii.
was abstinence from every thing which could be wanted, so that they held it
scarcely lawful to make any addition to bread and water. Others were still more
austere, as is related of Cratetes the Theban, who threw his riches into the
sea, because he thought, that unless he destroyed them they would destroy him.
Many also in the present day, while they seek a pretext for carnal intemperance
in the use of external things, and at the same time would pave the way for
licentiousness, assume for granted, what I by no means concede, that this
liberty is not to be restrained by any modification, but that it is to be left
to every man's conscience to use them as far as he thinks lawful. I indeed
confess that here consciences neither can nor ought to be bound by fixed and
definite laws; but that Scripture having laid down general rules for the
legitimate uses we should keep within the limits which they prescribe.
2. Let this be our principle, that we err not in the use of
the gifts of Providence when we refer them to the end for which their author
made and destined them, since he created them for our good, and not for our
destruction. No man will keep the true path better than he who shall have this
end carefully in view. Now then, if we consider for what end he created food, we
shall find that he consulted not only for our necessity, but also for our
enjoyment and delight. Thus, in clothing, the end was, in addition to necessity,
comeliness and honour; and in herbs, fruits, and trees, besides their various
uses, gracefulness of appearance and sweetness of smell. Were it not so, the
Prophet would not enumerate among the mercies of God “wine that maketh glad the
heart of man, and oil to make his face to shine,” (Ps. civ. 15.) The Scriptures
would not everywhere mention, in commendation of his benignity, that he had
given such things to men. The natural qualities of things themselves demonstrate
to what end, and how far, they may be lawfully enjoyed. Has the Lord adorned
flowers with all the beauty which spontaneously presents itself to the eye, and
the sweet odour which delights the sense of smell, and shall it be unlawful for
us to enjoy that beauty and this odour? What? Has he not so distinguished
colours as to make some more agreeable than others? Has he not given qualities
to gold and silver, ivory and marble, thereby rendering them precious above
other metals or stones? In short, has he not given many things a value without
having any necessary use?
3. Have done, then, with that inhuman philosophy which, in
allowing no use of the creatures but for necessity, not only maliciously
deprives us of the lawful fruit of the divine beneficence, but cannot be
realised without depriving man of all his senses, and reducing him to a block.
But, on the other hand, let us with no less care guard against the lusts of the
flesh, which, if not kept in order, break through all bounds, and are, as I have
said, advocated by those who, under pretence of liberty, allow themselves every
sort of license. First one restraint is imposed when we hold that the object of
creating all things was to teach us to know their author, and feel grateful for
his indulgence. Where is the gratitude if you so gorge or stupify yourself with
feasting and wine as to be unfit for offices of piety, or the duties of your
calling? Where the recognition of God, if the flesh, boiling forth in lust
through excessive indulgences infects the mind with its impurity, so as to lose
the discernment of' honour and rectitude? Where thankfulness to God for
clothing, if on account of sumptuous raiment we both admire ourselves and
disdain others? if, from a love of show and splendour, we pave the way for
immodesty? Where our recognition of God, if the glare of these things captivates
our minds? For many are so devoted to luxury in all their senses that their mind
lies buried: many are so delighted with marble, gold, and pictures, that they
become marble-hearted—are changed as it were into metal, and made like painted
figures. The kitchen, with its savoury smells, so engrosses them that they have
no spiritual savour. The same thing may be seen in other matters. Wherefore, it
is plain that there is here great necessity for curbing licentious abuse, and
conforming to the rule of Paul, “make not provision for the flesh to fulfil the
lusts thereof,” (Rom. xiii. 14.) Where too much liberty is given to them, they
break forth without measure or restraint.
4. There is no surer or quicker way of accomplishing this
than by despising the present life and aspiring to celestial immortality. For
hence two rules arise: First, “it remaineth, that both they that have wives be
as though they had none;#8221; “and they that use this world, as not abusing it,” (1
Cor. vii. 29, 31.) Secondly, we must learn to be no less placid and patient in
enduring penury, than moderate in enjoying abundance. He who makes it his rule
to use this world as if he used it not, not only cuts off all gluttony in regard
to meat and drink, and all effeminacy, ambition, pride, excessive shows and
austerity, in regard to his table, his house, and his clothes, but removes every
care and affection which might withdraw or hinder him from aspiring to the
heavenly life, and cultivating the interest of his soul.French, “Parer notre ame de ses vrais ornemens;”—deck
our soul with its true ornaments.
It was well said by Cato: Luxury causes great care, and produces great
carelessness as to virtue; and it is an old proverb,—Those who are much
occupied with the care of the body, usually give little care to the soul.
Therefore while the liberty of the Christian in external matters is not to be
tied down to a strict rule, it is, however, subject to this law—he must indulge
as little as possible; on the other hand, it must be his constant aims not only
to curb luxury, but to cut off all show of superfluous abundance, and carefully
beware of converting a help into an hinderance.
5. Another rule is, that those in narrow and slender
circumstances should learn to bear their wants patiently, that they may not
become immoderately desirous of things, the moderate use of which implies no
small progress in the school of Christ. For in addition to the many other vices
which accompany a longing for earthly good, he who is impatient under poverty
almost always betrays the contrary disease in abundance. By this I mean, that he
who is ashamed of a sordid garment will be vain-glorious of a splendid one; he
who not contented with a slender, feels annoyed at the want of a more luxurious
supper, will intemperately abuse his luxury if he obtains it; he who has a
difficulty, and is dissatisfied in submitting to a private and humble condition,
will be unable to refrain from pride if he attain to honour. Let it be the aim
of all who have any unfeigned desire for piety to learn, after the example of
the Apostle, “both to be full and to be hungry, both to abound and to suffer
need,” (Philip. iv. 12.) Scripture, moreover, has a third rule for modifying the
use of earthly blessings. We have already adverted to it when considering the
offices of charity. For it declares that they have all been given us by the
kindness of God, and appointed for our use under the condition of being regarded
as trusts, of which we must one day give account. We must, therefore, administer
them as if we constantly heard the words sounding in our ears, “Give an account
of your stewardship.” At the same time, let us remember by whom the account is
to be taken, viz., by him who, while he so highly commends abstinence, sobriety,
frugality, and moderation, abominates luxury, pride, ostentation, and vanity;
who approves of no administration but that which is combined with charity, who
with his own lips has already condemned all those pleasures which withdraw the
heart from chastity and purity, or darken the intellect.
6. The last thing to be observed is, that the Lord enjoins
every one of us, in all the actions of life, to have respect to our own calling.
He knows the boiling restlessness of the human mind, the fickleness with which
it is borne hither and thither, its eagerness to hold opposites at one time in
its grasp, its ambition. Therefore, lest all things should be thrown into
confusion by our folly and rashness, he has assigned distinct duties to each in
the different modes of life. And that no one may presume to overstep his proper
limits, he has distinguished the different modes of life by the name of
callings. Every man's mode of life, therefore, is a kind of station assigned him
by the Lord, that he may not be always driven about at random. So necessary is
this distinction, that all our actions are thereby estimated in his sight, and
often in a very different way from that in which human reason or philosophy
would estimate them. There is no more illustrious deed even among philosophers
than to free one's country from tyranny, and yet the private individual who
stabs the tyrant is openly condemned by the voice of the heavenly Judge. But I
am unwilling to dwell on particular examples; it is enough to know that in every
thing the call of the Lord is the foundation and beginning of right action. He
who does not act with reference to it will never, in the discharge of duty, keep
the right path. He will sometimes be able, perhaps, to give the semblance of
something laudable, but whatever it may be in the sight of man, it will be
rejected before the throne of God; and besides, there will be no harmony in the
different parts of his life. Hence, he only who directs his life to this end
will have it properly framed; because free from the impulse of rashness, he will
not attempt more than his calling justifies, knowing that it is unlawful to
overleap the prescribed bounds. He who is obscure will not decline to cultivate
a private life, that he may not desert the post at which God has placed him.
Again, in all our cares, toils, annoyances, and other burdens, it will be no
small alleviation to know that all these are under the superintendence of God.
The magistrate will more willingly perform his office, and the father of a
family confine himself to his proper sphere. Every one in his particular mode of
life will, without repining, suffer its inconveniences, cares, uneasiness, and
anxiety, persuaded that God has laid on the burden. This, too, will afford
admirable consolation, that in following your proper calling, no work will be so
mean and sordid as not to have a splendour and value in the eye of God.
Indexes
Index of Scripture References
Index of French Words and Phrases
- C'est a dire, sermons populaires:
1
- Car si nous disons qu'il n'a merité que mal de nous; Dieu nous pourra demander quel mal il nous a fait, lui dont nous tenons tout notre bien:
1
- Le peuple des Scythes:
1
- Or pource que la vie presente a tousiours force de delices pour nous attraire, et a grande apparence d'amenité, de grace et de douceur pour nous amieller, il nous est bien mestier d'estre retiré d'heure en d'heure, à ce que nous ne soyons point abusez, et comme ensorcelez de telles flatteries:
1
- Parer notre ame de ses vrais ornemens:
1
- Quant est du premier poinct:
1
- Soit que ses bleds et vignes soyent gastées et destruites par gelée, gresle, ou autre tempeste:
1