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.
CHAPTER I.
THE LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT.
This and the four following chapters treat of the
Life of the Christian, and are so arranged as to admit of being classed under
two principal heads.
First, it must be held to be an universally
acknowledged point, that no man is a Christian who does not feel some special
love for righteousness, chap. i. Secondly, 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.
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.
Sections.
1. Connection between this chapter and the doctrine
of Regeneration. Necessity of the doctrine concerning the Christian Life. The
brevity of this treatise. The method of it. Plainness and unadorned simplicity
of the Scripture system of morals.
2. Two divisions. First, Personal holiness. 1.
Because God is holy. 2. Because of our communion with his saints.
3. Second division, relating to our Redemption.
Admirable moral system of Scripture. Five special inducements or exhortations
to a Christian Life.
4. False Christians who are opposed to this life
censured 1. They have not truly learned Christ. 2. The Gospel not the guide of
their words or actions. 3. They do not imitate Christ the Master. 4. They would
separate the Spirit from his word.
5. Christians ought not to despond: Provided 1. They
take the word of God for their guide. 2. Sincerely cultivate righteousness. 3.
Walk, according to their capacity, in the ways of the Lord. 4. Make some
progress. 5. Persevere.
1. We have
said that the object of regeneration is to bring the life of believers into
concord and 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.[1] For me it will be
sufficient to point out the method by which a pious man may be taught how to
frame his life aright, and briefly lay down some universal rule by which he may
not improperly regulate his conduct. I shall one day possibly find time for
more ample discourse, [or leave others to perform an office for which I am not
so fit. I have a natural love of brevity, and, perhaps, any attempt of mine at
copiousness would not succeed. Even if I could gain the highest applause by
being more prolix, I would scarcely be disposed to attempt it,[2]] 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.[3] 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,[4] 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.[5]
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.
Sections.
1. 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.
2. Since we are not our own, we must seek the glory
of God, and obey his will. Self-denial recommended to the disciples of Christ.
He who neglects it, deceived either by pride or hypocrisy, rushes on
destruction.
3. Three things to be followed, and two to be
shunned in life. Impiety and worldly lusts to be shunned. Sobriety, justice,
and piety, to be followed. An inducement to right conduct.
4. Self-denial the sum of Paul's doctrine. Its
difficulty. Qualities in us which make it difficult. Cures for these qualities.
1. Ambition to be suppressed. 2. Humility to be embraced. 3. Candour to be
esteemed. 4. Mutual charity to be preserved. 5. Modesty to be sincerely
cultivated.
5. The advantage of our neighbour to be promoted.
Here self-denial most necessary, and yet most difficult. Here a double remedy.
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.
6. Charity ought to have for its attendants patience
and kindness. We should consider the image of God in our neighbours, and
especially in those who are of the household of faith. Hence a fourfold
consideration which refutes all objections. A common objection refuted.
7. Christian life cannot exist without charity.
Remedies for the vices opposed to charity. 1. Mercy. 2. Humility. 3. Modesty.
4. Diligence. 5. Perseverance.
8. Self-denial, in respect of God, should lead to
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.
9. 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.
10. We ought to commit ourselves entirely to God.
The necessity of this doctrine. Various uses of affliction. Heathen abuse and
corruption.
1. Although the
Law of God contains a perfect rule of conduct admirably arranged, it has seemed
proper to our divine Master to train his people by a more accurate method, to
the rule which is enjoined in the Law; and the leading principle in the method
is, that it is the duty of believers to present their "bodies a living
sacrifice, holy and 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, (filoneicia cai filantia.) 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.[6] 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.[7]
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?[8] 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,[9] 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,[10] 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 ascopoV (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.
Sections.
1. What the cross is. By whom, and on whom, and for
what cause imposed. Its necessity and dignity.
2. The cross necessary. 1. To humble our pride. 2.
To make us apply to God for aid. Example of David. 3. To give us experience of
God's presence.
3. Manifold uses of the cross. 1. Produces patience,
hope, and firm confidence in God, gives us victory and perseverance. Faith
invincible.
4. 2. Frames us to obedience. Example of Abraham.
This training how useful.
5. The cross necessary to subdue the wantonness of
the flesh. This portrayed by an apposite simile. Various forms of the cross.
6. 3. God permits our infirmities, and corrects past
faults, that he may keep us in obedience. This confirmed by a passage from
Solomon and an Apostle.
7. Singular consolation under the cross, when we
suffer persecution for righteousness. Some parts of this consolation.
8. This form of the cross most appropriate to
believers, and should be borne willingly and cheerfully. This cheerfulness is
not unfeeling hilarity, but, while groaning under the burden, waits patiently
for the Lord.
9. A description of this conflict. Opposed to the vanity
of the Stoics. Illustrated by the authority and example of Christ.
10. Proved by the testimony and uniform experience
of the elect. Also by the special example of the Apostle Peter. The nature of
the patience required of us.
11. Distinction between the patience of Christians
and philosophers. The latter pretend a necessity which cannot be resisted. The
former hold forth the justice of God and his care of our safety. A full
exposition of this difference.
1. The pious
mind must ascend still higher, namely, whither Christ calls his disciples when
he says, that every one of them must "take up his cross," (Matth.
xvi. 24.) Those whom the Lord has chosen and honoured with his intercourse must
prepare for a hard, laborious, troubled life, a life full of many and various
kinds of evils; it being the will of our heavenly Father to exercise his people
in this way while putting them to the proof. Having begun this course with
Christ the first-born, he continues it towards all his children. For though
that Son was dear to him above others, the Son in whom he was "well
pleased," yet we see, that far from being treated gently and indulgently,
we may say, that not only was he subjected to a perpetual cross while he dwelt
on earth, but his whole life was nothing else than a kind of perpetual cross.
The Apostle assigns the reason, "Though he was a Son, yet learned he
obedience by the things which he suffered," (Heb. v. 8.) Why then should
we exempt ourselves from that condition to which Christ our Head behoved to
submit; especially since he submitted on our account, that he might in his own
person exhibit a model of patience? Wherefore, the Apostle declares, that all
the children of God are destined to be conformed to him. Hence it affords us
great consolation in hard and difficult 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;" 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?[11] 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.
Sections.
1. 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.
2. Excessive love of the present life prevents us
from duly aspiring to the other. Hence the disadvantages of prosperity.
Blindness of the human judgment. Our philosophizing on the vanity of life only
of momentary influence. The necessity of the cross.
3. The present life an evidence of the divine favour
to his people; and therefore, not to be detested. On the contrary, should call
forth thanksgiving. The crown of victory in heaven after the contest on earth.
4. 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.
5. Christians should not tremble at the fear of
death. Two reasons. Objection. Answer. Other reasons.
6. Reasons continued. Conclusion.
1. Whatever be
the kind of tribulation with which we are afflicted, we should always consider
the end of it to be, that we may be trained to despise the present, and thereby
stimulated to aspire to the future life. For since God well knows how strongly
we are inclined by nature to a slavish love of this world, in order to prevent
us from clinging too strongly to it, he employs the fittest reason for calling
us back, and shaking off our lethargy. Every one of us, indeed, 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.[12] 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,[13] 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 those[14] 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.
Sections.
1. Necessity of this doctrine. Use of the goods of
the present life. Extremes to be avoided. 1. Excessive austerity. 2. Carnal
intemperance and lasciviousness.
2. 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.
3. 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.
4. All earthly blessings to be despised in
comparison of the heavenly life. Aspiration after this life destroyed by an
excessive love of created objects. First, Intemperance.
5. Second, Impatience and immoderate desire. Remedy
of these evils. The creatures assigned to our use. Man still accountable for
the use he makes of them.
6. God requires us in all our actions to look to his
calling. Use of this doctrine. It is full of comfort.
1. By such
rudiments we are at the same time well 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,[15] 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;" "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.[16] 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.
[1]The French adds, "C'est a dire, sermons populaires ;"—that is to say, popular sermons.
[2]The passage in brackets is omitted in the French.
[3]The French begins the sentence thus, " Quant est du premier poinct; —As to the former point.
[4]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.
[5]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.
[6]Calvin. de Sacerdotiis Eccles. Papal. in fine.
[7]Heb. xiii. 16; 2 Cor.ix. 12.
[8]French, "Car si nous disons qu' il n'a merit 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.
[9]Matth. v. 44; vi. 14; xviii. 35; Luke xvii. 3.
[10]The French is, " Soit que ses bleds et vignes soyent gastes et destruites par gele, gresle, ou autre tempeste;"—whether his corn and vines are hurt and destroyed by frost, hail, or other tempest.
[11]See end of sec. 4, and sec. 5, 7, 8.
[12]French, "Or pource que la vie presente a tousiours force de delices pour nous attraire, et a grande apparence d'amenit, de grace et de douceur pour nous amieller, il nous est bien mestier d'estre retir d'heure en d'heure, ˆ 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.
[13]Latin, " Animal esse efhmeron;"—is an ephemereal animal.
[14]French, "Le peuple des Scythes;"—the Scythians.
[15]See Chrysost. ad Heb. Hi. As to Cratetes the Theban, see Plutarch, Lib. de Vitand. aere alien. and Philostratus in Vita Apollonii.
[16]French, "Parer notre ame de ses vrais ornemens;"—deck our soul with its true ornaments.