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Book III Chapter 1.
Sections.
1. The Holy Spirit as the bond that unites us to Christ
We must now see in what way we become possessed of the blessings which God has bestowed on his only-begotten Son, not for private use, but to enrich the poor and needy. And the first thing to be attended to is, that so long as we are without Christ and separated from him, nothing which he suffered and did for the salvation of the human race is of the least benefit to us. To communicate to us the blessings which he received from the Father, he must become ours and dwell in us. Accordingly, he is called our Head, and the first-born among many brethren, while, on the other hand, we are said to be ingrafted into him and clothed with him, all which he possesses being, as I have said, nothing to us until we become one with him. And although it is true that we obtain this by faith, yet since we see that all do not indiscriminately embrace the offer of Christ which is made by the gospel, the very nature of the case teaches us to ascend higher, and inquire into the secret efficacy of the Spirit, to which it is owing that we enjoy Christ and all his blessings.
I have already treated of the eternal essence and divinity of the Spirit, (Book 1 chap. 13 sect. 14, 15;) let us at present attend to the special point, that Christ came by water and blood, as the Spirit testifies concerning him, that we might not lose the benefits of the salvation which he has purchased. For as there are said to be three witnesses in heaven, the Father, the Word, and the Spirit, so there are also three on the earth, namely, water, blood, and Spirit. It is not without cause that the testimony of the Spirit is twice mentioned, a testimony which is engraven on our hearts by way of seal, and thus seals the cleansing and sacrifice of Christ For which reason, also, Peter says, that believers are "elect" "through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ," (1 Pet. 1: 2.) By these words he reminds us, that if the shedding of his sacred blood is not to be in vain, our souls must be washed in it by the secret cleansing of the Holy Spirit. For which reason, also, Paul, speaking of cleansing and purification, says, "but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus and by the Spirit of our God," (1 Cor. 6: 11.) The whole comes to this that the Holy Spirit is the bond by which Christ effectually binds us to himself. Here we may refer to what was said in the last Book concerning his anointing.
notes: two big issues- internalization and union with Christ, how is this to be achieved?Book III Chapter 2.
Sections.
All these things will be easily understood after we have given a clearer definition of faith, so as to enable the readers to apprehend its nature and power. Here it is of importance to call to mind what was formerly taught, first, That since God by his Law prescribes what we ought to do, failure in any one respect subjects us to the dreadful judgment of eternal death, which it denounces. Secondly, Because it is not only difficult, but altogether beyond our strength and ability, to fulfill the demands of the Law, if we look only to ourselves and consider what is due to our merits, no ground of hope remains, but we lie forsaken of God under eternal death. Thirdly, That there is only one method of deliverance which can rescue us from this miserable calamity, viz., when Christ the Redeemer appears, by whose hand our heavenly Father, out of his infinite goodness and mercy, has been pleased to succor us, if we with true faith embrace this mercy, and with firm hope rest in it. It is now proper to consider the nature of this faith, by means of which, those who are adopted into the family of God obtain possession of the heavenly kingdom. For the accomplishment of so great an end, it is obvious that no mere opinion or persuasion is adequate. And the greater care and diligence is necessary in discussing the true nature of faith, from the pernicious delusions which many, in the present day, labour under with regard to it. Great numbers, on hearing the term, think that nothing more is meant than a certain common assent to the Gospel History; nay, when the subject of faith is discussed in the Schools, by simply representing God as its object, they by empty speculation, as we have elsewhere said, (Book 2, chap. 6, sec. 4,) hurry wretched souls away from the right mark instead of directing them to it. For seeing that God dwells in light that is inaccessible, Christ must intervene. Hence he calls himself "the light of the world;" and in another passage, "the way, the truth, and the life." None cometh to the Father (who is the fountain of life) except by him; for "no man knoweth who the Father is but the Son, and he to whom the Son will reveal him." For this reason, Paul declares, "I count all things as loss for the excellency of the knowledge of Christ Jesus my Lord." In the twentieth chapter of the Acts, he states that he preached "faith towards our Lord Jesus Christ;" and in another passage, he introduces Christ as thus addressing him: "I have appeared unto thee for this purpose, to make thee a minister and a witness;" "delivering thee from the people, and from the Gentiles, unto whom now I send thee," - "that they may receive forgiveness of sins, and inheritance among them which are sanctified through faith which is in me." Paul further declares, that in the person of Christ the glory of God is visibly manifested to us, or, which is the same thing, we have "the light of the knowledge of the glory of God in the face of Jesus Christ." It is true, indeed, that faith has respect to God only; but to this we should add, that it acknowledges Jesus Christ whom he has sent. God would remain far off, concealed from us, were we not irradiated by the brightness of Christ. All that the Father had, he deposited with his only begotten Son, in order that he might manifest himself in him, and thus by the communication of blessings express the true image of his glory. Since, as has been said, we must be led by the Spirit, and thus stimulated to seek Christ, so must we also remember that the invisible Father is to be sought nowhere but in this image. For which reason Augustine treating of the object of faith, (De Civitate Dei, lib. 11, ch. 2,) elegantly says, "The thing to be known is, whither we are to go, and by what way;" and immediately after infers, that "the surest way to avoid all errors is to know him who is both God and man. It is to God we tend, and it is by man we go, and both of these are found only in Christ." Paul, when he preaches faith towards God, surely does not intend to overthrow what he so often inculcates, viz., that faith has all its stability in Christ. Peter most appropriately connects both, saying, that by him "we believe in God," (1 Pet. 1: 21.)
2. The dogma of implicit faith refuted. It destroys faith, which consists in a knowledge of the divine will. What this will is, and how necessary the knowledge of it.The true knowledge of Christ consists in receiving him as he is offered by the Father, namely, as invested with his Gospel. For, as he is appointed as the end of our faith, so we cannot directly tend towards him except under the guidance of the Gospel. Therein are certainly unfolded to us treasures of grace. Did these continue shut, Christ would profit us little. Hence Paul makes faith the inseparable attendant of doctrine in these words, "Ye have not so learned Christ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus," (Eph. 4: 20, 21.) Still I do not confine faith to the Gospel in such a sense as not to admit that enough was delivered to Moses and the Prophets to form a foundation of faith; but as the Gospel exhibits a fuller manifestation of Christ, Paul justly terms it the doctrine of faith, (1 Tim. 4: 6.) For which reason, also he elsewhere says, that, by the coming of faith, the Law was abolished, (Rom. 10: 4,) including under the expression a new and unwonted mode of teaching, by which Christ, from the period of his appearance as the great Master, gave a fuller illustration of the Father's mercy, and testified more surely of our salvation. But an easier and more appropriate method will be to descend from the general to the particular. First, we must remember, that there is an inseparable relation between faith and the word, and that these can no more be disconnected from each other than rays of light from the sun. Hence in Isaiah the Lord exclaims, "Hear, and your soul shall live," (Is. 4: 3.) And John points to this same fountain of faith in the following words, "These are written that ye might believe," (John 20: 31.) The Psalmist also exhorting the people to faith says, "To-day, if ye will hear his voice," (Ps. 95: 7,) to hear being uniformly taken for to believe. In fine, in Isaiah the Lord distinguishes the members of the Church from strangers by this mark, "All thy children shall be taught of the Lord," (Is. 54: 13;) for if the benefit was indiscriminate, why should he address his words only to a few? Corresponding with this, the Evangelists uniformly employ the terms believers and disciples as synonymous. This is done especially by Luke in several passages of the Acts. He even applies the term disciple to a woman, (Acts 9: 36.) Wherefore, if faith declines in the least degree from the mark at which it ought to aim, it does not retain its nature, but becomes uncertain credulity and vague wandering of mind. The same word is the basis on which it rests and is sustained. Declining from it, it falls. Take away the word, therefore, and no faith will remain. We are not here discussing, whether, in order to propagate the word of God by which faith is engendered, the ministry of man is necessary, (this will be considered elsewhere;) but we say that the word itself, whatever be the way in which it is conveyed to us, is a kind of mirror in which faith beholds God. In this, therefore, whether God uses the agency of man, or works immediately by his own power, it is always by his word that he manifests himself to those whom he designs to draw to himself. Hence Paul designates faith as the obedience which is given to the Gospel, (Rom. 1: 5;) and writing to the Philippians, he commends them for the obedience of faith, (Phil. 2: 17.) For faith includes not merely the knowledge that God is, but also, nay chiefly, a perception of his will toward us. It concerns us to know not only what he is in himself, but also in what character he is pleased to manifest himself to us. We now see, therefore, that faith is the knowledge of the divine will in regard to us, as ascertained from his word. And the foundation of it is a previous persuasion of the truth of God. So long as your mind entertains any misgivings as to the certainty of the word, its authority will be weak and dubious, or rather it will have no authority at all. Nor is it sufficient to believe that God is true, and cannot lie or deceive, unless you feel firmly persuaded that every word which proceeds from him is sacred, inviolable truth.
notes: How are we to be persuaded first of the truthfulness of the Gospel and second of the character of God as Truthful? And lastly, and most importantly the character of the relationship of Father towards us in particular.I am aware it seems unaccountable
to some how faith is
attributed to the reprobate, seeing that it is declared by Paul to
be one of the fruits of election; and yet the difficulty is easily
solved: for though none are enlightened into faith, and truly feel
the efficacy of the Gospel, with the exception of those who are
fore-ordained to salvation, yet experience shows that the reprobate
are sometimes affected in a way so similar to the elect, that even
in their own judgment there is no difference between them. Hence it
is not strange, that by the Apostle a taste of heavenly gifts, and
by Christ himself a temporary faith, is ascribed to them. Not that
they truly perceive the power of spiritual grace and the sure light
of faith; but the Lord, the better to convict them, and leave them
without excuse, instills into their minds such a sense of his
goodness as can be felt without the Spirit of adoption. Should it be
objected, that believers have no stronger testimony to assure them
of their adoption, I answer, that though there is a great
resemblance and affinity between the elect of God and those who are
impressed for a time with a fading faith, yet the elect alone have
that full assurance which is extolled by Paul, and by which they are
enabled to cry, Abba, Father. Therefore, as God regenerates the
elect only for ever by incorruptible seed, as the seed of life once
sown in their hearts never perishes, so he effectually seals in them
the grace of his adoption, that it may be sure and steadfast. But in
this there is nothing to prevent an inferior operation of the Spirit
from taking its course in the reprobate. Meanwhile, believers are
taught to examine themselves carefully and humbly, lest carnal
security creep in and take the place of assurance of faith. We may
add, that the reprobate never have any other than a confused sense
of grace, laying hold of the shadow rather than the substance,
because the Spirit properly seals the forgiveness of sins in the
elect only, applying it by special faith to their use. Still it is
correctly said, that the reprobate believe God to be propitious to
them, inasmuch as they accept the gift of reconciliation, though
confusedly and without due discernment; not that they are partakers
of the same faith or regeneration with the children of God; but
because, under a covering of hypocrisy, they seem to have a
principle of faith in common with them. Nor do I even deny that God
illumines their minds to this extent, that they recognize his grace;
but that conviction he distinguishes from the peculiar testimony
which he gives to his elect in this respect, that the reprobate
never attain to the full result or to fruition. When he shows
himself propitious to them, it is not as if he had truly rescued
them from death, and taken them under his protection. He only gives
them a manifestation of his present mercy. In the elect alone he
implants the living root of faith, so that they persevere even to
the end. Thus we dispose of the objection, that if God truly
displays his grace, it must endure for ever. There is nothing
inconsistent in this with the fact of his enlightening some with a
present sense of grace, which afterwards proves evanescent.
Although faith is a knowledge of the divine favor towards us, and a full persuasion of its truth, it is not strange that the sense of the divine love, which though akin to faith differs much from it, vanishes in those who are temporarily impressed. The will of God is, I confess, immutable, and his truth is always consistent with itself; but I deny that the reprobate ever advance so far as to penetrate to that secret revelation which Scripture reserves for the elect only. I therefore deny that they either understand his will considered as immutable, or steadily embrace his truth, inasmuch as they rest satisfied with an evanescent impression; just as a tree not planted deep enough may take root, but will in process of time wither away, though it may for several years not only put forth leaves and flowers, but produce fruit. In short, as by the revolt of the first man, the image of God could be effaced from his mind and soul, so there is nothing strange in His shedding some rays of grace on the reprobate, and afterwards allowing these to be extinguished. There is nothing to prevent His giving some a slight knowledge of his Gospel, and imbuing others thoroughly. Meanwhile, we must remember that however feeble and slender the faith of the elect may be, yet as the Spirit of God is to them a sure earnest and seal of their adoption, the impression once engraven can never be effaced from their hearts, whereas the light which glimmers in the reprobate is afterwards quenched. Nor can it be said that the Spirit therefore deceives, because he does not quicken the seed which lies in their hearts so as to make it ever remain incorruptible as in the elect. I go farther: seeing it is evident, from the doctrine of Scripture and from daily experience, that the reprobate are occasionally impressed with a sense of divine grace, some desire of mutual love must necessarily be excited in their hearts. Thus for a time a pious affection prevailed in Saul, disposing him to love God. Knowing that he was treated with paternal kindness, he was in some degree attracted by it. But as the reprobate have no rooted conviction of the paternal love of God, so they do not in return yield the love of sons, but are led by a kind of mercenary affection. The Spirit of love was given to Christ alone, for the express purpose of conferring this Spirit upon his members; and there can be no doubt that the following words of Paul apply to the elect only: "The love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us," (Rom. 5: 5;) namely, the love which begets that confidence in prayer to which I have above adverted. On the other hand, we see that God is mysteriously offended with his children, though he ceases not to love them. He certainly hates them not, but he alarms them with a sense of his anger, that he may humble the pride of the flesh, arouse them from lethargy, and urge them to repentance. Hence they, at the same instant, feel that he is angry with them or their sins, and also propitious to their persons. It is not from fictitious dread that they deprecate his anger, and yet they retake themselves to him with tranquil confidence. It hence appears that the faith of some, though not true faith, is not mere pretence. They are borne along by some sudden impulse of zeal, and erroneously impose upon themselves, sloth undoubtedly preventing them from examining their hearts with due care. Such probably was the case of those whom John describes as believing on Christ; but of whom he says, "Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man: for he knew what was in man," (John 2: 24, 25.) Were it not true that many fall away from the common faith, (I call it common, because there is a great resemblance between temporary and living, everduring faith,) Christ would not have said to his disciples, "If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free," (John 8: 31, 32.) He is addressing those who had embraced his doctrine, and urging them to progress in the faith, lest by their sluggishness they extinguish the light which they have received. Accordingly, Paul claims faith as the peculiar privilege of the elect, intimating that many, from not being properly rooted, fall away, (Tit. 1: 1.) In the same way, in Matthew, our Savior says, "Every plant which my heavenly Father has not planted shall be rooted up," (Matth. 16: 13.) Some who are not ashamed to insult God and man are more grossly false. Against this class of men, who profane the faith by impious and lying pretence, James inveighs, (James 2: 14.) Nor would Paul require the faith of believers to be unfeigned, (1 Tim. 1: 5,) were there not many who presumptuously arrogate to themselves what they have not, deceiving others, and sometimes even themselves, with empty show. Hence he compares a good conscience to the ark in which faith is preserved, because many, by falling away, have in regard to it made shipwreck.
notes: Calvin is trying to explain the apostasy of people who looked like they were Christians, not just ordinary believers but leaders in the Church, who were trusted and looked up to and left for the ranks of the enemy. Look at the phrase "sloth undoubtedly preventing them from examining their hearts with due care", this issue will reoccur in the relationship of works to salvation and in the assurance of faith.Let us now again go over the parts of the definition separately: I should think that, after a careful examination of them, no doubt will remain. By knowledge we do not mean comprehension, such as that which we have of things falling under human sense. For that knowledge is so much superior, that the human mind must far surpass and go beyond itself in order to reach it. Nor even when it has reached it does it comprehend what it feels, but persuaded of what it comprehends not, it understands more from mere certainty of persuasion than it could discern of any human matter by its own capacity. Hence it is elegantly described by Paul as ability "to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge," (Eph. 3: 18, 19.) His object was to intimate, that what our mind embraces by faith is every way infinite, that this kind of knowledge far surpasses all understanding. But because the "mystery which has been hid from ages and from generations" is now "made manifest to the saints," (Col. 1: 26,) faith is, for good reason, occasionally termed in Scripture understanding, (Col. 2: 2;) and knowledge, as by John, (1 John 3: 2,) when he declares that believers know themselves to be the sons of God. And certainly they do know, but rather as confirmed by a belief of the divine veracity than taught by any demonstration of reason. This is also indicated by Paul when he says, that "whilst we are at home in the body, we are absent from the Lord: (For we walk by faith, not by sight,)" (2 Cor. 5: 6, 7:) thus showing, that what we understand by faith is yet distant from us and escapes our view. Hence we conclude that the knowledge of faith consists more of certainty than discernment.
We add, that it is sure and firm, the better to express strength and constancy of persuasion. For as faith is not contented with a dubious and fickle opinion, so neither is it contented with an obscure and ill-defined conception. The certainty which it requires must be full and decisive, as is usual in regard to matters ascertained and proved. So deeply rooted in our hearts is unbelief, so prone are we to it, that while all confess with the lips that God is faithful, no man ever believes it without an arduous struggle. Especially when brought to the test, we by our wavering betray the vice which lurked within. Nor is it without cause that the Holy Spirit bears such distinguished testimony to the authority of God, in order that it may cure the disease of which I have spoken, and induce us to give full credit to the divine promises: "The words of the Lord" (says David, Ps. 12: 6) "are pure words, as silver tried in a furnace of earth purified seven times:" "The word of the Lord is tried: he is a buckler to all those that trust in him," (Ps. 18: 30.) ...Very different is that feeling of full assurance ("pleroforia") which the Scriptures uniformly attribute to faith - an assurance which leaves no doubt that the goodness of God is clearly offered to us. This assurance we cannot have without truly perceiving its sweetness, and experiencing it in ourselves. Hence from faith the Apostle deduces confidence, and from confidence boldness. His words are, "In whom (Christ) we have boldness and access with confidence by the faith of him," (Eph. 3: 12:) thus undoubtedly showing that our faith is not true unless it enables us to appear calmly in the presence of God. Such boldness springs only from confidence in the divine favor and salvation. So true is this, that the term faith is often used as equivalent to confidence.16. The leading point in this certainty. Its fruits. A description of the true believer.
The principal hinge on which faith turns is this: We must
not suppose that any promises of mercy which the Lord offers are
only true out of us, and not at all in us: we should rather make
them ours by inwardly embracing them. In this way only is engendered
that confidence which he elsewhere terms peace, (Rom. 5: 1;) though
perhaps he rather means to make peace follow from it. This is the
security which quiets and calms the conscience in the view of the
judgment of God, and without which it is necessarily vexed and
almost torn with tumultuous dread, unless when it happens to slumber
for a moment, forgetful both of God and of itself. And verily it is
but for a moment. It never long enjoys that miserable obliviousness,
for the memory of the divine judgment, ever and anon recurring,
stings it to the quick. In one word, he only is a true believer who,
firmly persuaded that God is reconciled, and is a kind Father to
him, hopes everything from his kindness, who, trusting to the
promises of the divine favor, with undoubting confidence anticipates
salvation; as the Apostle shows in these words, "We are made
partakers of Christ, if we hold the beginning of our confidence
steadfast unto the end," (Heb. 3: 14.) He thus holds, that none hope
well in the Lord save those who confidently glory in being the heirs
of the heavenly kingdom. No man, I say, is a believer but he who,
trusting to the security of his salvation, confidently triumphs over
the devil and death, as we are taught by the noble exclamation of
Paul, "I am persuaded, that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come,
nor height, nor depth, nor any other creature, shall be able to
separate us from the love of God, which is in Christ Jesus our
Lord," (Rom. 8: 38.) In like manner,
the same Apostle does not
consider that the eyes of our understanding are enlightened unless
we know what is the hope of the eternal inheritance to which we are
called, (Eph. 1: 18.) Thus he uniformly intimates throughout his
writings, that the goodness of God is not properly comprehended when
security does not follow as its fruit.
34. Proof
of the former.
1. By reason.
2. By Scripture.
3. By example.
4. By analogy.
But as Paul argues, "What man knoweth the things of a man,
save the spirit of man which is in him? even so the things of God
knoweth no man but the Spirit of God," (1 Cor. 2: 11.) If in regard
to divine truth we hesitate even as to those things which we see
with the bodily eye, how can we be firm and steadfast in regard to
those divine promises which neither the eye sees nor the mind
comprehends? Here human discernment is so defective and lost, that
the first step of advancement in the school of Christ is to renounce
it, (Matth. 11: 25; Luke 10: 21.) Like a veil interposed, it
prevents us from beholding divine masteries, which are revealed only
to babes. "Flesh and blood" does not reveal them, (Matth. 16: 17.)
"The natural man receiveth not the things of the Spirit of God: for
they are foolishness unto him; neither can he know them, for they
are spiritually discerned," (I Cor. 2: 14.) The supplies of the Holy
Spirit are therefore necessary, or rather his agency is here the
only strength. "For who has known the mind of the Lord? or who has
been his counselor?" (Rom. 11: 34;) but "The Spirit searcheth all
things, yea, the deep things of God," (1 Cor. 2: 10.) Thus it is
that we attain to the mind of Christ: "No man can come to me, except
the Father which has sent me draw him: and I will raise him up at
the last day." "Every man therefore that has heard, and learned of
the Father, cometh unto me. Not that any man has seen the Father,
save he which is of God, he has seen the Father," (John 6: 44, 45,
46.) Therefore, as we cannot possibly
come to Christ unless drawn by
the Spirit, so when we are drawn we are both in mind and spirit
exalted far above our own understanding. For the soul, when
illumined by him, receives as it were a new eye, enabling it to
contemplate heavenly mysteries, by the splendor of which it was
previously dazzled. And thus, indeed, it is only when the human
intellect is irradiated by the light of the Holy Spirit that it
begins to have a taste of those things which pertain to the kingdom
of God; previously it was too stupid and senseless to have any
relish for them. Hence our Savior, when clearly declaring the
mysteries of the kingdom to the two disciples, makes no impression
till he opens their minds to understand the Scriptures, (Luke 24:
27, 45.) Hence also, though he had taught the Apostles with his own
divine lips, it was still necessary to send the Spirit of truth to
instill into their minds the same doctrine which they had heard with
their ears. The word is, in regard to those to whom it is preached,
like the sun which shines upon all, but is of no use to the blind.
In this matter we are all naturally blind; and hence the word cannot
penetrate our mind unless the Spirit, that internal teacher, by his
enlightening power make an entrance for it.
The next thing necessary is, that what the mind has imbibed be transferred into the heart. The word is not received in faith when it merely flutters in the brain, but when it has taken deep root in the heart, and become an invincible bulwark to withstand and repel all the assaults of temptation. But if the illumination of the Spirit is the true source of understanding in the intellect, much more manifest is his agency in the confirmation of the heart; inasmuch as there is more distrust in the heart than blindness in the mind; and it is more difficult to inspire the soul with security than to imbue it with knowledge. Hence the Spirit performs the part of a seal, sealing upon our hearts the very promises, the certainty of which was previously impressed upon our minds. It also serves as an earnest in establishing and confirming these promises. Thus the Apostle says, "In whom also, after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance," (Eph. 1: 13, 14.) You see how he teaches that the hearts of believers are stamped with the Spirit as with a seal, and calls it the Spirit of promise, because it ratifies the gospel to us. In like manner he says to the Corinthians, "God has also sealed us, and given the earnest of the Spirit in our hearts," (2 Cor. 1: 22.) And again, when speaking of a full and confident hope, he founds it on the "earnest of the Spirit," (2 Cor. 5: 5.)
Book III Chapter 3.
20. Christian repentance terminates with our life.
Moreover, as hatred of sin, which is the beginning of repentance, first gives us access to the knowledge of Christ, who manifests himself to none but miserable and afflicted sinners, groaning, laboring, burdened, hungry, and thirsty, pining away with grief and wretchedness, so if we would stand in Christ, we must aim at repentance, cultivate it during our whole lives, and continue it to the last. Christ came to call sinners, but to call them to repentance. He was sent to bless the unworthy, but by "turning away every one" "from his iniquities." The Scripture is full of similar passages. Hence, when God offers forgiveness of sins, he in return usually stipulates for repentance, intimating that his mercy should induce men to repent. "Keep ye judgment," saith he, "and do justice: for my salvation is near to come." Again, "The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob." Again, "Seek ye the Lord while he may be found, call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him." "Repent ye, therefore, and be converted, that your sins may be blotted out." Here, however, it is to be observed, that repentance is not made a condition in such a sense as to be a foundation for meriting pardon; nay, it rather indicates the end at which they must aim if they would obtain favor, God having resolved to take pity on men for the express purpose of leading them to repent. Therefore, so long as we dwell in the prison of the body, we must constantly struggle with the vices of our corrupt nature, and so with our natural disposition. Plato sometimes says, that the life of the philosopher is to meditate on death. More truly may we say, that the life of a Christian man is constant study and exercise in mortifying the flesh, until it is certainly slain, and the Spirit of God obtains dominion in us. Wherefore, he seems to me to have made most progress who has learned to be most dissatisfied with himself. He does not, however, remain in the miry clay without going forward; but rather hastens and sighs after God, that, ingrafted both into the death and the life of Christ, he may constantly meditate on repentance. Unquestionably those who have a genuine hatred of sin cannot do otherwise: for no man ever hated sin without being previously enamored of righteousness. This view, as it is the simplest of all, seemed to me also to accord best with Scripture truth.
Book III Chapter 10.
(The good things of this life are to be enjoyed as gifts of God,
1-2)
1. Double danger: mistaken strictness and mistaken laxity
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. 7: 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. The main principle
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. 104: 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?
(We are not to use these blessings indulgently, or to seek wealth
greedily, but to serve dutifully in our calling, 3-6)
3. A look at the Giver of the gifts prevents narrow-mindedness and
immoderation
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. 13: 14.) Where too much liberty is given to them, they break forth without measure or restraint.
4. Aspiration to eternal life also determines aright our outward conduct of life
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. 7: 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. 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. Frugality, earthly possessions held in trust
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. 4: 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 Lord's calling a basis of our way of life
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 (I Sam. 24: 7,11; 26:9).
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.
notes: i think chapters 6-9 are best seen in the light of chapter 10Book III Chapter 6.
4. The Christian Life is not a matter of the tongue but of the inmost heart
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. 4: 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?
Book III Chapter 7.
(The Christian philosophy of unworldliness and self-denial; we
are not our own, we are God's, 1-3)
1. We are not our own master's, but belong to God
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. 12: 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. 14: 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. 12: 2; Eph. 4: 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. Self-denial through devotion to God
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. 6: 2,) and that harlots and publicans are nearer the kingdom of heaven than they, (Matth. 21: 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.
Book III Chapter 8.
Sections.
(We are to take up our cross, as followers of Christ, 1-2)
1.Christ's cross and ours
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. 16: 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. 5: 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 14: 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 8: 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.The cross leads us to perfect trust in God's power
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. 30: 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.
(This is needful to teach us patience and obedience, 3-6)
3. The cross permits us to experience God's faithfulness and gives
us hope for the future
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.
Book III Chapter 9.
6. The comfort prepared for believers by aspiration for the life to come
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. 8: 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. 15: 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 25: 8; Rev. 7: 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. 1: 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 73: 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.
ALTHOUGH SEVERAL DECLARATIONs and orders have been made by this Court against excess in apparell, both of men and women, which have not taken that effect as were to be desired, but on the contrary, we cannot but to our grief take notice that intolerable excess and bravery have crept in upon us, and especially among people of mean condition, to the dishonor of God, the scandal of our profession, the consumption of estates, and altogether unsuitable to our poverty. And, although we acknowledge it to be a matter of much difficulty, in regard of the blindness of men's minds and the stubbornness of their wills, to set down exact rules to confine all sorts of persons, yet we cannot but account it our duty to commend unto all sorts of persons the sober and moderate use of those blessings which, beyond expectation, the Lord has been pleased to afford unto us in this wilderness. And also to declare our utter detestation and dislike that men and women of mean condition should take upon them the garb gentlemen by wearing gold or silver lace, or buttons, or points at their knees, or to walk in great boots; or women of the same ran to wear silk or tiffany hoods, or scarves which, though allowable to persons of greater estates or more liberal education, we cannot but judge it intolerable. . . .
the motif of the archer, the arrow, and the target.Malcolm H. MacKinnon, bases his disagreements with Weber on the idea that Weber misinterpreted what the Calvinists were saying about the concept of the calling and good works. He states early on in his article,
MacKinnon concludes by stating that it was Weber's misfortune to choose part of the Calvinist philosophy which, upon close examination, not only fails to support Weber's thesis but in fact undermines it. "Again, the significant point here is that temporal obligations are at best indifferent and at worst sinful; they cannot make a contribution to the realization of celestial paradise. It is a grim twist of irony that Weber would choose such a spiritually worthless vehicle to realize his causal ambitions."
another links list to Calvin works, not sure if i caught it before: http://www.virtualseminary.net/cgi-bin/page.cgi?calvinpage
a good essay on Westminster Assemblies hermeneutical technics at:
http://capo.org/premise/95/oct/p950907.html
on assurance at: http://www.girs.com/library/theology/dm_assure.html
truely amazing essay about Calvin by an astrologer: http://www.esotericastrologer.org/EA%20Essays/EAessaysMDR23.htm
a nice summary of Institutes Book I at: http://www.albatrus.org/english/theology/reformed/calvin_institutes_christian_religion_summary.htm
a sermon on materialism at: http://www.rts.edu/quarterly/spring03/fesko.html
John Calvin perhaps best summed it up when he wrote that "as rashness and superficiality are joined to ignorance and darkness, scarcely a single person has ever been found who did not fashion for himself an idol or specter in place of God. Surely just as waters boil up from a vast, full spring, so does an immense crowd of gods flow forth from the human mind, while each one, in wandering about with too much license, wrongly invents this or that about God Himself" (Institutes, 1.5.12).
THE SAFEST ROAD TO HELL
This
brings us to two important conclusions. First, man was created to find
his satisfaction solely in God, and second, due to his rebellion he can
and does turn anything into an idol. When we take this as the backdrop
to materialism, it gives us a greater understanding of its dangers.
on neostoicism at: http://www.iep.utm.edu/n/neostoic.htm
Recovering God's Sovereign Grace
The
Arminian Captivity of the Modern Evangelical Church
at:
http://www.modernreformation.org/mr95/janfeb/mr9501recovering.html
Joseph
Priestley s radical integration of
science and religion: the need for communal assent and right theology
at: http://www.utexas.edu/cola/depts/philosophy/faculty/koons/ntse/papers/Haas.html