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But, since we have shown that the knowledge of God, which is otherwise exhibited without obscurity in the structure of the world, and in all the creatures, is yet more familiarly and clearly unfolded in the word, it will be useful to examine, whether the representation, which the Lord gives us of himself in the Scripture, agrees with the portraiture which he had before been pleased to delineate in his works. This is indeed an extensive subject, if we intended to dwell on a particular discussion of it. But I shall content myself with suggesting some hints, by which the minds of the pious may learn what ought to be their principal objects of investigation in Scripture concerning God, and may be directed to a certain end in that inquiry. I do not yet allude to the peculiar covenant which distinguished the descendants of Abraham from the rest of the nations. For in receiving, by gratuitous adoption, those who were his enemies into the number of his children, God even then manifested himself as a Redeemer; but we are still treating of that knowledge which relates to the creation of the world, without ascending to Christ the Mediator. But though it will be useful soon to cite some passages from the New Testament, yet I wish the reader to be apprized of the point now intended to be discussed, that he may not pass the limits which the subject prescribes. At present, then, let it suffice to understand how God, the former of heaven and earth, governs the world which he hath made. Both his paternal goodness, and the beneficent inclinations of his will, are every where celebrated; and examples are given of his severity, which discover him to be the righteous punisher of iniquities, especially where his forbearance produces no salutary effects upon the obstinate.

Now, as the Scripture, in consideration of the ignorance and dulness of the human understanding, generally speaks in the plainest manner,--where it intends to discriminate between the true God and all false gods, it principally contrasts him with idols; not that it may sanction the more ingenious and plausible systems of the philosophers, but that it may better detect the folly and even madness of the world in researches concerning God, as long as every one adheres to his own speculations. That exclusive definition, therefore, which every where occurs, reduces to nothing whatever notions of the Deity men may form in their own imaginations; since God alone is a sufficient witness concerning himself. In the mean time, since the whole world has been seized with such brutal stupidity, as to be desirous of visible representations of the Deity, and thus to fabricate gods of wood, stone, gold, silver, and other inanimate and corruptible materials, we ought to hold this as a certain principle, that, whenever any image is made as a representation of God, the Divine glory is corrupted by an impious falsehood. Therefore God, in the law, after having asserted the glory of Deity to belong exclusively to himself, when he intends to show what worship he approves or rejects, immediately adds, "Thou shalt not make unto thee any graven image, or any likeness." In these words he forbids us to attempt a representation of him in any visible figure; and briefly enumerates all the forms by which superstition had already begun to change his truth into a lie. For the Persians, we know, worshipped the sun; and the foolish heathen made for themselves as many gods as they saw stars in the heavens. There was scarcely an animal, indeed, which the Egyptians did not consider as an image of God. The Greeks appeared wiser than the rest, because they worshipped the Deity under the human form. But God compares not idols with each other, as though one were better or worse than another; but rejects, without a single exception, all statues, pictures, and other figures, in which idolaters imagined that he would be near them.

A poor mortal, forsooth, who is, as it were, expiring almost every moment, will, by his workmanship, transfer to a dead stock the name and honour of God. But as that Epicurean, in his satirical effusions, has paid no respect to any religion,--leaving this sarcasm, and others of the same kind, we should be stung and penetrated by the rebuke which the Prophet has given to the extreme stupidity of those, who, with the same wood, make a fire to warm themselves, heat an oven for baking bread, roast or boil their meat, and fabricate a god, before which they prostrate themselves, to address their humble supplications. In another place, therefore, he not only pronounces them transgressors of the law, but reproaches them for not having learned from the foundations of the earth; since, in reality, there is nothing more unreasonable than the thought of contracting the infinite and incomprehensible God within the compass of five feet. And yet this monstrous abomination, which is manifestly repugnant to the order of nature, experience demonstrates to be natural to man. It must be further observed, that idols are frequently stigmatized as being the works of men's hands, unsanctioned by Divine authority; in order to establish this principle, that all modes of worship which are merely of human invention, are detestable. The Psalmist aggravates this madness, forasmuch as men implore the aid of dead and insensible things, who are imbued with understanding to know that all things are directed solely by the power of God. But since the corruption of nature carries all nations in general, and each individual in particular, to such an excess of frenzy, the Spirit at length thunders out this direful imprecation: "Let those that make them be like unto them and every one that trusteth in them." Let it be observed, that all similitudes are equally as much forbidden as graven images; which refutes the foolish subterfuge of the Greeks; for they think themselves quite safe, if they make no sculpture of Deity, while in pictures they indulge greater liberty than any other nations. But the Lord prohibits every representation of him, whether made by the statuary, or by any other artificer, because all similitudes are criminal and insulting to the Divine Majesty.

What is taught in the Scriptures concerning the immensity and spirituality of the essence of God, should serve not only to overthrow the foolish notions of the vulgar, but also to refute the subtleties of profane philosophy. One of the ancients, in his own conception very shrewdly, said, that whatever we see, and whatever we do not see, is God. But he imagined that the Deity was diffused through every part of the world. But, although God, to keep us within the bounds of sobriety, speaks but rarely of his essence, yet, by those two attributes, which I have mentioned, he supersedes all gross imaginations, and represses the presumption of the human mind. For, surely, his immensity ought to inspire us with awe, that we may not attempt to measure him with our senses; and the spirituality of his nature prohibits us from entertaining any earthly or carnal speculations concerning him. For the same reason, he represents his residence to be "in heaven;" for though, as he is incomprehensible, he fills the earth also; yet, seeing that our minds, from their dulness, are continually dwelling on the earth, in order to shake off our sloth and inactivity, he properly raises us above the world. And here is demolished the error of the Manichees, who, by maintaining the existence of two original principles, made the devil, as it were, equal to God. This certainly was both dividing the unity of God, and limiting his immensity. For their daring to abuse certain testimonies of Scripture betrayed a shameful ignorance; as the error itself evidenced an execrable madness. The Anthropomorphites also, who imagined God to be corporeal, because the Scripture frequently ascribes to him a mouth, ears, eyes, hands, and feet, are easily refuted. For who, even of the meanest capacity, understands not, that God lisps, as it were, with us, just as nurses are accustomed to speak to infants? Wherefore, such forms of expression do not clearly explain the nature of God, but accommodate the knowledge of him to our narrow capacity; to accomplish which, the Scripture must necessarily descend far below the height of his majesty.

Although Isaiah brings a just accusation of stupidity against the worshippers of fictitious deities, for not having learned, from the foundations of the earth, and the circuit of the heavens, who was the true God, yet such is the slowness and dulness of our minds, as to induce a necessity for a more express exhibition of the true God, lest the faithful should decline to the fictions of the heathen. For, since the most tolerable description given by the philosophers, that God is the soul of the world, is utterly vain and worthless, we require a more familiar knowledge of him, to prevent us from wavering in perpetual uncertainty. Therefore he hath been pleased to give us a history of the creation, on which the faith of the Church might rest, without seeking after any other God than him whom Moses has represented as the former and builder of the world. The first thing specified in this history is the time, that by a continued series of years the faithful might arrive at the first original of the human race, and of all things. This knowledge is eminently useful, not only to contradict the monstrous fables formerly received in Egypt and other countries, but also to give us clearer views of the eternity of God, and to fill us with greater admiration of it. Nor ought we to be moved with that profane sneer, that it is marvellous that God did not form the design of creating heaven and earth at an earlier period, but suffered an immeasurable duration to pass away unemployed, since he could have made them many thousands of ages before; whereas the continuance of the world, now advancing to its last end, has not yet reached six thousand years. For the reason why God deferred it so long, it would be neither lawful nor expedient to inquire; because, if the human mind strive to penetrate it, it will fail a hundred times in the attempt; nor, indeed, could there be any utility in the knowledge of that which God himself, in order to prove the modesty of our faith, has purposely concealed. Great shrewdness was discovered by a certain pious old man, who, when some scoffer ludicrously inquired what God had been doing before the creation of the world, replied that he had been making hell for over curious men. This admonition, no less grave than severe, should repress the wantonness which stimulates many, and impels them to perverse and injurious speculations. Lastly, let us remember that God, who is invisible, and whose wisdom, power, and justice, are incomprehensible, has placed before us the history of Moses, as a mirror which exhibits his lively image. For as eyes, either dim through age, or dull through any disease, see nothing distinctly without the assistance of spectacles, so, in our inquiries after God, such is our imbecility, without the guidance of the Scripture we immediately lose our way. But those who indulge their presumption, since they are now admonished in vain, will perceive too late, by their horrible destruction, how much better it would have been to look up to the secret counsels of God with reverential awe, than to disgorge their blasphemies to darken the heaven. Augustine justly complains, that it is an offence against God, to inquire for any cause of things, higher than his will. He elsewhere prudently cautions us, that it is as absurd to dispute concerning an infinite duration of time, as concerning an infinite extent of place. However extensive the circuit of the heavens, yet certainly it has some dimensions. Now, if any one should expostulate with God, that the vacuity of space is a hundred times larger, would not such arrogance be detested by all pious persons? The same madness is chargeable on those who censure the inaction of God, for not having, according to their wishes, created the world innumerable ages before. To gratify their inordinate curiosity, they desire to pass beyond the limits of the world; as though, in the very ample circumference of heaven and earth, we were not surrounded by numerous objects capable of absorbing all our senses in their inestimable splendour; as though, in the course of six thousand years, God had not given us lessons sufficient to exercise our minds in assiduous meditation on them. Then let us cheerfully remain within these barriers with which God has been pleased to circumscribe us, and as it were to confine our minds, that they might not be wandering in the boundless regions of uncertain conjecture.

As the minds of men are prone to vain subtleties, there is the greatest danger that those who know not the right use of this doctrine will embarrass themselves with intricate perplexities. It will therefore be necessary to touch in a brief manner on the end and design of the Scripture doctrine of the Divine ordination of all things. And here let it be remarked, in the first place, that the providence of God is to be considered as well in regard to futurity, as in reference to that which is past; secondly, that it governs all things in such a manner as to operate sometimes by the intervention of means, sometimes without means, and sometimes in opposition to all means; lastly, that it tends to show the care of God for the whole human race, and especially his vigilance in the government of the Church, which he favours with more particular attention. It must also be observed, that, although the paternal favour and beneficence of God, or the severity of his justice, is frequently conspicuous in the whole course of his providence, yet sometimes the causes of events are concealed, so that a suspicion intrudes itself, that the revolutions of human affairs are conducted by the blind impetuosity of fortune; or the flesh solicits us to murmur, as though God amused himself with tossing men about like tennis-balls. It is true, indeed, if we were ready to learn with quiet and sober minds, that the final issue sufficiently proves the counsels of God to be directed by the best of reasons; that he designs either to teach his people the exercise of patience, or to correct their corrupt affections and subdue the licentiousness of their appetites, or to constrain them to the practice of self-denial, or to arouse them from their indolence; and, on the other hand, to abase the proud, to disappoint the cunning of the wicked, and to confound their machinations. Yet, however the causes may be concealed from us, or escape our observation, we must admit it as a certain truth, that they are hidden with him; and must therefore exclaim with David, "Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered." For, though our miseries ought always to remind us of our sins, that the punishment itself may urge us to repentance, yet we see that Christ ascribes more sovereignty to the secret purpose of the Father in afflicting men, than to require him to punish every individual according to his demerits. For concerning him who was born blind, he says, "Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him." For here sense murmurs, when calamity precedes the very birth, as though it were a detraction from the Divine clemency thus to afflict the innocent. But Christ declares that the glory of his Father is manifested in this instance, provided our eyes are clear to behold it. But we must proceed with modesty, cautious that we call not God to an account at our tribunal; but that we entertain such reverence for his secret judgments, as to esteem his will the most righteous cause of every thing that he does. When thick clouds obscure the heavens, and a violent tempest arises, because a gloomy mist is before our eyes, and thunder strikes our ears, and terror stupefies all our faculties, all things seem to us to be blended in confusion; yet during the whole time the heavens remain in the same quiet serenity. So it must be concluded, that while the turbulent state of the world deprives us of our judgment, God, by the pure light of his own righteousness and wisdom, regulates all those commotions in the most exact order, and directs them to their proper end. And certainly the madness of many in this respect is monstrous, who dare to arraign the works of God, to scrutinize his secret counsels, and even to pass a precipitate sentence on things unknown, with greater freedom than on the actions of mortal men. For what is more preposterous than towards our equals to observe such modesty, as rather to suspend our judgment than to incur the imputation of temerity, but impudently to insult the mysterious judgments of God, which we ought to hold in admiration and reverence?

Argument.

The discussion of the first part of the Apostolic Creed, on the knowledge of God the Creator, being finished, is followed by another, on the knowledge of God the Redeemer in Christ, which is the subject of this Second Book.

It treats, first, of the occasion of redemption, that is, the fall of Adam; secondly, of the redemption itself. The former of these subjects occupies the first five chapters; the remaining ones are assigned to the latter.

The discourse on redemption may be divided into five principal parts. It shows,

There is much reason in the old adage, which so strongly recommends to man the knowledge of himself. For if it be thought disgraceful to be ignorant of whatever relates to the conduct of human life, ignorance of ourselves is much more shameful, which causes us, in deliberating on subjects of importance, to grope our way in miserable obscurity, or even in total darkness. But in proportion to the utility of this precept ought to be our caution not to make a preposterous use of it; as we see some philosophers have done. For while they exhort man to the knowledge of himself, the end they propose is, that he may not remain ignorant of his own dignity and excellence: nor do they wish him to contemplate in himself any thing but what may swell him with vain confidence, and inflate him with pride. But the knowledge of ourselves consists, first, in considering what was bestowed on us at our creation, and the favours we continually receive from the Divine benignity, that we may know how great the excellence of our nature would have been, if it had retained its integrity; yet, at the same time, recollecting that we have nothing properly our own, may feel our precarious tenure of all that God has conferred on us, so as always to place our dependence upon him. Secondly, we should contemplate our miserable condition since the fall of Adam, the sense of which tends to destroy all boasting and confidence, to overwhelm us with shame, and to fill us with real humility. For as God, at the beginning, formed us after his own image, that he might elevate our minds both to the practice of virtue, and to the contemplation of eternal life, so, to prevent the great excellence of our species, which distinguishes us from the brutes, from being buried in sottish indolence, it is worthy of observation, that the design of our being endued with reason and intelligence is, that, leading a holy and virtuous life, we may aspire to the mark set before us of a blessed immortality. But we cannot think upon that primeval dignity, without having our attention immediately called to the melancholy spectacle of our disgrace and ignominy, since in the person of the first man we are fallen from our original condition. Hence arise disapprobation and abhorrence of ourselves, and real humility; and we are inflamed with fresh ardour to seek after God, to recover in him those excellences of which we find ourselves utterly destitute.

Since we have seen that the domination of sin, from the time of its subjugation of the first man, not only extends over the whole race, but also exclusively possesses every soul, it now remains to be more closely investigated, whether we are despoiled of all freedom, and, if any particle of it yet remain, how far its power extends. But, that we may the more easily discover the truth of this question, I will first set up by the way a mark, by which our whole course must be regulated. The best method of guarding against error is to consider the dangers which threaten us on every side. For when man is declared to be destitute of all rectitude, he immediately makes it an occasion of slothfulness; and because he is said to have no power of himself for the pursuit of righteousness, he totally neglects it, as though it did not at all concern him. On the other hand, he cannot arrogate any thing to himself, be it ever so little, without God being robbed of his honour, and himself being endangered by presumptuous temerity. Therefore, to avoid striking on either of these rocks, this will be the course to be pursued--that man, being taught that he has nothing good left in his possession, and being surrounded on every side with the most miserable necessity, should, nevertheless, be instructed to aspire to the good of which he is destitute, and to the liberty of which he is deprived; and should be roused from indolence with more earnestness, than if he were supposed to be possessed of the greatest strength. The necessity of the latter is obvious to every one. The former, I perceive, is doubted by more than it ought to be. For this being placed beyond all controversy, that man must not be deprived of any thing that properly belongs to him, it ought also to be manifest how important it is that he should be prevented from false boasting. For if he was not even then permitted to glory in himself, when by the Divine beneficence he was decorated with the noblest ornaments, how much ought he now to be humbled, when, on account of his ingratitude, he has been hurled from the summit of glory to the abyss of ignominy! At that time, I say, when he was exalted to the most honourable eminence, the Scripture attributes nothing to him, but that he was created after the image of God; which certainly implies that his happiness consisted not in any goodness of his own, but in a participation of God. What, then, remains for him now, deprived of all glory, but that he acknowledge God, to whose beneficence he could not be thankful, when he abounded in the riches of his favour? and that he now, at least, by a confession of his poverty, glorify him, whom he glorified not by an acknowledgment of his blessings? It is also no less conducive to our interests than to the Divine glory, that all the praise of wisdom and strength be taken away from us; so that they join sacrilege to our fall, who ascribe to us any thing more than truly belongs to us. For what else is the consequence, when we are taught to contend in our own strength, but that we are lifted into the air on a reed, which being soon broken, we fall to the ground. Though our strength is placed in too favourable a point of view, when it is compared to a reed. For it is nothing but smoke, whatever vain men have imagined and pretend concerning it. Wherefore it is not without reason, that that remarkable sentence is so frequently repeated by Augustine, that free will is rather overthrown than established even by its own advocates. It was necessary to premise these things for the sake of some, who, when they hear that human power is completely subverted in order that the power of God may be established in man, inveterately hate this whole argument, as dangerous and unprofitable; which yet appears to be highly useful to us, and essential to true religion.

But man cannot be better known in either faculty of his soul, than when he is represented in those characters by which the Scripture has distinguished him. If he be completely described in these words of Christ, "That which is born of the flesh is flesh," as it is easy to prove, it is evident that he is a very miserable creature. For, according to the testimony of the Apostle, "to be carnally minded is death, because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Is the flesh so perverse, that, with all its affections, it entertains a secret hatred against God? that it cannot consent to the righteousness of the Divine law? in a word, that it can produce nothing but what tends to death? Now, grant, that in the nature of man there is nothing but flesh, and elicit any good from it, if you can. But the name of flesh, it will be said, pertains only to the sensual, and not to the superior faculties of the soul. This is abundantly refuted by the words of Christ and of the Apostle. For the argument of our Lord is, that man must be born again, because he is flesh. He does not teach a new birth in regard to the body. Now, a new birth of the soul requires not a correction of some portion of it, but an entire renovation. And this is confirmed by the antithesis in both places; for there is such a comparison between the flesh and the spirit, that there is no medium left. Therefore, every thing in man that is not spiritual, is, according to this mode of reasoning, denominated carnal. But we have nothing of the spirit, except by regeneration. Whatever, therefore, we have from nature is carnal. But if on that point there could otherwise be any doubt, we have it removed by Paul, when, after a description of the old man, which he had asserted to be "corrupt according to the deceitful lusts," he directs us to "be renewed in the spirit of our mind." You see that he places unlawful and corrupt affections not only in the sensitive part, but also in the mind itself, and, therefore, requires a renovation of it. And, indeed, he had just before drawn such a picture of human nature, as showed us to be in every part corrupted and depraved. For his description of all the Gentiles, as "walking in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart," is undoubtedly applicable to all those whom the Lord has not yet renewed to the rectitude of his wisdom and righteousness. This is still more evident from the comparison soon after introduced, where he reminds the faithful, that they "have not so learned Christ." For from these words we conclude, that the grace of Christ is the only remedy, by which we can be liberated from that blindness, and from the evils consequent upon it. And this is what Isaiah had prophesied concerning the kingdom of Christ, when he predicted that the Lord would be "an everlasting light" to his Church, whilst at the same time "darkness covered the earth, and gross darkness the people." When he declares, that the light of God will only arise upon the Church, beyond the limits of the Church he certainly leaves nothing but darkness and blindness. I will not particularly recite all the passages which are to be found, especially in the Psalms and in the Prophets, concerning the vanity of man. It is a striking observation of David, that "to be laid in the balance, they are altogether lighter than vanity." It is a severe condemnation of his understanding, when all the thoughts which proceed from it are derided as foolish, frivolous, mad, and perverse.

It has now, I apprehend, been sufficiently proved, that man is so enslaved by sin, as to be of his own nature incapable of an effort, or even an aspiration, towards that which is good. We have also laid down a distinction between coaction and necessity, from which it appears that while he sins necessarily, he nevertheless sins voluntarily. But since, while he is devoted to the servitude of the devil, he seems to be actuated by his will, rather than by his own, it remains for us to explain the nature of both kinds of influence. There is also this question to be resolved, whether any thing is to be attributed to God in evil actions, in which the Scripture intimates that some influence of his is concerned. Augustine somewhere compares the human will to a horse, obedient to the direction of his rider; and God and the devil he compares to riders. "If God rides it, he, like a sober and skilful rider, manages it in a graceful manner; stimulates its tardiness; restrains its immoderate celerity; represses its wantonness and wildness; tames its perverseness, and conducts it into the right way. But if the devil has taken possession of it, he, like a foolish and wanton rider, forces it through pathless places, hurries it into ditches, drives it down over precipices, and excites it to obstinacy and ferocity." With this similitude, as no better occurs, we will at present be content. When the will of a natural man is said to be subject to the power of the devil, so as to be directed by it, the meaning is, not that it resists and is compelled to a reluctant submission, as masters compel slaves to an unwilling performance of their commands, but that, being fascinated by the fallacies of Satan, it necessarily submits itself to all his directions. For those whom the Lord does not favour with the government of his Spirit, he abandons, in righteous judgment, to the influence of Satan. Wherefore the Apostle says, that "the god of this world hath blinded the minds of them which believe not," who are destined to destruction, "lest the light of the gospel should shine unto them." And in another place, that he "worketh in the children of disobedience." The blinding of the wicked, and all those enormities which attend it, are called the works of Satan; the cause of which must nevertheless be sought only in the human will, from which proceeds the root of evil, and in which rests the foundation of the kingdom of Satan, that is, sin.

The whole human race having perished in the person of Adam, our original excellence and dignity, which we have noticed, so far from being advantageous to us, only involves us in greater ignominy, till God, who does not acknowledge the pollution and corruption of man by sin to be his work, appears as a Redeemer in the person of his only begotten Son. Therefore, since we are fallen from life into death, all that knowledge of God as a Creator, of which we have been treating, would be useless, unless it were succeeded by faith exhibiting God to us as a Father in Christ. This, indeed, was the genuine order of nature, that the fabric of the world should be a school in which we might learn piety, and thence be conducted to eternal life and perfect felicity. But since the fall, whithersoever we turn our eyes, the curse of God meets us on every side, which, whilst it seizes innocent creatures and involves them in our guilt, must necessarily overwhelm our souls with despair. For though God is pleased still to manifest his paternal kindness to us in various ways, yet we cannot, from a contemplation of the world, conclude that he is our Father, when our conscience disturbs us within, and convinces us that our sins afford a just reason why God should abandon us, and no longer esteem us as his children. We are also chargeable with stupidity and ingratitude; for our minds, being blinded, do not perceive the truth; and all our senses being corrupted, we wickedly defraud God of his glory. We must therefore subscribe to the declaration of Paul: "For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe." What he denominates the wisdom of God, is this magnificent theatre of heaven and earth, which is replete with innumerable miracles, and from the contemplation of which we ought wisely to acquire the knowledge of God. But because we have made so little improvement in this way, he recalls us to the faith of Christ, which is despised by unbelievers on account of its apparent folly. Wherefore, though the preaching of the cross is not agreeable to human reason, we ought, nevertheless, to embrace it with all humility, if we desire to return to God our Creator, from whom we have been alienated, and to have him reassume the character of our Father. Since the fall of the first man, no knowledge of God, without the Mediator, has been available to salvation. For Christ speaks not of his own time only, but comprehends all ages, when he says that "this is life eternal, to know thee, the only true God, and Jesus Christ, whom thou hast sent." And this aggravates the stupidity of those who set open the gate of heaven to all unbelievers and profane persons, without the grace of Christ, whom the Scripture universally represents as the only door of entrance into salvation. But if any man would restrict this declaration of Christ to the period of the first promulgation of the gospel, we are prepared with a refutation. For it has been a common opinion, in all ages and nations, that those who are alienated from God, and pronounced accursed, and children of wrath, cannot please him without a reconciliation. Here add the answer of Christ to the woman of Samaria: "Ye worship ye know not what: we know what we worship; for salvation is of the Jews." In these words he at once condemns all the religions of the Gentiles as false, and assigns a reason for it; because under the law the Redeemer was promised only to the chosen people; whence it follows that no worship has ever been acceptable to God, unless it had respect to Christ. Hence also Paul affirms that all the Gentiles were without God, and destitute of the hope of life. Now, as John teaches us that life was from the beginning in Christ, and that the whole world are fallen from it, it is necessary to return to that fountain; and therefore Christ asserts himself to be the life, as he is the author of the propitiation. And, indeed, the celestial inheritance belongs exclusively to the children of God. But it is very unreasonable that they should be considered in the place and order of his children, who have not been engrafted into the body of his only begotten Son. And John plainly declares that "they who believe in his name become the sons of God." But as it is not my design in this place to treat professedly of faith in Christ, these cursory hints shall at present suffice.

Here I think it will not be foreign to our subject to introduce the ten precepts of the law, with a brief exposition of them. For this will more clearly evince what I have suggested, that the service which God has once prescribed always remains in full force; and will also furnish us with a confirmation of the second remark, that the Jews not only learned from it the nature of true piety, but when they saw their inability to observe it, were led by the fear of its sentence, though not without reluctance, to the Mediator. Now, in giving a summary of those things which are requisite to the true knowledge of God, we have shown that we can form no conceptions of his greatness, but his majesty immediately discovers itself to us, to constrain us to worship him. In the knowledge of ourselves, we have laid down this as a principal article, that being divested of all opinion of our own strength, and confidence in our own righteousness, and, on the other hand, discouraged and depressed by a consciousness of our poverty, we should learn true humility and self-dejection. The Lord accomplishes both these things in his law, where, in the first place, claiming to himself the legitimate authority to command, he calls us to revere his Divinity, and prescribes the parts of which this reverence consists; and in the next place, promulgating the rule of his righteousness, he convicts us both of impotence and of unrighteousness. Moreover, the internal law, which has before been said to be inscribed and as it were engraven on the hearts of all men, suggests to us in some measure the same things which are to be learned from the two tables. For our conscience does not permit us to sleep in perpetual insensibility, but is an internal witness and monitor of the duties we owe to God, shows us the difference between good and evil, and so accuses us when we deviate from our duty. But man, involved as he is in a cloud of errors, scarcely obtains from this law of nature the smallest idea of what worship is accepted by God; but is certainly at an immense distance from a right understanding of it. Besides, he is so elated with arrogance and ambition, and so blinded with self-love, that he cannot yet take a view of himself, and as it were retire within, that he may learn to submit and humble himself, and to confess his misery. Since it was necessary, therefore, both for our dulness and obstinacy, the Lord gave us a written law; to declare with greater certainty what in the law of nature was too obscure, and by arousing our indolence, to make a deeper impression on our understanding and memory.

The First Commandment.

The Second Commandment.

The Third Commandment.

The Fourth Commandment.

The Fifth Commandment.

The Sixth Commandment.

XL. Now, the Scripture states two reasons on which this precept is founded; the first, that man is the image of God; the second, that he is our own flesh. Wherefore, unless we would violate the image of God, we ought to hold the personal safety of our neighbour inviolably sacred; and unless we would divest ourselves of humanity, we ought to cherish him as our own flesh. The motives which are derived from the redemption and grace of Christ will be treated in another place. These two characters, which are inseparable from the nature of man, God requires us to consider as motives to our exertions for his security; so that we may reverence his image impressed on him, and show an affectionate regard for our own flesh. That person, therefore, is not innocent of the crime of murder, who has merely restrained himself from the effusion of blood. If you perpetrate, if you attempt, if you only conceive in your mind any thing inimical to the safety of another, you stand guilty of murder. Unless you also endeavour to defend him to the utmost of your ability and opportunity, you are guilty of the same inhuman transgression of the law. But if so much concern be discovered for the safety of the body, we may conclude, how much care and attention should be devoted to the safety of the soul, which, in the sight of God, is of infinitely superior value.

The Seventh Commandment.

The Eighth Commandment.

The Ninth Commandment.

The Tenth Commandment.

L. Nor is it without cause that he requires such consummate rectitude. For who can deny that it is reasonable for all the powers of our souls to be under the influence of love? But if any one deviate from the path of love, who can deny that that soul is in an unhealthy state? Now, whence is it, that your mind conceives desires prejudicial to your neighbour, but that, neglecting his interest, you consult nothing but your own? For if your heart were full of love, there would be no part of it exposed to such imaginations. It must therefore be destitute of love, so far as it is the seat of concupiscence. Some one will object, that it is unreasonable, that imaginations, which without reflection flutter about in the mind, and then vanish away, should be condemned as symptoms of concupiscence, which has its seat in the heart. I reply, that the present question relates to that kind of imaginations, which, when they are presented to our understandings, at the same time strike our hearts, and inflame them with cupidity; since the mind never entertains a wish for any thing after which the heart is not excited to pant. Therefore God enjoins a wonderful ardour of love, which he will not allow to be interrupted even by the smallest degree of concupiscence. He requires a heart admirably well regulated, which he permits not to be disturbed with the least emotion contrary to the law of love. Do not imagine that this doctrine is unsupported by any great authority; for I derived the first idea of it from Augustine. Now, though the design of the Lord was to prohibit us from all corrupt desires, yet he has exhibited, as examples, those objects which most generally deceive us with a fallacious appearance of pleasure; that he might not leave any thing to concupiscence, after having driven it from those objects towards which it is most violently inclined. Behold, then, the second table of the law, which sufficiently instructs us in the duties we owe to men for the sake of God, on regard to whom the whole rule of love depends. The duties taught in this second table, therefore, we shall inculcate in vain, unless our instruction be founded on the fear and reverence of God. To divide the prohibition of concupiscence into two precepts, the discerning reader, without any comment of mine, will pronounce to be a corrupt and violent separation of what is but one. Nor is the repetition of this phrase, "Thou shalt not covet," any objection against us; because, having mentioned the house or family, God enumerates the different parts of it, beginning with the wife. Hence it clearly appears that it ought to be read, as it is correctly read by the Hebrews, in one continued connection; and in short, that God commands, that all that every man possesses remain safe and entire, not only from any actual injury or fraudulent intention, but even from the least emotion of cupidity that can solicit our hearts.

As it was not without reason, or without effect, that God was pleased, in ancient times, to manifest himself as a Father by means of expiations and sacrifices, and that he consecrated to himself a chosen people, there is no doubt that he was known, even then, in the same image in which he now appears to us with meridian splendour. Therefore Malachi, after having enjoined the Jews to attend to the law of Moses, and to persevere in the observance of it, immediately announces, that "the Sun of righteousness shall arise." In this language he suggests, that the law tended to excite in the pious an expectation of the Messiah that was to come, and that at his advent there was reason to hope for a much greater degree of light. For this reason Peter says that "the Prophets have inquired and searched diligently concerning the salvation," which is now manifested in the gospel; and that "it was revealed to them, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the gospel unto you." Not that their instructions were useless to the ancient people, or unprofitable to themselves, but because they did not enjoy the treasure, which God through their hands has transmitted to us. For in the present day, the grace, which was the subject of their testimony, is familiarly exhibited before our eyes; and whereas they had but a small taste, we have offered to us a more copious fruition of it. Therefore Christ, who asserts that "Moses wrote of him," nevertheless extols that measure of grace in which we excel the Jews. Addressing his disciples, he says, "Blessed are your eyes, for they see; and your ears, for they hear." "For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." This is no small recommendation of the evangelical revelation, that God has preferred us to those holy fathers who were eminent for singular piety. To this declaration that other passage is not at all repugnant, where Christ says, "Abraham saw my day, and was glad." For though his prospect of a thing so very remote was attended with much obscurity, yet there was nothing wanting to the certainty of a well founded hope; and hence that joy which accompanied the holy patriarch even to his death. Neither does this assertion of John the Baptist, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him," exclude the pious, who had died before his time, from a participation of the understanding and light which shine in the person of Christ; but, comparing their condition with ours, it teaches us that we have a clear manifestation of those mysteries, of which they had only an obscure prospect through the medium of shadows; as the author of the Epistle to the Hebrews more copiously and excellently shows, that "God, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." Therefore, though the only begotten Son, who is now to us "the brightness of the glory, and the express image of the person," of God the Father, was formerly known to the Jews, as we have elsewhere shown by a quotation from Paul, that he was the leader of their ancient deliverance from Egypt; yet this also is a truth, which is asserted by the same Paul in another place, that "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." For when he appeared in this his image, he made himself visible, as it were, in comparison with the obscure and shadowy representation of him which had been given before. This renders the ingratitude and obstinacy of those, who shut their eyes amid this meridian blaze, so much the more vile and detestable. And therefore Paul says that Satan, "the god of this world, hath blinded their minds, lest the light of the glorious gospel of Christ should shine unto them."

From the preceding observations it may now be evident, that all those persons, from the beginning of the world, whom God has adopted into the society of his people, have been federally connected with him by the same law and the same doctrine which are in force among us: but because it is of no small importance that this point be established, I shall show, by way of appendix, since the fathers were partakers with us of the same inheritance, and hoped for the same salvation through the grace of our common Mediator, how far their condition in this connection was different from ours. For though the testimonies we have collected from the law and the prophets in proof of this, render it sufficiently evident that the people of God have never had any other rule of religion and piety, yet because some writers have raised many disputes concerning the difference of the Old and New Testaments, which may occasion doubts in the mind of an undiscerning reader, we shall assign a particular chapter for the better and more accurate discussion of this subject. Moreover, what would otherwise have been very useful, has now been rendered necessary for us by Servetus and some madmen of the sect of the Anabaptists, who entertain no other ideas of the Israelitish nation, than of a herd of swine, whom they pretend to have been pampered by the Lord in this world, without the least hope of a future immortality in heaven. To defend the pious mind, therefore, from this pestilent error, and at the same time to remove all difficulties which may arise from the mention of a diversity between the Old and New Testaments, let us, as we proceed, examine what similarity there is between them, and what difference; what covenant the Lord made with the Israelites, in ancient times, before the advent of Christ, and what he has entered into with us since his manifestation in the flesh.

What, then, it will be said, will there be no difference left between the Old Testament and the New? and what becomes of all those passages of Scripture, where they are compared together as things that are very different? I readily admit the differences which are mentioned in the Scripture, but I maintain that they derogate nothing from the unity already established; as will be seen when we have discussed them in proper order. But the principal differences, as far as my observation or memory extends, are four in number; to which if any one choose to add a fifth, I shall not make the least objection. I assert, and engage to demonstrate, that all these are such as pertain rather to the mode of administration, than to the substance. In this view, they will not prevent the promises of the Old and New Testament from remaining the same, and the promises of both Testaments from having in Christ the same foundation. Now, the first difference is, that although it was always the will of the Lord that the minds of his people should be directed, and their hearts elevated, towards the celestial inheritance, yet, in order that they might be the better encouraged to hope for it, he anciently exhibited it for their contemplation and partial enjoyment under the figures of terrestrial blessings. Now, having by the gospel more clearly and explicitly revealed the grace of the future life, he leaves the inferior mode of instruction which he used with the Israelites, and directs our minds to the immediate contemplation of it. Those who overlook this design of God, suppose that the ancients ascended no higher than the corporeal blessings which were promised them; they so frequently hear the land of Canaan mentioned as the eminent, and indeed the only, reward for the observers of the Divine law. They hear that God threatens the transgressors of this law with nothing more severe than being expelled from the possession of that country, and dispersed into foreign lands. They see this to be nearly the whole substance of all the blessings and of all the curses pronounced by Moses. Hence they confidently conclude, that the Jews were separated from other nations, not for their own sakes, but for ours, that the Christian Church might have an image, in whose external form they could discern examples of spiritual things. But since the Scripture frequently shows, that God himself appointed the terrestrial advantages with which he favoured them for the express purpose of leading them to the hope of celestial blessings, it argued extreme inexperience, not to say stupidity, not to consider such a dispensation. The point of controversy between us and these persons, is this: they maintain that the possession of the land of Canaan was accounted by the Israelites their supreme and ultimate blessedness, but that to us, since the revelation of Christ, it is a figure of the heavenly inheritance. We, on the contrary, contend, that in the earthly possession which they enjoyed, they contemplated, as in a mirror, the future inheritance which they believed to be prepared for them in heaven.

It was of great importance to our interests, that he, who was to be our Mediator, should be both true God and true man. If an inquiry be made concerning the necessity of this, it was not indeed a simple, or, as we commonly say, an absolute necessity, but such as arose from the heavenly decree, on which the salvation of men depended. But our most merciful Father has appointed that which was best for us. For since our iniquities, like a cloud intervening between us and him, had entirely alienated us from the kingdom of heaven, no one that could not approach to God could be a mediator for the restoration of peace. But who could have approached to him? Could any one of the children of Adam? They, with their parent, all dreaded the Divine presence. Could any one of the angels? They also stood in need of a head, by a connection with whom they might be confirmed in a perfect and unvarying adherence to their God. What, then, could be done? Our situation was truly deplorable, unless the Divine majesty itself would descend to us; for we could not ascend to it. Thus it was necessary that the Son of God should become Immanuel, that is, God with us; and this in order that there might be a mutual union and coalition between his Divinity and the nature of man; for otherwise the proximity could not be sufficiently near, nor could the affinity be sufficiently strong, to authorize us to hope that God would dwell with us. So great was the discordance between our pollution and the perfect purity of God. Although man had remained immaculately innocent, yet his condition would have been too mean for him to approach to God without a Mediator. What, then, can he do, after having been plunged by his fatal fall into death and hell, defiled with so many blemishes, putrefying in his own corruption, and, in a word, overwhelmed with every curse? It is not without reason, therefore, that Paul, when about to exhibit Christ in the character of a Mediator, expressly speaks of him as a man. "There is one Mediator," he says, "between God and man, the man Christ Jesus." He might have called him God, or might indeed have omitted the appellation of man, as well as that of God; but because the Spirit, who spake by him, knew our infirmity, he has provided a very suitable remedy against it, by placing the Son of God familiarly among us, as though he were one of us. Therefore, that no one may distress himself where he is to seek the Mediator, or in what way he may approach him, the apostle, by denominating him a man, apprizes us that he is near, and even close to us, since he is our own flesh. He certainly intends the same as is stated in another place more at large--"that we have not a high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin."

When it is said that "the Word was made flesh," this is not to be understood as if the Word was transmuted into flesh, or blended with flesh. Choosing from the womb of the Virgin a temple for his residence, he who was the Son of God, became also the Son of man, not by a confusion of substance, but by a unity of person. For we assert such a connection and union of the Divinity with the humanity, that each nature retains its properties entire, and yet both together constitute one Christ. If any thing among men can be found to resemble so great a mystery, man himself appears to furnish the most apposite similitude; being evidently composed of two substances, of which, however, neither is so confounded with the other, as not to retain its distinct nature. For the soul is not the body, nor is the body the soul. Wherefore that is predicated separately of the soul, which cannot be at all applied to the body. On the contrary, that is predicated of the body, which is totally incompatible with the soul. And that is predicated of the whole man, which cannot with propriety be understood either of the soul or of the body alone. Lastly, the properties of the soul are transferred to the body, and the properties of the body to the soul; yet he that is composed of these two parts is no more than one man. Such forms of expression signify that there is in man one person composed of two distinct parts; and that there are two different natures united in him to constitute that one person. The Scriptures speak in a similar manner respecting Christ. They attribute to him, sometimes those things which are applicable merely to his humanity; sometimes those things which belong peculiarly to his Divinity; and not unfrequently those things which comprehend both his natures, but are incompatible with either of them alone. And this union of the two natures in Christ they so carefully maintain, that they sometimes attribute to one what belongs to the other--a mode of expression which the ancient writers called a communication of properties.

It is a just observation of Augustine, that although heretics profess the name of Christ, yet he is not a foundation to them in common with the pious, but remains exclusively the foundation of the Church; because, on a diligent consideration of what belongs to Christ, Christ will be found among them only in name, not in reality. Thus the Papists in the present age, although the name of the Son of God, the Redeemer of the world, be frequently in their mouths, yet since they are contented with the mere name, and despoil him of his power and dignity, these words of Paul, "not holding the head," are truly applicable to them. Therefore, that faith may find in Christ a solid ground of salvation, and so may rely on him, it is proper for us to establish this principle, that the office which was assigned to him by the Father consists of three parts. For he was given as a Prophet, a King, and a Priest; though we should derive but little benefit from an acquaintance with these names, unaccompanied with a knowledge of their end and use. For they are likewise pronounced among the Papists, but in a frigid and unprofitable manner, while they are ignorant of what is included in each of these titles. We have before observed, that although God sent prophets one after another in a continual succession, and never left his people destitute of useful instruction, such as was sufficient for salvation, yet the minds of the pious were always persuaded, that the full light of understanding was not to be expected till the advent of the Messiah. And that this opinion had even reached the Samaritans, notwithstanding they had never been acquainted with the true religion, appears from the speech of the woman: "When Messias is come, he will tell us all things." Nor had the Jews entertained this sentiment without sufficient ground, but believed as they had been taught by infallible oracles. One of the most remarkable is this passage of Isaiah: "Behold, I have given him for a witness to the people, a leader and commander to the people;" just as he had before styled him "the Wonderful Counsellor." In the same manner the apostle, with a view to display the perfection of the evangelical doctrine, after having said, that "God at sundry times and in divers manners spake unto the fathers by the prophets," adds, that he "hath in these last days spoken unto us by his Son." But because it was the office of all the prophets to keep the Church in a state of suspense and expectation, and also to support it till the advent of the Mediator, we therefore find the faithful complaining, in their dispersion, that they were deprived of this ordinary blessing: "We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long." At length, when Christ was at no great distance, a time was prefixed for Daniel to seal up the vision and prophecy, not only to authenticate the prediction it contained, but in order that the faithful might patiently bear for a time the want of prophets, because the plenitude and conclusion of all revelations was near at hand.

All that we have hitherto advanced concerning Christ is to be referred to this point, that being condemned, dead, and ruined in ourselves, we should seek righteousness, deliverance, life, and salvation in him; as we are taught by this remarkable declaration of Peter, that "there is none other name under heaven given among men, whereby we must be saved." The name of JESUS was given him, not rashly or by a fortuitous accident, or by the will of men, but was brought from heaven by the angel, the herald of the supreme decree, and also with this reason annexed to it: "for he shall save his people from their sins;" in which words may be remarked, what we have before hinted, that the office of a Redeemer was assigned to him in order that he might be our Saviour. Nevertheless, the redemption would be incomplete, if he did not by continual advances carry us forward to the ultimate end of salvation. Therefore, as soon as we deviate from him, though but in the smallest degree, we gradually lose sight of salvation, which resides entirely in him; so that those who are not satisfied with him, voluntarily deprive themselves of all grace. And the following observation of Bernard is worthy of recital: "that the name of Jesus is not only light, but also food; that it is likewise oil, without which all the food of the soul is dry; that it is salt, unseasoned by which, whatever is presented to us is insipid; finally, that it is honey in the mouth, melody in the ear, joy in the heart, and medicine to the soul; and that there are no charms in any discourse where his name is not heard." But here we ought diligently to examine how he has procured salvation for us; that we may not only know him to be the author of it, but, embracing those things which are sufficient for the establishment of our faith, may reject every thing capable of drawing us aside to the right hand or to the left. For since no man can descend into himself and seriously consider his own character, without perceiving that God is angry with him and hostile to him, and consequently he must find himself under a necessity of anxiously seeking some way to appease him, which can never be done without a satisfaction,--this is a case in which the strongest assurance is required. For sinners, till they be delivered from guilt, are always subject to the wrath and malediction of God, who, being a righteous Judge, never suffers his law to be violated with impunity, but stands prepared to avenge it.

Argument.

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

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

We are now to examine how we obtain the enjoyment of those blessings which the Father has conferred on his only begotten Son, not for his own private use, but to enrich the poor and needy. And first it must be remarked, that as long as there is a separation between Christ and us, all that he suffered and performed for the salvation of mankind is useless and unavailing to us. To communicate to us what he received from his Father, he must, therefore, become ours, and dwell within us. On this account he is called our "Head," and "the first-born among many brethren;" and we, on the other hand, are said to be "grafted into him," and to "put him on;" for, as I have observed, whatever he possesses is nothing to us, till we are united to him. But though it be true that we obtain this by faith, yet, since we see that the communication of Christ, offered in the gospel, is not promiscuously embraced by all, reason itself teaches us to proceed further, and to inquire into the secret energy of the Spirit, by which we are introduced to the enjoyment of Christ and all his benefits. I have already treated of the eternal Deity and essence of the Spirit; let us now confine ourselves to this particular point: Christ came thus by water and blood, that the Spirit may testify concerning him, in order that the salvation procured by him may not be lost to us. For as "there are three that bear record in heaven, the Father, the Word, and the Spirit," so also "there are three on earth, the spirit, the water, and the blood." Nor is this a useless repetition of the testimony of the Spirit, which we perceive to be engraven like a seal on our hearts, so that it seals the ablution and sacrifice of Christ. For which reason Peter also says, that believers are "elect through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ." This passage suggests to us, that our souls are purified by the secret ablution of the Spirit, that the effusion of that sacred blood may not be in vain. For the same reason also Paul, when speaking of purification and justification, says, we enjoy both "in the name of the Lord Jesus, and by the Spirit of our God." The sum of all is this--that the Holy Spirit is the bond by which Christ efficaciously unites us to himself. And what we have advanced in the last book concerning his unction, tends to establish the same truth.

For this reason Paul asserts, that he esteemed nothing worthy of being known but Jesus Christ; and in the twentieth chapter of the Acts declares, that he had preached faith in Christ; and in another place, he introduces Christ speaking in the following manner: "I send thee unto the Gentiles, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith, that is in me." This apostle tells us, that the glory of God is visible to us in his person, or that "the light of the knowledge of the glory of God" shines "in his face." It is true, that faith relates to the one God; but there must also be added a knowledge of Jesus Christ, whom he has sent. For God himself would be altogether concealed from us, if we were not illuminated by the brightness of Christ. For this purpose the Father has deposited all his treasures with his only begotten Son, that he might reveal himself in him; and that, by such a communication of blessings, he might express a true image of his glory. For as it has been observed, that we require to be drawn by the Spirit, that we may be excited to seek Christ, so we should also be apprized, that the invisible Father is to be sought only in this image. On which subject, Augustine, treating of the object of faith, beautifully remarks, "that we ought to know whither we should go, and in what way;" and immediately after he concludes, "that he who unites Deity and humanity in one person, is the way most secure from all errors; for that it is God towards whom we tend, and man by whom we go; but that both together can be found only in Christ." Nor does Paul, when he speaks of faith in God, intend to subvert what he so frequently inculcates concerning faith, whose stability is wholly in Christ. And Peter most suitably connects them together, when he says, that "by him we believe in God."

And first, we must refute the nugatory distinction, which prevails in the schools, of formal and informal faith. For they imagine, that such as are not impressed with any fear of God, or with any sense of piety, believe all that is necessary to be known in order to salvation; as though the Holy Spirit, in illuminating our hearts to faith, were not a witness to us of our adoption. Yet, in opposition to the whole tenor of Scripture, they presumptuously dignify such a persuasion, destitute of the fear of God, with the name of faith. We need not contend with this definition any further than by simply describing the nature of faith, as it is represented in the Divine word. And this will clearly evince the ignorance and insipidity of their clamour concerning it. I have treated it in part already, and shall subjoin what remains in its proper place. At present, I affirm, that a greater absurdity than this figment of theirs, cannot possibly be imagined. They maintain faith to be a mere assent, with which every despiser of God may receive as true whatever is contained in the Scripture. But first it should be examined, whether every man acquires faith for himself by his own power, or whether it is by faith that the Holy Spirit becomes the witness of adoption. They betray puerile folly, therefore, in inquiring whether faith, which is formed by the superaddition of a quality, be the same, or whether it be a new and different faith. It clearly appears, that while they have been trifling in this manner, they never thought of the peculiar gift of the Spirit; for the commencement of faith contains in it the reconciliation by which man draws near to God. But, if they would duly consider that declaration of Paul, "With the heart man believeth unto righteousness," they would cease their trifling about this superadded quality. If we had only this one reason, it ought to be sufficient to terminate the controversy--that the assent which we give to the Divine word, as I have partly suggested before, and shall again more largely repeat, is from the heart rather than the head, and from the affections rather than the understanding. For which reason it is called "the obedience of faith," to which the Lord prefers no other obedience; because nothing is more precious to him than his own truth; which, according to the testimony of John the Baptist, believers, as it were, subscribe and seal. As this is by no means a dubious point, we conclude at once, that it is an absurdity to say, that faith is formed by the addition of a pious affection to an assent of the mind; whereas, even this assent consists in a pious affection, and is so described in the Scriptures. But another argument offers itself, which is still plainer. Since faith accepts Christ, as he is offered to us by the Father; and he is offered, not only for righteousness, remission of sins, and peace, but also for sanctification and as a fountain of living water; it is certain, that no man can ever know him aright, unless he at the same time receive the sanctification of the Spirit. Or, if any one would wish it to be more clearly expressed, Faith consists in a knowledge of Christ. Christ cannot be known without the sanctification of his Spirit. Consequently, faith is absolutely inseparable from a pious affection.

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

Though we have already shown, in some respect, how faith possesses Christ, and how by means of faith we enjoy his benefits, yet the subject would still be involved in obscurity, unless we were to add a description of the effects which we experience. The substance of the gospel is, not without reason, said to be comprised in "repentance and remission of sins." Therefore, if these two points be omitted, every controversy concerning faith will be jejune and incomplete, and consequently of little use. Now, since both are conferred on us by Christ, and we obtain both by faith,--that is, newness of life and gratuitous reconciliation,--the regular method of instruction requires me, in this place, to enter on the discussion of both. But our immediate transition will be from faith to repentance; because, when this point is well understood, it will better appear how man is justified by faith alone, and mere pardon, and yet that real sanctity of life is not separated from the gratuitous imputation of righteousness. Now, it ought not to be doubted that repentance not only immediately follows faith, but is produced by it. For since pardon, or remission, is offered by the preaching of the gospel, in order that the sinner, liberated from the tyranny of Satan, from the yoke of sin, and the miserable servitude of his vices, may remove into the kingdom of God,--no one can embrace the grace of the gospel, but he must depart from the errors of his former life, enter into the right way, and devote all his attention to the exercise of repentance. Those who imagine that repentance rather precedes faith, than is produced by it, as fruit by a tree, have never been acquainted with its power, and are induced to adopt that sentiment by a very insufficient argument.

We have said that the end of regeneration is, that the life of believers may exhibit a symmetry and agreement between the righteousness of God and their obedience; and that thus they may confirm the adoption by which they are accepted as his children. But though the law of God contains in it that newness of life by which his image is restored in us, yet since our tardiness needs much stimulation and assistance, it will be useful to collect from various places of Scripture a rule for the reformation of the life, that they who cordially repent may not be bewildered in their pursuits. Now, when I undertake the regulation of a Christian's life, I know that I am entering on an argument various and copious, and the magnitude of which might fill a large volume, if I designed a complete discussion of every part of it. For we see to what great prolixity the fathers have extended the exhortations composed by them only on single virtues; and that without any excessive loquacity; for, whatever virtue it is intended to recommend in an oration, the copiousness of the matter naturally produces such a diffusiveness of style, that unless you have spoken largely, you seem not to have done justice to the subject. But my design is not to extend the plan of life, which I am now about to deliver, so far as particularly to discourse on each distinct virtue, and expatiate into exhortations. These things may be sought in the writings of others, especially in the homilies of the fathers. It will be sufficient for me if I point out a method by which a pious man may be conducted to the right end in the regulation of his life, and briefly assign a universal rule, by which he may properly estimate his duties. There will, perhaps, at some future period be a suitable opportunity for declamations; or I shall leave to others an office for which I am not calculated. I am naturally fond of brevity; and, perhaps, were I desirous of speaking in a more copious manner, I should not succeed. And if a more prolix method of teaching were most acceptable, yet I should scarcely be inclined to make the trial. The plan of the present work, however, requires me to treat a simple doctrine with all possible brevity. As the philosophers have certain principles of rectitude and honour, whence they deduce particular duties and the whole circle of virtues, so the Scripture is not without its order in this respect, but maintains an economy superlatively beautiful, and far more certain, than all the systems of the philosophers. There is only this difference--that, the philosophers being ambitious men, they have sedulously affected an exquisite perspicuity of method, in order to make an ostentatious display of their ingenious dexterity. But the Spirit, whose teaching is void of affectation, has not so exactly or perpetually observed a methodical plan; which, nevertheless, by using it in some places, he sufficiently indicates ought not to be neglected by us.

With whatever kind of tribulation we may be afflicted, we should always keep this end in view--to habituate ourselves to a contempt of the present life, that we may thereby be excited to meditation on that which is to come. For the Lord, well knowing our strong natural inclination to a brutish love of the world, adopts a most excellent method to reclaim us and rouse us from our insensibility, that we may not be too tenaciously attached to that foolish affection. There is not one of us who is not desirous of appearing, through the whole course of his life, to aspire and strive after celestial immortality. For we are ashamed of excelling in no respect the brutal herds, whose condition would not be at all inferior to ours, unless there remained to us a hope of eternity after death. But if you examine the designs, pursuits, and actions of every individual, you will find nothing in them but what is terrestrial. Hence that stupidity, that the mental eyes, dazzled with the vain splendour of riches, power, and honours, cannot see to any considerable distance. The heart also, occupied and oppressed with avarice, ambition, and other inordinate desires, cannot rise to any eminence. In a word, the whole soul, fascinated by carnal allurements, seeks its felicity on earth. To oppose this evil, the Lord, by continual lessons of miseries, teaches his children the vanity of the present life. That they may not promise themselves profound and secure peace in it, therefore he permits them to be frequently disquieted and infested with wars or tumults, with robberies or other injuries. That they may not aspire with too much avidity after transient and uncertain riches, or depend on those which they possess,--sometimes by exile, sometimes by the sterility of the land, sometimes by a conflagration, sometimes by other means, he reduces them to indigence, or at least confines them within the limits of mediocrity. That they may not be too complacently delighted with conjugal blessings, he either causes them to be distressed with the wickedness of their wives, or humbles them with a wicked offspring, or afflicts them with want or loss of children. But if in all these things he is more indulgent to them, yet that they may not be inflated with vain glory, or improper confidence, he shows them by diseases and dangers the unstable and transitory nature of all mortal blessings. We therefore truly derive advantage from the discipline of the cross, only when we learn that this life, considered in itself, is unquiet, turbulent, miserable in numberless instances, and in no respect altogether happy; and that all its reputed blessings are uncertain, transient, vain, and adulterated with a mixture of many evils; and in consequence of this at once conclude, that nothing can be sought or expected on earth but conflict, and that when we think of a crown we must raise our eyes towards heaven. For it must be admitted, that the mind is never seriously excited to desire and meditate on the future life, without having previously imbibed a contempt of the present.

I think I have already explained, with sufficient care, how that men, being subject to the curse of the law, have no means left of attaining salvation but through faith alone; and also what faith itself is, what Divine blessings it confers on man, and what effects it produces in him. The substance of what I have advanced is, that Christ, being given to us by the goodness of God, is apprehended and possessed by us by faith, by a participation of whom we receive especially two benefits. In the first place, being by his innocence reconciled to God, we have in heaven a propitious father instead of a judge; in the next place, being sanctified by his Spirit, we devote ourselves to innocence and purity of life. Of regeneration, which is the second benefit, I have said what I thought was sufficient. The method of justification has been but slightly touched, because it was necessary, first to understand that the faith, by which alone we attain gratuitous justification through the Divine mercy, is not unattended with good works, and what is the nature of the good works of the saints, in which part of this question consists. The subject of justification, therefore, must now be fully discussed, and discussed with the recollection that it is the principal hinge by which religion is supported, in order that we may apply to it with the greater attention and care. For unless we first of all apprehend in what situation we stand with respect to God, and what his judgment is concerning us, we have no foundation either for a certainty of salvation, or for the exercise of piety towards God. But the necessity of knowing this subject will be more evident from the knowledge itself.

Though it appears, from the plainest testimonies, that all these things are strictly true, yet we shall not clearly discover how necessary they are, till we shall have taken a view of what ought to be the foundation of all this argument. In the first place, therefore, we should reflect that we are not treating of the righteousness of a human court, but of that of the heavenly tribunal; in order that we may not apply any diminutive standard of our own, to estimate the integrity of conduct required to satisfy the Divine justice. But it is wonderful, with what temerity and presumption this is commonly decided; and it is even observable, that no men give us more confident or pompous declamations concerning the righteousness of works, than those who are notoriously guilty of open sins or addicted to secret vices. This arises from their never thinking of the righteousness of God, the smallest sense of which would prevent them from treating it with such contempt. And certainly it is exceedingly undervalued, if it be not acknowledged to be so perfect that nothing can be acceptable to it but what is absolutely complete and immaculate, such as it never was, nor ever will be, possible to find in fallen man. It is easy for any one in the cloisters of the schools, to indulge himself in idle speculations on the merit of works to justify men; but when he comes into the presence of God, he must bid farewell to these amusements, for there the business is transacted with seriousness, and no ludicrous logomachy practised. To this point, then, must our attention be directed, if we wish to make any useful inquiry concerning true righteousness; how we can answer the celestial Judge, when he shall call us to an account. Let us place that Judge before our eyes, not according to the spontaneous imaginations of our minds, but according to the descriptions given of him in the Scripture; which represents him as one whose refulgence eclipses the stars, whose power melts the mountains, whose anger shakes the earth, whose wisdom takes the subtle in their own craftiness, whose purity makes all things appear polluted, whose righteousness even the angels are unable to bear, who acquits not the guilty, whose vengeance, when it is once kindled, penetrates even to the abyss of hell. Let him seat himself, I say, on the tribunal, to examine the actions of men: who will present himself fearless before his throne? "Who shall dwell with the devouring fire?" saith the prophet. "Who shall dwell with everlasting burnings? He that walketh righteously and speaketh uprightly," &c. Now let him come forward, whoever he is. But this answer causes not one to appear. For, on the contrary, we hear this fearful speech, "If thou, Lord, shouldst mark iniquities, O Lord, who shall stand?" In truth, all must speedily perish, as it is written in another place, "Shall mortal man be more just than God? Shall a man be more pure than his Maker? Behold, he put no trust in his servants; and his angels he charged with folly; how much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? They are destroyed from morning to evening." Again: "Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight; how much more abominable and filthy is man, which drinketh iniquity like water?" I confess that in the Book of Job mention is made of a righteousness which is superior to the observance of the law. And it will be of use to remember this distinction; because, though any one could satisfy the law, he could not even then stand the scrutiny of that righteousness which exceeds all comprehension. Therefore, though Job is conscious of his own integrity, yet he is mute with astonishment, when he sees that God could not be pleased even with the sanctity of angels, if he were to enter into a strict examination of their works. I shall, therefore, now pass over that righteousness to which I have alluded, because it is incomprehensible, and content myself with asserting, that we must be worse than stupid, if, on an examination of our lives by the rule of the written law, we are not tormented with awful dread in consequence of so many maledictions, which God has designed to arouse us, and among the rest this general one: "Cursed be he that confirmeth not all the words of this law to do them." In short, this whole controversy will be uninteresting and useless, unless every one present himself as a criminal before the celestial Judge, and voluntarily prostrate and humble himself in deep solicitude concerning his absolution.

Here are two things to which we must always be particularly attentive; to maintain the glory of the Lord unimpaired and undiminished, and to preserve in our own consciences a placid composure and serene tranquillity with regard to the Divine judgment. We see how frequently and solicitously the Scripture exhorts us to render ascriptions of praise to God alone, when it treats of justification. And, indeed, the apostle assures us that the design of the Lord in conferring righteousness upon us in Christ, is to manifest his own righteousness. The nature of that manifestation he immediately subjoins: it is, "that he might be just, and the justifier of him which believeth in Jesus." The righteousness of God, we see, is not sufficiently illustrious, unless he alone be esteemed righteous, and communicate the grace of justification to the unworthy. For this reason it is his will "that every mouth be stopped, and all the world become guilty before him;" because, as long as man has any thing to allege in his own defence, it detracts something from the glory of God. Thus in Ezekiel he teaches us how greatly we glorify his name by an acknowledgment of our iniquity: "Ye shall remember your ways, and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight for all your evils that ye have committed. And ye shall know that I am the Lord, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings." If these things are contained in the true knowledge of God, that, humbled with a consciousness of our iniquity, we should consider him as indulging us with blessings of which we are unworthy, why do we attempt, to our own serious injury, to pilfer the smallest particle of the praise due to his gratuitous goodness? Thus also when Jeremiah proclaims, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in the Lord;" does he not suggest that the glory of God sustains some diminution, if any man glory in himself? To this use these words are clearly applied by Paul, when he states, that all the branches of our salvation are deposited with Christ, that we may not glory except in the Lord. For he intimates, that they who suppose themselves to have even the least ground for glorying in themselves, are guilty of rebelling against God, and obscuring his glory.

FOOTNOTES

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