Institutes of the Christian Religion
by
John Calvin
Translated from the original Latin, and collated with the author’s last
edition in French,
by John Allen
Sixth American Edition, Revised and Corrected.
In Two Volumes.
Vol. I.
Philadelphia:
Presbyterian Board of Publication
1813
CONTENTS
Advertisement.
The Translator’s Preface.
The Author’s Preface to An Edition Published In The Year 1559, With His
Last Corrections And Additions.
Dedication.
General Syllabus.
Book I. On The Knowledge Of God The Creator.
Argument.
Chapter I. The Connection Between The Knowledge Of God And The
Knowledge Of Ourselves.
Chapter II. The Nature And Tendency Of The Knowledge Of God.
Chapter III. The Human Mind Naturally Endued With The Knowledge Of God.
Chapter IV. This Knowledge Extinguished Or Corrupted, Partly By
Ignorance, Partly By Wickedness.
Chapter V. The Knowledge Of God Conspicuous In The Formation And
Continual Government Of The World.
Chapter VI. The Guidance And Teaching Of The Scripture Necessary To
Lead To The Knowledge Of God The Creator.
Chapter VII. The Testimony Of The Spirit Necessary To Confirm The
Scripture, In Order To The Complete Establishment Of Its Authority. The
Suspension Of Its Authority On The Judgment Of The Church, An Impious
Fiction.
Chapter VIII. Rational Proofs To Establish The Belief Of The Scripture.
Chapter IX. The Fanaticism Which Discards The Scripture, Under The
Pretence Of Resorting To Immediate Revelations, Subversive Of Every
Principle Of Piety.
Chapter X. All Idolatrous Worship Discountenanced In The Scripture, By
Its Exclusive Opposition Of The True God To All The Fictitious Deities
Of The Heathen.
Chapter XI. Unlawfulness Of Ascribing To God A Visible Form. All
Idolatry A Defection From The True God.
Chapter XII. God Contradistinguished From Idols, That He May Be Solely
And Supremely Worshipped.
Chapter XIII. One Divine Essence, Containing Three Persons; Taught In
The Scriptures From The Beginning.
Chapter XIV. The True God Clearly Distinguished In The Scripture From
All Fictitious Ones By The Creation Of The World.
Chapter XV. The State Of Man At His Creation, The Faculties Of The
Soul, The Divine Image, Free Will, And The Original Purity Of His
Nature.
Chapter XVI. God’s Preservation And Support Of The World By His Power,
And His Government Of Every Part Of It By His Providence.
Chapter XVII. The Proper Application Of This Doctrine To Render It
Useful To Us.
Chapter XVIII. God Uses The Agency Of The Impious, And Inclines Their
Minds To Execute His Judgments, Yet Without The Least Stain Of His
Perfect Purity.
Book II. On The Knowledge Of God The Redeemer In Christ, Which Was
Revealed First To The Fathers Under The Law, And Since To Us In The
Gospel.
Argument.
Chapter I. The Fall And Defection Of Adam The Cause Of The Curse
Inflicted On All Mankind, And Of Their Degeneracy From Their Primitive
Condition. The Doctrine Of Original Sin.
Chapter II. Man, In His Present State, Despoiled Of Freedom Of Will,
And Subjected To A Miserable Slavery.
Chapter III. Every Thing That Proceeds From The Corrupt Nature Of Man
Worthy Of Condemnation.
Chapter IV. The Operation Of God In The Hearts Of Men.
Chapter V. A Refutation Of The Objections Commonly Urged In Support Of
Free Will.
Chapter VI. Redemption For Lost Man To Be Sought In Christ.
Chapter VII. The Law Given, Not To Confine The Ancient People To
Itself, But To Encourage Their Hope Of Salvation In Christ, Till The
Time Of His Coming.
Chapter VIII. An Exposition Of The Moral Law
The First Commandment.
The Second Commandment.
The Third Commandment.
The Fourth Commandment.
The Fifth Commandment.
The Sixth Commandment.
The Seventh Commandment.
The Eighth Commandment.
The Ninth Commandment.
The Tenth Commandment.
Chapter IX. Christ, Though Known To The Jews Under The Law, Yet Clearly
Revealed Only In The Gospel.
Chapter X. The Similarity Of The Old And New Testaments.
Chapter XI. The Difference Of The Two Testaments.
Chapter XII. The Necessity Of Christ Becoming Man In Order To Fulfil
The Office Of Mediator.
Chapter XIII. Christ’s Assumption Of Real Humanity.
Chapter XIV. The Union Of The Two Natures Constituting The Person Of
The Mediator.
Chapter XV. The Consideration Of Christ’s Three Offices, Prophetical,
Regal, And Sacerdotal, Necessary To Our Knowing The End Of His Mission
From The Father, And The Benefits Which He Confers On Us.
Chapter XVI. Christ’s Execution Of The Office Of A Redeemer To Procure
Our Salvation. His Death, Resurrection, And Ascension To Heaven.
Chapter XVII. Christ Truly And Properly Said To Have Merited The Grace
Of God And Salvation For Us.
Book III. On The Manner Of Receiving The Grace Of Christ, The Benefits
Which We Derive From It, And The Effects Which Follow It.
Argument.
Chapter I. What Is Declared Concerning Christ Rendered Profitable To Us
By The Secret Operation Of The Spirit.
Chapter II. Faith Defined, And Its Properties Described.
Chapter III. On Repentance.
Chapter IV. The Sophistry And Jargon Of The Schools Concerning
Repentance, Very Remote From The Purity Of The Gospel. On Confession
And Satisfaction.
Chapter V. Indulgences And Purgatory. The Supplements To Their Doctrine
Of Satisfactions.
Chapter VI. The Life Of A Christian. Scriptural Arguments And
Exhortations To It.
Chapter VII. Summary Of The Christian Life. Self‐Denial.
Chapter VIII. Bearing The Cross, Which Is A Branch Of Self‐Denial.
Chapter IX. Meditation On The Future Life.
Chapter X. The Right Use Of The Present Life And Its Supports.
Chapter XI. Justification By Faith. The Name And Thing Defined.
Chapter XII. A Consideration Of The Divine Tribunal, Necessary To A
Serious Conviction Of Gratuitous Justification.
Chapter XIII. Two Things Necessary To Be Observed In Gratuitous
Justification.
Footnotes
[Cover Art]
[Transcriber’s Note: The above cover image was produced by the submitter
at Distributed Proofreaders, and is being placed into the public domain.]
ADVERTISEMENT.
The Presbyterian Board of Publication, in introducing to the public a new
edition of the inimitable “Institutes of the Christian Religion,” do not
wish to be regarded as adopting all the sentiments and forms of expression
of the venerated writer; although they agree with him in his general
views, and admire the skill and learning with which he has pointed out the
relative positions and bearings of the great doctrines of revelation.
Calvin was better qualified than any of his contemporaries, to present
revealed truth in a connected and systematic form. His great natural
abilities, his profound erudition, his well balanced and discriminating
judgment, and his habits of diligent investigation, eminently fitted him
to prepare such a work as the “Institutes,” in which the doctrines of the
gospel are so clearly developed and harmonized, that the system has been
closely associated with his name, from the period of its publication until
the present time.
The honour of Calvin consisted, not in suggesting ingenious theories and
speculations, but in his general accuracy in interpreting the Holy
Scriptures, and in detecting and pointing out the connection of Scripture
doctrines, which, instead of being insulated, were shown to occupy their
respective places in forming a complete and perfect system of Divine
truth. The doctrines embraced in the formularies of the Presbyterian
Church are termed Calvinistic, from their general accordance with Calvin’s
interpretation of scriptural truth; but the admission of this term, as
explanatory of their general character, is not understood as by any means
implying an entire coincidence in the views of Calvin, or a submission to
his authority as an umpire in theological controversies. Although a
learned and pious, he was a fallible man; and his opinions, although
deserving of profound respect, are not to be blindly followed.
While admitting that the “Institutes,” considering the times and
circumstances in which they were written, form an invaluable body of
divinity, still it must be acknowledged, that some of the doctrines
therein maintained have been more luminously set forth in modern times. We
would especially mention as an instance the doctrine of justification
through the imputed righteousness of Christ. Some of the expressions of
Calvin on the subject of reprobation may be regarded as too unqualified,
and we can no further endorse them than as they are incorporated in the
Presbyterian Confession of Faith. The most decidedly objectionable feature
in the “Christian Institutes,” is to be found in the explanation of the
Fourth Commandment, where the author asserts the abrogation of the
Sabbath. In Calvin’s view, this ordinance was a mere type of better
blessings, and, with the types and ceremonies of the old dispensation, was
done away by the introduction of a new and better dispensation. In this
opinion there can be no doubt that he greatly erred; and so universal is
the conviction of the Church on the perpetual obligation of the Sabbath as
a moral institution, that no danger is to be apprehended from a contrary
view, even under the sanction of so great a name as that of Calvin. In
justice to his opinion on this subject, however, it should be stated, that
he distinctly recognized not only the propriety but the necessity of a
consecration of stated days for public religious services, without which
regulation, he declares that “it is so far from being possible to preserve
order and decorum, that if it were abolished, the Church would be in
imminent danger of immediate convulsion and ruin.” It is much to be
lamented that so great a mind should have been led astray on so important
a point by attempting to avoid an opposite extreme.
The Board of Publication have been induced to undertake this edition, by
the very generous offer of the First and Second Presbyterian Churches in
Baltimore, of which the Rev. John Backus and the Rev. Dr. R. J.
Breckinridge are respectively Pastors, to defray the expense of
stereotyping the work. Under the direction of the Executive Committee of
the Board, the translation has been diligently compared throughout with
the original Latin and French, and various corrections have been made to
convey the meaning of the author more distinctly and accurately. This
laborious duty has been performed by a member of the Publishing Committee.
The intrinsic excellence of the work, taken in connection with the
attractive style, and comparative cheapness, of the present edition,
induces the Committee to hope, that it may be widely circulated and
carefully studied, both by the clergy and laymen of the Presbyterian
Church.
In behalf of the Executive Committee,
William M. Engles, EDITOR.
THE TRANSLATOR’S PREFACE.
The English Reader is here presented with a translation of one of the
principal theological productions of the sixteenth century. Few persons,
into whose hands this translation is likely to fall, will require to be
informed that the Author of the original work was one of an illustrious
triumvirate, who acted a most conspicuous part in what has been generally
and justly denominated THE REFORMATION. Of that important revolution in
ecclesiastical affairs, so necessary to the interests of true religion,
and productive of such immense advantages even to civil society, LUTHER,
ZUINGLE, and CALVIN, were honoured, by the providence of God, to be the
most highly distinguished instruments. It is no degradation to the memory
of the many other ornaments of that age, to consider them as brilliant
satellites in the firmament of the Church, revolving round these primary
luminaries, to whom they were indebted for much of that lustre which they
diffused over the earth; while they were all together revolving around one
and the same common centre, though, it must be confessed, with
considerable varieties of approximation, velocity, and obliquity in their
courses; yet all deriving more or less copious communications of light
from the great Sun of the moral system, THE TRUE LIGHT OF THE WORLD.
Differing in the powers of their minds, as well as in the temperament of
their bodily constitutions, placed in different circumstances, and called
to act in different scenes, these leading Reformers, though engaged in the
same common cause, displayed their characteristic and peculiar
excellences; which, it is no disparagement of that cause to admit, were
likewise accompanied by peculiar failings. It is not the design of this
preface to portray and discriminate their respective characters. They
alike devoted their lives and labours to rescue Christianity from the
absurdities, superstitions, and vices by which it had been so deplorably
deformed, mutilated, and obscured, and to recall the attention of mankind
from the doubtful traditions of men to the unerring word of God. But while
they were all distinguished Reformers, Calvin has been generally
acknowledged to have been the most eminent theologian of the three.
Such was the superiority of the talents and attainments of Calvin to those
of most other great men, that the strictest truth is in danger of being
taken for exaggeration. It is impossible for any candid and intelligent
person to have even a slight acquaintance with his writings, without
admiring his various knowledge, extensive learning, profound penetration,
solid judgment, acute reasoning, pure morality, and fervent piety.
His COMMENTARIES on the Scriptures have been celebrated for a juster
method of exposition than had been exhibited by any preceding writer.
Above a hundred years after his death, Poole, the author of the Synopsis,
in the preface to that valuable work, says, “Calvin’s Commentaries abound
in solid discussions of theological subjects, and practical improvements
of them. Subsequent writers have borrowed most of their materials from
Calvin, and his interpretations adorn the books even of those who repay
the obligation by reproaching their master.” And nothing can more
satisfactorily evince the high estimation to which they are still entitled
from the biblical student, than the following testimony, given, after the
lapse of another century, by the late learned Bishop Horsley: “I hold the
memory of Calvin in high veneration: his works have a place in my library;
and in the study of the Holy Scriptures, he is one of the commentators
whom I frequently consult.”
But perhaps, of all the writings of Calvin, none has excited so much
attention as his INSTITUTES OF THE CHRISTIAN RELIGION.
His original design in commencing this work is stated by himself, in the
beginning of his dedication, to have been to supply his countrymen, the
French, with an elementary compendium for their instruction in the
principles of true religion. But we learn from Beza that, by the time of
its completion, existing circumstances furnished the Author with an
additional motive for sending it into the world, during his residence at
Basil, whither he had retired to avoid the persecution which was then
raging in France against all the dissentients from the Church of Rome.
Francis the First, king of France, courted the friendship of the
Protestant princes of Germany; and knowing their detestation of the
cruelties which he employed against his subjects of the reformed religion,
he endeavoured to excuse his conduct by alleging that he caused none to be
put to death except some few fanatics; who, so far from taking the word of
God as the rule of their faith, gave themselves up to the impulses of
their disordered imaginations, and even openly avowed a contempt of
magistrates and sovereign princes. Unable to bear such foul aspersions of
his brethren, Calvin determined on the immediate publication of this
treatise, which he thought would serve as an answer to the calumnies
circulated by the enemies of the truth, and as an apology for his pious
and persecuted countrymen.
The Dedication to Francis is one of the most masterly compositions of
modern times. The purity, elegance, and energy of style; the bold, yet
respectful, freedom of address; the firm attachment to the Divine word;
the Christian fortitude in the midst of persecution; the triumphant
refutation of the calumnies of detractors; with other qualities which
distinguish this celebrated remonstrance, will surely permit no reader of
taste or piety to withhold his concurrence from the general admiration
which it has received.
The Author composed this treatise in Latin and French, and though, at its
first appearance, it was little more than an outline of what it afterwards
became, it was received with uncommon approbation, and a second edition of
it was soon required. How many editions it passed through during his life,
it is difficult, if not impossible, now to ascertain; but it obtained a
very extensive circulation, and was reprinted several times, and every
time was further improved and enlarged by him, till, in the year 1559,
twenty‐three years after the first impression, he put the finishing hand
to his work, and published it in Latin and French, with his last
corrections and additions.
The circulation which it enjoyed was not confined to persons capable of
reading it in the languages in which it was written. It was translated
into High Dutch, Low Dutch, Italian, and Spanish.
Soon after the publication of the Author’s last edition, it was translated
from the Latin into English. In this language it appears to have reached
six editions in the life of the Translator. A reflection on the small
number of persons who may be supposed to have had inclination and ability
to read such a book at that period, compared with the number of readers in
the present age, may excite some wonder that there should have been a
demand for so many editions. But no surprise at this circumstance will be
felt by any person acquainted with the high estimation in which the works
of the Author were held by the venerable Reformers of the Church of
England, and their immediate successors, as well as by the great majority
of religious people in this country. This is not a question of opinion,
but an undeniable fact. Dr. Heylin, the admirer and biographer of
Archbishop Laud, speaking of the early part of the seventeenth century,
says, that Calvin’s “Book of Institutes was, for the most part, the
foundation on which the young divines of those times did build their
studies.” The great Dr. Saunderson, who was chaplain to King Charles I.,
and, after the restoration of Charles II., was created Bishop of Lincoln,
says, “When I began to set myself to the study of divinity as my proper
business, Calvin’s Institutions were recommended to me, as they were
generally to all young scholars in those times, as the best and perfectest
system of divinity, and the fittest to be laid as a ground‐work in the
study of this profession. And, indeed, my expectation was not at all
deceived in the reading of those Institutions.”(1)
The great changes which have taken place in our language render it
difficult to form a correct opinion of the merits of Mr. Norton’s
translation, which was first published about two hundred and fifty years
ago. It must give rather a favourable idea of its execution, that it was
carefully revised by the Rev. David Whitehead, a man of learning and
piety, who, in the reign of Henry VIII., was nominated by Archbishop
Cranmer to a bishopric in Ireland, and, soon after the accession of Queen
Elizabeth, was solicited by that Princess to fill the metropolitan see of
Canterbury, but declined the preferment. But, whatever were the merits or
defects of that translation at its first appearance, it has long been too
antiquated, uncouth, and obscure, to convey any just idea of the original
work, and abounds with passages which, to the modern English reader,
cannot but be altogether unintelligible.
The intrinsic excellence of the book, its importance in the history of
theological controversy, the celebrity of the Author, the application of
his name to designate the leading principles of the system he maintained,
and the frequent collision of sentiment respecting various parts of that
system, combine with other considerations to render it a matter of wonder,
that it has not long ago been given to the English public in a new dress.
The importance of it has also been much increased by the recent
controversy respecting Calvinism, commenced by Dr. Tomline, the present
Bishop of Lincoln, in which such direct and copious reference has been
made to the writings of this Reformer, and especially to his CHRISTIAN
INSTITUTES. These circumstances and considerations have led to the present
translation and publication, which, from the very respectable
encouragement it has received, the Translator trusts will be regarded as
an acceptable service to the religious public.
Among the different methods of translation which have been recommended, he
has adopted that which appeared to him best fitted to the present
undertaking. A servile adherence to the letter of the original, the style
of which is so very remote from the English idiom, he thought would convey
a very inadequate representation of the work; such extreme fidelity, to
use an expression of Cowper’s, being seldom successful, even in a faithful
transmission of the precise sentiments of the author to the mind of the
reader. A mere attention to the ideas and sentiments of the original, to
the neglect of its style and manner, would expose the Translator of a
treatise of this nature to no small danger of misrepresenting the meaning
of the Author, by too frequent and unnecessary deviations from his
language. He has, therefore, aimed at a medium between servility and
looseness, and endeavoured to follow the style of the original as far as
the respective idioms of the Latin and English would admit.
After the greater part of the work had been translated, he had the
happiness to meet with an edition in French of which he has availed
himself in translating the remainder, and in the revision of what he had
translated before. Every person, who understands any two languages, will
be aware that the ambiguity of one will sometimes be explained by the
precision of another; and, notwithstanding the acknowledged superiority of
the Latin to the French in most of the qualities which constitute the
excellence of a language, the case of the article is not the only one in
which Calvin’s French elucidates his Latin.
The scriptural quotations which occur in the work, the Translator has
given, generally, in the words of our common English version; sometimes
according to the readings in the margin of that version; and, in a few
instances, he has literally translated the version adopted by the Author,
where the context required his peculiar reading to be preserved. Almost
all the writers of that age, writing chiefly in a dead language, were
accustomed to speak of their adversaries in language which the polished
manners of the modern times have discarded, and which would now be deemed
illiberal and scurrilous. Where these cases occur, the Translator has not
thought himself bound to a literal rendering of every word, or at liberty
to refine them entirely away, but has adopted such expressions as he
apprehends will give a faithful representation of the spirit of the Author
to modern readers.
Intending this work as a complete system of theology, the Author has made
it the repository of his sentiments on all points of faith and practice.
The whole being distributed into four parts, in conformity to the
Apostles’ Creed, and this plan being very different from that of most
other bodies of divinity, the Translator has borrowed from the Latin
edition of Amsterdam a very perspicuous general syllabus, which will give
the reader a clear view of the original design and plan of the treatise.
He would not be understood to represent these Institutes as a perfect
summary of Christian doctrines and morals, or to profess an unqualified
approbation of all the sentiments they contain. This is a homage to which
no uninspired writings can ever be entitled. But the simplicity of the
method; the freedom from the barbarous terms, captious questions, minute
distinctions, and intricate subtilties of many other Divines; the
clearness and closeness of argument; the complete refutation of the
advocates of the Romish Church, sometimes by obvious conclusions from
their professed principles, sometimes by clear proofs of the absurdities
they involve; the intimate knowledge of ecclesiastical history; the
intimate acquaintance with former theological controversies; the
perspicuity of scriptural interpretation; and the uniform spirit of
genuine piety, which pervade the book, cannot escape the observation of
any judicious reader.
It has been advised by some persons that the translation should be
accompanied by a few notes, to elucidate and enforce some passages, and to
correct others; but, on all the consideration which the Translator has
been able to give to this subject, he has thought it would be best to
content himself with the humble office of placing the sentiments of Calvin
before the reader, with all the fidelity in his power, without any
addition or limitation. He hopes that the present publication will serve
the cause of true religion, and that the reputation of the work itself
will sustain no diminution from the form in which it now appears.
LONDON, _May 12, 1813_.
THE AUTHOR’S PREFACE TO AN EDITION PUBLISHED IN THE YEAR 1559, WITH HIS
LAST CORRECTIONS AND ADDITIONS.
In the first edition of this work, not expecting that success which the
Lord, in his infinite goodness, hath given, I handled the subject for the
most part in a superficial manner, as is usual in small treatises. But
when I understood that it had obtained from almost all pious persons such
a favourable acceptance as I never could have presumed to wish, much less
to hope; while I was conscious of receiving far more attention than I had
deserved, I thought it would evince great ingratitude, if I did not
endeavour at least, according to my humble ability, to make some suitable
return for the attentions paid to me—attentions of themselves calculated
to stimulate my industry. Nor did I attempt this only in the second
edition; but in every succeeding one the work has been improved by some
further enlargements. But though I repented not the labour then devoted to
it, yet I never satisfied myself, till it was arranged in the order in
which it is now published; and I trust I have here presented to my readers
what their judgments will unite in approving. Of my diligent application
to the accomplishment of this service for the Church of God, I can produce
abundant proof. For, last winter, when I thought that a quartan ague would
speedily terminate in my death, the more my disorder increased, the less I
spared myself, till I had finished this book, to leave it behind me, as
some grateful return to such kind solicitations of the religious public.
Indeed, I would rather it had been done sooner; but it is soon enough, if
well enough. I shall think it has appeared at the proper time, when I
shall find it to have been more beneficial than before to the Church of
God. This is my only wish.
I should indeed be ill requited for my labour, if I did not content myself
with the approbation of God alone, despising equally the foolish and
perverse judgments of ignorant men, and the calumnies and detractions of
the wicked. For though God hath wholly devoted my mind to study the
enlargement of his kingdom, and the promotion of general usefulness; and I
have the testimony of my own conscience, of angels, and of God himself,
that, since I undertook the office of a teacher in the Church, I have had
no other object in view than to profit the Church by maintaining the pure
doctrine of godliness; yet I suppose there is no man more slandered or
calumniated than myself. When this Preface was actually in the press, I
had certain information, that at Augsburg, where the States of the Empire
were assembled, a report had been circulated of my defection to popery,
and received with unbecoming eagerness in the courts of the princes. This
is the gratitude of those who cannot be unacquainted with the numerous
proofs of my constancy, which not only refute such a foul calumny, but,
with all equitable and humane judges, ought to preserve me from it. But
the devil, with all his host, is deceived, if he think to overwhelm me
with vile falsehoods, or to render me more timid, indolent, or dilatory,
by such indignities. For I trust that God, in his infinite goodness, will
enable me to persevere with patient constancy in the career of his holy
calling; of which I afford my pious readers a fresh proof in this edition.
Now, my design in this work has been to prepare and qualify students of
theology for the reading of the divine word, that they may have an easy
introduction to it, and be enabled to proceed in it without any
obstruction. For I think I have given such a comprehensive summary, and
orderly arrangement of all the branches of religion, that, with proper
attention, no person will find any difficulty in determining what ought to
be the principal objects of his research in the Scripture, and to what end
he ought to refer any thing it contains. This way, therefore, being
prepared, if I should hereafter publish any expositions of the Scripture,
I shall have no need to introduce long discussions respecting doctrines,
or digressions on common topics, and therefore shall always compress them
within a narrow compass. This will relieve the pious reader from great
trouble and tediousness, provided he come previously furnished with the
necessary information, by a knowledge of the present work. But as the
reason of this design is very evident in my numerous Commentaries, I would
rather have it known from the fact itself, than from my declaration.
Farewell, friendly reader; and if you receive any benefit from my labours,
let me have the assistance of your prayers with God our Father.
GENEVA, _1st August, 1559_.
DEDICATION.
_To His Most Christian Majesty_, FRANCIS, _King of the French, and
his Sovereign, John Calvin wisheth peace and salvation in Christ_.
When I began this work, Sire, nothing was further from my thoughts than
writing a book which would afterwards be presented to your Majesty. My
intention was only to lay down some elementary principles, by which
inquirers on the subject of religion might be instructed in the nature of
true piety. And this labour I undertook chiefly for my countrymen, the
French, of whom I apprehended multitudes to be hungering and thirsting
after Christ, but saw very few possessing any real knowledge of him. That
this was my design, the book itself proves by its simple method and
unadorned composition. But when I perceived that the fury of certain
wicked men in your kingdom had grown to such a height, as to leave no room
in the land for sound doctrine, I thought I should be usefully employed,
if in the same work I delivered my instructions to them, and exhibited my
confession to you, that you may know the nature of that doctrine, which is
the object of such unbounded rage to those madmen who are now disturbing
the country with fire and sword. For I shall not be afraid to acknowledge,
that this treatise contains a summary of that very doctrine, which,
according to their clamours, deserves to be punished with imprisonment,
banishment, proscription, and flames, and to be exterminated from the face
of the earth. I well know with what atrocious insinuations your ears have
been filled by them, in order to render our cause most odious in your
esteem; but your clemency should lead you to consider that, if accusation
be accounted a sufficient evidence of guilt, there will be an end of all
innocence in words and actions. If any one, indeed, with a view to bring
an odium upon the doctrine which I am endeavouring to defend, should
allege that it has long ago been condemned by the general consent, and
suppressed by many judicial decisions, this will be only equivalent to
saying, that it has been sometimes violently rejected through the
influence and power of its adversaries, and sometimes insidiously and
fraudulently oppressed by falsehoods, artifices, and calumnies. Violence
is displayed, when sanguinary sentences are passed against it without the
cause being heard; and fraud, when it is unjustly accused of sedition and
mischief. Lest any one should suppose that these our complaints are
unfounded, you yourself, Sire, can bear witness of the false calumnies
with which you hear it daily traduced; that its only tendency is to wrest
the sceptres of kings out of their hands, to overturn all the tribunals
and judicial proceedings, to subvert all order and governments, to disturb
the peace and tranquillity of the people, to abrogate all laws, to scatter
all properties and possessions, and, in a word, to involve every thing in
total confusion. And yet you hear the smallest portion of what is alleged
against it; for such horrible things are circulated amongst the vulgar,
that, if they were true, the whole world would justly pronounce it and its
abettors worthy of a thousand fires and gibbets. Who, then, will wonder at
its becoming the object of public odium, where credit is given to such
most iniquitous accusations? This is the cause of the general consent and
conspiracy to condemn us and our doctrine. Hurried away with this impulse,
those who sit in judgment pronounce for sentences the prejudices they
brought from home with them; and think their duty fully discharged if they
condemn none to be punished but such as are convicted by their own
confession, or by sufficient proofs. Convicted of what crime? Of this
condemned doctrine, they say. But with what justice is it condemned? Now,
the ground of defence was not to abjure the doctrine itself, but to
maintain its truth. On this subject, however, not a word is allowed to be
uttered.
Wherefore I beseech you, Sire,—and surely it is not an unreasonable
request,—to take upon yourself the entire cognizance of this cause, which
has hitherto been confusedly and carelessly agitated, without any order of
law, and with outrageous passion rather than judicial gravity. Think not
that I am now meditating my own individual defence, in order to effect a
safe return to my native country; for, though I feel the affection which
every man ought to feel for it, yet, under the existing circumstances, I
regret not my removal from it. But I plead the cause of all the godly, and
consequently of Christ himself, which, having been in these times
persecuted and trampled on in all ways in your kingdom, now lies in a most
deplorable state; and this indeed rather through the tyranny of certain
Pharisees, than with your knowledge. How this comes to pass is foreign to
my present purpose to say; but it certainly lies in a most afflicted
state. For the ungodly have gone to such lengths, that the truth of
Christ, if not vanquished, dissipated, and entirely destroyed, is buried,
as it were, in ignoble obscurity, while the poor, despised church is
either destroyed by cruel massacres, or driven away into banishment, or
menaced and terrified into total silence. And still they continue their
wonted madness and ferocity, pushing violently against the wall already
bent, and finishing the ruin they have begun. In the mean time, no one
comes forward to plead the cause against such furies. If there be any
persons desirous of appearing most favourable to the truth, they only
venture an opinion, that forgiveness should be extended to the error and
imprudence of ignorant people. For this is the language of these moderate
men, calling _that_ error and imprudence which they know to be the certain
truth of God, and _those_ ignorant people, whose understanding they
perceive not to have been so despicable to Christ, but that he has
favoured them with the mysteries of his heavenly wisdom. Thus all are
ashamed of the Gospel. But it shall be yours, Sire, not to turn away your
ears or thoughts from so just a defence, especially in a cause of such
importance as the maintenance of God’s glory unimpaired in the world, the
preservation of the honour of divine truth, and the continuance of the
kingdom of Christ uninjured among us. This is a cause worthy of your
attention, worthy of your cognizance, worthy of your throne. This
consideration constitutes true royalty, to acknowledge yourself in the
government of your kingdom to be the minister of God. For where the glory
of God is not made the end of the government, it is not a legitimate
sovereignty, but a usurpation. And he is deceived who expects lasting
prosperity in that kingdom which is not ruled by the sceptre of God, that
is, his holy word; for that heavenly oracle cannot fail, which declares
that “where there is no vision, the people perish.”(2) Nor should you be
seduced from this pursuit by a contempt of our meanness. We are fully
conscious to ourselves how very mean and abject we are, being miserable
sinners before God, and accounted most despicable by men; being (if you
please) the refuse of the world, deserving of the vilest appellations that
can be found; so that nothing remains for us to glory in before God, but
his mercy alone, by which, without any merit of ours, we have been
admitted to the hope of eternal salvation, and before men nothing but our
weakness, the slightest confession of which is esteemed by them as the
greatest disgrace. But our doctrine must stand, exalted above all the
glory, and invincible by all the power of the world; because it is not
ours, but the doctrine of the living God, and of his Christ, whom the
Father hath constituted King, that he may have dominion from sea to sea,
and from the river even to the ends of the earth, and that he may rule in
such a manner, that the whole earth, with its strength of iron and with
its splendour of gold and silver, smitten by the rod of his mouth, may be
broken to pieces like a potter’s vessel;(3) for thus do the prophets
foretell the magnificence of his kingdom.
Our adversaries reply, that our pleading the word of God is a false
pretence, and that we are nefarious corrupters of it. But that this is not
only a malicious calumny, but egregious impudence, by reading our
confession, you will, in your wisdom, be able to judge. Yet something
further is necessary to be said, to excite your attention, or at least to
prepare your mind for this perusal. Paul’s direction, that every prophecy
be framed “according to the analogy of faith,”(4) has fixed an invariable
standard by which all interpretation of Scripture ought to be tried. If
our principles be examined by this rule of faith, the victory is ours. For
what is more consistent with faith than to acknowledge ourselves naked of
all virtue, that we may be clothed by God; empty of all good, that we may
be filled by him; slaves to sin, that we may be liberated by him; blind,
that we may be enlightened by him; lame, that we may be guided; weak, that
we may be supported by him; to divest ourselves of all ground of glorying,
that he alone may be eminently glorious, and that we may glory in him?
When we advance these and similar sentiments, they interrupt us with
complaints that this is the way to overturn, I know not what blind light
of nature, pretended preparations, free will, and works meritorious of
eternal salvation, together with all their supererogations; because they
cannot bear that the praise and glory of all goodness, strength,
righteousness, and wisdom, should remain entirely with God. But we read of
none being reproved for having drawn too freely from the fountain of
living waters; on the contrary, they are severely upbraided who have
“hewed them out cisterns, broken cisterns, that can hold no water.”(5)
Again, what is more consistent with faith, than to assure ourselves of God
being a propitious Father, where Christ is acknowledged as a brother and
Mediator? than securely to expect all prosperity and happiness from Him,
whose unspeakable love towards us went so far, that “he spared not his own
Son, but delivered him up for us?”(6) than to rest in the certain
expectation of salvation and eternal life, when we reflect upon the
Father’s gift of Christ, in whom such treasures are hidden? Here they
oppose us, and complain that this certainty of confidence is chargeable
with arrogance and presumption. But as we ought to presume nothing of
ourselves, so we should presume every thing of God; nor are we divested of
vain glory for any other reason than that we may learn to glory in the
Lord. What shall I say more? Review, Sire, all the parts of our cause, and
consider us worse than the most abandoned of mankind, unless you clearly
discover that we thus “both labour and suffer reproach, because we trust
in the living God,”(7) because we believe that “this is life eternal, to
know the only true God, and Jesus Christ whom he hath sent.”(8) For this
hope some of us are bound in chains, others are lashed with scourges,
others are carried about as laughing‐stocks, others are outlawed, others
are cruelly tortured, others escape by flight; but we are all reduced to
extreme perplexities, execrated with dreadful curses, cruelly slandered,
and treated with the greatest indignities. Now, look at our adversaries,
(I speak of the order of priests, at whose will and directions others
carry on these hostilities against us,) and consider a little with me by
what principles they are actuated. The true religion, which is taught in
the Scriptures, and ought to be universally maintained, they readily
permit both themselves and others to be ignorant of, and to treat with
neglect and contempt. They think it unimportant what any one holds or
denies concerning God and Christ, provided he submits his mind with an
implicit faith (as they call it) to the judgment of the Church. Nor are
they much affected, if the glory of God happens to be violated with open
blasphemies, provided no one lift a finger against the primacy of the
Apostolic See, and the authority of their holy Mother Church. Why,
therefore, do they contend with such extreme bitterness and cruelty for
the mass, purgatory, pilgrimages, and similar trifles, and deny that any
piety can be maintained without a most explicit faith, so to speak, in
these things; whereas they prove none of them from the Word of God? Why,
but because their belly is their god, their kitchen is their religion;
deprived of which they consider themselves no longer as Christians, or
even as men. For though some feast themselves in splendour, and others
subsist on slender fare, yet all live on the same pot, which, without this
fuel, would not only cool, but completely freeze. Every one of them,
therefore, who is most solicitous for his belly, is found to be a most
strenuous champion for their faith. Indeed, they universally exert
themselves for the preservation of their kingdom, and the repletion of
their bellies; but not one of them discovers the least indication of
sincere zeal.
Nor do their attacks on our doctrine cease here; they urge every topic of
accusation and abuse to render it an object of hatred or suspicion. They
call it novel, and of recent origin,—they cavil at it as doubtful and
uncertain,—they inquire by what miracles it is confirmed,—they ask whether
it is right for it to be received contrary to the consent of so many holy
fathers, and the custom of the highest antiquity,—they urge us to confess
that it is schismatical in stirring up opposition against the Church, or
that the Church was wholly extinct for many ages, during which no such
thing was known.—Lastly, they say all arguments are unnecessary; for that
its nature may be determined by its fruits, since it has produced such a
multitude of sects, so many factious tumults, and such great
licentiousness of vices. It is indeed very easy for them to insult a
deserted cause with the credulous and ignorant multitude; but, if we had
also the liberty of speaking in our turn, this acrimony, which they now
discover in violently foaming against us with equal licentiousness and
impunity, would presently cool.
In the first place, their calling it novel is highly injurious to God,
whose holy word deserves not to be accused of novelty. I have no doubt of
its being new to them, to whom Jesus Christ and the Gospel are equally
new. But those who know the antiquity of this preaching of Paul, “that
Jesus Christ died for our sins, and rose again for our justification,”(9)
will find no novelty among us. That it has long been concealed, buried,
and unknown, is the crime of human impiety. Now that the goodness of God
has restored it to us, it ought at least to be allowed its just claim of
antiquity.
From the same source of ignorance springs the notion of its being doubtful
and uncertain. This is the very thing which the Lord complains of by his
prophet; that “the ox knoweth his owner, and the ass his master’s
crib,”(10) but that his people know not him. But however they may laugh at
its uncertainty, if they were called to seal their own doctrine with their
blood and lives, it would appear how much they value it. Very different is
our confidence, which dreads neither the terrors of death, nor even the
tribunal of God.
Their requiring miracles of us is altogether unreasonable; for we forge no
new Gospel, but retain the very same whose truth was confirmed by all the
miracles ever wrought by Christ and the apostles. But they have this
peculiar advantage above us, that they can confirm their faith by
continual miracles even to this day. But the truth is, they allege
miracles which are calculated to unsettle a mind otherwise well
established, they are so frivolous and ridiculous, or vain and false. Nor,
if they were ever so preternatural, ought they to have any weight in
opposition to the truth of God, since the name of God ought to be
sanctified in all places and at all times, whether by miraculous events,
or by the common order of nature. This fallacy might perhaps be more
specious, if the Scripture did not apprize us of the legitimate end and
use of miracles. For Mark informs us, that the miracles which followed the
preaching of the apostles were wrought in confirmation(11) of it, and Luke
tells us, that(12) “the Lord gave testimony to the word of his grace,”
when “signs and wonders” were “done by the hands” of the apostles. Very
similar to which is the assertion of the apostle, that “salvation was
confirmed” by the preaching of the Gospel, “God also bearing witness with
signs, and wonders, and divers miracles.”(13) But those things which we
are told were seals of the Gospel, shall we pervert to undermine the faith
of the Gospel? Those things which were designed to be testimonials of the
truth, shall we accommodate to the confirmation of falsehood? It is right,
therefore, that the doctrine, which, according to the evangelist, claims
the first attention, be examined and tried in the first place; and if it
be approved, then it ought to derive confirmation from miracles. But it is
the characteristic of sound doctrine, given by Christ, that it tends to
promote, not the glory of men, but the glory of God.(14) Christ having
laid down this proof of a doctrine, it is wrong to esteem those as
miracles which are directed to any other end than the glorification of the
name of God alone. And we should remember that Satan has his wonders,
which, though they are juggling tricks rather than real miracles, are such
as to delude the ignorant and inexperienced. Magicians and enchanters have
always been famous for miracles; idolatry has been supported by
astonishing miracles; and yet we admit them not as proofs of the
superstition of magicians or idolaters. With this engine also the
simplicity of the vulgar was anciently assailed by the Donatists, who
abounded in miracles. We therefore give the same answer now to our
adversaries as Augustine(15) gave to the Donatists, that our Lord hath
cautioned us against these miracle‐mongers by his prediction, that there
should arise false prophets, who, by various signs and lying wonders,
“should deceive (if possible) the very elect.”(16) And Paul has told us,
that the kingdom of Antichrist would be “with all power, and signs, and
lying wonders.”(17) But these miracles (they say) are wrought, not by
idols, or sorcerers, or false prophets, but by saints; as if we were
ignorant, that it is a stratagem of Satan to “transform” himself “into an
angel of light.”(18) At the tomb of Jeremiah,(19) who was buried in Egypt,
the Egyptians formerly offered sacrifices and other divine honours. Was
not this abusing God’s holy prophet to the purposes of idolatry? Yet they
supposed this veneration of his sepulchre to be rewarded with a cure for
the bite of serpents. What shall we say, but that it has been, and ever
will be, the most righteous vengeance of God to “send those who receive
not the love of the truth strong delusions, that they should believe a
lie”?(20) We are by no means without miracles, and such as are certain,
and not liable to cavils. But those under which they shelter themselves
are mere illusions of Satan, seducing the people from the true worship of
God to vanity.
Another calumny is their charging us with opposition to the fathers,—I
mean the writers of the earlier and purer ages,—as if those writers were
abettors of their impiety; whereas, if the contest were to be terminated
by this authority, the victory in most parts of the controversy—to speak
in the most modest terms—would be on our side. But though the writings of
those fathers contain many wise and excellent things, yet in some respects
they have suffered the common fate of mankind; these very dutiful children
reverence only their errors and mistakes, but their excellences they
either overlook, or conceal, or corrupt; so that it may be truly said to
be their only study to collect dross from the midst of gold. Then they
overwhelm us with senseless clamours, as despisers and enemies of the
fathers. But we do not hold them in such contempt, but that, if it were
consistent with my present design, I could easily support by their
suffrages most of the sentiments that we now maintain. But while we make
use of their writings, we always remember that “all things are ours,” to
serve us, not to have dominion over us, and that “we are Christ’s”(21)
alone, and owe him universal obedience. He who neglects this distinction
will have nothing decided in religion; since those holy men were ignorant
of many things, frequently at variance with each other, and sometimes even
inconsistent with themselves. There is great reason, they say, for the
admonition of Solomon, “not to transgress or remove the ancient landmarks,
which our fathers have set.”(22) But the same rule is not applicable to
the bounding of fields, and to the obedience of faith, which ought to be
ready to “forget her own people and her father’s house.”(23) But if they
are so fond of allegorizing, why do they not explain the apostles, rather
than any others, to be those fathers, whose appointed landmarks it is so
unlawful to remove? For this is the interpretation of Jerome, whose works
they have received into their canons. But if they insist on preserving the
landmarks of those whom they understand to be intended, why do they at
pleasure so freely transgress them themselves? There were two fathers,(24)
of whom one said, that our God neither eats nor drinks, and therefore
needs neither cups nor dishes; the other, that sacred things require no
gold, and that gold is no recommendation of that which is not purchased
with gold. This landmark therefore is transgressed by those who in sacred
things are so much delighted with gold, silver, ivory, marble, jewels, and
silks, and suppose that God is not rightly worshipped, unless all things
abound in exquisite splendour, or rather extravagant profusion. There was
a father(25) who said he freely partook of flesh on a day when others
abstained from it, because he was a Christian. They transgress the
landmarks therefore when they curse the soul that tastes flesh in Lent.
There were two fathers,(26) of whom one said, that a monk who labours not
with his hands is on a level with a cheat or a robber; and the other, that
it is unlawful for monks to live on what is not their own, notwithstanding
their assiduity in contemplations, studies, and prayers; and they have
transgressed this landmark by placing the idle and distended carcasses of
monks in cells and brothels, to be pampered on the substance of others.
There was a father(27) who said, that to see a painted image of Christ, or
of any saint, in the temples of Christians, is a dreadful abomination. Nor
was this merely the sentence of an individual; it was also decreed by an
ecclesiastical council, that the object of worship should not be painted
on the walls. They are far from confining themselves within these
landmarks, for every corner is filled with images. Another father(28) has
advised that, after having discharged the office of humanity towards the
dead by the rites of sepulture, we should leave them to their repose. They
break through these landmarks by inculcating a constant solicitude for the
dead. There was one of the fathers(29) who asserted that the substance of
bread and wine in the eucharist ceases not, but remains, just as the
substance of the human nature remains in the Lord Christ united with the
divine. They transgress this landmark therefore by pretending that, on the
words of the Lord being recited, the substance of bread and wine ceases,
and is transubstantiated into his body and blood. There were fathers(30)
who, while they exhibited to the universal Church only one eucharist, and
forbade all scandalous and immoral persons to approach it, at the same
time severely censured all who, when present, did not partake of it. How
far have they removed these landmarks, when they fill not only the
churches, but even private houses, with their masses, admit all who choose
to be spectators of them, and every one the more readily in proportion to
the magnitude of his contribution, however chargeable with impurity and
wickedness! They invite none to faith in Christ and a faithful
participation of the sacraments; but rather for purposes of gain bring
forward their own work instead of the grace and merit of Christ. There
were two fathers,(31) of whom one contended that the use of Christ’s
sacred supper should be wholly forbidden to those who, content with
partaking of one kind, abstained from the other; the other strenuously
maintained that Christian people ought not to be refused the blood of
their Lord, for the confession of whom they are required to shed their
own. These landmarks also they have removed, in appointing, by an
inviolable law, that very thing which the former punished with
excommunication, and the latter gave a powerful reason for disapproving.
There was a father(32) who asserted the temerity of deciding on either
side of an obscure subject, without clear and evident testimonies of
Scripture. This landmark they forgot when they made so many constitutions,
canons, and judicial determinations, without any authority from the word
of God. There was a father(33) who upbraided Montanus with having, among
other heresies, been the first imposer of laws for the observance of
fasts. They have gone far beyond this landmark also, in establishing fasts
by the strictest laws. There was a father(34) who denied that marriage
ought to be forbidden to the ministers of the Church, and pronounced
cohabitation with a wife to be real chastity; and there were fathers who
assented to his judgment. They have transgressed these landmarks by
enjoining on their priests the strictest celibacy. There was a father who
thought that attention should be paid to Christ only, of whom it is said,
“Hear ye him,” and that no regard should be had to what others before us
have either said or done, only to what has been commanded by Christ, who
is preëminent over all. This landmark they neither prescribe to
themselves, nor permit to be observed by others, when they set up over
themselves and others any masters rather than Christ. There was a
father(35) who contended that the Church ought not to take the precedence
of Christ, because his judgment is always according to truth; but
ecclesiastical judges, like other men, may generally be deceived. Breaking
down this landmark also, they scruple not to assert, that all the
authority of the Scripture depends on the decision of the Church. All the
fathers, with one heart and voice, have declared it execrable and
detestable for the holy word of God to be contaminated with the subtleties
of sophists, and perplexed by the wrangles of logicians. Do they confine
themselves within these landmarks, when the whole business of their lives
is to involve the simplicity of the Scripture in endless controversies,
and worse than sophistical wrangles? so that if the fathers were now
restored to life, and heard this art of wrangling, which they call
speculative divinity, they would not suspect the dispute to have the least
reference to God. But if I would enumerate all the instances in which the
authority of the fathers is insolently rejected by those who would be
thought their dutiful children, my address would exceed all reasonable
bounds. Months and years would be insufficient for me. And yet such is
their consummate and incorrigible impudence, they dare to censure us for
presuming to transgress the ancient landmarks.
Nor can they gain any advantage against us by their argument from custom;
for, if we were compelled to submit to custom, we should have to complain
of the greatest injustice. Indeed, if the judgments of men were correct,
custom should be sought among the good. But the fact is often very
different. What appears to be practised by many soon obtains the force of
a custom. And human affairs have scarcely ever been in so good a state as
for the majority to be pleased with things of real excellence. From the
private vices of multitudes, therefore, has arisen public error, or rather
a common agreement of vices, which these good men would now have to be
received as law. It is evident to all who can see, that the world is
inundated with more than an ocean of evils, that it is overrun with
numerous destructive pests, that every thing is fast verging to ruin, so
that we must altogether despair of human affairs, or vigorously and even
violently oppose such immense evils. And the remedy is rejected for no
other reason, but because we have been accustomed to the evils so long.
But let public error be tolerated in human society; in the kingdom of God
nothing but his eternal truth should be heard and regarded, which no
succession of years, no custom, no confederacy, can circumscribe. Thus
Isaiah once taught the chosen people of God: “Say ye not, A confederacy,
to all to whom this people shall say, A confederacy;” that is, that they
should not unite in the wicked consent of the people; “nor fear their
fear, nor be afraid,” but rather “sanctify the Lord of hosts,” that he
might “be their fear and their dread.”(36)Now, therefore, let them, if
they please, object against us past ages and present examples; if we
“sanctify the Lord of hosts,” we shall not be much afraid. For, whether
many ages agree in similar impiety, he is mighty to take vengeance on the
third and fourth generation; or whether the whole world combine in the
same iniquity, he has given an example of the fatal end of those who sin
with a multitude, by destroying all men with a deluge, and preserving Noah
and his small family, in order that his individual faith might condemn the
whole world. Lastly, a corrupt custom is nothing but an epidemical
pestilence, which is equally fatal to its objects, though they fall with a
multitude. Besides, they ought to consider a remark, somewhere made by
Cyprian,(37) that persons who sin through ignorance, though they cannot be
wholly exculpated, may yet be considered in some degree excusable; but
those who obstinately reject the truth offered by the Divine goodness, are
without any excuse at all.
Nor are we so embarrassed by their dilemma as to be obliged to confess,
either that the Church was for some time extinct, or that we have now a
controversy with the Church. The Church of Christ has lived, and will
continue to live, as long as Christ shall reign at the right hand of the
Father, by whose hand she is sustained, by whose protection she is
defended, by whose power she is preserved in safety. For he will
undoubtedly perform what he once promised, to be with his people “even to
the end of the world.”(38) We have no quarrel against the Church, for with
one consent we unite with all the company of the faithful in worshipping
and adoring the one God and Christ the Lord, as he has been adored by all
the pious in all ages. But our opponents deviate widely from the truth
when they acknowledge no Church but what is visible to the corporeal eye,
and endeavour to circumscribe it by those limits within which it is far
from being included. Our controversy turns on the two following
points:—first, they contend that the form of the Church is always apparent
and visible; secondly, they place that form in the see of the Roman Church
and her order of prelates. We assert, on the contrary, first, that the
Church may exist without any visible form; secondly, that its form is not
contained in that external splendour which they foolishly admire, but is
distinguished by a very different criterion, viz. the pure preaching of
God’s word, and the legitimate administration of the sacraments. They are
not satisfied unless the Church can always be pointed out with the finger.
But how often among the Jewish people was it so disorganized, as to have
no visible form left? What splendid form do we suppose could be seen, when
Elias deplored his being left alone?(39) How long, after the coming of
Christ, did it remain without any external form? How often, since that
time, have wars, seditions, and heresies, oppressed and totally obscured
it? If they had lived at that period, would they have believed that any
Church existed? Yet Elias was informed that there were “left seven
thousand” who had “not bowed the knee to Baal.” Nor should we entertain
any doubt of Christ’s having always reigned on earth ever since his
ascension to heaven. But if the pious at such periods had sought for any
form evident to their senses, must not their hearts have been quite
discouraged? Indeed it was already considered by Hilary in his day as a
grievous error, that people were absorbed in foolish admiration of the
episcopal dignity, and did not perceive the dreadful mischiefs concealed
under that disguise. For this is his language:(40) “One thing I advise
you—beware of Antichrist, for you have an improper attachment to walls;
your veneration for the Church of God is misplaced on houses and
buildings; you wrongly introduce under them the name of peace. Is there
any doubt that they will be seats of Antichrist? I think mountains, woods,
and lakes, prisons and whirlpools, less dangerous; for these were the
scenes of retirement or banishment in which the prophets prophesied.” But
what excites the veneration of the multitude in the present day for their
horned bishops, but the supposition that those are the holy prelates of
religion whom they see presiding over great cities? Away, then, with such
stupid admiration. Let us rather leave it to the Lord, since he alone
“knoweth them that are his,”(41) sometimes to remove from human
observation all external knowledge of his Church. I admit this to be a
dreadful judgment of God on the earth; but if it be deserved by the
impiety of men, why do we attempt to resist the righteous vengeance of
God? Thus the Lord punished the ingratitude of men in former ages; for, in
consequence of their resistance to his truth, and extinction of the light
he had given them, he permitted them to be blinded by sense, deluded by
absurd falsehoods, and immerged in profound darkness, so that there was no
appearance of the true Church left; yet, at the same time, in the midst of
darkness and errors, he preserved his scattered and concealed people from
total destruction. Nor is this to be wondered at; for he knew how to save
in all the confusion of Babylon, and the flame of the fiery furnace. But
how dangerous it is to estimate the form of the Church by I know not what
vain pomp, which they contend for; I shall rather briefly suggest than
state at large, lest I should protract this discourse to an excessive
length. The Pope, they say, who holds the Apostolic see, and the bishops
anointed and consecrated by him, provided they are equipped with mitres
and crosiers, represent the Church, and ought to be considered as the
Church. Therefore they cannot err. How is this?—Because they are pastors
of the Church, and consecrated to the Lord. And did not the pastoral
character belong to Aaron, and the other rulers of Israel? Yet Aaron and
his sons, after their designation to the priesthood, fell into error when
they made the golden calf.(42) According to this mode of reasoning, why
should not the four hundred prophets, who lied to Ahab, have represented
the Church?(43) But the Church remained on the side of Micaiah, solitary
and despised as he was, and out of his mouth proceeded the truth. Did not
those prophets exhibit both the name and appearance of the Church, who
with united violence rose up against Jeremiah, and threatened and boasted,
“the law shall not perish from the priest, nor counsel from the wise, nor
the word from the prophet”?(44) Jeremiah is sent singly against the whole
multitude of prophets, with a denunciation from the Lord, that the “law
shall perish from the priest, counsel from the wise, and the word from the
prophet.”(45) And was there not the like external respectability in the
council convened by the chief priests, scribes, and Pharisees, to consult
about putting Christ to death?(46) Now, let them go and adhere to the
external appearance, and thereby make Christ and all the prophets
schismatics, and, on the other hand, make the ministers of Satan
instruments of the Holy Spirit. But if they speak their real sentiments,
let them answer me sincerely, what nation or place they consider as the
seat of the Church, from the time when, by a decree of the council of
Basil, Eugenius was deposed and degraded from the pontificate, and Amadeus
substituted in his place. They cannot deny that the council, as far as
relates to external forms, was a lawful one, and summoned not only by one
pope, but by two. There Eugenius was pronounced guilty of schism,
rebellion, and obstinacy, together with all the host of cardinals and
bishops who had joined him in attempting a dissolution of the council. Yet
afterwards, assisted by the favour of princes, he regained the quiet
possession of his former dignity. That election of Amadeus, though
formally made by the authority of a general and holy synod, vanished into
smoke; and he was appeased with a cardinal’s hat, like a barking dog with
a morsel. From the bosom of those heretics and rebels have proceeded all
the popes, cardinals, bishops, abbots, and priests, ever since. Here they
must stop. For to which party will they give the title of the Church? Will
they deny that this was a general council, which wanted nothing to
complete its external majesty, being solemnly convened by two papal bulls,
consecrated by a presiding legate of the Roman see, and well regulated in
every point of order, and invariably preserving the same dignity to the
last? Will they acknowledge Eugenius to be a schismatic, with all his
adherents, by whom they have all been consecrated? Either, therefore, let
them give a different definition of the form of the Church, or, whatever
be their number, we shall account them all schismatics, as having been
knowingly and voluntarily ordained by heretics. But if it had never been
ascertained before, that the Church is not confined to external pomps,
they would themselves afford us abundant proof of it, who have so long
superciliously exhibited themselves to the world under the title of the
Church, though they were at the same time the deadly plagues of it. I
speak not of their morals, and those tragical exploits with which all
their lives abound, since they profess themselves to be Pharisees, who are
to be heard and not imitated. I refer to the very doctrine itself, on
which they found their claim to be considered as the Church. If you devote
a portion of your leisure, Sire, to the perusal of our writings, you will
clearly discover that doctrine to be a fatal pestilence of souls, the
firebrand, ruin, and destruction of the Church.
Finally, they betray great want of candour, by invidiously repeating what
great commotions, tumults, and contentions, have attended the preaching of
our doctrine, and what effects it produces in many persons. For it is
unfair to charge it with those evils which ought to be attributed to the
malice of Satan. It is the native property of the Divine word, never to
make its appearance without disturbing Satan, and rousing his opposition.
This is the most certain and unequivocal criterion by which it is
distinguished from false doctrines, which are easily broached when they
are heard with general attention, and received with applauses by the
world. Thus, in some ages, when all things were immerged in profound
darkness, the prince of this world amused and diverted himself with the
generality of mankind, and, like another Sardanapalus, gave himself up to
his ease and pleasures in perfect peace; for what would he do but amuse
and divert himself, in the quiet and undisturbed possession of his
kingdom? But when the light shining from above dissipated a portion of his
darkness—when that Mighty One alarmed and assaulted his kingdom—then he
began to shake off his wonted torpor, and to hurry on his armour. First,
indeed, he stirred up the power of men to suppress the truth by violence
at its first appearance; and when this proved ineffectual, he had recourse
to subtlety. He made the Catabaptists, and other infamous characters, the
instruments of exciting dissensions and doctrinal controversies, with a
view to obscure and finally to extinguish it. And now he continues to
attack it in both ways; for he endeavours to root up this genuine seed by
means of human force, and at the same time tries every effort to choke it
with his tares, that it may not grow and produce fruit. But all his
attempts will be vain, if we attend to the admonitions of the Lord, who
hath long ago made us acquainted with his devices, that we might not be
caught by him unawares, and has armed us with sufficient means of defence
against all his assaults. But to charge the word of God with the odium of
seditions, excited against it by wicked and rebellious men, or of sects
raised by impostors,—is not this extreme malignity? Yet it is not without
example in former times. Elias was asked whether it was not he “that
troubled Israel.”(47) Christ was represented by the Jews as guilty of
sedition.(48) The apostles were accused of stirring up popular
commotions.(49) Wherein does this differ from the conduct of those who, at
the present day, impute to us all the disturbances, tumults, and
contentions, that break out against us? But the proper answer to such
accusations has been taught us by Elias, that the dissemination of errors
and the raising of tumults is not chargeable on us, but on those who are
resisting the power of God. But as this one reply is sufficient to repress
their temerity, so, on the other hand, we must meet the weakness of some
persons, who are frequently disturbed with such offences, and become
unsettled and wavering in their minds. Now, that they may not stumble and
fall amidst this agitation and perplexity, let them know that the apostles
in their day experienced the same things that now befall us. There were
“unlearned and unstable” men, Peter says, who “wrested” the inspired
writings of Paul “to their own destruction.”(50) There were despisers of
God, who, when they heard that “where sin abounded grace did much more
abound,” immediately concluded, Let us “continue in sin, that grace may
abound.” When they heard that the faithful were “not under the law,” they
immediately croaked, “We will sin, because we are not under the law, but
under grace.”(51) There were some who accused him as an encourager of sin.
Many false apostles crept in, to destroy the churches he had raised. “Some
preached” the gospel “of envy and strife, not in sincerity,” maliciously
“supposing to add affliction to his bonds.”(52) In some places the Gospel
was attended with little benefit. “All were seeking their own, not the
things of Jesus Christ.”(53) Others returned “like dogs to their vomit,
and like swine to their wallowing in the mire.”(54) Many perverted the
liberty of the spirit into the licentiousness of the flesh. Many
insinuated themselves as brethren, who afterwards brought the pious into
dangers. Various contentions were excited among the brethren themselves.
What was to be done by the apostles in such circumstances? Should they not
have dissembled for a time, or rather have rejected and deserted that
Gospel which appeared to be the nursery of so many disputes, the cause of
so many dangers, the occasion of so many offences? But in such
difficulties as these, their minds were relieved by this reflection, that
Christ is the “stone of stumbling and rock of offence,”(55) “set for the
fall and rising again of many, and for a sign which shall be spoken
against;”(56) and armed with this confidence, they proceeded boldly
through all the dangers of tumults and offences. The same consideration
should support us, since Paul declares it to be the perpetual character of
the Gospel, that it is “a savour of death unto death in them that
perish,”(57) although it was rather given us to be the “savour of life
unto life,” and “the power of God to” the “salvation” of the faithful;(58)
which we also should certainly experience it to be, if we did not corrupt
this eminent gift of God by our ingratitude, and pervert to our
destruction what ought to be a principal instrument of our salvation.
But I return to you, Sire. Let not your Majesty be at all moved by those
groundless accusations with which our adversaries endeavour to terrify
you; as that the sole tendency and design of this new Gospel—for so they
call it—is to furnish a pretext for seditions, and to gain impunity for
all crimes. “For God is not the author of confusion, but of peace;”(59)
nor is “the Son of God,” who came to “destroy the works of the devil, the
minister of sin.”(60) And it is unjust to charge us with such motives and
designs, of which we have never given cause for the least suspicion. Is it
probable that we are meditating the subversion of kingdoms?—we, who were
never heard to utter a factious word, whose lives were ever known to be
peaceable and honest while we lived under your government, and who, even
now in our exile, cease not to pray for all prosperity to attend yourself
and your kingdom! Is it probable that we are seeking an unlimited license
to commit crimes with impunity? in whose conduct, though many things may
be blamed, yet there is nothing worthy of such severe reproach! Nor have
we, by Divine Grace, profited so little in the Gospel, but that our life
may be an example to our detractors of chastity, liberality, mercy,
temperance, patience, modesty, and every other virtue. It is an undeniable
fact, that we sincerely fear and worship God, whose name we desire to be
sanctified both by our life and by our death; and envy itself is
constrained to bear testimony to the innocence and civil integrity of some
of us, who have suffered the punishment of death for that very thing which
ought to be accounted their highest praise. But if the Gospel be made a
pretext for tumults, which has not yet happened in your kingdom; if any
persons make the liberty of divine grace an excuse for the licentiousness
of their vices, of whom I have known many,—there are laws and legal
penalties, by which they may be punished according to their deserts; only
let not the Gospel of God be reproached for the crimes of wicked men. You
have now, Sire, the virulent iniquity of our calumniators laid before you
in a sufficient number of instances, that you may not receive their
accusations with too credulous an ear.—I fear I have gone too much into
the detail, as this preface already approaches the size of a full apology;
whereas I intended it not to contain our defence, but only to prepare your
mind to attend to the pleading of our cause; for, though you are now
averse and alienated from us, and even inflamed against us, we despair not
of regaining your favour, if you will only once read with calmness and
composure this our confession, which we intend as our defence before your
Majesty. But, on the contrary, if your ears are so preoccupied with the
whispers of the malevolent, as to leave no opportunity for the accused to
speak for themselves, and if those outrageous furies, with your
connivance, continue to persecute with imprisonments, scourges, tortures,
confiscations, and flames, we shall indeed, like sheep destined to the
slaughter, be reduced to the greatest extremities. Yet shall we in
patience possess our souls, and wait for the mighty hand of the Lord,
which undoubtedly will in time appear, and show itself armed for the
deliverance of the poor from their affliction, and for the punishment of
their despisers, who now exult in such perfect security. May the Lord, the
King of kings, establish your throne with righteousness, and your kingdom
with equity.
BASIL, _1st August, 1536_.
GENERAL SYLLABUS.
The design of the Author in these Christian Institutes is twofold,
relating, First, to the knowledge of God, as the way to attain a blessed
immortality; and, in connection with and subservience to this, Secondly,
to the knowledge of ourselves.
In the prosecution of this design, he strictly follows the method of the
Apostles’ Creed, as being most familiar to all Christians. For as the
Creed consists of four parts, the first relating to God the Father, the
second to the Son, the third to the Holy Spirit, the fourth to the Church;
so the Author distributes the whole of this work into Four Books,
corresponding respectively to the four parts of the Creed; as will clearly
appear from the following detail:—
I. The first article of the Creed relates to God the Father, and to the
creation, conservation, and government of all things, which are included
in his omnipotence.
So the first book is on the knowledge of God, considered as the Creator,
Preserver, and Governor of the universe at large, and of every thing
contained in it. It shows both the nature and tendency of the true
knowledge of the Creator—that this is not learned in the schools, but that
every man from his birth is self‐taught it—Yet that the depravity of men
is so great as to corrupt and extinguish this knowledge, partly by
ignorance, partly by wickedness; so that it neither leads him to glorify
God as he ought, nor conducts him to the attainment of happiness—And
though this internal knowledge is assisted by all the creatures around,
which serve as a mirror to display the Divine perfections, yet that man
does not profit by it—Therefore, that to those, whom it is God’s will to
bring to an intimate and saving knowledge of himself, he gives his written
word; which introduces observations on the sacred Scripture—That he has
therein revealed himself; that not the Father only, but the Father, Son,
and Holy Spirit, united, is the Creator of heaven and earth; whom neither
the knowledge innate by nature, nor the very beautiful mirror displayed to
us in the world, can, in consequence of our depravity, teach us to know so
as to glorify him. This gives occasion for treating of the revelation of
God in the Scripture, of the unity of the Divine Essence, and the trinity
of Persons.—To prevent man from attributing to God the blame of his own
voluntary blindness, the Author shows the state of man at his creation,
and treats of the image of God, free‐will, and the primitive integrity of
nature.—Having finished the subject of creation, he proceeds to the
conservation and government of all things, concluding the first book with
a full discussion of the doctrine of divine providence.
II. But since man is fallen by sin from the state in which he was created,
it is necessary to come to Christ. Therefore it follows in the Creed, “And
in Jesus Christ, his only Son our Lord,” &c.
So in the second book of the Institutes our Author treats of the knowledge
of God as the Redeemer in Christ; and having shown the fall of man, leads
him to Christ the Mediator. Here he states the doctrine of original
sin—that man possesses no inherent strength to enable him to deliver
himself from sin and the impending curse, but that, on the contrary,
nothing can proceed from him, antecedently to reconciliation and
renovation, but what is deserving of condemnation—Therefore, that, man
being utterly lost in himself, and incapable of conceiving even a good
thought by which he may restore himself, or perform actions acceptable to
God, he must seek redemption out of himself, in Christ—That the Law was
given for this purpose, not to confine its observers to itself, but to
conduct them to Christ; which gives occasion to introduce an exposition of
the Moral Law—That he was known, as the Author of salvation, to the Jews
under the Law, but more fully under the Gospel, in which he is manifested
to the world.—Hence follows the doctrine of the similarity and difference
of the Old and New Testament, of the Law and Gospel.—It is next stated,
that, in order to the complete accomplishment of salvation, it was
necessary for the eternal Son of God to become man, and that he actually
assumed a real human nature:—it is also shown how these two natures
constitute one person—That the office of Christ, appointed for the
acquisition and application of complete salvation by his merit and
efficacy, is sacerdotal, regal, and prophetical.—Next follows the manner
in which Christ executed his office, or actually performed the part of a
Mediator, being an exposition of the Articles respecting his death,
resurrection, and ascension to heaven.—Lastly, the Author shows the truth
and propriety of affirming that Christ merited the grace of God and
salvation for us.
III. As long as Christ is separate from us, he profits us nothing. Hence
the necessity of our being ingrafted into him, as branches into a vine.
Therefore the doctrine concerning Christ is followed, in the third part of
the Creed, by this clause, “I believe in the Holy Spirit,” as being the
bond of union between us and Christ.
So in the third book our Author treats of the Holy Spirit, who unites us
to Christ—and consequently of faith, by which we embrace Christ, with his
twofold benefit, free righteousness, which he imputes to us, and
regeneration, which he commences within us, by bestowing repentance upon
us.—And to show that we have not the least room to glory in such faith as
is unconnected with the pursuit of repentance, before proceeding to the
full discussion of justification, he treats at large of repentance and the
continual exercise of it, which Christ, apprehended by faith, produces in
us by his Spirit.—He next fully discusses the first and chief benefit of
Christ when united to us by the Holy Spirit, that is, justification—and
then treats of prayer, which resembles the hand that actually receives
those blessings to be enjoyed, which faith knows, from the word of
promise, to be laid up with God for our use.—But as all men are not united
to Christ, the sole Author of salvation, by the Holy Spirit, who creates
and preserves faith in us, he treats of God’s eternal election; which is
the cause that we, in whom he foresaw no good but what he intended freely
to bestow, have been favoured with the gift of Christ, and united to God
by the effectual call of the Gospel.—Lastly, he treats of complete
regeneration, and the fruition of happiness; that is, the final
resurrection, towards which our eyes must be directed, since in this world
the felicity of the pious, in respect of enjoyment, is only begun.
IV. But as the Holy Spirit does not unite all men to Christ, or make them
partakers of faith, and on those to whom he imparts it he does not
ordinarily bestow it without means, but employs for this purpose the
preaching of the Gospel and the use of the sacraments, with the
administration of all discipline, therefore it follows in the Creed, “I
believe in the Holy Catholic Church,” whom, though involved in eternal
death, yet, in pursuance of the gratuitous election, God has freely
reconciled to himself in Christ, and made partakers of the Holy Spirit,
that, being ingrafted into Christ, they may have communion with him as
their head, whence flows a perpetual remission of sins, and a full
restoration to eternal life.
So in the fourth book our Author treats of the Church—then of the means
used by the Holy Spirit in effectually calling from spiritual death, and
preserving the church—the word and sacraments—baptism and the Lord’s
supper—which are as it were Christ’s regal sceptre, by which he commences
his spiritual reign in the Church by the energy of his Spirit, and carries
it forwards from day to day during the present life, after the close of
which he perfects it without those means.
And as political institutions are the asylums of the Church in this life,
though civil government is distinct from the spiritual kingdom of Christ,
our Author instructs us respecting it as a signal blessing of God, which
the Church ought to acknowledge with gratitude of heart, till we are
called out of this transitory state to the heavenly inheritance, where God
will be all in all.
This is the plan of the Institutes, which may be comprised in the
following brief summary:—
Man, created originally upright, being afterwards ruined, not partially,
but totally, finds salvation out of himself, wholly in Christ; to whom
being united by the Holy Spirit, freely bestowed, without any regard of
future works, he enjoys in him a twofold benefit, the perfect imputation
of righteousness, which attends him to the grave, and the commencement of
sanctification, which he daily increases, till at length he completes it
at the day of regeneration or resurrection of the body, so that in eternal
life and the heavenly inheritance his praises are celebrated for such
stupendous mercy.
BOOK I. ON THE KNOWLEDGE OF GOD THE CREATOR.
Argument.
The first book treats of the knowledge of God the Creator; but, this being
chiefly manifested in the creation of man, man also is made the subject of
discussion. Thus the principal topics of the whole treatise are two—the
knowledge of God, and the knowledge of man. In the first chapter, they are
considered together; in the following chapters, separately; yet some
things are introduced, which may be referred to either or both. What
respects the Scripture and images may belong to the knowledge of God; what
respects the formation of the world, the holy angels, and the devils, to
the knowledge of man; and what respects the manner in which God governs
the world, to both.
On the first of these topics, the knowledge of God, this book shows,
First, What kind of knowledge God himself requires—Chap. II.
Secondly, Where it must be sought—Chap. III.‐IX., as follows:
1. Not in man; because, though the human mind is naturally endued with it,
yet it is extinguished, partly by ignorance, partly by wickedness—Chap.
III. IV.
2. Nor in the structure of the world; because, though it shines there with
the brightest evidence, testimonies of that kind, however plain, are,
through our stupidity, wholly useless to us—Chap. V.
3. But in the Scripture—Chap. VI.‐IX.
Thirdly, What kind of a being God is—Chap. X.
Fourthly, The impiety of ascribing to God a visible form, with
observations on the adoration and origin of images—Chap. XI.
Fifthly, The reasonableness that God alone should be supremely
worshipped—Chap. XII.
Lastly, The unity of the Divine Essence, and the distinction of three
Persons—Chap. XIII.
On the other of these topics, the knowledge of man, it contains,
First, A dissertation on the creation of the world, and on the good and
evil angels, all which relate to man—Chap. XIV.
Secondly, Proceeding to man himself, an examination of his nature and
powers—Chap. XV.
But, in order to a clearer illustration of the knowledge of God and man,
the three remaining chapters treat of the government of all human actions
and of the whole world, in opposition to fortune and fate, stating the
pure doctrine, and showing its use; and conclude with proving that, though
God uses the agency of the wicked, he is pure from all pollution, and
chargeable with no blame.
Chapter I. The Connection Between The Knowledge Of God And The Knowledge
Of Ourselves.
True and substantial wisdom principally consists of two parts, the
knowledge of God, and the knowledge of ourselves. But, while these two
branches of knowledge are so intimately connected, which of them precedes
and produces the other, is not easy to discover. For, in the first place,
no man can take a survey of himself but he must immediately turn to the
contemplation of God, in whom he “lives and moves;”(61) since it is
evident that the talents which we possess are not from ourselves, and that
our very existence is nothing but a subsistence in God alone. These
bounties, distilling to us by drops from heaven, form, as it were, so many
streams conducting us to the fountain‐head. Our poverty conduces to a
clearer display of the infinite fulness of God. Especially, the miserable
ruin, into which we have been plunged by the defection of the first man,
compels us to raise our eyes towards heaven, not only as hungry and
famished, to seek thence a supply for our wants, but, aroused with fear,
to learn humility. For, since man is subject to a world of miseries, and
has been spoiled of his divine array, this melancholy exposure discovers
an immense mass of deformity: every one, therefore, must be so impressed
with a consciousness of his own infelicity, as to arrive at some knowledge
of God. Thus a sense of our ignorance, vanity, poverty, infirmity,
depravity, and corruption, leads us to perceive and acknowledge that in
the Lord alone are to be found true wisdom, solid strength, perfect
goodness, and unspotted righteousness; and so, by our imperfections, we
are excited to a consideration of the perfections of God. Nor can we
really aspire toward him, till we have begun to be displeased with
ourselves. For who would not gladly rest satisfied with himself? where is
the man not actually absorbed in self‐complacency, while he remains
unacquainted with his true situation, or content with his own endowments,
and ignorant or forgetful of his own misery? The knowledge of ourselves,
therefore, is not only an incitement to seek after God, but likewise a
considerable assistance towards finding him.
II. On the other hand, it is plain that no man can arrive at the true
knowledge of himself, without having first contemplated the divine
character, and then descended to the consideration of his own. For, such
is the native pride of us all, we invariably esteem ourselves righteous,
innocent, wise, and holy, till we are convinced, by clear proofs, of our
unrighteousness, turpitude, folly, and impurity. But we are never thus
convinced, while we confine our attention to ourselves, and regard not the
Lord, who is the only standard by which this judgment ought to be formed.
Because, from our natural proneness to hypocrisy, any vain appearance of
righteousness abundantly contents us instead of the reality; and, every
thing within and around us being exceedingly defiled, we are delighted
with what is least so, as extremely pure, while we confine our reflections
within the limits of human corruption. So the eye, accustomed to see
nothing but black, judges that to be very white, which is but whitish, or
perhaps brown. Indeed, the senses of our bodies may assist us in
discovering how grossly we err in estimating the powers of the soul. For
if at noon‐day we look either on the ground, or at any surrounding
objects, we conclude our vision to be very strong and piercing; but when
we raise our eyes and steadily look at the sun, they are at once dazzled
and confounded with such a blaze of brightness, and we are constrained to
confess, that our sight, so piercing in viewing terrestrial things, when
directed to the sun, is dimness itself. Thus also it happens in the
consideration of our spiritual endowments. For as long as our views are
bounded by the earth, perfectly content with our own righteousness,
wisdom, and strength, we fondly flatter ourselves, and fancy we are little
less than demigods. But, if we once elevate our thoughts to God, and
consider his nature, and the consummate perfection of his righteousness,
wisdom, and strength, to which we ought to be conformed,—what before
charmed us in ourselves under the false pretext of righteousness, will
soon be loathed as the greatest iniquity; what strangely deceived us under
the title of wisdom, will be despised as extreme folly; and what wore the
appearance of strength, will be proved to be most wretched impotence. So
very remote from the divine purity is what seems in us the highest
perfection.
III. Hence that horror and amazement with which the Scripture always
represents the saints to have been impressed and disturbed, on every
discovery of the presence of God. For when we see those, who before his
appearance stood secure and firm, so astonished and affrighted at the
manifestation of his glory, as to faint and almost expire through fear,—we
must infer that man is never sufficiently affected with a knowledge of his
own meanness, till he has compared himself with the Divine Majesty. Of
this consternation we have frequent examples in the Judges and Prophets;
so that it was a common expression among the Lord’s people—“We shall die,
because we have seen God.”(62) Therefore the history of Job, to humble men
with a consciousness of their pollution, impotence, and folly, derives its
principal argument from a description of the Divine purity, power, and
wisdom. And not without reason. For we see how Abraham, the nearer he
approached to behold the glory of the Lord, the more fully acknowledged
himself to be but “dust and ashes;”(63) and how Elias(64) could not bear
his approach without covering his face, his appearance is so formidable.
And what can man do, all vile and corrupt, when fear constrains even the
cherubim themselves to veil their faces? This is what the prophet Isaiah
speaks of—“the moon shall be confounded, and the sun ashamed, when the
Lord of hosts shall reign:”(65) that is, when he shall make a fuller and
nearer exhibition of his splendour, it shall eclipse the splendour of the
brightest object besides. But, though the knowledge of God and the
knowledge of ourselves be intimately connected, the proper order of
instruction requires us first to treat of the former, and then to proceed
to the discussion of the latter.