Kitabı oku: «Institutes of the Christian Religion (Vol. 1 of 2)», sayfa 54

Chapter VI. The Life Of A Christian. Scriptural Arguments And Exhortations To It

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

II. This Scripture plan, of which we are now treating, consists chiefly in these two things – the first, that a love of righteousness, to which we have otherwise no natural propensity, be instilled and introduced into our hearts; the second, that a rule be prescribed to us, to prevent our taking any devious steps in the race of righteousness. Now, in the recommendation of righteousness, it uses a great number of very excellent arguments, many of which we have before noticed on different occasions, and some we shall briefly touch on in this place. With what better foundation can it begin, than when it admonishes us that we ought to be holy, because our God is holy?¹⁸²¹ For when we were dispersed like scattered sheep, and lost in the labyrinth of the world, he gathered us together again, that he might associate us to himself. When we hear any mention of our union with God, we should remember, that holiness must be the bond of it; not that we attain communion with him by the merit of holiness, (since it is rather necessary for us, in the first place, to adhere to him, in order that, being endued with his holiness, we may follow whither he calls;) but because it is a peculiar property of his glory not to have any intercourse with iniquity and uncleanness. Wherefore also it teaches, that this is the end of our vocation, which it is requisite for us always to keep in view, if we desire to correspond to the design of God in calling us. For to what purpose was it that we were delivered from the iniquity and pollution of the world, in which we had been immerged, if we permit ourselves to wallow in them as long as we live? Besides, it also admonishes us that, to be numbered among the people of God, we must inhabit the holy city Jerusalem;¹⁸²² which, he having consecrated it to himself, cannot without impiety be profaned by impure inhabitants. Whence these expressions: “He shall abide in the tabernacle of the Lord, that walketh uprightly and worketh righteousness,” &c.,¹⁸²³ because it is very unbecoming the sanctuary which he inhabits, to be rendered as filthy as a stable.

III. And as a further incitement to us, it shows, that as God the Father has reconciled us to himself in Christ, so he has exhibited to us in him a pattern, to which it is his will that we should be conformed.¹⁸²⁴ Now, let those who are of opinion that the philosophers have the only just and orderly systems of moral philosophy, show me, in any of their works, a more excellent economy than that which I have stated. When they intend to exhort us to the sublimest virtue, they advance no argument but that we ought to live agreeably to nature; but the Scripture deduces its exhortation from the true source, when it not only enjoins us to refer our life to God the author of it, to whom it belongs, but, after having taught us, that we are degenerated from the original state in which we were created, adds, that Christ, by whom we have been reconciled to God, is proposed to us as an example, whose character we should exhibit in our lives. What can be required more efficacious than this one consideration? indeed, what can be required besides? For if the Lord has adopted us as his sons on this condition, – that we exhibit in our life an imitation of Christ the bond of our adoption, – unless we addict and devote ourselves to righteousness, we not only most perfidiously revolt from our Creator, but also abjure him as our Saviour. The Scripture derives matter of exhortation from all the blessings of God which it recounts to us, and from all the parts of our salvation. It argues, that since God has discovered himself as a Father to us, we must be convicted of the basest ingratitude, unless we, on our part, manifest ourselves to be his children; that since Christ has purified us in the laver of his blood, and has communicated this purification by baptism, it does not become us to be defiled with fresh pollution; that since he has united us to his body, we should, as his members, solicitously beware lest we asperse ourselves with any blemish or disgrace; that since he who is our Head has ascended to heaven, we ought to divest ourselves of all terrestrial affection, and aspire thither with all our soul; that since the Holy Spirit has dedicated us as temples to God, we should use our utmost exertions, that the glory of God may be displayed by us; and ought not to allow ourselves to be profaned with the pollution of sin; that since both our soul and our body are destined to heavenly incorruption and a never-fading crown, we ought to exert our most strenuous efforts to preserve them pure and uncorrupt till the day of the Lord. These, I say, are the best foundations for the proper regulation of the life, such as we cannot find in the philosophers; who, in the recommendation of virtue, never rise above the natural dignity of man.

IV. This is a proper place to address those who have nothing but the name and the symbol of Christ, and yet would be denominated Christians. But with what face do they glory in his sacred name? For none have any intercourse with Christ but those who have received the true knowledge of him from the word of the gospel. Now, the apostle denies that any have rightly learned Christ, who have not been taught that they must put off the old man, which is corrupt according to the deceitful lusts, and put on Christ.¹⁸²⁵ Their knowledge of Christ, then, is proved to be a false and injurious pretence, with whatever eloquence and volubility they may talk concerning the gospel. For it is a doctrine not of the tongue, but of the life; and is not apprehended merely with the understanding and memory, like other sciences, but is then only received, when it possesses the whole soul, and finds a seat and residence in the inmost affection of the heart. Let them, therefore, either cease to insult God by boasting themselves to be what they are not, or show themselves disciples not unworthy of Christ, their Master. We have allotted the first place to the doctrine which contains our religion, because it is the origin of our salvation; but that it may not be unprofitable to us, it must be transfused into our breast, pervade our manners, and thus transform us into itself. If the philosophers are justly incensed against, and banish with disgrace from their society, those who, while they profess an art which ought to be a rule of life, convert it into a sophistical loquacity, – with how much better reason may we detest those sophists who are contented to have the gospel on their lips, whilst its efficacy ought to penetrate the inmost affections of the heart, to dwell in the soul, and to affect the whole man with a hundred times more energy than the frigid exhortations of the philosophers!

V. Yet I would not insist upon it as absolutely necessary, that the manners of a Christian should breathe nothing but the perfect gospel; which, nevertheless, ought both to be wished and to be aimed at. But I do not so rigorously require evangelical perfection as not to acknowledge as a Christian, one who has not yet attained to it; for then all would be excluded from the Church; since no man can be found who is not still at a great distance from it; and many have hitherto made but a very small progress, whom it would, nevertheless, be unjust to reject. What then? let us set before our eyes that mark, to which alone our pursuit must be directed. Let that be prescribed as the goal towards which we must earnestly tend. For it is not lawful for you to make such a compromise with God, as to undertake a part of the duties prescribed to you in his word, and to omit part of them, at your own pleasure. For, in the first place, he every where recommends integrity as a principal branch of his worship; by which he intends a sincere simplicity of heart, free from all guile and falsehood; the opposite of which is a double heart; as though it had been said, that the beginning of a life of uprightness is spiritual, when the internal affection of the mind is unfeignedly devoted to God in the cultivation of holiness and righteousness. But since no man in this terrestrial and corporeal prison has strength sufficient to press forward in his course with a due degree of alacrity, and the majority are oppressed with such great debility, that they stagger and halt, and even creep on the ground, and so make very inconsiderable advances, – let us every one proceed according to our small ability, and prosecute the journey we have begun. No man will be so unhappy, but that he may every day make some progress, however small. Therefore, let us not cease to strive, that we may be incessantly advancing in the way of the Lord; nor let us despair on account of the smallness of our success; for however our success may not correspond to our wishes, yet our labour is not lost, when this day surpasses the preceding one; provided that, with sincere simplicity, we keep our end in view, and press forward to the goal, not practising self-adulation, nor indulging our own evil propensities, but perpetually exerting our endeavours after increasing degrees of amelioration, till we shall have arrived at a perfection of goodness, which, indeed, we seek and pursue as long as we live, and shall then attain, when, divested of all corporeal infirmity, we shall be admitted by God into complete communion with him.

Chapter VII. Summary Of The Christian Life. Self-Denial

Although the Divine law contains a most excellent and well-arranged plan for the regulation of life, yet it has pleased the heavenly Teacher to conform men by a more accurate doctrine to the rule which he had prescribed in the law. And the principle of that doctrine is this – that it is the duty of believers to “present their bodies a living sacrifice, holy, acceptable unto God;”¹⁸²⁶ and that in this consists the legitimate worship of him. Hence is deduced an argument for exhorting them, “Be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that will of God.” This is a very important consideration, that we are consecrated and dedicated to God; that we may not hereafter think, speak, meditate, or do any thing but with a view to his glory. For that which is sacred cannot, without great injustice towards him, be applied to unholy uses. If we are not our own, but the Lord's, it is manifest both what error we must avoid, and to what end all the actions of our lives are to be directed. We are not our own; therefore neither our reason nor our will should predominate in our deliberations and actions. We are not our own; therefore let us not propose it as our end, to seek what may be expedient for us according to the flesh. We are not our own; therefore let us, as far as possible, forget ourselves and all things that are ours. On the contrary, we are God's; to him, therefore, let us live and die. We are God's; therefore let his wisdom and will preside in all our actions. We are God's; towards him, therefore, as our only legitimate end, let every part of our lives be directed. O, how great a proficiency has that man made, who, having been taught that he is not his own, has taken the sovereignty and government of himself from his own reason, to surrender it to God! For as compliance with their own inclinations leads men most effectually to ruin, so to place no dependence on our own knowledge or will, but merely to follow the guidance of the Lord, is the only way of safety. Let this, then, be the first step, to depart from ourselves, that we may apply all the vigour of our faculties to the service of the Lord. By service I mean, not that only which consists in verbal obedience, but that by which the human mind, divested of its natural carnality, resigns itself wholly to the direction of the Divine Spirit. Of this transformation, which Paul styles a renovation of the mind,¹⁸²⁷ though it is the first entrance into life, all the philosophers were ignorant. For they set up Reason as the sole directress of man; they think that she is exclusively to be attended to; in short, to her alone they assign the government of the conduct. But the Christian philosophy commands her to give place and submit to the Holy Spirit; so that now the man himself lives not, but carries about Christ living and reigning within him.¹⁸²⁸

II. Hence also that other consequence, that we should seek not our own things, but those which are agreeable to the will of the Lord, and conducive to the promotion of his glory. This also argues a great proficiency, that almost forgetting ourselves, and certainly neglecting all selfish regards, we endeavour faithfully to devote our attention to God and his commandments. For when the Scripture enjoins us to discard all private and selfish considerations, it not only erases from our minds the cupidity of wealth, the lust of power, and the favour of men, but also eradicates ambition and all appetite after human glory, with other more secret plagues. Indeed, a Christian man ought to be so disposed and prepared, as to reflect that he has to do with God every moment of his life. Thus, as he will measure all his actions by his will and determination, so he will refer the whole bias of his mind religiously to him. For he who has learned to regard God in every undertaking, is also raised above every vain imagination. This is that denial of ourselves, which Christ, from the commencement of their course, so diligently enjoins on his disciples; which, when it has once obtained the government of the heart, leaves room neither for pride, haughtiness, or ostentation, nor for avarice, libidinousness, luxury, effeminacy, or any other evils which are the offspring of self-love. On the contrary, wherever it does not reign, there either the grossest vices are indulged without the least shame; or, if there exist any appearance of virtue, it is vitiated by a depraved passion for glory. Show me, if you can, a single individual, who, unless he has renounced himself according to the command of the Lord, is voluntarily disposed to practise virtue among men. For all who have not been influenced by this disposition, have followed virtue merely from the love of praise. And even those of the philosophers who have ever contended that virtue is desirable for its own sake, have been inflated with so much arrogance, that it is evident they desired virtue for no other reason than to furnish them occasion for the exercise of pride. But God is so far from being delighted, either with those who are ambitious of popular praise, or with hearts so full of pride and presumption, that he pronounces “they have their reward” in this world, and represents harlots and publicans as nearer to the kingdom of heaven than such persons. But we have not yet clearly stated the number and magnitude of the obstacles by which a man is impeded in the pursuit of that which is right, as long as he has refrained from all self-denial. For it is an ancient and true observation, that there is a world of vices concealed in the soul of man. Nor can you find any other remedy than to deny yourself and discard all selfish considerations, and to devote your whole attention to the pursuit of those things which the Lord requires of you, and which ought to be pursued for this sole reason, because they are pleasing to him.

III. The same apostle, in another place, gives a more distinct, though a brief, representation of all the parts of a well-regulated life. “The grace of God that bringeth salvation hath appeared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.”¹⁸²⁹ For after having proposed the grace of God to animate us, in order to prepare the way for us truly to worship God, he removes two obstacles, which are our chief impediments; first, ungodliness, to which we have naturally too strong a propensity, and secondly, worldly lusts, which extend themselves further. The term “ungodliness” not only denotes superstitions, but comprehends also every thing that is repugnant to the serious fear of God. And “worldly lusts” mean the carnal affections. Therefore he enjoins us, with reference to both tables of the law, to forsake our former propensities, and to renounce all the dictates of our own reason and will. He reduces all the actions of life to three classes – sobriety, righteousness, and godliness. “Sobriety” undoubtedly denotes chastity and temperance, as well as a pure and frugal use of temporal blessings, and patience under poverty. “Righteousness” includes all the duties of equity, that every man may receive what is his due. “Godliness” separates us from the pollutions of the world, and by true holiness unites us to God. When these virtues are indissolubly connected, they produce absolute perfection. But since nothing is more difficult than to forsake all carnal considerations, to subdue and renounce our appetites, to devote ourselves to God and our brethren, and to live the life of angels amidst the corruptions of the world, – in order to extricate our minds from every snare, Paul recalls our attention to the hope of a blessed immortality; apprizing us that our efforts are not in vain; because, as Christ once appeared as a Redeemer, so, at his final advent, he will manifest the benefits of the salvation he has obtained. Thus he dispels the fascinations which blind us, and prevent our aspiring with becoming ardour to the glories of heaven, and at the same time teaches us that we must live as strangers and pilgrims in the world, that we may not lose the heavenly inheritance.

IV. In these words we perceive, that self-denial relates partly to men, but partly, and indeed principally, to God. For when the Scripture enjoins us to conduct ourselves in such a manner towards men, as in honour to prefer one another, and faithfully to devote our whole attention to the promotion of their advantage,¹⁸³⁰ it gives such commands as our heart can by no means receive, without having been previously divested of its natural bias. For we are all so blinded and fascinated with self-love, that every one imagines he has a just right to exalt himself, and to undervalue all others who stand in competition with him. If God has conferred on us any valuable qualification, relying thereon, our hearts are immediately lifted up; and we not only swell, but almost burst with pride. The vices in which we abound, we sedulously conceal from others, and flatter ourselves with the pretence that they are diminutive and trivial, and even sometimes embrace them as virtues. If the same talents which we admire in ourselves, or even superior ones, appear in others, in order that we may not be obliged to acknowledge their superiority, we depreciate and diminish them with the utmost malignity: if they have any vices, not content to notice them with severe and sharp animadversions, we odiously amplify them. Hence that insolence, that every one of us, as if exempted from the common lot, is desirous of pre-eminence above the rest of mankind; and severely and haughtily contemns every man, or at least despises him as an inferior. The poor yield to the rich, plebeians to nobles, servants to masters, the illiterate to the learned; but there is no man who does not cherish within him some idea of his own excellence. Thus all men, in flattering themselves, carry, as it were, a kingdom in their own breast; for arrogating to themselves the height of self-gratulation, they pass censure on the understandings and conduct of others; but if any contention arises, it produces an eruption of the poison. For many discover some gentleness, as long as they find every thing pleasant and amiable; but how many are there who preserve the same constant course of good humour when they are disturbed and irritated? Nor is there any other remedy, than the eradication from the inmost recesses of the heart of this most noxious pest of ambition and self-love; as it is indeed eradicated by the doctrine of the Scripture. For if we attend to its instructions, we must remember, that the talents with which God has favoured us, are not excellences originating from ourselves, but free gifts of God; of which if any are proud, they betray their ingratitude. “Who maketh thee to differ?” saith Paul. “Now, if thou didst receive all things, why dost thou glory, as if thou hadst not received them?”¹⁸³¹ In the next place, by assiduous observation and acknowledgment of our faults, we must recall our minds to humility. Thus there will remain in us nothing to inflate us, but great reason for dejection. On the other hand, we are enjoined, whatever gifts of God we perceive in others, to revere and esteem them, so as to honour those in whom they reside. For it would betray great wickedness in us to rob them of that honour which God has given them. Their faults we are taught to overlook, not indeed to encourage them by adulation, but never on account of them to insult those whom we ought to cherish with benevolence and honour. The result of attention to these directions will be, that with whomsoever we are concerned, we shall conduct ourselves not only with moderation and good humour, but with civility and friendship. For we shall never arrive at true meekness by any other way, than by having our hearts imbued with self-abasement and a respect for others.

V. How extremely difficult it is for you to discharge your duty in seeking the advantage of your neighbour! Unless you quit all selfish considerations, and, as it were, lay aside yourself, you will effect nothing in this duty. For how can you perform those which Paul inculcates as works of charity, unless you renounce yourself, and devote yourself wholly to serve others? “Charity,” says he, “suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked,” &c.¹⁸³² If this be all that is required, that we seek not our own, yet we must do no small violence to nature, which so strongly inclines us to the exclusive love of ourselves, that it does not so easily permit us to neglect ourselves and our own concerns in order to be vigilant for the advantage of others, and even voluntarily to recede from our right, to resign it to another. But the Scripture leads us to this, admonishes us, that whatever favours we obtain from the Lord, we are intrusted with them on this condition, that they should be applied to the common benefit of the Church; and that, therefore, the legitimate use of all his favours, is a liberal and kind communication of them to others. There cannot be imagined a more certain rule, or a more powerful exhortation to the observance of it, than when we are taught, that all the blessings we enjoy are Divine deposits, committed to our trust on this condition, that they should be dispensed for the benefit of our neighbours. But the Scripture goes still further, when it compares them to the powers with which the members of the human body are endued. For no member has its power for itself, nor applies it to its private use; but transfuses it among its fellow-members, receiving no advantage from it but what proceeds from the common convenience of the whole body. So, whatever ability a pious man possesses, he ought to possess it for his brethren, consulting his own private interest in no way inconsistent with a cordial attention to the common edification of the Church. Let this, then, be our rule for benignity and beneficence, – that whatever God has conferred on us, which enables us to assist our neighbour, we are the stewards of it, and must one day render an account of our stewardship; and that the only right dispensation of what has been committed to us, is that which is regulated by the law of love. Thus we shall not only always connect the study to promote the advantage of others with a concern for our own private interests, but shall prefer the good of others to our own. To teach us that the dispensation of the gifts we receive from heaven ought to be regulated by this law, God anciently enjoined the same even in regard to the smallest bounties of his liberality. For he commanded the people to offer to him the first-fruits of the corn, as a solemn avowal that it was unlawful for them to enjoy any blessings not previously consecrated to him. And if the gifts of God are not sanctified to us till after we have with our own hands dedicated them to their Author, that must evidently be a sinful abuse which is unconnected with such a dedication. But in vain would you attempt to enrich the Lord by a communication of your possessions. Therefore, since your “goodness extendeth not to him,”¹⁸³³ as the Psalmist says, you must exercise it “towards the saints that are in the earth;” and alms are compared to sacred oblations, to show that these exercises of charity under the gospel, correspond to those offerings under the law.

VI. Moreover, that we may not be weary of doing good, which otherwise would of necessity soon be the case, we must add also the other character mentioned by the apostle, that “charity suffereth long, and is not easily provoked.” The Lord commands us to do “good unto all men,”¹⁸³⁴ universally, a great part of whom, estimated according to their own merits, are very undeserving; but here the Scripture assists us with an excellent rule, when it inculcates, that we must not regard the intrinsic merit of men, but must consider the image of God in them, to which we owe all possible honour and love; but that this image is most carefully to be observed in them “who are of the household of faith,”¹⁸³⁵ inasmuch as it is renewed and restored by the Spirit of Christ. Whoever, therefore, is presented to you that needs your kind offices, you have no reason to refuse him your assistance. Say that he is a stranger; yet the Lord has impressed on him a character which ought to be familiar to you; for which reason he forbids you to despise your own flesh.¹⁸³⁶ Say that he is contemptible and worthless; but the Lord shows him to be one whom he has deigned to grace with his own image. Say that you are obliged to him for no services; but God has made him, as it were, his substitute, to whom you acknowledge yourself to be under obligations for numerous and important benefits. Say that he is unworthy of your making the smallest exertion on his account; but the image of God, by which he is recommended to you, deserves your surrender of yourself and all that you possess. If he not only has deserved no favour, but, on the contrary, has provoked you with injuries and insults, – even this is no just reason why you should cease to embrace him with your affection, and to perform to him the offices of love. He has deserved, you will say, very different treatment from me. But what has the Lord deserved? who, when he commands you to forgive men all their offences against you, certainly intends that they should be charged to himself. This is the only way of attaining that which is not only difficult, but utterly repugnant to the nature of man – to love them who hate us,¹⁸³⁷ to requite injuries with kindnesses, and to return blessings for curses.¹⁸³⁸ We should remember, that we must not reflect on the wickedness of men, but contemplate the Divine image in them; which, concealing and obliterating their faults, by its beauty and dignity allures us to embrace them in the arms of our love.