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Kitabı oku: «Institutes of the Christian Religion (Vol. 1 of 2)», sayfa 56

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X. I have thought proper to mention these things, in order to preserve pious minds from despair; that they may not hastily renounce the study of patience, because they cannot divest themselves of the natural affection of sorrow. This must necessarily be the case with those who degrade patience into insensibility, and a man of fortitude and constancy into a senseless block. For the Scripture applauds the saints for their patience, when they are afflicted with severe calamities, but not broken and overcome by them; when they are bitterly distressed, but are filled at the same time with spiritual joy; when they are oppressed with anxiety, but are revived and exhilarated with Divine consolation. At the same time there is that opposition in their hearts, that the feelings of nature avoid and dread those things which they experience to be inimical to it; but the affection of piety struggles even through these difficulties to obey the Divine will. This opposition the Lord expressed, when he thus addressed Peter: “When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, another shall gird thee, and carry thee whither thou wouldest not.”1864 It is not probable that Peter, when he was called to glorify God by his death, was drawn to it with reluctance and resistance; in this case his martyrdom would be entitled to little applause. But however he might submit with the greatest alacrity of heart to the Divine appointment, yet, not having divested himself of human nature, he was distracted by two contrary inclinations. For when he contemplated the bloody death he was about to undergo, stricken with a dread of it, he would gladly have escaped. On the contrary, when he considered that he was called to it by the Divine will, suppressing all fear, he unreluctantly and even cheerfully submitted to it. It must be our study, therefore, if we would be the disciples of Christ, that our minds may be imbued with so great a reverence for God, and such an unreserved obedience to him, as may overcome all contrary affections, and make them submit to his appointments. Thus, whatever kind of affliction we endure, even in the greatest distresses of the mind, we shall constantly retain our patience. For adversity itself will have its stings, with which we shall be wounded. Thus, when afflicted with disease, we shall groan and be disquieted, and pray for the restoration of health; thus, when oppressed with poverty, we shall feel the stings of solicitude and sorrow; thus we shall be affected with the grief of ignominy, contempt, and injury; thus we shall shed the tears due to nature at the funerals of our friends; but we shall always recur to this conclusion, This affliction is appointed by the Lord, therefore let us submit to his will. Even in the agonies of grief, amid groans and tears, there is a necessity for the intervention of this reflection, in order to incline the heart cheerfully to bear those things by which it is so affected.

XI. But as we have deduced the principal reason for bearing the cross from a consideration of the Divine will, we must briefly point out the difference between philosophical and Christian patience. For very few of the philosophers have risen to such an eminence of reason, as to perceive that we are exercised with afflictions by the Divine hand, and to conclude that God ought to be obeyed in these occurrences; and even those who have gone to this length, adduce no other reason, than because it is necessary. What is this but saying, that we must submit to God, because it were in vain to contend against him? For if we obey God only from necessity, if it were possible to escape from him, our obedience would cease. But the Scripture enjoins us to consider the Divine will in a very different point of view; first, as consistent with justice and equity; secondly, as directed to the accomplishment of our salvation. Christian exhortations to patience, then, are such as these: Whether we are afflicted with poverty, or exile, or imprisonment, or reproach, or disease, or loss of relatives, or any other similar calamity, we must reflect that none of these things happen without the appointment and providence of God; and, moreover, that he does nothing but with the most systematic justice. Do not our innumerable and daily transgressions deserve more severe and grievous chastisements than those which his clemency inflicts on us? Is it not highly reasonable that our flesh should be subdued, and as it were accustomed to the yoke, lest it should break out, according to its propensities, into lawless excesses? Are not the righteousness and truth of God worthy of our labours on their account? But if the equity of God evidently appears in our afflictions, we cannot without iniquity either murmur or resist. We no longer hear that frigid maxim of the philosophers, We must submit to necessity; but a lesson lively and full of efficacy, We must obey, because it is unlawful to resist: we must patiently suffer, because impatience is a rebellious opposition to the justice of God. Because nothing is really amiable to us but what we know to be conducive to our benefit and salvation, our most merciful Father affords us consolation also in this respect, by declaring, that even in afflicting us with the cross, he promotes our salvation. But if it be evident that tribulations are salutary for us, why should we not endure them with grateful and placid hearts? In patiently bearing them, therefore, we do not submit to necessity, but acquiesce in our own benefit. The effect of these considerations is, that in proportion as our minds are oppressed under the cross with the natural sense of affliction, so greatly are they dilated with spiritual joy. This is attended also by thanksgiving, which cannot be without joy. But if praise and thanksgiving to the Lord can only proceed from a cheerful and joyful heart, – and there is nothing which ought to repress these emotions within us, – this shows how necessary it is that the bitterness of the cross should be tempered with spiritual joy.

Chapter IX. Meditation On The Future Life

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

II. There is no medium between these two extremes; either the earth must become vile in our estimation, or it must retain our immoderate love. Wherefore, if we have any concern about eternity, we must use our most diligent efforts to extricate ourselves from these fetters. Now, since the present life has numerous blandishments to attract us, and much pleasure, beauty, and sweetness to delight us, – it is very necessary to our highest interests, that we should be frequently called off, that we may not be fascinated with such allurements. For what would be the consequence, if we were perpetually happy in the enjoyment of the blessings of this life; since we cannot, even by the incessant stimulus of calamity after calamity, be sufficiently aroused to a consideration of its misery? That human life is like a vapour or a shadow, is not only known to the learned, but even the vulgar have no proverb more common; and perceiving it to be a thing the knowledge of which would be eminently useful, they have represented it in many remarkable sentences. But there is scarcely any thing which we more carelessly consider, or sooner forget; for we undertake every thing as though we were erecting for ourselves an immortality on earth. If a funeral pass by, or we walk among the tombs, because the image of death is then presented to our eyes, we philosophize, I confess, in an admirable manner concerning the vanity of the present life; although even that is not always the case, for frequently we are quite unaffected with all these things. But when this effect is produced, our philosophy is momentary, vanishing as soon as we withdraw, and leaving not even the smallest vestige behind it; in short, it passes away, and is forgotten just like the plaudits of a theatre at any entertaining exhibition. And forgetting not only death, but mortality itself, as though no rumour concerning it had ever reached us, we relapse into a supine security of immortality on earth. If any one, in the mean time, reminds us of the unwelcome proverb, that man is a creature of a day, we acknowledge the truth of it indeed, but with such inattention that the idea of perpetually living here still remains fixed in our minds. Who, then, can deny, that it is highly useful to us all, I do not say to be admonished by words, but by every possible evidence to be convinced, of the miserable condition of the present life; since even after we are convinced of it, we scarcely cease to be besotted with a perverse and foolish admiration of it, as though it contained the greatest attainable blessings? But if it be necessary for God to instruct us, it is, on the other hand, our duty to listen to him when he calls, and rebukes our sluggishness; in order that, despising the world, we may apply ourselves with our whole heart to meditate on the life which is to come.

III. But believers should accustom themselves to such a contempt of the present life, as may not generate either hatred of life, or ingratitude towards God. For this life, though it is replete with innumerable miseries, is yet deservedly reckoned among the Divine blessings which must not be despised. Wherefore, if we discover nothing of the Divine beneficence in it, we are already guilty of no small ingratitude towards God himself. But to believers especially it should be a testimony of the Divine benevolence, since the whole of it is destined to the advancement of their salvation. For before he openly discovers to us the inheritance of eternal glory, he intends to reveal himself as our Father in inferior instances; and those are the benefits which he daily confers on us. Since this life, then, is subservient to a knowledge of the Divine goodness, shall we fastidiously scorn it, as though it contained no particle of goodness in it? We must therefore have this sense and affection, to class it among the bounties of the Divine benignity which are not to be rejected. For if Scripture testimonies were wanting, which are very numerous and clear, even nature itself exhorts us to give thanks to the Lord for having introduced us to the light of life, for granting us the use of it, and giving us all the helps necessary to its preservation. And it is a far superior reason for gratitude, if we consider that here we are in some measure prepared for the glory of the heavenly kingdom. For the Lord has ordained, that they who are to be hereafter crowned in heaven, must first engage in conflicts on earth, that they may not triumph without having surmounted the difficulties of warfare and obtained the victory. Another reason is, that here we begin in various blessings to taste the sweetness of the Divine benignity, that our hope and desire may be excited after the full revelation of it. When we have come to this conclusion, that our life in this world is a gift of the Divine clemency, which, as we owe to him, we ought to remember with gratitude, it will then be time for us to descend to a consideration of its most miserable condition, that we may be delivered from excessive love of it, to which, as has been observed, we are naturally inclined.

IV. Now, whatever is abstracted from the corrupt love of this life should be added to the desire of a better. I grant, indeed, the correctness of their opinion, who considered it as the greatest blessing not to be born, and as the next, to die immediately. For, being heathens, destitute of the knowledge of God and of true religion, what could they see in it but unhappiness and misery? Nor was there any thing irrational in the conduct of those who mourned and wept at the births of their relations, and solemnly rejoiced at their funerals. But they practised this without any advantage; for, destitute of the true doctrine of faith, they did not perceive how that can conduce to the benefit of the pious, which in itself is neither blessed nor desirable; and so their views terminated in despair. It should be the object of believers, therefore, in judging of this mortal life, that understanding it to be of itself nothing but misery, they may apply themselves wholly, with increasing cheerfulness and readiness, to meditate on the future and eternal life. When we come to this comparison, then indeed the former may be not only securely neglected, but, in competition with the latter, altogether despised and abhorred. For if heaven is our country, what is the earth but a place of exile? If the departure out of the world is an entrance into life, what is the world but a sepulchre? What is a continuance in it but an absorption in death? If deliverance from the body is an introduction into complete liberty, what is the body but a prison? If to enjoy the presence of God is the summit of felicity, is it not misery to be destitute of it? But till we escape out of the world, “we are absent from the Lord.”1865 Therefore, if the terrestrial life be compared with the celestial, it should undoubtedly be despised and accounted of no value. It certainly is never to be hated, except in as much as it keeps us obnoxious to sin; although even that hatred is not properly to be applied to life itself. It becomes us, however, to be so affected with weariness or hatred of it, as to desire its end, but to be also prepared to remain in it during the Divine pleasure; that is to say, our weariness should be remote from all murmuring and impatience. For it is a post at which the Lord has placed us, to be retained by us till he call us away. Paul, indeed, bewails his lot, that he is kept in bondage by the fetters of the body longer than he would wish, and sighs with an ardent desire of deliverance;1866 nevertheless, obedient to the Divine authority, he professes himself prepared for both; for he acknowledges himself under an obligation to God to glorify his name either by life or by death;1867 but that it belongs to the Lord to determine what will conduce most to his glory. Therefore, if it becomes us “to live and to die to the Lord,”1868 let us leave the limits of our life and death to his decision; yet in such a manner, as ardently to desire and continually to meditate on the latter, but to despise the former in comparison with future immortality, and on account of the servitude of sin, to wish to forsake it whenever it shall please the Lord.

V. But it is monstrous, that instead of this desire of death, multitudes who boast themselves to be Christians, are filled with such a dread of it, that they tremble whenever it is mentioned, as if it were the greatest calamity that could befall them. It is no wonder, indeed, if our natural feelings should be alarmed at hearing of our dissolution. But it is intolerable that there should not be in a Christian breast sufficient light of piety to overcome and suppress all that fear with superior consolation. For if we consider, that this unstable, depraved, corruptible, frail, withering, and rotten tabernacle of our body is dissolved, in order that it may hereafter be restored to a durable, perfect, incorruptible, and heavenly glory, – will not faith constrain us ardently to desire what nature dreads? If we consider, that by death we are recalled from exile to inhabit our own country, and that a heavenly one, shall we derive thence no consolation? But it will be said, There is nothing that does not desire to be permanent. I admit it; and contend that we ought therefore to direct our views to a future immortality, where we may obtain a fixed condition, which is nowhere to be found on earth. For Paul excellently teaches believers to go with alacrity to death, “not for that they would be unclothed, but clothed upon.”1869 Shall brute animals, and even inanimate creatures, down to stocks and stones, conscious of their present vanity, be looking forward to the resurrection at the last day, that they may be delivered from vanity, together with the children of God; and shall we, endued with the light of understanding, and, what is superior to the natural understanding, illuminated with the Spirit of God, when the question respects our own existence, not raise our minds above the corruption of this world? But it is not necessary to my present design, nor suitable in this place, to argue against such extreme perverseness. And I have already declared in the beginning, that I would not undertake a diffuse discussion of commonplace topics. I would persuade such timid minds to read Cyprian's treatise on Mortality, did they not deserve rather to be referred to the philosophers, that they may begin to blush, when they see the contempt of death discovered by them. But this we may positively conclude, that no man has made any good proficiency in the school of Christ, but he who joyfully expects both the day of death and that of the final resurrection. For Paul describes all believers by this character,1870 and the Scripture often recalls our attention to it, when it intends to furnish us with a reason for true joy. “Look up,” saith the Lord, “and lift up your heads; for your redemption draweth nigh.”1871 Is it reasonable, that what he designed so powerfully to excite us to exultation and alacrity, should produce nothing but sorrow and consternation? If this be the case, why do we still glory in him as our Master? Let us therefore acquire a sounder judgment; and notwithstanding the opposition of the blind and stupid cupidity of our flesh, let us not hesitate ardently to desire the advent of the Lord, as of all events the most auspicious. For he shall come to us as a Redeemer, to deliver us from this bottomless gulf of all evils and miseries, and introduce us into that blessed inheritance of his life and glory.

VI. It is certainly true, that the whole family of believers, as long as they dwell on the earth, must be “accounted as sheep for the slaughter,”1872 that they may be conformed to Christ their Head. Their state, therefore, would be extremely deplorable, if they did not elevate their thoughts towards heaven, rise above all sublunary things, and look beyond present appearances.1873 On the contrary, when they have once raised their heads above this world, although they see the impious flourishing in riches and honours, and enjoying the most profound tranquillity; though they see them boasting of their splendour and luxury, and behold them abounding in every delight; though they may also be harassed by their wickedness, insulted by their pride, defrauded by their avarice, and may receive from them any other lawless provocations, – yet they will find no difficulty in supporting themselves even under such calamities as these. For they will keep in view that day when the Lord will receive his faithful servants into his peaceful kingdom; will wipe every tear from their eyes,1874 invest them with robes of joy, adorn them with crowns of glory, entertain them with his ineffable delights, exalt them to fellowship with his majesty, and, in a word, honour them with a participation of his happiness. But the impious, who have been great in this world, he will precipitate down to the lowest ignominy; he will change their delights into torments, and their laughter and mirth into weeping and gnashing of teeth; he will disturb their tranquillity with dreadful agonies of conscience, and will punish their delicacy with inextinguishable fire, and even put them in subjection to the pious, whose patience they have abused. For, according to Paul, “it is a righteous thing with God to recompense tribulation to them that trouble” the saints, “and to” them “who are troubled, rest, when the Lord Jesus shall be revealed from heaven.”1875 This is our only consolation; and deprived of this, we must of necessity either sink into despondency of mind, or solace ourselves to our own destruction with the vain pleasures of the world. For even the Psalmist confesses that he staggered,1876 when he was too much engaged in contemplating the present prosperity of the impious; and that he could no otherwise establish himself, till he entered the sanctuary of God, and directed his views to the last end of the godly and of the wicked. To conclude in one word, the cross of Christ triumphs, in the hearts of believers, over the devil and the flesh, over sin and impious men, only when their eyes are directed to the power of the resurrection.

1864.John xxi. 18.
1865.2 Cor. v. 6.
1866.Rom. vii. 24.
1867.Phil. i. 20.
1868.Rom. xiv. 7, 8.
1869.2 Cor. v. 4.
1870.Titus ii. 13.
1871.Luke xxi. 28.
1872.Rom. viii. 36.
1873.1 Cor. xv. 19.
1874.Isaiah xxv. 8. Rev. vii. 17.
1875.2 Thess. i. 6, 7.
1876.Psalm lxxiii. 2, &c.
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