Kitabı oku: «Institutes of the Christian Religion (Vol. 1 of 2)», sayfa 57

Chapter X. The Right Use Of The Present Life And Its Supports

By such principles, the Scripture also fully instructs us in the right use of terrestrial blessings – a thing that ought not to be neglected in a plan for the regulation of life. For if we must live, we must also use the necessary supports of life; nor can we avoid even those things which appear to subserve our pleasures rather than our necessities. It behooves us, therefore, to observe moderation, that we may use them with a pure conscience, whether for necessity or for pleasure. This the Lord prescribes in his word, when he teaches us, that to his servants the present life is like a pilgrimage, in which they are travelling towards the celestial kingdom. If we are only to pass through the earth, we ought undoubtedly to make such a use of its blessings as will rather assist than retard us in our journey. It is not without reason, therefore, that Paul advises us to use this world as though we used it not, and to buy with the same disposition with which we sell.¹⁸⁷⁷ But as this is a difficult subject, and there is danger of falling into one of two opposite errors, let us endeavour to proceed on safe ground, that we may avoid both extremes. For there have been some, in other respects good and holy men, who, seeing that intemperance and luxury, unless restrained with more than ordinary severity, would perpetually indulge the most extravagant excesses, and desiring to correct such a pernicious evil, have adopted the only method which occurred to them, by permitting men to use corporeal blessings no further than their necessity should absolutely require. This advice was well intended, but they were far too austere. For they committed the very dangerous error of imposing on the conscience stricter rules than those which are prescribed to it by the word of the Lord. By restriction within the demands of necessity, they meant an abstinence from every thing from which it is possible to abstain; so that, according to them, it would scarcely be lawful to eat or drink any thing but bread and water. Others have discovered still greater austerity, like Crates the Theban, who is said to have thrown his wealth into the sea, from an apprehension that, unless it were destroyed, he should himself be destroyed by it. On the contrary, many in the present day, who seek a pretext to excuse intemperance in the use of external things, and at the same time desire to indulge the licentiousness of the flesh, assume as granted, what I by no means concede to them, that this liberty is not to be restricted by any limitation; but that it ought to be left to the conscience of every individual to use as much as he thinks lawful for himself. I grant, indeed, that it is neither right nor possible to bind the conscience with the fixed and precise rules of law in this case; but since the Scripture delivers general rules for the lawful use of earthly things, our practice ought certainly to be regulated by them.

II. It must be laid down as a principle, that the use of the gifts of God is not erroneous, when it is directed to the same end for which the Creator himself has created and appointed them for us; since he has created them for our benefit, not for our injury. Wherefore, no one will observe a more proper rule, than he who shall diligently regard this end. Now, if we consider for what end he has created the various kinds of aliment, we shall find that he intended to provide not only for our necessity, but likewise for our pleasure and delight. So in clothing, he has had in view not mere necessity, but propriety and decency. In herbs, trees, and fruits, beside their various uses, his design has been to gratify us by graceful forms and pleasant odours. For if this were not true, the Psalmist would not recount among the Divine blessings, “wine that maketh glad the heart of man, and oil to make his face to shine;”¹⁸⁷⁸ nor would the Scriptures universally declare, in commendation of his goodness, that he has given all these things to men. And even the natural properties of things sufficiently indicate for what end, and to what extent, it is lawful to use them. But shall the Lord have endued flowers with such beauty, to present itself to our eyes, with such sweetness of smell, to impress our sense of smelling; and shall it be unlawful for our eyes to be affected with the beautiful sight, or our olfactory nerves with the agreeable odour? What! has he not made such a distinction of colours as to render some more agreeable than others? Has he not given to gold and silver, to ivory and marble, a beauty which makes them more precious than other metals or stones? In a word, has he not made many things worthy of our estimation, independently of any necessary use?

III. Let us discard, therefore, that inhuman philosophy which, allowing no use of the creatures but what is absolutely necessary, not only malignantly deprives us of the lawful enjoyment of the Divine beneficence, but which cannot be embraced till it has despoiled man of all his senses, and reduced him to a senseless block. But, on the other hand, we must, with equal diligence, oppose the licentiousness of the flesh; which, unless it be rigidly restrained, transgresses every bound. And, as I have observed, it has its advocates, who, under the pretext of liberty, allow it every thing. In the first place, it will be one check to it, if it be concluded, that all things are made for us, in order that we may know and acknowledge their Author, and celebrate his goodness towards us by giving him thanks. What will become of thanksgiving, if you overcharge yourself with dainties or wine, so as to be stupefied or rendered unfit for the duties of piety and the business of your station? Where is any acknowledgment of God, if your body, in consequence of excessive abundance, being inflamed with the vilest passions, infects the mind with its impurity, so that you cannot discern what is right or virtuous? Where is gratitude towards God for clothing, if, on account of our sumptuous apparel, we admire ourselves and despise others? if with the elegance and beauty of it, we prepare ourselves for unchastity? Where is our acknowledgment of God, if our minds be fixed on the splendour of our garments? For many so entirely devote all their senses to the pursuit of pleasure, that the mind is, as it were, buried in it; many are so delighted with marble, gold, and pictures, that they become like statues, are, as it were, metamorphosed into metal, and resemble painted images. The flavour of meats, or the sweetness of odours, so stupefies some, that they have no relish for any thing spiritual. The same may be observed in other cases. Wherefore it is evident, that this principle lays some restraint on the license of abusing the Divine bounties, and confirms the rule given us by Paul, that we “make not provision for the flesh, to fulfil the lusts thereof;”¹⁸⁷⁹ which, if they are allowed too much latitude, will transgress all the bounds of temperance and moderation.

IV. But there is no way more certain or concise, than what we derive from a contempt of the present life, and meditation on a heavenly immortality. For thence follow two rules. The first is, “that they that have wives be as though they had none; and they that buy, as though they possessed not; and they that use this world, as not abusing it;”¹⁸⁸⁰ according to the direction of Paul: the second, that we should learn to bear penury with tranquillity and patience, as well as to enjoy abundance with moderation. He who commands us to use this world as though we used it not, prohibits not only all intemperance in eating and drinking, and excessive delicacy, ambition, pride, haughtiness, and fastidiousness in our furniture, our habitations, and our apparel, but every care and affection, which would either seduce or disturb us from thoughts of the heavenly life, and attention to the improvement of our souls. Now, it was anciently and truly observed by Cato, That there is a great concern about adorning the body, and a great carelessness about virtue; and it is an old proverb, That they who are much engaged in the care of the body, are generally negligent of the soul. Therefore, though the liberty of believers in external things cannot be reduced to certain rules, yet it is evidently subject to this law, That they should indulge themselves as little as possible; that, on the contrary, they should perpetually and resolutely exert themselves to retrench all superfluities and to restrain luxury; and that they should diligently beware lest they pervert into impediments things which were given for their assistance.

V. The other rule will be, That persons whose property is small should learn to be patient under their privations, that they may not be tormented with an immoderate desire of riches. They who observe this moderation, have attained no small proficiency in the school of the Lord, as he who has made no proficiency in this point can scarcely give any proof of his being a disciple of Christ. For besides that an inordinate desire of earthly things is accompanied by most other vices, he who is impatient under penury, in abundance generally betrays the opposite passion. By this I mean, that he who is ashamed of a mean garment, will be proud of a splendid one; he who, not content with a slender meal, is disquieted with the desire of a more sumptuous one, would also intemperately abuse those dainties, should they fall to his lot; he who bears a private and mean condition with discontent and disquietude, would not abstain from pride and arrogance, should he rise to eminence and honours. Let all, therefore, who are sincere in the practice of piety, earnestly endeavour to learn, after the apostolic example, “both to be full and to be hungry, both to abound and to suffer need.”¹⁸⁸¹ The Scripture has also a third rule, by which it regulates the use of earthly things; of which something was said, when we treated of the precepts of charity. For it states, that while all these things are given to us by the Divine goodness, and appointed for our benefit, they are, as it were, deposits intrusted to our care, of which we must one day give an account. We ought, therefore, to manage them in such a manner that this alarm may be incessantly sounding in our ears, “Give an account of thy stewardship.”¹⁸⁸² Let it also be remembered by whom this account is demanded; that it is by him who has so highly recommended abstinence, sobriety, frugality, and modesty; who abhors profusion, pride, ostentation, and vanity; who approves of no other management of his blessings, than such as is connected with charity; who has with his own mouth already condemned all those pleasures which seduce the heart from chastity and purity, or tend to impair the understanding.

VI. Lastly, it is to be remarked, that the Lord commands every one of us, in all the actions of life, to regard his vocation. For he knows with what great inquietude the human mind is inflamed, with what desultory levity it is hurried hither and thither, and how insatiable is its ambition to grasp different things at once. Therefore, to prevent universal confusion being produced by our folly and temerity, he has appointed to all their particular duties in different spheres of life. And that no one might rashly transgress the limits prescribed, he has styled such spheres of life vocations, or callings. Every individual's line of life, therefore, is, as it were, a post assigned him by the Lord, that he may not wander about in uncertainty all his days. And so necessary is this distinction, that in his sight all our actions are estimated according to it, and often very differently from the sentence of human reason and philosophy. There is no exploit esteemed more honourable, even among philosophers, than to deliver our country from tyranny; but the voice of the celestial Judge openly condemns the private man who lays violent hands on a tyrant. It is not my design, however, to stay to enumerate examples. It is sufficient if we know that the principle and foundation of right conduct in every case is the vocation of the Lord, and that he who disregards it will never keep the right way in the duties of his station. He may sometimes, perhaps, achieve something apparently laudable; but however it may appear in the eyes of men, it will be rejected at the throne of God; besides which, there will be no consistency between the various parts of his life. Our life, therefore, will then be best regulated, when it is directed to this mark; since no one will be impelled by his own temerity to attempt more than is compatible with his calling, because he will know that it is unlawful to transgress the bounds assigned him. He that is in obscurity will lead a private life without discontent, so as not to desert the station in which God has placed him. It will also be no small alleviation of his cares, labours, troubles, and other burdens, when a man knows that in all these things he has God for his guide. The magistrate will execute his office with greater pleasure, the father of a family will confine himself to his duty with more satisfaction, and all, in their respective spheres of life, will bear and surmount the inconveniences, cares, disappointments, and anxieties which befall them, when they shall be persuaded that every individual has his burden laid upon him by God. Hence also will arise peculiar consolation, since there will be no employment so mean and sordid (provided we follow our vocation) as not to appear truly respectable, and be deemed highly important in the sight of God.

Chapter XI. Justification By Faith. The Name And Thing Defined

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

II. But that we may not stumble at the threshold, (which would be the case were we to enter on a disputation concerning a subject not understood by us,) let us first explain the meaning of these expressions. To be justified in the sight of God, To be justified by faith or by works. He is said to be justified in the sight of God who in the Divine judgment is reputed righteous, and accepted on account of his righteousness; for as iniquity is abominable to God, so no sinner can find favour in his sight, as a sinner, or so long as he is considered as such. Wherever sin is, therefore, it is accompanied with the wrath and vengeance of God. He is justified who is considered not as a sinner, but as a righteous person, and on that account stands in safety before the tribunal of God, where all sinners are confounded and ruined. As, if an innocent man be brought under an accusation before the tribunal of a just judge, when judgment is passed according to his innocence, he is said to be justified or acquitted before the judge, so he is justified before God, who, not being numbered among sinners, has God for a witness and asserter of his righteousness. Thus he must be said, therefore, to be justified by works, whose life discovers such purity and holiness, as to deserve the character of righteousness before the throne of God; or who, by the integrity of his works, can answer and satisfy the divine judgment. On the other hand, he will be justified by faith, who, being excluded from the righteousness of works, apprehends by faith the righteousness of Christ, invested in which, he appears, in the sight of God, not as a sinner, but as a righteous man. Thus we simply explain justification to be an acceptance, by which God receives us into his favour, and esteems us as righteous persons; and we say that it consists in the remission of sins and the imputation of the righteousness of Christ.

III. For the confirmation of this point there are many plain testimonies of Scripture. In the first place, that this is the proper and most usual signification of the word, cannot be denied. But since it would be too tedious to collect all the passages and compare them together, let it suffice to have suggested it to the reader; for he will easily observe it of himself. I will only produce a few places, where this justification, which we speak of, is expressly handled. First, where Luke relates that “the people that heard Christ justified God;” and where Christ pronounces that “wisdom is justified of all her children.”¹⁸⁸³ To justify God, in the former passage, does not signify to confer righteousness, which always remains perfect in him, although the whole world endeavour to rob him of it; nor, in the latter passage, does the justifying of wisdom denote making the doctrine of salvation righteous, which is so of itself; but both passages imply an ascription to God and to his doctrine of the praise which they deserve. Again, when Christ reprehends the Pharisees for “justifying themselves,”¹⁸⁸⁴ he does not mean that they attained righteousness by doing what was right, but that they ostentatiously endeavoured to gain the character of righteousness, of which they were destitute. This is better understood by persons who are skilled in the Hebrew language; which gives the appellation of sinners, not only to those who are conscious to themselves of sin, but to persons who fall under a sentence of condemnation. For Bathsheba, when she says, “I and my son Solomon shall be counted offenders,” or sinners,¹⁸⁸⁵ confesses no crime, but complains, that she and her son will be exposed to the disgrace of being numbered among condemned criminals. And it appears from the context, that this word, even in the translation, cannot be understood in any other than a relative sense, and that it does not denote the real character. But with respect to the present subject, where Paul says, “The Scripture foresaw that God would justify the heathen through faith,”¹⁸⁸⁶ what can we understand, but that God imputes righteousness through faith? Again, when he says that God “justifieth the ungodly which believeth in Jesus,”¹⁸⁸⁷ what can be the meaning, but that he delivers him by the blessing of faith from the condemnation deserved by his ungodliness? He speaks still more plainly in the conclusion, when he thus exclaims: “Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who also maketh intercession for us.”¹⁸⁸⁸ For it is just as if he had said, Who shall accuse them whom God absolves? Who shall condemn those for whom Christ intercedes? Justification, therefore, is no other than an acquittal from guilt of him who was accused, as though his innocence had been proved. Since God, therefore, justifies us through the mediation of Christ, he acquits us, not by an admission of our personal innocence, but by an imputation of righteousness; so that we, who are unrighteous in ourselves, are considered as righteous in Christ. This is the doctrine preached by Paul in the thirteenth chapter of the Acts: “Through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.”¹⁸⁸⁹ We see that after remission of sins, this justification is mentioned, as if by way of explanation: we see clearly that it means an acquittal; that it is separated from the works of the law; that it is a mere favour of Christ; that it is apprehended by faith: we see, finally, the interposition of a satisfaction, when he says that we are justified from sins by Christ. Thus, when it is said, that the publican “went down to his house justified,”¹⁸⁹⁰ we cannot say that he obtained righteousness by any merit of works. The meaning therefore is, that after he had obtained the pardon of his sins, he was considered as righteous in the sight of God. He was righteous, therefore, not through any approbation of his works, but through God's gracious absolution. Wherefore Ambrose beautifully styles confession of sins, a legitimate justification.

IV. But leaving all contention about the term, if we attend to the thing itself, as it is described to us, every doubt will be removed. For Paul certainly describes justification as an acceptance, when he says to the Ephesians, “God hath predestinated us to the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted.”¹⁸⁹¹ The meaning of this passage is the same as when in another place we are said to be “justified freely by his grace.”¹⁸⁹² But in the fourth chapter to the Romans, he first mentions an imputation of righteousness, and immediately represents it as consisting in remission of sins. “David,” says he, “describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven,” &c.¹⁸⁹³ He there, indeed, argues not concerning a branch, but the whole of justification. He also adduces the definition of it given by David, when he pronounces them to be blessed who receive the free forgiveness of their sins; whence it appears, that this righteousness of which he speaks is simply opposed to guilt. But the most decisive passage of all on this point, is where he teaches us that the grand object of the ministry of the gospel is, that we may “be reconciled to God,” because he is pleased to receive us into his favour through Christ, “not imputing” our “trespasses unto” us.¹⁸⁹⁴ Let the reader carefully examine the whole context; for when, by way of explanation, he just after adds, in order to describe the method of reconciliation, that Christ, “who knew no sin,” was “made sin for us,”¹⁸⁹⁵ he undoubtedly means by the term “reconciliation,” no other than justification. Nor would there be any truth in what he affirms in another place, that we are “made righteous by the obedience of Christ,”¹⁸⁹⁶ unless we are reputed righteous before God, in him, and out of ourselves.

V. But since Osiander has introduced I know not what monstrous notion of essential righteousness, by which, though he had no intention to destroy justification by grace, yet he has involved it in such obscurity as darkens pious minds, and deprives them of a serious sense of the grace of Christ, – it will be worth while, before I pass to any thing else, to refute this idle notion. In the first place, this speculation is the mere fruit of insatiable curiosity. He accumulates, indeed, many testimonies of Scripture, to prove that Christ is one with us, and we one with him, of which there is no proof necessary; but for want of observing the bond of this union, he bewilders himself. For us, however, who hold that we are united to Christ by the secret energy of his Spirit, it will be easy to obviate all his sophisms. He had conceived a notion similar to what was held by the Manichæans, so that he wished to transfuse the Divine essence into men. Hence another discovery of his, that Adam was formed in the image of God, because, even antecedently to the fall, Christ had been appointed the exemplar of the human nature. But for the sake of brevity, I shall only insist on the subject now before us. He says that we are one with Christ. This we admit; but we at the same time deny that Christ's essence is blended with ours. In the next place, we assert that this principle – that Christ is our righteousness because he is the eternal God, the fountain of righteousness, and the essential righteousness of God – is grossly perverted to support his fallacies. The reader will excuse me, if I now just hint at these things, which the order of the treatise requires to be deferred to another place. But though he alleges, in vindication of himself, that by the term essential righteousness he only intends to oppose the opinion that we are reputed righteous for the sake of Christ, yet he manifestly shows, that, not content with that righteousness which has been procured for us by the obedience and sacrificial death of Christ, he imagines that we are substantially righteous in God, by the infusion of his essence as well as his character. For this is the reason why he so vehemently contends, that not only Christ, but the Father and the Holy Spirit also dwell in us; which, though I allow it to be a truth, yet I maintain that he has grossly perverted. For he ought to have fully considered the nature of this inhabitation; namely, that the Father and the Spirit are in Christ; and that as “all the fulness of the Godhead dwelleth in him,”¹⁸⁹⁷ so in him we possess the whole Deity. Whatever, therefore, he advances concerning the Father and the Spirit separately, has no other tendency but to seduce the simple from Christ. In the next place, he introduces a mixture of substances, by which God, transfusing himself into us, makes us, as it were, a part of himself. For he considers it as of no importance, that the power of the Holy Spirit unites us to Christ, so that he becomes our head and we become his members, unless his essence be blended with ours. But when speaking of the Father and the Spirit, he more openly betrays his opinion; which is, that we are not justified by the sole grace of the Mediator, and that righteousness is not simply or really offered to us in his person; but that we are made partakers of the Divine righteousness when God is essentially united with us.

VI. If he had only said, that Christ in justifying us becomes ours by an essential union, and that he is our head not only as man, but that the essence of his Divine nature also is infused into us, – he might have entertained himself with his fancies with less mischief, nor perhaps would so great a contention have been excited about this reverie. But as this principle is like a cuttlefish, which, by the emission of black and turbid blood, conceals its many tails, there is a necessity for a vigorous opposition to it, unless we mean to submit to be openly robbed of that righteousness which alone affords us any confidence concerning our salvation. For throughout this discussion, the terms righteousness and justify are extended by him to two things. First, he understands that “to be justified” denotes not only to be reconciled to God by a free pardon, but also to be made righteous; and that righteousness is not a gratuitous imputation, but a sanctity and integrity inspired by the Divine essence which resides in us. Secondly, he resolutely denies that Christ is our righteousness, as having, in the character of a priest, expiated our sins and appeased the Father on our behalf, but as being the eternal God and everlasting life. To prove the first assertion, that God justifies not only by pardoning, but also by regenerating, he inquires whether God leaves those whom he justifies in their natural state, without any reformation of their manners. The answer is very easy; as Christ cannot be divided, so these two blessings, which we receive together in him, are also inseparable. Whomsoever, therefore, God receives into his favour, he likewise gives them the Spirit of adoption, by whose power he renews them in his own image. But if the brightness of the sun be inseparable from his heat, shall we therefore say that the earth is warmed by his light, and illuminated by his heat? Nothing can be more apposite to the present subject than this similitude. The beams of the sun quicken and fertilize the earth, his rays brighten and illuminate it. Here is a mutual and indivisible connection. Yet reason itself prohibits us to transfer to one what is peculiar to the other. In this confusion of two blessings which Osiander obtrudes on us, there is a similar absurdity. For as God actually renews to the practice of righteousness those whom he gratuitously accepts as righteous, Osiander confounds that gift of regeneration with this gracious acceptance, and contends that they are one and the same. But the Scripture, though it connects them together, yet enumerates them distinctly, that the manifold grace of God may be the more evident to us. For that passage of Paul is not superfluous, that “Christ is made unto us righteousness and sanctification.”¹⁸⁹⁸ And whenever he argues, from the salvation procured for us, from the paternal love of God, and from the grace of Christ, that we are called to holiness and purity, he plainly indicates that it is one thing to be justified, and another thing to be made new creatures. When Osiander appeals to the Scripture, he corrupts as many passages as he cites. The assertion of Paul, that “to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness,”¹⁸⁹⁹ is explained by Osiander to denote making a man righteous. With the same temerity he corrupts the whole of that fourth chapter to the Romans, and hesitates not to impose the same false gloss on the passage just cited, “Who shall lay any thing to the charge of God's elect? It is God that justifieth;” where it is evident that the apostle is treating simply of accusation and absolution, and that his meaning wholly rests on the antithesis. His folly, therefore, betrays itself both in his arguments and in his citations of Scripture proofs. With no more propriety does he treat of the word righteousness, when he says, “that faith was reckoned to Abraham for righteousness,” because that after having embraced Christ, (who is the righteousness of God, and God himself,) he was eminent for the greatest virtues. Whence it appears, that of two good parts, he erroneously makes one corrupt whole; for the righteousness there mentioned does not belong to the whole course of Abraham's life; but rather the Spirit testifies that, notwithstanding the singular eminence of Abraham's virtues, and his laudable and persevering advancement in them, yet he did not please God any otherwise than in receiving by faith the grace offered in the promise. Whence it follows, that in justification there is no regard paid to works, as Paul conclusively argues in that passage.