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 <T,
 
 INSTITUTES 
 
 OF THE 
 
 CHRISTIAN RELIGION.
 
 INSTITUTES 
 
 OP THE 
 
 CHRISTIAN RELIGION. 
 
 BY 
 
 JOHN CALVIN. 
 
 TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH 
 THE AUTHOR'S LAST EDITION IN FRENCH, 
 
 BY JOHN ALLEN. 
 
 Non tamcn omnino potuit raors invida totuni 
 Tollere Calvinum terris; seterna manebant 
 Ingenii monumenta tui: et livoris iniqui 
 Languida paulatim cum fiamma resederit, omues 
 Religio qua pura nitet se fundet in oras 
 Fama tui. BUCHANAN. POEMAT. 
 
 IN THREE VOLUMES. 
 VOL. I. 
 
 FIRST AMERICAN, FROM THE LAST LONDON EDITION. 
 
 PHILADELPHIA: 
 
 PUBLISHED BY PHILIP H. NICKL1N, 
 
 AWD BY 
 
 HEZEKIAH HOWE, NEW-HAVEN. 
 
 William Fry, Printer. 
 
 1816.
 
 URL 
 
 THE 
 
 TRANSLATOR'S PREFACE. 
 
 WWW WWW VW 
 
 THE English Reader is here presented with a Trans- 
 lation 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 the 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 im- 
 mense advantages even to civil society, LUTHER, 
 ZUINGLE, and CALVIN, were honoured, by the provi- 
 dence 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 to.
 
 
 vi TRANSLATOR'S PREFACE. 
 
 gether 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 com- 
 munications 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 excellencies; which, it is no disparage- 
 ment of that cause to admit, were likewise accompanied 
 by peculiar failings. It is not the design of this Pre- 
 face to pourtray and discriminate their respective cha- 
 racters. 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 recal the attention of 
 mankind from the doubtful traditions of men to the 
 unerring word of God. But while they were all dis- 
 tinguished Reformers, Calvin has been generally ac- 
 knowledged to have been the most eminent theologian 
 of the three. 
 
 Such was the superiority of the talents and attain- 
 ments of Calvin to those of most other great men, that 
 the strictest truth is in danger of being taken for exagge- 
 ration. It is impossible for any candid and intelligent 
 person to have even a slight acquaintance with his writ-
 
 TRANSLATOR'S PREFACE. vii 
 
 ings, 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 hun- 
 dred years after his death, Pool, the Author of the Synop- 
 sis, in the preface to that Valuable work, says; " Calvin's 
 Commentaries abound in solid discussions of theologi- 
 cal subjects, and practical improvements of them. Sub- 
 sequent 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 prin-
 
 viii TRANSLATOR'S PREFACE. 
 
 ciples of true religion. But we learn from Beza, that, by 
 the time of its completion, existing circumstances fur- 
 nished 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 Ger- 
 many; and knowing their detestation of the cruelties 
 which he employed against his subjects of the reformed 
 religion, he endeavoured to excuse his conduct by al- 
 leging, that he caused none to be put to death except 
 some fanatics; who, so far from taking the word of God 
 as the rule of their faith, gave themselves up to the im- 
 pulses of their disordered imaginations, and even openly 
 avowed a contempt for 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 country- 
 men. 
 
 The Dedication to Francis is one of the most mas- 
 terly 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 remon- 
 strance, will surely permit no reader of taste or piety
 
 TRANSLATOR'S PREFACE. ix 
 
 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 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 cir- 
 culation, 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 addi- 
 tions. 
 
 i 
 
 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 de- 
 mand for so many editions. But no surprise at this cir- 
 
 VOL. I. b
 
 x TRANSLATOR'S PREFACE. 
 
 cumstance 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. Heylyn, the admirer and biographer of Archbishop 
 Laud, speaking of the early part of the seventeenth cen- 
 tury, says, that Calvin's " Book of Institutes was, for 
 the most part, the foundation on which the young di- 
 vines of those times did build their studies." The great 
 Dr. Saunderson, who was Chaplain to King Charles the 
 First, and after the restoration of Charles the Second 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 pro- 
 fession. And indeed my expectation was not at all de- 
 ceived in the reading of those Institutions."* 
 
 * It is not uncommon, among persons of a certain class, to repre- 
 sent the leading principles of Calvin as unfavourable to practical 
 religion, and to that kind of preaching which is adapted to affect 
 the hearts and consciences of the hearers. A reference to the most 
 able and intelligent theologians and preachers who have held those 
 principles, and upon whom they may reasonably be concluded to 
 have exerted their genuine and fullest influence, will amply evince 
 the inaccuracy of this representation. Of the excellent divine quoted 
 above, King Charles the First was wont to say, that " he carried his 
 ears to hear other preachers, but his conscience to hear Mr. Sauu- 
 derson."
 
 TRANSLATOR'S PREFACE. xi 
 
 The great changes which have taken place in our lan- 
 guage render it difficult to form a correct opinion of the 
 merits of Mr. Norton's translation, which was first pub- 
 lished about two hundred and fifty years ago. It must 
 give rather a favourable idea of its execution, that it was 
 carefully revised by the Reverend David Whitehead, a 
 man of learning and piety, who, in the reign of Henry 
 the Eighth, was nominated by Archbishop Cramiier 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 al- 
 together 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' been long 
 ago 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 CHRIS-
 
 xii TRANSLATOR'S PREFACE. 
 
 TIAN INSTITUTES. These circumstances and considera- 
 tions 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 ap- 
 peared 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 expres- 
 sion 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 misre- 
 presenting 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, 
 lie had the happiness to meet with an edition in French, 
 of which he has availed himself in translating the re- 
 mainder, and in the revision of what he had translated 
 before. Every person, who understands any two langua-
 
 TRANSLATOR'S PREFACE. xiii 
 
 ges, will be aware that the ambiguity of one will some- 
 times be explained by the precision of another: and, 
 notwithstanding the acknowledged superiority of the 
 Latin to the French in most of the qualities which con- 
 stitute the excellence of a language, the case of the 
 article is not the only instance 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 terms 
 which the polished manners of the modern times have 
 discarded, and which would now be deemed illiberal 
 and scurrilous. Where these cases occur, the Trans- 
 lator has not thought himself bound to a literal render- 
 ing of every word, or at liberty to refine them entirely 
 away, but has adopted such expressions as he appre- 
 hends will give a faithful representation of the spirit of 
 the author to modern readers. 
 
 Intending this work as a complete system of theo- 
 logy, the Author has made it the repository of his senti- 
 ments on all points of faith and practice. The whole 
 being distributed into four parts, in conformity to the 
 Apostle's Creed, and this plan being very different from
 
 xiv TRANSLATOR'S PREFACE. 
 
 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 Insti- 
 tutes 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 method; the freedom from the barbarous 
 terms, captious questions, minute distinctions, and 
 intricate subtilties of many other divines; the clear- 
 ness and closeness of argument; the complete refutation 
 of the advocates of the Roman church, sometimes by 
 obvious conclusions from their professed principles, some- 
 times by clear proofs of the absurdities they involve; 
 the intimate knowledge of ecclesiastical history; the fa- 
 miliar acquaintance with former theological controversies; 
 the perspicuity of scriptural interpretation; and the uni- 
 form 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 trans- 
 lation should be accompanied by a few notes, to eluci- 
 date and enforce some passages and to correct others: 
 but, on all the consideration 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
 
 TRANSLATOR'S PREFACE. xv 
 
 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 i 
 which it now appears. 
 
 London, May 12, 1813. 
 
 P. S. Many persons have expressed a wish that the 
 present edition of the Institutes should be preceded .by 
 a Life of the Author. But, to attempt doing any thing 
 like justice to the subject, would require at kast another 
 volume, which could not be composed without more 
 time and labour than the Translator has hitherto been 
 able to devote to it. He now intends, however, to take 
 every opportunity of collecting materials for the purpose, 
 and will feel himself much obliged by any communica- 
 tions relative to the subject itself, or to sources from 
 which the requisite information may be derived.
 
 THE 
 
 AUTHOR'S PREFACE 
 
 TO AN EDITION 
 
 PUBLISHED IN THE YEAR 1539, 
 WITH HIS 
 
 LAST CORRECTIONS AND ADDITIONS. 
 
 IN the first edition of this work, not expecting that suc- 
 cess 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 under- 
 stood that it had obtained from almost all pious persons 
 such a favourable acceptance as I never could have pre- 
 sumed 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 en- 
 deavour at least, according to my humble ability, to make 
 some suitable return for the attentions paid to me; at- 
 tentions of themselves calculated to stimulate my indus- 
 try. Nor did I attempt this only in the second edition; 
 but in every succeeding one the work has been improved 
 by some farther 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 pub- 
 Vot.. T. A
 
 2 AUTHOR'S PREFACE. 
 
 lished: 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 
 
 iough, 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 pro- 
 motion 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 sup- 
 pose 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, were the States 
 of the Empire were assembled, a report had been circula-
 
 AUTHOR'S PREFACE. 8 
 
 ted, of my defection to the papacy, and received with un- 
 becoming 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 re- 
 fute such a foul calumny, but, with all equitable and hu- 
 mane 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 pre- 
 pared, if I should hereafter publish any expositions of the 
 Scripture, I shall have no need to introduce long discus- 
 sions 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 previous-
 
 4 AUTHOR'S PREFACE. 
 
 ly furnished with the necessary information, by a know-' 
 ledge 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 farther 
 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 cer- 
 tain 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 your 
 kingdom 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,
 
 <i DEDICATION. 
 
 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 insinua- 
 tions 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 ac- 
 counted a sufficient evidence of guilt, there will be an 
 end of all innocence in words and actions. If any one in- 
 deed, 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. Vio- 
 lence 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 un- 
 founded, 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 pro- 
 ceedings, to subvert all orders and governments, to dis- 
 turb 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 among 
 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 
 : he object of public odium, whore credit is given to such
 
 DEDICATION. 7 
 
 most iniquitous accusations? This is the cause of the ge- 
 neral consent and conspiracy to condemn us and our doc- 
 trine. 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 con- 
 demned doctrine, they say. But with what justice is it 
 condemned? Now the erround of defence was not to abjure 
 
 - -, *j _j ^ ^^.^_ ^,^^ . _ 
 
 the doctrine itself, but to maintain its truth. On this sub- 
 ject, 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 con- 
 fusedly and carelessly agitated without any order of law, 
 and with outrageous passion rather than judicial gravit} 7 . 
 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 tram- 
 pled on in all possible ways in your kingdom, now lies in 
 a most deplorable state, and this indeed rather through 
 the tyranny of certain Pharisees, than with your know- 
 ledge. 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 kngths, that 
 the truth of Christ, if not vanquished, dissipated, and 
 entirely destroyed, is buried, as it were, in ignoble ob- 
 scurity, while the poor despised church is either destroy- 
 ed by cruel massacres, or driven away into banishment,
 
 8 DEDICATION. 
 
 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 extendttl to the error and imprudence, of igno- 
 rant 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 asha- 
 med of the Gospel. But it shall be yours, Sire, not to turn 
 away your ears or thoughts from so just a defence, espe- 
 cially 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 an 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." (a) 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, 
 
 () Vrov. xxix 1..
 
 DEDICATION. 9 
 
 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 brass, with its splen- 
 dour of gold and silver, smitten by the rod of his mouth, 
 may be broken to pieces like a potter's vessel: (6) for thus 
 do the prophets foretel the magnificence of his kingdom. 
 
 Our adversaries reply, that our pleading the word of 
 God is a false pretence, and that we are nefarious cor- 
 ruptors 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 some- 
 thing farther is necessary to be said, to excite your atten- 
 tion, or at least to prepare your mind for this perusal. 
 Paul's direction, that every prophecy be framed " accor- 
 ding to the analogy of faith," (c) 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 
 
 (4) Dan. ii. S4. Isaiah xi. 4. Psalm ii. 9. fc) Rom. xii. 6* 
 
 VOL. I. B
 
 10 DEDICATION. 
 
 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 en- 
 lightened by him; lame, that we may be guided by him; 
 weak, that we may be supported by him; to divest our- 
 selves 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 prepara- 
 tions, free will, and works meritorious of eternal salvation, 
 together with all their supererogations; because they can- 
 not 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." (d) 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?" (e) than to rest in the certain expectation of salva- 
 tion 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 confi- 
 dence 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* 3 
 
 (</) Jer. ii. 13. (V) R m. viii. 32.
 
 DEDICATION. 11 
 
 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," (f] be- 
 cause we believe that " ihis is life eternal, to know the 
 only true God, and Jesus Christ whom he hath sent." (g) 
 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 slan- 
 dered, and treated with the greatest indignities. Now 
 look at our adversaries, (I speak of the order of priests, 
 at whose will and direction others carry on these hostili- 
 ties against us,) and consider a little, with me, by what 
 principle they are actuated. The true religion, which is 
 tauglu in the Scriptdres, 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 very 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 happen to be violated with open blas- 
 phemies, 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, purga- 
 tory, 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 
 
 (/) 1 Tim. iv. 10. ( jp) John xvii. 3.
 
 13 DEDICATION. 
 
 of which, they consider themselves no longer as Chris- 
 tians, 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 belly, 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 i hat 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 dis- 
 cover in violently foaming against us with equal licen- 
 tiousness and impunity, would presently cool. 
 
 In the first place, their calling it novel is highly inju- 
 rious to God, whose holy word deserves not to be ac-
 
 DEDICATION. 13 
 
 cused 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," (h) 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 al- 
 lowed 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 prophets; that "the 
 ox knoweth his owner, and the ass his master's crib," 
 (i) 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 unreason- 
 able; 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 op- 
 position to the truth of God, since the name of God ought 
 to be sanctified in all places and at all times, whether by 
 
 (h} Rom. iv. 25. 1 Cor. xv. 3, 17. (0 Isaiah i. 3.
 
 14 DEDICATION. 
 
 miraculous events, or by the common order of nature. 
 This fallacy might perhaps be more specious, if the Scrip- 
 ture 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 (k) of it, and Luke tells us, that (/) " 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 
 aposile, that " salvation was confirmed" by the preach- 
 ing of the Gospel, " God also bearing witness with signs 
 and wonders and divers miracles." (m) 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 falsehoods? 
 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. (n) 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 won- 
 ders, which though they are juggling tricks rather than 
 real miracles, are such as to delude the ignorant and in- 
 experienced. Magicians and enchanters have always been 
 famous for miracles, idolatry has been supported by as- 
 tonishing miracles, and yet we admit them not as proofs 
 of the superstition of magicians or idolaters. With this 
 
 (0 Mark xvi. 20. . (/) Acts xiv. 3. 
 
 *") Heb. ii. 3, 4. () John vii. 18. viii. 50.
 
 DEDICATION. IS 
 
 engine also the simplicity of the vulgar was anciently as- 
 sailed by the Donatists,. who abounded in miracles. We 
 therefore give the same answer now to our adversaries 
 as Augustine (o) 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." (/>) And Paul has told us, that 
 the kingdom of Antichrist would be " with all power, 
 and signs, and lying wonders." (q] But these piracies 
 (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." (r) At the tomb of Jeremiah, (s) who was 
 buried in Egypt, the Egyptians formerly offered sacri- 
 fices 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?" (t) 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 abetters of their impiety; 
 whereas if the contest were to be terminated by this au- 
 
 (o) In Joan, tract. 13. (/>) Matt. xxiv. 24. 
 
 (?) 2 Thess. ii. 9. (r) 2 Cor. xi. 14. 
 
 (j) Hierom. in praef. Jerem. (t) 2 Thess. il. 10, 1!.
 
 Hi UKDICATION. 
 
 thority, 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 excellencies 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 over- 
 whelm us with senseless clamours, as despisers and ene- 
 mies of the fathers. But we do not hold them in such con- 
 tempt, 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" (v) 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 land- 
 marks, which our fathers have set." (w) 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." (x) 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 
 
 () 1 Cor. iii. 21, 2". CTC) Prov. xxii. 2K. 
 
 f >) Psalm M!V. 10.
 
 DEDICATION. 17 
 
 the landmarks of those whom they understand to be in- 
 tended, why do they at pleasure so freely transgress them 
 themselves? There were two fathers (y), 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 ihose who in sacred things 
 are so much delighted with gold, silver, ivory, jewels, 
 muslins, and silks, and suppose that God is not rightly 
 worshipped, unless all these things abound in exquisite 
 splendour, or rather extravagant profusion. There was a 
 father (z) 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 
 (), 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 contempla- 
 tions, studies, and prayers: and they have transgressed 
 this landmark by placing the idle and distended carcases 
 of monks in cells and brothels, to be pampered on the 
 substance of others. There was a father (6) 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, 
 
 (;/) Acat. in lib. 2. cap. 16. Trip. Hist. Amb. lib. 2. de Off. c. 28. 
 (2) Spiridion. Trip. Hist. lib. 1. c. 10. 
 () Trip. Hist. lib. 8. c. 1. August, de Opere Mon. c. 17. 
 (6) Epiph. Epist. ab. Hier. verg. Con. Eliber. c. 36. 
 VOL. I. C
 
 18 DEDICATION. 
 
 for every corner is filled with images. Another father (c) 
 has advised that after having discharged the office of hu- 
 manity 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 oue of the fathers (d) who asserted 
 that the substance of bread and wine in the eucharist 
 ceases not, but remains, just as the substance of the hu- 
 man nature remains in the Lord Christ united with the 
 divine. They transgress this landmark therefore by pre- 
 tending, that on the words of the Lord being recited, the 
 substance of bread and wine ceases, and is transubstan- 
 tiated into his body and blood. There were fathers (e) 
 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, 
 (f) 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 
 
 (c) Amb. lib. de Abra. 1. c. 7. 
 ((/) Gelas. Pap. in Cone. Rom. 
 
 (e} Chrys. in 1 cap. Ephes. Calix. Papa de Cons, ilist. 2. 
 (/) Geles. can. Comperimus de Cons. dist. 2. Cypr. Epist. 2. lib. 1. de 
 Laps.
 
 DEDICATION. 19 
 
 not to be refused the blood of their Lord, for the con- 
 fession 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 (g-) 
 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 (h) who upbraided Montanus with having, among 
 other heresies, been the first imposer of laws for the ob- 
 servance of fasts. They have gone far beyond this land- 
 mark also, in establishing fasts by the strictest laws. There 
 was a father (i) 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 pre- 
 eminent 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 () who contended that 
 the Church ought not to take the precedence of Christ, 
 because his judgment is always according to truth, but 
 
 (,?) August, lib. 2. de Pec. Mer. cap. ult. 
 
 (/i) Apollon. de quo Eccl. Hist. lib. 5. cap. 11, 12. 
 
 (i) Paphnut. Trip. Hist. lib. 2. c. 14, 12. Cypr. Epist. 2. 1. 2- 
 
 (*) Aug. cap. 2- contr. Cresc. Grammatic.
 
 jo DEDICATION. 
 
 ecclesiastical judges, like other men, may generally be 
 deceived. Breaking down this landmark also, they scru- 
 ple 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 act of wrangling, which they call speculative divinity, 
 they would not suspect the dispute to have the least re- 
 ference 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 prac- 
 tised 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 ex- 
 cellence.) 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 re-
 
 DEDICATION. 21 
 
 ceived 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 accus- 
 tomed to the evils so long. But let public error be tolera- 
 ted 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 u sanctify the Lord 
 of hosts," that he might " be their fear and their dread." 
 (/) 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 con- 
 sider a remark, somewhere made by Cyprian, (m) that 
 persons who sin through ignorance, though they cannot 
 
 (0 Isai. viii. 12, 13. 
 
 (m) Epist. 3. lib. 2. et in epist. ad Julian, de Hxret. baptiz.
 
 DEDICATION. 
 
 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 dilemmas 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 con- 
 tinue 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." (n) 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 distinguish- 
 ed 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 
 
 (n) Matt, xxviii. CO
 
 DEDICATION. 23 
 
 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? (o) 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 
 p ious at such periods had sought for any form evident to 
 their senses, must not their hearts have been quite dis- 
 couraged? 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 dis- 
 guise. For this is his language: (p) " One thing I advise 
 you, beware of Antichrist, for you have an improper at- 
 tachment to walls; your veneration for the Church of God 
 is misplaced on houses and buildings; you wrongly intro- 
 duce 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 venera- 
 tion 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 this to the Lord, since he alone " knoweth 
 
 (o) I Kipgs xix. 14, 18. (p} Contr. Auxtnt.
 
 24 DEDICATION. 
 
 them that arc his," (q] and sometimes removes from hu- 
 man 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 false- 
 hoods, 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 pre- 
 served his scattered and concealed people from total 
 destruction. Nor is this to be wondered at, for he knows 
 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 their 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, (r) According to this mode of reasoning, why should 
 not the four hundred prophets, who lied to Ahab, have 
 represented the Church? (s) But the Church remained 
 
 (/) 2 Tim. ii. 19. (r) Exod. xxxii. 4. 
 
 (*) 1 Kings xxii. 6, 1123.
 
 DEDICATION. 25 
 
 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 Jere- 
 miah, and threatened and boasted, " the law shall not 
 perish from the priest, nor counsel from the wise, nor 
 the word from the prophet?" (t) Jeremiah is sent singly 
 against the whole multitude of prophets, with a denun- 
 ciation from the Lord, that the law shall perish from the 
 priest, counsel from the wise, and the word from the 
 prophet, (v) And was there not the like external respec- 
 tability in the council convened by the chief priests, 
 scribes, and pharisees, to consult about putting Christ to 
 death? (w ) Now let them go and adhere to the external 
 appearance, and thereby make Christ ancj.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 Ama- 
 deus, though formally made by the authority of a general 
 and holy synod, vanished into smoke, and he was appeas- 
 ed with a cardinal's hat, like a barking dog with a morsel, 
 
 (0 Jer. xviii. 18. (o) Jer. iv. 9. (w) Matt. rxvi. 3, 4. 
 
 VOL. I. D
 
 26 DEDICATION. 
 
 From the bosom of those heretics and rebels have pro- 
 ceeded 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 dig- 
 nity 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, what- 
 ever be their number, we shall account them all schis- 
 matics, as having been knowingly and voluntarily ordain- 
 ed 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 destruc- 
 tion of the Church. 
 
 Finally, they betray great want of candour, by invidi- 
 ously 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
 
 DEDICATION. 27 
 
 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 dis- 
 tinguished 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 gene- 
 rality 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 
 dissentions 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 at- 
 tempts 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 re- 
 bellious men, or of sects raised by impostors; is not this
 
 U8 DEDICATION. 
 
 extreme malignity? Yet it is not without example in for- 
 mer times. Elias was asked whether it was not he " that 
 troubled Israel." (or) Christ was represented by the Jews 
 as guilty of sedition, (y) The apostles were accused of 
 stirring up popular commotions, (z) 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 dissemi- 
 nation of errors and the raising of tumults is not charge- 
 able 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 weak- 
 ness 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 apos- 
 tles in their day experienced the same things that now 
 befal us. There were " unlearned and unstable" men, 
 Peter says, who " wrested" the inspired writings of Paul 
 " to their own destruction." (a) 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." (I)) 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." (c) In some places the gospel was attended 
 with little benefit. " All were seeking their own, not the 
 
 (*) 1 Kings xviii. 17. (y) Luke xxiii. 2, 5. (z) Acts xvii. 6. xxiv. 5. 
 1'et.iii. 16. (t) Rom. v. 20. vi. 1, U, 15. (c) Phil. i. 15, 16.
 
 DEDICATION. 29 
 
 things of Jesus Christ." (d) Others returned " like dogs 
 to their vomit, and like swine to their wallowing in the 
 mire." (<?) Many perverted the liberty of the spirit into 
 the licentiousness of the flesh. Many insinuated them- 
 selves 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 Gos- 
 pel 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," (f) " set for the fall 
 and rising again of many, and for a sign which shall be 
 spoken against;" (g] 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 Gos- 
 pel, that it is " a savour of death unto death in them that 
 perish," (h) 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: (i) 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 
 
 (d) Phil. ii. 21. (<?) 2 Pet. ii. 22. (/) 1 Pet. ii. 8. 
 
 (0 Luke ii. 34. (A)' 2 Cor. ii. 15, m (/) Rom. i. 16.
 
 JO DEDICATION. 
 
 for all crimes. " For God is not the author of confusion, 
 but of peace;" (k) nor is " the Son of God," who came 
 to " destroy the works of the devil, the minister of sin." 
 (/) 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 sub- 
 version of kingdoms? We, who were never heard to utter 
 a factious word, whose lives were ever known to be peace- 
 able 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 pro- 
 bable that we are seeking an unlimited licence 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 undeni- 
 able 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 ac- 
 cording 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 
 
 (*) 1 Cor. x\v. 33. (/) 1 John iii. 8. G:i!. ii. 17.
 
 DEDICATION. 31 
 
 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 regain- 
 ing 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 pre- occupied 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 imprison- 
 ments, scourges, tortures, confiscations, and flames, we 
 shall indeed, like sheep destined to the slaughter, be re- 
 duced 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 shew 
 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. 
 
 Rasil, 1st jlugust, 1536.
 
 UKNERAL SYLLABUS. 
 
 I HE design of the Author in these Christian Institutes is 
 twofold, relating, First, to the knowledge of God, as the wat 
 to attain a blessed immortality; and, in connection with, and 
 subservience to this, Secondly, to the knowledge of jourselves. 
 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, correspond- 
 ing 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 shews 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 happi- 
 ness And though this internal knowledge is assisted by all 
 the creatures around, which serve as a mirror to display the 
 
 VOL. I. K
 
 34 GENERAL SYLLABUS. 
 
 Divine perfections, yet that man doe-s not profit by it There- 
 fore, 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 intro \\\:< ~s obsc rvations 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 glorii'y him. This gives occasion for treating of the 
 revelation of God in the Scripture, of the unity of the Divine 
 Essence, and the trinity cf Persons. To prevent man from 
 attributing to God the blame of his own voluntary blindness, 
 the Author shews the state of man at his creation, and treats 
 of the image of God, free- v.- ill, and the primitive integrity of 
 nature. Having finished the subject of creation, he proceeds 
 to the cotii-iei vat-on and government of all things, concluding 
 the first bouk 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," Jkc. 
 
 So in the second book of the Institutes our author treats of 
 the knowledge of God, as the Redeemer in Christ; and having 
 shewn the fall of man, leads him to Christ the Mediator. Here 
 he states the doctrine of original sin that man possesses no 
 inh rent 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 renova- 
 tion, but \\hat 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 per- 
 form actions acceptable to God, he must seek redemption out 
 ot 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 salva-
 
 GENERAL SYLLABUS. 35 
 
 tion, to the Jews under the Law, but more fully under the 
 Gospel, in which he is manifested to the world. Hence fol- 
 lows the doctrine of the similarity and difference of the Old 
 and New Testaments, of the Law and Gospel. It is next 
 stated, that in order to the complete accomplishment of salva- 
 tion, it was necessary for the eternal Son of God to become 
 man, and that he actually assumed a real human nature: it 
 is also shewn how these two natures constitute one person- 
 That the office of Christ, appointed for the acquisition and ap- 
 plication 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 respect- 
 ing his death, resurrection, and ascension to heaven. Lastly, 
 the Author shews 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 vis, and regeneration, which he commences 
 
 within us, by bestowing repentance upon us And to shew 
 
 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 re- 
 pentance and the continual exercise of it, which Christ, appre- 
 hended 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,
 
 36 GENERAL SYLLABUS. 
 
 by the Holy Spirit, who creates ;mcl 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 im- 
 parts 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 re- 
 conciled to himself in Christ, and made partakers of the Holy 
 Spirit, that, being ingrafted into Christ, they may have com- 
 munion 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 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 acknow- 
 ledge 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.
 
 GENERAL SYLLABUS. 37 
 
 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 com- 
 pletes 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.
 
 CONTENTS. 
 
 BOOK I. 
 
 CHAP. I. The Connection between the Knowledge of God 
 and the Knowledge of ourselves. 
 
 CHAP. II. The Nature and Tendency of the Knowledge of 
 God. 
 
 CHAP. III. The Mind of Man naturally endued with the 
 Knowledge of God. 
 
 CHAP. IV. This Knowledge extinguished, or corrupted, 
 partly by Ignorance, partly by Wickedness. 
 
 CHAP. V. The Knowledge of God conspicuous in the Forma- 
 tion and continual Government of the World. 
 
 CHAP. VI. The Guidance and Teaching of the Scripture 
 necessary to lead to the knowledge of God the Creator. 
 
 CHAP. VII. The Testimony of the Spirit necessary to con- 
 firm 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. 
 
 CHAP. VIII. Rational Proofs to establish the Belief of the 
 
 Scripture. 
 
 CHAP. IX. The Fanaticism which discards the Scripture, 
 under the pretence of resorting to immediate Revelations, 
 subversive of every Principle of Piety. 
 
 CHAP. X. All idolatrous Worship discountenanced in the 
 Scripture, by its exclusive Opposition of the true God to all 
 the fictitious Deities of the Heathens. 
 
 CHAP. XL Unlawfulness of ascribing to God a visible Form, 
 All Idolatry a Defection from the true God.
 
 40 CONTENTS. 
 
 CHAP. XII. God contradistinguished from Idols, that he 
 
 may be solely and supremely worshipped. 
 CHAP. XIII. One Divine Essence containing Three Persons 
 
 taught in the Scriptures from the beginning. 
 CHAP. XIV. The true God distinguished in the Scripture 
 
 from all fictitious ones by the Creation of the World. 
 CHAP. XV. The State of Man at his Creation; the Faculties 
 
 of the Soul, the Divine Image, Frec-Will, and the original 
 
 Purity of his Nature. 
 CHAP. XVI. God's Preservation and Support of the World 
 
 by his Power, and his Government of every Part of it by his 
 
 Providence. 
 CHAP. XVII. The proper Application of this Doctrine to 
 
 render it useful to us. 
 CHAP. 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. 
 
 CHAP. I. The Fall and Defection of Adam the Cause of 
 the Curse inflicted on all Mankind, and of the Degeneracy 
 from their primitive Condition. The Doctrine of Original 
 Sin. 
 
 GHAP. II. Man in his present State despoiled of Freedom 
 of Will, and subjected to a miserable Slavery. 
 
 CHAP. III. Every thing that proceeds from the corrupt 
 Nature of Man worthy of Condemnation. 
 
 CHAP. IV. The Operation of God in the Hearts of Men. 
 
 HAP. V. A Refutation of the Objections commonly urged 
 m the support of Free -Will.
 
 CONTENTS. 41 
 
 CHAP. VI. Redemption for lost Man to be sought in 
 
 Christ. 
 CHAP. 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. 
 CHAP. VIII. An Exposition of the Moral Law. 
 CHAP. IX. Christ, though known to the Jews under the 
 
 Law, yet clearly revealed only in the Gospel. 
 CHAP. X. The Similarity of the Old and New Testaments. 
 CHAP. XI. The Difference of the two Testaments. 
 CHAP. XII. The Necessity of Christ becoming Man in 
 
 order to fulfil the Office of Mediator. 
 CHAP. XIII. Christ's Assumption of real 'Humanity. 
 CHAP. XIV. The Union of the two Natures constituting the 
 
 Person of the Mediator. 
 CHAP. 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. 
 CHAP. XVI. Christ's Execution of the Office of a Redeemer 
 
 to procure our Salvation; his Death, Resurrection, and 
 
 Ascension to Heaven. 
 CHAP. XVII. Christ truly and properly said to have merited 
 
 the Grace of God and Salvation for us. 
 
 VOL. I. F
 
 BOOK 1. 
 
 On the Knowledge of God the Creator. 
 
 ARGUMENT. 
 
 1 HE 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 
 shews, 
 
 First, What kind of knowledge God himself requires Chap. II. 
 
 Secondly, Where it must be sought Chap. Ill IX. as follows: 
 
 1. Not in man; because, though the human mind is na- 
 
 turally 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.
 
 44 ARGUMENT. 
 
 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 for- 
 tune and fate, stating the pure doctrine, and shewing its use; and 
 conclude with proving that though God uses the agency of the 
 wicked, he is pure from all pollution, and chargeable with n 
 blame.
 
 INSTITUTES 
 
 OF THE 
 
 CHRISTIAN RELIGION. 
 
 fc'WVWWW 
 
 BOOK I. 
 
 vwvwvwwv 
 
 CHAP. I. 
 
 The Connexion between the Knowledge of God and the Knowledge 
 of ourselves. 
 
 1 RUE 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 con- 
 templation of God, in whom he " lives and moves:" (a) since it 
 is evident that the talents which we possess are not from our- 
 selves, 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 sub- 
 ject 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 con- 
 sciousness of his own infelicity, as to arrive at some knowledge 
 
 (a) Acts xvii. 28.
 
 46 INSTITUTES OF THE [BOOK i. 
 
 of God. Thus a sense of our ignorance, vanity, poverty, infir- 
 mity, depravity, and corruption, leads us to perceive and 
 acknowledge that in the Lord alone are to be found true 
 wisdom, solid strengdi, 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 him- 
 self? where is the man not actually absorbed in self-compla- 
 cency, 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 con- 
 siderable 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 contem- 
 plated the divine character, and then descended to the consi- 
 deration 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 unrigh- 
 teousness, 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 righteous- 
 ness 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. 
 Sc 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 sur- 
 rounding 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
 
 GHAP. i.j CHRISTIAN RELIGION. 4T 
 
 directed to the sup, 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 
 Dirine 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." () 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 be- 
 hold the glory of the Lord, the more fully acknowledged 
 himself to be but u dust and ashes;" (c) and how Elias (rf) could 
 not bear his approach without covering his face, his appear- 
 ance 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 
 
 (*) JudT- xiii. 22. (c) Gen. xviii. 27. (d} 1 Kings six. !J.
 
 48 INSTITUTES OF THE [BOOK i. 
 
 of; "the moon shall be confounded and the sun ashamed, 
 when the Lord of hosts shall reign:" (>) 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 re- 
 quires us first to treat of the former, and then to proceed to the 
 discussion of the latter. 
 
 CHAPTER II. 
 
 The Nature and Tendency of the Knorvledge of God. 
 
 JoY the knowledge of God, I intend not merely a no- 
 tion that there is such a Being, but also an acquaintance with 
 whatever we ought to know concerning Him, conducing to 
 his glory and our benefit. For we cannot with propriety say, 
 there is any knowledge of God, where there is no religion or 
 piety. I have no reference here to that species of knowledge, 
 by which men, lost and condemned in themselves, apprehend 
 God the Redeemer in Christ the mediator; but only to that 
 first and simple knowledge, to which the genuine order of 
 nature would lead us, if Adam had retained his innocence. 
 For though, in the present ruined state of human nature, no 
 man will ever perceive God to be a Father, or the Author of 
 salvation, or in any respect propitious but as pacified by the 
 mediation of Christ: yet it is one thing to understand, that 
 God our Maker supports us by his power, governs us by 
 his providence, nourishes us by his goodness, and follows us 
 with blessings of every kind, and another to embrace the grace 
 of reconciliation proposed to us in Christ. Therefore, since 
 God is first manifested, both in the structure of the world 
 and in the general tenor of Scripture, simply as the Creator, 
 and afterwards reveals himself in the person of Christ as a Re- 
 deemer; hence arises a twofold knowledge of him; of which the 
 former is first to be considered, and the other will follow in its 
 
 (<?) Isaiah vi. 2. xxiv. 2".
 
 CHAP, it.] CHRISTIAN RELIGION. 49 
 
 proper place. For though our mind cannot conceive of God, 
 without ascribing some worship to him; it will not be suffi- 
 cient merely to apprehend, that he is the only proper object of 
 universal worship and adoration, unless we are also persuaded 
 that he is the fountain of all good, and seek for none but in him. 
 This I maintain, not only because he sustains the universe, as 
 he once made it, by his infinite power, governs it by his wisdom, 
 preserves it by his goodness, and especially reigns over the 
 human race in righteousness and judgment, exercising a mer- 
 ciful forbearance, and defending them by his protection; but 
 because there cannot be found the least particle of wisdom, 
 light, righteousness, power, rectitude, or sincere truth, which 
 does not proceed from him, and claim him for its author: we 
 should therefore learn to expect and supplicate all these things 
 from him, and thankfully to acknowledge what he gives us. 
 For this sense of the divine perfections is calculated to teach us 
 piety, which produces religion. By piety, I mean a reverence 
 and love of God, arising from a knowledge of his benefits. For 
 till men are sensible that they owe every thing to God, that 
 they are supported by his paternal care, that he is the Author 
 of all the blessings they enjoy, and that nothing should be 
 sought independently of him, they will never voluntarily sub- 
 mit to his authority: they will never truly and cordially devote 
 themselves to his service, unless they rely upon him alone 
 for true felicity. 
 
 II. Cold and frivolous, then, are the speculations of those \/ 
 who employ themselves in disquisitions on the essence of God, v 
 when it would be more interesting to us to become acquainted 
 with his character, and to know what is agreeable to his nature. 
 For what end is answered by professing, with Epicurus, that 
 there is a God, who, discarding all concern about the world, 
 indulges himself in perpetual inactivity? What benefit arises 
 from the knowledge of a God, with whom we have no concern? 
 Our knowledge of God should rather tend, first, to teach us 
 fear and reverence; and, secondly, to instruct us to implore all 
 good at his hand, and to render him the praise of all that we 
 receive. For how can you entertain a thought of God, with- 
 out immediately reflecting, that, being a creature of his forma- 
 tion, you must, by right of creation, be subject to his authority? 
 
 VOL. I. G
 
 50 I XSTITUTES OF THE [BOOK i. 
 
 that you are indebted to him for your life, and that all your 
 actions should be done with reference to him? If this be true, 
 it certainly follows that your life is miserably corrupt, unless 
 it be regulated by a desire of obeying him, since his will ought 
 to be the rule of our conduct. Nor can you have a clear view 
 of him, without discovering him to be the fountain and origin 
 of all good. This would produce a desire of union to him, 
 and confidence in him, if the human mind were not seduced by- 
 its own depravity from the right path of investigation. For, even 
 at the first, the pious mind dreams not of any imaginary deity, 
 but contemplates only the one true God: and, concerning 
 him, indulges not the fictions of fancy, but, content with be- 
 lieving him to be such as he reveals himself, uses the most 
 diligent and unremitting caution, lest it should fall into error 
 by a rash and presumptuous transgression of his will. He 
 who thus knows him, sensible that all things are subject to 
 his control, confides in him as his Guardian and Protector, 
 and unreservedly commits himself to his care. Assured that 
 he is the Author of all blessings, in distress or want, he im- 
 mediately flies to his protection, and expects his aid. Per- 
 suaded of his goodness and mercy, he relies on him with 
 unlimited confidence, nor doubts of finding in his clemency 
 a remedy provided for all his evils. Knowing him to be 
 his Lord and Father, he concludes that he ought to mark his 
 government in all things, revere his majesty, endeavour to pro- 
 mote his glory, and obey his commands. Perceiving him to 
 be a just Judge, armed with severity for the punishment of 
 crimes, he keeps his tribunal always in view, and is restrained 
 by fear from provoking his wrath. Yet he is not so terrified 
 at the apprehension of his justice, as to wish to evade it, even 
 if escape were possible; but loves him as much in punishing 
 the wicked as in blessing the pious, because he believes it as ne- 
 cessary to his glory to punish the impious and abandoned, 
 as to reward the righteous with eternal life. Besides, he 
 restrains himself from sin, not merely from a dread of ven- 
 geance, but because he loves and reveres God as his Father, 
 honours and worships him as his Lord, and, even though there 
 were no hell, would shudder at the thought of offending him. 
 See then the nature of pure and genuine religion. It consists
 
 CHAP, in.] CHRISTIAN RELIGION. 51 
 
 in faith, united with a serious fear of God, comprehending a 
 voluntary reverence, and, producing legitimate Worship agree- 
 able to the injunctions of the law. And this requires to be the 
 more carefully remarked, because men in general render to 
 God a formal worship, but very few truly reverence him; 
 while great ostentation in ceremonies is universally displayed, 
 but sincerity of heart is rarely to be found. 
 
 vwvwvwwvvw 
 
 CHAPTER III. 
 
 The human Mind naturally endued with the Kno\vledge of God. 
 
 WE lay it down as a position not to be controverted) 
 that the human mind, even by natural instinct, possesses some 
 sense of a Deity. For that no man might shelter himself 
 under the pretext of ignorance, God hath given to all some 
 apprehension of his existence, (y) the memory of which he 
 frequently and insensibly renews; so that as men universally 
 know that there is a God, and that he is their Maker, they 
 must be condemned by their own testimony, for not having 
 worshipped him and consecrated their lives to his service. If 
 we seek for ignorance of a Deity, it is no where more likely 
 to be found, than among tribes the most stupid and farthest 
 from civilization. But, as the celebrated Cicero observes, 
 there is no nation so barbarous, no race so savage, as not to 
 be firmly persuaded of the being of a God. (^-) Even those who 
 in other respects appear to differ but little from brutes, always 
 retain some sense of religion: so fully are the minds of men 
 possessed with this common principle, which is closely inter- 
 woven with their original composition. Now since there has 
 never been a country or family, from the beginning of the 
 world, totally destitute of religion; it is a tacit confession, that 
 some sense of the Divinity is inscribed on every heart. Of 
 this opinion, idolatry itself furnishes ample proof." For we 
 know how reluctantly man would degrade himself to exalt 
 other creatures above him. His preference of worshipping a 
 
 (/) Rom. i. 20. 
 
 (f ) Cicer. de Natur. Deor. lib. i. Lactant. Inst. lib. iii. cap. 1,0.
 
 52 INSTITUTES OF THE [BOOK i. 
 
 piece of wood or stone, to being thought to have no god, 
 evinces the impression of a Deity on the human mind to be 
 very strong, the obliteration of which is more difficult than a 
 total change of the natural disposition, and this is certainly 
 changed, whenever man leaves his natural pride, and volun- 
 tarily descends to such meannesses under the notion of wor- 
 shipping God. 
 
 II. It is most absurd then to pretend, as is asserted by some, 
 that religion was the contrivance of a few subtle and designing 
 men, a political machine to confine the simple multitude to 
 their duty, while those who inculcated the worship of God 
 on others were themselves far from believing that any god 
 existed. I confess indeed that artful men have introduced 
 many inventions into religion, to fill the vulgar with reverence 
 and strike them with terror, in order to obtain the greater com- 
 mand over their minds. But this they never could have 
 accomplished, if the minds of men had not previously been 
 possessed with a firm persuasion of the existence of God, from 
 which the propensity to religion proceeds. And that they who 
 cunningly imposed on the illiterate, under the pretext of reli- 
 gion, were themselves wholly destitute of any knowledge of 
 God, is quite incredible. For though there were some in ancient 
 times, and many arise in the present age, who deny the ex- 
 istence of God; yet, in spite of their reluctance, they are con- 
 tinually receiving proofs of what they desire to disbelieve. 
 We read of no one guilty of more audacious or unbridled 
 contempt of the Deity than Caligula; yet no man ever trembled 
 with greater distress at any instance of Divine wrath, so that 
 he was constrained to dread the Divinity whom he professed 
 to despise. This you may always see exemplified in persons 
 of similar character. For the most audacious contemners of 
 God are most alarmed even at the noise of a falling leaf. 
 Whence arises this, but from the vengeance of the Divine Ma- 
 jesty, smiting their consciences the more powerfully in propor- 
 tion to their efforts to fly from it. They try every refuge to 
 hide themselves from the Lord's presence, and to efface it from 
 their minds; but their attempts to elude it are all in vain. 
 Though it may seem to disappear for a moment, it presently 
 returns with increased violence; so that if they have any remis-
 
 CHAP. HI.] CHRISTIAN RELIGION. 53 
 
 sion of the anguish of conscience, it resembles the sleep of per- 
 sons intoxicated, or subject to frenzy, who enjoy no placid rest 
 while sleeping, being continually harassed with horrible and 
 tremendous dreams. The impious themselves therefore ex- 
 emplify the observation, that the idea of a God is never lost in 
 the human mind. 
 
 III. It will always be evident to persons of correct judgment^ 
 that the idea of a Deity impressed on the mind of man is 
 indelible. That all have by nature an innate persuasion of the 
 Divine existence, a persuasion inseparable from their very con- 
 stitution, we have abundant evidence in the contumacy of the 
 wicked, whose furious struggles to extricate themselves from the 
 fear of God are unavailing. Though Diagoras, and others 
 like him, turn to ridicule what all ages have believed of reli- 
 gion; (A) though Dionysius scoff at the judgment of heaven; it 
 is but a forced laughter, for the worm of a guilty conscience 
 torments them within, worse than if they were seared with hot 
 irons. I agree not with Cicero, that errors in process of time 
 become obsolete, and that religion is increased and ameliorated 
 daily. For the world, as will shortly be observed, uses its 
 utmost endeavours to banish all knowledge of God, and tries 
 every method of corrupting his worship. I only maintain, 
 that while the stupid insensibility which the wicked wish to 
 acquire, to promote their contempt of God, preys upon their 
 minds, yet the sense of a Deity, which they ardently desire to 
 extinguish, is still strong, and frequently discovers itself. Whence 
 we infer, that this is a doctrine, not first to be learned in the 
 schools, but which every man from his birth is self-taught, and 
 which, though many strain every nerve to banish it from them, 
 yet nature itself permits none to forget. Now if the end, for 
 which all men are born and live, be to know God, and unless 
 the knowledge of God have reached this point, it is uncertain 
 and vain; it is evident, that all who direct not every thought 
 and action of life to this end, are degenerated from the law 
 of their creation. Of this the heathen philosophers them- 
 selves were not ignorant. This was Plato's meaning, when 
 he taught that the chief good of the soul consists in simili- 
 
 (A) Cicer, de Nat. Deor.lib. 1 & 3. Valer. Maxim, lib. 1. cap. 1.
 
 54 INSTITUTES OF THE [BOOK i. 
 
 tude to God, when the soul, having a clear knowledge of him, 
 is wholly transformed into his likeness, (i) The reasoning also 
 of Gryllus in Plutarch is very accurate, when he affirms that 
 men entirely destitute of religion not only do not excel the 
 brutes, but are in many respects far more wretched, being ob- 
 noxious to evil under so many forms, and always dragging on 
 a tumultuous and restless life. The worship of God is there- 
 fore the only thing, which renders men superior to brutes, and 
 makes them aspire to immortality. 
 
 wvvwwvvwwv 
 
 CHAPTER IV. 
 
 This Knowledge extinguished or corrupted, partly by Ignorance, 
 partly by Wickedness. 
 
 \\ HILE experience testifies that the seeds of religion are 
 sown by God in every heart, we scarcely find one man in 
 a hundred who cherishes what he has received, and not one 
 in whom they grow to maturity, much less bear fruit in due 
 season. Some perhaps grow vain in their own superstitions, 
 while others revolt from God with intentional wickedness, but 
 all degenerate from the true knowledge of him. The fact is, 
 that no genuine piety remains in the world. But in saying 
 that some fall into superstition through error, I would not 
 insinuate that their ignorance excuses them from guilt: because 
 their blindness is always connected with pride, vanity, and con- 
 tumacy. Pride and vanity are discovered, when miserable men, 
 in seeking after God, rise not, as they ought, above their own 
 leVel, but judge of him according to their carnal stupidity, and 
 leave the proper path of investigation in pursuit of speculations 
 as vain as they are curious. Their conceptions of him are 
 formed, not according to the representations he gives of him- 
 self, but by the inventions of their own presumptuous ima- 
 ginations. This gulf being opened, whatever course they 
 take, they must be rushing forwards to destruction. None of 
 their subsequent attempts for the worship or service of God 
 
 (i) InPhacd.&Theict.
 
 CHAP, iv.] CHRISTIAN RELIGION. S5 
 
 can be considered as rendered to him; because they worship 
 not him, but a figment of their own brains in his stead. This 
 depravity Paul expressly remarks: " Professing themselves to 
 be wise, they became fools." () He had before said, " they 
 became vain in their imaginations." But lest any should excul- 
 pate them, he adds that they were deservedly blinded, because, 
 not content within the bounds of sobriety, but arrogating to 
 themselves more than was right, they wilfully darkened, and 
 even infatuated themselves with pride, vanity, and perverse- 
 ness. Whence it follows, that their folly is inexcusable, which 
 originates not only in a vain curiosity, but in false confidence, 
 and an immoderate desire to exceed the limits of human 
 knowledge. 
 
 II. David's assertion, that " the fool hath said in his heart, 
 there is no God," (/) is primarily, as we shall soon see in 
 another place, to be restricted to those who extinguish the light 
 of nature, and wilfully stupify themselves. For we see many, 
 become hardened by bold and habitual transgressions, striving 
 to banish all remembrance of God, which the instinct of 
 nature is still suggesting to their minds. To render their 
 madness more detestable, he introduces them as expressly 
 denying the existence of God, not that they deprive him of 
 his being, but because they rob him of his justice and pro- 
 vidence, shutting him up as an idler in heaven. Now as no- 
 thing would be more inconsistent with Deity, than to abandon 
 the government of the world, leave it to fortune, and connive 
 at the crimes of men, that they might wanton with impunity; 
 whoever extinguishes all fear of the heavenly judgment, and 
 indulges himself in security, denies that there is any God. 
 After the impious have wilfully shut their own eyes, it is the 
 righteous vengeance of God upon them, to darken their under- 
 standings, so that seeing, they may not perceive, (jri) David 
 is the best interpreter of his own meaning, in another place, 
 where he says, " the wicked have no fear of God before their 
 eyes;" (ji) and again, that they encourage themselves in their 
 iniquities with the flattering persuasion that God doth not 
 see them, (o) Though they are constrained to acknowledge 
 
 (fc) Rom. i. 22. (/) Psalm xiv. 1. (*n) Isaiah vi. 9. 
 
 (n) Psalm xxxvi. 1. (o) Psalm x. 11.
 
 56 INSTITUTES OF THE [BOOK i. 
 
 the existence of God, yet they rob him of his glory, by de- 
 tracting from his power. For as God, according to the testi- 
 mony of Paul, " cannot deny himself," (/>) because he per- 
 petually remains like himself; those who feign him to be a vain 
 and lifeless image, are truly said to deny God. It must also be 
 remarked that though they strive against their own natural 
 understanding, and desire not only to banish him thence, but 
 even to annihilate him in heaven, their insensibility can never 
 prevail, so as to prevent God from sometimes recalling them 
 to his tribunal. But as no dread restrains them from violent 
 opposition to the divine will, it is evident, as long as they 
 are carried away with such a blind impetuosity, that they are 
 governed by a brutish forgetfulness of God. 
 
 III. Thus is overthrown the vain excuse pleaded by many 
 for their superstition: for they satisfy themselves with any 
 attention to religion, however preposterous, not considering 
 that the Divine Will is the perpetual rule to which true religion 
 ought to be conformed; that God ever continues like himself; 
 that he is no spectre or phantasm, to be metamorphosed ac- 
 cording to the fancy of every individual. It is easy to see how 
 superstition mocks God with hypocritical services, while it 
 attempts to please him. For, embracing only those things 
 which he declares he disregards, it either contemptuously prac- 
 tises, or even openly rejects, what he prescribes and declares 
 to be pleasing in his sight. Persons who introduce newly in- 
 r vented methods of worshipping God, really worship and adore 
 the creature of their distempered imaginations; for they would 
 never have dared to trifle in such a manner with God, if they 
 had not first feigned a god conformable to their own false 
 and foolish notions. Wherefore the apostle pronounces a vague 
 and unsettled notion concerning the Deity to be ignorance of 
 God. " When ye knew not God (says he) ye did service unto 
 them which by nature were no gods." (y) And in another 
 place he speaks of the Ephesians as having been "without 
 God," (r) while they were strangers to a right knowledge of 
 the only true God. Nor, in this respect, is it of much im- 
 portance, whether you imagine to yourself one god or more, 
 for in either case you depart and revolt from the true God, and, 
 
 (/) 2 Tim. ii. 13. (9) Gal. Iv. 8. (r) Eph. ii. 12.
 
 CHAP, iv.] CHRISTIAN RELIGION. 57 
 
 forsaking him, you have nothing left you but an execrable idol. 
 We must therefore decide, with Lactantius, that there is no i 
 legitimate religion unconnected with truth. 
 
 IV. Another sin is, that they never think of God but against 
 their inclinations, nor approach him till their reluctance is 
 overcome by constraint, and then they are influenced, not by a 
 voluntary fear, proceeding from reverence of the Divine Ma- 
 jesty, but by a servile and constrained fear, extorted by the 
 Divine judgment, which they dread because it is inevitable, at 
 the same time that they hate it. Now to impiety, and to this 
 species of it alone, is applicable that assertion of Statius, that 
 fear first made gods in the world, (s) They, whose minds are 
 alienated from the righteousness of God, earnestly desire the 
 subversion of that tribunal, which they know to be established 
 for the punishment of transgressions against it. With this dis- 
 position, they wage war against the Lord, who cannot be de- 
 prived of his judgment; but when they apprehend his irre- 
 sistible arm to be impending over their heads, unable to avert 
 or evade it, they tremble with fear. That they may not seem 
 altogether to despise him, whose majesty troubles them, they 
 practise some form of religion; at the same time not ceasing 
 to pollute themselves with vices of every kind, and to add 
 one flagitious act to another, till they have violated every part 
 of God's holy law, and evaporated all its righteousness. It is 
 certain, at least, that they are not prevented by that pretended 
 fear of God from enjoying pleasure and satisfaction in their 
 sins, practising self-adulation, and preferring the indulgence of 
 their own carnal intemperance, to the salutary restraints of the 
 Holy Spirit. But that being a false and vain shadow of re- 
 ligion, and scarcely worthy even to be called its shadow; it 
 is easy to infer the wide difference between such a confused 
 notion of God, and the piety which is instilled only into the " 
 minds of the faithful, and is the source of religion. Yet hypo- 
 crites, who are flying from God, resort to the artifices of 
 superstition, for the sake of appearing devoted to him. For 
 whereas the whole tenor of their life ought to be a perpetual 
 course of obedience to him, they make no scruple of rebelling 
 against him in almost all their actions, only endeavouring to 
 (*) Statii Thebaid. lib. 3. 
 
 VOL. I. H
 
 58 INSTITUTES OF THE [BOOK i. 
 
 appease him with a few paltry sacrifices. Whereas he ought 
 to be served with sanctity of life and integrity of heart, they 
 invent frivolous trifles and worthless observances, to conciliate 
 his favour. They abandon themselves to their impurities with 
 the greater licentiousness, because they confide in being able 
 to discharge all their duty to him by ridiculous expiations. In 
 a word, whereas their confidence ought to be placed on him, 
 they neglect him, and depend upon themselves, or on other 
 creatures. At length they involve themselves in such a vast 
 accumulation of errors, that those sparks which enabled them 
 to discover the glory of God are smothered, and at last extin- 
 guished by the criminal darkness of iniquity. That seed, 
 which it is impossible to eradicate, a sense of the existence of 
 a Deity, yet remains; but so corrupted as to produce only the 
 worst of fruits. Yet this is a farther proof of what I now con- 
 tend for, that an idea of God is naturally engraved on the 
 hearts x>f men, since necessity extorts a confession of it, even 
 from reprobates themselves. In the moment of tranquillity 
 they facetiously mock the Divine Being, and with loquacious 
 impertinence derogate from his power. But if any despair 
 oppress them, it stimulates them to seek him, and dictates 
 concise prayers, which prove that they were not altogether 
 ignorant of God, but that what ought to have appeared before 
 had been suppressed by obstinacy. 
 
 wwwwwwvw 
 
 CHAPTER V. 
 
 The Knorvledge of God conspicuous in the Formation and con- 
 tinual Government of the World. 
 
 AS the perfection of a happy life consists in the knowledge 
 of God, that no man might be precluded from attaining feli- 
 city, Qod hath not only sown in the minds of men the seed of 
 religion, already mentioned, but hath manifested himself in the 
 formation of every part of the world, and daily presents him- 
 self to public view, in such a manner, that they cannot open 
 their eyes without being constrained to behold him. His
 
 CHAP, v.] CHRISTIAN RELIGION. $9 
 
 Essence indeed is incomprehensible, so that his Majesty is not 
 to be perceived by the human senses: but on all his works he 
 hath inscribed his glory in characters so" clear, unequivocal, 
 and striking, that the most illiterate and stupid cannot excul- 
 pate themselves by the plea of ignorance. The Psalmist 
 therefore with great propriety exclaims, " He covereth himself 
 with light as with a garment:" (?) as if he had said, that his 
 first appearance in visible apparel was at the creation of the 
 world, when he displayed those glories which are still conspi- 
 cuous on every side. In the same place the Psalmist compares 
 the expanded heavens to a royal pavilion; he says that he 
 " layeth the beams of his chambers in the waters; maketh 
 the clouds his chariot, walketh upon the wings of the wind:" 
 and maketh the winds and the lightnings his swift messengers. 
 And because the glory of his power and wisdom is more re- 
 fulgently displayed above, heaven is generally called his palace. 
 And, in the first place, whithersoever you turn your eyes, there 
 is not an atom of the world in which you cannot behold some 
 brilliant sparks at least of his glory. But you cannot at one 
 view take a survey of this most ample and beautiful machine 
 in all its vast extent, without being completely overwhelmed 
 with its infinite splendour. Wherefore the author of the 
 epistle to the Hebrews elegantly represents the worlds as the 
 manifestation of invisible things: (v) for the exact symmetry 
 of the universe is a mirror, in which we may contemplate the 
 otherwise invisible God. For which reason the Psalmist (zv) 
 attributes to the celestial bodies a language universally known: 
 for they afford a testimony of the Deity, too evident to escape 
 the observation even of the most ignorant people in the world. 
 But the Apostle more distinctly asserts this manifestation to 
 men of what was useful to be known concerning God: " for 
 the invisible things of him from the creation of the world are 
 elearly seen, being understood by the things that are made, 
 even his eternal power and godhead." (^) 
 
 II..Of his wonderful wisdom, both heaven and earth contain 
 innumerable proofs: not only those more abstruse things, which 
 are the subjects of astronomy, medicine, and the whole science 
 
 (0 Psalm civ. 2. (v) Heb. xi. 3. (w) Psalm xix. 1, 3. 
 
 M Rom. i. 20.
 
 60 INSTITUTES OF THE [BOOK x. 
 
 of physics; but those things which force themselves on the 
 view of the most illiterate of mankind, so that they cannot open 
 their eyes without being constrained to witness them. Adepts 
 indeed in those liberal arts, or persons but just initiated into 
 them, are thereby enabled to proceed much farther in inves- 
 tigating the secrets of Divine Wisdom. Yet ignorance, of 
 those sciences prevents no man from such a survey of the 
 workmanship of God, as is more than sufficient to excite his 
 admiration of the Divine Architect. In disquisitions concern- 
 ing the motions of the stars, in fixing their situations, mea- 
 suring their distances, and distinguishing their peculiar pro- 
 perties, there is need of skill, exactness, and industry: and 
 the providence of God being more clearly revealed by these 
 discoveries, the mind ought to rise to a sublime elevation for 
 the contemplation of his glory. But since the meanest and 
 most illiterate of mankind, who are furnished with no other 
 assistance than their own eyes, cannot be ignorant of the ex- 
 cellence of the Divine skill, exhibiting itself in that endless yet 
 regular variety of the innumerable celestial host; it is evident, 
 that the Lord abundantly manifests his wisdom to every indi- 
 vidual on earth. Thus it belongs to a man of pre-eminent 
 ingenuity to examine, with the critical exactness of Galen, the 
 connection, the symmetry, the beauty, and the use of the va- 
 rious parts of the human body. But the composition of the 
 human body is universally acknowledged to be so ingenious, 
 as to render its Maker the object of admiration. 
 
 III. And therefore some of the philosophers (z/) of antiquity 
 have justly called man a microcosm, or world in miniature; 
 because he is an eminent specimen of the power, goodness, 
 and wisdom of God, and contains in him wonders enough to 
 occupy the attention of our minds, if we are not indisposed to 
 such a study. For this reason Paul, having remarked that the 
 blind "might feel after God and find him," immediately adds, 
 that " he is not far from every one of us;" (2) because every 
 man has undoubtedly an inward perception of the celestial 
 goodness, by which he is quickened. But if, to attain some 
 
 (#) Macrob. lib. 2. de Somn. Scip. c. 12. Boct. de Defin. Arist. lib. 1. de Hist. 
 Animal. 
 
 (r) Acts xvii. 27.
 
 CHAP, v.] CHRISTIAN RELIGION. 61 
 
 ideas of God, it be not necessary for us to go beyond ourselves, 
 what an unpardonable indolence is it in those who will not de- 
 scend into themselves, that they may find him? For the same 
 reason, David, having briefly celebrated the wonderful name 
 and honour of God, which are universally conspicuous, imme- 
 diately exclaims, " What is man, that thou art mindful of 
 him?" (a) Again, " out of the mouths of babes and sucklings 
 thou hast ordained strength." Thus declaring not only that 
 the human race is a clear mirror of the works of God, but 
 that even infants at the breast have tongues so eloquent for 
 the publication of his glory, that there is no necessity for other 
 orators; whence he hesitates not to produce them as fully 
 capable of confuting the madness of those whose diabolical 
 pride would wish to extinguish the name of God. Hence 
 also what Paul quotes from Aratus, that " we are the offspring 
 of God;" () since his adorning us with such great excellence 
 has proved him to be our Father. So from the dictates of 
 common sense and experience, the heathen poets called him 
 the Father of men. Nor will any man freely devote himself 
 to the service of God, unless he have been allured to love and 
 reverence him, by first experiencing his paternal love. 
 
 IV. But herein appears the vile ingratitude of men; that, 
 while they ought to be proclaiming the praises of God for the 
 wonderful skill displayed in their formation, and the inestima- 
 ble bounties he bestows on them, they are only inflated with 
 the greater pride. They perceive how wonderfully God works 
 within them, and experience teaches them what a variety of 
 blessings they receive from his liberality. They are con- 
 strained to know, whether willingly or not, that these are 
 proofs of his divinity: yet they suppress this knowledge in 
 their hearts. Indeed, they need not go out of themselves, pro- 
 vided they do not, by arrogating to themselves what is given 
 from heaven, smother the light which illuminates their minds 
 to a clearer discovery of God. Even in the present day, there 
 are many men of monstrous dispositions, who hesitate not to 
 pervert all the seeds of divinity sown in the nature of man, in 
 order to bury in oblivion the name of God. How detestable 
 
 (<r) Psalm Viii. 2, 4. (/O Acts xvii. 28.
 
 62 INSTITUTES OF THE [BOOK i. 
 
 is this frenzy, that man, discovering in his body and soul a 
 hundred vestiges of God, should make this very excellence a 
 pretext for the denial of his being! They will not say that 
 they are distinguished from the brutes by chance: but they 
 ascribe it to nature, which they consider as the author of all 
 things, and remove God out of sight. They perceive most 
 exquisite workmanship in all their members, from the head to 
 the feet. Here also they substitute nature in the place of 
 God. But above all, the rapid motions of the soul, its noble 
 faculties, and excellent talents, discover a Divinity not easily 
 concealed: unless the Epicureans, like the Cyclops, from this 
 eminence should audaciously wage war against God. Do all 
 the treasures of heavenly wisdom concur in the government of 
 a worm of five feet in length? and shall the universe be desti- 
 tute of this privilege? To state that there is in the soul a 
 certain machinery corresponding to every part of the body, is 
 so far from obscuring the divine glory, that it is rather an 
 illustration of it. Let Epicurus answer; what concourse of 
 atoms in the concoction of food and drink distributes part into 
 excrements and part into blood, and causes the several mem- 
 bers to perform their different offices with as much diligence 
 as if so many souls by common consent governed one body? 
 
 V. But my present concern is not 'with that sty of swines: 
 I rather address those who, influenced by preposterous subtle- 
 ties, would indirectly employ that frigid dogma of Aristotle to 
 destroy the immortality of the soul, and deprive God of his 
 rights. But because the organs of the body are directed by 
 the faculties of the soul, they pretend the soul to be so united 
 to the body, as to be incapable of subsisting without it: and by 
 their eulogies of nature do all they can to suppress the name of 
 God. But the powers of the soul are far from being limited to 
 functions subservient to the body. For what concern has the 
 body in measuring the heavens, counting the number of the 
 stars, computing their several magnitudes, and acquiring a 
 knowledge of their respective distances, of the celerity or tar- 
 diness of their courses, and of the degrees of their various de- 
 clinations? I grant indeed the usefulness of astronomy, but 
 only remark that, in these profound researches relating to 
 the celestial orbs, there is no corporeal co-operation, but that
 
 CHAP, v.] CHRISTIAN RELIGION. 63 
 
 the soul has its functions distinct from the body. I have pro- 
 posed one example, whence inferences may readily be drawn 
 by the readers. The manifold agility of the soul, which 
 enables it to take a survey of heaven and earth; to join the 
 past and the present; to retain the memory of things heard 
 long ago; to conceive of whatever it chooses by the help of 
 imagination: its ingenuity also in the invention of such ad- 
 mirable arts, are certain proofs of divinity in man. Besides, 
 in sleep, it not only turns and moves itself round, but conceives 
 manyHiseful ideas, reasons on various subjects, and even divines 
 future events. What shall we say, but that the vestiges of 
 immortality impressed upon man are absolutely indelible? 
 Now what reason can be given, why man, who is of divine 
 original, should not acknowledge his Creator? Shall we in- 
 deed, by the judgment, with which we are endued, discern 
 right from wrong, and shall there be no judge in heaven? 
 Shall we, even in our sleep, have some remains of intelligence, 
 and shall there be no God awake to govern the world? Shall 
 we be esteemed the inventors of so many useful arts, that God 
 may be defrauded of his praise? Whereas experience abundantly 
 teaches, that all we have is variously distributed to us by some 
 superior Being. The clamour of some, about a secret inspira- 
 tion animating the whole world, is not only weak but alto- 
 gether profane. They are pleased with the celebrated passage 
 of Virgil: 
 
 Know first, a spirit, with an active flame, 
 
 Fills, feeds, and animates this mighty frame; 
 
 Runs through the wat'ry worlds, the fields of air, 
 
 The pond'rous earth, the depths of heaven; and there 
 
 Glows in the sun and moon, and burns in every star, 
 
 Thus, mingling with the mass, the gen'ral soul 
 
 Lives in the parts, and agitates the whole. 
 
 From that celestial energy began 
 
 The low brow'd brute, th' imperial race of man, 
 
 The painted birds who wing th' aerial plain, 
 
 And all the mighty monsters of the main: 
 
 Their souls at first from high Olympus came, &c. (c) 
 
 (c)'JEneid vi. Pitt's Translation.
 
 64. INSTITUTES OF THE [BOOK i. 
 
 Just as if the world, which is a theatre erected for displaying 
 the glory of God, were its own' creator. For thus writes the 
 same Poet in another place, following the common opinion of 
 the Greeks and Latins: 
 
 Led by such wonders, sages have opin'd, 
 That bees have portions of an heavenly mind; 
 That God pervades, and, like one common soul, 
 Fills, feeds, and animates the world's great whole; 
 That flocks, herds, beasts, and men from him receive 
 Their vital breath, in him all move and live; 
 That souls discerpt from him shall never die, 
 But back resolv'd to God and heav'n shall fly, 
 And live for ever in the starry sky. (</) 
 
 See the efficacy of that jejune speculation concerning an 
 universal mind animating and actuating the world, in the 
 production and encouragement of piety in the human heart. 
 This more fully appears also from the profane expressions of 
 the filthy Lucretius, which are deductions from the same prin- 
 ciple, (e) Its true tendency is to set up a shadowy deity, and 
 to banish all ideas of the true God, the proper object of fear 
 and worship. I confess indeed that the expression, that na- 
 ture is God, may be used in a pious sense by a pious mind: 
 but as it is harsh and inconsistent with strict propriety of 
 speech, nature being rather an order prescribed by God, it is 
 dangerous in matters so momentous, and demanding peculiar 
 caution, to confound the Deity with the inferior course of his 
 works. 
 
 VI. Let us remember then in every consideration of our 
 own nature, that there is one God, who governs all natures, 
 and who expects us to regard him, to direct our faith to him, 
 to worship and invoke him. For nothing is more preposterous 
 than to enjoy such splendid advantages, which proclaim within 
 us their divine origin, and to neglect the Author who bounti- 
 fully bestows them. Now what illustrious specimens of his 
 power have we to arrest our attention? unless it be possible 
 
 (<0 Georg. iv. Watson's Translation. (e) De Rerum Natur. lib. I.
 
 CHAP, v.] CHRISTIAN RELIGION. 65 
 
 for us not to know what strength is required to sustain with 
 his word this immense fabric of heaven and earth; now by his 
 mere nod to shake the heaven with roaring peals of thunder, 
 to consume whatever he choose with lightnings, and set the 
 hemisphere on fire with the flame; now to disturb it with tem- 
 pests in various forms, and immediately, if he please, to com- 
 pose all to instantaneous serenity: to restrain, suspended as it 
 were in air, the sea, which, by its elevation, seems to threaten 
 the earth with continual devastation; now raising it in a tre- 
 mendous manner, by the tumultuous violence of the winds, and 
 now appeasing the waves to render it calm. To this purpose 
 are the numerous praises of the power of God, drawn from the 
 testimonies of nature, particularly in the book of Job, and in 
 the prophecies of Isaiah; which I now purposely omit, as they 
 will be more suitably introduced, when I discuss the scriptural 
 account of the creation of the world. Only I wished at present 
 to hint, that this way of seeking God, by tracing the lineaments 
 which, both above and below us, exhibit such a lively adumbra- 
 tion of him, is common to aliens, and to those who belong to 
 his family. His power leads us to the consideration of his eter- 
 nity; because he, from whom all things derive their orgin, 
 must necessarily be eternal, and self-existent. But if we in- 
 quire the reason that induced him first to create all things, 
 and now to preserve them, we shall find the sole cause to be 
 his own goodness. But though this be the only cause, it should 
 be more than sufficient to attract us to love him: since, accord- 
 ing to the Psalmist, (/) there is no creature that does not 
 participate in the effusions of his mercy. 
 
 VII. In the second species of his works, such as happen out 
 of the ordinary course of nature, the proofs of his perfections 
 are equally clear. For he so regulates his providence in the 
 government of human society, that while he exhibits, in in- 
 numerable ways, his benignity and beneficence to all; he like- 
 wise declares, by evident and daily indications, his clemency 
 to the pious, and his severity to the wicked and ungodly. For 
 no doubt can be entertained respecting his punishment of 
 flagitious crimes: inasmuch as he clearly demonstrates himself 
 
 (/) Psalm cxlv. 9. 
 VOL. I. I
 
 66 INSTITUTES OF THE [BOOK i. 
 
 to be the guardian and avenger of innocence, in prospering 
 with his blessing the life of good men, in assisting their neces- 
 sities, assuaging and comforting their sorrows, alleviating their 
 calamities, and providing in all things for their safety. Nor 
 should it perplex or eclipse his perpetual rule of righteousness, 
 that he frequently permits the wicked and guilty for a time to 
 exult in impunity; but suffers good men to be undeservedly 
 harassed with much adversity, and even to be oppressed by 
 the iniquitous malice of the ungodly. We ought rather to 
 make a very different reflection; that when he clearly mani- 
 fests his wrath in the punishment of one sin, he hates all sins; 
 and that since he now passes by many sins unpunished, there 
 will be a judgment hereafter, till which the punishment is 
 deferred. So also, what ample occasion he supplies us for the 
 consideration of his mercy, while with unwearied benignity he 
 pursues the miserable, calling them back to himself with more 
 than paternal indulgence, till his beneficence overcomes their 
 depravity. 
 
 VIII. To this end the Psalmist, () mentioning that God, in 
 desperate cases, suddenly and wonderfully succours beyond all 
 expectation those who are miserable and ready to perish, either 
 protecting from beasts of prey such as are wandering in de- 
 serts, and at length reconducting them into the right way, or 
 supplying with food the needy and hungry, or delivering cap- 
 tives from dreary dungeons and iron chains, or bringing the 
 shipwrecked safe into port, or healing the diseases of some who 
 are almost dead, or scorching the earth with excessive heat 
 and drought, or fertilizing it with the secret showers of his 
 mercy, or elevating the meanest of the vulgar, or degrading 
 nobles from their dignified stations; the Psalmist, I say, having 
 proposed such examples as these, infers from them, that what 
 are accounted fortuitous accidents, are so many proofs of his 
 heavenly providence, especially of his paternal clemency; and 
 that hence the pious have cause to rejoice, while the mouths of 
 the impious and reprobate are stopped. But since the ma- 
 jority of men, immersed in their errors, are blind amidst the 
 greatest opportunities of seeing, he accounts it a rare instance 
 
 (- Psalm evil.
 
 v.] CHRISTIAN RELIGION. 67 
 
 of singular wisdom discreetly to consider these works of 
 God; (A) from the sight of which some who, in other in- 
 stances, discover the greatest acuteness, receive ho benefit. 
 And, notwithstanding all the displays of the glory of God, 
 scarcely one man in a hundred is really a spectator of it. His 
 power and wisdom are equally conspicuous. His power is 
 illustriously manifested, when the ferocity of the impious, uni- 
 versally deemed insuperable, is quelled in an instant, their 
 arrogance subdued, their strongest fortresses demolished, their 
 weapons and armour broken in pieces, their strength diminish- 
 ed, their machinations confounded, and they fall by their own 
 exertions; when the audacity, which exalted itself above the 
 heavens, is thrown down to the centre of the earth: when, on 
 the contrary, u the poor are raised out of the dust, and the 
 needy out of the dunghill:" (z) the oppressed and afflicted ex- 
 tricated from distressing extremities: and the desperate re- 
 stored to a good hope: when the unarmed are victorious over 
 those who are armed; the few over the many; the weak over 
 the strong. But his wisdom is eminently displayed in order- 
 ing every dispensation at the best possible time, confounding 
 the greatest worldly sagacity, " taking the wise in their own 
 craftiness," (>) and finally disposing all things according to the 
 dictates of the highest reason. 
 
 IX. We see that there is no need of any long or laborious 
 argumentation, to obtain and produce testimonies for illus- 
 trating and asserting the Divine Majesty: since, from the few 
 which we have selected and cursorily mentioned, it appears, 
 that they are every where so evident and obvious, as easily to 
 be distinguished by the eyes, and pointed out with the fingers. 
 And here it must again be observed, that we are invited to a \ 
 knowledge of God; not such as, content with empty specu- 
 lation, merely floats in the brain, but such as will be solid and i 
 fruitful, if rightly received and rooted in our hearts. For the 
 Lord is manifested by his perfections: perceiving the influence, 
 and enjoying the benefits of which, we must necessarily be 
 more acutely impressed with such a knowledge, than if we 
 imagined a Deity, of whose influence we had no perception. 
 
 (A) Psalm cvii. 43. () Psalm cxtii. 7. (*) 1 Cor. xxxii. 19,
 
 68 INSTITUTES OF THE [BOOK i. 
 
 Whence we conclude this to be the right way, and the best 
 method of seeking God; not with presumptuous curiosity to 
 attempt an examination of his essence, which is rather to be 
 adored than too curiously investigated; but to contemplate 
 him in his works, in which he approaches and familiarizes, and 
 in some measure, communicates himself to us. To this the 
 Apostle referred, when he said, that he is not to be sought far 
 off, since, by his attribute of omnipresence, he dwells in every 
 one of us. (/) Therefore David, having before confessed his 
 ineffable greatness, after he descends to the mention of his 
 works, adds, that he will " declare this greatness." (m) Where- 
 fore it becomes us also to apply ourselves to such an investiga- 
 tion of God, as may fill our understanding with admiration, 
 and powerfully interest our feelings. And, as Augustine 
 somewhere teaches, being incapable of comprehending him, 
 and fainting, as it were, under his immensity, we must take a 
 view of his works, that we may be refreshed with his good- 
 ness, (n) 
 
 X. Now such a knowledge ought not only to excite us to 
 the worship of God, but likewise to awaken and arouse us to 
 the hope of a future life. For when we consider, that the 
 specimens given by the Lord, both of his clemency and of 
 his severity, are only begun and not completed; we certainly 
 should esteem these as preludes to greater things, of which 
 the manifestation and full exhibition is deferred to another 
 life. When we see that pious men are loaded with afflictions 
 by the impious, harassed with injuries, oppressed with ca- 
 lumnies, and vexed with contumelious and opprobrious treat- 
 ment; that the wicked, on the contrary, flourish, prosper, ob- 
 tain ease and dignity, and all with impunity; we should 
 immediately conclude, that there is another life, to which is 
 reserved the vengeance due to iniquity, and the reward of 
 righteousness. Moreover, when we observe the faithful fre- 
 quently chastised by the Lord's rod, we may conclude, with 
 great certainty, that the impious shall not always escape his 
 vengeance. For that is a wise observation of Augustine: " If 
 open punishment were now inflicted for every sin, it would be 
 
 (/) Acts xvii. 27. (m) Psalm cxlv. 6. (n) Aug. in Psal. cxliv.
 
 CHAP, v.] CHRISTIAN RELIGION. s 69 
 
 supposed that nothing would be reserved till the last judg- 
 ment. Again, if God now did not openly punish any sin, 
 it would be presumed that there was no divine providence." (0) 
 It must therefore be confessed, that in each of the works of 
 God, but more especially in die whole considered together, 
 there is a bright exhibition of the divine perfections; by 
 which the whole human race is invited and allured to the 
 knowledge of God, and thence to true and complete felicity. 
 But though those perfections are most luminously pourtrayed 
 around us, we only discover their principal tendency, their 
 use, and the end of our contemplation of them, when we 
 descend into our own selves, and consider, by what means 
 God displays in us his life, wisdom, and power, and exercises 
 towards us his righteousness, goodness, and mercy. For though 
 David jusdy complains, that unbelievers are fools, because 
 they consider not the profound designs of God in the govern- 
 ment of mankind; (/>) yet there is much truth in what he says 
 in another place, that the wonders of Divine Wisdom in this 
 respect exceed in number the hairs of our head. (<f) But 
 as this argument must be treated more at large in due course, 
 I at present omit it. 
 
 XI. But, notwithstanding the clear representations given 
 by God in the mirror of his works, both of himself and of 
 his everlasting dominion, such is our stupidity, that, always 
 inattentive to these obvious testimonies, we derive no ad- 
 vantage from them. For, with regard to the structure and 
 very beautiful organization of the world, how few of us are 
 there, who, when lifting up their eyes to heaven, or looking 
 round on the various regions of the earth, direct their minds 
 to the remembrance of the Creator, and do not rather con- 
 tent themselves with a view of his works, to the total neglect 
 of their Author? And with respect to those things that daily 
 happen out of the ordinary course of nature, is it not the 
 general opinion, that men are rolled and whirled about by 
 the blind temerity of fortune, rather than governed by the 
 providence of God? Or if, by the guidance and direction 
 of these things, we are ever driven (as all men must sometimes 
 
 (o) De Civit. Dei. lib. I. cap. 8. (/) Psalm xcii. 6. (?) Psalm xl. 12.
 
 70 INSTITUTES OF THE [BOOK i. 
 
 be) to the consideration of a God; yet, when we have rashly 
 conceived an idea of some Deity, we soon slide into our own 
 carnal dreams, or depraved inventions, corrupting by our 
 vanity the purity of divine truth. We differ from one an- 
 other, in that each individual imbibes some peculiarity of error: 
 but we perfectly agree in an universal departure from the one 
 true God, to preposterous trifles. This disease affects, not 
 only the vulgar and ignorant, but the most eminent, and those 
 who, in other things, discover peculiar sagacity. How abun- 
 dantly have all the philosophers, in this respect, betrayed their 
 stupidity and folly! For, to spare others, chargeable with 
 greater absurdities, Plato himself, the most religious and judi- 
 cious of them all, loses himself in his round globe, (r) And 
 what would not befal others, when their principal men, whose 
 place it was to excel the rest, stumble upon such gross de- 
 ceptions! So also, while the government of human actions 
 proves a providence too plainly to admit of a denial, men 
 derive no more advantage from it, than if they believed all 
 things to be agitated forwards and backwards by the uncer- 
 tain caprice of fortune: so great is our propensity to vanity 
 and error! I speak exclusively of the excellent of mankind, 
 not of the vulgar, whose madness in the profanation of divine 
 truth has known no bounds. 
 
 XII. Hence that immense flood of errors, which has de- 
 luged the whole world. For every man's understanding is 
 like a labyrinth to him: so that it is not to be wondered at, 
 that the different nations were drawn aside into various inven- 
 tions, and even that ajmost every individual had his own parti- 
 cular deity. For, amidst the union of temerity and wanton- 
 ness with ignorance and darkness, scarcely a man could be 
 found, who did not frame to himself some idol or phantasm 
 instead of God. Indeed, the immense multitude of gods pro- 
 ceeding from the mind of man, resembles the ebullition of 
 waters from a vast and ample spring, while every one, with 
 an extreme licentiousness of error, invents one thing or 
 another concerning God himself. It is not necessary here to 
 compose a catalogue of the superstitions which have perplexed 
 
 (r) Plut. de Fhilosoph. phcitis, lib. 1. Plato in Timsco. Ctc.lib. l.de Natur. 
 Deor.
 
 CHAP, v.] CHRISTIAN RELIGION. 71 
 
 the world; for it would be an endless task: and, without a 
 word more being said, the horrible blindness of the human 
 mind sufficiently appears from such a multiplicity of corrup- 
 tions. I pass over the rude and unlearned vulgar. But 
 among the philosophers, (*) who attempted with reason and 
 learning to penetrate heaven, how shameful is the diver- 
 sity! In proportion to the vigour of his natural genius, 
 and the polish acquired by art and science, each of them 
 seemed to give the more specious colouring to his own 
 opinion: but, on a close inspection, you will find them all 
 fading colours. The Stoics said, in their own opinion very 
 shrewdly, that from all the parts of nature may be collected 
 various names of God, but yet that the one God is not there- 
 fore divided. (?) As if we were not already too much inclined 
 to vanity, without being farther and more violently seduced 
 into error, by the notion of such a various abundance of gods. 
 The mystical theology of the Egyptians also shews, that they 
 all sedulously endeavoured to preserve the appearance of reason 
 in the midst of their folly, (u) And any thing apparently 
 probable might, at first sight, perhaps deceive the simple and 
 incautious; but there never was any human invention by which 
 religion was not basely corrupted. And this confused diversity 
 emboldened the Epicureans, and other gross despisers of piety, to 
 reject all idea of God. For, seeing the wisest of men contending 
 with each other for contrary opinions, they hesitated not, from 
 their dissections, and from the frivolous and absurd doctrines 
 maintained by the different parties, to infer, that it was vain 
 and foolish for men to torment themselves with investigations 
 concerning God, who does not exist. And this they thought 
 they might do with impunity, supposing that a compendious 
 denial of any God at all, would be better than feigning uncer- 
 tain gods, and thereby occasioning endless controversies. They 
 reason very ignorantly, or rather endeavour to conceal their 
 own impiety behind the ignorance of men, which not at all 
 justifies any encroachment on God. But from the general 
 confession, that there is no subject productive of so many dis- 
 
 (*) Lactant Institut. div. 
 
 (0 Seneca, lib. 4. de benef. &c. 
 
 () Plutarch. lib. 1. de Isid. i? Osirid. Cic. lib. 1. de Nat. Deor.
 
 72 INSTITUTES OF THE [BOOK i. 
 
 sentions among the learned as well as the unlearned, it is 
 inferred, that the minds of men, which err so much in investi- 
 gations concerning God, are extremely blind and stupid in 
 celestial mysteries. Others commend the answer of Si- 
 monides, (rt>) who, being asked, by Hiero the Tyrant, what 
 God was, requested a day to consider it. When the tyrant, 
 the next day, repeated the inquiry, he begged to be allowed 
 two days longer. And, having often doubled the number of 
 days, at length answered, "The longer I consider the subject, 
 the more obscure it appears to me." He prudently suspended 
 his opinion on a subject so obscure to him; yet this shews, 
 that men, who are taught only by nature, have no certain, 
 sound, or distinct knowledge, but are confined to confused 
 principles; so that they worship an unknown God. 
 
 XIII. Now it must also be maintained, that whoever adul- 
 terates the pure religion, (which must necessarily be the case 
 of all who are influenced by their own imagination,) he is 
 guilty of a departure from the one God. They will profess, 
 indeed, a different intention: but what they intend, or what 
 they persuade themselves, is of little importance; since the 
 Holy Spirit pronounces all to be apostates, who, in the dark- 
 ness of their minds, substitute demons in the place of God. 
 For this reason Paul declares the Ephesians to have been 
 ** without God " (#) till they had learned from the Gospel 
 the worship of the true God. Nor should this be restricted 
 to one nation only, since, in another place, he asserts of men in 
 general, that they "became vain in their imaginations," (z/) 
 after the majesty of the Creator had been discovered to them 
 in the structure of the world. And therefore the Scripture, 
 to make room for the only true God, condemns, as false and 
 lying, whatever was formerly worshipped as divine among the 
 Gentiles; (2) and leaves no deity but in mount Sion, where 
 flourished the peculiar knowledge of God. Indeed, among the 
 Gentiles, the Samaritans, in the days of Christ, seemed to ap- 
 proach very nearly to true piety; yet we hear, from the mouth 
 of Christ, that they " worshipped they knew not what:" (a) 
 whence it follows, that they were under a vain and erroneous 
 
 (w) Cic. lib. 1. de Nat. Dcor. (or) Ephes. ii. 12. 
 
 fa) Rom. i. 21. (z) Heb. ii. 18, 20. (a) John iv. 22.
 
 CHAP, v.] CHRISTIAN RELIGION. 73 
 
 delusion. In fine, though they were not all the subjects of gross 
 vices, or open idolaters, there was no pure and approved re- 
 ligion, their notions being founded only in common sense. For 
 though there were a few uninfected with the madness of the 
 vulgar, this assertion of Paul remains unshaken, that " none 
 of the princes of this world knew the wisdom of God." () 
 But if the most exalted have been involved in the darkness of 
 error, what must be said of the dregs of the people? Where- 
 fore it is not surprising if the Holy Spirit reject, as spurious, 
 eyery form of worship which is of human contrivance: be- 
 cause, in the mysteries of heaven, an opinion acquired by 
 human means, though it may not always produce an immense 
 mass of errors, yet always produces some. And though 
 no worse consequence follow, it is no trivial fault, to wor- 
 ship, at an uncertainty, an unknown god: of which, how- 
 ever, Christ pronounces all to be guilty, who have not been 
 taught by the law what god they ought to worship. And 
 indeed the best legislators have proceeded no farther than to 
 declare religion to be founded on common consent. And even 
 Socrates, in Xenophon, (c) praises the answer of Apollo, which 
 directed that every man should worship the gods according to 
 the rites of his country, and the custom of his own city. But 
 whence had mortals this right of determining, by their own 
 authority, what far exceeds all the world? or who could so 
 acquiesce in the decrees of the rulers or the ordinances of the 
 people, as without hesitation to receive a god delivered t6 
 him by the authority of man? Every man will rather abide 
 by his own judgment, than be subject to the will of another. 
 Since, then, the following of the custom of a city, or the con- 
 sent of antiquity, in divine worship, is too weak and frail a bond 
 of piety, it remains for God himself to give a revelation con- 
 cerning himself from heaven. 
 
 XIV. Vain, therefore, is the light afforded us in the forma- 
 tion of the world to illustrate the glory of its Author: which, 
 though its rays be diffused all around us, is insufficient to 
 conduct us into the right way. Some sparks indeed are 
 kindled, but smothered before they have emitted any great 
 
 (6) I Cor. ii. 8. 
 
 (c) Xenoph. de Diet et Fact. Socrat. lib. 1. Cic. de Legib. Ub. 2. 
 VOL. I. K
 
 74 INSTITUTES OF THE [BOOK i. 
 
 degree of light. Wherefore the Apostle, in the place before 
 cited, says, " By faith we understand that the worlds were 
 framed by the word of God;" (</) thus intimating, that the 
 invisible Deity was represented by such visible objects, yet 
 that we have no eyes to discern him, unless they be illuminated 
 through faith by an internal revelation of God. Nor does 
 Paul, where he observes that " that which may be known of 
 God is manifest" (e) in the creation of the world, design such a 
 manifestation as human sagacity may comprehend; but rather 
 shews, that its utmost extent is to render men inexcuseable. 
 The same writer also, though in one place (y) he denies that 
 God is to be traced as if he were at a great distance from us, 
 yet teaches, in another place, (g) the consequences of such a 
 proximity. God, says he, " in times past suffered all nations 
 to walk in their own ways. Nevertheless he left not himself 
 without witness, in that he did good, and gave us rain from 
 heaven, and fruitful seasons, filling our hearts with food and 
 gladness." (A) Though the Lord, then, is not destitute of a testi- 
 mony concerning himself, while with various and most abun- 
 dant benignity he sweetly allures mankind to the knowledge of 
 him: yet they persist in following their own ways, their perni- 
 cious and fatal errors. 
 
 XV. But whatever deficiency of natural ability prevents 
 us from attaining the pure and clear knowledge of God: yet 
 since that deficiency arises from our own fault, we are left 
 without any excuse. Nor indeed can we set up any pretence 
 of ignorance, that will prevent our own consciences from 
 perpetually accusing us of indolence and ingratitude. Truly 
 it would be a defence worthy to be admitted, if a man should 
 plead that he wanted ears to hear the truth, for the publica- 
 tion of which even the mute creatures are supplied with most 
 melodious voices; if he should allege that his eyes are not 
 capable of seeing what is demonstrated by the creatures, with- 
 out the help of the eyes; if he should plead mental imbecility, 
 while all the irrational creatures instruct us. Wherefore we are 
 justly excluded from all excuse for our uncertain and extrava- 
 gant deviations, since alL things conspire to shew us the right 
 
 (d) Heb. xi. 3. (0 Rom. i. 19. (/) Rom. i. 20. 
 
 Cg-) Acts xvii. 27. (A)Acts xiv. 16, 17,
 
 CHAP, vi.] CHRISTIAN RELIGION. 75 
 
 way. But however men are chargeable with sinfully corrupt- 
 ing the seeds of divine knowledge, which, by the wonderful 
 operation of nature, are sown in their hearts, so that they 
 produce no good and fair crop; yet it is beyond a doubt, that 
 the simple testimony magnificently borne by the creatures to 
 the glory of God, is very insufficient for our instruction. For 
 as soon as a survey of the world has just shewn us a deity, 
 neglecting the true God, we set up in his stead the dreams 
 and phantasms of our own brains; and confer on them, the 
 praise of righteousness, wisdom, goodness, and power, due to 
 him. We either obscure his daily acts, or pervert them by 
 an erroneous estimate; thereby depriving the acts themselves 
 of their glory, and their Author of his deserved praise. 
 
 WkWVVWWWW 
 
 CHAPTER VI. 
 
 The Guidance and Teaching' of the Scripture necessary to lead 
 to the Knowledge of God the Creator. 
 
 L HOUGH the light which presents itself to all eyes, both 
 in heaven and in earth, is more than sufficient to deprive the 
 ingratitude .of men of every excuse, since God, in order to 
 involve all mankind in the same guilt, sets before them all, 
 without exception, an exhibition of his majesty, delineated in 
 the creatures; yet we need another and better assistance, pro- 
 perly to direct us to the Creator of the world. Therefore he 
 hath not unnecessarily added the light of his word, to make 
 himself known unto salvation, and hath honoured with this 
 privilege those whom he intended to unite in a more close and 
 familiar connection with himself. For, seeing the minds of all 
 men to be agitated with unstable dispositions, when he had 
 chosen the Jews as his peculiar flock, he enclosed them as in 
 a fold, that they might not wander after the vanities of other 
 nations. And it is not without cause that he preserves us in 
 the pure knowledge of himself by the same means; for, other- 
 wise, they who seem comparatively to stand firm, would soon 
 fall. For as persons who are old, or whose eyes are by any 
 means become dim, if you shew them the most beautiful book,
 
 76 INSTITUTES OF THE [BOOK i. 
 
 though they perceive something written, but can scarcely read 
 two words together; yet, by the assistance of spectacles, will 
 begin to read distinctly: so the Scripture, collecting in our 
 minds the otherwise confused notions of deity, dispels the 
 darkness, and gives us a clear view of the true God. This, 
 then, is a singular favour, that, in the instruction of the Church, 
 God not only uses mute teachers, but even opens his own 
 sacred mouth: not only proclaims that some god ought to be 
 worshipped, but at the same time pronounces himself to be 
 the Being to whom this worship is due; and not only teaches 
 the elect to raise their view to a deity, but also exhibits 
 himself as the object of their contemplation. This method 
 he hath observed toward his Church from the beginning; be- 
 side those common lessons of instruction, to afford them also 
 his word; which furnishes a more correct and certain criterion 
 to distinguish him from all fictitious deities. And it was un- 
 doubtedly by this assistance that Adam, Noah, Abraham, and 
 the rest of the patriarchs, attained to that familiar knowledge 
 which distinguished them from unbelievers.il speak not yet 
 of the peculiar doctrine of faith, which illuminated them into 
 the hope of eternal life. For, to pass from death to life, they 
 must have known God, not only as the Creator, but also as 
 the Redeemer: 1 as they certainly obtained both from his word. 
 For that species of knowledge, which related to him as the 
 Creator and Governor of the world, in order, preceded the 
 other. To this was afterwards added the other internal know- 
 ledge, which alone vivifies dead souls, and apprehends God, 
 not only as the Creator of the world, and as the sole Author 
 and Arbiter of all events, but also as the Redeemer in the 
 person of the Mediator. But being not yet come to the fall of 
 man and the corruption of nature, I also forbear to treat of 
 the remedy. Let the Reader remember, therefore, that I am 
 not yet treating of that covenant by which God adopted the 
 children of Abraham; and of that point of doctrine by which 
 believers have always been particularly separated from the 
 profane nations; since that is founded on Christ: but am only 
 shewing how we ought to learn from the Scripture, that God, 
 who created the world, may be certainly distinguished from 
 the whole multitude of fictitious deities. The scries of sub-
 
 CHAP, vi.] CHRISTIAN RELIGION. 77 
 
 jects will, in due time, lead us to redemption. But though we 
 shall adduce many testimonies from the New Testament, and 
 some also from the Law and the Prophets, in which Christ 
 is expressly mentioned; yet they will all tend to prove, that 
 the Scripture discovers God to us as the Creator of the world, 
 and declares what sentiments we should form of him, that we 
 may not be seeking after a deity in a labyrinth of uncer- 
 tainty. 
 
 II. But, whether God revealed himself to the patriarchs by 
 oracles and visions, or suggested, by means of the ministry of 
 men, what should be handed down by tradition to their 
 posterity, it is beyond a doubt that their minds were impressed 
 with a firm assurance of the doctrine, so that they were per- 
 suaded and convinced that the information they had received 
 came from God. For God always secured to his word an 
 undoubted credit, superior to all human opinion. At length, 
 that the truth might remain in the world in a continual course 
 of instruction to all ages, he determined that the same oracles 
 which he had deposited with the patriarchs should be committed 
 to public records. With this design the Law was promulgated, 
 to which the Prophets were afterwards annexed, as its inter- 
 preters. For, though the uses of the law were many, as will 
 be better seen in the proper place; and particularly the inten- 
 tion of Moses, and of all the prophets, was to teach the mode of 
 reconciliation between God and man, (whence also Paul calls 
 Christ " the end of the law;") (A) yet I repeat again, that, be- 
 side the peculiar doctrine of faith and repentance, which pro- 
 poses Christ as the Mediator, the Scripture distinguishes the 
 only true God by certain characters and titles, as the Creator 
 and Governor of the world, that he may not be confounded 
 with the multitude of false gods. [Therefore, though every man 
 should seriously apply himself to a consideration of the works 
 of God, being placed in this very splendid theatre to be a 
 spectator of them; yet he ought principally to attend to the 
 word, that he may attain superior advantagesT] And, indeed, 
 it is not surprising, that they who are born in darkness grow 
 more and more hardened in their stupidity; since very few 
 
 (A) Rom. x. 4.
 
 78 INSTITUTES OF THE [BOOK i. 
 
 attend to the word of God with teachable dispositions, to re- 
 strain themselves within the limits which it prescribes, but 
 rather exult in their own vanity. This, then, must be con- 
 sidered as a fixed principle, that, in order to enjoy the light 
 of true religion, we ought to begin with the doctrine of 
 heaven; and that no man can have the least knowledge of true 
 and sound doctrine, without having been a disciple of the 
 Scripture. Hence originates all true wisdom, when we em- 
 brace with reverence the testimony which God hath been 
 pleased therein to deliver concerning himself. For obedience 
 is the source, not only of an absolutely perfect and complete 
 faith, but of all right knowledge of God. And truly, in this 
 instance, God hath, in his providence, particularly consulted 
 the true interest of mankind in all ages. 
 
 III. For, if we consider the mutability of the human mind, 
 how easy its lapse into forgetfulness of God, how great its 
 propensity to errors of every kind, how violent its rage for 
 the perpetual fabrication of new and false religions; it will be 
 easy to perceive the necessity of the heavenly doctrine being 
 thus committed to writing, that it might not be lost in obli- 
 vion, or evaporate in error, or be corrupted by the presumption 
 of men. Since it is evident, therefore, that God, foreseeing the 
 inefficacy of his manifestation of himself in the exquisite struc- 
 ture of the world, hath afforded the assistance of his word to all 
 those to whom he determined to make his instructions effectual; 
 if we seriously aspire to a sincere contemplation of God, it 
 is necessary for us to pursue this right way. We must come, 
 I say, to the word, which contains a just and lively description 
 of God as he appears in his works, when those works are 
 estimated, not according to our depraved judgment, but by 
 the rule of eternal truth. If we deviate from it, as I have just 
 observed, though we run with the utmost celerity, yet, being 
 out of the course, we shall never reach the goal. For it must 
 be concluded, that the_ light of the Divine countenance, which 
 even the Apostle says " no man can approach unto," () is like 
 an inexplicable labyrinth to us, unless we are directed by the 
 line of the word: so that it were better to halt in this way, 
 than to run with the greatest rapidity out of it. Therefore 
 
 (01Tim.vi.16.
 
 CHAP, vi.] CHRISTIAN RELIGION. fr9 
 
 David, inculcating the necessity of the removal of superstitions 
 out of the world, that pure religion may flourish, frequently 
 introduces God as "reigning:" (/) by the word "reigning," 
 intending, not the power which he possesses, and which he 
 exercises in the universal government of nature, but the doc- 
 trine in which he asserts his legitimate sovereignty: because 
 errors cap never be eradicated from the human heart, till the 
 knowledge of God is implanted in it. 
 
 IV. Therefore the same Psalmist, having said, that " the 
 heavens declare the glory of God; and the firmament sheweth 
 his handy-work. Day unto day uttereth speech, and night 
 unto night sheweth knowledge," (/) afterwards proceeds to the 
 mention of the word: "The law of the Lord is perfect, 
 converting the soul: the testimony of the Lord is sure, making 
 wise the simple: the statutes of the Lord are right, rejoicing 
 the heart: the commandment of the Lord is pure, enlighten- 
 ing the eyes." For though he also comprehends other uses 
 of the law, yet he suggests in general, that since God's invita- 
 tion of all nations to him by the view of heaven and earth is 
 ineffectual, this is the peculiar school of the children of God. 
 The same is adverted to in the twenty-ninth Psalm, where 
 the Psalmist, having preached the terrors of the Divine voice, 
 which in thunders, in winds, in showers, in whirlwinds, and in 
 tempests, shakes the earth, makes the mountains tremble, and 
 breaks the cedars, adds, at length, towards the close, " in his 
 temple doth every one speak of his glory;" because unbelievers 
 are deaf to all the voices of God, which resound in the air. So, 
 in another Psalm, after describing the terrible waves of the 
 sea, he concludes thus: " Thy testimonies are very sure: holi- 
 ness becometh thine house, O Lord, for ever." (m) Hence 
 also proceeds the observation of Christ to the Samaritan 
 woman, that her nation and all others worshipped they knew 
 not what; and that the Jews were the only worshippers of the 
 true God. (ra) For since the human^mind is unable, through 
 its imbecility, to attain any knowledge of God without the 
 assistance of his sacred word, all mankind, except the Jews, 
 as they sought God without the word, must necessarily have 
 been wandering in vanity and error. 
 
 (k) Ps. xciii. 96, &c. (0 Ps. xix. 1, &c. (m) Ps. xciii. 5. (M) John ir. 22.
 
 80 INSTITUTES OF THE [BOOK i. 
 
 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. 
 
 BEFORE I proceed any farther, it is proper to introduce 
 some remarks on the authority of the Scripture, not only to 
 prepare the mind to regard it with due reverence, but also 
 to remove every doubt. For, when it is admitted to be a de- 
 claration of the word of God, no man can be so deplorably 
 presumptuous, unless he be also destitute of common sense 
 and of the common feelings of men, as to dare to derogate 
 from the credit due to the speaker. But since we are not 
 favoured with daily Oracles from heaven, and since it is only 
 in the Scriptures that the Lord hath been pleased to preserve 
 his truth in perpetual remembrance; it obtains the same com- 
 plete credit and authority with believers, when they are satis- 
 fied of its divine origin, as if they heard the very words pro- 
 nounced by God himself. The subject, indeed, merits a diffuse 
 discussion, and a most accurate examination. But the reader 
 will pardon me, if I attend rather to what the design of this; 
 work admits, than to what the extensive nature of the present 
 subject requires. But there has very generally prevailed a 
 most pernicious error, that the Scriptures have only so much 
 weight as is conceded to them by the suffrages of the Church: 
 as though the eternal and inviolable truth of God depended 
 on the arbitrary will of men. For thus, with great contempt 
 of the Holy Spirit, they inquire, Who can assure us that God 
 is the author of them? Who can with certainty affirm, that 
 they have been preserved safe and uncorrupted to the present 
 age? Who can persuade us, that this book ought to be 
 received with reverence, and that expunged from the sacred 
 number; unless all these things were regulated by the decisions 
 of the Church? It depends therefore (say they) on the deter- 
 mination of the Church, to decide both what reverence is due 
 to the Scripture, and what books are to be comprised in its 
 canon. Thus sacrilegious men, while they wish to introduce an 
 unlimited tyranny, under the name of the Church, are totally
 
 CHAP, vii.] CHRISTIAN RELIGION. 81 
 
 unconcerned with what absurdities they embarrass themselves 
 and others, provided they can extort from the ignorant this 
 one admission, that the Church can do every thing. But, if 
 this be true, what will be the condition of those wretched con- 
 sciences, which are seeking a solid assurance of eternal life, 
 if all the promises extant concerning it rest only on the judg- 
 ment of men? Will the reception of such an answer cause 
 their fluctuations to subside, and their terrors to vanish? 
 Again, how will the impious ridicule our faith, and all men 
 call it in question, if it be understood to possess only a pre- 
 carious authority depending on the favour of men! 
 
 II. But such cavillers are completely refuted even by one 
 word of the Apostle. He testifies, that the Church is "built 
 upon the foundation of the apostles and prophets." (o) If 
 the doctrine of the prophets and apostles be the foundation 
 of the Church, it must have been certain, antecedently to 
 the existence of the Church. Nor is there any foundation for 
 this cavil, that though the Church derive its origin from the 
 Scriptures, yet it remains doubtful what writings are to be 
 ascribed to the prophets and apostles, unless it be determined 
 by the Church. For if the Christian Church has been from, 
 the beginning founded on the writings of the prophets and the 
 preaching of the apostles, wherever that doctrine is found, 
 the approbation of it has certainly preceded the formation of 
 the Church; since without it the Church itself had never 
 existed. It is a very false notion, therefore, that the power of 
 judging of the Scripture belongs to the Church, so as to make 
 the certainty of it dependent on the Church's will. Where- 
 fore, when the Church receives it, and seals it with her suffrage, 
 she does not authenticate a thing otherwise dubious or con- 
 trovertible; but, knowing it to be the truth of her God, per- 
 forms a duty of piety, treating it with immediate veneration. 
 But, with regard to the question, How shall we be persuaded 
 of its divine original, unless we have recourse to the decree 
 of the Church? this is just as if any one should inquire, 
 How shall we learn to distinguish light from darkness, white 
 from black, sweet from bitter? For the Scripture 
 
 (o) Eph. ii. 20. 
 
 VOL. I. L
 
 82 INSTITUTES OF THE [BOOK i. 
 
 as clear evidence of its truth, as white and black things jo_of 
 their colour, or sweet and bitter things of their taste. 
 
 III. I know, indeed, that they commonly cite the opinion 
 of Augustine, where he says, "that he would not believe the 
 Gospel, unless he were influenced by the authority of the 
 Church." (/>) But how falsely and unfairly this is cited in sup- 
 port of such a notion, it is easy to discover from the context. 
 He was in that contending with the Manichees, who wished to 
 be credited, without any controversy, when they affirmed the 
 truth to be on their side, but never proved it. Now, as they 
 made the authority of the Gospel a pretext in order to establish 
 the credit of their Manichaeus, he inquires what they would 
 do if they met with a man who did not believe the Gospel: 
 with what kind of persuasion they would convert him to their 
 opinion. He afterwards adds, " Indeed, I would not give 
 credit to the Gospel," &c. intending, that he himself, when an 
 alien from the faith, could not be prevailed on to embrace the 
 Gospel as the certain truth of God, till he was convinced by 
 the authority of the Church. And is r jt surprising that an}' 
 one, yet destitute of the knowledge of Christ, should pay_a 
 respect to men? Augustine, therefore, does not there main- 
 tain that the faith of the pious is founded on the authority of 
 the Church, nor does he mean that the certainty of the Gospel 
 depends on it: but, simply, that unbelievers would have no 
 assurance of the truth of the Gospel, that would win them to 
 Christ, unless they were influenced by the consent of the 
 Church. And a little before, he clearly confirms it in these 
 words; " When I shall have commended my own creed, and 
 derided yours, what judgment, think you, ought we to form, 
 what conduct ought we to pursue, but to forsake those who 
 invite us to acknowledge things that are certain, and after- 
 wards command us to believe things that are uncertain; and 
 to follow those who invite us first to believe what we cannot 
 yet clearly see, that, being strengthened by faith, we may 
 acquire an understanding of what we believe: our mind being 
 now internally strengthened and illuminated, not by men, but 
 by God himself?" These are the express words of Augustine; 
 
 () Contr. Epist. Fundam. cap. 5.
 
 CHAP, vii.] CHRISTIAN RELIGION. 83* 
 
 whence the inference is obvious to every one, that this holy 
 man did not design to suspend our faith in the Scriptures on 
 the arbitrary decision of the Church; but only to shew (what 
 we all confess to be true) that they who are yet unilluminated 
 by the Spirit of God, are, by a reverence for the Church, 
 brought to such a docility as to submit to learn the faith of 
 Christ from the Gospel: and that thus the authority of the 
 Churah is an introduction to prepare us for the faith of the 
 Gospel. For we see that he will have the certainty of the pious 
 to rest on a very different foundation. Otherwise I do not 
 deny his frequently urging on the Manichees the universal con- 
 sent of the Church, with a view to prove the truth of the 
 Scripture, which they rejected. Whence his rebuke of Faustus, 
 "for not submitting to the truth of the Gospel, so founded, 
 so established, so gloriously celebrated, and delivered through 
 certain successions from the apostolic age." But he no where 
 insinuates that the authority which we attribute to the Scrip- 
 tures depends on the definitions or decrees of men: he only 
 produces the universal judgment of the Church, which was 
 very useful to his argument, and gave him an advantage over 
 his adversaries. If any one desire a fuller proof of this, let 
 him read his treatise " Of the Advantage of Believing:" where 
 he will find, that he recommends no other facility of believing, 
 than such as may afford us an introduction, and be a proper 
 beginning of inquiry, as he expresses himself; yet that we 
 should not be satisfied with mere opinion, but rest upon certain 
 and solid truth. 
 
 IV. It must be maintained, as I have before asserted, that 
 we are not established in the belief of the doctrine till we are 
 indubitably persuaded that God is its Author. The principal 
 proof, therefore, of the Scriptures is every where derived from 
 the character of the Divine Speaker. The prophets and 
 apostles boast not of their own genius, or any of those talents 
 which conciliate the faith of the hearers; nor do they insist on 
 arguments from reason; but bring forward the sacred name 
 of God, to compel the submission of the whole world. We 
 must now see how it appears, not from probable supposition, 
 but from clear demonstration, that this use of the divine name 
 is neither rash nor fallacious. Now, if we wish to consult the
 
 84 INSTITUTES OF THE [BOOK i. 
 
 true interest of our consciences, tha they may not be unstable 
 and wavering, the subjects of perpetual doubt, that they may 
 not hesitate at the smallest scruples, this persuasion must be 
 sought from a higher source than human reasons, or judg- 
 ments, or conjectures, even from the secret testimony of the 
 Spirit. It is true, that if we were inclined to argue the point, 
 many things might be adduced which certainly evince, if there 
 be any God in heaven, that he is the Author of the Law, and 
 the Prophecies, and the Gospel. Even though men of learn- 
 ing and deep judgment rise up in opposition, and exert and 
 display all the powers of their minds in this dispute: yet, unless 
 they are wholly lost to all sense of shame, this confession will 
 be extorted from them, that the Scriptures exhibit the plainest 
 evidences that it is God who speaks in them, which manifest 
 its doctrine to be divine. And we shall soon see, that all the 
 books of the sacred Scripture very far excel all other writings. 
 If we read it with pure eyes and sound minds, we shall imme- 
 diately perceive the majesty of God, which will subdue our 
 audacious contradictions, and compel us to obey him. Yet 
 it is acting a preposterous part, to endeavour to produce sound 
 faith in the Scripture by disputations. Though indeed I am 
 far from excelling in peculiar dexterity or eloquence; yet if 
 I were to contend with the most subtle despisers of God, who 
 are ambitious to display their wit and their humour in weak- 
 ening the authority of Scripture, I trust I should be able, 
 without difficulty, to silence their obstreperous clamour. And, 
 if it were of any use to attempt a refutation of their cavils, I 
 would easily demolish the boasts which they mutter in secret 
 corners. But though any one vindicates the sacred word of 
 God from the aspersions of men, yet this will not fix in their 
 hearts that assurance which is essential to true piety. Religion 
 appearing, to profane men, to consist wholly in opinion, in 
 order that they may not believe any thing on foolish or slight 
 grounds, they wish and expect it to be proved by__rational 
 arguments, that Moses and the prophets spake by divine in- 
 spiration. But I reply, that ^he testimony of the Spirit is 
 
 superior to all reason. For as God alone is a sufficient witness 
 
 i .. 
 
 of himself in his own word, so also the word will never gain 
 credit in the hearts of men, till it be confirmed by the internal
 
 CHAP, vii.] CHRISTIAN RELIGION. 85 
 
 testimony of the Spirit. It is necessary, therefore, that the 
 same Spirit, who spake by the mouths of the prophets, should 
 penetrate into our hearts, to convince us that they faithfully 
 delivered the oracles which were divinely entrusted to them. 
 And this connection is very suitably expressed in these words: 
 " My Spirit that is upon thee, and my word which I have 
 put in thy mouth, shall not depart out of thy mouth, nor 
 out of the mouth of thy seed, nor out of the mouth of thy 
 seed's seed, for ever." (jj) Some good men are troubled that 
 they are not always prepared with clear proof to oppose the 
 impious, when they murmur with impunity against the divine 
 word. As though the Spirit were not therefore denominated 
 a " seal," and u an earnest," for the confirmation of the faith 
 of the pious; because, till he illuminate their minds, they are 
 perpetually fluctuating amidst d multitude of doubts. 
 
 V. Let it be considered, then, as an undeniable truth, that 
 they who have been inwardly taught by the Spirit, feel an 
 entire acquiescence in the Scripture, and that it is self-authen- 
 ticated, carrying with it its own evidence, and ought not to 
 be made the subject of demonstration and arguments from 
 reason; but it obtains the credit which it deserves with us 
 by the testimony of the Spirit. For though it conciliate our 
 reverence by its internal majesty, it never seriously affects us 
 till it is confirmed by the Spirit in our hearts. Therefore, 
 being illuminated by him, we now believe the divine original 
 of the Scripture, not from our own judgment or that of others, 
 but we esteem the certainty, that we have received it from 
 God's own mouth by the ministry of men, to be superior to 
 that of any human judgment, and equal to that of an intuitive 
 perception of God himself in it. We seek not arguments or 
 probabilities to support our judgment, but submit our judg- 
 ments and understandings as to a thing, concerning which it 
 is impossible for us to judge. And that not like some persons, 
 who are in the habit of hastily embracing what they do not 
 understand, which displeases them as soon as they examine it; 
 but because Hve feel the firmest conviction that we hold an in- 
 vincible truth: nor like those unhappy men, who surrender 
 
 (?) Isaiah lix. 21.
 
 86 INSTITUTES OF THE [BOOK i. 
 
 their minds captives to superstitions; but because we perceive 
 in it the undoubted energies of the Divine powerjby which 
 we are attracted and inflamed to an understanding and volun- 
 tary obedience, but with a vigour and efficacy superior to 
 the power of any human will or knowledge. With the greatest 
 justice, therefore, God exclaims by Isaiah, (r) that the pro- 
 phets and all the people were his witnesses; because, being 
 taught by prophecies, they were certain that God had spoken 
 without the least fallacy or ambiguity. It is such a persuasion, 
 therefore, as requires no reasons: such a knowledge as is sup- 
 ported by the highest reason, in which indeed the mind rests 
 with greater security and constancy than in any reasons; it is, 
 finally, such a sentiment as cannot be produced but by a reve- 
 lation from heaven. I speak of nothing but what every be- 
 liever experiences in his heart, except that my language falls 
 far short of a just explication of the subject. I pass over 
 many things at present, because this subject will present itself 
 for discussion again in another place. Only let it be known 
 here, that that alone is true faith which the Spirit of God seals 
 in our hearts. And with this one reason every reader of mo- 
 desty and docility will be satisfied: Isaiah predicts that " all 
 the children" of the renovated Church " shall be taught of 
 God." (.v) Herein God deigns to confer a singular privilege 
 on his elect, whom he distinguishes from the rest of mankind. 
 For what is the beginning of true learning but a prompt ala- 
 crity to hear the voice of God? By the mouth of Moses 
 he demands our attention, in these terms: " Say not in thine 
 heart, Who shall ascend into heaven? or, Who shall descend 
 into the deep? the word is even in thy mouth." (V) If God 
 hath determined that this treasury of wisdom shall be reserved 
 for his children, it is neither surprising nor absurd, that we 
 see so much ignorance and stupidity among the vulgar herd 
 of mankind. By this appellation I designate even those of the 
 greatest talents and highest rank, till they are incorporated 
 into the Church. Moreover, Isaiah, observing that the pro- 
 phetical doctrine would be incredible, not only to aliens but 
 also to the Jews, who wished to be esteemed members of the 
 
 (r) Is.'iiah xliii. 10. (s) Isaiah liv. 13. (?) Dent. xxx. Rom. x.
 
 CHAP, viii.] CHRISTIAN RELIGION. 87 
 
 family, adds, at the same time, the reason, Because the arm of 
 the Lord will not be revealed to all. (u) Whenever, therefore, 
 we- are disturbed at the paucity of believers, let us, on the 
 other hand, remember that none, but those to whom it is 
 have any apprehension of the mysteries of God. 
 
 cvwvwvw 
 
 CHAPTER VIII. 
 
 Rational Proofs to establish the Belief of the Scripture. 
 
 V\ ITHOUT this certainty, better and stronger than any 
 human judgment, in vain will the authority of the Scripture be 
 either defended by arguments, or established by the consent of 
 the Church, or confirmed by any other supports; since, unless 
 this foundation be laid, it remains in perpetual suspense. Whilst, 
 on the contrary, when, regarding it in a different point of view 
 from common things, we have once religiously received it in a 
 manner worthy of its excellence, we shall then derive great 
 assistance from things which before were not sufficient to esta- 
 blish the certainty of it in our minds. For it is admirable to 
 observe how much it conduces to our confirmation, attentively 
 to study the order and disposition of the Divine Wisdom dis- 
 pensed in it, the heavenly nature of its doctrine, which never 
 savours of any thing terrestrial, die beautiful agreement of 
 all the parts with each other, and other similar characters 
 adapted to conciliate respect to any writings. But our hearts 
 are more strongly confirmed, when we reflect that we are con- 
 strained* to admire it more by the dignity of the subjects than 
 by the beauties of the language. For even this did not happen 
 without the particular providence of God, that the sublime 
 mysteries of the kingdom of heaven should be communicated, 
 for the most part, in a humble and contemptible style: lest 
 if they had been illustrated with more of the splendour of 
 eloquence, the impious might cavil that their triumph is only 
 the triumph of eloquence. Now, since that uncultivated and 
 
 (v) Isaiah liii. 1.
 
 88 INSTITUTES OF THE [BOOK i. 
 
 almost rude simplicity procures itself more reverence than all 
 the graces of rhetoric, what opinion can we form, but that the 
 force of truth in the sacred Scripture is too powerful to need the 
 assistance of verbal art? Justly, therefore, does the Apostle 
 argue that the faith of the Corinthians was founded, "not 
 in the wisdom of men, but in the power of God," because his 
 preaching among them was, " not with enticing words of 
 man's wisdom, but in demonstration of the Spirit and of 
 power." (#) For the truth is vindicated from every doubt, 
 when, unassisted by foreign aid, it is sufficient for its own sup- 
 port. But that this is the peculiar property of the Scripture, 
 appears from the insufficiency of any human compositions, 
 however artificially polished, to make an equal impression on 
 our minds. Read Demosthenes or Cicero; read Plato, Aristotle, 
 or any others of that class; I grant that you will be attracted, 
 delighted, moved, and enraptured by them in a surprising 
 manner: but if, after reading them, you turn to the perusal 
 of the sacred volume, whether you are willing or unwilling, 
 it will affect you so powerfully, it will so penetrate your heart, 
 and impress itself so strongly on your mind, that, compared 
 with its energetic influence, the beauties of rhetoricians and 
 philosophers will almost entirely disappear; so that it is easy 
 to perceive something divine in the sacred Scriptures, which 
 far surpass the highest attainments and ornaments of human 
 industry. 
 
 II. I grant, indeed, that the diction of some of the prophets 
 is neat and elegant, and even splendid; so that they are not 
 inferior in eloquence to the heathen writers. And by such 
 examples the Holy Spirit hath been pleased to shew, that he 
 was not deficient in eloquence, though elsewhere he hath used 
 a rude and homely style. But whether we read David, Isaiah, 
 and others that resemble them, who have a sweet and pleasant 
 flow of words, or Amos the herdsman, Jeremiah and Zecha- 
 riah, whose rougher language savours of rusticity; that ma- 
 jesty of the Spirit, which I have mentioned, is every where 
 conspicuous. I am not ignorant that Satan in many things 
 imitates God, in order that, by the fallacious resemblance, he 
 
 (.r) I Cor. ii. 4.
 
 CHAP, vni.] CHRISTIAN RELIGION. 89 
 
 jnay more easily insinuate himself into the minds of the simple; 
 and has therefore craftily disseminated, in unpolished and even 
 barbarous language, the most impious errors, by which multi- 
 tudes have been miserably deceived, and has often used obso- 
 lete forms of speech as a mask to conceal his impostures. But 
 the vanity and fraud of such affectation are visible to all men 
 of moderate understanding. With respect to the sacred Scrip- 
 ture, though presumptuous men try to cavil at various passages, 
 yet it is evidently replete with sentences which are beyond the 
 powers of human conception. Let all the prophets be exa- 
 mined: not one will be found, who has not far surpassed the 
 ability of men; so that those to whom their doctrine is insipid 
 must be accounted utterly destitute of all true taste. 
 
 III. This argument has been copiously treated by other 
 writers: wherefore it may suffice at present merely to hint 
 at a few things which chiefly relate to the subject in a general 
 view. Beside what I have already treated on, the anticjuity of 
 the Scripture is of no small weight. For, notwithstanding the 
 fabulous accounts of the Greek writers concerning the Egyptian 
 theology, yet there remains no monument of any religion, but 
 what is much lower than the age of Moses. Nor does Moses 
 invent a new deity; he only makes a declaration of what the 
 Israelites had, through a long series of years, received by tradi- 
 tion from their forefathers concerning the eternal God. For 
 what does he aim at, but to recal them to the covenant made 
 with Abraham? If he had advanced a thing till then unheard of, 
 it would not have been received: but their liberation from the 
 servitude in which they were detained, must have been a thing 
 well known to them all; so that the mention of it immediately 
 excited universal attention. It is probable also that they had 
 been informed of the number of four hundred years. Now 
 we must consider, if Moses (who himself preceded all other 
 writers by such a long distance of time) derives the tradition of 
 his doctrine from so remote a beginning, how much the sacred 
 Scripture exceeds in antiquity all other books. 
 
 IV. Unless any would choose to credit the Egyptians, who / 
 extend their antiquity to six thousand years before the crca- 
 tion of the world. But since their garrulity has been ridiculed 
 even by all the profane writers, I need not trouble myself with 
 
 VOL. I. M
 
 90 INSTITUTES OF THE [BOOK i. 
 
 refuting it. Josephus, in his book against Appion, cites from 
 the most ancient writers testimonies worthy of being remem- 
 bered; whence we may gather, that the doctrine contained in 
 the law has, according to the consent of all nations, been re- 
 nowned from the remotest ages, although it was neither read 
 nor truly understood. Now, that the malicious might have no 
 room for suspicion, nor even the wicked any pretence for 
 cavilling, God hath provided the most excellent remedies for 
 both these dangers. When Moses relates what Jacob had, 
 almost three hundred yeafs before, by the spirit of inspiration, 
 pronounced concerning his posterity, how docs he disgrace his 
 own tribe? He even brands it, in the person of Levi, with 
 perpetual infamy. " Simeon (says he) and Levi, instruments 
 of cruelty are in their habitations. O my soul, come not thou 
 into their secret: unto their assembly, mine honour, be not 
 thou united." (z/) He certainly might have been silent on that 
 disgraceful circumstance, not only to spare his father, but also 
 to avoid aspersing himself, as well as all his family, with part 
 of the same ignominy. How can any suspicion be entertained 
 of him, who, voluntarily publishing, from the inspiration of the 
 Holy Spirit, that the first of the family from which he was 
 descended was guilty of detestable conduct, neither consults 
 his own personal honours, nor refuses to incur the resentment 
 of his relations, to whom this must undoubtedly have given 
 offence? When he mentions also the impious murmurings of 
 Aaron his brother, and Miriam his sister, (z) shall we say that 
 he spake according to the dictates of the flesh, or obeyed the 
 command of the Holy Spirit? Besides, as he enjoyed the 
 supreme authority, why did he not leave to his own sons, at 
 least, the office of the high-priesthood, but place them in the 
 lowest station? I only hint at a few things out of many. But 
 in the law itself many arguments will every where occur, 
 which challenge a full belief, that, without controversy, the 
 legation of Moi.es was truly divine. 
 
 V. Moreover, the miracles which he relates, and which are 
 so numerous and remarkable, are so many confirmations of the 
 law which he delivered, and of the doctrine which he pujj- 
 
 () Gen. xlix. 5. n1 Num. \\\. 1
 
 CHAP, vin.j CHRISTIAN RELIGION. 31 
 
 lished. For that he was carried uf iftto the mountain in a 
 cloud; that he continued there forty days, deprived of all 
 human intercourse; that, in the act of proclaiming the law^ 
 his face shown as with the rays of the sun; that lightnings 
 flashed all around; that thunders and various noises were 
 heard through the whole hemisphere; that a trumpet soundedj 
 but a trumpet not blown by human breath; that the entrance 
 of the tabernacle was concealed from the view of the people by 
 an intervening cloud; that his authority was so miraculously 
 vindicated by the horrible destruction of Korah, Dathan, and 
 Abiram, and all their impious faction; that a rock smitten 
 with a rod immediately emitted a river; that manna rained 
 from heaven at his request; (a) are not all these so many testi- 
 monies from heaven of his being a true prophet? If any 
 one object that I assume, as granted, things which are the 
 subjects of controversy, this cavil is easily answered* For as 
 Moses published all these things in an assembly of the people^ 
 what room was there for fiction among those who had been 
 eye-witnesses of the events? Is it probable that he would make 
 his appearance in public, and, accusing the people of infidelity, 
 contumacy, ingratitude, and other crimes, boast that his doc- 
 trine had been confirmed in their sight by miracles which they 
 had never seen? 
 
 VI. For this also is worthy of being remarked, that all 
 his accounts of miracles are connected with such unpleasant 
 circumstances, as were calculated to stimulate all the people, 
 if there had been but the smallest occasion, to a public and 
 positive contradiction: whence it appears, that they were 
 induced to coincide with him only by the ample conviction 
 of their own experience. But since the matter was too evi- 
 dent for profane writers to take the liberty of denying the per- 
 formance of miracles by Moses, the father of lies has suggested 
 the calumny of ascribing them to magical arts. But by what 
 kind of conjecture can they pretend to charge him with having 
 been a magician, who had so great an abhorrence of that 
 superstition, as to command, that he who merely consulted 
 magicians and soothsayers should be stoned? () Certainly no 
 
 (a) Exdd. xxiv. 18. xxxiv. 29. xix. 16. xl. 34. Num. xvi. 24, &$. xx. 11. xi. 9. 
 6 Lev. xx. 6.
 
 92 INSTITUTES OF THE [BOOK I. 
 
 impostor practises such juggling tricks, who does not make it 
 his study, for the sake of acquiring fame, to astonish the minds 
 of the vulgar. But what is the practice of Moses? Openly 
 avowing that himself and his brother Aaron are nothing, (c) but 
 that they only execute the commands of God, he sufficiently 
 clears his character from every unfavourable aspersion. Now 
 if the events themselves be considered, what incantation could 
 cause manna to rain daily from heaven sufficient to support 
 the people; and, if any one laid up more than the proper 
 quantity, cause it to putrefy, as a punishment from God for his 
 unbelief? Add also the many serious examinations which 
 God permitted his servant to undergo, so that the clamour of 
 the wicked can now be of no avail. For as often as this holy 
 servant of God was in danger of being destroyed, at one time 
 by proud and petulant insurrections of all the people, at another 
 by the secret conspiracies of a few, how was it possible for 
 him to elude their inveterate rage by any arts of deception? 
 And the event evidently proves, that by these circumstances 
 his doctrine was confirmed to all succeeding ages. 
 
 VII. Moreover, who can deny that his assigning, in the 
 person of the patriarch Jacob, the supreme power to the tribe 
 of Judah proceeded from a spirit of prophecy; (ef) especially if 
 we consider the eventual accomplishment of this prediction? 
 Suppose Moses to have been the first author of it; yet after 
 he committed it to writing, there elapsed four hundred years in 
 which we have no mention of the sceptre in the tribe of 
 Judah. After the inauguration of Saul, the regal power seemed 
 to be fixed in the tribe of Benjamin. When Samuel anointed 
 David, what reason appeared for transferring it? Who would 
 have expected a king to arise out of the plebeian family of a 
 herdsman? And of seven brothers, who would have con- 
 jectured that such an honour was destined for the youngest? 
 And by what means did he attain a hope of the kingdom? 
 Who can assert that this unction was directed by human art, 
 or industry, or prudence, and was not rather a completion 
 of the prediction of heaven? And in like manner do not his 
 predictions, although obscure, concerning the admission of the 
 
 (c) Exod. xvi. 7 (rf) Gen. xlix. 10.
 
 CHAP, viii.] CHRISTIAN RELIGION. 93 
 
 Gentiles into the covenant of God, which were accomplished 
 almost two thousand years after, clearly prove him to have 
 spoken under a divine inspiration? I omit other predictions, 
 which so strongly savour of a divine inspiration, that all who 
 have the use of their reason must perceive that it is God who 
 speaks. In short, one song of his is a clear mirror in which 
 God evidently appears, (i) 
 
 VIII. But in the other prophets this is yet far more con- 
 spicuous. I shall only select a few examples; for to collect all 
 would be too laborious. When, in the time of Isaiah, the 
 kingdom of Judah was in peace, and even when they thought 
 themselves safe in the alliance of the Chaldeans, Isaiah pub- 
 licly spake of the destruction of the city and the banishment 
 of the people. (/) Now, even if to predict long before things 
 which then seemed false, but have since appeared to be true, 
 were not a sufficiently clear proof of a divine inspiration; 
 to whom but God shall we ascribe the prophecies which he 
 uttered concerning their deliverance? He mentions the name 
 of Cyrus, by whom the Chaldeans were to be subdued, and 
 the people restored to liberty. (#) More than a century 
 elapsed after this prophecy before the birth of Cyrus; for he 
 was not born till about the hundredth year after the pro- 
 phet's death. No man could then divine, that there would 
 be one Cyrus, who would engage in a war with the Babylo- 
 nians, who would subjugate such a powerful monarchy, and 
 release the people of Israel from exile. Does not this bare 
 narration, without any ornaments of diction, plainly demon- 
 strate that Isaiah delivered the undoubted oracles of God, 
 and not the conjectures of men? Again, when Jeremiah, just be- 
 fore the people were carried away, limited the duration of their 
 captivity to seventy years, and predicted their liberation and 
 return, must not his tongue have been under the direction of 
 the Spirit of God? (A) What impudence must it be to deny 
 that the authority of the prophets has been confirmed by such 
 proofs, or that what they themselves assert, in order to vin- 
 dicate the credit due to their declarations, has been actually 
 fulfilled. "Behold, the former things are come to pass, 
 
 (<?) Deut. xxxii. (/) Isaiah xxxix. 6. 
 
 ( <0 Isai:ih xlv. 1. (A) Jer. xxv. 11, 12
 
 $4 INSTITUTES OF THE [BOOK f, 
 
 and hew things do I declare: before they spring forth I tell 
 you of them." (/) I shall not speak of Jeremiah and Ezekiel, 
 who, living in distant countries, but prophesying at the same 
 time, so exactly accord in their declarations, as though they 
 had mutually dictated the words to each other. What shall 
 We say of Daniel? Has not he prophesied of the events of 
 nearly six hundred years in such a connected series, as if he 
 were composing a history of transactions already past and 
 universally known? If pious men properly consider these 
 things, they will be sufficiently prepared to curb the petulance 
 of the wicked; for the demonstration is too clear to be liable 
 to any cavils* 
 
 IX. I know what is objected by some clamorous men, who 
 would ostentatiously display the force of their understanding 
 in opposing divine truth. For they inquire, Who has assured 
 us that Moses and the prophets actually wrote those books 
 which bear their names. They even dare to question whether 
 such a man as Moses ever existed. But if any man should call 
 in question the existence of Plato, or Aristotle, or Cicero, who 
 would deny that such madness ought to receive corporal punish- 
 ment? The law of Moses has been wonderfully preserved", 
 rather by the providence of heaven than bv the endeavours of 
 men. And though, through the negligence of the priests, it 
 lay for a short time concealed, since it was found by the pious 
 king Josiah, it has continued in the hands of men through 
 every succeeding age. () Nor indeed did Josiah produce it 
 as a thing unknown or new, but as what had always been 
 public; and the memory of which was then famous. The pro- 
 tograph had been appointed to be kept in the temple, and a 
 transcript of it to be deposited in the royal archives;(/) only 
 the priests had discontinued their ancient custom of publishing 
 the law, and the people themselves had neglected their wonted 
 reading of it: yet there scarcely passed an age in which its 
 sanction was not confirmed and renewed. Were they, wh 
 had the writings of David, ignorant of Moses? l?ut, to speak 
 of all at once, it is certain, that their writings descended to 
 posterity only from hand to hand (so to speak) through a long 
 
 0') Isaiah xlii. 9, (1. N 'J Ki: . (l'\ Deul. xvii. 18.
 
 CHAP, viii.] CHRISTIAN RELIGION. 95 
 
 series of years transmitted from the fathers, who partly had 
 heard them speak, and partly learned from others who heard 
 them, while it was fresh in their memory, that they had thus 
 spoken, 
 
 X. With regard to what they object from the history of the 
 Maccabees to diminish the credit of the Scripture, nothing 
 could be conceived more adapted to establish it. But first let 
 us divest it of their artificial colouring, and then retort upon 
 them the weapon which they direct against us. When Antio- 
 chus, say they, commanded all the books to be burned, whence 
 proceeded the copies which we now have? I on the contrary 
 inquire, where they could so speedily be fabricated? For it is 
 evident, that as soon as the persecution subsided, they imme- 
 diately appeared, and were, without controversy, acknowledged 
 as the same by all pious men; who, having been educated in 
 their doctrine, had been familiarly acquainted with them. 
 Nay, even when all the impious, as if by a general conspiracy, 
 so wantonly insulted the Jews, no man ever dared to charge 
 them with forging their books. For, whatever be their opinion 
 of the Jewish religion, yet they confess that Moses was the 
 author of it. What, then, do these clamorous objectors, but 
 betray their own consummate impudence, when they slander, 
 as supposititious, books whose sacred antiquity is confirmed by 
 the consent of all histories? But, to waste no more useless 
 labour in refuting such stale calumnies, let us rather consider 
 how carefully the Lord preserved his own word, when, beyond 
 all hope, he rescued it from the fury of the most cruel of 
 tyrants, as from a devouring fire; that he endued the pious 
 priests and others with so much constancy, that they hesitated 
 not to redeem this treasure, if necessary, with their lives, to 
 transmit it to posterity; and that he frustrated the mast diligent 
 inquisition of so many governors and soldiers. Who is there 
 but must acknowledge it to have been an eminent and wonder- 
 ful work of God, that those sacred monuments, which the 
 impious had flattered themselves were utterly destroyed, were 
 soon public again, as it were, fully restored to mankind, and, 
 indeed, with far greater honour? For soon after followed the 
 Greek Translation, which published them throughout the 
 world. Nor was God's preserving the tables of his covenant
 
 96 INSTITUTES OF THE [BOOK i. 
 
 from the sanguinary edicts of Antiochus, the only instance of 
 his wonderful operation, but that, amidst such various miseries, 
 with which the Jewish nation was diminished and laid waste, 
 and at last nearly exterminated, these records still remained 
 entire. The Hebrew language lay not only despised, but 
 almost unknown: and surely, had not God consulted the in- 
 terest of religion, it had been totally lost. For how much the 
 Jews, after their return from captivity, departed from the ge- 
 nuine use of their native language, appears from the prophets of 
 that age: which it is therefore useful to observe, because this 
 comparison more clearly evinces the antiquity of the law and 
 the prophets. And by whom hath God preserved to us the 
 doctrine of salvation contained in the law and the prophets, 
 that Christ might be manifested in due time? By his most 
 inveterate enemies, the Jews: whom Augustine therefore justly 
 denominates the librarians of the Christian Church, because 
 they have furnished us with a book of which themselves make 
 no use. 
 
 XI. If we proceed to the New Testament, by what solid 
 foundations is its truth supported? Three Evangelists recite 
 their history in a low and mean style. Many proud men are 
 disgusted with that simplicity: because they attend not to the 
 principal points of doctrine; whence it were easy to infer, that 
 they treat of heavenly mysteries which are above human capa- 
 city. They who have a spark of ingenuous modesty will cer- 
 tainly be ashamed, if they peruse the first chapter of Luke. 
 Now the discourses of Christ, a concise summary of which is 
 comprised in these three Evangelists, easily exempt their 
 writings from contempt. But John, thundering from his 
 sublimity, more powerfully than any thunderbolt, levels to the 
 dust the obstinacy of those, whom he does not compel to the 
 obedience of faith. Let all those censorious critics, whose 
 supreme pleasure consists in banishing all reverence for the 
 Scripture out of their own hearts and the hearts of others, 
 come forth to public view. Let them read the Gospel of 
 John: whether they wish it or not, they will there find numer- 
 ous passages, which, at least, arouse their indolence: and which 
 will even imprint a horrible brand on their consciences to 
 restrain their ridicule. Similar is the method of Paul and of
 
 CAP. vin.] CHRISTIAN RELIGION. 9? 
 
 Peter, in whose writings, though the greater part be obscure, 
 yet their heavenly majesty attracts universal attention. But 
 this one circumstance raises their doctrines sufficiently above 
 the world, that Matthew, who had before been confined to the 
 profit of his table, and Peter and John, who had been em- 
 ployed in fishing-boats, all plain unlettered men, had learned 
 nothing in any human school which they could communicate 
 to others. And Paul, from not only a professed, but a cruel 
 and sanguinary enemy, being converted to a new man, proves, 
 by his sudden and unhoped-for change, that he was constrained, 
 by a command from heaven, to vindicate that doctrine which 
 he had before opposed. Let these men deny that the Holy 
 Spirit descended on the Apostles; or, at least, let them dispute 
 the credibility of the history: yet the fact itself loudly pro- 
 claims, that they were taught by the Spirit, who, though before 
 despised as some of the meanest of the people, suddenly began 
 to discourse in such a magnificent manner on the mysteries oi 
 heaven. 
 
 XII. Besides, there are also other very substantial reasons 
 why the consent of the Church should have its weight. For 
 it is not an unimportant consideration, that from the publica- 
 tion of the Scripture, so many generations of men should have 
 agreed in voluntarily obeying it; and that however Satan, to- 
 gether with the whole world, has endeavoured by strange 
 methods to suppress or destroy it, or utterly to erase and ob- 
 literate it from the memory of man; yet it has always, like a 
 palm-tree, risen superior to all opposition, and remained iu- 
 vincible. Indeed there has scarcely ever been a sophist or 
 orator of more than common abilities, who has not tried his 
 strength in opposing it: yet they have all availed nothing. All 
 the powers of the earth have armed themselves for its destruc- 
 tion; but their attempts have all evaporated into smoke. Hov, 
 could it have so firmly resisted attacks on every quarter, if it 
 had been supported only by human power? Indeed, an addi- 
 tional proof of its Divine origin arises from this very circum- 
 stance, that, notwithstanding all the strenuous resistance oi 
 men, it has, by its own power, risen superior to every danger. 
 Moreover, not one city, or one nation only, has conspired to 
 receive and embrace it; but, as far as the world extends, it has 
 
 VOL. I. N
 
 98 INSTITUTES OF THE [BOOK 
 
 obtained its authority by the holy consent of various nations, 
 who agreed in nothing besides. And as such an agreement oi 
 minds, so widely distant in place, and so completely dissimilar 
 in manners and opinions, ought to have great influence with 
 us, since it is plain that it was effected only by the power of 
 heaven; so it acquires no small weight from a consideration 
 of the piety of those who unite in this agreement; not indeed 
 of all, but of those, who, it hath pleased the Lord, should shine 
 as luminaries in his Church. 
 
 XIII. Now, with what unlimited confidence should we sub 
 mitto that doctrine, which we see confirmed and witnessed by 
 the blood of so many saints? Having once received it, they 
 hesitated not, with intrepid boldness, and even with great 
 alacrity, to die in its defence: transmitted to us with such a 
 pledge, how should not we receive it with a firm and un- 
 shaken conviction? It is therefore no small confirmation of 
 the Scripture, that it has been sealed with the blood of so many 
 martyrs: especially when we consider that they died to bear 
 testimony to their faith, not through intemperate fanaticism, 
 as is sometimes the case with men of erroneous minds: but 
 through a firm and constant, yet sober zeal for God. There 
 are other reasons, and those neither few nor weak, by which 
 the native dignity and authority of the Scripture are not only 
 maintained in the minds of the pious, but also completely vin- 
 dicated against the subtleties of calumniators: but such as 
 alone are not sufficient to produce firm faith in it, till the hea- 
 venly Father, discovering his own power therein, places its 
 authority beyond all controversy. Wherefore, the Scripture 
 will then only be effectual to produce the saving knowledge of 
 God, when the certainty of it shall be founded on the internal 
 persuasion of the Holy Spirit. Thus those human testimonies, 
 which contribute to its confirmation, will not be useless, if they 
 follow that first and principal proof, as secondary aids to our 
 imbecility. But those persons betray great lolly, who wish it 
 to be demonstrated to infidels that the Scripture is the word ol 
 God: which cannot be known without faith. Augustine there- 
 fore justly observes, (ni) that pietyjuid peace of mind ought to 
 
 (w) Lib. de Util. Credend.
 
 CHAP, ix.j CHRISTIAN RELIGION. 93 
 
 precede, in order that a man may understand somewhat of 
 such great subjects. 
 
 vwvwwwwwv 
 
 CHAPTER IX. 
 
 The Fanaticism^ -which discards the Scripture^ under the 
 tence of resorting to immediate Revelations^ subversive of 
 every Principle of Piety. 
 
 1 ERSONS who, abandoning the Scripture, imagine to 
 themselves some other way of approaching to God, must bt 
 considered as not so much misled by error as actuated by 
 frenzy. For there have lately arisen some unsteady men, who, 
 haughtily pretending to be taught by the Spirit, reject all 
 reading themselves, and deride the simplicity of those, who still 
 attend to (what they style) the dead and killing letter. But I 
 would ask them, what spirit that is, by whose inspiration they 
 are elevated to such a sublimity, as to dare to despise the doc- 
 trine of the Scripture, as puerile and mean. For, if they an- 
 swer that it is the Spirit of Christ, how ridiculous is such an 
 assurance: for, that the apostles of Christ, and other believers 
 in the primitive Church, were illuminated by no other Spirit, I 
 think, they will concede. But not one of them learned, from 
 his teaching, to contemn the Divine word; they were rather 
 filled with higher reverence for it: as their writings abundantly 
 testify. This had been predicted by the mouth of Isaiah. For 
 where he says, " My Spirit that is upon thee, and my words 
 which I have put in thy mouth, shall not depart out of thy 
 mouth, nor out of the mouth of thy seed, for ever." (n) He does 
 not confine people under the old dispensation to the external 
 letter, as though they were children learning to read; but de- 
 clares, that it will be the true and complete felicity of .the. new 
 Church, under the reign of Christ, to be governed by the word 
 )t" God, as well as by his. Spirit. Whence we infer, that these 
 persons are guilty of detestable sacrilege, in disjoining these two 
 things which the Prophet has connected in an inviolable union. 
 
 (a) Isaiah lix. 21.
 
 160 INSTITUTES OF THE [BOOK i. 
 
 Again; Paul, after he had been caught up into the third 
 heaven, did not cease to study the doctrine of the law and the 
 prophets: as he also exhorted Timothy, a teacher of more 
 than common excellence, to " give attendance to reading." (o) 
 And worthy of remembrance is his eulogium on the Scripture, 
 that it " is profitable for doctrine, for reproof, for correction, 
 for instruction in righteousness: that the man of God may be 
 perfect." (/>) How diabolical then is that madness, which pret nds 
 that the use of the Scripture is only transient and temporary, 
 which guides the sons of God to the highest point of perfection! 
 I would also ask them another question: Whether they have 
 imbibed a different spirit from that which the Lord promised 
 to his disciples? Great as their infatuation is, I do not think 
 them fanatical enough to hazard such an avowal. But what 
 kind of spirit did he promise? One, truly, who should " not 
 speak of himself," (y) but suggest and instil into their minds 
 those things which he had orally delivered. iThe office of the 
 Spirit, then, which is promised to us, is not to feign new and 
 unheard-of revelations, or to coin a new system of doctrine, 
 which would seduce us from the received doctrine of the Gos- 
 pel; but to seal to our minds the same doctrine which the Gos- 
 pel delivers.! 
 
 II. Hence we readily understand that it is incumbent on 
 us diligently to read and attend to the Scripture, if we would 
 receive any advantage or satisfaction from the Spirit of God; 
 (thus also Peter (r) commends those who studiously attende<i i . 
 the doctrine of the prophets, which yet might be supposed to have 
 retired after the light of the Gospel was risen); but, on the con- 
 trary, that if any spirit, neglecting the wisdom of the word of G ! , 
 obtrude on us another doctrine, he ought justly to be suspecied 
 of vanity and falsehood. For as Satan transforms himself into 
 an angel of light, what authority will the Spirit have with us, 
 unless we can distinguish him by the most certain criterion? We 
 find him clearly designated, indeed, in the word of the Lord: 
 hut these unhappy m*n are fondly bent on delusion, even to 
 their own destruction, seeking a spirit rather from themselves 
 than from him. But they plead, that it is unworthy of the Spirit 
 
 (o) 1 Tim. iv. 13. (/>) 2 Tim. iii. 16, 17, 
 
 (7) Joho xv\. 13, (r) 2 Peter i. 19.
 
 CHAP, ix.j CHRISTIAN RELIGION. 101 
 
 of God, to whom all things ought to be subject, to be made sub- 
 ject to the Scripture. As though it were ignominious to the Holy 
 Spirit, to be every where equal and uniform, in all things in- 
 variably consistent with himself. If he were to be conformed, 
 to the rules of men, or of angels, or of any other beings, I 
 grant he might then be considered as degraded, or even re- 
 duced to a state of servitude; but while he is compared with 
 himself, and considered in himself, who will assert that he is 
 thereby injured? This is bringing him to the test of examina- 
 tion. I confess it is. But it is the way which he has chosen 
 for the confirmation of his majesty among us. We ought to 
 be satisfied, as soon as he communicates himself to us. But v 
 lest the spirit of Satan should insinuate himself under his name, 
 he chooses to be recognised by us from his image, which he hath 
 im pressed in the Scriptu.r.gs^ He is the Author of the Scriptures-- 
 he cannot be mutable and inconsistent with himself. He must 
 therefore perpetually remain such as he has there discovered 
 himself to be. This is not disgraceful to him; unless we esteem 
 it honourable for him to alter and degenerate from himself. 
 
 III. But their cavilling objection, that we depend on " the 
 letter that killeth," shews, that they have not escaped the 
 punishment due to the despisers of the Scripture. For it is 
 sufficiently evident, that Paul is there contending against the 
 false apostles, (*) who, recommending the law to the exclusion 
 of Christ, were seducing the people from the blessings of the 
 New Covenant, in which the Lord engages to engrave his law 
 in the minds of believers, and to inscribe it on their hearts. 
 The letter therefore is dead, and the law of the Lord slays 
 the readers of it, where it is separated from the grace of Christ, 
 and only sounds in the ears without affecting the heart. But 
 if it be efficaciously impressed on our hearts by the Spirit; if it 
 exhibit Christ; it is the word of life, " converting the soul, 
 making wise the simple," &c. (?) But in the same place the 
 Apostle also calls his preaching " the ministration of the 
 Spirit'." (i>) doubtless intending, that the Holy Spirit so adheres 
 to his own truth, which he hath expressed in the Scriptures, 
 that he only displays ami exerts his powerwhere the word fo 
 
 () 2 Cor. &. 6. (f) Psalm six. 7. () 2 Cor. iii. 8.
 
 102 INSTITUTES OF THE [BOOK i, 
 
 received with due reverence and honour. Nor is this repug- 
 nant to what I before asserted, that the word itself has not 
 much certainty with us, unless when confirmed by the testi- 
 mony of the Spirit. ] For the Lord hath established a kind of 
 mutual connection between the certainty of his word and of his 
 Spirit: so that our minds are filled with a solid reverence for 
 the word, when by the light of the Spirit we are enabled therein 
 to behold the Divine countenance: and, on the other hand, 
 without the least fear of mistake, we gladly receive the Spirit, 
 when we recognise him in his image, that is, in the word. I 
 This is the true state of the case. God did not publish his 
 word to mankind for the sake of momentary ostentation, with 
 a design to destroy or annul it immediately on the advent ot 
 the Spirit; but he afterwards sent the same Spirit, by whose 
 agency he had dispensed his word, to complete his work 
 by an efficacious confirmation of that word. In this manner 
 Christ opened the understanding of his two disciples; (w) 
 not that, rejecting the Scriptures, they might be wise enough 
 of themselves; but that they might understand the Scrip- 
 tures. So when Paul exhorts the Thesaalonians to "quench 
 not the Spirit," (#) he does not lead them to empty specu- 
 lations independent of the word; for he immediately adds, 
 " despise not prophesyings:" clearly intimating, that the light 
 of the Spirit is extinguished, when prophecies fall into con- 
 tempt. What answer can be given to these things, by those 
 proud fanatics, who think themselves possessed of the only 
 valuable illumination, when, securely neglecting and forsaking 
 the Divine word, they, with equal confidence and temerity, 
 greedily embrace every reverie which their distempered imagi- 
 nations may have conceived. A very different sobriety becomes 
 the children of God; who, while they are sensible that, ex- 
 clusively of the Spirit of God, they are utterly destitute of the 
 light of truth, yet are not ignorant that the word is the instru- 
 ment, by which the Lord dispenses to believers the illumination 
 of his Spirit. For they know no other Spirit, than that who 
 dwelt in, and spake by the apostles; by whose oracles they are 
 continually called to the hearing of the word. 
 
 (o) Luke xjiiv. 27, &c. (.v) 1 Thess. v. 19.
 
 CHRISTIAN RELIGION. 10 
 
 CHAPTER X. 
 
 All idolatrous Worship discountenanced in the Scripture, by its 
 exclusive Opposition of the true God to all the fictitious Deities 
 of the Heathens. 
 
 JjUT since we have shewn that the knowledge of God, which 
 is otherwise exhibited without obscurity in the structure of the 
 world, and in all the creatures, is yet more familiarly and clearly 
 unfolded in the word: it will be useful to examine, whether the 
 representation, which the Lord gives us of himself in the Scrip- 
 ture, agrees with the portraiture which he had before been pleased 
 to delineate in his works.] This is indeed an extensive subject; 
 if we intended to dwell on a particular discussion of it. But 
 I shall content myself with suggesting some hints, by which the 
 minds of the pious may learn what ought to be their principal 
 objects of investigation in Scripture concerning God, and may 
 be directed to a certain end in that inquiry. I do not yet allude 
 to the peculiar covenant which distinguished the descendants 
 of Abraham from the rest of the nations. For in receiving, by 
 gratuitous adoption, those who were his enemies into the num- 
 ber of his children, God even then manifested himself as a Re- 
 deemer: but we are still treating of that knowledge which re- 
 lates to the creation of the world, without ascending to Christ 
 the Mediator. But though it will be useful soon to cite some; 
 passages from the New Testament (since that also demonstrates 
 the power of God in the creation, and his providence in the 
 conservation of the world); yet, I wish the reader to be apprised 
 of the point now intended to be discussed, that he may not pass 
 the limits which the subject prescribes. At present, then, let it 
 suffice to understand how God, the former of heaven and earth, 
 governs the world which he hath made. Both his paternal good- 
 ness, and the beneficent inclinations of his will, are every where 
 celebrated: and examples are given of his severity, which disco- 
 ver him to be the righteous punisherof iniquities, especially where 
 his forbearance produces no salutary effcclj^QiOhe obstinate^ 
 II. In some places, indeed, we are favoured with more ex- 
 plicit descriptions, which exhibit to our view an exact repre-
 
 104 INSTITUTES OF THE [BOOK i. 
 
 sentation oi" his genuine countenance. For Moses, in the 
 description which he gives of it, certainly appears to have in- 
 tended a brief comprehension of all that it was possible for men 
 to know concerning him. " The Lord, the Lord God, merciful 
 and gracious, long suffering, and abundant in goodness and 
 truth, keeping mercy for thousands, forgiving iniquity and 
 transgression and sin, and that will by no means clear the 
 guilty; visiting the iniquity of the fathers upon the children, 
 and upon the children's children." (z/) Where we may observe, 
 first, the assertion of his eternity and self-existence, in that 
 magnificent name, which is twice repeated; and, secondly, the 
 celebration of his attributes, giving us a description, not of 
 what he is in himself, but of what he is to us: that our know- 
 ledge of him may consist rather in a lively perception, than in 
 vain and airy speculation. Here we find an enumeration of the 
 same perfections which, as we have remarked, are illustriously 
 displayed both iu heaven and on earth; clemency, goodness, 
 mercy, justice, judgment, and truth. For power is comprised 
 in the word Elohim, God. The prophets distinguish him by 
 the same epithets, when they intend a complete exhibition of 
 his holy name. But to avoid the necessity of quoting many- 
 passages, let us content ourselves at present with referring to 
 one Psalm; (2) which contains such an accurate summary of 
 all his perfections, that nothing seems to be omitted. And 
 yet it contains nothing but what may be known from a con- 
 templation of the creatures. Thus, by the teaching of ex- 
 perience, we perceive God to be just what he declares himself 
 in his word. In Jeremiah, where he announces in what 
 characters he will be known by us, he gives a description, not 
 so full, but to the same effect: " Let him that glorieth glory in 
 this, that he understandeth and knoweth me, that I am the 
 Lord, which exercise loving-kindness, judgment, and righteous- 
 ness, in the earth." (a) These three things it is certainly of 
 the highest importance for us to know; mercy, in which alone 
 consists all our salvation; judgment, which is executed on the 
 wicked ever}' day, and awaits them in a still heavier degree to 
 t-.ttrnal destruction; righteousness, by which the faithful art- 
 
 Kxocl. xxxiv. 6. (2) Psalm cxlv. (a) Jer. ix. 24.
 
 CHAP, x.] CHRISTIAN RELIGION. 105 
 
 preserved, and most graciously supported. When you under- 
 stand these things, the prophecy declares that you have 
 abundant reason for glorying in God. Nor is this representa- 
 tion chargeable with an omission of his truth, or his power, 
 or his holiness, or his goodness. For how could we have that 
 knowledge, which is here required, of his righteousness, mercy, 
 and judgment, unless it were supported by his inflexible vera- 
 city? And how could we believe that he governed the world 
 in judgment and justice, if we were ignorant of his power? 
 And whence proceeds his mercy, but from his goodness? If 
 all his ways, then, are mercy, judgment, and righteousness, 
 holiness also must be conspicuously displayed in them. {More- 
 over, the knowledge of God, which is afforded us in the 1 
 Scripture, is designed for the same end as that which we. 
 derive from the creatures: it invites us first to the fear of God, 
 and then to confidence in him: that we may learn to honour 
 him with perfect innocence of life and sincere obedience to his 
 will, and to place all our dependence on his goodness. 
 
 III. But here I intend to comprise a summary of the general 
 doctrine. And, first, let the reader observe, that the Scripture, 
 in order to direct us to the true God, expressly excludes 
 and rejects all the gods of the heathens; because in almost all 
 ages religion has been generally corrupted. It is true, indeed, 
 that the name of one supreme God has been universally known 
 and celebrated. For those who used to worship a multitude 
 of deities, whenever they spake according to the genuine sense 
 of nature, used simply the name of God in the singular num- 
 ber, as though they were contented with one God. And this 
 was wisely remarked by Justin Martyr, who for this purpose 
 wrote a book On the Monarchy of God, in which he demon- 
 strates, from numerous testimonies, that the unity of God 
 was a principle universally impressed on the hearts of men. 
 Tertullian also proves the same point from the common 
 phraseology. () But since all men, without exception, have 
 by their own vanity been drawn into erroneous notions, and 
 so their understandings have become vain, all their natural 
 perception of the Divine unity has only served to render them 
 
 O) Lib. lc Idolol. Vid. A.ug. Epist. 4.1 et 44. 
 VOL. I. O
 
 106 INSTITUTES OF THE [BOOK i. 
 
 inexcusable. For even the wisest of them evidently betray 
 the vagrant uncertainty of their minds, when they wish for 
 some god to assist them, and in their vows call upon unknown 
 and fabulous deities. Besides, in imagining the existence of 
 many natures in God, though they did not entertain such 
 absurd notions as the ignorant vulgar concerning Jupiter, 
 Mercury, Venus, Minerva, and the rest, they were themselves 
 by no means exempt from the delusions of Satan: and, as we 
 have already remarked, whatever subterfuges their ingenuity 
 has invented, none of the philosophers can exculpate them- 
 selves from the crime of revolting from God by the corruption 
 of his truth. For this reason Habakkuk, after condemning all 
 idols, bids us to seek " the Lord in his holy temple," (r) that 
 the faithful might acknowledge no other God than Jehovah, 
 who had revealed himself in his word. 
 
 CHAPTER XL 
 
 Unlawfulness of ascribing to God a visible Form. All Idolatry 
 a Defection from the true God. 
 
 .NOW as the Scripture, in consideration of the ignorance 
 and dulness of the human understanding, generally speaks in 
 the plainest manner; where it intends to discriminate between 
 the true God and all false gods, it principally contrasts him 
 with idols: not that it may sanction the more ingenious and 
 plausible systems of the philosophers, but that it may better 
 detect the folly and even madness of the world in researches 
 concerning God, as long as every one adheres to his own 
 speculations. That exclusive definition, therefore, which every 
 where occurs, reduces to nothing whatever notions of the 
 Deity men may form in their own imaginations; since God 
 alone is the only sufficient witness concerning himself. In the 
 mean time, since the whole world has been seized with such 
 brutal stupidity, as to be desirous of visible representations of 
 
 (r) Hab. ii. SO.
 
 CHAP, xi.] CHRISTIAN RELIGION. 107 
 
 Deity, and thus to fabricate gods of wood, stone, gold, silver, 
 and other inanimate and corruptible materials, we ought to 
 hold this as a certain principle, that whenever any image is 
 made as a representation of God, the Divine glory is corrupted 
 by an impious falsehood. Therefore God, in the law, after 
 having asserted the glory of Deity to belong exclusively to 
 himself, when he intends to shew what worship he approves 
 or rejects, immediately add&, " Thou shalt not make unto thee 
 any graven image, or any likeness." In these words he for- 
 bids us to attempt a representation of him in any visible figure; 
 and briefly enumerates all the forms by which superstition had 
 already begun to change his truth into a lie. For the Persians, 
 we know, worshipped the sun; and the foolish heathens made 
 for themselves as many gods as they saw stars in the heavens. 
 There was scarcely an animal, indeed, which the Egyptians 
 did not consider as an image of God. The Greeks appeared 
 wiser than the rest, because they worshipped the Deity under 
 a human form, (d) But God compares not idols Vith each 
 other, as though one were better or worse than another: but 
 rejects, without a single exception, all statues, pictures, and 
 other figures, in which idolaters imagined that he would be 
 near them. 
 
 II. This it is easy to infer from the reasons which he annexes 
 to the prohibition. First, in the writings of Moses: "Take 
 ye therefore good heed unto yourselves; for ye saw no manner 
 of similitude, on the day that the Lord spake unto you in 
 Horeb, out of the midst of the fire: ye heard the voice of the 
 words, but saw no similitude; lest ye corrupt yourselves, and 
 make you a graven image, the similitude of any figure," &c. (e) 
 We see how expressly God opposes his "voice" to every* 
 " manner of similitude," to shew, that whoever desires visible 
 representations of him, is guilty of departing from him. It wil) 
 be sufficient to refer to one of the Prophets, Isaiah, (y*) who 
 insists more than all the others on this argument, that the 
 Divine Majesty is dishonoured by mean and absurd fiction, 
 when he that is incorporeal is likened to a corporeal form; he 
 that is invisible, to a visible image; he that is a spirit, to 
 
 (cT) Maximus Tyrius, Plat. Serm. 38. (e) Deut- iv. 15 
 (/) Isaiah xl. 18. sli. 7, 2? xivi. 9, &c.
 
 108 INSTITUTES OF THE [BOOK i. 
 
 inanimate matter; and he that fills immensity, to a log of wood, 
 a small stone, or a lump of gold. Paul also reasons in the 
 same manner: " Forasmuch then as we are the offspring of 
 God, we ought not to think that the Godhead is like unto 
 gold, or silver, or stone, graven by art and man's device. "(5") 
 Whence it follows, that whatever statues are erected, or images 
 painted, to represent God, they are only displeasing to him, 
 as being so many insults to the Divine Majesty. And why 
 should we wonder at the Holy Spirit thundering forth 
 such oracles from heaven, since he compels the blind and 
 wretched idolaters to make a similar confession on earth? Well 
 known is the complaint of Seneca, which is cited by Augustine: 
 " They dedicate (says he) the vilest and meanest materials to 
 represent the sacred, immortal, and inviolable gods; and give 
 them some a human form, and some a brutal one, and some a 
 double sex, and different bodies: and they confer the name of 
 gods upon images which, if animated, would be accounted 
 monsters." Hence it farther appears that the pretence set up 
 by the advocates for idols, that they were forbidden to the Jews 
 because they were prone to superstition, is only a frivolous 
 eavil, to evade the force of the argument. As if truly that were 
 peculiarly applicable to one nation, which God deduces from 
 his eternal existence, and the invariable order of nature. 
 Besides, Paul was not addressing the Jews, but the Athenians, 
 when he refuted the error of making any similitude of God. 
 
 III. Sometimes indeed God hath discovered his presence 
 by certain signs, so that he was said to be seen " face to 
 face:" (A) but all the signs which he ever adopted, were well 
 calculated for the instruction of men, and afforded clear in- 
 timations of his incomprehensible essence. For " the cloud 
 and the smoke and the flame, "(z) though they were symbols 
 of celestial glory, nevertheless operated as a restraint on the 
 minds of all, to prevent their attempting to penetrate any 
 farther. Wherefore even Moses (to whom he manifested 
 himself more familiarly than to any other) obtained not by his 
 prayers a sight of the face of God, but received this answer, 
 "Thou canst not see my face; for there shall no man sec 
 
 () Acts xvii. 29. (A) Exod. xxxiii. 11. (0 Deut. iv. 11.
 
 CHAP, xi.] CHRISTIAN RELIGION. 109 
 
 my face and live." (>) The Holy Spirit once appeared in the? 
 form of a dove; (/) but as he presently disappeared again, who 
 does not perceive that by this momentary symbol the faithful 
 are taught that they should believe the Spirit to be invisible? 
 that, being content with his virtue and grace, they might make 
 no external representation of him. The appearances of God 
 in the human form were preludes to his future manifestation in 
 Christ. Therefore the Jews were not permitted to make this 
 a pretext for erecting a symbol of the Deity in the figure of a 
 man. " The mercy-seat"(w) also, from which, under the law, 
 God displayed the presence of his power, was so constructed, 
 as to suggest that the best contemplation of the Divine Being 
 is, when the mind is transported beyond itself with admiration. 
 For " the cherubim" covered it with their extended wings; the 
 vail was spread before it; and the place itself was sufficiently 
 concealed by its secluded situation. It is manifestly unreason- 
 able therefore to endeavour to defend images of God and of 
 the saints, by the example of those cherubim. For, pray, what 
 was signified by those little images, but that images are not 
 calculated to represent the Divine mysteries? since they were 
 formed in such a manner as, by veiling the mercy-seat with 
 their wings, to prevent, not only the eyes, but all the humaw 
 senses from prying into God: and so to restrain all temerity. 
 Moreover, the Prophet describes the seraphim whom he saw in 
 a vision, as having "their faces covered:" (n) to signify, that 
 the splendour of the Divine glory is so great, that even the 
 angels themselves cannot steadfastly behold it: and the faint 
 sparks of it, which is in the angels, are concealed from our view. 
 The cherubim, however, of which we are now speaking, are 
 acknowledged by all persons of sound judgment, to have been 
 peculiar to the old state of tutelage, under the legal dispensation. 
 To adduce them, therefore, as examples for the imitation of 
 the present age, is quite absurd. For that puerile period, as 
 I may call it, for which such rudiments w r ere appointed, is now 
 past. And indeed it is a shameful consideration, that heathen 
 writers are more expert interpreters of the Divine law than the 
 papists. Juvenal reproaches and ridicules the Jews, for wor- 
 
 (*) Exod. xxxiii. 20. (/) Matt. iii. 16. 
 
 (TO) Exad. xxv. 17, 18, Sec. f) Tsat^i vl. 2:
 
 lit) INSTITUTES OF THE [BOOK i. 
 
 shipping the white clouds and the Deity of heaven. This 
 language indeed is perverse and impious; but in denying that 
 there was any image of God among them, he speaks with more 
 truth than the papists, who idly pretend that there was some 
 visible figure of him. But as that nation frequently broke out 
 into idolatry, with great and sudden impetuosity, resembling 
 the violent ebullition of water from a large spring; hence let 
 us learn the strong propensity of the human mind to idolatry, 
 lest, imputing to the Jews a crime common to all, we should be 
 fascinated by the allurements of sin, and sleep the sleep of death. 
 IV. To the same purpose is that passage, " The idols of the 
 heathen are silver and gold, the work of men's hands;" (o) for 
 the Prophet concludes, from the very materials, that they are 
 no gods, whose images are made of gold or of silver: and 
 takes it for granted, that every conception we form of the 
 Deity, merely from our own understandings, is a foolish ima- 
 gination. He mentions gold and silver rather than clay or 
 stone, that the splendour or the value of the materials may 
 procure no reverence for the idols. But he concludes in general, 
 that nothing is more improbable, than that gods should be 
 manufactured from any inanimate matter. At- the same time 
 he insists equally on another point, that it is presumption and 
 madness in mortal mt?n, Avho are every moment in danger of 
 losing the fleeting breath which they draw, to dare to confer 
 upon idols the honour due to God. Man is constrained to 
 confess that he is a creature of a day, and yet he will have a 
 piece of metal to be worshipped as a god, of the deity of which 
 he is the author: for whence did idols originate, but in the 
 will of men? There is much propriety in that sarcasm of a 
 heathen poet, who represents one of their idols as saying, 
 " Formerly, I was the trunk of a wild fig-tree, an useless log; 
 when the artificer, after hesitating whether he would make 
 me a stool or a deity, at length determined that I should be a 
 
 A poor mortal, forsooth, who is, as it were, expiring almost 
 every moment, will, by his workmanship, transfer to a dead 
 stock the name and honour, of God. But as that Epicurean^ 
 
 Cp) Psalm cxxxv. 15. V !!.>;. lib. 1. cup. 3.
 
 CHAP. XL] CHRISTIAN RELIGION. Ill 
 
 in his satirical effusions, has paid no respect to any religion; 
 leaving this sarcasm, and others of the same kind, we should 
 be stung and penetrated by the rebuke which the Prophet (^) 
 has given to the extreme stupidity of these, who with the same 
 wood make a fire to warm themselves, heat an oven for baking 
 bread, roast or boil their meat, and fabricate a god, before 
 which they prostrate themselves, to address their humble sup- 
 plications. In another place, therefore, he not only pronounces 
 them transgressors of the law, but reproaches them for not 
 having learned from the foundations of the earth: (r) since in 
 reality there is nothing more unreasonable than the thought 
 of contracting the infinite and incomprehensible God within 
 the compass of five feet. And yet this monstrous abomination, 
 which is manifestly repugnant to the order of nature, experi- 
 ence demonstrates to be natural to man. It must be farther 
 observed, that idols are frequently stigmatized as being the 
 works of men's hands, unsanctioned by Divine authority; in 
 order to establish this principle, that all modes of worship, 
 which are merely of human invention, are detestable. The. 
 Psalmist aggravates this madness, forasmuch as men implore 
 the aid of dead and insensible things, who are endued with 
 understanding to know that all things are directed solely 
 by the power of God. But since the corruption of nature 
 carries all nations in general, and each individual in particular, 
 to such an excess of frenzy, the Spirit at length thunders out 
 this direful imprecation, " Let those that make them be like 
 unto them, and every one that trusteth in them." (s) Let it 
 be observed, that all similitudes are equally as much forbidden 
 as graven images: which refutes the foolish subterfuge of the- 
 Greeks; for they think themselves quite safe, if they make 
 no sculpture of Deity, while in pictures they indulge greater 
 .liberty than any other nations. But the Lord prohibits ever} 
 representation of him, whether made by the statuary, or by 
 any other artificer, because all similitudes are criminal and in- 
 sulting to the Divine Majesty. 
 
 V. I know that it is a very common observation, that image--, 
 are the books of the illiterate. Gregory s:tid so; but vf-ry 
 
 (?) Isaiuh sKv 920. fr) Isaiah xl. 21. (s) Psalm cxv 8
 
 112 INSTITUTES OF THK [. B 6o K i. 
 
 afferent is the decision of the Spirit of God, in whose school 
 had Gregory been taught, he would never have made such an 
 assertion. For, since Jeremiah pronounces that " the stock 
 is a doctrine of vanities,"(f) since Hahakkuk represents "a 
 molten image" as "a teacher of lies;"(v) certainly the general 
 doctrine to be gathered from these passages is, that whatever 
 men learn respecting God from images is equally frivolous and 
 false. If any one object, that the Prophets only reprehended 
 those who abused images to the impious purposes of super- 
 stition; that indeed I grant: but affirm also, what is evident 
 to every one, that they utterly condemn what is assumed by 
 the papists as an indubitable axiom, that images are substi- 
 tutes for books. For they contrast images with the true God, 
 as contraries, which can never agree. This comparison, I say, 
 is laid down in those passages which I have just cited; that 
 since there is only one true God, whom the Jews worshipped, 
 there can be no visible figures made, to serve as representa- 
 tions of the Divine Being, without falsehood and crimi- 
 nality; and all who seek the knowledge of God from such 
 figures are under a miserable delusion. Were it not true, that 
 all knowledge of God, sought from images, is corrupt and 
 fallacious, it would not be so uniformly condemned by the 
 Prophets. This at least must be granted to us, that when we 
 maintain the vanity and fallaciousness of the attempts of men 
 to make visible representations of God, we do no other than 
 recite the express declarations of the Prophets. 
 
 VI. Read likewise what has been written on this subject by 
 JLactantius and Eusebius, who hesitate not to assume as a cer- 
 tainty, that alt those whose images are to be seen, were mortal 
 men. Augustine also confidently asserts the unlawfulness, not 
 only of worshipping images, but even of erecting any with 
 reference to God. Nor does he advance any thing different 
 from what had, many years before, been decreed by the Eliber- 
 tine council, the thirty-sixth chapter of which is as follows: 
 " it hath been decreed, that no pictures be had in the churches, 
 and that what is worshipped or adored be not painted on the 
 walls." But most remarkable, is what Augustine elsewherc- 
 
 (OJer.x. 8. O)Hab. ii. 18.
 
 CHAP, xi.] CHRISTIAN RELIGION. 113 
 
 cites from Varro, and to the truth of which he subscribes, 
 " That they who first introduced images of the gods, removed 
 fear and added error." If this had been a mere assertion of 
 Varro alone, it might have perhaps but little authority; yet 
 it should justly fill us with shame, that a heathen, groping as 
 it were in the dark, attained so much light as to perceive that 
 corporeal representations were unworthy of the Divine Majesty, 
 being calculated to diminish the fear of God, and to increase 
 error among mankind. The fact itself demonstrates this to 
 have been spoken with equal truth and wisdom; but Augustine, 
 having borrowed it from Varro, advances it as his own opinion. 
 And first he observes, that the most ancient errors concerning 
 God, in which men were involved, did not originate from 
 images, but were increased by them, as by the superaddition of 
 new materials. He next explains that the fear of God is thereby 
 diminished and even destroyed; since the foolish, ridiculous, 
 and absurd fabrication of idols would easily bring his divinity 
 into contempt. Of the truth of this second remark, I sincerely 
 wish that we had not such proofs in our own experience. Who- 
 ever, therefore, desires to be rightly instructed, he must learn 
 from some other quarter than from images, what is to be known 
 concerning God. 
 
 VII. If the Papists have any shame, let them no longer use 
 this subterfuge, that images are the books of the illiterate: which 
 is so clearly refuted by numerous testimonies from Scripture. 
 Yet though I should concede this point to them, it would avail 
 them but little in defence of their idols. What monsters 
 they obtrude in the place of Deity, is well known. But what 
 they call the pictures or statues of their saints; what are 
 they, but examples of the most abandoned luxury and ob- 
 scenity? which if any one were desirous of imitating, he would .. 
 deserve corporal punishment. Even prostitutes in brothels are 
 to be seen in more chaste and modest att\re, than those images 
 in their temples, which they wish to be accounted images of 
 virgins. Nor do they clothe the martyrs in habits at all more 
 becoming. Let them adorn their idols, then, with some small 
 degree of modesty, that the pretence of their being books of 
 some holiness, if not less false, may be less impudent. But 
 even then, we will reply, that this is not the method to be 
 
 VOL. I. P
 
 114 INSTITUTES OF THE [BOOK i. 
 
 adopted, in sacred places, for the instruction of the faithful, 
 whom God will have taught a very different doctrine from any 
 that can be learned from such insignificant trifles. He hath 
 commanded one common doctrine to be there proposed to all, 
 in the preaching of his word, and in his sacred mysteries: to 
 which they betray great inattention of mind, who are carried 
 about by their eyes to the contemplation of idols. Whom, then, 
 do the papists call illiterate, whose ignorance will suffer them 
 to be taught only by images? Those truly, whom the Lord 
 acknowledges as his disciples; whom he honours with the 
 revelation of his heavenly philosophy; whom he will have 
 instructed in the healthful mysteries of his kingdom. I confess, 
 indeed, as things are now circumstanced, there are at pre- 
 sent not a few who cannot bear to be deprived of such books. 
 But whence avises this stupidity, but from being defrauded 
 of that teaching which alone is adapted to their instruction? 
 In fact, those who presided over the churches, resigned to idols 
 the office of teaching, for no other reason but because they 
 were themselves dumb. Paul testifies, that in the true preach- 
 ing of this Gospel, Christ is " evidently set forth," and, as it 
 were, "crucified before our eyes." (w) To what purpose, 
 then, was the erection of so many crosses of wood and stone, 
 silver and gold, every where in the temples, if it had been fully 
 and faithfully inculcated, that Christ died, that he might bear 
 our curse on the cross, expiate our sins by the sacrifice of his 
 body, cleanse us by his blood, and, in a word, reconcile us to 
 God the Father? From this simple declaration they might 
 learn more than from a thousand crosses of wood or stone; 
 for perhaps the avaricious fix their minds and their eyes more 
 tenaciously on the gold and silver crosses, than on any part of 
 the divine word. 
 
 VIII. Respecting the origin of idols, the generally received 
 opinion agrees with what is asserted in the book of Wisdom; (#) 
 namely, that the first authors of them were persons who paid 
 this honour to the dead, from a superstitious reverence for 
 their memory. I grant that this perverse custom was very 
 ancient, and deny not that it greatly contributed to increase 
 
 O) Gal. iii. 1, (*) Wisdom xiv. 15
 
 GHAP. xi.] CHRISTIAN RELIGION. 115 
 
 the rage of mankind after idolatry; nevertheless, I cannot 
 concede that it was the first cause of that evil. For it appears 
 from Moses, that idols were in use long before the introduc- 
 tion of that ostentatious consecration of the images of the dead, 
 which is frequently mentioned by profane writers. When he 
 relates that Rachel stole her father's idols, (/) he speaks as of 
 a common corruption. Whence we may infer, that the mind 
 of man is, if I may be allowed the expression, a perpetual 
 manufactory of idols. After the deluge, there was, as it were, 
 a regeneration of the world: but not many years elapsed before 
 men fabricated gods according to their own fancy. And it 
 is probable, that while the holy patriarch was yet alive, his 
 posterity were addicted to idolatry, so that, with the bitterest 
 grief, he might, with his own eyes, behold the earth which 
 God had lately purged from its corruptions by such a dreadful 
 judgment, again polluted with idols. For Terah and Nachor, 
 before the birth of Abraham, were worshippers of false gods, 
 as is asserted by Joshua, (z) Since the posterity of Shem so 
 speedily degenerated, what opinion must we entertain of the 
 descendants of Ham, who had already been cursed in their 
 father? The true state of the case is, that the mind of man, 
 being full of pride and temerity, dares to conceive of God 
 according to its own standard; and, being sunk in stupidity, 
 and immersed in profound ignorance, imagines a vain and 
 ridiculous phantom instead of God. These evils are followed 
 by another: men attempt to express, in the work of their hands, 
 such a deity as they have imagined in their minds. The mind 
 then begets the idol, and the hand bringeth it forth. The 
 example of the Israelites proves this to have been the origin of 
 idolatry, namely, that men believe not God to be among 
 them, unless he exhibit some external signs of his presence. 
 " As for this Moses," they said, " we wot not what is become 
 of him: make us gods, which shall go before us." (a) They 
 knew indeed that there was a God, whose power they had 
 experienced in so many miracles; but they had no confidence 
 in his being present with them, unless they could see some 
 corporeal symbol of his countenance, as a testimony of their 
 
 (#) Gen. xxxi. 19. (z) Joshua xxiv. 2. (a) Exod. xxxii. 1.
 
 116 INSTITUTES OF THE [BOOK i. 
 
 Divine Guide. They wished therefore to understand, from 
 the image going before them, that God was the leader of their 
 march. Daily experience teaches, that the flesh is never satisfied, 
 till it has obtained some image, resembling itself, in which it 
 may be foolishly gratified, as an image of God. In almost all 
 ages from the creation of the world, in obedience to this stupid 
 propensity, men have erected visible representations, in which 
 they believed God to be presented to their carnal eyes. 
 
 IX. Such an invention is immediately attended with adora- 
 tion: for when men supposed that they saw God in images, 
 they also worshipped him in them. At length, both their eyes 
 and their minds being wholly confined to them, they began to 
 grow more stupid, and to admire them, as though they possessed 
 some inherent divinity. Now it is plain that men did not rush 
 into the worship of images, till they had imbibed some very 
 gross opinion respecting them; not indeed that they believed 
 them to be gods, but they imagined that something of divinity 
 resided in them. When you prostrate yourself, therefore, in 
 adoration of an image, whether you suppose it to represent 
 God, or a creature, you are already fascinated with supersti- 
 tion. For this reason the Lord hath prohibited, not only the 
 erection of statues made as representations of him, but also the 
 consecration of any inscriptions or monuments to stand as 
 objects of worship. For the same reason also, another point is 
 annexed to the precept in the law concerning adoration. For 
 as soon as men have made a visible figure of God, they attach 
 Divine power to it. Such is the stupidity of men, that they 
 confine God to any image which they make to represent him, 
 and therefore cannot but worship it. Nor is it of any import- 
 ance, whether they worship simply the idol, or God in the 
 idol; it is always idolatry, when divine honours are paid to an 
 idol, under any pretence whatsoever. And as God will not be 
 worshipped in a superstitious or idolatrous manner, whatever 
 is conferred on idols is taken from him. Let this be consi- 
 dered by those who seek such miserable pretexts for the defence 
 of that execrable idolatry, with which for many ages true reli- 
 gion had been overwhelmed and subverted. , The images, they 
 say, are not considered as gods. Neither were the Jews so
 
 CHAP, xi.] CHRISTIAN RELIGION. lir 
 
 thoughtless as not to remember, that it was God by whose 
 hand they had been conducted out of Egypt, before they made 
 the calf. But when Aaron said that those were the gods by 
 whom they had been liberated from Egypt, they boldly assent- 
 ed; () signifying, doubtless, that they would keep in remem- 
 brance, that God himself was their deliverer, while they could 
 see him going before them in the calf. Nor can we believe 
 the heathens to have been so stupid, as to conceive that God 
 was no other than wood and stone. For they changed the 
 images at pleasure, but always retained in their minds the same 
 gods: and there were many images for one god, nor did they 
 imagine to themselves gods in proportion to the multitude of 
 images: besides, they daily consecrated new images, but with- 
 out supposing that they made new gods. Read the excuses, 
 which, Augustine says, (c) were alleged by the idolaters of the 
 age in which he lived. When they were charged with idolatry, 
 the vulgar replied, that they worshipped, not the visible figure, 
 but the divinity that invisibly dwelt in it. But they, whose 
 religion was, as he expresses himself, more refined, said, that 
 they worshipped neither the image, nor the spirit represented 
 by it; but that in the corporeal figure they beheld a sign of 
 that which they ought to worship. What is to be inferred 
 from this, but that all idolaters, whether Jewish or Gentile, have 
 been guided by the notion which I have mentioned? Not con- 
 tent with a spiritual knowledge of God, they thought that they 
 should receive more clear and familiar impressions of him by 
 means of images. After they had once pleased themselves 
 with such a preposterous representation of God, they ceased 
 not from being deluded with new fallacies, till they imagined 
 that God displayed his power in images. Nevertheless, the 
 Jews were persuaded that, under such images, they worshipped 
 the eternal God, the one true Lord of heaven and earth; and 
 the heathens, that they worshipped their false gods, whom they 
 pretended to be inhabitants of heaven. 
 
 X. Those who deny that this has been done in time past, 
 and even within our own remembrance, assert an impudent 
 falsehood. For why do they prostrate themselves before 
 
 (4) Exod. xxxiL 4 6. (c) In Psalm cxiil.
 
 118 INSTITUTES OF THE [BOOK i. 
 
 images? And when about to pray, why do they turn them- 
 selves towards them, as towards the ears of God? For it is true, 
 as Augustine says, (<f) " That no man prays or worships thus, 
 looking on an image, who is not impressed with an opinion 
 that he shall be heard by it, and a hope that it will do for him 
 as he desires." Why is there so great a difference between 
 images of the same god, that one is passed by with little or no 
 respect, and another is honoured in the most solemn manner? 
 Why do they fatigue themselves with votive pilgrimages, in 
 going to see images resembling those which they have at home? 
 Why do they at this day fight, even to slaughter and destruc- 
 tion, in defence of them, as of their country and religion, so 
 that they could part with the only true God more easily than 
 with their idols? Yet I am not here enumerating the gross 
 errors of the vulgar, which are almost infinite, and occupy 
 nearly the hearts of all: I only relate what they themselves 
 allege, when they are most anxious to exculpate themselves from 
 idolatry. " We never," say they, " call them our gods." Nor 
 did the Jews or heathens in ancient times call them their gods: 
 and yet the Prophets, in all their writings, were constantly 
 accusing them of fornication with wood and stone, only on 
 account of such things as are daily practised by those who 
 wish to be thought Christians; that is, for worshipping God, 
 by corporeal adoration before figures of wood or stone. 
 
 XI. I am neither ignorant, nor desirous of concealing, that 
 they evade the charge by a more subtile distinction, which 
 will soon be noticed more at large. They pretend, that the 
 reverence which they pay to images is f/2A* 5Au* (service 
 of images), but deny that it is e<3*>x /*Tg<* (worship of images). 
 For in this manner they express themselves, when they main- 
 tain, that the reverence which they call J**!/*, may be given 
 to statues or pictures, without injury to God. They consider 
 themselves, therefore, liable to no blame, while they are only 
 the servants of their idols, and not worshippers of them; as 
 though worship were not rather inferior to service. And yet, 
 while they seek to shelter themselves under a Greek term, they 
 contradict themselves in the most childish manner. For since 
 
 (J) In Psalm cxiii.
 
 GHAP. xi.] CHRISTIAN RELIGION. 119 
 
 the Greek word ATgvr signifies nothing else but to worship; 
 what they say is equivalent to a confession that they adore 
 their images, but without adoration. Nor can they justly 
 object, that I am trying to ensnare them with words: they be- 
 tray their own ignorance in their endeavours to raise a mist 
 before the eyes of the simple. But, however eloquent they 
 may be, they will never be able, by their rhetoric, to prove one 
 and the same thing to be two different things. Let them point 
 out, I say, a difference in fact, that they may be accounted 
 different from ancient idolaters. For, as an adulterer, or homi- 
 cide, will not escape the imputation of guilt, by giving his 
 crime a new and arbitrary name; so it is absurd that these 
 persons should be exculpated by the subtle invention of a 
 name, if they really differ in no respect from those idolaters, 
 whom they themselves are constrained to condemn. But their 
 case is so, far from being different from that of former idolaters, 
 that the source of all the evil is a preposterous emulation, 
 with which they have rivalled them, by exercising their minds 
 in contriving, and their hands in forming, visible symbols of 
 the Deity. 
 
 XII. Nevertheless, I am not so scrupulous as to think that 
 no images ought ever to be permitted. But since sculpture 
 and painting are gifts of God, I wish for a pure and legiti- 
 mate use of both; lest those things, which the Lord hath 
 conferred on us for his glory and our benefit, be not only 
 corrupted by preposterous abuse, but even perverted to our 
 ruin. We think it unlawful to make any visible figure as a 
 representation of God, because he hath himself forbidden it, 
 and it cannot be done without detracting, in some measure, 
 from his glory. Let it not be supposed that we are singular 
 in this opinion; for that all sound writers have uniformly 
 reprobated the practice, must be evident to persons conversant 
 with their works. If, then, it be not lawful to make any cor- 
 poreal representation of God, much less will it be lawful to 
 worship it for God, or to worship God in it. We conclude, 
 therefore, that nothing should be painted and engraved but 
 objects visible to our eyes: the Divine Majesty, which is far 
 above the reach of human sight, ought not to be corrupted by 
 unseemly figures. The subjects of those arts consist partly of
 
 120 INSTITUTES OF THE [HOOK i. 
 
 histories and transactions, partly of images and corporeal forms, 
 without reference to any transactions. The former are of some 
 use in information or recollection; the latter, as far as I see, 
 can furnish nothing but amusement. And \ct it is evident, that 
 almost all the images, which have hitherto been set up in the 
 churches, have been of this latter description. Hence it may 
 be seen, that they were placed there, not with judgment and 
 discrimination, but from a foolish and inconsiderate passion 
 for them. I say nothing here of the impropriety and indecency 
 conspicuous in most of them, and the wanton licentiousness 
 displayed in them by the painters and statuaries, at which I 
 have before hinted: I only assert, that even if they were intrin- 
 sically faultless, still they would be altogether unavailing for 
 the purposes of instruction. 
 
 XIII. But passing over that difference also, let us consider, 
 as we proceed, whether it be expedient to have any images at all 
 in Christian temples, either descriptive of historical events, or re- 
 presentative of human forms. In the first place, if the authority of 
 the ancient Church have any influence with us, let us remember, 
 that for about .five hundred years, while religion continued in a 
 more prosperous state, and purer doctrine prevailed, the Chris- 
 tian churches were generally without images. They were then first 
 introduced, therefore, to ornament the churches, when the purity 
 of the ministry had begun to degenerate. I will not dispute 
 what was the reason which influenced the first authors of them; 
 but if you compare one age with another, you will see that 
 they were much declined from the integrity of those who had 
 no images. Who can suppose, that those holy fathers would 
 have permitted the Church to remain so long destitute of 
 what they judged useful and salutary for it? The fact was, 
 that instead of omitting them through ignorance or negligence, 
 they perceived them to be of little or no use, but, on the con- 
 trary, pregnant with much danger; and, therefore, intention- 
 ally and wisely rejected them. This is asserted in express 
 terms by Augustine: " When they are fixed," says he, " in 
 those places in an honourable elevation, to attract the attention 
 of those who are praying and sacrificing; though they are 
 destitute of sense and life, yet, by the very similitude of living 
 members and senses, they affect weak minds, so that they appear
 
 CHAP, xi.] CHRISTIAN RELIGION. 121 
 
 to them to live and breathe," &c. (i) And in another place: 
 44 For that representation of members leads, and, as it were, 
 constrains, the mind, which animates a body, to suppose that 
 body to be endued with perception which it sees to be very 
 similar to its own," &c. And a little after: " Idols have more 
 influence to bow down an unhappy soul, because they have a 
 mouth, eyes, ears, and feet; than to correct it, because they 
 neither speak, nor see, nor hear, nor walk." This indeed ap- 
 pears to be the reason of John's exhortation to " keep our- 
 selves," not only from the worship of idols, but " from idols" 
 themselves. And we have found it too true, that, through the 
 horrible frenzy, which, almost to the total destruction of piety, 
 hath heretofore possessed the world, as soon as images are set 
 up in churches, there is, as it were, a standard of idolatry 
 erected; for the folly of mankind cannot refrain from imme- 
 diately falling into idolatrous worship. But even if the danger 
 were less, yet, when I consider the use for which temples 
 were designed,; it appears to me extremely unworthy of their 
 sanctity to receive any other images, than those natural and 
 expressive ones, which the Lord hath consecrated in his word: 
 I mean Baptism, and the Supper of the Lord, and the other 
 ceremonies, with which our eyes ought to be more attentively 
 engaged, and more sensibly affected, than to require any others 
 formed by human ingenuity.; Behold the incomparable advan- 
 tages of images! the loss of which, if you believe the papists, 
 nothing can compensate. 
 
 XIV. The remarks already made on this subject, I think, 
 would be sufficient, if it were not necessary to take some notice 
 of the Council of Nice; not that very celebrated one, which was 
 convened by Constantine the Great, but that which was held 
 about eight hundred years ago, by the command, and under 
 the auspices, of the Empress Irene. For that Council decreed, 
 not only that images should be had in churches, but also that 
 they should be worshipped. And, notwithstanding what I have 
 advanced, the authority of the Council would raise a strong 
 prejudice on the contrary side. Though, to confess the truth, 
 I am not much concerned at this, as I am to shew the reader 
 
 (<) Epist. 49. De Civ. Dei, lib. 4. cap. 31. 
 
 VOL. I. Q
 
 122 INSTITUTES OF THE [BOOK i. 
 
 their extreme madness, whose fondness for images exceeded 
 any thing that was becoming in Christians. But let us dis- 
 patch this point first: the present advocates for the use of 
 images, allege the authority of that Nicene Council in their 
 defence. There is a book extant, written in refutation of this 
 practice, under the name of Charlemagne; which, from the 
 diction, we may conclude was composed at the same time. In 
 this work are recited the opinions of the bishops, who attended 
 the Council, and the arguments they used in the controversy. 
 John, the delegate of the Eastern churches, said, "God created 
 man in his own image:" and hence he inferred that we ought 
 to have images. The same prelate thought that images were 
 recommended to us by this sentence: " Shew me thy face, for 
 it is glorious." Another, to prove that they ought to be 
 placed on the altars, cited this testimony: " No man lighteth 
 a candle, and putteth it under a bushel." Another, to shew 
 the contemplation of these to be useful to us, adduced a verse 
 from a Psalm, " The light of thy countenance, O Lord, is 
 sealed upon us." Another pressed this comparison into his 
 service: "As the patriarchs used the sacrifices of the heathens, 
 so Christians ought to have the images of saints, instead of the 
 idols of the heathens." In the same manner they tortured 
 that expression, " Lord, I have loved the beauty of thy house." 
 But the most ingenious of all was their interpretation of this 
 passage: " As we have heard, so have we seen;" that therefore 
 God is known, not only by the hearing of his word, but by the 
 contemplation of images. Similar is the subtlety of bishop 
 Theodore: " God is glorious in his saints." And in another 
 place it is said, " In the saints that are in the earth:" there- 
 fore this ought to be referred to images. But their imperti- 
 nencies and absurdities are so disgusting, that I am quite 
 ashamed to repeat them. 
 
 XV. When they dispute concerning adoration, they bring 
 forward Jacob's worshipping of Pharaoh, and of the staff of 
 Joseph, and of the inscription erected by himself. Although, 
 in this last instance, they not only corrupt the sense of the 
 Scripture, but allege what is no where to be found. These 
 passages also, u Worship his footstool;" " Worship in his 
 holy hill;" and, " All the rich of the people shall supplicate
 
 CHAP, xi.j CHRISTIAN RELIGION. 123 
 
 thy face:" they consider as apposite and conclusive proofs. 
 If any one wished to represent the advocates for images in a 
 ridiculous point of view, could he possibly ascribe to them 
 greater and grosser instances of folly? But, that no doubt of 
 this might remain, Theodosius, bishop of Mira, defends the 
 propriety of worshipping images from the dreams of his arch- 
 deacon, as seriously as if he had an immediate revelation from 
 heaven. Now let the advocates of images go and urge upon 
 us the decree of that Council; as though those venerable 
 fathers had not entirely destroyed all their credit by such 
 puerile treatment of the sacred Scriptures, or such impious 
 and shameful mutilation of them. 
 
 XVI. I come now to those prodigies of impiety, which it is 
 wonderful that they ever ventured to broach: and more won- 
 derful still, that they have not been opposed with universal 
 detestation. It is right to expose this flagitious madness, that 
 the worship of images may at least be deprived of the pretence 
 of antiquity, which the papists falsely urge in its favour. Theo- 
 dosius, bishop of Amorum, denounces an anathema against all 
 who are averse to the worship of images. Another imputes all 
 the calamities of Greece and the East to the crime of not 
 having worshipped them. What punishments, then, did the 
 Prophets, Apostles, and Martyrs deserve, in whose time images 
 were unknown? They add farther, If the image of the emperor 
 be met by processions with perfumes and incense; much more 
 is this honour due to the images of the saints. Constantius, 
 bishop of Constance, in Cyprus, professes his reverence for 
 images, and avows that he will pay them the same worship 
 and honour as is due to the Trinity, the source of all life; and 
 whoever refuses to do the same, he anathematizes and dismisses 
 with the Manichees and Marcionites. And, lest you should 
 suppose this to be the private opinion of an individual, they 
 all declare their assent to it. John, the delegate of the Eastern 
 churches, carried by the fervour of his zeal to still greater 
 lengths, asserts it to be better to admit all the brothels of the 
 world into one city, than to reject the worship of images. At 
 length it was unanimously decreed, that the Samaritans were 
 worse than all heretics, and that the adversaries of images were 
 worse than the Samaritans. But, that the farce might not
 
 124 INSTITUTES OF THE [BOOK i. 
 
 * * 
 
 want its usual plaudit, they add this clause: " Let them rejoice 
 and exult, who have the image of Christ, and offer sacrifice 
 to it." Where is now the distinction of >r(ff and 3jA<*, 
 with which they attempt to deceive both God and men? For 
 the Council gives the same honour, without any exception, to 
 images and to the living God. 
 
 WfeVWWVVWVW 
 
 CHAPTER XII. 
 
 God contradistinguished from Idols, that he may be solely and 
 supremely -worshipped. 
 
 \VE said at the beginning, that the knowledge of God_con- 
 sists not in frigid speculation, but is accompanied by the_jyor- 
 ship of him. We also cursorily touched on the right method 
 of worshipping him, which will be more fully explained in 
 other places. I now only repeat, in few words, that whenever 
 the Scripture asserts that there is but one God, it contends 
 not for the bare name, but also teaches, that whatever belongs 
 to the Deity, should not be transferred to another. This shews 
 how pure religion differs from idolatry. The Greek M r ord 
 tvffiGitcc certainly signifies right worship; since even blind 
 mortals, groping in the dark, have always perceived the neces- 
 sity of some certain rule, that the worship of God may not 
 be involved in disorder and confusion. The word religion, 
 although Cicero ingeniously and correctly derives it from a verb, 
 signifying " to read over again," or "to gather again;" yet the 
 reason he assigns for it, that good worshippers often recollect, 
 and diligently reconsider what is true, is forced and far-fetched. 
 I rather think the word is opposed to a liberty of wandering 
 without restraint; because the greater part of the world rashly 
 embrace whatever they meet with, and also ramble from one 
 thing to another; but piety, in order to walk with a steady 
 step, collects itself within its proper limits. The word supcr- 
 Ktition also appears to me to import a discontent with the 
 method and order prescribed, and an accumulation of a super- 
 fluous mass of vain things. But to leave the consideration of
 
 CHAP, xii.] CHRISTIAN RELIGION. 125 
 
 words, it has been generally admitted, in all ages, that religion 
 is corrupted and perverted by errors and falsehoods; whence 
 we inter, that when we allow ourselves any thing from incon- 
 siderate zeal, the pretext alleged by the superstitious is alto- 
 gether frivolous. Although this confession is in the mouths ot 
 all, they betray, at the same time, a shameful ignorance, neither 
 adhering to the one true God, nor observing any discrimina- 
 tion in his worship, as we have before shewn. But God, to 
 assert his own right, proclaims that he is "jealous," and will 
 be a severe avenger, if men confound him with any fictitious 
 deity; and then, to retain mankind in obedience, he defines 
 his legitimate worship. He comprises both in his law, where 
 he first binds the faithful to himself, as their sole legislator; and 
 then prescribes a rule for the right worship of him according to 
 his will. Now of the law, since the uses and ends of it are vari- 
 ous, I shall treat in its proper place: at present, I only remark, 
 that it sets up a barrier to prevent men turning aside to corrupt 
 modes of worship. Let us remember, what I have already- 
 stated, that unless every thing belonging to Divinity remain in 
 God alone, he is spoiled of his honour, and his worship is 
 violated. And here it is necessary to animadvert more parti- 
 cularly on the subtle fallacies of superstition. For it revolts 
 not to strange gods, in such a manner as to appear to desert 
 the supreme God, or to degrade him to a level with others; 
 but, allowing him the highest place, it surrounds him with a 
 multitude of inferior deities, among whom it distributes his 
 honours: and thus, in a cunning and hypocritical manner, 
 the glory of Divinity is divided among many, instead of re- * 
 maining wholly in one. Thus the ancient idolaters, Jews as 
 well as Gentiles, imagined one God, the Father and Governor 
 of all, and subordinate to him a vast multitude of other deities; 
 to whom, in common with the supreme God, they attributed 
 the government of heaven and earth. Thus the saints, who 
 departed out of this life, some ages ago, are exalted to the 
 society of God, to be worshipped, and invoked, and celebrated 
 like him. We suppose, indeed, the glory of God not to be 
 sullied with this abomination; whereas it is, in a great measure, 
 suppressed and extinguished, except that we retain some faint 
 notion of his supreme power; but, at the same time, deceived
 
 126 INSTITUTES OF THE [BOOK i. 
 
 with such impostures, we are seduced to the worship of various 
 deities. 
 
 II. On this account was invented the distinction of Argi<a 
 and 3*An, as they express themselves, by which they con- 
 ceived they might safely ascribe divine honours to angels and 
 deceased men. For it is evident, that the worship which 
 papists pay to the saints, differs not in reality from the wor- 
 ship of God; for they adore God and them promiscuously; 
 but when they are accused of it, they evade the charge, with 
 this subterfuge, that they preserve inviolate to God what be- 
 longs to him, because they leave him A<tTgi. But since the 
 question relates to a thing, not to a word, who can bear their 
 careless trifling on the most important of all subjects? But, to 
 pass this also, they will gain nothing at last by their distinction, 
 but that they render worship to God alone, and service to the 
 saints. For AT{S<, in Greek, signifies the same as cultus in 
 Latin, and worship in English; but 3Ai;* properly signifies 
 servitus, service: and yet, in the Scriptures, this distinction is 
 sometimes disregarded. But, suppose it to be a constant dis- 
 tinction, it remains to be inquired, what is the meaning of each 
 term. A*T{ is worship; JAe* is service. Now, no one 
 doubts, that to serve, is more than to worship or honour. For 
 it would be irksome to serve many persons, whom you would 
 not refuse to honour. So unjust is the distribution, to assign 
 the greater to the saints, and leave to God that which is less. 
 But many of the ancients, it is urged, have used this distinction. 
 What is that to the purpose, if every one perceives it to be, 
 not only improper, but altogether frivolous? 
 
 III. Leaving these subtleties, let us consider the subject 
 itself. Paul, when he reminds the Galatians what they had 
 been before they were illuminated in the knowledge of God, 
 says, that they " did service to them which by nature were no 
 gods." (y) Though he mentions not AT$I<* (worship), is their 
 idolatry therefore excusable? he certainly condemns that 
 perverse superstition, which he denominates 3A (service), 
 equally as much as if he had used the word A<*Tgi* (worship). 
 And when Christ rjpels the assault of Satan with this shield, 
 
 (/) Gal iv. 8.
 
 CHAP, xii.] CHRISTIAN RELIGION. 127 
 
 "It is written, Thou shalt worship the Lord thy God," (_) the 
 word AT* came not into the question. For Satan required 
 nothing but irpvx.v <? (prostration, or adoration). So, when 
 John is reprehended by an angel, for having fallen on his 
 knees before him, (A) we must not understand that John was 
 so stupid as to intend to transfer to an angel the honour due 
 exclusively to God. But since all worship, that is connected 
 with religion, cannot but savour of Divine, he could not 
 (a-ge<rxvrf<) prostrate himself before the angel, without de- 
 tracting from the glory of God. We read, indeed, frequently, 
 of men having been worshipped; but that was civil honour, so 
 to speak; religion has a different design: and, no sooner is 
 religion connected with worship, or homage, than it produces 
 a profanation of the Divine honour. We may see the same 
 in Cornelius, who had not made such a small progress in piety, 
 as not to ascribe supreme worship to God alone. When he 
 " fell down" before Peter, therefore, it certainly was not 
 with an intention of worshipping him instead of God: (z) yet 
 Peter positively forbade him to do it. And why was this, but 
 because men never so particularly distinguish between the wor- 
 ship or homage of God, and that of the creatures, as to avoid 
 transferring to a creature, what belongs exclusively to God? 
 Wherefore, if we desire to have but one God, let us remem- 
 ber, that his glory ought not, in the least, to be diminished; 
 but that he must retain all that belongs to him. Therefore, 
 Zechariah, when speaking of the restoration of the Church, 
 expressly declares, not only that " there shall be one Lord," 
 but also, u that his name shall be one;" (^) signifying, without 
 doubt, that he will have nothing in common with idols. Now 
 what kind of worship God requires, will be seen, in due course, 
 in another place. For he hath been pleased, in his law, to 
 prescribe to mankind what is lawful and right; and so to con- 
 fine them to a certain rule, that every individual might not 
 take the liberty of inventing a mode of worship according to 
 his own fancy. But, since it is not proper to burden the 
 reader, by confounding many subjects together, I shall not 
 enter on that point yet; let it suffice to know, that no religious 
 
 fc) Mat iv. 10. (A) Rev. xix. 10. xxii. 8, 9. 
 
 (0 Acts x. 25. (>) Zech. xiv. 9.
 
 128 INSTITUTES OF THE [BOOK r. 
 
 services can be transferred to any other than God alone, with- 
 out committing sacrilege. At first, indeed, superstition ascribed 
 Divine honours, either to the sun, or to the other stars, or to 
 idols. Afterwards followed ambition; which, adorning men 
 with the spoils of God, dared to profane every thing that was 
 sacred. And although there remained a persuasion, that thev 
 ought to worship a supreme God, yet it became customary to 
 offer sacrifices promiscuously to genii, and inferior deities, and 
 deceased heroes. So steep is the descent to this vice, to com- 
 municate to a vast multitude that which God particularly 
 challenges to himself alone. 
 
 CHAPTER XIII. 
 
 One Divine Essence, containing Three Persons, taught in the 
 Scriptures from the Beginning. 
 
 W HAT is taught in the Scriptures concerning the immensity 
 and spirituality of the essence of God, should serve not only 
 
 J - ~.~J!h * 
 
 to overthrow the foolish notions of the vulgar, but also to refute 
 the subtleties of profane philosophy. One of the ancients, (/) 
 in his own conception very shrewdly, said, that whatever we 
 see, and whatever we do not see, is God. But he imagined that 
 the Deity was diffused through every part of the world. But, 
 although God, to keep us within the bounds of sobriety, speaks 
 but rarely of his essence; yet, by those two attributes, which I 
 have mentioned, he supersedes all gross imaginations, and re- 
 presses the presumption of the human mind. For, surely, his im- 
 mensity ought to inspire us with awe, that we may not attempt 
 to measure him with our senses: and the spirituality of his nature 
 prohibits us from entertaining any earthly or carnal specula- 
 tions concerning him. For the same reason, he represents his 
 residence to be " in heaven:" for though, as he is incompre- 
 hensible, he filleth the earth also; yet, seeing that our minds, 
 from their dulness, are continually dwelling on the earth, in 
 
 (0 Seneca, Prxf. lib. 1. Qjixst. Nat.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 129 
 
 order to shake off our sloth and inactivity, he properly raises 
 us above the world. And here is demolished the error of the 
 Manichees; who, by maintaining the existence of two original 
 principles, made the devil, as it were, equal to God. This 
 certainly was both dividing the unity of God, and limiting his 
 immensity. For their daring to abuse certain testimonies of 
 Scripture betrayed a shameful ignorance; as the error itself evi- 
 denced an execrable madness. The Anthropomorphites also, 
 who imagined God to be corporeal, because the Scripture fre- 
 quently ascribes to him a mouth, ears, eyes, hands, and feet, are 
 easily refuted. For who, even of the meanest capacity, under- 
 stands not, that God lisps, as it were, with us, just as nurses are 
 accustomed to speak to infants? Wherefore, such forms of 
 expression do not clearly explain the nature of God, but 
 accommodate the knowledge of him to our narrow capacity: 
 to accomplish which, the Scripture must necessarily descend 
 far below the height of his majesty. 
 
 II. But he also designates himself by another peculiar 
 character, by which he may be yet more clearly distinguished: 
 for, while he declares himself to be but One, he proposes him- 
 self to be distinctly considered in Three Persons, without appre- 
 hending which, we have only a bare and empty name of God 
 floating in our brains, without any idea of the true God. Now, 
 that no one may vainly dream of three gods, or suppose that 
 the simple essence of God is divided among the three Persons, 
 we must seek for a short and easy definition, which will pre- 
 serve us from all error. But since some violently abject to the 
 word Person, as of human invention, we must first examine 
 the reasonableness of this objection. When the Apostle de- 
 nominates the Son the express image of the hypostasis of the 
 Father, he undoubtedly ascribes to the Father some subsist- 
 ence, in which he differs from the Son. For, to understand 
 this word as synonimous with Essence, (as some interpreters 
 have done, as though Christ, like wax impressed with a seal, 
 represented in himself the substance of the Father,) were not 
 only harsh, but also absurd. For the essence of God being 
 simple and indivisible, he, who contains all in himself, not in 
 part, or by derivation, but in complete perfection, could not, 
 without impropriety, and even absurdity, be* called the exprss 
 
 VOL. I. R
 
 130 INSTITUTES OF THE [BOOK i. 
 
 image of it. But since the Father, although distinguished by 
 his own peculiar property, hath expressed himself entirely in 
 his Son, it is with the greatest reason asserted that he hath 
 made his hypostasis conspicuous in him; with which the other 
 appellation, given him in the same passage, of " the brightness 
 of his glory," exactly corresponds. From the words of the 
 Apostle, we certainly conclude, that there is in the Father a 
 proper hypostasis, which is conspicuous in the Son. And 
 thence also we easily infer the hypostasis of the Son, which 
 distinguishes him from the Father. The same reasoning is 
 applicable to the Holy Spirit: for we shall soon prove him 
 also to be God; and yet he must, of necessity, be considered 
 as distinct from the Father. But this is not a distinction of 
 the essence, which it is unlawful to represent as any other than 
 simple and undivided. It follows, therefore, if the testimony 
 of the Apostle be credited, that there are in God three hypos- 
 tases. And, as the Latins have expressed the same thing by 
 *7 ' the word person, it is too fastidious and obstinate to contend 
 about so clear a matter. If we wish to translate word for 
 word, we may call it subsistence. Many, in the same sense, 
 have called it substance. Nor has the word person been used 
 by the Latins only; but the Greeks also, for the sake of testi- 
 fying their consent to this doctrine, taught the existence of 
 three x^wuira. (persons) in God. But both Greeks and Latins, 
 notwithstanding any verbal difference, are in perfect harmon} 
 respecting the doctrine itself. 
 
 III. Now, though heretics rail at the word person, or some 
 morose and obstinate men clamorously refuse to admit a name 
 of human invention; since they cannot make us assert that 
 there are three, each of whom is entirely God, nor yet that 
 there are more gods than one, how very unreasonable is it 
 to reprobate words which express nothing but what is testified 
 and recorded in the Scriptures? It were better, say they, to 
 restrain, not only our thoughts, but our expressions also, 
 within the limits of the Scripture, than to introduce exotic 
 words, which may generate future dissensions and disputes: 
 for thus we weary ourselves with verbal controversies; thus 
 the truth is lost in altercation; thus charity expires in odious 
 contention. If they call every word exotic, which cannot be
 
 CHAP, xiii.] CHRISTIAN RELIGION. 131 
 
 found in the Scriptures in so many syllables, they impose on 
 us a law which is very unreasonable, and which condemns all 
 interpretation, but what is composed of detached- texts of 
 Scripture connected together. But if by exotic they mean 
 that which is curiously contrived, and superstitiously defended, 
 which tends to contention more than to edification, the use of 
 which is either unseasonable or unprofitable, which offends 
 pious ears with its harshness, and seduces persons from the 
 simplicity of the Divine word; I most cordially embrace their 
 modest opinion. For I think that we ought to speak of God 
 with the same religious caution, which should govern our 
 thoughts of him: since all the thoughts that we entertain 
 concerning him merely from ourselves, are foolish, and all 
 our expressions absurd. But there is a proper medium to be 
 observed: we should seek in the Scriptures a certain rule, both 
 for thinking, and for speaking; by which we may regulate all 
 the thoughts of our minds, and all the words of our mouths. 
 But what forbids our expressing, in plainer words, those things 
 which, in the Scriptures, are, to our understanding, intricate 
 and obscure, provided our expressions religiously and faith- 
 fully convey the true sense of the Scripture, and are used with 
 modest caution, and not without sufficient occasion? Of this, 
 examples sufficiently numerous are not wanting. But, when 
 it shall have been proved, that the Church was absolutely 
 necessitated to use the terms Trinity and Persons, if any one 
 then censures the novelty of the words, may he not be justly 
 considered as offended at the light of the truth? as having no 
 other cause of censure, but that the truth is explained and 
 elucidated? 
 
 IV. But such verbal novelty (if it must have this appellation) 
 is principally used, when the truth is to be asserted in opposi- 
 tion to malicious cavillers, who elude it by crafty evasions; of 
 which we have too much experience in the present day, who find 
 great difficulty in refuting the enemies of pure and sound 
 doctrine: possessed of serpentine lubricity, they escape by the 
 most artful expedients, unless they are vigorously pursued, and 
 held fast when once caught. Thus the ancients, pestered with 
 various controversies against erroneous dogmas, were con- 
 strained to express their sentiments with the utmost perspicuity,
 
 INSTITUTES OF THE [BOOK i. 
 
 that they might leave no subterfuges to the impious, who 
 availed themselves of obscure expressions, for the concealment 
 of their errors. Unable to resist the clear testimonies of the 
 Scriptures, Arius confessed Christ to be God, and the Son of 
 God: and, as though this were all that was necessary, he 
 pretended to agree with the Church at large. But, at the 
 same time, he continued to maintain, that Christ was created, 
 and had a beginning like other creatures. To draw the ver- 
 satile subtlety of this man from its concealment, the ancient 
 fathers proceeded farther, and declared Christ to be the eternal 
 Son of the Father, and consubstantial with the Father. Here 
 impiety openly discovered itself, when the Arians began inve- 
 terately to hate and execrate the name /**<? (consubstantial). 
 But if, in the first instance, they had sincerely and cordially 
 confessed Christ to be God, they would not have denied him 
 to be consubstantial with the Father. Who can dare to censure 
 those good men, as quarrelsome and contentious, for having 
 kindled such a flame of controversy, and disturbed the peace 
 of the Church on account of one little word? That little word 
 distinguished Christians, who held the pure faith, from sacri- 
 legious Arians. Afterwards arose Sabellius, who considered 
 the names of Father, Son, and Holy Spirit, as little more than 
 empty sounds; arguing, that they were not used on account of 
 any real distinction, but were different attributes of God, whose 
 attributes of this kind are numerous. If the point came to be 
 controverted, he confessed, that he believed the Father to be 
 God, the Son God, and the Holy Spirit God: but he would 
 readily evade all the force of this confession, by adding, that 
 he had said no other than if he had called God potent, and 
 just, and wise. And thus he came to another conclusion, that 
 the Father is the Son, and that the Holy Spirit is the Father, 
 without any order or distinction. The good doctors of that 
 age, who had the interest of religion at heart, in order to coun- 
 teract the wickedness of this man, maintained, on the contrary, 
 that they ought really to acknowledge three peculiar pro- 
 perties in one God. And, to defend themselves against his in- 
 tricate subtleties, by the plain and simple truth, they affirmed, 
 that they truly subsisted in the one God; or, what is the same, 
 that, in the unity of God, there subsisted a trinity of Perspns.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 13*3 
 
 V. If, then, the words have not been rashly invented, we 
 should beware lest we be convicted of fastidious temerity in 
 rejecting them. I could wish them indeed to be buried in 
 oblivion, provided this faith were universally received, that the 
 Father, Son, and Holy Spirit are the one God: and that 
 nevertheless the Son is not the Father, nor the Spirit the Son, 
 but that they are distinguished from each other by some pecu- 
 liar property. I am not so rigidly precise as to be fond of 
 contending for mere words. For I observe, that the ancients, 
 who otherwise speak on these subjects with great piety, are not 
 consistent with each other, nor, in all cases, with themselves. 
 For what forms of expression, adopted by councils, does Hilary 
 excuse? To what extremes does Augustine sometimes pro- 
 ceed? How different are the Greeks from the Latins? But 
 of this variation, let one example suffice: when the Latins 
 would translate the word *<r<5, they called it consubstantial^ 
 signifying the substance of the Father and of the Son to be 
 one, and thus using substance for essence. Whence also Jerome, 
 writing to Damasas, pronounces it to be sacrilege to say that 
 there are three substances in God. Yet, that there are three 
 substances in God, you will find asserted in Hilary, more than 
 a hundred times. But how perplexed is Jerome on the word 
 hypostasis? For he suspects some latent poison in the asser- 
 tion, that there are three hypostases in God. And if any one 
 uses this word in a pious sense, he refrains not from calling 
 it an improper expression; if, indeed, he was sincere in this 
 declaration, and did not rather knowingly and wilfully en- 
 deavour to asperse the bishops of the East, whom he hated, 
 with a groundless calumny. He certainly discovers not much 
 ingenuousness in affirming, that in all the profane schools, *<n 
 (essence) is the same as viro?ct<ns (hypostasis), which the trite 
 and common use of the words universally contradicts. More 
 modesty and liberality are discovered by Augustine; who, 
 though he asserts that the hypostasis, in this sense, is new to 
 Latin ears, yet leaves the Greeks their usual phraseology, and 
 even peaceably tolerates the Latins, who had imitated their 
 language: and the account of Socrates, in the sixth book of 
 his Tripartite History, seems to imply, that it was by ignorant 
 men th^t it had first been improperly applied to this subject.
 
 1J4 INSTITUTES OF THE . [BOOK i. 
 
 The same Hilary accuses the heretics of a great crime, in 
 constraining him, by their wickedness, to expose to the danger 
 of human language, those things which ought to be confined 
 within the religion of the mind; plainly avowing, that this is 
 to do things unlawful, to express things inexpressible, to 
 assume things not conceded. A little after, he largely excuses 
 himself for his boldness in bringing forward new terms; for 
 when he has used the names of nature, Father, Son, and 
 Spirit; he immediately adds, that whatever is sought farther, 
 is beyond the signification of language, beyond the reach of 
 our senses, beyond the conception of our understanding. And., 
 in another place, he pronounces, that happy were the bishops 
 of Gaul, who had neither composed, nor received, nor even 
 known, any other confession but that ancient and very simple 
 one, which had been received in all the churches from the 
 days of the Apostles. Very similar is the excuse of Augustine, 
 that this word was extorted by necessity,. on account of the 
 poverty of human language on so great a subject, not for the 
 sake of expressing what God is, but to avoid passing it over in 
 total silence, that the Father, Son, and Spirit are three. This 
 moderation of those holy men should teach us, not to pass such 
 severe censures on those who are unwilling to subscribe to 
 expressions adopted by us: provided they are not actuated by 
 pride, perverseness, or disingenuous subtlety. But let them 
 also, on the other hand, consider the great necessity which 
 constrains us to use such language, that, by degrees, they may 
 at length be accustomed to an useful phraseology. Let them 
 also learn to beware, since we have to oppose the Arians on 
 one side, and the Sabellians on the other, lest while they take 
 offence at both these parties being deprived of all opportunity 
 of evasion, they cause some suspicion that they are themselves 
 the disciples either of Arius, or of Sabellius. Arius confessesj 
 "that Christ is God;" but maintains also, " that he was created, 
 and had a beginning." He acknowledges that Christ is "one 
 with the Father;" but secretly whispers, in the ears of his 
 disciples, that he is " united to him," like the rest of the 
 faithful, taough by a singular privilege. Say that he is con- 
 substantial, you tear off the mask from the hypocrite, and 
 ^et you add nothing to the Scriptures. Sabellius asserts, "that
 
 CHAP, xiii.] CHRISTIAN RELIGION. 135 
 
 /J I -t ' 
 
 L Ajf ^jflfyv-^-vc*^ 
 
 the names Father, Son, and Spirit, are expressive of no dis- 
 tinction in the Godhead." Say that they are three, and he 
 will exclaim, that you are talking of " three gods." Say 
 " that in the one essence of God there is a trinity of Persons; v 
 and you will at once express what the Scriptures declare, 
 and will restrain such frivolous loquacity. Now, if any persons 
 are perverted, by such excessive scrupulousness, from admitting 
 these terms; yet not one of them can deny, that, when the 
 Scripture speaks of one God, it should be understood of an 
 unity of substance; and that, when it speaks of three in one 
 essence, it denotes the Persons in this trinity. When this is 
 honestly confessed, we have no farther concern about words, 
 But I have found, by long and frequent experience, that those 
 who pertinaciously contend about words, cherish some latent 
 poison: so that it were better, designedly to provoke their 
 resentment, than to use obscure language for the sake of ob- 
 taining their favour. 
 
 VI. But, leaving the dispute about terms, I shall now enter 
 on the discussion of the subject itself. What I denominate a 
 Person, is a subsistence in the Divine essence, which is related 
 to the others, and yet distinguished from them by an incom- 
 municable property. By the word subsistence we mean some- 
 thing different from the word essence. For if the Word were 
 simply God, and had no peculiar property, John had been 
 guilty of impropriety in saying that he was always wit/I God. (/) 
 When he immediately adds, that the Word also was God, he 
 reminds us of the unity of the essence. But because he 
 could not be with God, without subsisting in the Father, hence 
 arises that subsistence, which, although inseparably connected 
 with the essence, has a peculiar mark, by which it is dis- 
 tinguished from it. Now I say, that each of the three sub- 
 sistences has a relation to the others, but is distinguished 
 from them by a peculiar property. We particularly use the 
 word relation, or comparison, here, because, when mention is 
 made simply and indefinitely of God, this name pertains no 
 less to the Son and Spirit, than to the Father. But when- 
 ever the Father is compared with the Son, the property 
 
 (0 Johni. 1.
 
 136 INSTITUTES OF THE [BOOK i. 
 
 peculiar to each distinguishes him from the other. Thirdly, 
 whatever is proper to each of them, I assert to be' incommuni- 
 cable, because whatever is ascribed to the Father as a character 
 of distinction, cannot be applied or transferred to the Son. 
 Nor indeed do I disapprove of the definition of Tertullian, it 
 rightly understood: " That there is in God a certain distribu- 
 tion or economy, which makes no change in the unity of the 
 essence." 
 
 VII. But before I proceed any farther, I nxust prove the 
 Deity of the Son and of the Holy Spirit; after which, we shall 
 see how they differ from each other. When the Scripture 
 speaks of the Word of God^ it certainly were very absurd tQ 
 imagine it to be only a transient and momentary sound, 
 emitted into the air, and coming forth from God himself: of 
 which nature were the oracles given to the fathers, and all the 
 prophecies. It is rather to be understood of the eternal wisdom 
 residing in God, whence the oracles, and all the prophecies, pro- 
 ceeded. For, according to the testimony of Peter, (m) the an- 
 cient Prophets spake by the Spirit of Christ, no less than the 
 Apostles, and all the succeeding ministers of the heavenly doc- 
 trine. But as Christ had not yet been manifested, we must 
 necessarily understand that the Word was begotten of the 
 Father before the world began. And if the Spirit that inspired 
 the Prophets was the Spirit of the Word, we conclude, be- 
 yond all doubt, that the Word was truly God. And this is 
 taught by Moses, with sufficient perspicuity, in the creation of 
 the world, in which he represents the word as acting such a 
 conspicuous part. For why does he relate that God, in the 
 creation of each of his works, said, Let this or that be done, 
 but that the unsearchable glory of God may resplendently 
 appear in his image? Captious and loquacious men would 
 readily evade his argument, by saying, that the Word imports 
 an order or command: but the Apostles are better interpreters, 
 who declare, that the worlds were created by the Son, and that 
 he " upholds all things by the word of his power." (w) For 
 here we see that the Word intends the nod or mandate of the 
 Son, who is himself the eternal and essential Son of the 
 
 Cm) 1 Peter i. 11. (n) Heb. i, 2, a
 
 CHAP, xiii.] CHRISTIAN RELIGION. 137 
 
 Father. Nor, to the wise and sober, is there any obscurity in 
 that passage of Solomon, where he introduces Wisdom as 
 begotten of the Father before time began, and presiding at 
 the creation of the world, and over all the works of God. For, 
 to pretend that this denotes some temporary expression of the 
 will of God, were foolish and frivolous; whereas God then 
 intended to discover his fixed and eternal counsel, and even 
 something more secret. To the same purpose also is that asser- 
 tion of Christ, " My Father worketh hitherto, and I work."(o) 
 For, by affirming, that, from the beginning of the world, he 
 had continually co-operated with the Father, he makes a more 
 explicit declaration of what had been briefly glanced at by 
 Moses. We conclude, therefore, that God spake thus at the 
 creation, that the Word might have his part in the work, and 
 so that operation be common to both. But John speaks more 
 clearly than all others, when he represents the Word, who 
 from the beginning ivas God -with God, as in union with the 
 Father, the original cause of all things. For, to the Word he 
 both attributes a real and permanent essence, and assigns some 
 peculiar property; and plainly shews how God, by speaking, 
 created the world. Therefore, as all Divine revelations are 
 justly entitled the Word of God, so we ought chiefly to esteem 
 that substantial Word, the source of all revelations, who is 
 liable to no variation, who remains with God perpetually one 
 and the same, and who is God himself. 
 
 VIII. Here we are interrupted by some clamorous ob- 
 jectors, who, since they cannot openly rob him of his divinity, 
 secretly steal from him his eternity. For they say, that the 
 Word only began to exist, when God opened his sacred 
 mouth in the creation of the world. But they are too incon- 
 siderate in imagining something new in the substance of God. 
 For, as those names of God, which relate to his external works, 
 began to be ascribed to him after the existence of those works, 
 as when he is called the Creator of heaven and earth; so piety 
 neither acknowledges nor admits any name, signifying that 
 God has found any thing new to happen to himself. For, 
 could any thing, from any quarter, effect a change in him, 
 
 Co) John v. 17. 
 
 VOL. I. S
 
 .38 INSTITUTES OF THE [BOOK i. 
 
 it would contradict the assertion of James, that " every 
 good gift and every perfect gift is from above, and cometh 
 down from the Father of lights, with whom is no vari- 
 ableness or shadow of turning." (/) Nothing then is more 
 intolerable, than to suppose a beginning of that Word, which 
 was always God, and afterwards the Creator of the world. But 
 they argue, in their own apprehension most acutely, that 
 Moses, by representing God as having then spoken for the 
 first time, implies also, that there was no Word in him before: 
 than which nothing is more absurd. For it is not to be con- 
 cluded, because any thing begins to be manifested at a certain 
 time, that it had no prior existence. I form a very different 
 conclusion; that, since in the very instant when God said, 
 " Let there be light," (^) the power of the Word was clearly 
 manifested, the Word must have existed long before. But if 
 any one inquires, how long, he will find no beginning. For 
 he limits no certain period of time, when he himself says, " O 
 Father, glorify thou me with thine own self, with the glory 
 ivhich I had with thee before the world was." (r) Nor is this 
 omitted by John; for before he descends to the creation of the 
 world, he declares, that the Word " was in the beginning with 
 God." (.?) yWe therefore conclude again, that the Word, con- 
 ceived of God before time began, perpetually remained with 
 him, which proves his eternity, his true essence, and his 
 divinity. [ 
 
 IX. Though I advert not yet to the person of the Mediator, 
 but defer it to that part of the work which will relate to re- 
 demption; yet since it ought, without controversy, to be be- 
 lieved by all, that Christ is the very same Word clothed in 
 flesh, any testimonies, which assert the Deity of Christ, will be 
 very properly introduced^here. When it is said, in the forty- 
 fifth Psalm, u Thy throne, O God, is for ever and ever," the 
 Jews endeavour to evade its force, by pleading that the name 
 Elohim is applicable also to angels, and to men of dignity and 
 power. But there cannot be found in the Scripture a similar 
 passage, which erects an eternal throne for a creature; for he 
 is not merely called God, but is also declared to possess an 
 
 (/) James i. 17. (?) Gen. i. 3. 
 
 , ) John xvii. 5. (*) John i. 2.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 139 
 
 eternal dominion. Besides, this title is never given to a crea- 
 ture, without some addition, as when it is said that Moses 
 should be "a God to Pharaoh." () Some read it in the 
 genitive* case, " Thy throne is of God," which is extremely in- 
 sipid. I confess, indeed, that what is eminently and singularly 
 excellent, is frequently called Divine: but it sufficiently appears 
 from the context, that such a meaning would be uncouth and 
 forced, and totally inapplicable here. But if their perverse- 
 ness refuse to yield this point, there certainly is no obscurity 
 in Isaiah, where he introduces Christ as God, and as crowned 
 with supreme power, which is the prerogative of God alone. 
 " His name," says he, " shall be 'called the Mighty God, the 
 Father of eternity," &c. (t>) Here also the Jews object, and 
 invert the reading of the passage in this manner: " This is the 
 name by which the Mighty God, the Father of eternity, shall 
 call him," &c.j so that they would leave the Son only the title 
 of Prince of peace. But to what purpose would so many 
 epithets be accumulated in this passage on God the Father, 
 when the design of the Prophet is to distinguish Christ by such 
 eminent characters as may establish our faith in him? Where- 
 fore, there can be no doubt that he is there denominated the 
 Mighty God, just as, a little before, he is called Immanuel. 
 But nothing can be required plainer than a passage in Jere- 
 miah, that this should be the name whereby the Branch of 
 David shall be called, " Jehovah our righteousness." (w) For 
 since the Jews themselves teach, that all other names of God 
 are mere epithets, but that this alone, which they call ineffable, 
 is a proper name expressive of his Essence; we conclude, that 
 the Son is the one eternal God, who declares, in another 
 place, that he " will not give his glory to another." (.*) This 
 also they endeavour to evade, because Moses imposed this 
 name on an altar which he built, and Ezekiel on the city of 
 the new Jerusalem. But who does not perceive, that the altar 
 was erected as a monument of Moses having been exalted by 
 God, and that Jerusalem is honoured with the name of God, 
 only as a testimony of the Divine presence? For thus speaks 
 the Prophet: " The name of the city shall be, Jehovah is 
 
 (/) Exod. vii. 1. () Isaiah ix. 6. 
 
 (w) Jer. xziii. 6. (x) Isaiah xlii. 8.
 
 140 INSTITUTES OF THE LMOOK i. 
 
 there." (//) But Moses expresses himself thus: He " built an 
 altar, and called the name of it, Jehovah-nissi, (my exalta- 
 tion)." (2) But there is more contention about another 
 passage of Jeremiah, where the same title is given to Jerusa- 
 lem in these words: " This is the name wherewith she shall 
 be called, Jehovah our righteousness." (ft) But this testimony is 
 so far from opposing the truth, which we are defending, that 
 it rather confirms it. For, having before testified that Christ 
 is the true Jehovah, from whom righteousness proceeds, he 
 now pronounces that the Church will have such a clear appre- 
 hension of it, as to be able to glory in the same name. In the 
 former place, then, is shewn the original cause of righteous- 
 ness, in the latter the effect. 
 
 X. Now if these things do not satisfy the Jews, I see not 
 by what cavils they can evade the accounts of Jehovah having 
 so frequently appeared in the character of an angel. An angel 
 is said to have appeared to the holy fathers. He claims for 
 himself the name of the eternal God. If it be objected, that 
 this is spoken with regard to the character which he sustains, 
 this by no means removes the difficulty. For a servant would 
 never rob God of his honour, by permitting sacrifice to be 
 offered to himself. But the angel, refusing to eat bread, com- 
 mands a sacrifice to be offered to Jehovah. He afterwards 
 demonstrates that he is really Jehovah himself. Therefore 
 Manaoh and his wife conclude, from this evidence, that they 
 have seen, not a mere angel, but God himself. Hence he says, 
 <{t We shall surely die, because we have seen God." When 
 his wife replies, " If the Lord were pleased to kill us, he would 
 not have received" a sacrifice "at our hands;" (/-) she clearly 
 acknowledges him to lie God, who before is called an angel. 
 Moreover, the reply of the angel himself removes every doubt, 
 " Why askest thou after my name, seeing it is wonderful?" 
 So much the more detestable is the impiety of Servetus, in 
 asserting-, that God never appeared to Abraham and the other 
 patriarchs, but that they worshipped an angel in his stead. 
 But the orthodox doctors of the Church have truly and wisely 
 und( rstood and taught, that the same chief angel was the Word 
 
 ' nr~inB _, n m* iV _ i" ^i^ 
 
 ( v) Kzek. xlviii. " >. (g) Exod. xvii. 15. 
 
 Jer. xxxlii. 16. (4) Judges xjii. 22, 23.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 141 
 
 of God, who even then began to perform some services intro- 
 ductory to his execution of the office of Mediator. For though 
 he was not yet incarnate, he descended, as it were, in a media- 
 torial capacity, that he might approach the faithful with greater 
 familiarity. His familiar intercourse with men gave him the 
 name of an angel: yet he still retained what properly belonged 
 to him, and continued the ineffably glorious God. The same 
 truth is attested by Hosea, who, after relating the wrestling 
 of Jacob with an angel, says, " The Lord (Jehovah) God of 
 hosts; Jehovah is his memorial." (c) Servetus again cavils, 
 that God employed the person of an angel; as though the 
 Prophet did not confirm, what had been delivered by Moses, 
 " Wherefore is it that thou dost ask after my name?" And 
 the confession of the holy patriarch, when he says, " I have 
 seen God face to face," (</) sufficiently declares, that he was 
 not a created angel, but one in whom resided the fulness of 
 Deity. Hence also the representation of Paul, that Christ 
 was the conductor of the people in the wilderness; because, 
 though the time of his humiliation was not yet arrived, the 
 eternal Word then exhibited a type of the office, to which he 
 was appointed. Now if the second chapter of Zechariah be 
 strictly and coolly examined, the angel who sends another 
 angel is immediately pronounced the God of hosts, and su- 
 preme power is ascribed to him. I omit testimonies innumer- 
 able, on which our faith safely rests, although they have little 
 influence on the Jews. For when it is said in Isaiah, " Lo, 
 this is our God; we have waited for him, and he will save us: 
 this is Jehovah:" (e} all who have eyes may perceive that this 
 is God, who ariseth for the salvation of his people. And the 
 emphatical repetition of these pointed expressions forbids an 
 application of this passage to any other than to Christ. But 
 still more plain and decisive is a passage of Malachi, where he 
 prophesies, that "the Lord, who was then sought, should 
 come into his temple." (/) The temple was exclusively con- 
 secrated to the one most high God; yet the Prophet claims it 
 as belonging to Christ. Whence it follows, that he is the 
 same God, that was always worshipped among the Jews. 
 
 (c) Hosea xii. 5. (J) Gen. xxxii. 29, 30. 
 
 (e) Isaiah xxv- 9. (/) Mai. Hi. L
 
 142 INSTITUTES OF THE [BOOK i. 
 
 XI. The New Testament abounds with immtQrable__teaU r 
 monies. We must, therefore, endeavour briefly to select a 
 few, rather than to collect them all. Though the Apostles 
 spake of him, alter he had appeared in flesh as the Medi- 
 ator; yet all that I shall adduce will be adapted to prove 
 his eternal Deity. In the first place, it is worthy of particular 
 observation, that the Apostles represent those things, which 
 were predicted concerning the eternal God, as either already 
 exhibited in Christ, or to be accomplished in him at some 
 future period. The prediction of Isaiah, that the Lord of 
 hosts would be "for a stone of stumbling, and for a rock of 
 offence to both the houses of Israel," () Paul asserts to have 
 been fulfilled in Christ. (A) Therefore he declares, that Christ 
 is the Lord of hosts. There is a similar instance in another 
 place: " We shall all stand," says he, " before the judgment- 
 seat of Christ. For it is written, As I live, saith the Lord, 
 every knee shall bow to me, and every tongue shall confess to 
 God." (z) Since God, in Isaiah, (/) declares this concerning- 
 himself, and Christ actually exhibits it in his own person, it 
 follows, that he is that very God, whose glory cannot be trans- 
 ferred to another. The Apostle's quotation from the Psalms 
 also, in his Epistle to the Ephesians, is evidently applicable to 
 none but God: " When he ascended up on high, he led cap- 
 tivity captive:" (/) understanding that ascension to have been 
 prefigured by the exertions of the Divine power in the signal 
 victories of David over the heathen nations, he signifies, that 
 the text was more fully accomplished in Christ. Thus John 
 attests, that it was the glory of the Son, which was revealed in 
 a vision to Isaiah; whereas the Prophet himself records that 
 he saw the majesty of God. (ni) And those praises which the 
 Apostle, in the Epistle to the Hebrews, ascribes to the Son, 
 beyond all doubt, most evidently belong to God: " Thou, 
 Lord, in the beginning, hast laid the foundation of the earth: 
 and the heavens are the works of thine hands," &c. Again, 
 u Let all the angels of God worship him." (rc) Nor is it any 
 misapplication of them, when he refers them to Christ: since 
 
 (f) Isaiah viii. 14. (A) Rom. ix. 33. (i) Rom. xiv. 10, 11. 
 
 (>) Isaiah xlv. 23. (/) Eph. iv. 8. Psalm Ixviii. 18. 
 
 w.) John xii. 41. Isaiah' vi. 1. () Heb. i. 10, 6.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 143 
 
 all that is predicted in those Psalms has been accomplished 
 only by him. For it was He, who arose and had mercy upon 
 Zion; it was He, who claimed as his own the dominion over 
 all nations and islands. And why should John, after having 
 affirmed, at the commencement of his Gospel, (0) that the 
 Word was always God, have hesitated to attribute to Christ 
 the majesty of God? And why should Paul have been afraid 
 to place Christ on the tribunal of God, (/>) after having so 
 publicly preached his divinity, when he called him " God 
 blessed for ever?" (^) And, to shew how consistent he is with 
 himself on this subject, he says, also that " God was manifest 
 in the flesh." (r) If he is " God blessed for ever," he is the 
 same to whom this Apostle, in another place, affirms all glory 
 and honour to be due. And he conceals not, but openly pro- 
 claims, that, " being in the form of God," he " thought it not 
 robbery to be equal with God: but made himself of no reputa- 
 tion." (i) And, lest the impious might object, that he is a sort 
 of artificial god, John goes farther, and affirms, that "This 
 is the true God, and eternal life." () Although we ought to be 
 fully satisfied by his being called God, especially by a witness 
 who expressly avers that there are no more gods than one; 
 I mean Paul, who says, " though there be that are called 
 Gods, whether in heaven or in earth: to us there is but one 
 God, of whom are all things." (*>) When we hear, from 
 the same mouth, that " God is manifested in the flesh," that 
 " God hath purchased the Church with his own blood;" why 
 do we imagine a second God, whom he by no means acknow- 
 ledges? And there is no doubt that all the pious were of the 
 same opinion. Thomas, likewise, by publicly confessing him to 
 be " his Lord and God," declares him to be the same true God 
 whom he had always worshipped, (w) 
 
 XII. If we judge of his divinity from the works, which 
 the Scriptures attribute to him, it will thence appear with in- 
 creasing evidence. For when he said, that he had, from the 
 beginning, continually co-operated with the Father, the Jews, 
 stupid as they were about his other declarations, yet perceived, 
 
 (o) John i. 1, 14. ( ) 2 Cor. v. 10. (9) Rom. is. 5[ 
 
 (r) 1 Tim. iii. 16. (,) Philip, ii. 6. (f) 1 John v. 20. 
 
 (v) 1 Cor. via. 5, 6. ( w ) John xx. 28.
 
 144 INSTITUTES OF THE [BOOK j. 
 
 that he assumed to himself Divine power; and, therefore, as 
 John informs us, they "sought the more to kill him; because 
 he not only had broken the sabbath, but said also that God 
 was his Father, making himself equal with God." (;c) How 
 great, then, must be our stupidity, if we perceive not this 
 passage to be a plain assertion of his divinity? To preside over 
 the world, by his almighty providence, and to govern all 
 things by the nod of his own power (which the Apostle attri- 
 butes to him), (?/) belongs exclusively to the Creator. And he 
 participates with the Father, not only in the government of the 
 world, but also in all other offices, which cannot be communi- 
 cated to creatures. The Lord proclaims, by the Prophet, " I, 
 even I, am he that blotteth out thy transgressions, for mine 
 own sake." (2) According to this declaration, when the Jews 
 thought that Christ committed an injury against God, by un- 
 dertaking to forgive sins, (a) he not only asserted, in express 
 terms, that this power belonged to him, but proved it by a 
 miracle. We see, therefore, that he hath not the ministry, 
 but the power of remission of sins, which the Lord declares 
 shall never be transferred from himself to another. Is it not 
 the prerogative of God alone, to examine and penetrate the 
 secret thoughts of the heart? Yet Christ possessed that power; 
 which is a proof of his divinity. 
 
 XIII. But with what perspicuity of evidence does it appear 
 in his miracles? Though I grant that the Prophets and 
 Apostles performed miracles similar and equal to his, yet there 
 is a considerable difference in this respect, that they, in their 
 ministry, dispensed the favours of God, whereas his miracles 
 were performed by his exertions of his own power. He some- 
 times, indeed, used prayer, that he might glorify the Father: 
 but, in most instances, we perceive the manifest displays of his 
 own power. And how should not he be the true author of 
 miracles, who, by his own authority, committed the dispensa- 
 tion of them to others? For the Evangelists relate, that he 
 gave his Apostles power to raise the dead, to heal the leprous, 
 to cast out dev ils, Sec. () And they performed that ministry in 
 such a manner, as plainly to discover, that the power pro- 
 
 (r) John v. 18. (//) Heb. i. 3. (2) Isaiah xliii. 25. 
 
 -(a) Matt. ix. 6. (6) Matt. x. 8. Mark iii. 15.
 
 CHAP. xiii.J CHRISTIAN RELIGION. 145 
 
 ceeded solely from Christ. " In the name of Jesus Christ," 
 ays Peter, " arise and walk."(c) It is no wonder therefore, 
 hat Christ should bring forward his miracles, (W) to convince- 
 t e incredulity of the Jews, since being performed by his own 
 power, they afforded most ample evidence of his divinity. Be- 
 sides, if out of God there be no salvation, no righteousness, no 
 life, but Christ contains all these things in himself, it certainly 
 demonstrates him to be God. Let it not be objected^ that life 
 ;.iul salvation nye j"f"?fd fatft.hijTli>y, Qiftd'- fo, r he is not said. 
 to have received salvation, but to be .himself salvation. And if 
 no one be good but God alone, (e) how can he be a mere man 
 who is, I will not say good and righteous, but goodness and 
 righteousness itself? Even from the beginning of the creation, 
 according to the testimony of an Evangelist, " in him was life; 
 and the life" then existed as " the light of men." Supported 
 by such proofs therefore, we venture to repose our faith and 
 hope on him. Whereas we know that it is impious and sacri- 
 legious for any man to place his confidence in creatures; he 
 says, " Ye believe in God, believe also in me."(y) And in 
 this sense Paul interprets two passages of Isaiah; " Whoso- 
 ever believeth on him shall not be ashamed." Again, " There 
 shaH be a root of Jesse, that shall rise to reign over the Gen- 
 tiles; in him shall the Gentiles trust." (,f) And why should 
 we search for more testimonies from Scripture, when this de- 
 claration occurs so frequently: " He that believeth on me 
 hath everlasting life?"(A) The invocation, arising from faith, is 
 also directed to him; which nevertheless peculiarly belongr,, 
 if any thing peculiarly belongs, to the Divine majesty. 
 For a Prophet says, " Whosoever shall call on the name 
 of the Lord (Jehovah) shall be delivered."(.z) And Solomon, 
 " The name of the Lord is a strong tower: the righteous 
 runneth into it, and is safe." (-) But the name of Christ is. 
 invoked for salvation: it follows, therefore, that he is Jehovah. 
 Moreover, we have an example of such invocation in Stephen, 
 when he says, " Lord Jesus, receive my spirit." (/) And 
 
 (c) Acts iii. G. (</) John v. 36. x. 37. (e) Matt. xix. 17. 
 
 (/) John xiv. 1. (#) Isaiah xxviii. 16. xi. 10. Rom. x. 11. xv. 12. 
 
 (A) John vi. 47. (i) Joel ii. 32. f.*) Prov. xviii. 10. 
 (0 Acts vii. 59. 
 
 VOL. I. T
 
 146 INSTITUTES OF THE [BOOK i. 
 
 afterwards in the whole Church, as Ananias testifies in the 
 same book; " Lord, I have heard by many of this man, 
 how much evil he hath done to thy saints that call on 
 thy name." (;) And to make it more clearly understood, 
 that u all the fulness of the Godhead dwelleth bodily in 
 Christ," the Apostle confesses that he had introduced among 
 the Corinthians no other doctrine than the knowledge of 
 him, and that this had been the only subject of his preach- 
 ing. (M) What a remarkable and important consideration is 
 it, that the name of the Son only is preached to us, where as 
 Hod commands us to glory in the -knowledge of himself 
 air -ne? (0) Who can dare to assert that he is a mere creature, 
 the knowledge of whom is our only glory? It must also be 
 remarked, that the salutations prefixed to the epistles of Paul 
 implore the same blessings from the Son as from the Father; 
 whence we learn, not only that those things, which our hea- 
 venly Father bestows, are obtained for us by his intercession, 
 but that the Son, by a communion of power, is himself the 
 author of them. This practical knowledge is unquestionably 
 more certain and solid than any idle speculation. For then 
 the pious mind has the nearest view of the Divine presence, 
 and almost touches it, when it experiences itself to be quicken- 
 ed, illuminated, saved, justified and sanctified. 
 
 XIV. Wherefore thcproot uf the Deity of the Spirit must 
 be derived principally from the same sources. There is no ob- 
 scurity in the testimony of Moses, in the history of the crea- 
 tion, that the Spirit of God was expanded on the abyss or 
 chaos;(/>) for it signifies, not only that the beautiful state ol 
 the world which we now behold owes its preservation to the 
 power of the Spiiit, but that previously to its being thus 
 adorned, the Spirit was engaged in brooding over the confus- 
 ed mass. The declaration of Isaiah bids defiance to all cavils; 
 " And now the Lord God, and his Spirit hath sent me."(^ 
 For the Holy Spirit is united in the exercise of supreme 
 power in the mission of Prophets, which is a proof of 1m 
 Divine majesty. But the best confirmation, as I have re- 
 marked, we shull derive from familiar experience. For van:: 
 
 (in) Acts ix. 13, 14. (?:) 1 Gor. ii. i2. (o) Jcr. is. 24 
 
 (/) Gen. i. 2- Isaiah xlviu. 16
 
 CHAP, xiii.] CHRISTIAN RELIGION. 147 
 
 the Scriptures ascribe to him a and what we ourselves learn by 
 the certain experience of piety, is not at all applicable to any 
 creature. For it is he who, being universally diffused, 
 sustains and animates all things in heaven and in earth. 
 And this very thing excludes him from the number of crea- 
 tures, that he |s_ cjrcurns cribed by no limits, but transfuses 
 through all his own vigorous influence, to inspire them with 
 being life and motion; this is clearly a work of Deity. 
 Again, if regeneration to an incorruptible life be more im- 
 portant and excellent than any present life, what must we 
 think of him from whose power it proceeds? But the Scrip- 
 ture teaches in various places, that he is the author of rege- 
 neration by a power not derived, but properly his own; and not 
 of regeneration only, but likewise of the future immortality. 
 Finally, to him, as well as to the Son, are applied all those 
 offices which are peculiar to Deity. For he " searcheth even 
 the deep things of God,"(r) who admits no creature to a share 
 in his councils. He bestows wisdom and the faculty of 
 speech: (&) whereas the Lord declares to Moses, that this can 
 only be done by himself, (f) So through him we attain to a 
 participation of God, to feel his vivifying energy upon us. Our 
 justification is his work. From him proceeds power, sanctifi- 
 cation, truth, grace, and every other blessing we can conceive: 
 since there is but one Spirit, from whom every kind of gifts 
 descends. For this passage of Paul is worthy of particular atten- 
 tion; " there are diversities of gifts, and there are differences of 
 administrations, but the same spirit:"(w) because it represents 
 him, not only as the principle and source of them, but also as 
 the author: which is yet more clearly expressed a little after 
 in these words; " All these worketh that only and the self- 
 same Spirit, dividing to every man severally as he will." For 
 if he were not a subsistence in the Deity, judgment and volun- 
 tary determination would nev cribed to him. Paul, 
 therefore, very clearly attributes to the Spirit divine power, 
 and thereby demonstrates him to be an hypostasis or subsist- 
 ence in God. 
 
 XV. Nor does the Scripture, when it speaks of him, refrain 
 
 (r) 1 Cor. ii. 10, 16. (.?) 1 Cor. xii. 8. 
 
 Cf) Exotl. iv. 11. (w) 1 Cor. xii. 4, &c.
 
 148 INSTITUTES OF THE [BOOK i. 
 
 from giving him the appellation of God. For Paul concludes 
 that we are the temple of God, because his Spirit dwelleth in 
 us. (u) This must not be passed over without particular notice; 
 for the frequent promises of God that he will choose us for a 
 temple for himself receive no other accomplishment, than by 
 the inhabitation of his Spirit in us. Certainly, as Augustine 
 excellently observes, " If we were commanded to erect to the 
 Spirit a temple of wood and stone, forasmuch as God is the 
 sole object of worship, it would be a clear proof of his divinity; 
 how much clearer, then, is the proof, now that we are com- 
 manded, not to erect one, but to be ourselves his temples?" 
 And the Apostle calh us sometimes the temple of God, and 
 sometimes the temple of the Holy Spirit, both in the same 
 signification. Peter, reprehending Ananias for having " lied 
 to the Holy Ghost," told him, that he had " not lied unto 
 men, but unto God." (ru) And where Isaiah (.r) introduces the 
 Lord of hosts as the speaker, Paul (?/) informs us that it is 
 the Holy Spirit who speaks. Indeed, while the Prophets in- 
 variably declare that the words which they utter are those of 
 the Lord of hosts, Christ and the Apostles refer them to the 
 Holy Spirit; whence it follows, that he is the true Jehovah, 
 who is the primary author of the prophecies. Again, God 
 complains that his anger was provoked by the perverseness of 
 the people; Isaiah, in reference to the same conduct, says, 
 that " They vexed his Holy Spirit." (2) Lastly, if blasphemy 
 against the Spirit be not forgiven, either in this world or in 
 that which is to come, (a) whilst a man may obtain pardon who 
 has been guilty of blasphemy against the Sen, this is an open 
 declaration of his Divine majesty, to defame or degrade which is 
 an inexpiable crime. I intentionally pass over many testimo- 
 nies which were used by the fathers. To them there appeared 
 much plausibility in citing this passage from David, " By the 
 word of the Lord were the heavens made, and all the host of 
 them by the breath of his mouth;" () to prove that the crea- 
 tion of the world was the work of the Holy Spirit, as well as 
 of the Son. But since a repetition of the same thing twice is 
 
 O) 1 Cor. iii. 16. vi. 19. 2 Cor. vi. 16. (w) Acts v. 3, 4. 
 
 (x) Isaiah vi. 9. (.v) Acts xxviii. 55. (r) Isaiah Ixiii. 10. 
 
 () Mattxii.31. Mark iii. 9. Luke xii. 10. !7<) I'sulrr. rixxHi. ('.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 149 
 
 common in the Psalms, and in Isaiah "the Spirit of his 
 mouth" means the same as "his word," this is but a weak 
 argument. Therefore I have determined to confine myself 
 to a sober statement of those evidences on which pious minds 
 may satisfactorily rest. 
 
 XVI. As God afforded a clearer manifestation of him- 
 self at the advent of Christ, the three Persons also then 
 became better known. Among many testimonies let us be 
 satisfied with this one: Paul connects together these three, 
 Lord Faith and Baptism, (c) in such a manner as to reason 
 from one to another. Since there is but one faith, hence 
 he proves that there is but one Lord; since there is but 
 one baptism, he shews that there is also but one faith. There- 
 fore if we are initiated by baptism into the faith and re- 
 ligion of one God, we must necessarily suppose him to be 
 the true God into whose name we are baptized. Nor can it 
 be doubted but that in this solemn commission, " Baptize 
 them in the name of the Father and of the Son and of the 
 Holy Ghost," Christ intended to testify, that the perfect light 
 of faith was now exhibited. For this is equivalent to being 
 baptized into the name of the one God, who hath clearly ma- 
 nifested himself in the Father, Son, and Spirit: whence it 
 evidently appears, that in the Divine Essence there exist 
 three Persons, in whom is known the one God. And, truly, 
 since faith ought not to be looking about hither and thither, 
 or to be wandering through the varieties of inconstancy, but 
 to direct its views towards the one God, to be fixed on him, 
 and to adhere to him; it may easily be proved from these 
 premises, that if there be various kinds of faith, there must 
 also be a plurality of gods. Baptism being a sacrament of 
 faith, confirms to us the unity of God, because it is but 
 one. Hence also we conclude, that it is not lawful to be 
 baptized, except into the name of the one God; because we 
 embrace the faith of him, into whose name we are baptized. 
 What then was intended by Christ, when he commanded 
 baptism to be administered in the name of the Father, and of 
 the Son, and -of the Holy Spirit, but that one faith ought to 
 
 (c-) Ephes. iv. 5.
 
 150 INSTITUTES OF THE [BOOK i. 
 
 be exercised in the Father, Son, and Spirit? and what is that 
 but a clear testimony, that the Father, the Son, and the Holy 
 Spirit, are the one God? Therefore, since it is an undeniable 
 truth, that there is one God, and only one, we conclude the 
 Word and Spirit to be no other than the very Essence of the 
 Deity. The greatest degree of folly was betrayed by the 
 Arians, who confessed the divinity of the Son, but denied him 
 to possess the substance of God. Nor were the Macedonians free 
 from a similar delusion, who would explain the term " spirit" 
 to mean only the gifts of grace conferred upon man. For as 
 wisdom, understanding, prudence, fortitude, and fear of the 
 Lord, proceed from him: so he alone is the Spirit of wisdom, 
 prudence, fortitude, and piety. Nor is he himself divided 
 according to the distribution of his graces: but, as the Apostle 
 declares, how variously soever they are divided, he always re- 
 mains one and the same. (</) 
 
 XVII. On the other hand also we find in the Scriptures 
 a distinction between the Father and the Word, between the 
 Word and the Spirit: in the discussion of which the magni- 
 tude of the mystery reminds us that we ought to proceed 
 with the utmost reverence and sobriety. I am exceedingly 
 ' pleased with this observation of Gregory Nazianzen; " I can- 
 not think of the one, but I am immediately surrounded with 
 the splendour of the three; nor can I clearly discover the 
 three, but I am suddenly carried back to the one." Wherefore 
 let us not imagine such a trinity of persons, as includes an idea of 
 separation, or does not immediately recal us to the unity. The 
 names of Father, Son, and Spirit, certainly imply a real 
 distinction; let no one suppose them to be mere epithets, by 
 which God is variously designated from his works: but it is a 
 distinction, not a division. The passages already cited shew, 
 that the Son has a property, by which he is distinguished from 
 the Father; because the Word had not been with God, or 
 had his glory with the Father, unless he had been distinct from 
 him. He likewise distinguishes the Father from himself, when 
 he says, " that there is another that beareth witness of him."(e) 
 And to the same effect is what is declared in another place, 
 
 (</) 1 Cor. xii. 11. () John v. 32. via. 16, 18.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 151 
 
 that the Father created all things by the Word: which he 
 could not have done, unless he had been in some sense distinct 
 from him. Besides, the Father descended not to the earth, 
 but he who came forth from the Father. The Father neither 
 died nor rose again, but he who was sent by the Father. Nor 
 did this distinction commence at the incarnation, but it is 
 evident, that, before that period, he was the only begotten in 
 the bosom of the Father, (y) For who can undertake to assert, 
 that the Son first entered into the bosom of the Father, when 
 he descended from heaven to assume a human nature? He, 
 therefore was in the bosom of the Father before, and possessed 
 his glory with the Father. The distinction between the Holy 
 Spirit and the Father is announced by Christ, when he says, 
 that he "proceedeth from the Father." () But how often 
 does he represent him as another, distinct from himself? as 
 when he promises that " another Comforter" (A) should be 
 sent, and in many other places. 
 
 XVIII. I doubt the propriety of borrowing similitudes 
 from human things, to express the force of this distinction. 
 The fathers sometimes practise this method; but they like- 
 wise confess the great disproportion of all the similitudes 
 which they introduce. Wherefore I greatly dread, in this 
 instance, every degree of presumption; lest the introduction of 
 any thing unseasonable should afford an occasion of calumny 
 to the malicious, or of error to the ignorant. Yet it is not 
 right to be silent on the distinction which we find expressed in 
 the Scriptures; which is this: thatftp the Father is attributed 
 the principle of action, the fountain and source of all things; 
 to the Son, wisdom, counsel, and the arrangement of all 
 operations; and the power and efficacy of the action is assigned 
 to the Spirit. Moreover, though eternity belongs to the Father, 
 and to the Son and Spirit also, since God can never have 
 been destitute of his wisdom or his power, and in eternity 
 we must not inquire after any thing prior or posterior; yet the 
 observation of order is not vain or superfluous, while the Fa- 
 ther is mentioned as first; in the next place the Son, as from 
 him; and then the Spirit^ as from both. For the mind of 
 
 (/) John i. 18. (sO John xv, C6 (A) John xiv !
 
 152 INSTITUTES OF THE L HOOK i. 
 
 every man naturally inclines to the consideration, first, oi 
 God, secondly of the wisdom emanating from him, and 
 lastly of the power by which he executes the decrees of his 
 wisdom. For this reason the Son is said to be from the 
 Father, and the Spirit from both the Father and the SonTjand 
 that in various places, but no where more clearly than in the 
 eighth chapter of the Epistle to the Romans, where the same 
 Spirit is indifferently denominated " the Spirit of Christ," and 
 " the Spirit of him that raised up Christ from the dead," and 
 that without any impropriety. For Peter also testifies that it 
 was the Spirit of Christ by whom the Prophets prophesied; (z) 
 whereas the Scripture so frequently declares that it was the 
 Spirit of God the Father. 
 
 XIX. This distinction is so far from opposing the most 
 absolute simplicity and unity of the Divine Being, that it 
 affords a proof that the Son is one God with the Father, 
 because he has the same Spirit with him: and that the 
 Spirit is not a different substance from the Father and the 
 Son, because he is the Spirit of the Father and of the Son. 
 For the whole nature is in each hypostasis, and each has some- 
 thing peculiar to himself. The Father is entirely in the Son, 
 and the Son entirely in the Father, according to his own de- 
 claration, " I am in the Father, and the Father in me:" (/) 
 nor do ecclesiastical writers allow that one is divided from the 
 other by any difference of essence. " These distinctive ap- 
 pellations," says Augustine, "denote their reciprocal rela- 
 tions to each other, and not the substance itself, which is but 
 one." This explanation may serve to reconcile the opinions 
 of the fathers, which would otherwise appear totally repugnant 
 to each other. For sometimes they state that the Son origi- 
 nates from the Father, and at other times assert that he has 
 essential divinity from himself; and so is, together with the 
 Father, the one first cause of all. Augustine, in another place, 
 admirably and perspicuously explains the cause of this diver- 
 sity, in the following manner; " Christ, considered in him- 
 self, is called God; but with relation to the Father, he is 
 called the Son." And again, "The Father, considered in 
 
 CO 1 Pet, i. 11. (i) John xiv. 10, 11.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 153 
 
 himself, is called God; but with relation to the Son, he is 
 called the Father. He who, with relation to the Son, is called 
 the Father, is not the Son: he who, with relation to the Fa- 
 ther, is called the Son, is not the Father: they who are 
 severally called the Father and the Son, are the same God." 
 Therefore, when we speak simply of the Son without refer- 
 ence to the Father T we truly and : properly Assert him to^be 
 self-existent, and therefore call him the, sole first cause: but, 
 / h; :i \ve distinctly treat of the relation between him and Uu- 
 Father, we justly represent him as originating from the Father. 
 The first book of Augustine on the Trinity is entirely occupied 
 with the explication of this subject; and it is far more safe to 
 rest satisfied with that relation which he states, than by cu- 
 riously penetrating into the sublime mystery, to wander through 
 a multitude of vain speculations. 
 
 XX. Therefore, let such as love sobriety, and will be con- 
 tented with the measure of faith, briefly attend to what is 
 useful to be known: which is that when we profess to believe 
 in one God, the word God denotes a single and simple essence, 
 in which we comprehend three Persons, orhypostases: and that 
 therefore whenever the word God is used indefinitely, the Son 
 and Spirit are intended as much as the Father: but when the 
 Son is associated with the Father, that introduces the reciprocal 
 relation of one to the other; and thus we distinguish between 
 the Persons. But since the peculiar properties of the Persons 
 produce a certain order, so that the original cause is in the 
 Father; whenever the Father and the Son or Spirit are men- 
 tioned together, the name of God is peculiarly ascribed to th^ 
 Father: by this method the unity of the essence is preserved, 
 and the order is retained; which however derogates nothing 
 from the Deity of the Son and Spirit. And indeed, as we 
 have already seen that the Apostles assert him to be the Son 
 of God, whom Moses and the Prophets have represented as 
 Jehovah, it is always necessary to recur to the unity of the 
 essence. Wherefore it would be a detestable sacrilege for us 
 to call the Son another God different from the Father: be- 
 cause the^ simple name of God admits of no relation; nor can 
 God, with respect to himself, be denominated either the one or 
 the other. Now, that the name " Jehovah" in an indefinite sense 
 
 VOL. I. U
 
 154 INSTITUTES OF THE, [BOOK i. 
 
 is applicable to Christ, appears even from the words of Paul: 
 u For this thing I besought the Lord thrice;" (/) because, after 
 relating the answer of Christ, " My grace is sufficient for 
 thee," he immediately subjoins, " That the power of Christ 
 may rest upon me." For it is certain that the word " Lord'' 
 is there used for rt Jehovah;" and to restrict it to the person of 
 the Mediator, would be frivolous and puerile, since it is an 
 absolute declaration, containing no comparison between the 
 Son and the Father. And we know that the Apostles, follow- 
 ing the custom of the Greek translators, invariably use the 
 word Kvpof (Lord}, instead of Jehovah. And, not to seek 
 far for an example of this, Paul prayed to the Lord in no 
 other sense than is intended in a passage of Joel, cited by 
 Peter; " Whosoever shall call on the name of the Lord shall 
 be saved." (in) But for the peculiar ascription of this name to 
 the Son another reason will be given in its proper place: 
 suffice it at present to observe, that when Paul had prayed to 
 God absolutely, he immediately subjoins the name of Christ. 
 Thus also the whole Deity is by Christ himself denominated 
 u a Spirit." For nothing opposes the spirituality of the whole 
 Divine essence, in which are comprehended the Father, the 
 Son, and the Spirit: which is plain from the Scripture. For 
 as we there find God denominated a Spirit, so we find also the 
 Holy Spirit, forasmuch as he is an hypostasis of the whole- 
 essence, represented both as the Spirit of God, and as pro- 
 ceeding from God. 
 
 XXI. But since Satan, in order to subvert the very founda- 
 tions of our faith, has always been exciting great contentions, 
 concerning the Divine essence of the Son and Spirit, and the 
 distinction of the Persons; and in almost all ages has insti- 
 gated impious spirits to vex the orthodox teachers on this 
 account; and is also endeavouring, in the present day, with 
 the old embers, to kindle a new flame: it becomes necessary 
 to refute the perverse and fanciful notions which some 
 persons have imbibed. Hitherto it has been our principal 
 design to instruct the docile, and not to combat the obstinate 
 md contentious: but now having calmly explained and proved 
 
 ->r. xii. S. n * 32. Acti i- 1621.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 155 
 
 the truth, we must vindicate it from all the cavils of the wicked. 
 Although I shall make it my principal study, that those who 
 readily and implicitly attend to the Divine word, may have 
 stable ground on which they may confidently rest. On this 
 indeed, if on any of the secret mysteries of the Scripture, we 
 ought to philosophise with great sobriety and moderation; and 
 also with extreme caution, lest either our ideas or our lan- 
 guage should proceed beyond the limits of the Divine word. For 
 how can the infinite essence of God be defined by the narrow 
 capacity of the human mind, which could never yet certainly / 
 determine the nature of the body of the sun, though the object v 
 of our daily contemplation? How can the human mind, by 
 its own efforts, penetrate into an examination of the essence of 
 God, when it is totally ignorant of its own? Wherefore let 
 us freely leave to God the knowledge of himself. For "he 
 alone," as Hilary says, "is a competent witness for himself, 
 being only known by himself." And we shall certainly leave 
 it to him, if our conceptions of him correspond to the mani- 
 festations which he has given us of himself, and our inquiries 
 concerning him are confined to his word. There are extant 
 on this argument five homilies of Chrysostom against the Ano- 
 mcei; which however were not sufficient to restrain the pre- 
 sumptuous garrulity of those sophists. For they discovered 
 no greater modesty in this instance than in every other. The 
 very unhappy consequences of this temerity should warn us 
 to study this question with more docility than subtlety, and 
 not allow ourselves to investigate God any where but in his 
 sacred word, or to form any ideas of him but such as are 
 agreeable to his word, or to speak any thing concerning him 
 but what is derived from the same word.fSut if the distinc- 
 tion of Father Son and Spirit in the one Deity, as it is not 
 easy to be comprehended, occasions some understandings more 
 labour and trouble than is desirable, let them remember, that 
 the mind of man, when it indulges its curiosity, enters into a 
 labyrinth; and let them submit to be guided by the heavenly 
 oracles, however they may not comprehend the height of this 
 mystery. / 
 
 XXII. To compose a catalogue of the errors^ by which the 
 purity of the faith has been attacked on this point of doctrine,
 
 156 INSTITUTES OF THE [BOOK i. 
 
 would be too prolix and tedious without being profitable: and 
 most of the heretics so strenuously exerted themselves to 
 e fleet the total extinction of the Divine glory by their gross 
 reveries, that they thought it sufficient to unsettle and disturb 
 the inexperienced. From a few men there soon arose numer- 
 ous sects, of whom some would divide the Divine essence, 
 and others would confound the distinction which subsists be- 
 tween the Persons. But if we maintain, what has already 
 Ken sufficiently demonstrated from the Scripture, that the 
 essence of the one God, which pertains to the Father, to the 
 Son, and to the Spirit, is simple and undivided; and, on the 
 other hand, that the Father is, by some property, distinguished 
 from the Son, and likewise the Son from the Spirit, the gate 
 will be shut, not only against Anus and Sabellius, but also 
 against all the other ancient heresiarchs. But since our own 
 limes have witnessed some madmen, as Servetus and his 
 followers, who have involved every thing in new subtleties, 
 a brief exposure of their fallacies will not be unuseful. The 
 word Trinity was so odious and even detestable to Servetus, 
 that he asserted all Trinitarians, as he called them, to be 
 Atheists. I omit his impertinent and scurrilous language, 
 but this was the substance of his speculations: That it is re- 
 presenting God as consisting of three parts, when three Per- 
 sons are said to subsist in his essence, and that this triad is 
 merely imaginary, being repugnant to the Divine unity. At 
 the same time, he maintained the Persons to be certain exter- 
 nal ideas, which have no real subsistence in the Divine essence, 
 but give us a figurative representation of God under this or the 
 other form: and that in the beginning there was no distinction 
 in God, because the Word was once the same as the Spirit: 
 but that after Christ appeared God of God, there emanated 
 from him another God, even the Spirit. Though he some- 
 r'mvs glo: ; sf s over his impcrtinencics with allegories, as when 
 
 .:; that the eternal Word of God was the Spirit of Christ 
 with G<j'l, and the reflection of his image, and that the Spirit 
 
 .1 :,h;uU>w of the Deity; yet he afterwards destroys the 
 Deity of both, asserting that according to the mode of dispen- 
 sation, there is a pnrt of God in both the Son and the Spirit; 
 ..me Spirit, substantial! ;' in '- and even
 
 CHAP, xiii.] CHRISTIAN RELIGION. 157 
 
 in wood and stones, is a portion of the Deity. What he 
 broaches concerning the Person of the Mediator, we shall 
 examine in the proper place. But this monstrous fiction, that 
 a Divine Person is nothing but a visible appearance of the 
 glory of (iod, will not need a prolix refutation. For when 
 John pronounces that the Word (Ay) was God before the 
 creation of the world, he sufficiently discriminates him from 
 an ideal form. But if then also, and from the remotest 
 eternity, that Word (Ay) who was God, was with the 
 Father, and possessed his own glory with the Father, he cer- 
 tainly could not be an external or figurative splendour: but 
 it necessarily follows, that he was a real hypostasis, subsisting 
 in God himself. But although no mention is made of the 
 Spirit, but in the history of the creation of the world, yet he is 
 there introduced, not as a shadow, but as the essential power of 
 God, since Moses relates that the chaotic mass was supported 
 by him. (n) It then appeared therefore, that the eternal 
 Spirit had always existed in the Deity, since he cherished 
 and sustained the confused matter of the heaven and earth, 
 till it attained a state of beauty and order. He certainly could 
 not then be an image or representation of God, according to 
 the dreams of Servetus. But in other places he is constrained 
 to make a fuller disclosure of his impiety, saying that God, in 
 his eternal reason, decreeing for himself a visible Son, has 
 visibly exhibited himself in this manner: for if this be true, 
 there is no other divinity left to Christ, than as he has' been 
 appointed a Son by an eternal decree of God. Besides, he so 
 transforms those phantasms, which he substitutes instead of 
 the hypostases, that he hesitates not to imagine new accidents 
 or properties in God. |But the most execrable blasphemy of 
 all is his promiscuous confusion of the Son of God and the 
 Spirit with all the creatures. For he asserts that in the 
 Divine essence there are parts and divisions, every portion of 
 which is God: and especially, that the souls of the faithful arc 
 co-eternal and consubstantial with God: though in another 
 place he assigns substantial Deity, not only to the human soul, 
 'nit to all created thingsTT 
 
 (n) Geri. i. 2.
 
 158 INSTITUTES OF THE [BOOK i. 
 
 XXIII. From the same corrupt source has proceeded 
 another heresy, equally monstrous. For some worthless men, 
 to escape the odium and disgrace which attended the impious 
 tenets of Servetus, have confessed indeed that* there are three 
 Persons, but with this explanation, that the Father, who alone 
 is truly and properly God, hath created the Son and Spirit, 
 and transfused his Deity into them. Nor do they refrain from 
 this dreadful manner of expressing themselves, that the Father 
 is distinguished from the Son and Spirit, as being the sole 
 possessor of the Divine essence. Their first plea in support of 
 this notion is, that Christ is commonly called the Son of God; 
 whence they conclude, that no other is properly God but the 
 Father. But they observe not, that although the name of 
 God is common also to the Son, yet that it is sometime* 
 ascribed to the Father (*T' c|exm) by way of eminence, 
 because he is the fountain and original of the Deity; and this 
 in order to denote the simple unity of the essence. They ob- 
 ject, that if he is truly the Son of God, it is absurd to account 
 him the Son of a Person. I reply, that both are true; that 
 he is the Son of God, because he is the Word begotten of the 
 Father before time began, for we are not yet speaking of the 
 Person of the Mediator; and to be explicit, we must notice 
 the Person, that the name of God may not be" understood 
 absolutely, but for the Father: for if we acknowledge no other 
 to be God than the Father, it will be a manifest degradation of 
 the dignity of the Son. Whenever mention is made of the 
 Deity, therefore, there must no opposition be admitted between 
 the Father and the Son, as though the name of the true God 
 belonged exclusively to the Father. For surely the God, who 
 appeared to Isaiah, was the only true God; (o) whom, never- 
 theless, John affirms to have been Christ. (/>) He likewise, 
 who by the mouth of Isaiah declared that he was to be a 
 rock of offence to the Jews, was the only true God; (y) whom 
 Paul pronounces to have been Christ. (;) He who proclaims 
 by Isaiah, " As I live, every knee shall bow to me," (*) is the 
 only true God; but Paul applies the same to Christ, (f) To 
 the same purpose are the testimonies recited by the Apostle, 
 
 (o) Isaiah vi. 1. (/>) John xii. 41. (?) Isaiah viii. 14. 
 
 r) Rom. ii. 33. (*) Isaiah xlv. 23. (r) Rom. xiv. 11.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 159 
 
 " Thou, Lord, hast laid the foundation of the earth and the 
 heavens;" and, " Let all the angels of God worship him." (v) 
 These ascriptions belong only to the one true God; whereas 
 he contends that they are properly applied to Christ. Nor 
 is there any force in that cavil, that what is proper to God is 
 transferred to Christ, because he is the brightness of his 
 glory. For, since the name of Jehovah is used in each of these 
 passages, it follows that in respect of his Deity he is self- 
 existent. For, if he is Jehovah, he cannot be denied to be the 
 same God, who in another place proclaims by Isaiah, "I 
 am the first, and I am the last; and beside me there is no 
 God." (w) That passage in Jeremiah also deserves our atten- 
 tion; "The gods that have not made the heavens and the 
 earth, even they shall perish from the earth, and from under 
 these heavens:" (#) whilst on the contrary it must be acknow- 
 ledged that the Deity of the Son of God is frequently proved 
 by Isaiah from his creation of the world. But how shall the 
 Creator, who gfres existence to all, not be self-existent, but 
 derive his essence from another? For whoever asserts that 
 the Son owes his essence to the Father, denies him to be self- 
 existent. But this is contradicted by the Holy Spirit, who 
 gives him the name of Jehovah. Now if we admit the whole 
 essence to be solely in the Father, either it will be divisible, or 
 it will be taken away from the Son; and so being despoiled of 
 his essence, he will be only a titular god. The Divine essence, 
 according to these triflers, belongs solely to the Father, inas- 
 much as he alone possesses it, and is the author of the essence 
 of the Son. Thus the Divinity of the Son will be a kind oi 
 emanation from the essence of God, or a derivation of a part 
 from the whole. Now they must of necessity concede, from 
 their own premises, that the Spirit is the Spirit of the Father 
 only; because, if he be a derivation from the original essence, 
 which belongs exclusively to the Father, he cannot be accounted 
 the Spirit of the Son: which is refuted by the testimony oi 
 Paul, where he makes him common to Christ and the Father. 
 Besides, if the Person of the Father be expunged from the 
 Trinity, wherein will he differ from the Son and Spirit, but in 
 
 (*) Heb. i. 10, 6. Psalm cii. 25. xcvii. 7. (TO) Isaiah xliv. 6. (x) Jer. x. U.
 
 160 INSTITUTES OF THE [BOOK i. 
 
 being himself the sole Deity? They confess that Christ is 
 God, and yet differs from the Father. Some distinctive cha- 
 racter is necessary also to discriminate the Father from the 
 Son. They who place this in the essence, manifestly destroy 
 the true Deity of Christ, which cannot exist independently of 
 the essence, that is, of the entire essence. The Father cer- 
 tainly cannot differ from the Son, unless he have something 
 peculiar to himself, which is not common to the Son. What 
 will they find, by which to distinguish him? If the difference 
 be in the essence, let them tell us whether he has communi- 
 cated the same to the Son. But this could not be done par- 
 tially; for it would be an abomination to fabricate a demigod. 
 Besides, this would miserably dismember the Divine essence. 
 The necessary conclusion then is, that it is entirely and per- 
 fectly common to the Father and the Son. And if this be 
 true, there cannot, in respect of the essence, be any difference 
 between them. If it be objected, that the Father, notwith- 
 standing this communication of his essence, r&nains the "only 
 God, with whom the essence continues; then Christ must be a 
 figurative god, a god in appearance and name only, not in 
 reality; because nothing is more proper to God than TO BE, 
 according to that declaration, "I AM hath sent me unto 
 
 you." QO 
 
 XXIV. We might readily prove, from many passages, the 
 falsehood of their assumption, that whenever the name of God 
 is mentioned absolutely in the Scripture, it means only the 
 Father. And in those places which they cite in their own de- 
 fence, they shamefully betray their ignorance, since the Son is 
 there added; from which it appears, that the name of God is 
 used in a relative sense, and therefore is particularly restricted 
 to the Person of the Father. Their objection, that unless the 
 Father alone were the true God, he would himself be his own 
 Father, is answered in a word. For there is no absurdity in 
 the name of God, for the sake of dignity and order, being 
 peculiarly given to him, who not only hath begotten of him- 
 self his own wisdom, but is also the God of the Mediator, of 
 which I shall treat more at large in its proper place. For since 
 
 f v) Exoil. iii. 1-1.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 161 
 
 Christ was manifested in the flesh, he is called the Son of 
 God, not only as he was the eternal Word begotten of the 
 Father before time began, but because he assumed the person 
 and office of a Mediator to unite us to God. And since they 
 so presumptuously exclude the Son from Divine honours, I 
 would wish to be informed, when he declares that there is none 
 good but the one God, (2) whether he deprives himself of all 
 goodness? I speak not of his human nature, lest they should 
 object, that whatever goodness it had, it was gratuitously con- 
 ferred on it: I demand, whether the eternal Word of God be 
 good, or not? If they answer in the negative, they are suffi- 
 ciently convicted of impiety: and if in the affirmative, they 
 cut the throat of their own system. But though, at the first 
 glance, Christ seems to deny himself the appellation of good, 
 he furnishes, notwithstanding, a further confirmation of our 
 opinion. For as that is a title which peculiarly belongs to the 
 one God, forasmuch as he had been saluted as good, merely 
 according to a common custom, by his rejection of false ho- 
 nour, he suggested that the goodness, which he possessed, was 
 divine. I demand also, when Paul affirms that God alone is 
 immortal, wise, and true, () whether he thereby degrades 
 Christ to the rank of those who are mortal, unwise, and 
 false? Shall not he then be immortal, who from the beginning 
 was life itself, and the giver of immortality to angels? Shall 
 not he be wise, who is the eternal Wisdom of God? Shall 
 not he be true, who is truth itself? I demand farther, whether 
 they think that Christ ought to be worshipped? For, if he 
 justly claims this as his right, that every knee should bow 
 before him, () it follows, that he is that God, who in the law 
 prohibited the worship of any one but himself? If they will 
 have this passage in Isaiah, u I am, and there is no God be- 
 sides me," to be understood solely of the Father, I retort this 
 testimony on themselves; since we see, that whatever belongs 
 to God, is attributed to Christ. Nor is there any room for 
 their cavil, that Christ was exalted in the humanity in which 
 he had been abased; and that, with regard to his humanity, 
 all power was given to him in heaven and in earth: because,, 
 
 (r) Mat',, xix. 17. (<j) 1 Tim. i. 17 (A) Phil. ii. 10. 
 
 VOL. I. X
 
 Ida INSTITUTES OF THE [BOOK i. 
 
 although the regal and judicial majesty extends to the whole 
 Person of the Mediator; yet, had he not been God manifested 
 in the flesh, he could not have been exalted to such an emi- 
 nence, without God being in opposition to himself. And Paul 
 excellently determines this controversy, by informing us that 
 he was equal with God, before he abased himself under the 
 form of a servant, (c) Now how could this equality subsist, 
 unless he had been that God, whose name is JAH and JEHOVAH 
 who rides on the cherubim, whose kingdom is universal and 
 everlasting? No clamour of theirs can deprive Christ of 
 another declaration of Isaiah: " Lo, this our God, we have 
 waited for him:" (*/) since in these words he describes the ad- 
 vent of God the Redeemer, not only for the deliverance of the 
 people from exile in Babylon, but also for the complete restora- 
 tion of the Church. Nor do they gain any thing by another 
 cavil, that Christ was God in his Father. For although we 
 confess, in point of order and degree, that the Father is the 
 fountain of the Deity; yet we pronounce it a detestable fig- 
 ment, that the essence belongs exclusively to the Father, as 
 though he were the author of the Deity of the Son: because, on 
 this supposition, either the essence would be divided, or Christ 
 would be only a titular and imaginary God. If they admit 
 that the Son is God, but inferior to the Father; then in him 
 the essence must be begotten and created, which in the Father 
 is unbegotten and uncreated. I know that some scorners 
 ridicule our concluding a distinction of Persons from the 
 words of Moses, where he introduces God thus speaking; 
 " Let us make man in our image." (d) Yet pious readers per- 
 ceive how frigidly and foolishly Moses would have introduced 
 this conference, if in the one God there had not subsisted a 
 plurality of Persons. Now it is certain that they, whom the 
 Father addressed, were uncreated; but there is nothing un- 
 created, except the one God himself. Now, therefore, unless 
 they grant that the power to create, and the authority to com- 
 mand, were common to the Father, the Son, and the Spirit; 
 it will follow, that God did not speak thus within him- 
 self, but directed his conversation to some exterior agents. 
 
 (c) Phil. ii. 6, 7. (rf) Isaiah xxv. 9. (e) Gen, i. ^6.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 16^ 
 
 Lastly, one place will easily remove their two objections at 
 once. For when Christ himself declares, that God is a Spirit, 
 it would be unreasonable to restrict this solely to the Father, 
 as though the Word were not also of a spiritual nature. But 
 if the name of Spirit is equally as applicable to the Son as to 
 the Father, I conclude that the Son is comprehended under 
 the indefinite name of God. Yet he immediately subjoins, 
 that none are approved worshippers of the Father, but those 
 who worship him in spirit and in truth, (y) Whence follows 
 another consequence, that, because Christ performs the office 
 of a Teacher, in a station of inferiority, h_e : ascribes the name 
 of God to the Father, not to destroy his own Deity, but by 
 degrees to raise us to the knowledge of it. 
 
 XXV. But they deceive themselves in dreaming of three sepa- 
 rate individuals, each of them possessing a part of the Divine 
 essence. We teach, according to the Scriptures, that there is 
 essentially but one God; and therefore, that the essence of both 
 the Son and the Spirit is unbegotten. But since the Father 
 is first in order, and hath of himself begotten his wisdom; 
 therefore, as has before been observed, he is justly esteemed 
 the original and fountain of the whole Divinity. Thus God, 
 indefinitely, is unbegotten; and the Father also is unbegotten 
 with regard to his Person. They even foolishly suppose, that 
 our opinion implies a quaternity; whereas they are guilty of 
 falsehood and calumny, in ascribing to us a figment of their 
 own; as though we pretended that the three Persons ar^ as 
 so many streams proceeding from one essence: when it is evi- 
 dent from our writings, that we separate not the Persons from 
 the essence, but, though they subsist in it, make a distinction 
 between them. If the Persons were separated from the 
 essence, there would perhaps be some probability in their 
 argument; but then there would be a trinity of Gods, not a 
 trinity of Persons contained in one God. This solves their 
 frivolous question, whether the essence concurs to the forma- 
 tion of the Trinity; as though we imagined three Gods to de- 
 scend from it. Their objection, that then the Trinity would be 
 without God, is equally impertinent. Because, though it 
 
 (/) John iv. 24.
 
 164 INSTITUTES OF THE [BOOK i. 
 
 concurs not to the distinction as a part or member, yet the 
 Persons are not independent of it, nor separate from it: for the 
 .^_.- -^Father, unless he were God, could not be the Father; and the 
 x / Son is the Son, only as he is God. Therefore we say, that 
 the Deity is absolutely self-existent: whence we confess also, 
 that the Son, as God, independently of the consideration of 
 Person, is self-existent: but as the Son, we say, that he is of 
 the Father. Thus his essence is unoriginated; but the origin 
 of his Person is God himself. And indeed the orthodox 
 writers, who have written on the Trinity, have referred this 
 name only to tht Persons; since to comprehend the essence in 
 that distinction, were not only an absurd error, but a most 
 gross impiety. For it is evident that those, who maintain that 
 the Trinity consists in a union of the Essence, the Son, and the 
 Spirit, annihilate the essence of the Son and of the Spirit: 
 otherwise the parts would be destroyed by being confounded 
 together: which is a fault in every distinction. Finally, if 
 the words Father and GoJwere synonymous, if the Father were 
 the author of the Deity, nothing would be left in the Son, but a 
 mere shadow; nor would the Trinity be any other than a con- 
 junction of the one God with two created things. 
 
 XXVI. Their objection, that Christ, if he be properly God, 
 is not rightly called the Son of God, has already been answered: 
 for when a comparison is made between one Person and another, 
 the word God is not used indefinitely, but is restricted to the 
 Father, as being the fountain of the Deity, not with regard to 
 the essence, as fanatics falsely pretend, but in respect of order. 
 This is the sense in which we ought to understand that declara- 
 tion of Christ to his Father: " This is life eternal, that they 
 might know thee the only true God, and Jesus Christ, whom 
 thou hast sent." (,) For speaking in the capacity of Mediator, 
 he holds an intermediate station between God and men; yet 
 without any diminution of his majesty. For, although he 
 abased himself, yet he lost not his glory with the Father, which 
 was hidden from the world. Thus the Apostle to the He- 
 brews, (/*) though he acknowledges that Christ was made for 
 a short time inferior to the angels, yet, nevertheless, hesi- 
 
 (g) John xvii. .^. (!,) Heh. i. 10. ii. 9.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 165 
 
 tates not to assert, that he is the eternal God, who laid the 
 foundation of the earth. We must remember, therefore, that, 
 whenever Christ, in the capacity of Mediator, addresses the 
 Father, he comprehends, under the name of God, the Divinity 
 which belongs also to himself. Thus when he said to his 
 Apostles, " I go unto the Father, for my Father is greater 
 than I," (?) he attributes not to himself a secondary divinity, 
 as if he were inferior to the Father with respect to the eternal 
 essence; but because, having obtained the glory of heaven, he 
 gathers together the faithful to a participation of it with him; 
 he represents the Father to be in a station superior to himself, 
 just as the illustrious perfection of the splendour, which 
 appears in heaven, excels that degree of glory which was 
 visible in him during his incarnate state. For the same reason 
 Paul says in another place, that Christ " shall deliver up the 
 kingdom to God, even the Father, that God may be all in 
 all." (-) Nothing would be more absurd than to deny perpe- 
 tual duration to the Deity of Christ. Now if he will never 
 ce.'se to be the Son of God, but will remain for ever the same 
 as he has been from the beginning, it follows, that by the name 
 Father is intended the one sole Divine essence, which is com- 
 mon to them both. And it is certain that Christ descended to 
 us, in order that, exalting us to the Father, he might at the 
 same time exalt us to himself also, as being one with the 
 Father. It is therefore neither lawful nor right, to restrict 
 the name of God exclusively to the Father, and to deny it to 
 the Son. For even on this very account John asserts him to 
 be the true God, (/) that no one might suppose, that he possess- 
 ed only a secondary degree of Deity inferior to the Father. 
 And I wonder what can be the meaning of these fabricators 
 of new gods, when after confessing that Christ is the true God, 
 they immediately exclude him from the Deity of the Father: 
 as though there could be any true God but one alone, or as 
 though a transfused divinity were any thing but a novel fiction. 
 XXVII. Their accumulation of numerous passages from 
 Irenseus, where he asserts the Father of Christ to be the only 
 and eternal God of Israel, is a proof either of shameful 
 
 (/) John xiv. 28. (k} I Cor. xv. 24. (/) 1 John v. 20.
 
 J6(i INSTITUTES OF THE [BOOK r. 
 
 ignorance, 01 of consummate wickedness. For they ought to 
 have considered, that that holy man was then engaged in a 
 controversy with some madmen, who denied that the Father 
 of Christ was the same God that had spoken by Moses and 
 the Prophets, but maintained that he was I know not what 
 sort of phantasm, produced from the corruption of the world. 
 His only object therefore is, to shew that no other God is 
 revealed in the Scripture than the Father of Christ, and 
 that it is impious to imagine any other; and therefore we 
 need not wonder at his frequently concluding, that there 
 never was any other God of Israel than he who was preached 
 by Christ and his Apostles. So now on the other hand, when 
 a different error is to be opposed, we shall truly assert, that the 
 God who appeared formerly to the patriarchs, was no other than 
 Christ. If it be objected that it was the Father, we are pre- 
 pared to reply, that, while we contend for the divinity of the 
 Son, we by no means reject that of the Father. If the reader 
 attends to this design of Irenjeus, all contention will cease.. 
 Moreover, the whole controversy is easily decided by the sixth 
 chapter of the third book, where the good man insists on this 
 one point; That he who is absolutely and indefinitely called 
 God in the Scripture is the only true God; but that the name 
 of God is given absolutely to Christ. Let us remember, that 
 the point at issue, as appears from the whole treatise, and par- 
 ticularly from the forty-sixth chapter of the second book, was 
 this: That the appellation of Father is not given in an enig- 
 matical and parabolical sense to one who is not truly God. 
 Besides, in another place he contends, that the Son is called 
 God, as well as the Father, by the Prophets and Apostles. He 
 afterwards states how Christ, who is Lord, and King, and 
 God, and Judge of all, received power from him who is God of 
 all: and that is with relation to the subjection, in which he was 
 humbled even to the death of the cross. And a little after he 
 affirms, that the Son is the Creator of heaven and earth, who 
 gave the law by the hand of Moses, and appeared to the patri- 
 archs. Now if any one pretends that Irenaeus acknowledges 
 the Father alone as the God of Israel, I shall reply, as is 
 cler.rly maintained by the same writer, that Christ is one and 
 the same: as also he applies to him the prophecy of Habakkuk;
 
 CHAP, xiii.] CHRISTIAN RELIGION. 167 
 
 " God shall come from the south." To the same purpose is 
 what we find in the ninth chapter of the fourth book; " There- 
 fore Christ himself is with the Father the God of the living." 
 And in the twelfth chapter of the same book he states, thai 
 Abraham believed in God, inasmuch as Christ is the Creator 
 of heaven and earth, and the only God. 
 
 XXVIII. Their pretensions to the sanction of Tertullian 
 are equally unfounded: for, notwithstanding the occasional 
 harshness and obscurity of his mode of expression, yet he un- 
 equivocally teaches the substance of the doctrine, which we are 
 defending: that is, that whereas there is one God, yet by dis- 
 pensation or economy there is his Word: that there is but one 
 God in the unity of the substance; but that the unity, by a 
 mysterious dispensation, is disposed into a trinity: that there 
 are three, not in condition, but in degree; not in substance, 
 but in form; not in power, but in order. He says, indeed, that 
 he maintains the Son to be second to the Father, but he applies 
 this only to the distinction of the Persons. He says some- 
 where, that the Son is visible: but after having stated argu- 
 ments on both sides he concludes that, as the Word, he is 
 invisible. Lastly, his assertion that the Father is designated 
 by his Person, proves him to be at the greatest distance from 
 the notion which we are refuting. And though he acknow- 
 ledges no other God than the Father, yet the explanations 
 which he gives in the immediate context shew that he speaks 
 not to the exclusion of the Son, when he denies the existence 
 of any other God than the Father; and that therefore the 
 unity of Divine government is not violated by the distinction 
 of persons. And from the nature and design of his argument 
 it is easy to gather the meaning of his words. For he contends, 
 in opposition to Praxeas, that although God is distinguished 
 into three Persons, yet neither is there a plurality of gods, nor 
 is the unity divided. And because, according to the erroneous 
 notion of Praxeas, Christ could not be God, without being the 
 Father, therefore Tertullian bestows so much labour upon the 
 distinction. His calling the Word and Spirit a portion of th-e 
 whole, though a harsh expression, yet is excusable; since it 
 has no reference to the substance, but only denotes the dispo- 
 sition and economy, which belong solely to the Persons,
 
 168 INSTITUTES OF THE [BOOK i. 
 
 according to the testimony of Tcrtullian himself. Hence also 
 that question, " How many Persons suppose you that there 
 an., O most perverse Praxeas, but as many as there are 
 names?" So a little after, " That they may believe the Father 
 and the Son, both in their names and Persons." These argu- 
 ments, I conceive, will suffice to refute the impudence of those 
 who make use of the authority of Tertullian in order to deceive 
 the minds of the simple. 
 
 XXIX. And certainly whoever will diligently compare 
 the writings of the fathers, he will find in Irenseus nothing 
 different from what was advanced by others, who succeeded 
 him. Justin Martyr is one of the most ancient; and he 
 agrees with us in every point. They may object that the 
 Father of Christ is denominated the one God bv him as well 
 as by the rest. The same is asserted also by Hilary, and 
 even in harsher terms; he says, that eternity is in the Father; 
 but does this imply a denial of the Divine essence to the 
 Son? On the contrary, he had no other design than to main- 
 tain the same faith which we hold. Nevertheless they are not 
 ashamed to cull out mutilated passages, in order to induce a 
 belief that he patronised their error. If they wish any authority 
 to be attached to their quotation of Ignatius, let them prove 
 that the Apostles delivered any law concerning Lent, and 
 similar corruptions: for nothing can be more absurd than the 
 impertinencies, which have been published under the name of 
 Ignatius. Wherefore their impudence is more intolerable, 
 who disguise themselves under such false colours for the pur- 
 pose of deception. Moreover, the consent of antiquity mani- 
 festly appears from this circumstance, that in the Nicene 
 Council Arius never dared to defend himself by the authority 
 of any approved writer: and not one of the Greek or Latin 
 fathers, who were there united against him, excused himself 
 us at all dissenting from his predecessors. With regard to 
 Augustine, who experienced great hostility from these dis- 
 turbers, his diligent examination of all the writings of the 
 earlier fathers, and his respectful attention to them, need 
 not be mentioned. If he differs from them in the smallest 
 particulars, he assigns the reasons which oblige him to dissent 
 from them. On this argument also, if he finds any thing
 
 QHAP. xiii.j CHRISTIAN RELIGION. 169 
 
 ambiguous or obscure in others, he never conceals it. Yet 
 he takes it for granted, that the doctrine, which those men 
 oppose, has been received without controversy from the re- 
 motest antiquity: and yet that he was not uninformed of 
 what others had taught before him, appears even from one 
 word in the first book of his Treatise on the Christian Doctrine, 
 where he says, that unity is in the Father. Will they pretend 
 that he had then forgotten himself? But he elsewhere vindi- 
 cates himself from this calumny, where he calls the Father the 
 fountain of the whole Deity, because he is from no other; 
 wisely considering that the name of God is especially ascribed 
 to the Father, because unless the original be from him, it is 
 impossible to conceive of the simple unity of the Deity. These 
 observations, I hope, will be approved by the pious reader, 
 as sufficient to refute all the calumnies, with which Satan has 
 hitherto laboured to pervert or obscure the purity of this doc- 
 trine. Finally, I trust that the whole substance of this doctrine 
 has been faithfully stated and explained, provided my readers 
 set bounds to their curiosity, and are not unreasonably fond of 
 tedious and intricate controversies. For I have not the least 
 expectation of giving satisfaction to those, who are pleased with 
 an intemperance of speculation. I am sure I have used no 
 artifice in the omission of any thing, from a supposition that 
 it would make against me. But studying the edification of 
 the Church, I have thought it better not to touch upon many 
 things which would be unnecessarily burdensome to the reader, 
 without yielding him any profit. For to what purpose is it to 
 dispute, whether the Father be always begetting? For it is 
 foolish to imagine a continual act of generation, since it is evi- 
 dent that three Persons have subsisted in God from all eternity. 
 f- 
 
 VOL. I, Y
 
 170 INSTITUTES OF THE L BOOK i. 
 
 CHAPTER XIV. 
 
 The True God clearly distinguished in the Scripture from all 
 fctitious ones by the Creation of the World. 
 
 ALTHOUGH Isaiah (*) brings a just accusation of stu- 
 pidity against the worshippers of fictitious deities, for not 
 having learned, from the foundations of the earth, and the 
 circuit of the heavens, who was the true God; yet such is the 
 slowness and dulness of our minds, as to induce a necessity for 
 a more express exhibition of the true God, lest the faithful 
 should decline to the fictions of the heathens. For since the 
 most tolerable description given by the philosophers, that 
 God is the soul of the world, is utterly vain and worthless, we 
 require a more familiar knowledge of him, to prevent us from 
 wavering in perpetual uncertainty. Therefore he hath been 
 pleased to give us a history of the creation> on which the 
 faith of the Church might rest, without seeking after any 
 other God, than him whom Moses has represented as the 
 former and builder of the world. The first thing specified in 
 this history is the time, that by a continued series of years 
 the faithful might arrive at the first original of the human race, 
 and of all things. This knowledge is eminently useful, not 
 only to contradict the monstrous fables formerly received in 
 Egypt and other countries, but also to give us clearer views 
 of the eternity of God, and to fill us with greater admiration 
 of it. Nor ought we to be moved with that profane sneer, that 
 it is marvellous that God did not form the design of creating 
 heaven and earth at an earlier period, but suffered an immea- 
 surable duration to pass away unemployed, since he could have 
 made them many thousands of ages before: whereas the con- 
 tinuance of the world now advancing to its last end has not 
 yet reached six thousand years. For the reason why God de- 
 ferred it so long, it would be neither lawful nor expedient to 
 inquire; because, if the human mind strive to penetrate it, 
 it will fail a hundred times in the attempt: nor indeed could 
 there be any utility in the knowledge of that which God him- 
 self, in order to prove the modesty of our faith, hath pur- 
 
 (??0 Isaiah xl. 21.
 
 CHAP. xiv.J CHRISTIAN RELIGION. 171 
 
 posely concealed. [Great shrewdness was discovered by a ' 
 certain pious old man, who, when some scoffer ludicrously 
 inquired what God had been doing before the creation of the 
 world, replied that he had been making hell for over-curious 
 menTjThis admonition, no less grave than severe, should 
 repress the wantonness which stimulates many, and impels 
 them to perverse and injurious speculations. Lastly, let us 
 remember, that God, who is invisible, and whose wisdom, 
 power, and justice, are incomprehensible, hath placed before 
 us the history of Moses, as a mirror which exhibits his lively 
 image. For as eyes, either dim through age, or dull through 
 any disease, see nothing distinctly without the assistance of 
 spectacles; so in our inquiries after God, such is our imbecility, 
 without the guidance of the Scripture, we immediately lose 
 our way. But those who indulge their presumption, since 
 they are now admonished in vain, will perceive too late, by 
 their horrible destruction, how much better it would have 
 been to look up to the secret counsels of God with reverential 
 awe, than to disgorge their blasphemies to darken the heaven. 
 
 Augustine iustly complains, that it is an offence against God, 
 
 i r " ~~^ 
 
 to inquire for any cause of things superior to. his will. He 
 
 elsewhere prudently cautions us, that it is as absurd to dispute 
 concerning an infinite duration of time, as concerning an 
 infinite extent of place. However extensive the circuit of the 
 heavens, yet certainly it has some dimensions. Now if any 
 one should expostulate with God, that the vacuity of space f<? 
 a hundred times larger, would not such arrogance be detested 
 by all pious persons? The same madness is chargeable on those 
 who censure the inaction of God, for not having according to 
 their wishes created the world innumerable ages before. To 
 gratify their inordinate curiosity, they desire to pass beyond 
 the limits of the world; as though, in the very ample circum- 
 ference of heaven and earth, we were not surrounded by 
 numerous objects capable of absorbing all our senses in their 
 inestimable splendour; as though, in the course of six thou- 
 sand years, God had not given us lessons sufficient to exercise 
 our minds in assiduous meditation on them. Then let us 
 cheerfully remain within these barriers with which God hath 
 been pleased to circumscribe us, and as it were to confine our
 
 1T2 INSTITUTES OF THE [BOOK i. 
 
 minds, that they might not be wandering in the boundless re- 
 gions of uncertain conjecture. 
 
 II. To the same purpose is the narration of Moses, that the 
 work of God was completed, not in one moment, but in six 
 days. For by this circumstance also, we are called away from 
 all false deities to the only true God, who distributed his work 
 into six days, that it might not be tedious to us to occupy the 
 whole of life in the consideration of it. For though, whither- 
 soever we turn our eyes, they are constrained to behold the 
 works of God; yet we see how transient our attention is, and 
 if we are touched with any pious reflections, how soon they 
 leave us again. Here also human reason murmurs, as though 
 such progressive works were inconsistent with the power of 
 Deity; till subdued to the obedience of faith it learns to ob- 
 serve that rest, to which the sanctification of the seventh day 
 invites us. Now in the order of those things we must dili- 
 gently consider the paternal love of God towards the human 
 race, in not creating Adam, before he had enriched the earth 
 with an abundant supply of every thing conducive to his hap- 
 piness. For had h placed him in the earth while it remained 
 barren and vacant, had he given him life before there was any 
 light, he would have appeared not very attentive to his benefit. 
 Now when he has regulated the motions of the sun and the stars 
 for the service of man, replenished the earth, the air, and the 
 waters with living creatures, and caused the earth to produce 
 an abundance of all kinds of fruits sufficient for sustenance; 
 he acts the part cf a provident and sedulous father of a family, 
 and displays his wonderful goodness towards us. If the reader 
 will more attentively consider with himself these things, which 
 I only hint at as I proceed, he will be convinced that Moses was 
 an authentic witness and herald of the one God, the Creator 
 of the world. I pass over what I have already stated, that he 
 not only speaks of the mere essence of God, but also exhibits 
 to us his eternal Wisdom and his Spirit: in order that we may 
 not dream of any other God except him who will be known 
 in that express image. 
 
 III. But before I begin to enlarge on the nature of man, 
 something must be said concerning angels. Because, though 
 Moses in the history of the creation, accommodating himself
 
 CHAP, xiv.] CHRISTIAN RELIGION. 173 
 
 to the ignorance of the common people, mentions no other 
 works of God, than such as are visible to our eyes; yet when 
 he afterwards introduces angels as ministers of God, we may 
 easily conclude, that he is their Creator, whom they obey and 
 in whose service they are employed. Though Moses there- 
 fore, speaking in a popular manner, does not, in the beginning 
 of his writings, immediately enumerate the angels among the 
 creatures of God; yet nothing forbids our here making a plain 
 and explicit statement of those things, which the Scripture 
 teaches in other places: because, if we desire to know God 
 from his works, such an excellent and noble specimen should 
 by no means be omitted. Besides, this point of doctrine is very 
 necessary for the confutation of many errors. The excellence 
 of the angelic nature has so dazzled the minds of many, that they 
 have supposed them to be injured, if they were treated as mere 
 creatures, subject to the government of one God. Hence they 
 were falsely pretended to possess a kind of divinity. Manichaeus 
 has also arisen, with the sect which he founded, who imagined 
 to himself two original principles, God and the devil; and 
 attributed to God the origin of all good things, but referred 
 evil natures to the production of the devil. If our minds were 
 bewildered in this wild and incoherent system, we should not 
 leave God in full possession of his glory in the creation of the 
 world. For since nothing is more peculiar to God than eter- 
 nity and self-existence, does not the ascription of this to the 
 devil dignify him with a title of divinity? Now where is the 
 omnipotence of God, if such an empire be conceded to the 
 devil, as that he can execute whatever he pleases, notwith- 
 standing the aversion of the Divine will, or opposition of the 
 Divine power? [But the only foundation of the system of 
 Manichseus, that it is unlawful to ascribe to a good God the 
 creation of any evil thing, in no respect affects the orthodox 
 faith, which admits not that any thing in the universe is evil 
 in its nature: since neither the depravity and wickedness of 
 men and devils, nor the sins which proceed from that source, 
 are from mere nature, but from a corruption of natureTjfnor 
 if om the beginning has any thing existed, in which God has 
 not given a specimen both of his wisdom and of his justice. 
 To oppose these perverse notions, it is necessary to raise our 
 
 *^< '' 

 
 174 INSTITUTES OF THE [BOOK i. 
 
 minds higher than our eyes can reach. And it is very pro- 
 bable that it was with this design, when, in the Nicene creed, 
 God is called the Creator of all things, that particular mention 
 is made of things invisible. Yet it shall be my study to observe 
 the limit which the rule of piety prescribes, lest, by indulging 
 an unprofitable degree of speculation, I should lead the reader 
 astray from the simplicity of the faith. And certainly, since 
 the Spirit invariably teaches us in a profitable manner, but 
 with regard to things of little importance to edification, either 
 is wholly silent, or but lightly and cursorily touches on them; 
 it is also our duty cheerfully to remain in ignorance of what 
 it is not for our advantage to know. 
 
 IV. Since angels are ministers of God appointed to execute 
 his commands, () that they are also his creatures, ought to be 
 admitted without controversy. And does it not betray obsti- 
 nacy rather than diligence, to raise any contention concerning 
 the time or the order in which they were created? Moses 
 narrates, that "the heavens and the earth were finished, and 
 all the host of them:" (0) to what purpose is it anxiously to 
 inquire, on what day, besides the stars and the planets, the 
 other more concealed host of heaven began to exist? Not to 
 be too prolix, let us remember on this point (as on the whole 
 doctrine of religion), to observe one rule of modesty and 
 sobriety; which is, not to speak, or think, or even desire to 
 know, concerning obscure subjects, any thing beyond the in- 
 formation given us in the divine word. Another rule to be 
 followed is, in reading the Scripture, continually to direct our 
 attention to investigate and meditate upon things conducive to 
 edification; not to indulge curiosity or the study of things 
 unprofitable. And since the Lord hath been pleased to in- 
 struct us, not in frivolous questions, but in solid piety, the fear 
 of his name, true confidence, and the duties of holiness, let us 
 content ourselves with that knowledge. Wherefore, if we wish 
 to be truly wise, we must forsake the vain imaginations pro- 
 pagated by triflers concerning the nature, orders, and multi- 
 tude of angels. I know that these things are embraced by 
 many persons with greater avidity, and dwelt upon with more 
 
 Psalm ciii. 20. (o) Gen. H. I.
 
 CHAP, xiv.] CHRISTIAN RELIGION. 175 
 
 pleasure, than such things as are in daily use. But if it be 
 not irksome to be the disciples of Christ, it should not be irk- 
 some to follow that method which he has prescribed. Then 
 the consequence will be, that content with his discipline, we 
 shall not only leave, but also abhor, those unprofitable specula- 
 tions from which he calls us away. No man can deny that 
 great subtlety and acuteness is discovered by Dionysius, who- 
 ever he was, in many parts of his treatise on the Celestial 
 Hierarchy: but if any one enters into a critical examination 
 of it, he will find the greatest part of it to be mere babbling. 
 But the duty of a theologian is, not to please the ear with 
 empty sounds, but to confirm the conscience by teaching things 
 which are true, certain, and profitable. A reader of that book 
 would suppose that the author was a man descended from 
 heaven, giving an account of things that he had not learned 
 from the information of others, but had seen with his own 
 eyes. But Paul, who was " caught up to the third heaven," (/>) 
 not only has told us no such things, but has even declared, 
 that it is not lawful for men to utter the secret things which 
 he had seen. Taking our leave, therefore, of this nugatory 
 wisdom, let us consider, from the simple doctrine of the Scrip- 
 ture, what the Lord hath been pleased for us to know con- 
 cerning his angels. 
 
 V. We are frequently informed in the Scripture, that 
 angels are celestial spirits, whose ministry and service God 
 uses for the execution of whatever he hath decreed: and hence 
 this name is given to them, because God employs them as 
 messengers to manifest himself to men. Other appellations 
 also, by which they are distinguished, are derived from a 
 similar cause. They are called Hosts, because as life-guards 
 they surround their prince, aggrandizing his majesty, and ren- 
 dering it conspicuous; and, like soldiers, are ever attentive to 
 the signal of their leader; and are so prepared for the per 
 formance of his commands, that he has no sooner signified his 
 will, than they are ready for the work, or rather are actuallv 
 engaged in it. Such a representation of the throne of God i? 
 exhibited in the magnificent descriptions of the Prophets, IMK 
 
 (/) 2 Cor. xii. 1,cc.
 
 INSTITUTES OF THL [BOOK T. 
 
 particularly of Daniel; where he says, when God had ascended 
 the judgment-seat, that " thousand thousands ministered unto 
 him, and ten thousand times ten thousand stood before him."(y) 
 Since by their means the Lord wonderfully exerts and declares 
 the power and strength of his hand, thence they are denomi- 
 nated Powers, (r) Because by them he exercises and adminis- 
 ters his government in the world, therefore they are called 
 sometimes Principalities, sometimes Powers, sometimes Domi- 
 nions. Lastly, because the glory of God in some measure 
 resides in them, they have also, for this reason, the appellation 
 of Thrones. (s) Although on this last name I would affirm no- 
 thing: because a different interpretation is equally or even 
 more suitable. But, omitting this name, the Holy Spirit often 
 uses the former ones, to magnify the dignity of the angelic 
 ministry. Nor indeed is it right that no honour should be 
 paid to those instruments, by whom God particularly exhibits 
 the presence of his power. Moreover, they are more than 
 once called gods; because in their ministry, as in a mirror, 
 they give us an imperfect representation of divinity. Though I 
 am pleased with the interpretation of the old writers, on those 
 passages where the Scripture records the appearance of an 
 angel of God to Abraham, Jacob, Moses, and others, (#) that 
 Christ was that angel; yet frequently, where mention is made 
 of angels in general, this name is given to them. Nor should 
 this surprise us: for if that honour be given to princes and 
 governors, because, in the performance of their functions, they 
 are vicegerents of God the supreme King and Judge; (y) there 
 is far greater reason for its being paid to angels, in whom 
 the splendour of the divine glory is far more abundantly 
 displayed. 
 
 VI. But the Scripture principally insists on what might con- 
 duce most to our consolation, and the confirmation of our faith; 
 that the angels are the dispensers and administrators of the 
 Divine beneficence towards us. And therefore it informs us, 
 that they guard our safety, undertake our defence, direct our 
 ways, and exercise a constant solicitude that no evil befal us. 
 
 (7) Daniel vii. 10. (r) Ephes. i. 21. (*) Col. i. 16. 
 
 (t) Gen. xviii. 2. xxxii. 1, 28. Josh. v. 13- Judges vi. 11. xiii. 3, 22. 
 
 (t>) Psalm Ixxxii. P.
 
 CHAP, xiv.] CHRISTIAN RELIGION. 177 
 
 The declarations are universal, belonging primarily to Christ 
 the head of the Church, and then to all the faithful. "He 
 shall give his angels charge over thee, to keep thee in 
 all thy ways. They shall bear thee up in their hands, lest 
 thou dash thy foot against a stone." (w) Again, " The angel 
 of the Lord encampeth round about them that fear him, and 
 delivereth them." (x) In these passages God shews that he 
 delegates to his angels the protection of those whom he hath 
 undertaken to preserve. Accordingly, the angel of the Lord 
 consoles the fugitive Hagar, and commands her to be recon- 
 ciled to her mistress, (y) Abraham promises his servant that 
 an angel should be the guide of his journey, (z) Jacob, in his 
 benediction of Ephraim and Manasseh, prays that the angel 
 of the Lord, by whom he had been redeemed from all evil, 
 would cause them to prosper, (a) Thus an angel was appointed 
 to protect the camp of the Israelites; () and whenever it 
 pleased God to deliver them from the hands of their enemies, 
 he raised up avengers by the ministry of angels, (c) And 
 finally, to supersede the necessity of adducing more examples, 
 angels ministered to Christ and attended him in all his diffi- 
 culties; they announced his resurrection to the women, and his 
 glorious advent to the disciples, (d} And thus in the discharge 
 of their office as our protectors, they contend against the devil 
 and all our enemies, and execute the vengeance of God on 
 those who molest us: as we read that an angel of God, to 
 deliver Jerusalem from a siege, slew a hundred and eighty- 
 five thousand men in the camp of the king of Assyria in one 
 night. 0) 
 
 VII. But whether each of the faithful has a particular angel 
 assigned him for his defence, I cannot venture certainly to affirm. 
 When Daniel introduces the angel of the Persians and the 
 angel of the Greeks, (y) he clearly signifies that certain angels 
 are appointed to preside over kingdoms and provinces. Christ 
 also, when he says that the angels of children always behold 
 
 (<w) Psalm xci. 11, 12. (x) Psalm xxxiv. 7. ( v) Gen. xvi. 9. 
 (z) Gen. xxiv. 7. () Gen. xlviii. 16. (6) Exod. xiv. 19. xxiii. 20. 
 
 (c) Judges ii. 1. vi.ll. xiii. 3, &c. 
 
 (rf) Matt. iv. 11. Luke xxii. 43. Matt, xxviii. 5. Luke xxiv. 4, 5. Acts i. 10. 
 (c) 2 Kings xix. 35. Isaiah sxxvii. 36. (/) Daniel X. 13, 20. 3*. 1. 
 
 VOL. I. 7,
 
 178 INSTITUTES OF THE [BOOK i. 
 
 the face of the Father, (_<) suggests, that there are certain 
 angels who are charged with their safety. But I know not 
 whether this justifies the conclusion, that every one of them 
 has his particular guardian angel. Of this indeed we may be 
 certain, that not one angel only has the care of every one of 
 us; but that they all with one consent watch for our salvation. 
 For it is said of all the angels together, that they rejoice more 
 over one sinner turned to repentance, than over ninety and 
 nine just persons who have persevered in their righteousness. (A) 
 Of more than one angel it is said, that they carried the soul ot 
 Lazarus into the bosom of Abraham, (z) Nor is it in vain that 
 Elisha shews his servant so many fiery chariots, which were 
 peculiarly assigned to him for his protection. (/) There is one 
 place which seems clearer than the rest in confirmation ot 
 this point. For when Peter, on his liberation from prison, 
 knocked at the door of the house in which the brethren were 
 assembled, as they could not suppose it to be Peter himself, they 
 said it was his angel. (/) This conclusion seems to have arisen in 
 their minds from the common opinion that each of the faithful 
 has his guardian angel assigned him. But here it may also be 
 replied, that nothing prevents this being understood of any one 
 of the angels, to whom the Lord might have committed the care 
 of Peter on that occasion, and who yet might not be his per- 
 petual guardian: as it is vulgarly imagined that every person 
 has two angels, a good one and a bad one, according to the 
 heathen notion of different genii. But it is not worth while 
 anxiously to investigate, what it little concerns us to know. 
 For if any one be not satisfied with this, that all the orders oi 
 the celestial army watch for his safety; I see not what advan- 
 tage he can derive from knowing that he has one particular 
 angel given him for his guardian. But those who restrict to 
 one angel the care which God exercises over every one of us, 
 do a great injury to themselves, and to all the members of the 
 Church: as though those auxiliaries had been promised in 
 vain, who by surrounding and defending us on all sides con- 
 tribute to increase our courage in the conflict. 
 
 VIII. Let those, who venture to determine concerning the 
 
 (^) Matt, xviii. 10. (/)) Luke xv. 7. (/) Luke xvi. 22. 
 
 (/) 2 Kinjfs vi. 17 <7) Acts xH. 15.
 
 CHAP, xiv.] CHRISTIAN RELIGION. 179 
 
 multitude and orders of the angels, examine on what founda- 
 tion their opinions rest. Michael, I confess, is called in Daniel 
 " the great prince," and in Jude " the archangel." (m) And 
 Paul informs us that it will be an archangel, who with the 
 sound of a trumpet shall summon men to judgment, (jn) But 
 who from these passages can determine the degrees of honour 
 among the angels, distinguish the individuals by their respec- 
 tive titles, and assign to every one his place and station? For 
 the two names which are found in the Scripture, Michael and 
 Gabriel, and the third, if you wish to add it from the history 
 of Tobias, (o) may appear, from their significations, to be given 
 to angels on account of our infirmity; though I would rather 
 leave this undetermined. With respect to their numbers, we 
 hear, from the mouth of Christ, of many legions; (/?) from 
 Dani,el, of many myriads: (^) the servant of Elisha saw many 
 chariots; and their being said to encamp round about them 
 that fear God, (r) is expressive of a great multitude. It is 
 certain that spirits have no form: and yet the Scripture, on 
 account of the slender capacity of our minds, under the names 
 of cherubim and seraphim, represents angels to us as having 
 wings, to prevent our doubting that they will always attend 
 with incredible celerity, to afford us assistance as soon as our 
 cases require it: as though the lightning darted from heaven 
 were to fly to us with its accustomed velocity. All further in- 
 quiries on both these points, we shall consider as belonging 
 to that class of mysteries, the full revelation of which if, 
 deferred to the last day. Wherefore let us remember that we 
 ought to avoid too much curiosity of research, and presumptiw! 
 of language. 
 
 IX. But this, which is called in question by some restless 
 men, must be received as a certain truth, that angels are 
 ministering spirits whose service God uses for the protec- 
 tion of his people, and by whom he dispenses his benefits 
 among mankind, and executes his other works. It was the 
 opinion of the ancient Sadducees indeed, that the term angels 
 signified nothing but the motions which God inspires into 
 
 (m) Daniel xii. 1. Jude, ver. 9. (n) 1 Thess. iv. <6. 
 
 (o) Daniel *. 13, 21. viii. 16. ix. 21. Luke i. 19, 26. Tob. iii. 17 v. 5. 
 (p) Matt. xxvi. 53. (7) Daniel vii. 10. (r) Psalm xxxiv. 7.
 
 180 INSTITUTES OF THE [BOOK i. 
 
 men, or those specimens which he gives of his power. 13 uv 
 this foolish notion is repugnant to so many testimonies of 
 Scripture, thai ir is surprising how such gross ignorance could 
 have been tolerated among that people. For to omit the 
 places before cited, where mention is made of thousands and 
 legions of angels, where joy is attributed to them, where they 
 are said to sustain the faithful in their hands, to carry their 
 souls into rest, to b.hold the face of the Father, (*) and the 
 like; there are others which most clearly evince, that they 
 are spirits possessing an actual existence and their own pecu- 
 liar nature. For the declarations of Stephen and Paul, that 
 tin law was given by the hand of angels; (?) and of Christ, 
 that the elect, after the resurrection, shall be like angels; that 
 the day of judgment is not known even to the angels; that he 
 thc-n will come with his holy angels; (v) however tortured, 
 must necessarily be thus understood. Likewise, when Paul 
 charges Timothy, before Christ and the elect angels, to keep 
 his precepts; (w) he intends, not unsubstantial qualities or 
 inspirations, but real spirits. Nor otherwise is there any mean- 
 ing in what we read in the Epistle to the Hebrews, that Christ 
 is made more excellent than the angels, that the world is not 
 subject to them, that Christ assumed not their nature but the 
 nature of man; (#) unless we understand that there are happy 
 spirits to whom these comparisons may apply. And the 
 author of the same epistle explains himself, where he places 
 angels and the souls of the faithful together in the kingdom 
 of God. (z/) Besides, we have already quoted, that the angels 
 of children always behold the face of God; that we are always 
 defended by their protection; that they rejoice for our safety; 
 that they admire the manifold grace of God in the church; (z) 
 and are subject to Christ as their head, (a) The same truth 
 is proved by their having so often appeared to the patriarchs 
 in the form of men, conversed with them, and been enter- 
 tained by them. And Christ himself, on account of the pre- 
 
 (s) Luke xv. 10. iv. 10. xvi 22. Psalm xci. 12. Matt. iv. 6. xviii. 10. 
 
 () Acts vii. 53. Gal. iii. 19. 
 
 (v) Matt. xxii. 30. xxiv. 36. xxv. 31. Luke ix. 26. (<u>) 1 Tim. V- 21. 
 
 far) Heb. i. 4. ii. 16. (.y) Heb. xji. 22, 23. <z) 1 Peter i. 12- 
 
 fa) Heb. i. 6.
 
 CHAP, xiv.] CHRISTIAN RELIGION. 181 
 
 eminence which he obtains in the capacity of Mediator, is called 
 an angel. (6) I have thought proper cursorily to touch on this 
 point, in order to fortify the simple against those foolish and 
 absurd notions, which were disseminated by Satan many ages 
 ago, and are frequently springing up afresh. 
 
 X. It remains for us to encounter the superstition, which ge- 
 nerally insinuates itself into men's minds when angels are said 
 to be the ministers and dispensers of all our blessings. For 
 human reason soon falls into an opinion, that there is no honour 
 that ought not to be paid to them. Thus it happens that what 
 belongs solely to God and Christ, is transferred to them. Thus 
 we see, that for some ages past the glory of Christ has in many 
 ways been obscured; while angels have been loaded with extra- 
 vagant honours without the authority of the word of God. And 
 among the errors which we combat in the present day, there 
 is scarcely one more ancient than this. For even Paul appears 
 to h ve had a great controversy with some, who exalted angels 
 in such a manner as almost to degrade Christ to an inferior 
 sir .ion. Hence the solicitude with which he maintains, in the 
 Epistle to the Colossians, not only that Christ is to be esteemed 
 above angels, but also that he is the author of all blessings to 
 them; (c) in order that we may not forsake him and turn 
 to them, who are not even sufficient for themselves, but draw 
 from the same fountain as we do. Since the splendour of the 
 Divine majesty, therefore, is eminently displayed in them, 
 there is nothing more natural than for us to fall down with 
 astonishment in adoration of them; and to attribute every thing 
 to them which exclusively belongs to God. Even John, in 
 the Revelation, confesses this to have happened to himself; 
 but adds at the same time, that he was thus answered: " See 
 thou do it not: I am thy fellow-servant: worship God." (d) 
 
 XI. But this danger we shall happily avoid, if we consider 
 why God is accustomed to provide for the safety of the faithful, 
 and to communicate the gifts of his beneficence by means of 
 angels, rather than by himself to manifest his own power 
 without their intervention. He certainly does this not from 
 necessity, as though he were unable to do without them; for 
 
 (6) Mai. iii. I. (c) Col. i. 16, 20. (</) Rev. xix. 10. xxii. 9, ft.
 
 182 INSTITUTES OF THE [BOOK i. 
 
 whenever he pleases he passes them by, and performs his work 
 .with a mere nod of his power; so far is he from being indebted 
 to their assistance for relieving him in any difficulty. This 
 therefore conduces to the consolation of our imbecility, that 
 we may want nothing that can either raise our minds to a 
 good hope, or confirm them in security. This one thing in- 
 deed ought to be more than sufficient for us, that the Lord 
 declares himself to be our Protector. But while we see our- 
 selves encompassed with so many dangers, so many annoy- 
 ances, such various kinds of enemies; such is our weakness 
 and frailty, that we may sometimes be filled with terror, or 
 fall into despair, unless the Lord enables us according to our 
 capacity to discover the presence of his grace. For this rea- 
 son he promises, not only that he will take care of us himself, 
 but also that we shall have innumerable life-guards, to whom 
 he hath committed the charge of our safety; and that as long 
 as we are surrounded by their superintendence and protection, 
 whatever danger may threaten, we are placed beyond the 
 utmost reach of evil. I confess indeed, that it is wrong for us, 
 after that simple promise of the protection of God alone, still 
 to be looking around to see from what quarter our aid may 
 come. But since the Lord from his infinite clemency and 
 goodness is pleased to assist this our weakness, there is no 
 reason why we should neglect this great favour which he 
 shews us. We have an example of this in the servant of 
 Elisha, who when he saw that the mountain was besieged by 
 an army of Syrians, (e) and that no way of escape was left, 
 was filled with consternation, as though himself and his master 
 had been ruined. Then Elisha prayed that God would open 
 his eyes, and he immediately saw the mountain full of horses 
 and chariots of fire; that is, of a multitude of angels who 
 were to guard him and the Prophet. Encouraged by this 
 vision he came to himself again, and was able to look clown 
 with intrepidity on the enemies, the sight of whom before had 
 almost deprived him of life. 
 
 XII. Therefore, whatever is said concerning the ministry 
 ff angels, let us direct it to this end, that, overcoming ajl 
 
 (f) 2 Kinsrs vi. 15, 16, 17.
 
 QHAP. xiv.] CHRISTIAN RELIGION. 183 
 
 diffidence, our hope in God may be more firmly established. 
 For the Lord hath provided these guards for us, that we may 
 not be terrified by a multitude of enemies, as though they 
 could prevail in opposition to his assistance, but may have re- 
 course to the sentiment expressed by Elisha, "There are more 
 for us than against us." How preposterous is it then, that we 
 should be alienated from God by angels, who are appointed for 
 this very purpose, to testify that his aid is more especially present 
 with us. But they do alienate us from him, unless they lead us 
 directly to him, to regard him, call on him, and celebrate him as 
 our only helper; unless they are considered by us as his hands, 
 which apply themselves to do nothing without his direction; 
 unless they attach us to Christ the only Mediator, to depend 
 entirely on him, to lean upon him, to aspire to him, and to 
 rest satisfied in him. For what is described in the vision of 
 Jacob, (/") ought to be firmly fixed in our minds, that the 
 angels descend to the earth to men, and ascend from earth to 
 heaven, by a ladder above which stands the Lord of hosts. 
 This implies, that it is only through the intercession of 
 Christ, that we are favoured with the ministry of angels, as he 
 himself affirms: " Hereafter ye shall see heaven open, and the 
 angels descending upon the Son of man." () Therefore the 
 servant of Abraham, having been commended to the care of 
 an angel, (A) does not therefore invoke him for his aid, but 
 trusting to that committal, pours out his prayers before the 
 Lord, and entreats him to display his mercy towards Abraham. 
 For as God does not make them the ministers of his power 
 and goodness, in order to divide his glory with them; so 
 neither does he promise his assistance in their ministry, that 
 we may divide our confidence between them and him. Let us 
 take our leave therefore of that Platonic philosophy, which 
 seeks access to God by means of angels, and worships them 
 in order to render him more propitious to us; which super- 
 stitious and curious men have endeavoured from the beginning, 
 and even to this day persevere in attempting, to introduce into 
 our religion. 
 
 XIII. The design of almost every thing that the Scriptnrc- 
 
 \f} Gen. xxviii. 12. C?) John i. 51- (//> Gen, xxiv. 7, 12, 27. 53.
 
 INSTITUTES OF THE [BOOK i. 
 
 teaches concerning devils, is that we may be careful to guard 
 against their insidious machinations, and may provide our- 
 selves with such weapons as are sufficiently firm and strong 
 to repel the most powerful enemies. For when Satan is called 
 the god and prince of this world, (z) the strong man armed, () 
 the prince of the power of the air, (/) a roaring lion; (rn) these 
 descriptions only tend to make us more cautious and vigilant, 
 and better prepared to encounter him. This is sometimes 
 signified in express words. For Peter, after having said that 
 " the devil, as a roaring lion, walketh about seeking whom he 
 may devour," immediately subjoins an exhortation to u resist 
 him steadfast in the faith. 1 ' And Paul, having suggested that 
 " we wrestle not against flesh and blood, but against princi- 
 palities, against powers, against the rulers of the darkness of 
 this world, against spiritual wickedness," (n) immediately com- 
 mands us to put on suitable armour for so great and so peril- 
 ous a conflict. Wherefore having been previously warned that 
 we are perpetually threatened by an civ. my, and an enemy 
 desperately bold and extremely strong, skilled in every artifice, 
 indefatigable in diligence and celerity, abundantly provided with 
 all kinds of weapons, and most expert in the science of war, 
 let us make it the grand object of our attention, that we suffer 
 not ourselves to be oppressed with slothfulness and inactivity, 
 but on the contrary arousing and collecting all our courage, 
 be ready for a vigorous resistance: and as this warfare is ter- 
 minated only by death, let us encourage ourselves to per- 
 severance. But above all, conscious of weakness and ignorance, 
 let us implore the assistance of God, nor attempt any thin^ 
 but in reliance on him: since he alone can supply us with wis- 
 dom, and strength., and courage, and armour. 
 
 XIV. But the more to excite and urge us to such conduct, 
 the Scripture announces that there are not one or two, or 
 a few enemies, but great armies who wage war against us. 
 For even Mary Magdalene is said to have been delivered from 
 seven demons by whom she was possessed; (o) and Christ de- 
 clares it to be a common case, that if you leave the place open 
 
 (i) 2 Cor. iv. 4. John xii. 31. (*) Mutt. xii. 29. Luke si. 21. 
 
 (/) Ephes. ii. 2. (w) 1 Peter v. 8, 9. (n) Ephes. vi. 12, &c. 
 
 00 Mark xvi. 9.
 
 GHAP. xiv.] CHRISTIAN RELIGION. 185 
 
 for the re -entrance of a daemon who has once been ejected, he 
 associates with himself seven spirits more wicked still, and 
 returns to his vacant possession. (j&) Indeed one man is said to 
 have been possessed by a whole legion. (^) By these passages 
 therefore, we are taught, that we have to contend with an in- 
 finite multitude of enemies; lest despising their paucity we 
 should be more remiss to encounter them, or expecting some- 
 times an intermission of hostility should indulge ourselves in 
 idleness. But when one Satan or devil is frequently mentioned 
 in the singular number, it denotes that principality of wicked- 
 ness which opposes the kingdom of righteousness. For as the 
 Church and society 7 of saints have Christ as their head; so the 
 faction of the impious, and impiety itself, are represented to us 
 with their prince wl^o exercises the supreme power amon,;; 
 them. Which is the meaning of that sentence, " Depart, ye 
 cursed, into everlasting fire, prepared for the devil and his 
 angels." (r) 
 
 XV. It also ought to stimulate us to a perpetual war with 
 the devil, that he is every where called God's adversary and 
 ours. For if we feel the concern which we ought to feel for 
 the glory of God, we shall exert all our power against him 
 who attempts the extinction of it. If we are animated by a 
 becoming zeal for defending the kingdom of Christ, we must 
 necessarily have an irreconcileable war with him who conspires 
 its ruin. On the other hand, if we are solicitous for our salva- 
 tion, we ought to make neither peace nor truce with him who 
 assiduously plots its destruction. Now such is the description 
 given of him in the third chapter of Genesis, where he seduces 
 man from the obedience owed by him to God, so that he at 
 once robs God of his just honour, and precipitates man into 
 ruin. Such also is he described in the Evangelists, where he 
 is called an enemy, and said to sow tares in order to corrupt 
 the seed of eternal life. (*) In short, the testimony of Christ 
 concerning him, that he was a murderer and a liar from the 
 beginning, (f) we find verified in all his actions. For he 
 opposes divine truth with lies; obscures the light with shades 
 of darkness; involves the minds of men in errors; stirs up 
 
 (/>) Matt. xii. 4345. (9) Luke viii. 30. (r) Matt. xxv. 41. 
 (*) Matt. xiii. 25, 28. (<) John viii. 44. 
 VOL. I. 2 A
 
 186 INSTITUTES OF THK [BOOK i. 
 
 animosities, and kindles contentions and wars: and all for the 
 purpose of subverting the kingdom of God, and plunging man- 
 kind with himself into eternal destruction. Whence it is evi- 
 dent, that he is naturally depraved, vicious, malignant, and 
 mischievous. For there must be extreme depravity in that 
 mind which is bent on opposing the glory of God and the 
 salvation of men. And this is suggested by John in his epistle, 
 when he says, that " he sinneth from the beginning." For he 
 intends, that he is the author, conductor, and principal con- 
 triver of all wickedness and iniquity. 
 
 XVI. But since the devil was created by God, we must 
 remark, that this wickedness which wx: attribute lu his nature 
 is not from creation, but from corruption. For whatever evil 
 quality he has, he has acquired by his defection and fall. And 
 of this the Scripture apprises us; lest believing him to have 
 come from God, just as he now is, we should ascribe to God 
 himself that which is in direct opposition to him. For this reason 
 Christ declares, that Satan, " when he speaketh a lie, speaketh 
 of his own; (t>) and adds the reason, " because he abode not 
 in the truth." When he says that he abode not in the truth, 
 he certainly implies that he had once been in it: and when he 
 calls him the father of a lie, he precludes his imputing to God 
 the depravity of his nature which originated wholly from him- 
 self. Though these things are delivered in a brief and rather 
 obscure manner, yet they are abundantly sufficient to vindicate 
 the majesty of God from eveiy calumny. And what does it 
 concern us to know, respecting devils, cither more particulars 
 or for any other purpose? Some persons are displeased that 
 the Scripture does not gives us in various places a distinct and 
 detailed account of their fall, with its cause, manner, time, and 
 nature. But these things being nothing to us, it was better for 
 them, if not to be passed over in total silence, yet certainly 
 to be touched on but lightly; because it would ill comport with 
 the dignity of the Holy Spirit to feed curiosity with vain and 
 unprofitable histories: and we perceive it to have been the 
 design of the Lord, to deliver nothing in his sacred oracles, 
 which we might not learn to our edification. That we ourselves 
 
 <>lm viii. 44
 
 CHAP, xiv.] CHRISTIAN RELIGION. 187 
 
 therefore may not dwell upon unprofitable subjects, let us be 
 content with this concise information respecting the nature of 
 devils; that at their creation they were originally angels ot 
 God, but by degenerating; have ruined themselves and become 
 
 ' J . r -j O ... 
 
 the instruments of perdition to others. This being useful to be 
 known, it is clearly stated by Peter and Jude; "God," say 
 they, " spared not the angels that sinned, and kept not their 
 first estate, but left their own habitation." (jc 1 ) And Paul, men- 
 tioning the elect angels, (?/) without doubt tacitly implies that 
 there are reprobate ones. 
 
 XVII. The discord and contention, which we say Satan 
 maintains against God, ought to be understood in a manner con- 
 sistent with a firm persuasion, that he can do nothing without 
 God's will and consent. For we read in the history of Job, that 
 he presented himself before God to receive his commands, and 
 dared not to undertake any enterprise without having obtained 
 his permission. (2) Thus also when Ahab was to be deceived, he 
 undertook to be a lying spirit in the mouth of all the prophets; 
 and being commissioned by Gcjd, he performed it. (a) For this 
 reason he is also called the " evil spirit from the Lord," who 
 tormented Saul, () because he was employed as a scourge to 
 punish the sins of that impious monarch. And elsewhere it is 
 recorded, that the plagues were inflicted on the Egyptians by 
 the " evil angels." (c) According to these particular examples, 
 Paul declares generally, that the blinding of unbelievers is the 
 work of God, (</) whereas he has before called it the operation 
 of Satan. It appears then that Satan is subject to the power 
 of God, and so governed by his control, that he is com- 
 pelled to render obedience to him. Now when we say that 
 Satan resists God, and that his works are contrary to the 
 works of God, we at the same time assert, that this repugnance 
 and contention depend on the Divine permission, jL^sgeak, 
 now, not of the will or the endeavour, but only of the effect. 
 For the devil, being naturally wicked, has not the least inclina- 
 tion towards obedience to the Divine will, but is wholly bent 
 on insolence and rebellion. It therefore arises from himself 
 
 (x) 2 Peter ii. 4. Jude, ver. 6. (j>) 1 Tim. v. 21. (2) Job L 6. ii. 1. 
 (a) 1 Kings xxii. 30, &c. (6) 1 Sam. xvi. 14. xviii. 10. 
 
 (c) Psalm Ixxviii. 49. (d) 2 Thess. ii. 9, 11.
 
 188 INSTITUTES OF THE [BOOK i. 
 
 and his wickedness, that he opposes God with all his desires 
 and purposes. This depravity stimulates him to attempt those 
 things which he thinks the most opposed to God. But since 
 God holds him tied and bound with the bridle of his power, 
 he executes only those things which are divinely permitted: 
 and thus, whether he will or not, he obeys his Creator, being 
 constrained to fulfil any service to which he impels him. 
 
 XVIII. While God directs the courses of unclean spirits 
 hither and thither at his pleasure, he regulates this govern- 
 ment in such a manner, that they exercise the faithful with 
 fighting, attack them in ambuscades, harass them with incur- 
 sions, push them in battles, and frequently fatigue them, throw 
 them into confusion, terrify them, and sometimes wound them, 
 yet never conquer or overwhelm them; but subdue and lead 
 captive the impious, tyrannise over their souls and bodies, and 
 abuse them like slaves by employing them in the perpetration 
 of every enormity. The faithful, in consequence of being 
 harassed by such enemies, are addressed with the following, 
 and other similar exhortation^: " Give not place to the 
 devil." (e) " Your adversary the devil, as a roaring lion, 
 vvalketh about, seeking whom he may devour? whom resist 
 steadfast in the faith." (y) Paul confesses that he himself was 
 not free from this kind of warfare, when he declares that as a 
 remedy to subdue pride, " the messenger of Satan was given 
 to him to buffet him." (#) This exercise then is common to 
 all the children of God. But as the promise respecting the 
 breaking of the head of Satan (A) belongs to Christ and all his 
 members in common, I therefore deny that the faithful can 
 eyjr be conquered or overwhelmed by him. They are fre- 
 quently filled with consternation, but recover themselves again; 
 they fall by the violence of his blows, but are raised up again; 
 they are wounded, but not mortally; finally, they labour 
 through their whole lives in such a manner, as at last to obtain 
 the victory. This however is not to be restricted to each 
 single action. For we know that, by the righteous vengeance 
 of God, David was for a time delivered to Satan, that by his 
 instigation he might number the people; (z) nor is it without 
 
 (0 Ephes, iv. 27. (./) 1 Peter v. 8. (,$) 2 Cor. xii. 7 
 
 (A) Gen. ii'i. 15. (i) 2 Sam. xxiv. 1. 1 Chron. xxi. 1.
 
 CHAP, xiv.] CHRISTIAN RELIGION. 180 
 
 reason that Paul admits a hope of pardon even for those who 
 
 may have been entangled in the snares of the devil. (^) There- 
 
 fore the same Apostle shews, in another place, that the promise 
 
 before cited is begun in this life, where we must engage in the 
 
 conflict; and that after the termination of the conflict it will 
 
 be completed. " And the God of peace," he says, " shall 
 
 bruise Satan under your feet shortly." (/) In our Head this 
 
 victory indeed has always been complete, because the prince of 
 
 this world had nothing in him; (?n) in us who are his mem- 
 
 bers, it yet appears only in part, but will be completed when we 
 
 shall have put off our flesh which makes us still subject to 
 
 infirmities, and shall be full of the power of the Holy Spirit. 
 
 In this manner, when the kingdom of Christ is erected, Satan 
 
 and his power must fall; as the Lord himself says, " I beheld 
 
 Satan as lightning fall from heaven." (n) For by this answer 
 
 he confirms what the Apostles had reported concerning the 
 
 power of his preaching. Again: u When a strong man armed 
 
 keepeth his palace, his goods are in peace; but when a stronger 
 
 than he shall come upon him, and overcome him," &c. (0) And 
 
 to this end Christ by his death overcame Satan who had the 
 
 power of death, and triumphed over all his forces, that they 
 
 might not be able to hurt the Church; for otherwise it would 
 
 be in hourly danger of destruction. For such is our imbe- 
 
 cility, and such the strength of his fury, how could we stand 
 
 even for a moment against his various and unceasing attacks, 
 
 without being supported by the victory of our Captain? There- 
 
 fore God permitteth not Satan to exercise any power over the 
 
 souls of the faithful, but abandons to his government only the 
 
 impious and unbelieving, whom he deigns not to number 
 
 among his own flock. For he is said to have the undisturbed 
 
 possession of this world, till he is expelled by Christ. (/>) He 
 
 is said also to blind all who believe not the Gospel, (^) and to 
 
 work in the children of disobedience; (r) and this justly, for all 
 
 the impious are vessels of wrath. (*) To whom therefore 
 
 should they be subjected, but to the minister of the Divine 
 
 vengeance? Finally, they are said to be of their father the 
 
 Tim. ii. 26. (/) Rom. xvi. 20. (m) John xiv. 30. 
 
 (n) Luke x. 18. (o) Luke xi. 21. (p) John xii. 31. 
 
 (7) 2 Cor. iv. 4. O) Eph. ii. 2. '*) Romans ix. 22.
 
 V ft 
 
 t 
 
 190 INSTITUTES OF THE [BOOK i. 
 
 devil; (/) because, as the faithful are known to be the childn i 
 of (iod Iroin their bearing his image, (u) so the impious, from 
 the image of Satan into which they have degenerated, are pro- 
 perly considered as his children. 
 
 XIX. But as we have already confuted that nugatory phi- 
 losophy concerning the holy angels, which teaches that they 
 are nothing but inspirations, or good motions, excited by God 
 in the minds of men; so in this place we must refute those 
 who pretend that devils are nothing but evil affections or per- 
 turbations, which our flesh obtrudes on our minds. But this 
 may be easily done, and that because the testimonies of Scrip- 
 ture on this subject are numerous and clear. First, when"thlEy 
 are called unclean spirits and apostate angels (w) who have 
 degenerated from their original condition, the very names 
 sufficiently express, not mental emotions or affections, but 
 rather in reality what are called minds, or spirits endued with 
 perception and intelligence. Likewise when the children of 
 God are compared with the children of the devil, both by 
 Christ and by John, (*) would not the comparison be absurd, 
 if nothing were intended by the word devil but evil inspira- 
 tions? And John adds something still plainer, that the devil 
 sinneth from the beginning. Likewise when Jude introduces 
 Michael the archangel contending with the devil, (?/) he cer- 
 tainly opposes to the good angel an evil and rebellious one. 
 To which agrees what is recorded in the history of Job, that 
 Satan appeared with the holy angels before God. (z) But the 
 clearest of all are those passages, which mention the punish- 
 ment which they begin to feel from the judgment of God, and 
 are to feel much more at the resurrection: " Thou Son of 
 God, art thou come hither to torment us before the time?" (a) 
 Also, " Depart, ye cursed, into everlasting fire, prepared for 
 the devil and his angels." () Again, " If God spared not the 
 angels that sinned, but cast them down to hell, and delivered 
 them into chains of darkness, to be reserved unto judgment," 
 &c. (c) How unmeaning were these expressions, that the 
 
 (0 John viii. 44. (*>) 1 Johniii. 10. (w) Matt. xii. 43. Jude 6, 
 
 (x) John viii. 44. 1 John iii. 10. (j<) Jude 9. 
 
 (z) Job i. 6. ii. 1. (n) Mutt. viii. 29- (6) Matt. xxv. 41. 
 (c)2 Peter ii. 4.
 
 CHAP, xiv.] CHRISTIAN RELIGION. 191 
 
 devils are appointed to eternal judgment; that fire is prepared 
 for them; that they are now tormented and vexed by the glory 
 of Christ, if there were no devils at all? But since this point 
 is not a subject of dispute with those who give credit to the 
 word of the Lord, but with those vain speculators who are 
 pleased with nothing but novelty, little good can be effected 
 by testimonies of Scripture. I consider myself as having done 
 what I intended, which was to fortify the pious mind against 
 such a species of errors, with which restless men disturb them- 
 selves and others that are more simple. But it was requisite to 
 touch on it, lest any persons involved in that error, under a 
 supposition that they have no adversary, should become more 
 slothful and incautious to resist him. 
 
 XX. Yet let us not disdain to receive a pious delight from 
 the works of God, which every where present themselves to 
 view in this very beautiful theatre of the world. For this, as 
 I have elsewhere observed, though not the principal, is yet in 
 the order of nature the first lesson of faith, to remember that 
 whithersoever we turn our eyes, afl the things which we behold 
 are the works of God; and at the same time to consider with 
 pious meditation, for what end God created them. Therefore 
 to apprehend, by a true faith, what it is for our benefit to know 
 concerning God, we must first of all understand the history of 
 the creation of the world, as it is briefly related by Moses, and 
 afterwards more copiously illustrated by holy men, particularly 
 by Basil and Ambrose. Thence we shall learn that God, by 
 the power of his Word and Spirit, created out of nothing the 
 heaven and the earth; that from them he produced all things, 
 animate and inanimate; distinguished by an admirable grada- 
 tion the innumerable variety of things; to every species gave its 
 proper nature, assigned its offices, and appointed its places 
 and stations; and since all things are subject to corruption, 
 hath nevertheless provided for the preservation of every species 
 till the last day: that he therefore nourishes some by methods 
 concealed from us, from time to time infusing, as it were, new 
 vigour into them; that on some he hath conferred the power 
 of propagation, in order that the whole species may not be 
 extinct at their death: that he hath thus wonderfully adorned 
 heaven and.earth with the utmost possible abundance, varietv.
 
 192 INSTITUTES OF THE [BOOK i, 
 
 and beauty, like a large and splendid mansion most exquisitrK 
 and copiously furnished: lastly, that by creating man, and 
 distinguishing him with such splendid beauty, and with such 
 numerous <.nd great privileges, he hath exhibited in him a 
 most excellent specimen of all his works. But since it is not my 
 design to treat at large of the creation of the world, let it suffice 
 to have again dropped these few hints by the way. For it is 
 better, as I have just advised the reader, to seek for fuller in- 
 formation on this subject from Moses, and others who have 
 Faithfully and diligently recorded the history of the world. 
 
 XXI. It is useless to enter into a prolix disputation respect- 
 ing ihe right tendency and legitimate design of a consideration 
 of the works of God: since this question has been, in a great 
 measure, determined in another place, and as much as concerns 
 our present purpose, may be dispatched in few words. Indeed, 
 if we wished to explain how the inestimable wisdom, power, 
 justice, and goodness of God are manifested in the formation 
 of the world, no splendour or ornament of diction will equal 
 the magnitude of so great a subject. And it is undoubtedly 
 the will of the Lord, that we should be continually employed 
 in this holy meditation: that while we contemplate in all the 
 creatures, as in so many mirrors, the infinite riches of his 
 wisdom, justice, goodness, and power, we might not only take 
 a transient and cursory view of them, but might long dwell on 
 the idea, seriously and faithfully revolve it in our minds, and 
 frequently recal it to our memory. But this being a didactic 
 treatise, we must omit those topics which require long decla- 
 mations. To be brief therefore, let the readers know, that 
 they have then truly apprehended by faith what is meant by 
 God being the Creator of heaven and earth, if they, in the first 
 place, follow this universal rule, not to pass over, with ungrate- 
 ful inattention or oblivion, those glorious perfections which 
 God manifests in his creatures; and, secondly, learn to make 
 such an application to themselves as thoroughly to affect their 
 hearts. The first point is exemplified, when we consider how 
 great must have been the Artist, who disposed that multitude 
 of stars which adorn the heaven, in such a regular order, that 
 it is impossible to imagine any thing more beautiful to behold; 
 who fixed some in their stations, so that they cannot be moved:
 
 CHAP, xiv.j CHRISTIAN RELIGION. 193 
 
 who granted to others a freer course, but so that they never 
 travel beyond their appointed limits; who so regulates the 
 motions of all, that they measure days and nights, months, 
 years, and seasons of the year; and also reduces the inequality 
 of days, which we constantly witness, to such a medium that 
 it occasions no confusion. So also when we observe his power 
 in sustaining so great a mass, in governing the rapid revolu- 
 tions of the celestial machine, and the like. For these few 
 examples sufficiently declare, what it is to recognise the per- 
 fections of God in the creation of the world. Otherwise were 
 I desirous of pursuing the subject to its full extent, there 
 would be no end; since there are as many miracles of Divine 
 power, as many monuments of Divine goodness, as many 
 proofs of Divine wisdom, as there are species of things in the 
 world, and even as there are individual things, either great or 
 small. 
 
 XXII. There remains the other point, which approaches 
 more nearly to faith; that while we observe how God hath 
 appointed all things for our benefit and safety, and at the same 
 time perceive his power and grace in ourselves, and the great 
 benefits which he hath conferred on us, we may thence excite 
 ourselves to confide in him, to invoke him, to praise him, and 
 to love him. Now, as I have just before suggested, God him- 
 self hath demonstrated by the very order of creation, that he 
 made all things for the sake of man. For it was not with- 
 out reason that he distributed the making of the world into 
 six days; though it would have been no more difficult for 
 him to complete the whole work in all its parts at once in a 
 single moment, than to arrive at its completion by such pro- 
 gressive advances. But in this he hath been pleased to display 
 his providence and paternal solicitude towards us, since before 
 he would make man, he prepared every thing which he fore- 
 saw would be useful or beneficial to him. How great would 
 be now the ingratitude to doubt whether we are regarded by 
 this best of Fathers, whom we perceive to have been solicitous 
 on our account before we existed? How impious would it be 
 to tremble with diffidence, lest at any time his benignity 
 should desert us in our necessities, which we see was displayed 
 in the greatest affluence of all blessings provided for us while 
 
 VOL. I. 2 R
 
 194 INSTITUTES OF THE [BOOK i. 
 
 AVC were yet unborn? Besides, we are told by Moses, (aQ that 
 his liberality hath subjected to us all that is contained in the 
 whole world^ He certainly has not made this declaration in 
 order to tantalize us with the empty name of such a donation. 
 Therefore we never shall be destitute of any thing which will 
 conduce to our welfare. Finally, to conclude, whenever we 
 call God the Creator of heaven and earth, let us at the same 
 time reflect, that the dispensation of all those things which he 
 hath made is in his own power, and that we are his children, 
 whom he hath received into his charge and custody, to be sup- 
 ported and educated; so that we may expect every blessing 
 from him alone, and cherish a certain hope that he will never 
 suffer us to want those things which are necessary to our well- 
 being, that our hope may depend on no other; that, whatever 
 we need or desire, our prayers may be directed to him, and 
 that from whatever quarter we receive any advantage, we may 
 acknowledge it to be his benefit, and confess it with thanks- 
 giving; that being allured with such great sweetness of good- 
 ness and beneficence, we may study to love and worship him 
 with all our hearts. 
 
 vwvwvwwvvw 
 
 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. 
 
 \VE must now treat of the creation of man, not only be- 
 cause he exhibits the most noble and remarkable specimen 
 of the Divine justice, wisdom, and goodness among all the 
 works of God; but because, as we observed in the beginning, 
 we cannot attain to a clear and solid knowledge of God, with- 
 out a mutual acquaintance with ourselves. But though this is 
 twofold, the knowledge of the condition in which we were 
 . and of that into which, we entered after 
 
 ii. '< ?8. ix. 2
 
 CHAP, xv.] CHRISTIAN RELIGION. 195 
 
 the fall of Adam (for indeed we should derive but little advan- 
 tage from a knowledge of our creation, unless in the lamentable 
 ruin which has befallen us we discovered the corruption and 
 deformity of our nature), yet we shall content ourselve's at pre- 
 sent with a description of human nature in its primitive inte- 
 grity. And indeed, before we proceed to the miserable condition 
 in which man is now involved, it is necessary to understand the 
 state in which he was first created. For we must beware lest 
 in precisely pointing out the natural evils of man, we seem to 
 refer them to the Author of nature; since impious men sup- 
 pose that this pretext affords them a sufficient defence, if they 
 can plead that whatever defect or fault they have, proceeds 
 
 m ""~~~~'~~imiiTB^ n mam^^~Baai ^n > nii iipniBrfr rnr~n r^rrMaJfuJiiiaMMmm M nu, 
 
 in some measure from God; nor do they hesi-.ate, if reproved, 
 to litigate with God himself, and transfer to him the crime of 
 which they are justly accused. And those who would be 
 thought to speak with more reverence concerning the Deity, 
 yet readily endeavour to excuse their depravity from nature, 
 not considering that they also, though in a more obscure 
 manner, are guilty of defaming the character of God: to 
 whose dishonour it would redound, if nature could be proved 
 to have had any innate depravity at its formation. Since AVC 
 see the flesh therefore eagerly catching at every subterfuge, by 
 which it supposes that the blame of its evils may by any means 
 be transferred from itself to any other, we must diligently 
 oppose this perverseness. The calamity of mankind must be 
 treated in such a manner as to preclude all tergiversation, and 
 to vindicate the Divine justice from every accusation. We 
 shall afterwards, in the proper place, see how far men are fallen 
 from that purity which was bestowed upon Adam. And first 
 let it be understood, that by his being made of earth and clay, 
 a restraint was laid upon pride; since nothing is more absurd 
 than for creatures to glory in their excellence, who not only 
 inhabit a cottage of clay, but who are themselves composed 
 partly of dust and ashes, (e) But as God not only deigned to 
 animate the earthen vessel, but chose to make it the residence 
 of an immortal spirit, Adam might justly glory in so great an 
 instance of the liberality of his Maker. 
 
 (0 Gen.ii.7.iii.l9, 23.
 
 196 INSTITUTES OF THE [BOOK r. 
 
 II. That man consists of soul and body, ought not to be 
 controverted. By the "soul" I understand an immortal yet 
 created(*essence, which is tin- nobler part of him. Sometimes 
 it is called a " spirit:" for though when these names are con- 
 nected they have a different signification, yet when " spirit" 
 is used separately > it means the same as " soul:" as when Solo- 
 mon, speaking of death, says that " then the spirit shall return 
 unto God, who gave it." (y) And Christ commending his 
 spirit to the Father, ( ,) and Stephen his to Christ, (A) intend 
 no other than that, when the soul is liberated from the prison of 
 the flesh, God is its perpetual keeper. Those who imagine 
 that the soul is called a spirit, because it is a breath or faculty 
 divinely infused into the body, but destitute of any essence, are 
 proved to be in a gross error by the thing itself, and by the 
 whole tenor of Scripture. It is true indeed that while men 
 are immoderately attached to the earth, they become stupid, 
 and being alienated from the Father of lights are immersed in 
 darkness, so that they consider not that they shall survive after 
 death: yet in the mean time the light is not so entirely extin- 
 guished by the darkness, but that they are affected with some 
 sense of their immortality. Surely the conscience, which dis- 
 cerning between good and evil answers to the judgment of 
 God, is an indubitable proof of an immortal spirit. For how 
 could an affection or emotion without any essence penetrate 
 to the tribunal of God, and inspire itself with terror on account 
 of its guilt? For the body is not affected by a fear of spiritual 
 punishment; that falls only on the soul: whence it follows, 
 that it is possessed of an essence. Now the very knowledge of 
 God sufficiently proves the immortality of the soul, which rises 
 
 ^. ^ tfn fim r rffcwA^^aaru _J,LI i irt ^^* *j 
 
 above the world, since an evanescent breath or inspiration could 
 not arrive at the fountain of life. Lastly, the many noble 
 faculties with which the human mind is adorned, and which 
 loudly proclaim that something divine is inscribed '<n_it, are so 
 many testimonies of its immortal essence. For the sense which 
 the brutes have, extends not beyond the body, or at most not 
 nd the objects near it. But the agility of the human mind, 
 'coking through heaven and earth and the secrets of nature, 
 
 ' /) Eccles. xii.7. (3-) Luke xxiil. 4 r ). (A) Acts vii. 59.
 
 .HAP. xv.] CHRISTIAN RELIGION. 197 
 
 and comprehending in its intellect and memory all ages, digest- 
 ing every thing in proper order, and concluding future events 
 from those which are past, clearly demonstrates that there is 
 concealed within man something distinct from the body. In our 
 minds we form conceptions of the invisible God and of angels, 
 to which the body is not at all competent. We apprehend 
 what is right, just, and honest, which is concealed from the 
 corporeal senses. The spirit therefore must be the seat of this 
 intelligence. Even sleep itself, which stupefying man seems 
 to divest him even of life, is no obscure proof of immortality: 
 since it not only suggests to us ideas of things which never 
 happened, but also presages of future events. I briefly touch 
 those things which even profane writers magnificently extol 
 in a more splendid and ornamented diction; but with the 
 pious reader the simple mention of them will be sufficient. 
 Now unless the soul were something essentially distinct from 
 the body, the Scripture would not inform us that we dwell in 
 houses of clay, (z) and at death quit the tabernacle of the 
 flesh; (^) that we put off the corruptible, (/) to receive a re- 
 ward at the last day, according to the respective conduct of 
 each individual in the body, (ni) For certainly these and 
 similar passages, which often occur, not only manifestly dis- 
 tinguish the soul from the body, but by transferring to it the 
 name of " man," indicate that it is the principal part of our 
 nature. When Paul exhorts the faithful to cleanse themselves 
 from all filthiness of the flesh and of the spirit, () he points 
 out two parts in which the defilement of sin resides. Peter- 
 also, when he called Christ the Shepherd and Bishop of 
 souls, (0) would have spoken improperly, if there were no souls 
 over whom he could exercise that office. Nor would there be 
 any consistency in what he says concerning the eternal salvation 
 of souls, or in his injunction to purify the souls, or in his 
 assertion that fleshly lusts war against the soul, (/) or in what 
 the author of the Epistle to the Hebrews says, that pastors 
 watch to give an account of our souls, (q) unless souls had a 
 proper essence. To the same purpose is the place were Paul 
 
 (t) Job iv. 19. (k) 2 Cor. v. 4. (/) 2 Peter i. 13, 14. 
 
 (m) 2 Cor. v. 10. (n) 2 Cor. vii. r. (o) 1 Peter ii. 25. 
 
 O1 1 Peter i. 9, 22. ii. 11. ( ? ) Heb. xiii. 17.
 
 196 INSTITUTES OF THE [BOOK i. 
 
 " calls God for a record upon his soul," (r) because it could not 
 be amenable to God, if it were not capable of punishment. 
 Which is also more clearly expressed in the words of Christ, 
 where he commands us to fear him, who after having killed the 
 body is able to cast the soul into hell, (s) Where the author 
 of the Epistle to the Hebrews distinguishes between the fathers 
 of our flesh, and God who is the only Father of spirits, (f) 
 he could not assert the essence or existence of the soul in more 
 express terms. Besides, unless the soul survived after its 
 liberation from the prison of the body, it was. absurd for Christ 
 to represent the soul of Lazarus as enjoying happiness in the 
 bosom of Abraham, and the soul of the rich man as con- 
 demned to dreadful torments. (i(^) Paul confirms the same 
 point, by' informing us that we are absent from God as long 
 as we dwell in the body, but that when absent from the body 
 we are present with the Lord, (u) Not to be too prolix on 
 a subject of so little obscurity, I shall only add this from Luke, 
 that it is reckoned among the errors of the Sadducees, that 
 they believed not the existence of angels or of spirits. (?y) 
 
 III. A solid proof of this point may also be gathered from 
 man being said to be created in the image of God. (.*) For 
 though the glory of God is displayed in his external form, yet 
 there is no doubt that the proper seat of his image J^__inMthe 
 soul. I admit that the external form, as it distinguishes us 
 from brutes, also exalts us more nearly to God: nor will I 
 too vehemently contend with any one who would understand, 
 by the image of God that 
 
 While the mute creation downward bend 
 
 Their sight, and to their earthly mother tend, 
 Man looks aloft, and with erected eyes 
 Beholds his own hereditary skies. (?/) 
 
 Only let it be decided that the image of God, which appears 
 or sparkles in these external characters, is spiritual. For 
 Osiaiider, whose perverse ingenuity in futile notions is proved 
 
 (r) 2 Cor. i. 23. (?) Matt. x. 28. Luke xii. 4, 5. (<) Heb. xii. 9. 
 
 00 Luke xvi. 22. (*') 2 Cor. v. 6, 8. (to) Acts xxiii. 8. (x) Gen. i. 27- 
 TIKI. lib. 1. Dryden's Translation.
 
 (..HAP. xv.] CHRISTIAN RELIGION. 199 
 
 by his writings, extending the image of God promiscuously to 
 the body as well as to the soul, confounds heaven and earth 
 together. He says that the Father, Son, and Holy Spirit fixed 
 their image in man, because even if Adam had remained in his 
 integrity, Christ would nevertheless have become man. Thus 
 according to him, the body which had been destined for 
 Christ was the exemplar and type of that corporeal figure 
 which was then formed. But where will he find that Christ is 
 the image of the Spirit? I grant indeed that the glory of 
 the whole Deity shines in the person of the Mediator* but 
 how shall the eternal Word be called the image of the Spirit, 
 whom he precedes in order? Lastly, it subverts the distinction 
 between the Son and Spirit, if the former be denominated the 
 image of the latter. Besides, I could wish to be informed by 
 him, how Christ in the body which he hath assumed resembles 
 the Spirit, and by what characters or lineaments his similitude 
 is expressed? And since that speech, " Let us make man in 
 our own image," (2) belongs also to the person of the Son, it 
 follows that he is the image of himself; which is altogether 
 repugnant to reason. Moreover if the notion of Qsiander be 
 received, man was formed only to the type or exemplar of the 
 humanity of Christ; and the idea from which Adam was 
 taken was Christ, as about to be clothed in flesh: whereas the 
 Scripture teaches in a very different sense, that man was 
 " created in the image of God." There is more plausibility 
 in the subtlety of those who maintain that Adam was created 
 in the image of God, because he was conformed to Christ who 
 is the only image of God. But this also is destitute of solidity. 
 There is no small controversy concerning " image" and "like- 
 ness" among expositors who seek for a difference, whereas in 
 reality there is none, between the two words; " likeness" being 
 only added by way of explanation. In the first place, we 
 know that it is the custom of the Hebrews to use repetitions, 
 in which they express one thing twice. In the next place, 
 as to the thing itself, there is no doubt but man is called the 
 image of God, on account of his likeness to God. Hence it 
 appears that those persons make themselves ridiculous M r ho 
 
 (i) Gen. i. 26.
 
 200 INSTITUTES OF THE [BOOK i. 
 
 display more subtlety in criticising on these terms, whether they 
 N onfine zelem, that is, " image," to the substance of the soul, 
 and demuth, that is, " likeness," to its qualities, or whether 
 they bring forward any different interpretation. Because, when 
 God determined to create man in his own image, that expres- 
 sion being rather obscure, he repeats the same idea in this 
 explanatory phrase, " after our likeness;" as though he had said 
 that he was about to make man, in whom, as in an image, he 
 would give a representation of himself by the characters of 
 resemblance which he would impress upon him. Therefore 
 Moses, a little after, reciting the same thing, introduces the 
 image of God, but makes no mention of his likeness. The 
 objection of Osiander is quite frivolous, that it is not a part of 
 man, or the soul with its faculties, that is called the image of 
 God, but the whole Adam, who received his name from the 
 earth whence he was taken; it will be deemed frivolous, I say, 
 by every rational reader. For when the whole man is called 
 mortal, the soul is not therefore made subject to death; nor 
 on the other hand, when man is called a rational animal, does 
 reason or intelligence therefore belong to the body. Though 
 the soul therefore is not the whole man, yet there is no ab- 
 surdity in calling him the image of God with relation to the 
 soul; although I retain the principle which I have just laid 
 down, that the image of God includes all the excellence in 
 which the nature of man surpasses all the other species of 
 animals. This term therefore denotes the integrity which 
 Adam possessed, when he was endued with a right understand- 
 ing, when he had affections regulated by reason, and all his 
 senses governed in proper order, and when in the excellency 
 of his nature he truly resembled the excellence of his Creator. 
 And though the principal seat of the Divine image was in the 
 mind and heart, or in the soul and its faculties; yet there was 
 no part of man, not even the body, which was not adorned 
 with some rays of its glory. It is certain that the lineaments 
 of the Divine gk>ry are conspicuous in every part of the 
 world: whence it may be concluded, that where the image 
 of God is said to be in man, there is implied a tacit anti- 
 thesis, which exalts men above all the other creatures, and as 
 it were separates him from the vulgar herd. It is not to be
 
 CHAP, xv.] CHRISTIAN RELIGION. sol 
 
 denied that angels were created in the similitude of God, 
 since our highest perfection will consist, according to Christ, 
 in being like them, (a) But it is not in vain that Moses cele- 
 brates the favour of God towards us by this peculiar title; 
 especially as he compares man only to visible creatures. 
 
 IV. No complete definition of this image, however, appears 
 yet to be given, unless it be more clearly specified in what 
 faculties man excels, and in what respects he ought to be 
 accounted a mirror of the Divine glory. But that cannot be 
 better known from any thing, than from the reparation of his 
 corrupted nature. There is no doubt that Adam, when he 
 fell from his dignity, was by this defection alienated from God. 
 Wherefore, although we allow that the Divine image was not 
 utterly annihilated and effaced in him, yet it was so cor- 
 rupted, that whatever remains is but horrible deformity. And 
 therefore the beginning of our recovery and salvation is the 
 restoration which we obtain through Christ, who on this 
 account is called the second Adam; because he restores us to 
 true and perfect integrity. For although Paul, opposing the 
 quickening spirit received by the faithful from Christ, to the 
 living soul in which Adam was created, () celebrates the de- 
 gree of grace displayed in regeneration as superior to that 
 manifested in creation; yet he contradicts not that other 
 capital point, that this is the end of regeneration, that Christ 
 may form us anew in the image of God. Therefore he else- 
 where informs us, that " the new man is renewed in know- 
 ledge after the image of him that created him." (c) With 
 which corresponds the following exhortation, " Put on the 
 new man, which after God is created in righteousness and 
 true holiness." (</) Now we may see what Paul comprehends 
 in this renovation. In the first place, he mentions knowledge, 
 and in the next place, sincere righteousness and holiness: 
 whence we infer, that in the beginning the image of God was 
 conspicuous in the light of the mind, in the rectitude of the 
 heart, and in the soundness of all the parts of our nature. For 
 though I grant that the forms of expression are synechdochi- 
 cal, signifying the whole by a part; yet this is an axiom which 
 
 (a) Matt. xxii. 30. (6) 1 Cor. xv. 45, 
 
 (c) Col. iii. 10. (rf.) Eph. iv. 24. 
 
 VOL. I. 2 C
 
 202 INSTITUTES OF THE [BOOK i. 
 
 cannot be overturned, that what holds the principal place in 
 the renovation of the Divine image, must also have held the 
 same place in the creation of it at first. To the same purpose 
 is another passage of the Apostle, that " we with open face 
 beholding the glory of Christ, are changed into the same 
 image." (e) We see now how Christ is the most perfect image 
 of God, to which being conformed, we are so restored that 
 we bear the Divine image in true piety, righteousness, 
 purity, and understanding. This position being established, 
 the imagination of Osiander, about the figure of the body, 
 immediately vanishes of itself. The passage where Paul calls 
 the man " the image and glory of God," (^) to the exclusion 
 of the woman from that degree of honour, appears from the 
 context to be confined to political subordination. But that 
 the image which has been mentioned comprehended whatever 
 relates to spiritual and eternal life, has now, I think, been 
 sufficiently proved. John confirms the same in other words, 
 by asserting that "the life" which was from the beginning 
 in the eternal Word of God, u was the light of men." (^-) 
 For as he intended to praise the singular favour of God which 
 exalts men above all the other animals; to separate him from 
 the common number, because he hath attained no vulgar life, 
 but a life connected with the light of intelligence and reason, 
 he at the same time shews how he was made after the image of 
 God. Therefore since the image of God is the uncorrupted 
 excellence of human nature, which shone in Adam before his 
 defection, but was afterwards so corrupted and almost obliter- 
 ated, that nothing remains from the ruin but what is confused, 
 mutilated, and defiled; it is now partly visible in the elect, in. 
 asmuch as they are regenerated by the Spirit, but it will ob- 
 tain its full glory in heaven. But that we may know the parts 
 of which it consists, it is necessary to treat of the faculties of 
 the soul. For that speculation of Augustine is far from being 
 solid, that the soul is a mirror of the Trinity, because it con- 
 tains understanding, will, and memory. Nor is there any 
 probability in the opinion which places the similitude of God 
 in the dominion committed to man; as though he resembled 
 
 (e) 2 Cor. tH. 18. (/) 1 Cor. xi. 7. (5-) John L 4.
 
 CHAP, xv.] CHRISTIAN RELIGION. 2Q3 
 
 God only in this character, that he was constituted heir and 
 possessor of all things, whereas it must properly be sought 
 in him, not -without him; it is an internal excellence of the 
 soul. 
 
 V. But before I proceed any farther, it is necessary to 
 combat the Manichsean error, which Servetus has attempted 
 to revive and propagate in the present age. Because God is 
 said to have breathed into man the breath of life, (/z) they 
 supposed that the soul was an emanation from the substance 
 of God; as though some portion of the infinite Deity had 
 been conveyed into man. But it may be easily and briefly 
 shewn how many shameful and gross absurdities are the ne- 
 cessary consequences of this diabolical error. For if the soul 
 of man be an emanation from the essence of God, it will follow 
 that the Divine nature is not only mutable and subject to 
 passions, but also to ignorance, depraved desires, and vices 
 of every kind. Nothing is more inconstant than man, because 
 his soul is agitated, and variously distracted by contrary mo- 
 tions; he frequently mistakes through ignorance; he is van- 
 quished by some of the smallest temptations; we know that 
 the soul is the receptacle of every kind of impurity: all which 
 we must ascribe to the Divine nature, if we believe the soul 
 to be a part of the essence of God, or a secret influx of the 
 Deity. Who would not dread such a monstrous tenet? It 
 is a certain truth, quoted by Paul from Aratus, that " we are 
 the offspring of God," but in quality, not in substance; foras- 
 much as he hath adorned us with Divine endowments. (2) But 
 to divide the essence of the Creator, that every creature may 
 possess a part of it, indicates extreme madness. It must there- 
 fore be concluded beyond all doubt, notwithstanding the Divine 
 image is impressed on the souls of men, that they were no 
 less created than the angels. And creation is not a transfusion, 
 hut an origination of existence from nothing. Nor because the 
 spirit is given by God, and returns to him on its departure 
 from the body, is it immediately to be asserted, that it was 
 plucked off like a branch from his essence. And on this 
 point ajso Osiander, while he is elated with his own illusions, 
 
 (A) Gen. ii. 7. fi) Acts xvii. 28..
 
 INSTITUTES OF THE [BOOK i. 
 
 has involved himself in an impious error, not acknowledging 
 the image of God in man without his essential righteousness, 
 as though God could not, by the inconceivable power of his 
 Spirit, render us conformable to himself, unless Christ were 
 to transfuse himself substantially into us. However some per- 
 sons may attempt to gloss over these delusions, they will never 
 so far blind the eyes of sensible readers, as to prevent their per- 
 ceiving that they savour of the error of the Manicheans. And 
 where Paul treats of the restoration of this image, we may 
 readily conclude from his words, that man was conformed to 
 God not by an influx of his substance, but by the grace and 
 power of his Spirit. For he says that by beholding the glory 
 Of Christ, we are transformed into the same image as by the 
 Spirit of the Lord: () who certainly operates in us not in 
 such a manner as to render us consubstantial with God. 
 
 VI. It would be folly to seek for a definition of the soul 
 from the heathen philosophers, of whom Plato is almost the 
 only one who has plainly asserted it to be an immortal sub- 
 stance. Others indeed, the disciples of Socrates, hint at it, 
 but with great doubts; no one clearly teaches that of which he 
 was not persuaded himself. The sentiment of Plato therefore 
 is more correct, because he considers the image of God as being 
 in the soul. The other sects so confine its powers and faculties 
 to the present life, that they leave it nothing beyond the body. 
 But we have before stated from the Scripture, that it is an 
 incorporeal substance; now we shall add, that although it is 
 not properly contained in any place, yet being put into the 
 body, it inhabits it as its dwelling, not only to animate all its 
 parts, and render the organs fit and useful for their respective 
 operations, but also to hold the supremacy in the government 
 of human life; and that not only in the concerns of the ter- 
 restrial life, but likewise to excite to the worship of God. 
 Though this last point is not so evident in the state of corrup- 
 tion, yet there remain some relics of it impressed even in our very 
 vices. For whence proceeds the great concern of men about 
 their reputation, but from shame? but whence proceeds shame, 
 unless from a respect for virtue? The principle and cause of 
 
 C-t) 2 Cor. iii. 18.
 
 CHAP, xv.] CHRISTIAN RELIGION. 205 
 
 which is, that they understand themselves to have been born 
 for the cultivation of righteousness; and in which are included 
 the seeds of religion. But as without controversy man was 
 created to aspire to a heavenly life, &o it is certain that the 
 knowledge of it was impressed on his soul. And indeed man 
 would be deprived of the principal use of his understanding, 
 'if he were ignorant of his felicity, the perfection of which 
 consists in being united to God. Thus the chief operation of 
 the soul is to aspire after it, and therefore the more a man 
 studies to approach to God, the more he proves himself a 
 rational creature. Some maintain that in man there are more 
 souls than one, a sensitive and a rational one; but notwith- 
 standing some appearance of probability in what they adduce, 
 yet as there is nothing solid in their arguments, we must reject 
 them, unless we are fond of tormenting ourselves with frivo- 
 lous and useless things. They say that there is a great repug- 
 nancy between the organic motions and the rational part of 
 the soul. As though reason were not also at variance with 
 itself, and some of its counsels were not in opposition to others, 
 like hostile armies. But as this confusion proceeds from the 
 depravity of nature, it affords no ground for concluding that 
 there are two souls, because the faculties are not sufficiently 
 harmonious with each other. But all curious discussion re- 
 specting the faculties themselves I leave to the philosophers; 
 a simple definition will suffice us for the edification of piety. 
 I confess indeed that the things which they teach are true, 
 and not only entertaining to be known, but useful and well 
 digested by them: nor do I prohibit those who are desirous of 
 learning from the study of them. I admit then, in the first 
 place, that there are five senses, which Plato would rather call 
 organs, by which all objects are conveyed into a common sen- 
 sory, as into a general repository; that next follows the fancy 
 or imagination, which discerns the objects apprehended by 
 the common sensory; next, reason, to which belongs univer- 
 sal judgment; lastly, the understanding, which steadily and 
 quietly contemplates the objects revolved and considered by 
 reason. And thus to the understanding, reason, and imagina- 
 tion, the three intellectual faculties of the soul, correspond 
 also the three appetitive ones; the will, whose place it is to
 
 206 INSTITUTES OF THE [BOOK i. 
 
 choose those things which the understanding and reason pro- 
 pose to it; the irascible faculty, which embraces the things 
 offered to it by reason and imagination; and the concupiscible 
 faculty, which apprehends the objects presented by the imagi- 
 nation and sensation. Though these things are true, or at 
 least probable, yet since I fear that they will involve us in their 
 obscurity rather than assist us, I think they ought to be omitted. 
 If any one choose to make a different distribution of the 
 powers of the soul, so as to call one appetitive which, though 
 void of reason in itself, obeys reason, if it be under the guidance 
 of any other faculty; and to call another intellective, which is 
 itself a partaker of reason; I shall not much oppose it. Nor 
 have I any wish to combat the sentiment of Aristotle, that 
 there are three principles of action; sense, intellect, and ap- 
 petite. But let us rather choose a division placed within the 
 comprehension of all, and which certainly cannot be sought 
 in the philosophers. For when they wish to speak with the 
 greatest simplicity, they divide the soul into appetite and in- 
 tellect, and make both these twofold. The latter, they say, 
 is sometimes contemplative, being content merely with know- 
 ledge, and having no tendency to action; which Cicero thinks 
 is designated by the word ingemiim: and sometimes prac- 
 tical, variously influencing the will with the apprehension of 
 good or evil. This .division comprehends the science of living 
 in a just and virtuous manner. The latter, that is, appetite, 
 they divide into will and concupiscence; they call it " will," 
 \vhenever appetite obeys reason; but when shaking off the yoke 
 of reason it runs into intemperance, they give it the name of 
 " concupiscence." Thus they imagine that man is always 
 possessed of reason sufficient for the proper government of 
 himself. 
 
 VII. We are constrained to depart a little from this mode 
 of instruction, because the philosophers, being ignorant of the 
 corruption of nature proceeding from the punishment of the 
 fall, improperly confound two very different states of mankind. 
 Let us therefore submit the following division: that the human 
 oul has two faculties which relate to our present design, the 
 understanding and the will. Now let it be the office of the 
 understanding to discriminate between objects, as they shall
 
 CHAP, xv.] CHRISTIAN RELIGION. 
 
 respectively appear deserving of approbation or disapproba^ 
 tion: but of the will, to choose and follow what the under- 
 standing shall have pronounced to be good; to abhor and 
 avoid what it shall have condemned. Here let us not stay 
 to discuss those subtleties of Aristotle, that the mind has no 
 motion of itself, but that it is moved by the choice, which he 
 also calls the appetitive intellect. Without perplexing our- 
 selves with unnecessary questions, it should be sufficient for 
 us to know that the understanding is as it were the guide and 
 governor of the soul; that the will always respects its authority, 
 and waits for its' judgment in its desires. For which reason 
 Aristotle himself truly observed, that avoidance and pursuit 
 in the appetite, bear a resemblance to affirmation and negation 
 in the mind. How certain the government of the understand- 
 ing is in the direction of the will, we shall see in another part 
 of this work. Here we only intend to shew that no power can 
 be found in the soul, which may not properly be referred to 
 one or the other of those two members. But in this manner 
 we comprehend the sense in the understanding, which some 
 distinguish thus; sense, they say, inclines to pleasure, whereas 
 the understanding follows what is good; that thence it happens 
 that the appetite of sense becomes concupiscence and lust, and 
 the affection of the understanding becomes will. But instead 
 of the word "appetite," which they prefer, I use the word 
 " will," which is more common. 
 
 VIII. [God hath furnished the soul of man therefore with 
 a mind capable of discerning good from evil, and just from 
 unjust; and of discovering, by the light of reason, what ought 
 to be pursued or avoided: -whence the philosophers called this 
 directing faculty nytpotixovj the principal or governing 
 part. To this he hath annexed the will, on which depends 
 the choice. The primitive condition of man was ennobled 
 
 . - " I I. ' "' """ ' l*"*"^* * M III 
 
 with those eminent faculties; he possessed reason, understand 
 ing, prudence and judgment, not only for the government of 
 his life on earth, but to enable him to ascend even to God and 
 eternal felicity. To these _was added choice, to direct the 
 appetites, and regulate all the organic motions; so that the 
 will was entirely conformed to the government of reason. Jn 
 this integrityinjm w^^ndjue^with free will, by which, if he
 
 208 INSTITUTES OF THE [BOOK i. 
 
 had chosen, he might have obtained eternal life. For here it 
 would be unreasonable to introduce the question respecting 
 the secret predestination of God, because we are not discussing 
 what might possibly have happened or not, but what was the 
 real nature of man. Adam therefore could have stood if hi; 
 would, since he fell merely by his own will; but because his 
 "will was flexible to either side, and he was not endued with 
 constancy to persevere, therefore he so easily fell. Yet his 
 choice of good and evil was free: and not only so, but his 
 
 "*^"*"**^^***" ><l <^W*' -l ** | w%i(|~ - * .... 
 
 mind and will were possessed of consummate rectitude, and 
 all his organic parts were rightly disposed 'to obedience, till 
 destroying himself, he corrupted all his excellencies. Hence 
 proceeded the darkness which overspread the minds of the 
 philosophers, because they sought for a complete edifice among 
 ruins, and for beautiful order in the midst of confusion. They 
 held this principle, that man would not be a rational animal, 
 unless he were endued with a free choice of good and evil; 
 they conceived also that otherwise all difference between virtue 
 and vice would be destroyed, unless man regulated his lifr 
 according to his own inclination. Thus far it had been well, 
 if there had been no change in man; of which as they were 
 ignorant, it is not to be wondered at if they confound heaven 
 and earth together. But those who profess themselves to be 
 the disciples of Christ, and yet seek for free will in man, now lost 
 and overwhelmed in spiritual ruin, in striking out a middle 
 path between the opinions of the philosophers and the doctrine 
 of heaven, are evidently deceived, so that the}- touch neither 
 heaven nor earth. But these things will be better introduced 
 in the proper place. At present be it only remembered, that 
 man at his first creation was very different from all his posterity, 
 who deriving their original from him in his corrupted state, 
 have contracted an hereditary defilement. For all the parts 
 of his soul were formed with the utmost rectitude; he en- 
 joyed soundness of mind, and a will five to the choice oi 
 good. If any object, that he was placed in a dangerous situa- 
 tion on account of the imbecility of this faculty; I reply, thar 
 the station in which he w;is phi<vd v. as sufficient to deprive him 
 of all excuse. For it would have been unreasonable that 
 God should be confined to this condition, to make man so n
 
 CHAP, xvi.] CHRISTIAN RELIGION. 209 
 
 to be altogether incapable either of choosing or of committing 
 any sin. It is true that such a nature would have been more 
 excellent; but to expostulate with God, as though he had been 
 under any obligation to bestow this upon man, were unrea- 
 sonable and unjust in the extreme; since it was at his choice . , 
 to bestow as little as he pleased. But why he did not sustain // 
 him with the power of perseverance, remains concealed in his/ / 
 mind: but it is our duty to restrain our investigations within tin 
 limits of sobriety. He had received the power indeed, if he 
 chose to exert it; but he had not the will to use that power: 
 for the consequence of this will would have been perseverance. 
 Yet there is no excuse for him; he received so much, that 
 he was the voluntary procurer of his own destruction; but 
 God was under no necessity to give him any other than au. 
 indifferent and mutable will, that from bis fall he might educe 
 matter, for his own glor 
 
 CA*~V*< 3qj 
 
 CHAPTER XVI. 
 
 God's Preservation and Support of the Worldly his Power, and 
 his Government of every Part of it by his Providence. 
 
 L O represent God as a Creator, only for a moment, who 
 entirely finished all his work at once, were frigid and jejune: 
 and in this it behoves us especially to differ from the heathens, 
 that the presence of the Divine power may appear to us no less 
 in the perpetual state of the world than in its first origin. For 
 although the minds even of impious men, by the mere contem- 
 plation of earth and heaven, are constrained to rise to the Creator, 
 yet faith has a way peculiar to itself to assign to God the whole* 
 praise of creation. To which purpose is that assertion of an 
 Apostle, before cited, that it is only " through faith that we under- 
 stand the worlds were framed by the word of God:" (/) because 
 unless we proceed to his providence, we have no correct concep- 
 tion of the meaning of this article, " that God is the Creator:" 
 
 
 (0 Hebrews si. o. 
 VOL. I. 2 D
 
 210 INSTITUTES OF THE [BOOK i. 
 
 however we may appear to comprehend it in our minds, and 
 
 to confess it with our tongues. The carnal sense, when it has 
 
 once viewed the power of God in the creation, stops there: 
 
 and when it proceeds the farthest, it only examines and con- 
 
 siders the wisdom and power and goodness of the Author in 
 
 producing such a work, which spontaneously present them- 
 
 selves to the view even of those who are unwilling to observe 
 
 them. In the next place, it conceives of some general ope- 
 
 ration of God in preserving and governing it, on which the 
 
 power of motion depends. Lastly, it supposes that the vigour 
 
 originally infused by God into all things is sufficient for their 
 
 sustentation. But faith ought to penetrate farther. When it 
 
 has learned that he is the Creator of all things, it should im- 
 
 mediately conclude, that he is also their perpetual Governor 
 
 and Preserver; and that not by a certain universal motion, 
 
 actuating the whole machine of the world, and all its respective 
 
 parts, but by a particular providence sustaining, nourishing, 
 
 and providing for every thing which he hath made, (in) Thus 
 
 David, having briefly premised that the world was made by 
 
 God, immediately descends to the continual course of his pro- 
 
 vidence: " By the word of the Lord were the heavens made; 
 
 and all the host of them by the breath of his mouth." (n) He 
 
 afterwards adds, " The Lord beholdeth all the sons of men:" (o) 
 
 and subjoins more to the same purpose. For though all men 
 
 argue not so skilfully, yet since it would not be credible that 
 
 God was concerned about human affairs, if he were not the 
 
 Maker of the world, and no one seriously believes that the 
 
 world was made by God, who is not persuaded that he takes 
 
 care of his own works; it is not without reason that David 
 
 conducts us by a most excellent series from one to the other. In 
 
 general, indeed, both philosophers teach, and the minds of men 
 
 conceive, that all the parts of the world are quickened by tht 
 
 secret inspiration of God. But they go not so far as David, who 
 
 is followed by all the pious, when he says, " These all wait upon 
 
 thee; that thou maycst give them their meat in due season. 
 
 That thou givest them, they gather: thou openest thine hand, 
 
 ihey are filled with good. Thou hidest thy face, they are 
 
 Multi vi. 26. x. C?. 00 1'sulm xxxiii. 6, (o) Psalm xxxiii. 1?.
 
 CHAP, xvi.] CHRISTIAN RELIGION. 211 
 
 troubled: thou takest away their breath, they die, and return 
 to their dust. Thou sendest forth thy Spirit, they are created: 
 and thou renewest the face of the earth." (/>) Though the\ 
 subscribe to the assertion of Paul, that in God "we live and 
 move and have our being;" (^) yet they are very far from a 
 serious sense of his favour, celebrated by the Apostle; because 
 they have no apprehension of the special care of God, from 
 which alone his paternal favour is known. 
 
 II. For the clearer manifestation of this difference, it must 
 be observed, that the providence of God, as it is taught in the 
 fortuneand ~ 
 
 ^_ 
 
 since it has been the common persuasion in all ages, and is 
 also in the present day almost the universal opinion, that all 
 things happen fortuitously; it is certain that every correct 
 sentiment concerning providence is not only obscured, but 
 almost buried in oblivion by this erroneous notion. If any one 
 falls into the hands of robbers, or meets with wild beasts; if 
 by a sudden storm he is shipwrecked on the ocean; if he is 
 killed by the fall of a house or a tree; if another, wandering- 
 through deserts, finds relief for his penury, or after having been 
 tossed about by the waves, reaches the port, and escapes as it 
 were but a hair's-breadth from death; carnal reason will ascribe 
 all these occurrences, both prosperous and adverse, to fortune. 
 But whoever has been taught from the mouth of Christ, that 
 the hairs of his head are all numbered, (r) will seek farther for a 
 cause, and conclude that all events are governed by the secret 
 counsel of God. And respecting things inanimate, it must be 
 admitted, that though they are all naturally endued with their 
 peculiar properties, yet they exert not their power, any farther 
 than as they are directed by the present hand of God. They are 
 therefore no other than instruments, into which God infuses as 
 much efficacy as he pleases, bending and turning them to any 
 actions according to his will. There is no power among all the 
 creatures more wonderful and illustrious, than that of the sun. 
 For, beside his illumination of the whole world by his splendour, 
 how astonishing it is that he cherishes and enlivens all animals 
 with his heat! with his rays inspires fecundity into the earth; 
 
 (/>) Psalm civ. 27 30. (?) Acts xvii. 28. (r) Matt. x. 30.
 
 il!2 INSTITUTES OF THE [BOOK i. 
 
 from the seeds, genially warmed in her bosom, produces a green 
 herbage, which being supported by fresh nourishment, he 
 increases and strengthens till it rises into stalks; feeds them 
 with perpetual exhalations, till they grow into blossoms, and 
 from blossoms to fruit, which he then by his influences brings 
 to maturity* that trees likewise, and vines, by his genial warmth, 
 first put forth leaves, then blossoms, and from the blossoms 
 produce their fruit! But the Lord, to reserve the praise of all 
 these things entirely to himself, was pleased that the light 
 should exist, and the earth abound in every kind of herbs and 
 fruits, before he created the sun. A pious man therefore will 
 not make the sun either a principal or necessary cause of 
 those things which existed before the creation of the sun, but 
 only an instrument which God uses, because it is his pleasure 
 so to do: whereas he would find no more difficulty in acting by 
 himself without that luminary. Lastly, as we read that the sun re- 
 mained in one situation for two days at the prayer of Joshua,(s) 
 and that his shadow made a retrograde motion of ten degrees 
 for the sake of king Hezekiah, (?) God hath declared by these 
 two miracles, that the daily rising and setting of the sun is not 
 from a blind instinct of nature, but that he himself governs his 
 course, to renew the memory of his paternal favour towards 
 us. Nothing is more natural than the succession of spring to 
 winter, of summer to spring, and of autumn to summer. But 
 there is such great diversity and inequality discovered in this 
 series, that it is obvious that every year, month, and day is 
 governed by a new and particular providence of God. 
 
 III. And indeed God asserts his possession of omnipotence, 
 and claims our acknowledgment of this attribute; not such as 
 is imagined by sophists, vain, idle, and almost asleep, but vigi- 
 lant, efficacious, operative, and engaged in continual action; 
 not a mere general principle of confused motion, as if he 
 should command a river to flow through the channels once 
 made for it, but a power constantly exerted on every distinct 
 and particular movement. For he is accounted omnipotent, 
 not because he is able to act, yet sits down in idleness, or con- 
 "mues by a general instinct the order of nature originally 
 
 () Josh-ia v I?. (/) 2 Kings' xx. 1J.
 
 (.HAP. xvi.] CHRISTIAN RELIGION, 213 
 
 appointed by him; but because he governs heaven and earth 
 by his providence, and regulates all things in such a manner 
 that nothing happens but according to his counsel. For when 
 it is said in the Psalms, that he doth whatsoever he pleaseth, (y) 
 it denotes his certain and deliberate will. For it would be quite 
 insipid to expound the words of the Prophet in the philoso- 
 phical manner, that God is the prime Agent, because he is 
 the principle and cause of all motion: whereas the faithful 
 
 5 
 
 .should rather encourage themselves in adversity with this con- 
 solation, that they suffer no affliction, but by the ordination 
 and command of God; because they are under his hand. But 
 if the government of God be thus extended to all his works, 
 it is a puerile cavil, to limit it to the influence and course of 
 nature. And they not only defraud God of his glory, but 
 themselves of a very useful doctrine, who confine the Divine 
 providence within such narrow bounds, as though he permitted 
 all things to proceed in an uncontrolled course according to a 
 perpetual law of nature: for nothing would exceed the misery 
 of man, if he were exposed to all the motions of the heaven, 
 air, earth, and waters. Besides, this notion would shamefully 
 diminish the singular goodness of God towards every individual. 
 David exclaims, that infants yet hanging on the breasts of their 
 mothers, are sufficiently eloquent to celebrate the glory of 
 God; (ty) because as soon as they are born, they find aliment 
 prepared for them by his heavenly care. This indeed is 
 generally true, yet it cannot escape the observation of our 
 eyes and senses, being evidently proved by experience, that 
 some mothers have breasts full and copious, but others almost 
 dry; as it pleases God to provide more liberally for one, but 
 more sparingly for another. But they who ascribe just praise 
 to the Divine omnipotence, received from this a double advan- 
 tage. In the first place, he must have ample ability to bless 
 them, who possesses heaven and earth, and whose will all the. 
 creatures regard so as to devote themselves to his service. And 
 secondly, they may securely repose in his protection, to whose 
 will are subject all those evils which can be feared from any 
 quarter; by whose power Satan is restrained with all his furies, 
 
 () Psalm cxv. 3- () Psalm viii. r.
 
 214 INSTITUTES OF THE [BOOK r. 
 
 and all his machinations; on whose will depends all that is 
 inimical to our safety: nor is there any thing else by which 
 those immoderate and superstitious feai's, which we frequently 
 feel on the sight of dangers, can be corrected or appeased. 
 We are superstitiously timid, I say, if, whenever creatures 
 menace or terrify us, we are frightened, _as_thowgh_ they_had 
 of themselves the power to hurt us, or could fortuitously injure 
 us; or as if against their injuries God were unable to afford 
 us sufficient aid. For example, the Prophet forbids the chil- 
 dren of God to fear the stars and the signs of heaven, (.r) as is 
 tht custom of unbelievers. He certainly condemns not every kind 
 of fear. But when infidels transfer the government of the world 
 from God to the stars, pretending that their happiness or misery 
 depends on the decrees and presages of the stars, and not on 
 the will of God, the consequence is, that their fear is withdrawn 
 from him, whom alone they ought to regard, and is placed on 
 stars and comets. Whoever then desires to avoid this infidelity, 
 let him constantly remember, that in the creatures there is no 
 erratic power, or action, or motion; but that they are so go- 
 verned by the secret counsel of God, that nothingjcan_Jiap- 
 pen but what is subject to his knowledge, and decree:d_by his 
 will. 
 
 IV. First, then, let the reader know that what is called 
 providence describes God, not as idly beholding from heaven 
 the transactions which happen in the world, but as holding the 
 helm of the universe, and regulating all events. Thus it be- 
 longs no less to his hands than to his eyes. When Abraham 
 said to his son, " God will provide," (j/) he intended not only 
 to assert his prescience of a future event, but to leave the care 
 of a thing unknown to the will of him who frequently puts an 
 end to circumstances of perplexity and confusion. Whence it 
 follows, that providence consists in action; for it is ignorant 
 trifling to talk of mere prescience. Not quite so gross is the 
 error of those who attribute to God a government, as I have 
 observed, of a confused and promiscuous kind; acknowledging 
 that God revolves and impels the machine of the world, with 
 *1J its parts, by a general motion, without peculiarly directing 
 
 Ter. x. ( ;,-) Gen. xxii. 8.
 
 qHAP. xvi.] CHRISTIAN RELIGION. 215 
 
 the action of each individual creature. Yet even this error is 
 not to be tolerated. For they maintain that this providence, 
 which they call universal, is no impediment either to all the 
 creatures being actuated contingently, or to man turning him- 
 self hither or thither at the free choice of his own will. And 
 they make the following partition between God and man; 
 that God by his power inspires him with motions, enabling 
 him to act according to the tendency of the nature with which 
 he is endued; but that man governs his actions by his own volun- 
 tary choice. In short they conceive, that the world, human 
 affairs, and men themselves, are governed by the power of God, 
 but not by his appointment. I speak not of the Epicureans, 
 who have always infested the world, who dream of a God 
 absorbed in sloth and inactivity; and of others, no less erro- 
 neous, who formerly pretended that the dominion of God ex- 
 tended over the middle region of the air, but that he left 
 inferior things to Fortune; since the mute creatures them- 
 selves sufficiently exclaim against such evident stupidity. My 
 present design is to refute that opinion, which has almost 
 generally prevailed, which, conceding to God a sort of blind 
 and uncertain motion, deprives him of the principal thing, 
 which is his directing and disposing, by his incomprehensible 
 wisdom, all things to their proper end: and thus robbing God 
 of the government of the world, it makes him the ruler of it 
 in name only, and not in reality. For pray what is governing, 
 but presiding in such a manner, as to rule by fixed decrees 
 those over whom you preside? Yet I reject not altogether 
 what they assert concerning universal providence; provided 
 they on their part admit that God governs the world, not merely 
 because he preserves the order of nature fixed by himself, but 
 because he exercises a peculiar care over every one of his works. 
 It is true that all things are actuated by a secret instinct of nature, 
 as though they obeyed the eternal command of God, and that 
 what God hath once appointed, appears to proceed from volun- 
 tary inclination in the creatures. And to this may be referred the 
 declaration of Christ, that his Father and himself had always 
 been working, even from the beginning: (z) and the assertion of 
 
 (S John v. 17.
 
 216 INSTITUTES OF THE [BOOK j. 
 
 Paul, that " in him we live and move and have our being:" () 
 and also what is observed by the author of the Epistle to the 
 Hebrews, with a design to prove the Divinity of Christ, that 
 all things are sustained by the word of his power. (6) But they 
 act very improperly in concealing and obscuring, by this pre- 
 text, the doctrine of a particular providence, which is asserted 
 in such plain and clear testimonies of Scripture, that it is sur- 
 prising how any one could entertain a doubt concerning it. 
 And certainly, they who conceal it with this veil which I have 
 mentioned, are obliged to correct themselves by adding, that 
 many things happen through the peculiar care of God: but 
 this they erroneously restrict to some particular acts. Where- 
 fore we have to prove, that God attends to the government of 
 particular events, and that they all proceed from his determi- 
 nate counsel, in such a manner that there can be no such thing 
 as fortuitous contingence. 
 
 V. If we grant that the principle of motion originates from 
 God, but that all things are spontaneously or accidentally carried 
 whither the bias of nature impels them, the mutual vicissitudes 
 of day and night, of winter and summer, will be the work of 
 God, inasmuch as he hath distributed to each its respective 
 parts, and prescribed to them a certain law: that is, this would 
 be the case if with even tenor they always observed the same 
 measure, days succeeding to nights, months to months, and 
 years to years. But sometimes excessive heats and drought 
 parch and burn the fruits of the earth; sometimes unseasonable 
 rains injure the crops of corn, and sudden calamities are occa- 
 sioned by showers of hail and storms: this will not be the 
 work of God; unless perhaps, as either clouds or serene wea- 
 ther, or cold or heat, derive their origin from the opposition 
 of the stars and other natural causes. But this representation 
 leaves no room for God to display or exercise his paternal 
 favour, or his judgments. If they say that God is sufficiently 
 beneficent to man, because he infuses into heaven and earth 
 an ordinary power, by which they supply him with food, it is 
 a very flimsy and profane notion; as though the fecundity of 
 one year were not the singular benediction of God, and as 
 
 (a) Acts xvii. 28. 0) Heb. i. 3.
 
 CHAP, xvi.] CHRISTIAN RELIGION. 217 
 
 though penury and famine were not his malediction and venge- 
 ance. But as it would be tedious to collect all the reasons for 
 rejecting this error, let us be content with the authority of God 
 himself. In the Law and in the Prophets he frequently declares, 
 that whenever he moistens the earth with dew or with rain, he 
 affords a testimony of his favour; and that on the contrary, when 
 at his command heaven becomes hard as iron, when the crops 
 of corn are blasted and otherwise destroyed, and when showers 
 of hail and storms molest the fields, he gives a proof of his 
 certain and special vengeance. If we believe these things, it is 
 certain that not a drop of rain falls but at the express com- 
 .onand of God. David indeed praises the general providence 
 of God, because " he giveth food to the young ravens which 
 cry:" (c) but when God himself threatens animals with famine, 
 does he not plainly declare, that he feeds all living creatures, 
 sometimes with a smaller allowance, sometimes with a larger, 
 as he pleases? It is puerile, as I have already observed, to 
 restrain this to particular acts; whereas Christ says, without 
 any exception, that not a sparrow of the least value falls to the 
 ground without the will of the Father. (^/) Certainly if the 
 flight of birds be directed by the unerring counsel of God, 
 we must be constrained to confess with the Prophet, that 
 though " he dwelleth on high," yet he " humbleth himself to 
 behold the things which are in heaven and in the earth." (e) 
 
 VI. But as we know that the world was made chiefly for 
 the sake of mankind, we must also observe this end in the 
 government of it. The Prophet Jeremiah exclaims, " I know 
 that the way of man is not in himself: it is not in man that 
 walketh to direct his steps." (y) And Solomon: " Man's 
 goings are of the Lord: how can a man then understand his 
 own way?"^) Now let them say, that man is actuated by God 
 according to the bias of his nature, but that he directs that in- 
 fluence according to his own pleasure. If this could be asserted 
 with truth, man would have the free choice of his own ways* 
 That perhaps they will deny, because he can do nothing 
 independently of the power of God. But since it is evident 
 that both the Prophet and Solomon ascribe to God choice and 
 
 (c) Psalm cxlvii. 9. (<f) Matt. x. 29. (e) Psalm cxiii. 5, 6. 
 
 (/) Jer. x. 23. (g) Prov. xx. 24. 
 
 VOL. k 2 E
 
 218 INSTITUTES OF THE [BOOK i; 
 
 appointment, as well as power, this by no means extricates them 
 from the difficulty. But Solomon, in another place, elegantly 
 reproves this temerity of men, who predetermine on an end 
 for themselves without regard to God, as though they were not 
 led by his hand: " The preparation of the heart in man," says 
 he, " and the answer of the tongue, is from the Lord." (A) It is 
 indeed a ridiculous madness for miserable men to resolve on un- 
 dertaking any work independently of God, whilst they cannot 
 even speak a word but what he chooses* Moreover, the Scrip- 
 ture, more fully to express that nothing is transacted in the world 
 but according to his destination, sheAvs that those things are 
 subject to him which appear most fortuitous. For what would 
 you be more ready to attribute to chance, than when a limb 
 broken off from a tree kills a passing traveller? But very 
 different is the decision of the Lord, who acknowledges that 
 he hath delivered him into the hand of the slayer, (z) Who 
 likewise does not leave lots to the blindness of fortune? Yet the 
 Lord leaves them not, but claims the disposal of them himself. 
 He teaches us that it is not by any power of their own that lots 
 are cast into the lap (>) and drawn out; but the only thing 
 which could be ascribed to chance, he declares to belong to 
 himself. To the same purpose is another passage from Solo- 
 mon: " The rich and the poor meet together: the Lord en- 
 lighteneth the eyes of them both." (/) For although the poor 
 and the rich are blended together in the world, yet as their 
 respective conditions are assigned to them by Divine appoint- 
 ment, he suggests that God who enlightens all is not blind, 
 and thus exhorts the poor to patience; because those who are 
 discontented with their lot, are endeavouring to shake off the 
 burden imposed on them by God. Thus also another Prophet 
 rebukes profane persons, who attribute it to human industry, 
 or to fortune, that some men remain in obscurity, and others 
 rise to honours: "Promotion cometh neither from the east, 
 nor from the west, nor from the south. But God is the Judge: 
 he putteth down one, and setteth up another." (/n) Since God 
 cannot divest himself of the office of a Judge; hence he reasons ; 
 
 (A) Prov. xvi. I. (0 Exod. xxi. IS. 
 
 (*) Prov. xvi. 33. (1) Prov. xxii. 2. 
 
 (w) Psalm Ixxv. 6, 7.
 
 CHAP, xvi.] CHRISTIAN RELIGION. 219 
 
 that it is from the secret counsel of God, that some rise to 
 promotion, and others remain in con empt. 
 
 VII. Moreover, particular events are in general proofs of 
 the special providence of God. God raised in the desert a 
 south wind to convey to the people a large flock of birdsv (n) 
 When he would have Jonah thrown into the sea, he sent forth 
 a wind to raise a tempest, (o) It will be said by them, who 
 suppose God not to hold the helm of world, that this was a 
 deviation from the common course of things. But the conclu- 
 sion which I deduce from it is, that no wind ever rises or blows 
 but by the special command of God. For otherwise it would 
 not be true that he maketh the winds his messengers, and a 
 flame of fire his ministers, that he maketh the clouds his chariot, 
 and rideth on the wings of the wind, ( p} unless he directed at his 
 pleasure the course both of the clouds and of the winds, and 
 displayed in them the singular presence of his power. Thus 
 also we are elsewhere taught, that whenever the sea is blown 
 into a tempest by the winds, those commotions prove the 
 special presence of God. " He commandeth and raiseth the 
 stormy wind, which lifteth up the waves" of the sea. " Then 
 he maketh the storm a calm, so that the waves thereof are 
 still;" (y) as in another place he proclaims, that he scourged 
 the people with parching winds, (r) Thus whilst men are 
 naturally endued with a power of generation, yet God witt 
 have it acknowledged as the effect of his special favour, that 
 he leaves some without any posterity, and bestows children on 
 others: for " the fruit of the womb is his reward." (s) Therefore 
 Jacob said to his wife, " Am I in God's stead, who hath with- 
 held from thee the fruit of the womb?" (f) But to conclude, 
 there is nothing more common in nature, than for us to be 
 nourished with bread. But the Spirit declares, not only that 
 the produce of the earth is the special gift of God, but that 
 men do not live by bread alone; (t>) because they are supported 
 not by the abundance of their food, but by the secret bene- 
 ^diction of God: as, on the contrary, he threatens that he wjjl 
 
 (H) Exod. xvi. 13. Num. xi. 31. (o) Jonah i. 4. 
 
 (/;) Psalm civ. 3, 4. (?) Psalm cvii. 25, 29. 
 
 (r) Amos iv. 9. Haggai i. 611. (s) Psalm cxxvii. 3, 
 
 (f) Gen. XXX. 2. O) DeuJ. via. 3.
 
 220 INSTITUTES OF THL [BOOK i. 
 
 break " the stay of bread." (w) Nor indeed could we other- 
 wise seriously offer a prayer for daily bread, if God did not 
 supply us \vith food from his fatherly hand. The Prophet 
 therefore, to convince the faithful that in feeding them God 
 acts the part of an excellent father of a family, informs us, 
 that he " giveth food to all flesh." (#) Lastly, when we hear 
 on the one hand, that " the eyes of the Lord are upon the 
 righteous, and his ears are open unto their cry;" and on the 
 other, that " the face of the Lord is against them that do 
 evil, to cut off the remembrance of them from the earth;" (y) 
 we may be assured that all creatures, above and below, are 
 ready for his service, that he may apply them to any use that 
 he pleases. Hence we conclude, not only that there is a 
 general providence of God over the creatures, to continue the 
 order of nature; but that by his wonderful counsel they are all 
 directed to some specific and proper end. 
 
 VIII. Those who wish to bring an odium on this doctrine, 
 calumniate it as the same with the opinion of the Stoics con- 
 cerning fate; with which Augustine also was formerly re- 
 proached. Though we are averse to all contentions about 
 words, yet we admit not the term fate: both because it is of 
 that novel and profane kind which Paul teaches us to avoid, 
 and because they endeavour to load the truth of God with the 
 odium attached to it. But that dogma is falsely and maliciously 
 charged upon us. For we do not, with the Stoics, imagine a 
 f J necessity arising from a perpetual concatenation and intricate 
 ' 3 series of causes, contained i^n nature; but we make God the 
 Arbiter and Governor of all things^who in his own wisdom 
 hath from the remotest eternity decreed what he would do, 
 and now by his own power executes what he hath decreed. 
 Whence we assert, that not only the heaven and the earth and 
 inanimate creatures, but also the deliberations and volitions 
 of men, are so governed by his providence, as to be directed to 
 the end appointed by it. What then? you will say; does no- 
 thing happen fortuitously or contingently? I answer, that it 
 was truly observed by Basil the Great, that fortune and chance 
 are the words of heathens, with the signification of which the 
 
 (w) Isaiah Hi. 1. (r) Psalm cxxxvi. 25. (7) Psalm xxxiv. 15, 16,
 
 <;HAP. xvi.] CHRISTIAN RELIGION. 221 
 
 minds of the pious ought not to be occupied. For if all success 
 be the benediction of God, and calamity and adversity his 
 malediction, there is no room left in human affairs for fortune 
 or chance. And we should attend to this declaration of Augus- 
 tine: " I am not pleased with myself," says he, " for having 
 in my Treatises against the Academics, so frequently men- 
 tioned fortune, although I have not intended by that word any 
 goddess, but a fortuitous occurrence of external things, either 
 good or evil. Hence also such words, the use of which no 
 religion prohibits, as perhaps, possibly, per ad-venture, which 
 nevertheless must be entirely referred to the Divine provi- 
 dence. And on this I have not been silent, remarking that 
 perhaps what is commonly termed fortune, is regulated by a 
 secret order, and that what we call chance is only that, with 
 the reason and cause of which we are not acquainted. Thus 
 indeed I have expressed myself, but I repent of having mentioned 
 fortune in this manner; since I see that men are habituated 
 to a very sinful custom: when they ought to say, 'This was 
 the will of God,* they say, * This was the will of Fortune.' '' 
 Finally, he every where maintains, that if any thing be left to 
 fortune, the world revolves at random. And though he else- 
 where decides, that all things are conducted partly by the free 
 vrill of man, partly by the providence of God, yet he just after 
 shews that men are subject to it and governed by it, assuming 
 as a principle that nothing could be more absurd than for any 
 thing to happen independently of the ordination of God; be- 
 cause it would happen at random. By this reasoning he ex- 
 cludes also any contingence dependant on the human will; and 
 immediately after more expressly asserts that we ought not to 
 inquire for any cause of the will of God. But in what sense 
 permission ought to be understood, whenever it is mentioned 
 by him, will appear from one passage; where he proves that 
 the will of God is the supreme and first cause of all things, 
 because nothing happens but by his command or permission. 
 He certainly does not suppose God to remain an idle specta- 
 tor, determining to permit any thing; there is an interven- 
 tion of actual volition, if I may be allowed the expression, 
 which otherwise could never be considered as a cause. 
 
 IX. Yet since the dulness of our minds is very much below
 
 222 INSTITUTES OF THE [BOOK i. 
 
 the sublimity of the Divine providence, let us endeavour to 
 assist them by a distinction. I say then, that notwithstanding 
 the ordination of all things by the certain purpose and direc- 
 tion of God, yet to us they are fortuitous: not that we sup- 
 pose fortune holds any dominion over the world and mankind, 
 and whirls about all things at random, for such folly ought to 
 be far from the breast of a Christian; but because the order, 
 reason, and necessity of events are chiefly concealed in the 
 purpose of Gcfd, and not comprehended by the mind of man, 
 those things are in some measure fortuitous, which must cer- 
 tainly happen according to the Divine will. For they present 
 no other appearance, whether they are considered in their own 
 nature, or are estimated according to our knowledge and judg- 
 ment. [Let us suppose, for example, that a merchant, having 
 entered" a wood in the company of honest men, imprudently 
 wanders from his companions, and pursuing a wrong course 
 falls into the hands of robbers, and is murdered. His death 
 was not only foreseen by God, but also decreed by him7|For it 
 is said, not that he hath foreseen to what limits the life of every 
 man would extend, but that he "hath appointed bounds 
 which he cannot pass." (z) Yet as far as our minds are capable 
 of comprehending, all these circumstances appear fortuitous. 
 What opinion shall a Christian form on this case? He will 
 consider all the circumstances of such a death as fortuitous; 
 yet he will not doubt that the providence of God presided, 
 and directed fortune to that end. The same reasoning 
 will apply to future contingencies. All future things being 
 uncertain to us, we hold them in suspense, as though they 
 might happen either one way or another. Yet this remains 
 a fixed principle in our hearts, that there will be no event 
 which God hath not ordained. In this sense the word chance is 
 frequently repeated in the book of Ecclesiastes; because on the 
 first view men penetrate not to the first cause, which lies deeply 
 concealed. Thus the Philistine sorcerers, though they fluctuated 
 in uncertainty, ascribed adverse accidents partly to God, partly 
 to fortune. " If the ark," say they, " goeth up by that way, 
 we shall know that God hath done us this great evil, but if not, 
 
 (3) Job xiv. 5.
 
 . xvi.] CHRISTIAN RELIGION. 223 
 
 it was a chance that happened to us." (a) They betrayed great 
 folly indeed, after having been deceived by divination, to have 
 recourse to fortune; yet at the same time we see them restrained, 
 so that they cannot dare to suppose, the affliction which had 
 befallen them was fortuitous. But how God, by the reins of his 
 providence, directs all events according to his own pleasure, 
 will appear by an eminent example. At the very same instant 
 of time when David had been overtaken in the wilderness of 
 Maon, behold the Philistines made an irruption into the land, 
 and Saul was compelled to depart. If God, consulting the 
 safety of his servant, laid this impediment in the way of Saul, 
 then surely though the Philistines might have taken up arms 
 suddenly and contrary to human expectation, yet we will not 
 say that this happened by chance; but what to us seems a 
 contingency, faith will acknowledge to have been a secret im- 
 . pulse of God. It is not always indeed that there appears a 
 similar reason, but it should be considered as indubitably 
 certain, that all the revolutions visible in the world proceed 
 from the secret exertion of the Divine power. ;What God 
 decrees, must necessarily come to pass; yet it is notlby absolute 
 or natural necessity. We find a familiar example in the bones 
 of Christ. Since he possessed a body like ours, no reasonable 
 man will deny that his bones were capable of being broken; yet 
 that they should be broken was impossible. Hence again we 
 perceive, that the distinctions of relative and absolute necessity, 
 as well as necessity of consequent and necessity of consequence, 
 were not without reason invented in the schools: since God 
 made the bones of his Son capable of being broken, which 
 however he had exempted from being actually broken, and 
 thus prevented by the necessity of his purpose what might 
 naturally have come to pass, j 
 
 () 1 Snm 
 
 "
 
 INSTITUTES OF THE [BOOK 
 
 CHAPTER XVH. 
 
 The proper Application of this Doctrine to render It useful 
 
 to us. 
 
 the minds of men are prone to vain subtleties, there is 
 the greatest danger that those who know not the right use of 
 this doctrine will embarrass themselves with intricate per- 
 plexities. It will therefore be necessary to touch in a brief 
 manner on the end and design of the Scripture doctrine of the 
 Divine ordination of all things. And here let it be remarked, 
 in the first place, that the providence of God is to be con- 
 sidered as well in regard to futurity, as in reference to that 
 which is past; secondly, that it governs all things in such a 
 manner as to operate sometimes by the intervention of means, 
 sometimes without means, and sometimes in opposition to all 
 means; lastly, that it tends to shew the care of God for the 
 whole human race, and especially his vigilance in the govern- 
 ment of the Church, which he favours with more particular 
 attention. It must also be observed, that although the paternal 
 favour and beneficence of God, or the seventy of his justice, is 
 frequently conspicuous in the whole course of his 'providence; 
 yet sometimes the causes of events are concealed, so that a 
 suspicion intrudes itself, that the revolutions of human affairs 
 are conducted by the blind impetuosity of fortune; or the 
 flesh solicits us to murmur, as though God amused himself 
 with tossing men about like tennis-balls. It is true indeed, if 
 we were ready to learn with quiet and sober minds, that the 
 final issue sufficiently proves the counsels of God to be directed 
 by the best of reasons; that he designs either to teach his 
 people the exercise of patience, or to correct their corrupt affec- 
 tions and subdue the licentiousness of their appetites, or to con^ 
 strain them to the practice of self-denial, or to arouse them from 
 their indolence; and on the other hand to abase the proud, to 
 disappoint the cunning of the wicked, and to confound their 
 machinations. Yet, however the causes may be concealed from 
 us, or escape our observation, we must admit it as a certain 
 truth, that they are hidden with him; and must therefor*
 
 CHAP- xvii.] CHRISTIAN RELIGION. 
 
 exclaim with David, " Many, O Lord my God, are thy wonder- 
 ful works which thou hast done, and thy thoughts which are to 
 us-ward: they cannot be reckoned up in order unto thee: if I 
 would declare and speak of them, they are more than can be 
 numbered." () For though our miseries ought always to re- 
 mind us of our sins, that the punishment itself may urge us 
 to repentance; yet we see that Christ ascribes more sovereignty 
 
 J - . ., . . o .-> 
 
 to the secret purpose of the Father in afflicting nn.ii, than to 
 require him to punish every individual according to his de- 
 merits. For concerning him who was born blind, he says, 
 " Neither hath this man sinned, nor his parents: but that the 
 works of God should be made manifest in him." (c) For here 
 sense murmurs, when calamity precedes the very birth, as 
 though it were a detraction from the Divine clemency thus 
 to afflict the innocent. But Christ declares that the glory of 
 his Father is manifested in this instance, provided our eyes 
 are clear to behold it. But we must proceed with modesty, 
 Cautious that we call not God to an account at our tribunal; 
 but-that we entertain such reverence for his secret judgments, 
 as to esteem his will the most righteous cause of every thing 
 that he does. When thick clouds obscure the heaven, and a 
 violent tempest arises, because a gloomy mist is before our 
 eyes, and thunder strikes our ears, and terror stupefies all our 
 faculties, all things seem to us to be blended in confusion; 
 yet during the whole time the heavens remain in the same 
 quiet serenity. So it must be concluded, that while the turbu- 
 lent state of the world deprives us of our judgment, God by 
 the pure light of his own righteousness and wisdom, regulates 
 all those commotions in the most exact order, and directs them 
 to their proper end. And certainly the madness of many in 
 this respect is monstrous, who dare to arraign the works of 
 God, to scrutinize his secret counsels, and even to pass a pre- 
 cipitate sentence on things unknown, with greater freedom, 
 than on the actions of mortal men. For what is more pre- 
 posterous than towards our equals to observe such modesty, 
 as rather to suspend our judgment than to incur the imputation 
 of temerity; but impudently to insult the mysterious judgments 
 
 (6) Psalm si. 5. (c) John ix. 3. 
 
 VOL. I. 2 F
 
 226 INSTITUTES OF THE [BOOK i. 
 
 of God, which \\c ought to hold in admiration and rever- 
 ence. 
 
 II. None therefore will attain just and profitable views of 
 the providence of God, but he who considers that he lias to do 
 with his Maker and the Creator of the world, and submit:, 
 himself to fear and reverence with all becoming humility. 
 Hence it happens that so many worthless characters in the 
 present day virulently oppose this doctrine, because they will 
 admit nothing to be lawful for God, but what agrc' . :; with the 
 dictates of their own reason. They revile us with the utmost 
 possible impudence, because, not content with the precepts of 
 the law, which comprehend the will of God, we say that the 
 world is governed also by his secret counsels: as though 
 indeed what we assert were only an invention of our own 
 brain, and the Holy Spirit did not every where plainly an- 
 nounce the same, and repeat it in innumerable forms of ex- 
 pression. But as they are restrained by some degree of 
 shame from daring to discharge their blasphemies against 
 heaven, in order to indulge their extravagance with the 
 greater freedom, they pretend that they are contending with 
 us. But unless they admit, that whatever comes to pass in the 
 world is governed by the incomprehensible counsel of God, 
 let them answer, to what purpose is it said in the Scripture 
 that his "judgments are a great deep?" (*/) For since Moses 
 proclaims, that the will of God is not to be sought far off, in 
 the clouds or in the deep,(e) because it is familiarly explained 
 in the law, it follows that there is another secret will, which is 
 compared to a profound abyss: concerning Avhich Paul 
 says, "O the depth of the riches both of the wisdom and 
 knowledge of God; how unsearchable are his judgments, and 
 his ways past finding out! For who hath known the mind of 
 the Lord, or who hath been his counsellor?" (f^) It is true, that 
 the law and the Gospel contain mysteries which far transcend 
 our capacities; but .since God illuminates the minds of his 
 people with the spirit of understanding, to apprehend these 
 mysteries which he hath condescended to reveal in his word, 
 there we have now no abyss, but a way in which we may safely 
 
 (</) Ps:ilrn xxxvi. 6. <e) Dcut. xxx. 1214. Rom. x. 6, 7 
 
 (f) Rom. xi. 33, 34.
 
 CHAP, xvn.] CHRISTIAN RELIGION. 227 
 
 walk, and a lamp for the direction of our feet, the light of life, 
 and the school of certain and evident truth. But his admirable 
 method of governing the world is justly called a " great deep," 
 because, while it is concealed from our view, it ought to be 
 the object of our profound adoration. Moses has beautifully 
 expressed both in few words: " The secret things," says he, 
 " belong unto the Lord our God: but those things which are 
 revealed belong unto us and to our children. "(?") W G see how 
 he enjoins us, not only to devote our attention to meditations 
 on the law of God, but to look up with reverence to his 
 mysterious providence. This sublime doctrine is declared in 
 the book of Job, for the purpose of humbling our minds. For 
 the author concludes a general view of the machine of the 
 world, and a magnificent dissertation on the works of God, in 
 these words: " Lo, these are parts of his ways: but how 
 little a portion is heard of him!" (A) For which reason, in 
 another place he distinguishes between the wisdom, which 
 resides in God, and the method of attaining wisdom which 
 he hath prescribed to men. For after discoursing concerning 
 the secrets of nature, he says that wisdom is known only to 
 God, and " is hid from the eyes of all living." But a little 
 after he subjoins, that it is published in order to be investi- 
 gated; because it is said to men, " Behold the fear of the 
 Lord, that is wisdom."(z) To the same purpose is this observa- 
 tion of Augustine: " Because we know not all that God does 
 concerning us by an excellent order, we act according to the 
 law in a good will only, but in other respects are actuated accord- 
 ing to it: because his providence is an immutable law." There- 
 fore, since God claims a power unknown to us of governing 
 the world, let this be to us the law of sobriety and modesty, to 
 acquiesce in his supreme dominion, to account his will the 
 only rule of righteousness, and most righteous cause of all 
 things. Not indeed that absolute will which is the subject of 
 the declamation of sophists, impiously and profanely separating 
 his justice from his power: but that providence which governs 
 all things, from which originates nothing but what is right, 
 although the reasons of it may be concealed from us. 
 
 ( ) Deut. xxix. 29. (A) Job xxvi. 14. ' >!> xxviii. 21.
 
 .028 INSTITUTES OF THE [BOOK i 
 
 III. Those who have learned this modesty, will neither 
 murmur against God on account of past adversities, nor charge 
 him with the guilt of their crimes, like Agamemnon, in Homer, 
 who says, "The blame belongs not to me, but to Jupiter and 
 Fate." Nor will they, as if hurried away by the Fates, under 
 the influence of despair, put an end to their own lives, like the 
 young man whom Plautus introduces as saying, u The con- 
 dition of our affairs is inconstant, men are governed by the 
 caprice of the Fates; I will betake myself to a precipice, and 
 there destroy my life and every thing at once." Nor will they 
 excuse their flagitious actions by ascribing them to God, after 
 the example of another young man introduced by the same 
 poet, who says, " God was the cause: I believe it was the 
 Divine will. For had it not been so, I know it would not 
 have happened." But they will rather search the Scripture, 
 to learn what is pleasing to God, that by the guidance of the 
 Spirit they may strive to attain it; and at the same time being 
 prepared to follow God whithersoever he calls them, they will 
 exhibit proofs in their conduct that nothing is more useful 
 than a knowledge of this doctrine. Some profane men fool- 
 ishly raise such a tumult with their absurdities, as almost, 
 according to a common expression, to confound heaven and 
 earth together. They argue in this manner: If God has 
 fixed the moment of our death, we citnnot avoid it; therefore 
 all caution against it will be but lost labour. One man dares 
 not venture himself in a way which he hears is dangerous, lest 
 he should be assassinated by robbers; another sends for phy- 
 sicians, and wearies himself with medicines, to preserve his 
 life; another abstains from the grossftr kinds of food, lest he 
 should injure his valetudinary constitution; another dreads 
 to inhabit a ruinous house; and men in general exert all their 
 faculties in devising and executing methods by which they 
 may attain the object of their desires. Now either all these 
 things are vain remedies employed to correct the will of God, 
 or life and death, health and disease, peace and war, and 
 other things which according to their desires or aversions men 
 industriously study to obtain or to avoid, are not determined 
 by his certain decree. Moreover they conclude, that the 
 of the faithful are not only superfluous, but perverse,
 
 CHAP, xvii.] CHRISTIAN RELIGION. -229 
 
 which contain petitions that the Lord will provide for those 
 things which he hath already decreed from eternity. In short, 
 they supersede all deliberations respecting futurity, as opposed 
 to the providence of God, who, without consulting men, hath 
 decreed whatever he pleased. And what has already happened 
 they impute to the Divine providence in such a manner as to 
 overlook the person, who is known to have committed any par- 
 ticular act. Has an assassin murdered a worthy citizen? they 
 say he has executed the counsel of God. Has any one been 
 guilty of theft or fornication? because he has done what was 
 foreseen and ordained by the Lord, he is the minister of his 
 providence. Has a son, neglecting all remedies, carelessly 
 waited the death of his father? it was impossible for him to 
 resist God, who had decreed this event from eternity. Thus 
 by these persons all crimes are denominated virtues, because 
 they are subservient to the ordination of God. 
 
 IV. But in reference to future things, Solomon easily recon- 
 ciles the deliberations of men with the providence of God. 
 For as he ridicules the folly of those who presumptuously 
 undertake any thing without the Lord, as though they were 
 not subject to his government: so in another place he says, 
 " A man's heart deviseth his way: but the Lord directeth 
 his steps;" () signifying that the eternal decrees of God form 
 no impediment to our providing for ourselves, and disposing 
 all our concerns in subservience to his will. The reason of 
 this is manifest. For he who Kith fixed the limits of our 
 life, hath also entrusted us with the care of it; hath furnished 
 us with means and supplies for its preservation; hath also made 
 us provident of dangers; and that they may not oppress us 
 unawares hath furnished us with cautions and remedies. Now 
 it is evident what is our duty. If God hath committed to us 
 the preservation of our life, we should preserve it; if he offers 
 supplies, we should use them; if he forewarns us of dangers, 
 we should not rashly run into them; if he furnishes remedies, 
 we ought not to neglect them. But it will be objected, no 
 danger can hurt, unless it has been ordained that it shall hurt 
 us, and then no remedies can avert it. But what if dangers 
 
 (*) Prov. xvi. 9.
 
 230 INSTITUTES OF THE [BOOK i 
 
 are therefore not fatal because God hath assigned you rcm< 
 to repulse and overcome them? Examine whether your 
 soning agrees with the order of the Divine providence. You 
 conclude that it is unnecessary to guard against danger, be- 
 cause if it be not fatal, we shall escape it without caution: but 
 on the contrary the Lord enjoins you to use caution, because 
 he intends it not to be fatal to you. These madmen overlook 
 what is obvious to every observer, that the arts of deliberation 
 and caution in men proceed from the inspiration of God, and 
 that they subserve the designs of his providence in the pre- 
 servation of their own lives; as on the contrary by neglect 
 and slothfulness, they procure to themselves the evils which 
 he hath appointed for them. For how does it happen, that a 
 prudent man consulting his own welfare, averts from himself 
 impending evils, and a fool is ruined by his inconsiderate 
 temerity, unless folly and prudence are in both cases instru- 
 ments of the Divine dispensation? Therefore it hath pleased 
 God to conceal from us all future events, that we may meet 
 them as doubtful contingencies, and not cease to oppose to 
 them the remedies with which we are provided, till they shall 
 have been surmounted, or shall have overcome all our dili- 
 gence. Therefore I have before suggested, that the providence 
 of God ought not always to be contemplated abstractedly by 
 
 ,- - . - - ' ^^*"** M ^*^"^^"^*^*^*"^irt^r*^M>^**^^^^wlL i -if 
 
 itself, but in connection with the means which he employs. 
 
 V. The same persons inconsiderately and erroneously ascribe 
 all past events to the absolute providence of God. For since 
 all things which came to pass are dependent upon it, there- 
 fore, say they, neither thefts, nor adulteries, nor homicides, 
 are perpetrated without the intervention of the Divine will. 
 Why therefore, they ask, shall a thief be punished for having 
 pillaged him whom it hath pleased the Lord to chastise with 
 poverty? Why shall a homicide be punished for having slain 
 him whose life the Lord had terminated? If all such characters 
 are subservient to the Divine will, why shall they be punished? 
 But I deny that they serve the will of God. For we cannot 
 say, that he who is influenced by a wicked heart, acts in obedi- 
 ence to the commands of God, while he is only gratifying his 
 own malignant passions. That man obeys God, who being 
 Instructed in his will, hastens whither God calls him. Where
 
 CHAP, xvii.] CHRISTIAN RELIGION. 231 
 
 can we learn his will, but in his word? Therefore in our 
 actions we ought to regard the will of God, which is declared 
 in his word. God only requires of us conformity to his pre- 
 cepts. If we do any thing contrary to them, it is not obedi- 
 ence, but contumacy and transgression. [But it is said, if he. 
 would not permit it, we should not do it. This I grant. But 
 do we perform evil actions with the design of pleasing him? He 
 gives us no such command. We precipitate ourselves into 
 them, not considering what is his will, but inflamed with the 
 violence of our passions, so that we deliberately strive to oppose 
 him. In this manner even by criminal actions we subserve his 
 righteous ordination; because in the infinite greatness of his wis- 
 dom, he well knows how to use evil instruments for the accom- 
 plishment of good purposes-JNow observe the absurdity of 
 their reasoning; they wish the authors of crimes to escape with 
 impunity, because crimes are not perpetrated but by the ordi- 
 nation of God. I admit more than this; even that thieves, 
 and homicides, and other malefactors, are instruments o! 
 Divine providence, whom the Lord uses for the execution of 
 ihe judgments which he hath appointed. But I deny that this 
 ought to afford any excuse for their crimes. For will they 
 cither implicate God in the same iniquity with themselves, or 
 cover their depravity with his righteousness? They can do 
 neither. They are prevented from exculpating themselves, by 
 the reproofs of their own consciences; and they can lay no 
 blame upon God, for they find in themselves nothing but evil, 
 and in him only a_ Jegitimate use of their wickedness. But it 
 is alleged that he operates by their means. And whence, I ask, 
 proceeds the fetid smell of a carcase, which has been putrefied 
 and disclosed by the heat of the sun? It is visible to all that 
 it is excited by the solar rays; yet no person on this account 
 attributes to those rays an offensive smell. So when the matter 
 and guilt of evil resides in a bad man, why should God be 
 supposed to contract any defilement, if he uses his service 
 according to his own pleasure? Let us dismiss this petulance 
 therefore, which may rail against the justice of God from a 
 distance, but can never reach that Divine attribute. 
 
 VI. But these cavils, or rather extravagancies of frenzy, will 
 easily be dispelled by the pious and holy contemplation of
 
 232 INSTITUTES OF THE [BOOK r. 
 
 providence, which the rule of piety dictates to us, so that we 
 may derive from it the greatest pleasure and advantage. The 
 mind of a Christian therefore, when it is certainly persuaded 
 that all things happen by the ordination of God, and that 
 there is nothing fortuitously contingent, will always direct its 
 views to him as the supreme cause of all things, and will also 
 consider inferior causes in their proper order. He will not 
 doubt that the particular providence of God is watchful for 
 his preservation, never permitting any event which it will not 
 overrule for his advantage and safety. But since he is con- 
 cerned in the first place with men, and in the next place with 
 the other creatures, he will assure himself as to both that the 
 providence of God reigns over all. With respect to men, 
 whether good or evil, he will acknowledge that their delibera- 
 tions, wills, endeavours, and powers, are under his control, 
 so that it is at his option to direct them whithersoever he 
 pleases, and to restrain them as often as he pleases. The 
 vigilance of the particular providence of God for the safety of 
 the faithful is attested by numerous and very remarkable pro- 
 mises: " Cast thy burden upon the Lord, and he shall sustain 
 thee: he shall never suffer the righteous to be moved. (/) He 
 that dwelleth in the secret place of the Most High shall abide 
 under the shadow of the Almighty. (?) He that toucheth you, 
 toucheth the apple of his eye. We have a strong city: sal- 
 vation will God appoint for walls and bulwarks, (w) Though a 
 woman forget her sucking child, yet will I not forget thee." (5) 
 Moreover this is the principal scope of the Biblical histories, to 
 teach us that the Lord so sedulously defends the ways of the 
 saints, that they may not even " dash their foot against a 
 stone." (/) Therefore as we have a little before justly exploded 
 the opinion of those who hold a universal providence of God, 
 which descends not to the care of every creature in particular; 
 so it is principally necessary and useful to contemplate this 
 special care towards ourselves. For this reason, Christ, after 
 having asserted that not the vilest sparrow falls to the ground 
 without the will of the Father, (y) immediately makes the fol- 
 lowing application; that the more we exceed the value of 
 
 (0 Psalm lv. 22. 1 Peter v. 7. (m) Psalm xci. 1. (n) Zech. ii. 8. 
 . Isaiah xxvi. 1. xlix. 15. (/>) Psalm xci. 12. (?) Matt. x. 29, 30.
 
 CHAP, xvn.] CHRISTIAN RELIGION. 233 
 
 sparrows, the greater care we should consider God as exercis- 
 ing over us: and he carries this to such an extent, that we may 
 be confident that the hairs of our head are numbered. What 
 more can we desire for ourselves, if not a single hair can fall 
 from our heads, but according to his will? I speak not exclu- 
 sively of the human race; but since God hath chosen the 
 Church for his habitation, there is no doubt but he particularly 
 displays his paternal care in the government of it. 
 
 VII. The servant of God, encouraged by these promises 
 and examples, will add the testimonies, which inform us that 
 all men are subject to his power, either to conciliate their 
 minds in our favour, or to restrain their malice from being 
 injurious. For it is the Lord who gives us favour, not only 
 with our friends, but also in the eyes of the Egyptians; (o) a.jJ 
 he knows how to subdue by various methods the fury ot oar 
 enemies. Sometimes he deprives them of understanding, so 
 that they can form no sober or prudent plans: as he sent 
 Satan to fill the mouths of all the prophets with falsehood, in 
 order to deceive Ahab: (/>) he infatuated Rehoboam by the coun- 
 sel of the young men, that through his own folly he might be 
 spoiled of his kingdom, (y) Sometimes, when he grants thorn 
 understanding, he so terrifies and dispirits them, that they 
 can neither determine nor undertake what they have conceived. 
 Sometimes also, when he hath permitted them to att 
 what their rage and passion prompted, he opportunely bn _,ks 
 their impetuosity, not suffering them to proceed to the accom- 
 plishment of their designs. Thus he prematurely defeated 
 the counsel of Ahitophel, which would have been fatal to 
 David, (r) Thus also he takes care to govern all creatures for 
 the benefit and safety of his people, even the devil himself, 
 who we see dared not to attempt any thing against Job, without 
 his permission and command. (*) The necessary consequences 
 of this knowledge are, gratitude in prosperity, patience in ad- 
 versity, and a wonderful security respecting the future. Every 
 prosperous and pleasing event, therefore, the pious man will 
 ascribe entirely to God, whether his beneficence be received 
 through the ministry of men, or by the assistance of inanimate 
 
 (o) Exod. iii. 21. (/>) 1 Kings xxil 22. (?) 1 Kings xii. 1015. 
 (r) 2- Sam. xvii. 7. U M Job i. 12. 
 
 V f . I. 5> G
 
 234 INSTITUTES OF THK [BOOK i. 
 
 creatures. For this will be the reflection of his mind: " It is 
 certainly the Lord that hath inclined their hearts to favour 
 me, that hath united them to me to be the instruments of his 
 benignity towards me." In an abundance of the fruits of the 
 earth, he will consider, that it is the Lord who regards the 
 heaven, that the heaven may regard the earth, that the earth 
 also may regard its own productions: in other things he will 
 not doubt that it is the Divine benediction alone which is the 
 cause of all prosperity; nor will he bear to be ungrateful after 
 so many admonitions. 
 
 VIII. If any adversity befal him, in this case also he will 
 immediately lift up his heart to God, whose hand is most 
 capable of impressing us with patience and placid moderation 
 of mind. If Joseph had dwelt on a review of the perfidy of 
 his brethren, he never could have recovered his fraternal 
 affection for them. But as he turned his mind to the Lord, 
 he forgot their injuries, and was so inclined to mildness and 
 clemency, as even voluntarily to administer consolation to 
 them, saying, " It was not you that sent me hither, but God 
 did send me before you to save your lives. Ye thought evil 
 against me; but God meant it unto good." (?) If Job had 
 regarded the Chaldeans, by whom he was molested, he had been 
 inflamed to revenge; but recognising the event at the same time 
 as the work of the Lord, he consoled himself with this very 
 beautiful observation: "The Lord gave, and the Lord hath 
 taken away; blessed be the name of the Lord." (u) Thus 
 David, when assailed by Sliimei with reproachful language 
 and with stones, if he had confined his views to man, would 
 have animated his soldiers to retaliate the injury: but under- 
 standing that it was not done without the instigation of the 
 Lord, he rather appeases them: " Let him curse," says he, 
 " because the Lord hath said unto him, Curse David." (tt>) In 
 another place he imposes the same restraint on the intemper- 
 ance of his grief: " I was dumb," says he, " I opened not 
 my mouth; because thou didst it." (.Y) If there be no more 
 efficacious remedy for anger and impatience, surely that man 
 lias made no small proficiency, who has learned in this case. 
 
 (0 Gen. xlv. 7, 8. I. 20. (r) Job i. 21. 
 
 (w) 2 Sam. xvi. 19. (x) Psalm xxxix. 9.
 
 CHAP, xvii.] CHRISTIAN RELIGION. 2*35 
 
 meditate on the Divine providence, that he may be able at 
 all times to recal his mind to this consideration: " It is the will 
 of the Lord, therefore it must be endured; not only because 
 resistance is unlawful and vain, but because he wills nothing 
 but what is both just and expedient." The conclusion of the 
 whole is this, that when we suffer injuries from tnen, forgetting 
 their malice, which would only exasperate our grief and insti- 
 gate our minds to revenge, we should remember to ascend to 
 God, and learn to account it a certain truth, that whatever 
 our enemies have criminally committed against us, has been 
 permitted and directed by his righteous dispensation. To re- 
 strain us from retaliating injuries, Paul prudently admonishes 
 us that our contention is not with flesh and blood, but with a 
 spiritual enemy the devil, (y) in order that we may prepare our- 
 selves for the contest. But this admonition is the most useful 
 in appeasing all the sallies of resentment, that God arms for 
 the conflict both the devil and all wicked men, and sits him- 
 self as the arbiter of the combat, to exercise our patience. 
 But if the calamities and miseries which oppress us happen 
 without the interposition of men, let us recollect the doctrine 
 of the, law, that every prosperous event proceeds from the 
 benediction of God, but that all adverse ones are his maledic- 
 tions: (2) and let us tremble at that awful denunciation: " If 
 ye will walk contrary unto me, then will I also walk contraiy 
 unto you:" (a) language which reproves our stupidity, while 
 according to the common apprehensions of the flesh, esteeming 
 every event, both prosperous and adverse, to be fortuitous, we 
 are neither animated to the worship of God by his benefits, nor 
 stimulated to repentance by his corrections. This is the rea- 
 son of the sharp expostulations of Jeremiah and of Amos, (b) 
 because the Jews supposed that both good and evil events 
 came to pass without any appointment of God. To the same 
 purpose is this passage of Isaiah: " I form the light, and 
 create darkness: I make peace, and create evil: I the Lord do 
 all these things." (c) 
 
 IX. Yet at the same time a pious man will not overlook 
 inferior causes. Nor because he accounts those from whom he 
 
 (jK)Eph. vi. 12. (2) Deut. xxviii. 1, Sic. (a) Lev. xxvi. 23, 24. 
 am. iii. 37, 38. Amos lit. 6. (c) Isaiah xlv. 7.
 
 236 INSTITUTES OF THE [BOOK i. 
 
 has received any benefit, the ministers of the Divine goodness, 
 will he therefore pass them by unnoticed > as though they de- 
 served no thanks for their kindness; but will feel, and readily 
 acknowledge his obligation to them, and gtudy to return it as 
 ability and opportunity may permit. Finally, he will reverence 
 and praise God as the principal author of benefits received, 
 but will honour men as his ministers; and will understand, 
 what indeed is the fact, that the will of God has laid him 
 under obligations to those persons by whose means the Lord 
 hath been pleased to communicate his benefits. If he suffer 
 any loss either through negligence or through imprudence, he 
 will conclude that it happened according to the Divine will, 
 but will also impute the blame of it to himself. If any one be 
 removed by disease, whom while it was his duty to take care 
 of him, he has treated with neglect; though he cannot be 
 ignorant that that person had reached those limits which it 
 was impossible for him to pass, yet he will not make this a 
 plea to extenuate his guilt; but because he has not faithfully 
 performed his duty towards him, will consider him as having 
 perished through his criminal negligence. Much less when 
 fraud and preconceived malice appear in the perpetration 
 either of murder or of theft, will he excuse those enormities 
 under the pretext of the Divine providence: in the same crime 
 he will distinctly contemplate the righteousness of God and 
 the iniquity of man, as they respectively discover themselves. 
 But it is principally in regard to things future that he will direct 
 his attention to inferior causes of this kind. For he will rank 
 it among the blessings of the Lord, not to be destitute of 
 human aids which he may use for his own safety; he will 
 neither be remiss therefore in taking the advice, nor negligent 
 in imploring the help, of those whom he perceives to be capa- 
 ble of affording him assistance; but considering all the crea- 
 tures, that can in any respect be serviceable to him, as so many- 
 gifts from the Lord, he will use them as the legitimate instru- 
 ments of the Divine providence. And as he is uncertain 
 respecting the issue of his undertakings, except that he 
 knows that the Lord will in all things provide for his good, he 
 studiously aims at what, according to the best judgment he 
 can form, will be for his advantage. Nor, in conducting his
 
 CHAP, xvii.] CHRISTIAN RELIGION. 237 
 
 deliberations will he be carried away by his own opinion, but 
 will recommend and resign himself to the wisdom of God, that 
 he may be directed by its guidance to the right end, But he 
 will not place his confidence in external helps to such a degree 
 as, if possessed of them, securely to rely on them, or if destitute 
 of them, to tremble with despair. For his mind will always 
 be fixed solely on the Divine providence, nor will he suffer 
 himself to be seduced from a steady contemplation of it, by 
 any consideration of present things. Thus Joab, though he 
 acknowledges the event of battle to depend on the will and 
 the power of God, yet surrenders not himself to inactivity, 
 but sedulously executes all the duties of his office, and leaves 
 the event to the Divine decision. " Let us play the men," 
 says he, " for our people, and for the cities of our God: and 
 the Lord do that which seemeth him good." (</) This know- 
 ledge will divest us of temerity and false confidence, and excite 
 us to continual invocations of God; it will also support our 
 minds with a good hope, that without hesitation we may se- 
 curely and magnanimously despise all the dangers which sur- 
 round us. 
 
 X. Herein is discovered the inestimable felicity of the pious 
 mind. Human life is beset by innumerable evils, and threat- 
 ened with a thousand deaths. Not to go beyond ourselves; 
 since our body is the receptacle of a thousand diseases, and 
 even -contains and fosters the causes of diseases, a man must 
 unavoidably carry about with him destruction in unnumbered 
 forms, and protract a life which is as it were involved in death. 
 For what else can you say of it, when neither cold nor heat in 
 any considerable degree can be endured without danger? Now 
 whithersoever you turn, all the objects around you are not 
 only unworthy of your confidence, but almost openly menace 
 you, and seem to threaten immediate death. Embark in a ship; 
 there is but a single step between you and death. Mount a 
 horse; the slipping of one foot endangers your life. Walk 
 through the streets of a city; you are liable to as many dangers 
 as there are tiles on the roofs. If there be a sharp weapon in 
 your hand, or that of your friend, the mischief is manifest. All 
 
 (d) 2 Sam. s. 12.
 
 238 INSTITUTES OF THE [BOOK i* 
 
 the ferocious animals you see are armed for your destruction. 
 If you endeavour to shut yourself in a garden surrounded with 
 a good fence, and exhibiting nothing but what is delightful, 
 even there sometimes lurks a serpent. Your house perpetually 
 liable to fire, menaces yo\i by day with poverty, and by night 
 with falling on your head. Your land, exposed to hail, frost, 
 drdught, and various tempests, threatens you with sterility, and 
 with its attendant, famine. I omit poison, treachery, robbery, 
 and open violence, which partly beset us at home, and partly 
 pursue us abroald. Amidst these difficulties, must not man be 
 most miserable, who is half dead while he lives, and is dispirited 
 and alarmed as though he had a sword perpetually applied to 
 his neck? You will say that these things happen seldom, or 
 certainly not always, nor to every man, but never all at once. 
 I grant it: but as we are admonished by the examples of others, 
 that it is possible for them to happen also to us, and that we 
 have no more claim to exemption from them than others, we 
 must unavoidably dread them as events that we may expect. 
 What can you imagine more calamitous than such a dread,? 
 Besides it is an insult to God to say that he hath exposed 
 man, the noblest of his creatures, to the blindness and temerity 
 of fortune. But here I intend to speak only of the misery 
 which man must feel, if he be subject to the dominion of 
 fortune. 
 
 XI. On the contrary, when this light of Divine providence has 
 once shined on a pious man, he is relieved and delivered not 
 only from the extreme anxiety and dread with which he was 
 previously oppressed, but also from all care. For as he justly 
 dreads fortune, so he ventures securely to commit himself to 
 God. This, I Say, is his consolation, to apprehend that his 
 heavenly Father restrains all things by his power, governs all 
 things by his will, and regulates all things by his wisdom, in 
 such a manner, that nothing can happen but by his appoint- 
 ment: moreover, that God has taken him under his protection, 
 and committed him to the care of angels, so that he can sustain 
 no injury from water, or fire, or sword, any farther than the 
 Divine Governor may be pleased to permit. For thus sings 
 the Psalmist; " Surely he shall deliver thee from the snare 
 of the fowler, and from the noisome pestilence, tie shall
 
 <SHAP. xvii.] CHRISTIAN RELIGION. 239 
 
 cover thee with his feathers, and. under his wings shalt thou 
 trust: his truth shall be thy shield and buckler. Thou shalt 
 not be afraid for the terror by night; nor for the arrow that 
 flieth by day; nor for the pestilence that walketh in darkness; 
 nor for the destruction that wasteth at noqn day." (e) Hence 
 also proceeds that confidence of glorying in the saints; " The 
 Lord is on my side; I will not fear what man can do unto 
 me. The Lord is the strength of my life; of whom shall I h 
 afraid? Though an host should encamp against me though I 
 walk through the valley of the shadow of death, I will fear no 
 evil." (y) HoAtr is it that their security remains unshaken, 
 while the world appears to be revolving at random, but because 
 they know that the Lord is universally operative, and confide 
 in his operations as beneficial to them? Now when their safety- 
 is attacked, either by the devil or by wicked men, if they were 
 not supported by the recollection and contemplation of provi- 
 dence, they must necessarily and immediately faint. But when 
 they recollect, that the devil and the whole army of the wicked 
 are in every respect so restrained by the Divine power, that 
 they can neither conceive of any hosiility against us, nor after 
 having conceived it, form a plan for its accomplishment, nor 
 even move a finger towards the execution of such plan, any- 
 farther than he hath permitted, and even commanded them; 
 and that they are not only bound by his chains, but also com- 
 pelled to do him service; they have an abundant source of 
 consolation. For as it belongs to the Lord to arm their 
 fury, and to direct it to whatever object* he pleases; so it 
 also belongs to him to fix its limits, that they may not enjoy 
 an unbounded triumph according to their own wills. Esta- 
 blished in this persuasion, Paul determined his journey in one 
 place by the permission of God, which in another he had de- 
 clared wae prevented by Satan. (^) If he had only said that 
 Satan was the obstacle, he would have appeared to attribute 
 too much power to him, as though he were able to subvert the 
 purposes of God; but when he states God to be the arbiter, 
 on whose permission all journeys depend, he at the same 
 time shews, that Sataji, wkh all__his machinations, can effect 
 
 (e) Psalm xci. 36. (/) Psalm cxvlil. 6. xsvii. 1, 3. xxiii. 4. 
 
 {$) I Cor. xvi. 7. 1 Thess. ii. 18.,
 
 240 INSTITUTES OF THE [BOOK I. 
 
 nothing but by his permission. For the same reason, David, on 
 account of the various and constant vicissitudes of life, betakes 
 himself to this asylum; " My times are in thy hand." (A) He 
 might have mentioned either the course of life, or time in the 
 singular number; but by the word times he intended to express, 
 that however unstable the condition of men may be, all the 
 vicissitudes which take place are under the government of God. 
 For which reason Rezin and the king of Israel, when, after 
 the junction of their forces for the destruction of Judah, they 
 resembled firebrands kindled to consume and ruin the land, 
 are called by the Prophet " smoking firebrands," (z) which can 
 do nothing but emit a little smoke. Thus Pharaoh, when 
 his riches, his strength, and the multitude of his forces ren- 
 dered him formidable to all, is himself tompared to a sea- 
 monster, and his forces to fishes. (<) Therefore God denounces 
 that he will take both the captain and his army with his hook, 
 and draw them whither he pleases. Finally, to dwell no 
 longer on this part of the subject, you will easily perceive, on 
 examination, that ignorance of providence is the greatest of 
 miseries, but that the knowledge of it is attended with the 
 highest felicity. 
 
 XII. On the doctrine of Divine providence, as far as it may 
 conduce to the solid instruction and consolation of the faithful, 
 (for to satisfy a vain curiosity is neither possible nor desirable) 
 enough would now have been said, were it not for a difficulty 
 arising from a few passages, which apparently imply, in opposi- 
 tion to what has been stated, that the counsel of God is not 
 firm and stable, but liable to change according to the situation 
 of sublunary affairs. In the first place, there are several in- 
 stances in which repentance is attributed to God: as, that he- 
 repented of having created man, (/) and of having exalted Saul 
 to the kingdom; (m) and that he will repent of the evil which 
 he had determined to inflict on his people, as soon as he shall 
 , have perceived their conversion, (n) In the next place, we read 
 of the abrogation of some of his decrees. By Jonah he declared 
 to the Ninevites, (0) that after the lapse of forty days, Nineveh 
 
 (A) Psalm AXXI. 1J. (i) Isaiah vii. 4. (*) Ezek. xxix. 3, 4. 
 
 (/) Gen. vi. 6. (m) 1 Sam. xv. 11. / Jer. xviii. &. 
 
 (o) Jonah 5ii. 4, 10.
 
 CHAP, xvii.] CHRISTIAN RELIGION. 241 
 
 should be destroyed: but their penitence afterwards obtained 
 from him a more merciful sentence. By the mouth of Isaiah 
 he denounced death to Hezekiah; (/?) which the prayers and 
 tears of that monarch moved him to defer, (y) Hence many 
 persons argue, that God hath not fixed the affairs of men by 
 an eternal decree; but that every year, day, and hour, he de- 
 crees one thing or another, according to the respective merits 
 of each individual, or to his own ideas of equity and justice. 
 With regard to repentance, we must not admit that it can 
 happen to God, any more than ignorance, or error, or impo- 
 tence. For if no man knowingly and willingly lays himself 
 under the necessity of repentance, we cannot attribute repent- 
 ance to God, without saying either that he is ignorant of the 
 future, or that he cannot avoid it, or that he precipitately and 
 inconsiderately adopts a resolution, of which he immediately 
 repents. But that is so far from the meaning of the Holy 
 Spirit, that in the very mention of repentance, he denies that it 
 can belong to God, because " he is not a man, that he should 
 repent." (r) And it must be remarked, that both these points 
 are so connected in the same chapter, that a comparison fully 
 reconciles the apparent inconsistency. Where it is said that 
 God repented of having created Saul king, the change declared 
 to have taken place is figurative. It is almost immediately 
 added, that " The strength of Israel will not lie nor repent: 
 for he is not a man that he should repent." (s) In which, with- 
 out any figure, his immutability is plainly asserted. It is cer- 
 tain, therefore, that the ordination of God in the administra- 
 tion of human affairs, is perpetual and superior to all repent- 
 ance. Aad to place his constancy beyond all doubt, even his 
 adversaries have been constrained to attest it. For Balaam, 
 notwithstanding his reluctance, was obliged to break out into 
 the following exclamation: " God is not a man, that he should 
 lie: neither the son of man, that he should repent: hath he 
 said, and shall he not do it? or hath he spoken, and shall he 
 not make it good?" (f) 
 
 XIII. How then, it will be inquired, is the term repentance 
 to be understood, when attributed to God? I reply, In the 
 
 (/) Isaiah xxxviii. 1, 5. (y) 2 Kings xx. 1, 5. (r) 1 Sam. xv. 29. 
 (s) 1 Sam. xv. 29. (f) Numb, xxiii. 19. 
 
 VOL. I. 2 H
 
 INSTITUTES OF THE [BOOK i. 
 
 same manner as all the other forms of expression, which 
 describe God to us after the manner of men. For sine* 
 infirmity cannot reach his sublimity, the description of him 
 which is given to us, in order that we may understand it, must 
 be lowered to the level of our capacity. His method of lowering 
 it is to represent himself to us, not as he is in himself, but 
 according to our perception of him. Though he is free from 
 all perturbation of mind, he declares that he is angry with 
 sinners. () As therefore when we hear that God is angry, we 
 ought not to imagine any commotion in him, but rather to 
 consider this expression as borrowed from our perception, be- 
 cause God carries the appearance of one who is very angry, 
 whenever he executes judgment: so neither by the term repent- 
 ance ought we to understand any thing but a change of actions; 
 because men are accustomed to express their dissatisfaction 
 with themselves by changing their actions. Since every change 
 among men therefore is a correction of that which displeases 
 them, and correction proceeds from repentance; therefore the 
 term repentance is used to signify that God makes a change in 
 his works. Yet at the same time, there is no alteration in his 
 counsel or his will, nor any change in his affections; but how 
 sudden soever the variation may appear to the eyes of men, 
 he perpetually and regularly prosecutes what he hath foreseen, 
 approved, and decreed from eternity. 
 
 XIV. Nor does the Sacred History, when it records the 
 remission of the destruction which had just been denounced 
 against the Ninevites, and the prolongation of the life of 
 Hezekiah after he had been threatened with death, prove that 
 there was any abrogation of the Divine decrees. Persons 
 who thus understand it, are deceived in their ideas of the 
 threatenings: which, though expressed in the form of simple 
 declarations, yet, as the event shews, contain in them a tacit 
 condition. For why did God send Jonah to the Ninevites, to 
 predict the ruin of their city? Why did he, by the mouth of 
 Isaiah, warn Hezekiah of death? He could have destroyed 
 both them and him, without previously announcing their end. 
 He had some other object in view therefore, than to forewarn 
 
 () Psalm vii. 11.
 
 CHAP, xvii.] CHRISTIAN RELIGION. 243 
 
 them of their death and to give them a distant prospect of its 
 approach. And that was not to destroy them, but to reform 
 them, that they might not be destroyed. Therefore the pre- 
 diction of Jonah, that after forty days Nineveh should fall, was 
 uttered to prevent its fall. Hezekiah was deprived of the hope 
 of a longer life, in order that he might obtain a prolongation 
 of it in answer to his prayers. Now who does not see, that the 
 Lord by such denunciations as these intended to arouse to 
 repentance the persons whom he thus alarmed, that they might 
 escape the judgment which their sins had deserved? If this 
 be admitted, the nature of the circumstances leads to the con- 
 clusion, that we must understand a tacit condition implied in 
 the simple denunciation. This is also confirmed by similar 
 examples. The Lord, reprehending king Abimelech -'for 
 having deprived Abraham of his wife, uses these words; " Be- 
 hold, thou art but a dead man, for the woman which thou 
 hast taken; for she is a man's wife." But after Abimelech has 
 excused himself, the Lord speaks in this manner: " Restore the 
 man his wife; for he is a prophet, and he shall pray for thee, 
 and thcu shalt live: and if thou restore her not, know thou that 
 thou shalt surely die, thou, and all that are thine." (w) You 
 see, how by the first declaration God terrifies his mind, to 
 dispose him to make satisfaction; but in the next, he makes 
 an explicit declaration of his will. Since other passages are to 
 be explained in a similar manner, you must not infer that there 
 is any abrogation of a prior purpose of the Lord, because he 
 may have annulled some former declarations. For God rather 
 prepares the way for his 1 eternal ordination, when by a denun- 
 ciation of punishment he calls to repentance those whom he 
 designs to spare, than makes any variation in his will, or even 
 in his declarations, except that he does not syllabically express, 
 what nevertheless is easily understood. For that assertion of 
 Isaiah must remain true; " The Lord of hosts hath purposed, 
 and who shall disannul it? and his hand is stretched out, and 
 who shall turn it back." (#) 
 
 O) Gen. xx. 3, 7. (*) Isaiah xiv. 27
 
 244 INSTITUTES OF THE [BOOK i. 
 
 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. 
 
 A. QUESTION of greater difficulty arises from other pas- 
 sages, where God is said to incline or draw, according to his 
 own pleasure, Satan himself and all the reprobate. For the 
 carnal understanding scarcely comprehends how he, acting 
 by their means, can contract no defilement from their crimi- 
 nality, and even in operations common to himself and them be 
 free from every fault, and yet righteously condemn those whose 
 ministry he uses. Hence was invented the distinction between 
 doing- and permitting; because to many persons this has ap- 
 peared an inexplicable difficulty, that Satan and all the impious 
 are subject to the power and government of God, so that he 
 directs their malice to whatever end he pleases, and uses their 
 crimes for the execution of his judgments. The modesty of 
 those who are alarmed at the appearance of absurdity, might 
 perhaps be excusable, if they did not attempt to vindicate the 
 Divine justice from all accusation by a pretence utterly desti- 
 tute of any foundation in truth. They consider it absurd, 
 that a man should be blinded by the will and command of 
 God, and afterwards be punished for his blindness. They 
 therefore endeavour to evade the difficulty, by alleging that 
 it happens only by the permission, and not by the will of 
 God; but God himself, by the most unequivocal declarations, 
 rejects this subterfuge. That men however can effect nothing 
 but by the secret will of God, and can deliberate on nothing 
 but what he hath previously decreed and determines by his 
 secret direction, is proved by express and innumerable testi- 
 monies. What we have before cited from the Psalmist, 
 that " God hath done whatsoever he hath pleased," (?/) un- 
 doubtedly pertains to all the actions of men. If God be the 
 certain arbiter of war and peace, as is thire affirmed, and that 
 
 (j) Psalm cxv. 3.
 
 CHAP, xviii.] CHRISTIAN RELIGION. 245 
 
 without any exception, who will venture to assert, that he re- 
 mains ignorant and unconcerned respecting men, while they 
 are actuated by the blind influence of chance? But this subject 
 will be better elucidated by particular examples. From the 
 first chapter of Job we know, that Satan presents himself before 
 God to receive his commands, as well as the angels who yield 
 a spontaneous obedience. It is indeed in a different manner, 
 and for a different end; yet he cannot attempt any thing but by 
 the Divine- will. Although he seems to obtain only a bare per- 
 mission to afflict that holy man; yet since this sentence is true, 
 " The Lord gave, and the Lord hath taken away," (z) we con- 
 clude that God was the author of that trial, of which Satan and 
 mischievous robbers and assassins were the immediate agents. 
 Satan endeavours to drive him by desperation into madness. 
 The Sabeans in a predatory incursion cruelly and wickedly 
 size upon property not their own. Job acknowledges that he 
 was stripped of all his wealth and reduced to poverty, because 
 such was the will of God. Therefore whatever is attempted by 
 men, or by Satan himself, God still holds the helm to direct all 
 their attempts to the execution of his judgments. God intends 
 the deception of that perfidious king, Ahab; the devil offers his 
 service for that purpose; he is sent with a positive commission 
 to be a lying spirit in the mouth of all the prophets, (a) If 
 the blinding and infatuation of Ahab be a divine judgment, 
 the pretence of bare permission disappears. For it would be 
 
 i MMlMMBMMHMMMklMBMBMMki^t 
 
 ridiculous for a judge merely to permit, without decreeing 
 what should be done, and commanding his officers to exe- 
 cute it. The Jews designed to destroy Christ; Pilate and 
 his soldiers complied with their outrageous violence; yet the 
 disciples in a solemn prayer confess that all the impious did 
 nothing but what " the hand and the counsel of God deter- 
 mined before to be done;" (6) agreeably to what Peter had 
 already preached, that he was " delivered by the determinate 
 counsel and foreknowledge of God," that he might be "cru- 
 cified and slain." (c) As though he had said that God, who saw 
 every thing from the beginning, with a clear knowledge and 
 determined will, appointed what the Jews executed; as he meiv- 
 
 (2) Job i. 21. (<j) 1 Kings xxii. 2033. 
 
 (f>) Acts iv. 28. (c) Acts ii. 23.
 
 24(i INSTITUTES OF THE [BOOK i. 
 
 tions in another place, " Those things, which God before had 
 shewed by the mouth of all his prophets, that Christ should 
 suffer, he hath so fulfilled." (r) Absalom, defiling his father's 
 bed with incest, perpetrated a detestable crime: yet God pro- 
 nounces that this was his work: for his words are, "Thou 
 didst it secretly: but I will do this thing before all Israel, and 
 before the sun." (</) Whatever cruelty the Chaldeans exercised 
 in Judea, Jeremiah pronounces to be the work of God. (e) For 
 which reason Nebuchadnezzar is called the servant of God. 
 God frequently proclaims, that the impious ar excited to war 
 by his hissing, by the sound of his trumpet, by his influence, 
 and by his command: he calls the Assyrian the rod of his 
 anger, and the staff which he moves with his hand. The 
 destruction of the holy city, and the ruin of the temple he calls 
 his own work, (y*) David, not murmuring against God, but 
 acknowledging him to be a righteous Judge, confesses the 
 maledictions of Shimei to proceed from his command. " The 
 Lord," says he, "hath said unto him, Curse." (^) It often 
 occurs in the Sacred History, that whatever comes to pass pro- 
 ceeds from the Lord; as the defection of the ten tribes, (/*) the 
 death of the sons of Eli, (z) and many events of a similar kind. 
 Those who are but moderately acquainted with the Scriptures 
 will perceive that, for the sake of brevity, out of a great number 
 of testimonies, I have produced only a few; which nevertheless 
 abundantly evince how nugatory and insipid it is, instead of 
 the providence of God, to substitute a bare permission: as 
 though God were sitting in a watch-tower, expecting fortuitous 
 events, and so his decisions were dependent on the will 
 of men. 
 
 II. With respect to his secret influences, the declaration of 
 Solomon concerning the heart of a king, that it is inclined 
 hither or thither, according to the divine will, (>) certainly ex- 
 tends to the whole human race, and is as much as though he 
 had said, that whatever conceptions we form in our minds, they 
 are directed by the secret inspiration of God. And certainly, 
 
 (c) Acts iii. 18. (d ) 2 Sam. xii. 12. xvi. 22- 
 
 (c) Jer. 1. 25. (/) Isaiah v. 26. x. 5. xix. 25 
 
 (g-) 2 Sam. xvi. 10. (A) 1 Kings xi. 31. 
 
 (i) 1 Sam. ii. 34- (h) Prov. xxi. 1.
 
 CHAP, xviu.] CHRISTIAN RELIGION. 247 
 
 if he did not operate internally on the human mind, there 
 would be no propriety in asserting, that he causeth "the 
 M'isdom of the wise to perish, and the understanding of the 
 prudent to be hid; that he poureth contempt upon princes, 
 and causeth them to wander in the wilderness, where there is 
 no way." (/) And to this alludes, what we frequently read, that 
 men are timorous, as their hearts are possessed with his fear, (m) 
 Thus David departed from the camp of Saul, without the 
 knowledge of any one; "because a deep sleep from the Lord 
 was fallen upon them all." (?z) But nothing can be desired more 
 explicit than his frequent declarations, that he blinds the minds 
 of men, strikes them with giddiness, inebriates them with the 
 spirit of slumber, fills them with infatuation, and hardens their 
 hearts. (<?) These passages also many persons refer to permis- 
 sion, as though, in abandoning the reprobate, God permitted 
 them to be blinded by Satan. But that solution is too frivolous, 
 since the Holy Spirit expressly declares that their blindness 
 and infatuation are inflicted by the righteous judgment of 
 God. He is said to have caused the obduracy of Pharaoh's 
 heart, and also to have aggravated and confirmed it. Some- 
 elude the force of these expressions with a foolish cavil; that, 
 since Pharoah himself is elsewhere said to have hardened his 
 own heart, his own will is stated as the cause of his obduracy. 
 As though these two things were at all incompatible with each 
 other, that man should be actuated by God, and yet at tru 
 same time be active himself. But I retort on them their own 
 objection; for if hardening- denotes a bare permission, Pharoah 
 cannot properly be charged with being the cause of his own 
 obstinacy. Now how weak and insipid would be such an in- 
 terpretation, as though Pharoah only permitted himself to be 
 hardened. Besides the Scripture cuts off all occasion for such 
 cavils. God says, " I will harden his heart." (/>) So also Moses 
 says, concerning the inhabitants of Canaan, that they marched 
 forth to battle, because the Lord had hardened their hearts; (^) 
 which is likewise repeated by another Prophet; *' He turned 
 their hearts to hate his people." (r) Thus also, in Isaiah, he 
 
 (/) Isaiah xxix. 14. Psalm cvii. 40. Ezek. vii. 26. (m) Lev. xxvi. 36. 
 
 (n) 1 Sam. xxvi. 12- (o) Rom. i. 28. xi. 8. Exod. viii. 15. 
 
 (/) Exod. iv. 21. (?) Deut. ii. 30. Joshua xi. 20. (r) Psalm cv. 25.
 
 248 INSTITUTES OF THE [BOOK i. 
 
 declares that he will "send the Assyrians against an hypocri- 
 tical nation, and will give him a charge to take the spoil, and 
 to take the prey:" (*) not that he meant to teach impious and 
 refractory men a voluntary obedience, but because he would 
 incline them to execute his judgments, just as if they had his 
 commands engraven on their minds. Hence it appears that 
 they were impelled by the positive appointment of God. I grant 
 indeed, that God often actuates the reprobate by the interposi- 
 tion of Satan; but in such a manner that Satan himself acts 
 his part by the Divine impulse, and proceeds to the extent of 
 the Divine appointment. Saul was disturbed by an evil spirit; 
 but it is said to be "from the Lord;" () to teach us that Saul's 
 madness proceeded from the righteous vengeance of God. 
 Satan is also said to blind "the minds of them which believe 
 not;" (li) but the strength of the delusion proceeds from God 
 himself, " that they should believe a lie, who believe not the 
 truth." (t>) According to one view of the subject, it is said, tt If 
 the prophet be deceived when he hath spoken a thing, 1 the 
 Lord have deceived that prophet." (rr) But according to 
 another, God is said himself to " give men over to a repro- 
 bate mind," (x) and to the vilest lusts: because he is the prin- 
 cipal author of his own righteous vengeance, and Satan i^ 
 only the dispenser of it. But as we must discuss this subject 
 again in the Second Book, where we shall treat of the free'dom 
 or slavery of the human will, I think I have now said in a 
 brief manner as much as the occasion required. The whole- 
 may be summed up thus; that as the will of God is said to In 
 the cause of all things, his providence is established as tin- 
 governor in all the counsels and works of men, so that it noi 
 only exerts its power in the elect, who are influenced by tin 
 Holy Spirit, but also compels the compliance of the re pro 
 bate. 
 
 III. But as I have hitherto only recited such things as air 
 delivered without any obscurity or ambiguity in the Scripture-, 
 let persons who hesitate not to brand with ignominy those 
 oracles of heaven, beware what kind of opposition the}- make. 
 For if they pretend ignorance, with a desire to be commended 
 
 (i-) Isauih x. 6. (t) 1 Sam. xvi. 14. () 2 Cor. i-. I, 
 
 () 2 Thess. Li. 1012. (u-) Ezck. xiv. 9. (a;) Ruin.
 
 CHAP, xviii.j CHRISTIAN RELIGION. 249 
 
 for their modesty, what greater instance of pride can be con- 
 ceived, than to oppose one little word to the authority of God; 
 as, " it appears otherwise to me," or, " I would rather not med- 
 dle with this subject." But if they openly censure, what will they 
 gain by their puny attempts against heaven? Their petulance 
 indeed is no novelty, for in all ages there have been impious 
 and profane men, who have virulently opposed this doctrine. 
 But they shall feel the truth of what the Spirit long ago de- 
 clared by the mouth of David, that God " is clear when he 
 judgeth."(z/) David obliquely hints at the madness of men 
 who display such excessive presumption amidst their insig- 
 nificance, as not only to dispute against God, but to arrogate 
 to themselves the power of condemning him. In the mean 
 time, he briefly suggests, that God is unaffected by all the 
 blasphemies which they discharge against heaven, but that he 
 dissipates the mists of calumny, and illustriously displays his 
 righteousness: our faith also, being founded oft the Divine 
 word, (2) and therefore superior to all the world, from its ex- 
 altation looks down with contempt upou those mists. For 
 their first objection, that if nothing happens but by the will of 
 God, he has in him two contrary wills, because he decrees in 
 his secret counsel what he liath publicly prohibited in his law, 
 is easily refuted. But before I reply, I wish the reader again 
 to be apprised, that this cavil is directed, not against me, but 
 against the Holy Spirit, who dictated to the pious Job this 
 confession, that what had befallen him had happened according 
 to the Divine will: when he had been plundered by banditti, 
 he acknowledged in their injuries the righteous scourge of 
 God. (a) What says the Scripture in another case? " They," 
 the sons of Eli, " hearkened not unto the voice of their father, 
 because the Lord would slay them." (6) The Psalmist also 
 exclaims, that " God," who " is in the heavens, hath done 
 whatsoever he hath pleased." (r) And now I have sufficiently 
 proved, that God is called the Author of all those things, 
 which, according to the system of these censors, happen only 
 by his un'mfluential permission. He declares that he creates 
 light and darkness, that he forms good and evil: (W) and 
 
 00 Psalm li. 4. (2) 1 John v. 4. (a) Job i. 21. 
 
 (If) 1 Sam. ii. 25. (c) Psalm cxv. 3. (rf) Isaiah xlv. 7. Amos iii. : 
 
 VOL. I, 21
 
 250 INSTITUTES OF THE [BOOK i. 
 
 that no evil occurs, which lie hath not performed. Let them 
 say then, whether he exercise's his judgments voluntarily or 
 involuntarily. But as Moses suggests, that he who is killed 
 by the fortuitous fall of an axe, is delivered by God to the 
 stroke: (e) so, in the Acts, the whole Church asserts that Herod 
 and Pilate conspired to do what the hand and the counsel of 
 God had predetermined, (y*) And indeed, unless the cru- 
 cifixion of Christ was according to the will of God, what 
 becomes of our redemption? Yet the will of God is neither 
 repugnant to itself, nor subject to change, nor chargeable with 
 pretending to dislike what it approves: but whilst in him it is 
 uniform and simple, it wears to us the appearance of variety; 
 because the weakness of our understanding comprehends not 
 how the same thing may be in different respects both agreeable 
 to his will, and contrary to it. Paul, after having said that 
 the vocation of the Gentiles was a hidden mystery, adds, that 
 it contained a manifestation of the manifold wisdom of God. (,) 
 Now because, through the dulness of our capacity, the Divine 
 wisdom appears to us manifold (or multiform, as it has been 
 translated by an ancient interpreter), shall we therefore dream 
 of any vanity in God himself, as though his counsels were 
 mutable, or his thoughts contradictory to each other? Rather, 
 while we comprehend not how God intends that to be done, 
 the doing of which he forbids, let us remember our imbecility, 
 and at the same time consider, that the light which he inha- 
 bits, is justly called inaccessible, (A) because it is overspread 
 with impenetrable darkness. Therefore all pious and modest 
 men will easily acquiesce in this opinion of Augustine: " That 
 a man may sometimes choose with a good intention, that which 
 is not agreeable to the will of God; as, if a good son wishes 
 his father to live, whilst God determines that he shall die. It 
 is also possible for a man to will with a bad design, what God 
 wills with a good one; as, if a bad son wishes his father to die, 
 which is also the will of God. Now the former wishes what 
 is not agreeable, the latter what is agreeable, to the Divine will. 
 And yet the filial affection of the former is more consonant to 
 the righteous will of God, than the want of natural affection 
 
 (c) Deut. xix. 5. (/) Acts iv. 28. 
 
 (?) Ephes. iii. 9, 10. (/<) 1 Tim. vi. 16.
 
 CHAP, xviii.] CHRISTIAN RELIGION. 251 
 
 in the latter, though it accords with his secret design. So 
 great is the difference between what belongs to the human 
 will and what to the Divine, and between the ends to which 
 the will of every one is to be referred, for approbation or cen- 
 sure. For God fulfils his righteous will by the wicked wills of 
 wicked men." This writer had just before said, that the apostate 
 angels, and all the reprobate, in their defection, acted, as far as 
 respected themselves, in direct opposition to the Divine will; 
 but that this was not possible with respect to the Divine omni- 
 potence; because, while they are opposing the will of God, his 
 will is accomplished concerning them. Whence he exclaims, 
 " The works of the Lord are great, prepared according to all 
 his determinations:" (z) so that in a wonderful and ineffable 
 manner that is not done without his will, which yet is contrary 
 to his will; because it would not be done, if he did not permit 
 it: and this permission is not involuntary, but voluntary: nor 
 would his goodness permit the perpetration of any evil, unless 
 his omnipotence were able even from evil to educe good. 
 
 IV. In the same manner we answer, or rather annihilate 
 another objection, that if God not only uses the agency of the 
 impious, but governs their designs and affections, he is the 
 author of all crimes; and therefore men are undeservedly 
 condemned, if they execute what God hath decreed, because 
 they obey his will. For his will' is unproperly confounded 
 with his precept, between which" Innumerable examples evince 
 the difference to be very great. For although, when Absalom 
 defiled the wives of his father, it was the will of God by this 
 disgrace to punish the adultery of David; (^) he did not there- 
 fore command that abandoned son to commit incest, unless 
 perhaps with respect to David, as he speaks of the reproaches 
 of Shimei. (/) For when he confesses Shimei's maledictions to 
 proceed from the Divine command, he by no means commends 
 his obedience, as though that impudent and worthless man 
 were fulfilling a Divine precept; but acknowledging his tongue 
 as the scourge of God, he patiently submits to the chastise- 
 ment. Let it be remembered, that whilst God by means of 
 
 -- J 
 
 the impious fulfils his secret decrees, they are not excusable, 
 (0 Psalm cxi. 2. (*) 2 Sam. xvi. 22. (/) 2 Sam. xvi. 10.
 
 252 fi INSTITUTES OF TIIK t' ! <"^ '- 
 
 ~.l // -f fl 'fe *\A *- ""^^ f .* tf X^Sr * ^ ^>* L Tfc 
 
 h they were obedient to his precepts, which they wan- 
 tonly and intentionally violate. The direction of the perverse 
 actions of men, by the secret providence of God, is illustriously 
 exemplified in the election of Jeroboam to the regal dignity. (?n) 
 The temerity and infatuation of the people in this proceeding 
 are severely condemned, (n) because they perverted the order 
 established by God, and perfidiously revolted from the fam ily 
 of David: and yet we know that this event was agreeable 
 to the Divine will. Whence there is an appearance of con- 
 tradiction also in the language of Hosea; for in one place 
 God complains that the erection of that kingdom was without 
 his knowledge and against his will; but in another declares, 
 that he gave Jeroboam to be a king in his anger. (<?) How can 
 these things be reconciled, that Jeroboam did not reign by the 
 will of God, and yet that God appointed him to be king? Why 
 thus: because neither could the people revolt from the family of 
 David, without shaking off the yoke which God had imposed on 
 them; nor yet was God deprived of the liberty of thus punishing 
 the ingratitude of Solomon. We see then how God, while he 
 hates perfidy, yet righteously and with a different design de- 
 crees the defection; Avhence also Jeroboam is, beyond all ex- 
 pectation, constrained by the holy unction to assume the regal 
 office. In the same manner, the Sacred History relates, that 
 God raised up an enemy, to deprive the son of Solomon of 
 part of the kingdom, (p) Let the reader diligently consider 
 both these things; because it had pleased God that the people 
 should be under the government of one king, their division 
 into two parts was contrary to his will; and yet from his will 
 the schism first originated. For certainly since a Prophet, 
 both by a prediction and by the ceremony of unction, excited 
 a hope of succeeding to the kingdom, in the mind of Jeroboam, 
 who before entertained not a thought of such an event, this 
 could not be done, either without the knowledge, or against 
 the will, of God who commanded it to be done: and yet the 
 rebellion of the people is justly condemned, because, in opposi- 
 tion to the Divine will, they revolted from the posterity of 
 David. Thus also it is afterwards subjoined, that " the cause" 
 
 (in) 1 King's xii. 20. (M) Hosea viii. 4. 
 
 (o) Hosea xiii. 11. (/) 1 Kings xi. 23.
 
 CHAP, xviii.] CHRISTIAN RELIGION. 253 
 
 of the haughty contempt of the people manifested by Rehoboam 
 " was of God, that the Lord might perform his word, which he 
 spake by the hand of Ahijah" his servant, (y) See how the 
 sacred union is divided, in opposition to the will of God, and 
 yet by his will the ten tribes are alienated from the son of Solo- 
 mon. Let us add another similar example, where with the 
 consent, and even by the assistance of the people, the sons of 
 Ahab are massacred, and all his posterity exterminated, (r) 
 Jehu indeed truly observed, that u there should fall into the 
 earth nothing of the word of the Lord," but that he had " done 
 that which he spake by his servant Elijah." And yet he justly 
 reprehends the citizens of Samaria for having lent their assist- 
 ance. " Are ye righteous?" says he; " behold, I conspired 
 against my master, and slew him: but who slew all these?" If 
 I am not deceived, I have now clearly explained how the same 
 act displays the criminality of men, and the justice of God. 
 And to modest minds this answer of Augustine will always be 
 sufficient: " Since God delivered Christ, and Christ delivered 
 his own body, and Judas delivered the Lord, why in this deli- 
 very is God righteous and man guilty? Because in the same 
 act they acted not from the same cause." But if any persons 
 find greater difficulty in what we now assert, that there is no 
 consent between God and man, in cases where man by his 
 righteous influence commits unlawful actions, let them remem- 
 ber what is advanced by Augustine in another place: " Who 
 can but tremble at those judgments, when God does even in 
 the hearts of the wicked whatsoever he pleases, and yet renders 
 to them according to their demerits?" And certainly it would 
 no more be right to attribute to God the blame of the perfidy 
 of Judas, because he decreed fhe delivery of his Son, and 
 actually delivered him to death; than to transfer to Judas the 
 praise of redemption. Therefore the same writer elsewhere 
 informs us, that in this scrutiny God inquires, not what men 
 could have done, nor what they have done, but what they 
 intended to do, that he may take cognizance of their design and 
 their will. Let those to whom there appears any harshness 
 in this procedure, consider a little how far their obstinacy is 
 
 (q) 1 Kings xii. 15. SChron.x. 15. (r) 2 Kings x. 7, 9, 10.
 
 254 INSTITUTES, &c. [BOOK i. 
 
 tolerable, while they reject a truth which is attested by plain 
 testimonies of Scripture, because it exceeds their comprehen- 
 sion, and condemn the publication of those things which God, 
 unless he had known that the knowledge of them would be 
 useful, would never have commanded to be taught by his 
 Prophets and Apostles. For 9ur wisdom ought to consist^in 
 embracing with gentle docility, and without any exception, all 
 that is delivered in the sacred Scriptures. But those who oppose 
 this doctrine with less modesty and greater violence, since it is 
 evident that their opposition is against God, are unworthy of a 
 longer refutation.
 
 BOOK II. 
 
 On the Knowledge of God the Redeemer in Christy which 
 was revealed first to the Fathers under the /./aw, and 
 since to its in the Gospel. 
 
 ARGUMENT. 
 
 L HE discussion of the first part of the Apostolic Creed, on the 
 knowledge of God the Creator, being finished, is followed by 
 another, on the knowledge of God the Redeemer in Christ, 
 which is the subject of this Second Book. 
 
 It treats, first, of the occasion of redemption, that is, the fall of 
 Adam; secondly, of the redemption itself. The former of these 
 subjects occupies the first five chapters; the remaining ones are 
 assigned to the latter. 
 
 On the occasion of redemption, it treats, not only of the fall in 
 general, but also of its effects in particular; that is, of original 
 sin, the slavery of the will, the universal corruption of human 
 nature, the operation of God in the hearts of men Chap. I IV. 
 to which is subjoined a refutation of the objections commonly 
 adduced in defence of free will Chap. V. 
 
 The discourse on redemption may be divided into five principal 
 parts. It shews, 
 
 1 . In whom salvation must be sought by lost man, that is in Christ- 
 Chap. VI. 
 
 2. How Christ has been manifested to the world: which has beei: 
 in two ways; first, under the law (which introduces an explana- 
 tion of the Decalogue, and a discussion of some other things re- 
 lative to the Law) Chap. VII. VIII.; secondly, under the Gospel, 
 which leads to a statement of the similarity and difference of the 
 two Testaments Chap. IX XI. 
 
 3. What kind of a being it was necessary for Christ to be, in order 
 to his fulfilment of the office of a Mediator; that is, God and 
 man in one person Chap. XII XIV.
 
 256 ARGUMENT. 
 
 4. The end of his mission from the Father into the world Chap. XV. 
 which explains his prophetical, regal, and sacerdotal offices. 
 
 5. The methods or steps by which he fulfilled the part of a Re- 
 deemer, to procure our salvation Chap. XVI. which discusses 
 the articles relating to his crucifixion, death, burial, descent into 
 hell, resurrection, ascension to heaven, session at the right hand 
 of the Father, and the benefits arising from this doctrine. Then 
 follows Chap. XVII. a solution of the question, Whether Christ 
 merited for us the grace of God and salvation?
 
 INSTITUTES 
 
 OF THE 
 
 CHRISTIAN RELIGION 
 
 wwwwww 
 
 BOOK II. 
 
 CHAP. I. 
 
 The Fall and Defection of Adam the Cause of the Curse in- 
 flicted on all Mankind, and of their Degeneracy from their 
 primitive Condition. The Doctrine of Original Sin. 
 
 J. HERE is much reason in the old adage, which so strongly 
 recommends to man the knowledge of himself. For if it be 
 thought disgraceful to be ignorant of whatever relates to the 
 conduct of human life, ignorance of ourselves is much more 
 shameful, which causes us, in deliberating on subjects' of im- 
 portance, to grope our way in miserable obscurity, or even in 
 total darkness. But in proportion to the utility of this precept 
 ught to be our caution not to make a preposterous use of it; 
 as we see some philosophers have done. For while they exhort 
 man to the knowledge of himself, the end they propose is that 
 he may not remain ignorant of his own dignity and excellence: 
 nor do they wish him to contemplate in himself any thing but 
 what may swell him with vain confidence, and inflate him with 
 pride. But the knowledge of ourselves consists, first, in con- 
 sidering what was bestowad on us at our creation, and the 
 favours we continually receive from the Divine benignity, that 
 we may know how great the excellence of our nature would 
 have been, if it had retained its integrity; yet at the same 
 time, recollecting that we have nothing properly our own, may 
 VOL. I. 2 K
 
 INSTITUTES OF THE [BOOK 11. 
 
 feel our precarious tenure of all that God hath conferred on 
 us, so as always to place our dependence upon him. SrcomlK , 
 we should contemplate our miserable condition since the full oi 
 Adam, the sense of which tends to destroy all boasting and 
 confidence, to overwhelm us with shame, and to fill us with 
 real humility. For as God at the beginning formed us after 
 his own image, that he might elevate our minds both to the 
 practice of virtue, and to the contemplation of eternal life; so, 
 to prevent the great excellence of our species, which distin- 
 guishes us from the brutes, from being buried in sottish indo- 
 lence, it is worthy of observation, that the design of our being 
 endued with reason and intelligence is, that leading a holy and 
 virtuous life, we may aspire to the mark set before us of a 
 blessed immortality. But we cannot think upon that primeval 
 dignity, without having our attention immediately called to the 
 melancholy spectacle of our disgrace and ignominy, since in 
 the person of the first man we are fallen from our original condi- 
 tion. Hence arises disapprobation and abhorrence of ourselves, 
 and real humility; and we are inflamed with fresh ardour tu 
 seek after God, to recover in him those excellencies of which 
 we find ourselves utterly destitute. 
 
 II. This is what the truth of God directs us to seek in the 
 examination of ourselves: it requires a knowledge that will 
 abstract us from all confidence in our own ability, deprive 
 us of every cause of boasting, and reduce us to submission. 
 We must observe this rule, if we wish to reach the proper 
 point of knowledge and action. I am aware of the superior 
 plausibility of that opinion, which invites us rather to a consi- 
 deration of our goodness, than to a view of our miserable 
 poverty and ignominy, which ought to overwhelm us with 
 shame. For there is nothing more desired by the human 
 mind than soothing flatteries; and therefore, to hear its ex- 
 cellencies magnified, it listens with extreme credulity. Where- 
 fore it is the less wonderful that the majority of mankind have 
 fallen into such a pernicious error. For an immoderate self- 
 love being innate in all men, they readily persuade themselves 
 that there is nothing in them which justly deserves to be an 
 object of aversion. Thus without any extraneous support, 
 this very false opinion, that man has in himself sufficient
 
 
 CHAP. T.] CHRISTIAN RELIGION. 259 
 
 ability to ensure his own virtue and happiness, generally pre- 
 vails. But if some prefer more modest sentiments, though 
 they concede something to God, in order to avoid the appear - 
 anCe of arrogating every thing to themselves, yet they make 
 such a distribution, that the principal cause of boasting and 
 confidence always remains with them. If they hear any dis- 
 course that flatters the pride already operating spontaneously in 
 their hearts, nothing can gratify them more. Therefore every 
 one who in his preaching has kindly extolled the excellence of 
 human nature, has received great applause from almost all 
 ages. But such a commendation of human excellence as 
 teaches man to be satisfied with himself, only enamours him 
 of his own amiableness, and thus produces an illusion which 
 involves those who assent to it in most dreadful perdition. For 
 to what purpose is it for us, relying on all our vain confidence, 
 to deliberate, to determine, and to attempt things which we 
 think tend to our advantage; and in ovir first efforts, to find 
 ourselves destitute of sound understanding and true virtue; 
 yet securely to proceed, till we fall into destruction? But 
 this must be the fate of all who confide in the efficacy of their 
 own virtue. Whoever therefore attends to such teachers as 
 amuse us with a mere exhibition of our virtues, will make no 
 progress in the knowledge of himself, but will be absorbed in 
 the most pernicious ignorance. 
 
 III. Therefore, whilst the truth of God agrees in this point 
 with the common consent of all mankind, that the second 
 branch of wisdom consists in the knowledge of ourselves, 
 yet with respect to the knowledge itself there is no small dis- 
 n^reenient. For according to carnal apprehension, a man is 
 thought to be well acquainted with himself, when confiding 
 in his own understanding and integrity, he assumes a presump- 
 tuous boldness, incites himself to the duties of virtue, and de- 
 claring war against vice, uses his most strenuous endeavours to 
 adhere to what is fair and honourable. But he, who inspects 
 and examines himself by the rule of the Divine judgment, finds 
 nothing that can raise his mind to a genuine confidence; and 
 the more fully he has examined himself, the greater is his 
 dejection: till entirely discarding all confidence, he leaves him- 
 self no principle for the proper conduct of his life. Yet it is
 
 260 INSTITUTES OF THE [BOOK 11.- 
 
 not the will of God that we should forget the primitive dignity, 
 conferred by him on our father Adajn, which ought justly to 
 awaken us to the pursuit of righteousness and gobdness. For 
 we cannot reflect on our original condition, and on the end 
 of our creation, without being excited to meditate on immor- 
 tality, and to aspire after the kingdom of God. But this re- 
 flection is so far from elating us with pride, that it rather pro- 
 duces humility. For what is that original condition? That 
 from which we are fallen. What is that end of our creation? 
 That from which we are wholly departed; so that we should 
 lament the miseries of our present state, and in the midst of 
 our lamentation, aspire after the dignity which we have lost. 
 Now when we say that man should behold in himself nothing 
 that might elate him with pride, we mean that there is nothing 
 in him in the confidence of which he ought to be proud. 
 Wherefore we may divide the knowledge man ought to have 
 of himself into these two parts. First, he should consider the end 
 of his being created and endued with such estimable- gifts; a 
 reflection which may excite him to the consideration of divine 
 worship, and of a future life. Secondly, he should examine 
 his own ability, or rather his want of ability, the view of which 
 may confound and almost annihilate him. The former con- 
 sideration is adapted to acquaint him with his duty, the latter 
 with his power to perform it. We shall treat of them both in 
 regular order. 
 
 IV. But since it could not have been a trivial offence, but 
 must have been a detestable crime, that was so severely punished 
 by God, we must consider the nature of Adam's sin, which 
 kindled the dreadful flame of divine wrath against the whole 
 human race. The vulgar opinion concerning the intemperance 
 of gluttony is quite puerile. As though the sum and substance 
 of all virtues consisted in an abstinence from one particular 
 kind of fruit, when there were diffused on every side all the 
 delights which could possibly be desired, and the happy fecun- 
 dity of the earth afforded an abundance and variety of dainties. 
 We must therefore look farther, because the prohibition of 
 the tree of knowledge of good and evil was a test of obedience, 
 that Adam might prove his willing submission to the divine 
 government. And 4he name itself shews that the precept was
 
 I;HAP. i.] CHRISTIAN RELIGION. 261 
 
 given for no other purpose than that he might be contented 
 with his condition, and not aim with criminal cupidity at any 
 higher. But the promise which authorised him to expect 
 external life, as long as he should eat of the tree of life, and on 
 the other hand, the dreadful denunciation of death, as soon as 
 he should taste of the tree of knowledge of good and evil, were 
 calculated for the probation and exercise of his faith. Hence 
 it is easy to infer, by what means Adam provoked the wrath 
 of God against him. Augustine indeed properly observes, that 
 pride was the firs^t of all evils: because if ambition had not elated 
 man beyond what was lawful and right, he might have continued 
 in his honourable situation. But we may obtain a more com- 
 plete definition from the nature of the temptation, as described 
 by Moses. For as the woman, by the subtlety of the serpent, 
 was seduced to discredit the word of God, it is evident that the 
 fall commenced in disobedience. This is also confirmed by Paul, 
 who states that all men were ruined by the disobedience of one. (*) 
 But it is also to be observed, that when the first man rebelled 
 against the government of God, he not only was ensnared by 
 the allurements of Satan, but despised the truth, and turned 
 aside to falsehood. And there certainly can be no reverence 
 oi God left, where his word is contemned; for we preserve a 
 sense of his majesty and the purity of his worship, no longer 
 than we implicity attend to his voice. Infidelity therefore 
 was the root of that defection. But hence sprang ambition, 
 pride, and ingratitude, since Adam, by coveting more than 
 was granted, offered an indignity to the Divine goodness, 
 which had so greatly enriched him. Now it was monstrous 
 impiety, that a son of the earth should not be satisfied with 
 being made after the similitude of God, unless he could also be 
 equal to him. If apostacy, which consists in revolting from 
 the government of the Creator, and petulantly rejecting his 
 authority, be a base and execrable crime, it is a vain attempt 
 to extenuate the sin of Adam. Though the transgression of 
 our first parents was not simple apostacy; they were also 
 guilty of vile reproaches against God, in consenting to the 
 calumnies of Satan, who accused God of falsehood, envy, 
 
 (a) Roro, v.l 9
 
 262 INSTITUTES OF THE [BOOK n. 
 
 malignity. Finally, infidelity opened the gate to ambition, 
 and ambition produced obstinacy, so that they cast off the fear 
 of God, and precipitated themselves whithersoever they were 
 led by their lawless desires. With propriety therefore, Ber- 
 nard teaches that the gate of salvation is open to us, when in 
 the present day we receive the Gospel with our ears, as death 
 was once admitted at the same doors when they lay open to 
 Satan. For Adam had never dared to resist the authority of 
 God, if he had not discredited his word. This was certainly 
 the best check for a due regulation of all the affections, that the 
 chief good consists in the practice of righteousness in obedi 
 ence to the commands of God; and that the ultimate end of 
 a happy life is to be beloved by him. Being sedueed there- 
 fore by the blasphemies of the devil, he did all that was in his 
 power towards a total annihilation of the glory of God. 
 
 V. As the spiritual life of Adam consisted in a union to his 
 Maker, so an alienation from him was the death of his soul. 
 Nor is it surprising that he ruintd his posterity by his defec- 
 tion, which has perverted the whole order of nature in heaven 
 and earth. " The creatures groan," says Paul, " being made 
 subject to vanity, not willingly." (?) If the cause be inquired, 
 il is undoubtedly that they sustain part of the punishment 
 due to the demerits of man, for whose use they were created. 
 And his guilt being the origin of that curse which extends 
 to every part of the world, it is reasonable to conclude its 
 propagation to all his offspring. Therefore when the Divine 
 image in him was obliterated, and he was punished with the 
 loss of wisdom, strength, sanctity, truth, and righteousness, 
 with which he had been adorned, but which were succeeded 
 by the dreadful pests of ignorance, impotence, impurity, vanity, 
 and iniquity, he suffered not nlone, but involved all his posterity 
 with him, and plunged them into the same miseries. This is 
 that hereditary corruption which the fathers called original 
 sin; meaning by sin, the depravation of a nature previously 
 good and pure. On which subject they had much contention, 
 nothing being more remote from common sense, than that all 
 should be criminated on account of the guilt of one, and thus 
 his sin become common. Which seems to have been the reason 
 
 (0 Rom. via. 20, 22.
 
 CHAP, i.] CHRISTIAN RELIGION. 263 
 
 why the most ancient doctors of the Church did but obscurely 
 glance at this point, or at least explained it with less perspi- 
 cuity than it required. Yet this timidity could not prevent 
 Pelagius from arising, who profanely pretended, that the sin 
 of Adam only ruined himself, and did not injure his descendants. 
 By concealing the disease with this delusion, Satan attempted 
 to render it incurable. But when it was evinced by the plain 
 testimony of the Scripture, that sin was communicated from 
 the first man to all his posterity, he sophistically urged, 
 that .it wa communicated by imitation, not by propagation. 
 Therefore good men, and beyond all others Augustine, have 
 laboured to demonstrate that we are not corrupted fey any 
 adventitious means, but that we derive an innate depravity 
 from our very birth. The denial of this was an instance of 
 consummate impudence. But the temerity of the Pelagians 
 and Celestians will not appear surprising to him who perceives 
 from the writings of Augustine, what a want of modesty they 
 discovered in every thing else. There is certainly no ambiguity 
 in the confession of David, that he was shapen in iniquity, and 
 in sin his mother conceived him. (u) He is not there exposing 
 the sins of his mother or of his father; but to enhance his 
 commendations of the Divine goodness towards him, he com- 
 mences the confession of his depravity from the time of his 
 conception. As it is evident that this was not peculiar to David, 
 it is fairly concluded, that his case exemplifies the common 
 condition of mankind. Every descendant therefore from the 
 impure source, is born infected with the contagion of sin; and 
 even before we behold the light of life, we are in the sight 
 of God defiled and polluted. For " who can bring a clean 
 thing out of an unclean?" The book of Job tells us, " Not 
 one." (tf) 
 
 VI. We have heard that the impurity of the parents is so 
 transmitted to the children, that all, without a single excep- 
 tion, are polluted as soon as they exist. But we shall not find 
 the origin of this pollution, unless we ascend to the first parent 
 of us all, as to the fountain which sends forth all the streams. 
 Thus it is certain that Adam was not only the progenitor, but 
 as it were the root of mankind, and therefore that all the rac>: 
 
 (?0 Psalm li. 5. ( w ) Job xiV. 4.
 
 364. INSTITUTES OF THE {BOOK n 
 
 were necessarily vitiated in his corruption. The Apostle ex- 
 plains this by a comparison between him and Christ: " As," 
 says he, u by one man sin entered into the world, and death 
 by sin; and so death passed upon all men, for that all have 
 sinned:" (_v) so by the grace of Christ, righteousness and life 
 have been restored to us. What cavil will the Pelagians 
 raise here? That the sin of Adam was propagated by imita- 
 tion? Do we then receive no other advantage from the righ- 
 teousness of Christ, than the proposal of an example for our 
 imitation? Who can bear such blasphemy? But if it cannot 
 be controverted that the righteousness of Christ is ours by 
 communication, and life as its consequence; it is equally evi- 
 dent that both were lost in Adam, in the same manner in 
 which they were recovered in Christ, and that sin and death 
 were introduced by Adam, in the same manner in which they 
 are abolished by Christ. There is no obscurity in the declara- 
 tion, that many are made righteous by the obedience of 
 Christ, (jf) as they had been made sinners by the disobedience 
 of Adam. And therefore between these two persons there is 
 this relation, that the one ruined us by involving us in his 
 destruction, the other by his grace has restored us to salva- 
 tion. Any more prolix or tedious proof of a truth supported 
 by such clear evidence must, I think, be unnecessary. Thus 
 also in the first Epistle to the Corinthians, with a view to 
 confirm the pious in a confidence of the resurrection, he shew^. 
 that the life which had been lost in Adam, was recovered in 
 Christ. (2) He, who pronounces that we were all dead in 
 Adam, does also at the same time plainly declare, that \vt; 
 were implicated in the guilt of his sin. For no condemnation 
 could reach those who were perfectly clear from all charge ot 
 iniquity. But his meaning cannot be better understood than 
 from the relation of the other member of the sentence, where 
 he informs us that the hope of life is restored in Christ. But 
 that is well known to be accomplished, only when Christ, by 
 a wonderful communication, transfuses into us the virtue of 
 his righteousness: as it is elsewhere said, "The Spirit is life, 
 because of righteousness." (a) No other explanation therefore 
 
 (x) Rom. v. 12. O) Rom - v - 19 ' 
 
 (3) 1 Cor. xv. 22. 00 R<> m - >'* 10 -
 
 CHAP. i.J CHRISTIAN RELIGION. 265 
 
 can be given of our being said to be dead in Adam, than that 
 his transgression not only procured misery and ruin for him- 
 self, but also precipitated our nature into similar destruction. 
 And that not by his personal guilt as an individual, which 
 pertains not to us, but because he infected all his descendants 
 with the corruption into which he had fallen. Otherwise there 
 would be no truth in the assertion of Paul, that all are by 
 nature children of wrath, () if they had not been already under 
 the curse even before their birth. Now it is easily inferred 
 that our nature is there characterised, not as it was created by 
 God, but as it was vitiated in Adam: because it would be 
 unreasonable to make God the author of death. Adam there- 
 fore corrunigd himself in such a manner, that the contagion 
 
 if i 111- rr* A i 
 
 IKIS been communicated from him to all his offspring. And 
 Christ himself, the heavenly Judge, declares, in the most un- 
 equivocal terms, that all are born in a state of pravity and 
 corruption, when he teaches, that " whatsoever is born of the 
 flesh is flesh," (c) and that therefore the gate of life is closed 
 against all who have not been regenerated. 
 
 VII. Nor, to enable us to understand this subject, have we any 
 need to enter on that tedious dispute, with which the Father ; 
 were not a little perplexed, whether the soul .of a son proceeds 
 by derivation or transmission from the soul of the father, be- 
 cause the soul is the principal seat of the pollution. We 
 ought to be satisfied with this, that the Lord deposited with 
 Adam the endowments he chose to confer on the human 
 nature; and therefore that when he lost the favours he had 
 received, he lost them not only for himself, but for us all. 
 Who will be solicitous about a transmission of the soul, when 
 he hears that Adam received the ornaments that he lost, no 
 less for us than for himself? that they were given, not to one 
 man only, but to the whole human nature? There is nothing 
 absurd therefore, if in consequence of his being spoiled of his 
 dignities, that nature be destitute and poor; if in consequence 
 of his being polluted with sin, the whole nature be infected 
 with the contagion. From a putrefied root therefore have 
 sprung putrid branches, which have transmitted their putre- 
 
 (6) Ephcs. ii. 3. (c) John iii. 5, 6. 
 
 VOL. I. 2 L
 
 266 INSTITUTES OF THE [BOOK n. 
 
 j>cence to remoter ramifications. For the children were so 
 vitiated in their parent, that triey became contagious to their 
 descendants: there was in Adam such a spring of corruption, 
 that it is transfused from parents to children in a perpetual 
 stream. But the cause of the contagion is not in the substance 
 of the body or of the soul; but because it was ordamed_by 
 God, that the gifts which he conferred on the first man should 
 
 _ + i O 
 
 by him be preserved or lost both for himself and for all his 
 posterity. But the cavil of the Pelagians, that it is improbable 
 that children should derive corruption from pious parents, 
 whereas they ought rather to be sanctified by their purity, is 
 easily refuted. For triey descend from their carnal generation, 
 not from their spiritual generation. Therefore, as Augustine 
 says, " Neither the guilty unbeliever, nor the justified believer, 
 generates innocent, but guilty children; because the generation 
 of both is from corrupted nature." If they in some measure 
 participate of the sanctity of their parents, that is the peculiar 
 benediction of the people of God, which supersedes not the 
 first and universal curse previously denounced on the human 
 nature. For their guilt is from nature, but their sanctification 
 from supernatural grace. 
 
 VIII. To remove all uncertainty and misunderstanding on 
 this subject, kt us define original sin. It is not my intention 
 to discuss all the definitions given by writers; I shall only 
 produce one which I think perfectly consistent with the truth. 
 [Original sin therefore appears to be an hereditary pravity and 
 corruption of our nature, diffused through all the parts of the 
 soul: rendering us obnoxious to the Divine wrath, and pro- 
 ducing in us those works which the Scripture calls " works of 
 the flesh^j^) And this is indeed what Paul frequently denomi- 
 nates sin. The works which proceed thence, such as adulteries, 
 fornications, thefts, hatreds, murders, revellings, he calls in the 
 same manner "fruits of sin;" although they are also called 
 "sins" in many passages of Scripture, and even by himself. 
 These two things therefore should be distinctly observed: first, 
 that our nature being so totally vitiated and depraved, we are 
 >n account of this very Corruption, considered as convicted and 
 
 r; a l. v. 19.
 
 CHAP. i.J CHRISTIAN RELIGION. i>6? 
 
 justly condemned in the sight of God, to whom nothing is 
 acceptable but righteousness, innocence, and purity. And this 
 liableness to punishment arises not from the delinquency of 
 another: for when it is said that the sin of Adam renders us 
 obnoxious to the Divine judgment, it is not to be understood 
 as if we, though innocent, were undeservedly loaded with the 
 guilt of his sin; but because we are all subject to a curse, in 
 consequence of his transgression, he is therefore said to have 
 involved us in guilt. Nevertheless we derive from him, nut 
 onlv the punishment, but also the pollution to which the 
 
 mi fntmm-f j^amfm^s^^m^zxa^^-. ! -^ TrTOTr)Mmfimrir ^L*^ ^E- >ytT ^^ tf ^ rrM ^ lMItrJ ^Bai 
 
 punishment is justly due. Wherefore Augustine, though he 
 Frequently calls it the sin of another, the more clearly to indicate 
 its transmission to us by propagation; yet at the same time 
 he also asserts it properly to belong to every individual. And 
 the Apostle himself expressly declares, that " death has there- 
 fore passed upon all men, for that all have sinned," (e} that is, 
 have been involved in original sin, and defiled with its ble- 
 mishes. /And therefore infants themselves, as they bring their 
 condemnation into the world with them, are rendered obnoxious 
 to punishment by their own sinfulness, not by the sinfulness 
 of another. For though they have not yet produced the fruits 
 of their iniquity, yet they have the seed of it within them; 
 even their whole nature is as it were a seed of sin, and there- 
 fore cannot but be odious and abominable to God. -Whence 
 it follows, that it is properly accounted sin in the sight of God, 
 because there could be no guilt without crime. The other 
 thing to be remarked is, that this depravity never ceases in us, 
 but is perpetually producing new fruits, those works of the 
 flesh, which we have before described, like the emission of 
 flame and sparks from a heated furnace; or like the streams of 
 water from a never-failing spring. Wherefore those who have 
 defined original sin as a privation of the original righteous- 
 ness, which we ought to possess, though they comprise the 
 whole of the subject, yet have not used language sufficiently 
 expressive of its operation and influence. For our nature is 
 not only destitute of all good, but is so fertile in all evils that 
 it cannot remain inactive. Those who have called it concn- 
 
 (f) Rom. v. 12.
 
 268 INSTITUTES OF THE [BOOK n. 
 
 pisccncc, have used an expression not improper, if it were only 
 added, which is far from being conceded by most persons, that 
 (.very thing in man, the understanding and will, the soul and 
 body, is polluted and engrossed by this concupiscence; or, to 
 express it more briefly, that man is of himself nothing else 
 but concupiscence. 
 
 IX. Wherefore I have asserted that sin has possessed all the 
 powers of the soul, since Adam departed from the fountain of 
 righteousness. For man has not only been ensnared by the 
 inferior appetites, but abominable impiety has seized the very 
 citadel of his mind, and pride has penetrated into the inmost 
 recesses of his heart. So that it is weak and foolish to restrict 
 the corruption which has proceeded thence, to what are called 
 the sensual affections, or to call it an incentive which allures, 
 excites, and attracts to sin, only what they style, the sensual 
 part. In which the grossest ignorance has been discovered by 
 Peter Lombard, who when investigating the seat of it, says, 
 that it is in the flesh, according to the testimony of Paul, (y) 
 not indeed exclusively, but because it principally appears in 
 the flesh. As though Paul designated only a part of the soul, 
 and not the whole of our nature, which is opposed to super- 
 natural grace. Now Paul removes every doubt by informing 
 us that the corruption resides not in one part only, but that 
 there is nothing pure and uncontaminated by its mortal infec- 
 tion. For when arguing respecting corrupt nature, he not 
 only condemns the inordinate motions of the appetites, but 
 principally insists on the blindness of the mind, and the de- 
 pravity of the heart: () and the third chapter of his Epistle 
 to the Romans is nothing but a description of original sin. 
 This appears more evident from our renovation. For "the 
 Spirit," which is opposed to " the old man" and " the flesh," not 
 only denotes the grace, which corrects the inferior or sensual 
 part of the soul, but comprehends a complete reformation of all 
 its powers. And therefore Paul not only enjoins us to mortify 
 our sensual appetites, but exhorts us to be renewed in the 
 spirit of our mind; (A) and in another place he directs us to 
 be transformed by the renewing of our mind, (z) Whence it 
 
 (/) Rom. vii. 18. ( g) Ephes. iv. 17, 18. 
 
 (A) Ephes. iv. 23. (i) Rom. xii. 2.
 
 CHAP, i.] CHRISTIAN RELIGION. 269 
 
 follows, that that part, which principally displays the excellence 
 and dignity of the soul, is not only wounded, but so corrupted, 
 that it requires not merely to be healed, but to receive a new- 
 nature. How far sin occupies both the mind and the heart, 
 we shall presently see. My intention here was only to hint, in 
 a brief way, that man is so totally overwhelmed, as with a de- 
 
 j r ^^*** Jug ^^*** r *' 3 *-* v **^* ll **^*****WW|^BiWWBB**MiiOM^^^W' . 
 
 luge, that no part is free^frpm sin; and therefore that whatever 
 proceeds from him is accounted sin: as Paul says that all the 
 affections or thoughts of the flesh, or the carnal mind, is enmity 
 against God, and therefore death. (>) 
 
 X. Now let us dismiss those, who dare to charge God with 
 their corruptions, because we say that men are naturally cor- 
 rupt. They err in seeking for the work of God in their own 
 pollution, whereas they should rather seek it in the nature of 
 Adam while yet innocent and_uncorruptcd. Our perdition 
 therefore proceeds from the sinfulness of our flesh, not from 
 God; it being only a consequence of our degenerating from 
 our primitive condition. And let no one murmur that God 
 might have made a better provision for our safety, by prevent- 
 ing the fall of Adam. For such an objection ought to be 
 abominated, as too presumptuously curious, by all pious minds, 
 and it also belongs to the mystery j)f predestination, which 
 shall afterwards be treated in its proper place. Wherefore let 
 us remember, that our fall must be imputed to a corruption of 
 nature, that we may not bring an accusation against God him- 
 self, the Author of nature. That this fatal wound is inherent 
 in our nature, is indeed a truth; but it is an important ques- 
 tion whether it was in it originally, or was derived from 
 any extraneous -cause. But it is evident that it was occasioned 
 by sin. We have therefore no reason to complain, but of our- 
 selves; which in the Scripture is distinctly remarked. For the 
 Preacher says, " This only have I found, that God hath made 
 men upright; but they have sought out many inventions." (/) 
 It is clear that the misery of man must be ascribed solely to 
 himself, since he was favoured with rectitude by the Divine 
 goodness, but has lapsed into vanity through his own folly. 
 
 XI. We say therefore that man is corrupted by a natural 
 
 (*) Rom. viii. 6, 7. (/) Eccles. vii. 29.
 
 270 INSTITUTES OF THE [BOOK n. 
 
 depravity, but which did not originate from nature. We deny 
 that it proceeded from nature, to signify that it is rather an 
 adventitious quality or accident, than a substantial property 
 originally innate. Yet we call it natural, that no one may 
 suppose it to be contracted by every individual from corrupt 
 habit, whereas it prevails over all by hereditary right. Nor 
 is this representation of ours without authority. For the same 
 reason the Apostle says, that we are all by nature the children 
 of wrath, (m) How could God, who is pleased with all his 
 meanest works, be angry with the noblest of all his creatures? 
 But he is angry rather with the corruption of his work, than 
 with his work itself. Therefore, if on account of the corrup- 
 tion of human nature, man be justly said to be naturally 
 abominable to God, he may also be truly said to be naturally 
 depraved and corrupt: as Augustine, in consequence of the 
 corruption of nature, hesitates not to call those sins natural, 
 which necessarily predominate in our flesh, where they are not 
 prevented by the grace of God. Thus vanishes the foolish 
 and nugatory system of the Manicheans, who, having imagined 
 in man a substantial wickedness, presumed to invent for him a 
 new creator, that they might not appear to assign the cause 
 and origin of evil to a righteous God. 
 
 wvwvvw\ 
 
 CHAPTER II. 
 
 Man in his present State despoiled of Freedom of Witt, and 
 subjected to a miserable Slavery. 
 
 SlNCE we have seen that the domination of sin, from the 
 time of its subjugation of the first man, not only extends over 
 the whole race, but also exclusively possesses ever}' soul; it 
 now remains to be more closely investigated, whether we_are 
 despoiled of all freedom, and, if any particle of it yet remain, 
 how far its power extends. But that we may the more easily 
 lisrover the truth of this question, I will first set up by the 
 
 (in} Ephes. ii. 5.
 
 CHAP, ii.] CHRISTIAN RELIGION. 271 
 
 way a mark, by which our whole course must be regulated. 
 The best method of guarding against error is to consider the 
 dangers which threaten us on every side. For when man is 
 declared to be destitute of all rectitude, he immediately makes 
 it an occasion of slothfulness; and because he is said to have 
 no power of himself for the pursuit of righteousness, he totally 
 neglects it, as though it did not at all concern him. On the 
 other hand, he cannot arrogate any thing to himself, be it ever 
 so little, without God being robbed of his honour, and himself 
 being endangered by presumptuous temerity. Therefore to 
 avoid striking on either of these rocks, this will be the course 
 to be pursued; [That man being taught that he has nothing 
 good left in his possession, and being surrounded on every 
 side with the most miserable necessity, should nevertheless be 
 instructed to aspire to the good of which he is destitute, and to 
 the liberty of which he is deprived; and should be roused 
 from indolence with more earnestness, than if he were sup- 
 posed to be possessed of the greatest strengtRT/The necessity 
 of the latter is obvious to every one. The former, I perceive, 
 is doubted by more than it ought to be. For this being placed 
 beyond all controversy, that man must not be deprived of any 
 thing that properly belongs to him, it ought also to be mani- 
 fest how important it is that he should be prevented from 
 false boasting. For if he was not even then permitted to 
 glory in himself, when by the Divine beneficence he was de- 
 corated with the noblest ornaments, how much ought he now 
 to be humbled, when on account of his ingratitude he has been 
 hurled from the summit of glory to the abyss of ignominy? 
 At that time, I say, when he was exalted to the most honour- 
 able eminence, the Scripture attributes nothing to him, but 
 that he was created after the image of God; which certainly 
 implies that IMS happiness consisted not in any goodness of his 
 nw p fc but in a participation of God. What then remains for 
 him now, deprived of all glory, but that he acknowledge God, 
 to whose beneficence he could not be thankful, when hr 
 abounded in the riches of his favour? and that he now at least 
 by a confession of his poverty glorify him, whom he glorified 
 not by an acknowledgment of his blessings? It is also no less 
 conducive to our interest than to the Divine glory, that all
 
 INSTITUTES OF Till [BOOK u. 
 
 iht' praise of wisdom and strength be taken away from us; so 
 that they join sacrilege to our fall, who ascribe to us any thing 
 more than truly belongs to us. For Avhat else is the conse- 
 quence, when we are taught to contend in our own strength, 
 but that we are lifted into the air on a reed, which being soon 
 broken, we fall to the ground. Though our strength is placed 
 in too favourable a point of view, when it is compared to a reed. 
 For it is nothing but smoke, whatever vain men have imagined 
 and pretend concerning it. Wherefore it is not without rea- 
 son, that that remarkable sentence is so frequent!}- repeated by 
 Augustine, that free will is rather overthrown than established 
 even by its own advocates. It was necessary to premise these 
 things for the sake of some who, when they hear that humui: 
 power is . iy subverted in order tbnt the power of Got! 
 
 may i ishecl in man, inveteratclv hate this whole argu- 
 
 ment, as dangerous and unprofitable: which yet appears to be 
 highly useful to us, and essential to true religion. 
 
 II. As we have just before said that the faculties of the 
 soul consist in the mind and the heart, let us now consider the 
 ability of each. The philosophers indeed with general consent, 
 pretend, that in the mind presides Reason, which like a lamp 
 illuminates with its counsels, and like a queen governs the 
 will: for that it is so irradiated with Divine light as to be able 
 to give the best counsels, and endued with such vigour as to be 
 qualified to govern in the most excellent manner: that Sense, 
 on the contrary, is torpid and afflicted with weakness of sight, 
 so that it always creeps on the ground, and is absorbed in the 
 grossest objects, nor ever elevates itself to a view of the truth: 
 that Appetite, if it can submit to the obedience of reason, and 
 resist the attractions of sense, is inclined to the practice of 
 virtues, travels the path of rectitude, and is formed into will; 
 but that if it be devoted to the servitude of sense, it is thereby 
 so corrupted and depraved as to degenerate into lust. And 
 as according to their opinion there reside in the soul those 
 facultit-s which I have before mentioned, understanding, sense, 
 and appetite, or will, which appellation is now more commonly 
 used; they ass. rt that the understanding is endued with reason, 
 that most excellent guide to a good and a happy life, pro- 
 vided it only maintains itself in its own excellence, and exerts
 
 CHAP, n.] CHRISTIAN RELIGION. 273 
 
 its innate power. But that the inferior affection of the soul, 
 which is called sense, and by which it is seduced into error, is 
 of such a nature that it may be tamed and gradually con- 
 quered by the rod of reason. They place the will in the middle 
 station between reason and sense, as perfectly at liberty, whe- 
 ther it chooses to obey reason, or to submit to the violence of 
 sense. 
 
 III. Sometimes indeed, being convinced by the testimony of 
 experience, they admit how extremely difficult it is for a man 
 to establish within him the kingdom of reason; while he is 
 exposed at one time to the solicitations of alluring plea- 
 sures, at another to the delusions of pretended blessings, 
 and at others to the violent agitations of immoderate 
 passions, compared by Plato to so many cords dragging him 
 in various directions. For which reason Cicero says, that 
 the sparks kindled by nature are soon extinguished by corrupt 
 opinions and evil manners. But when such maladies have 
 once taken possession of the human mind, they acknowledge 
 their progress to be too violent to be easily restrained: nor do 
 they hesitate to compare them to fierce horses, who having 
 rejected reason, like horses that have thrown off the charioteer, 
 indulge themselves in every extravagance, without the least 
 restraint. But they consider it as beyond all controversy, that 
 virtue and vice are in our own power: for if it be at our elec- 
 tion, they say, to do this or that, therefore it must also be, to 
 abstain from doing it. And, on the other hand, if we are free- 
 to abstain from it, we must also be free to do it. But we ap- 
 pear freely and voluntarily to do those things which we do, 
 and to abstain from those things from which we abstain; 
 therefore if we do any good action, when we please we may 
 omit it; if we perpetrate any evil, that also we may avoid. 
 Moreover, some of them have advanced to such a degree of 
 presumption, as to boast, that we are indebted to the gods for 
 our life, but for a virtuous and religious one to ourselves: 
 whence also that assertion of Cicero, in the person of Cotta, 
 that, since every man acquires virtue for himself, none of the 
 wise men have ever thanked God for it. " For," says he, " we 
 are praised for virtue, and in virtue we glory; which would 
 not be the case, if it were a gift of God, and did not originate 
 
 VOL. I. 2 M
 
 74 INSTITUTES OF THE [BOOK ir. 
 
 from ourselves." And a little after, "This is the judgment of 
 all men, that fortune must be asked of God, but that wisdom 
 must be derived from ourselves." This then is the substance 
 of the opinion of all the philosophers, that the reason of the 
 human understanding is sufficient for its proper government; 
 that the will, being subject to it, is indeed solicited by sense 
 to evil objects, but, as it has a free choice, there can be no 
 impediment to its following reason as its guide in all things. 
 
 IV. Among the ecclesiastical writers, though there has not 
 been one, who would not acknowledge both that human reason 
 is grievously wounded by sin, and that the will is very much 
 embarrassed by corrupt aifections, yet many of them have 
 followed the philosophers far beyond what is right. The early 
 Fathers appear to me to have thus extolled human power 
 from a fear lest if they openly confessed its impotence, they 
 might in the first place incur the derision of the philoso- 
 phers, with whom they were then contending; and in the 
 next place, might administer to the flesh, of itself naturally 
 too torpid to all that is good, a fresh occasion of slothfulness. 
 To avoid delivering any principle deemed absurd in the com- 
 mon opinion of mankind, they made it their study therefore to 
 compromise between the doctrine of the scripture and the 
 dogmas of the philosophers. Yet it appears from their language, 
 that they principally regarded the latter consideration; that 
 they might leave no room for slothfulness. Chrysostom says, 
 " Since God hath placed good and ev il things in our power, 
 he hath given us freedom of choice; and he constrains not the 
 unwilling, but embraces the willing." Again: " Oftentimes a 
 bad man, if he will, is changed into a good one; and a good one 
 falls into inactivity, and becomes bad: because God hath given 
 us naturally a free will; and imposes no necessity upon us, but 
 having provided suitable remedies, permits the event to depend 
 entirely on the mind of the patient." Again: " As without the 
 assistance of Divine grace we can never do any thing aright, so 
 unless we bring what is our own, we shall never be able to gain 
 the favour of heaven." He had before said, " That it ma}- not 
 be entirely of the Divine assistance, it behoves us also to bring 
 something." And this is an expression very familiar Avith 
 him: "Let us bring uh:n '^ >m v . Mod will supply the rest."
 
 CHAP, ii.] CHRISTIAN RELIGION. 275 
 
 Agreeably to which Jerome says, " That it belongs to us to 
 begin, and to God to complete; that it is our's to offer what 
 we can, but his to supply our deficiencies." In these sen- 
 tences you see they certainly attributed to man .more than 
 could justly be attributed to him towards the pursuit of virtue; 
 because they supposed it impossible to awaken our innate 
 torpor, otherwise than by arguing that this alone constitutes 
 our guilt: but with what great dexterity they did it, we shall see 
 in the course of our work. That the passages which we have 
 recited are exceedingly erroneous, will shortly be proved. Al- 
 though the Greeks beyond all others, and among them parti- 
 cularly Chrysostom, have exceeded all bounds in extolling the 
 ability of the human will, yet such are the variations, fluctua- 
 tions, or obscurities of all the fathers, except Augustine, on this 
 
 ' . - - } * <5 7 
 
 subject, that scarcely any thing certain can be concluded from 
 their writings. Therefore we shall not scrupulously enumerate 
 the particular opinions of them all, but shall at times select from 
 one and another so much as the explication of the argument 
 shall appear to require. Succeeding writers being every one 
 for himself ambitious of the praise of subtlety in the defence of 
 human nature, gradually and successively fell into opinions 
 more and more erroneous; till at length man was commonly 
 supposed to be corrupted only in his sensual part, but to have 
 his will in a great measure, and his reason entirely, unimpaired. 
 In the mean time, it was proclaimed by every tongue, that the 
 natural talents in men were corrupted, but the supernatural 
 taken away: an expression of Augustine, of the import of 
 which scarcely one man in a hundred had the slightest idea. 
 For myself, if I meant clearly to state wherein the corruption 
 of nature consists, I could easily content myself with this 
 language. But it is of great importance, to examine with 
 attention what ability is retained by man in his present: 
 state, corrupted in all the parts of his nature, and de- 
 prived of supernatural gifts. This subject therefore has 
 been treated in too philosophical a manner by those who 
 gloried in being the disciples of Christ. For the Latins 
 have always retained the term free-will, as though man still 
 remained in his primitive integrity. And the Greeks have not 
 been ashamed to use an expression much more arrogant; for
 
 INSTITUTES OF Till. [BOOK n. 
 
 they called it xvTtlur,*,, denoting that man possesses sovereign 
 power over himself. Since all men therefore, even the vulgar, 
 ire tinctured with this principle, that man is endued with 
 free will, and some of those who would be thought intelli- 
 gent know not how far this freedom extends: let us first 
 examine the meaning of the term, and then let us describe, 
 according to the simplicity of the Scripture, the power which 
 man naturally possesses to do either good or evil. What free 
 tyzV/is, though the expression frequently occurs in all writers, few 
 have defined. /Vet Origen appears to have advanced a posi- 
 tion to which they all assented, when he calls it a power of 
 reason to discern good and evil, of ivill to choose either. Nor 
 does Augustine differ from him, when he teaches that it is a 
 power of reason and will, by which good is chosen when grace 
 assists; and evil, when grace is wanting.jBernard, while he 
 affects greater subtlety, has expressed himself with more ob- 
 scurity: he says, it is a consent on account of the liberty of 
 \vill, which cannot be lost, and the judgment of reason, which 
 cannot be avoided. The definition of Anselm is not suffi- 
 ciently plain, who states it to be a power of preserving recti- 
 tude for its own sake. Therefore Peter Lombard and the 
 schoolmen have rather adopted the definition of Augustine, 
 because it was more explicit, and did not exclude the grace 
 of God, without which they perceived that the will had no 
 power of itself. But they also make such additions of their 
 own, as they conceived to be either better, or conducive to 
 further explication. First, they agree that the word arbttrhim, 
 tvill or choice, should rather be referred to reason, whose office 
 It is to discern between good and evil; and that the epithet 
 free belongs properly to the faculty of the will, which is capable 
 of being inclined to either. Wherefore, since liberty belongs 
 properly to the will, Thomas Aquinas says, that it would 
 be a very good definition, if free will were called an elective 
 power, which being composed of understanding and appetite, 
 inclines rather to appetite. We see where they represent the 
 power of free will to be placed, that is, in the reason and will. 
 It now remains briefly to inquire how much they attribute 
 respectively to each. 
 
 V. Common and external things, which do not pertain to
 
 CHAP, ii.] CHRISTIAN RELIGION. 2?7 
 
 the kingdom of God, they generally consider as subject to the 
 free determination of man; but true righteousness they refer 
 to the special grace of God and spiritual regeneration. With 
 a view to support this notion, the author of the treatise, " On 
 the Vocation of the Gentiles," enumerates three kinds of will; 
 the first a sensitive, the second an animal, and the third a 
 spiritual one: the two former of which he states to be freely 
 exercised by us, and the last to be the work of the Holy Spirit 
 in us. The truth or falsehood of this shall be discussed in 
 the proper place; for my design at present is briefly to recite 
 the opinions of others, not to refute them. Hence, when 
 writers treat of free will, their first inquiry respects not its 
 ability in civil or external actions, but its power to obey the 
 Divine law. Though I confess the latter to be the principal 
 question, yet I think the other ought not to be wholly ne- 
 glected; and for this opinion I hope to give a very good reason. 
 But a distinction has prevailed in the schools, which enumerates 
 three kinds of liberty; the first, freedom from necessity, the 
 second, freedom from sin, the third, freedom from misery: 
 of which the first is naturally inherent in man, so that nothing 
 can ever deprive him of it; the other two are lost by sin. 
 This distinction I readily admit, except that it improperly 
 confounds necessity with co-action. And the wide difference 
 between these thmgs, with the necessity of its being con- 
 sidered, will appear in another place. 
 
 VI. This being admitted will place it beyond all doubt, 
 that man is not possessed of free will for good works, unless 
 he be assisted by grace, and that special grace which is bestowed 
 on the elect alone in regeneration. For I stop not to notice 
 those fanatics, who pretend that grace is offered equally and 
 promiscuously to all. But it does not yet appear, whether he 
 is altogether deprived of power to do good, or whether he 
 yet possesses some power, though small and feeble; which of 
 itself can do nothing, but by the assistance of grace does also 
 perform its part. Lombard, in order to establish this notion, 
 informs us that two sorts of grace are necessary to qualify us 
 for the performance of good works. One he calls operative, 
 by which we efficaciously will what is good; the other co-opera- 
 tive, which attends as auxiliary to a good will. This division
 
 278 INSTITUTES OF THE [BOOK n. 
 
 t dislike, because, while he attributes an efficacious desire of 
 what is good to the grace of God, he insinuates that man has 
 of his own nature antecedent, though ineffectual, desires after 
 what is good: as Bernard asserts that a good will is the work 
 of God, but yet allows that man is self-impelled to desire such 
 a good will. But this is very remote from the moaning of 
 Augustine, from whom however Lombard would be thought 
 to have borrowed this division. The second part of it offends 
 me by its ambiguity, which has produced a very erroneous 
 interpretation. For they have supposed that we co-operate 
 with the second sort of Divine grace, because we have it in 
 our power either to frustrate the first sort by rejecting it, or 
 to confirm it by our obedience to it. The author of the trea- 
 tise " On the Vocation of the Gentiles" expresses it thus, that 
 those who have the use of reason and judgment are at liberty 
 to depart from grace, that they may be rewarded for not 
 having departed, and that what is impossible without the 
 co-operation of the Spirit, may be imputed to their merits, by 
 whose will it might have beCn prevented. These two things 
 I have thought proper to notice as I proceed, that the reader 
 may perceive how much I dissent from the sounder schoolmen. 
 For I differ considerable more from the later sophists, as they 
 have departed much farther from the judgment of antiquity. 
 However, we understand from this division, in what sense they 
 have ascribed free will to man. For Lombard at length pro- 
 nounces, that we are not therefore possessed of free will, be- 
 cause we have an equal power to do or to think either good or 
 evil, but only because we are free from constraint. And this 
 liberty is not diminished, although we are corrupt and the 
 slaves of sin, and capable of doing nothing but sin. 
 
 VII. Then mini v.'ill he sn.icl to possess free will in this s. 
 not that he has^^n equally free election of good and evil, but 
 because lie does evil voluntarily and not by constraint. That 
 indeed is very true; but what end could it answer to decorate 
 a thing so diminutive with a title so superb? Egregious libert)' 
 indeed, if man be not compelled to serve sin, but yet is such 
 a willing slave, that his will is held in bondage by the fetters 
 of sin. I really abominate contentions about words, which 
 disturb the Church without producing anv pood effect: but I
 
 CHAP, ii.] CHRISTIAN RELIGION. 
 
 think that we ought religiously to avoid words which signify 
 any absurdity, particularly when they lead to a pernicious 
 error. How few are there, pray, who, when they hear free 
 will attributed to man, do not immediately conceive, that he 
 has the sovereignty over his own mind and will, and is able 
 by his innate power to incline himself to whatever he pleases? 
 But it will be said, all danger from these expressions will be 
 removed, if the people are carefully apprised of their significa- 
 tion. But on the contrary, the human mind is naturally so 
 prone to falsehood, that it will sooner imbibe error from one ^ 
 single expression, than truth from a prolix oration: of which 
 we have a more certain experiment than could be wished in 
 this very word. For neglecting that explanation of the fathers, 
 almost all their successors have been drawn into a fatal self- 
 confidence, by adhering to the original and proper signification 
 of the word. 
 
 VIII. But if we regard the authority of the fathers: though 
 they have the term continually in their mouths, they at the 
 same time declare with what extent of signification they use 
 it. First of all, Augustine, who hesitates not to call the will a 
 slave. He expresses his displeasure in one place against those 
 who deny free will: but he declares the principal reason for 
 it, when he says, " Only let no man dare so to deny the free- 
 dom of the will, as to desire to excuse sin." Elsewhere he 
 plainly confesses, that the human will is not free without the 
 Spirit, since it is subject to its lusts by which it is conquered 
 and bound. Again, that when the will was overcome by the 
 sin into which it fell, nature began to be destitute of liberty. 
 Again, that man having made a wrong use of his free will, lost 
 both it and himself. Again, that free will is in a state of 
 captivity, so that it can do nothing towards righteousness. 
 Again, that the will cannot be free, which has not been 
 liberated by Divine grace. Again, that the Divine justice is 
 not fulfilled, while the law commands, and man acts from his 
 own strength, but when the Spirit assists, and the human will 
 obeys, not as being free, but as liberated by God. And he 
 briefly assigns the cause 01* all this, \v^en,*Tn~ano\Ker place, he 
 tells us, that man at his creation received great strength of free 
 will, but lost it by sin. Therefore, having shewn that free will
 
 -280 INSTITUTES OF THE [BOOK n. 
 
 is the result of grace, he sharply inveighs against those who 
 arrogate it to themselves without grace. " How then," says 
 he, " do miserable men dare to be proud of free will, before 
 they are liberated, or of their own strength, if they have been 
 liberated?" Nor do they consider that the term free will sig- 
 nifies liberty. But " where the Spirit of the Lord is, there is 
 liberty." (n) If therefore they are the slaves of sin, why do they 
 boast of free will? " For of whom a man is overcome, of the 
 same is he brought in bondage." (0) But if they have been 
 liberated, why do they boast as of their own work? Are they 
 so much at liberty as to refuse to be the servants of him who 
 says, " Without me ye can do nothing?" (^) Besides, in 
 another place also, he seems to discountenance the use of that 
 expression, when he says that the will is free, but not liberated; 
 free from righteousness, enslaved to sin. This sentiment he 
 also repeats and applies in another place, where he maintains 
 that man is not free from righteousness but by the choice of 
 his will, and that he is not made free from sin, but by the 
 grace of the Saviour. He, who declares that human liberty 
 is nothing but an emancipation or manumission from righ- 
 teousness, evidently exposes it to ridicule as an unmeaning 
 term. Therefore if any man allows himself the use of this 
 term without any erroneous signification, he will not be troubled 
 by me on that account: but because I think that it cannot be 
 retained without great danger, and that on the contrary its 
 abolition would be very beneficial to the Church; I would 
 neither use it myself, nor wish it to be used by others who may 
 consult my opinion. 
 
 IX. Perhaps I may be thought to have raised a great pre- 
 judice against myself, by confessing that all the ecclesiastical 
 writers, except Augustine, have treated this subject with such 
 ambiguities or variations, that nothing certain can be learned 
 from their writings. For some will interpret this, as though I 
 intended to deprive them of the right of giving their suffrages, 
 because their opinions are all adverse to mine. But I have 
 had no other object in view than simply and faithfully to con- 
 sultthc benefit of pious minds, who, if they wait to discover the 
 
 . C'ir. iii. !-. (o) 2 Peter ii. 19. (/>) John xv. 5.
 
 CHAP, ii.] CHRISTIAN RELIGION. 281 
 
 sentiments of the fathers on this subject, will fluctuate in per- 
 petual uncertainty. At one time they teach man, despoiled 
 of all strength of free will, to have recourse to grace alone; 
 at another, they either furnish, or appear to furnish him with 
 armour naturally his own. Yet that amidst all this ambiguity 
 of expression, esteeming the strength of man as little or nothing, 
 they have ascribed the praise of every thing that is good en- 
 tirely to the Holy Spirit, is not difficult to prove, if I intro- 
 duce some passages from them, in which this sentiment is 
 clearly maintained. For what is the meaning of that assertion 
 of Cyprian, so frequently celebrated by Augustine, " That | 
 we ought to glory in nothing, because we have nothing of 
 our own," unless man, completely impoverished in himself, 
 learns to depend entirely on God? What is the meaning 
 of that observation of Augustine and Eucherius, when they 
 represent Christ as the tree of life, to whom whosoever shall 
 have stretched forth his hand shall live; and free will as the 
 tree of knowledge of good and evil, and say that whosoever 
 forsakes the grace of God and tastes of it shall die? What is 
 the meaning of that assertion of Chrysostom, that every man 
 by nature is not only a sinner, but altogether sin? If we 
 have not one good quality, if from his head to his feet man 
 be entirely sin, if it be wrong even to try how far the power of 
 the will extends; how then can it be right to divide the praise 
 of a good work between God and man? I could introduce 
 many such passages from other fathers; but lest any one 
 should cavil, that I select only those things which favour my 
 own cause, but artfully omit those which oppose it, I refrain 
 from such a recital. I venture to affirm, however, that though 
 they sometimes too highly extol free will, yet their design was 
 to teach man to discard all reliance on his own power, and to 
 consider all his strength as residing in God alone. I now pro- 
 ceed to a simple explication of the truth in considering the 
 nature of man. 
 
 X. But I am obliged to repeat here, what I premised in 
 the beginning of this chapter, that he who feels the most con- 
 sternation, from a consciousness of his own calamity, poverty, 
 nakedness, and ignominy, has made the greatest proficiency in 
 the knowledge of himself. For there is no danger that maji 
 
 VOL. I. 2 N
 
 2-82 INSTITUTES OF THE [BOOK n. 
 
 will divest himself of too much, provided he learns that what 
 is wanting in him may be recovered in God. But he cannot 
 .'ssume to himself even the least particle beyond his just right, 
 without ruining himself with vain confidence, and incurring 
 the guilt of enormous sacrilege, by transferring to himself the 
 honour which belongs to God. And whenever our minds are 
 pestered with this cupidity, to desire to have something of our 
 own, which may reside in ourselves rather than in God, we may 
 know that this idea is suggested by the same counsellor, who 
 excited in our first parents the desire of resembling lt gods, 
 knowing good and evil." (y) If that term be diabolical, which 
 exalts man in his own opinion, let us not admit it, unless we 
 wish to take the counsel of an enemy. It is pleasant indeed to 
 have so much innate strength as to confide in and be satisfied 
 with ourselves. But from being allured into this vain confidence, 
 let us be deterred by the many awful sentences which severely 
 humble us to the dust. Such as, " Cursed be the man that 
 trusteth in man, and maketh flesh his arms." (r) Again: " God 
 delighteth not in the strength of the horse: he taketh not 
 pleasure in the leg's of a man. The Lord taketh pleasure in 
 them that fear him, in those that hope in his mercy." (s) 
 Again: " He giveth power to the faint; and to them that 
 have no might he increaseth strength. Even the youths shall 
 faint and be weary, and the young men shall utterly faU: but 
 they that wait upon the Lord shall renew their strength." (?) 
 The tendency of all which is to prevent us from depending, 
 in the smallest degree, on our own strength, if we wish God 
 to be propitious to us, who " resisteth the proud, but giveth 
 .grace unto the humble." (v) Then let us remember these pro- 
 mises: " I will pour water upon him that is thirsty, and floods 
 upon the dry ground." (rt) Again: " Ho! every one that 
 thirsteth, come ye to the waters." (.v) Which declare, that 
 none are admitted to a participation of the blessings of God, 
 but those who are famishing with a sense of their own poverty. 
 Nor should such promises as this of Isaiah be overlooked.; 
 " The sun shall be no more thy light by day; neither for 
 
 (?) Gen. iii. 5. (r) Jer. xvii. 5. ( s ) Psalm cxlvii. 10. 
 
 (0 Isaiah xl. 29 31. (t>) James iv. 6. (w) Isaiah xliv. ^ 
 
 fx) Isaiah Iv. 1.
 
 CHAP, ii.] CHRISTIAN RELIGION. 283 
 
 brightness shall the moon give light unto thee: but the Lord 
 shall be unto thee an everlasting light." (y) The Lord certainly 
 does not deprive his servants of the splendour of the sun or of 
 the moon; but because he will appear exclusively glorious in 
 them, he calls off their confidence to a great distance, even 
 from those things which in their opinion are the most excel- 
 lent. 
 
 XI. I have always indeed been exceedingly pleased with 
 this observation of Chrysostom, that humility is the foundation 
 of our philosophy; but still more with this of Augustine: " As 
 a rhetorician," says he, " on being interrogated what was the 
 first thing in the rules of eloquence, replied, ' Pronunciation;' 
 and on being separately interrogated what was the second, 
 and what was the third, gave the same reply; so should any 
 one interrogate me concerning the rules of the Christian reli- 
 gion, the first, second, and third, I would always reply, Humi- 
 lity." Now he does not consider it as humility, when a man, con- 
 scious to himself of some little power, abstains from pride and 
 haughtiness; but when he truly feels his condition to be such 
 that he has no refuge but in humility, as he elsewhere declares. 
 " Let no man," says he, " flatter himself: of himself he is a 
 devil: every blessing he enjoys is only from God. For what 
 have you that is your own, but sin? Remove from yourself 
 sin, which is yours; for righteousness belongs to God." Again: 
 " Why do men so presume on the possibility of nature? It is 
 wounded, maimed, distressed, and ruined. It needs a true 
 confession, not a false defence." Again: "When every one 
 knows, that in himself he is nothing, and that he cannot assist 
 himself: the arms are broken within him, and the contentions 
 are subsided." But it is necessary that all the weapons of im- 
 piety should be broken in pieces and consumed, that you may 
 remain unarmed, and have no help in yourself. The greater your 
 weakness is in yourself, so much the more the Lord assists you. 
 So in the seventieth Psalm he forbids us to remember our own 
 righteousness, that we may know the righteousness of God; 
 and shews, that God so recommends his grace to us, that we 
 may know that we are nothing, and are solely dependent on 
 
 C y) Isaiah Ix. 19.
 
 284 INSTITUTES OF THE [BOOK u. 
 
 the dirine mercy, being of ourselves altogether evil. Here 
 then let us not contend with God concerning our right, as 
 though what is attributed to him were deducted from us. 
 For as our humility is his exaltation; so the confession of our 
 humility has an immediate remedy in his commiseration. Now 
 I do not expect that a man unconvinced should voluntarily 
 submit, and, if he has any strength, withdraw his attention 
 from it to be reduced to true humility; but I require, that, dis- 
 carding the malady of self-love and love of victory, which blinds 
 him, and leads him to entertain too high an opinion of himself, 
 he should seriously contemplate himself in the faithful mirror 
 of the Scripture. 
 
 XII. And indeed I much approve of that common observa- 
 tion which has been borrowed from Augustine, that the natural 
 talents in man have been corrupted by sin, but that of the 
 supernatural ones he has been wholly deprived. For by the 
 latter are intended, both the light of faith and righteousness, 
 which would be sufficient for the attainment of a heavenly life 
 and eternal felicity. Therefore, when he revolted from the 
 divine government, he was at the same time deprived of those 
 supernatural endowments, which had been given him for the 
 hope of eternal salvation. Hence it follows, that he is exiled 
 from the kingdom of God, in such a manner, that all the 
 affections relating to the happy life of the soul, are also extin- 
 guished in him, till he recovers them by the grace of regenera- 
 tion. Such are faith, love to God, charity towards our neigh- 
 bours, and an attachment to holiness and righteousness. All these 
 things, being restored by Christ, are esteemed adventitious and 
 preternatural; and therefore we conclude that they had been 
 lost. Again, soundness of mind and rectitude of heart were 
 also destroyed; and this is the corruption of the natural talents. 
 For although we retain some portion of understanding and 
 judgment together with the will, yet we cannot say that our 
 mind is perfect and sound, which is oppressed with debility 
 and immersed in profound darkness; and the depravity of our 
 will is sufficiently known. Reason, therefore, by which man 
 distinguishes between good and evil, by which he understands 
 and judges, being a natural talent, it could not be totally de- 
 stroyed, but is partly debilitated, partly vitiated, so that it
 
 CHAF. ii.] CHRISTIAN RELIGION. 285 
 
 exhibits nothing but deformity and ruin. In this sense John 
 says, that " the light" still " shineth in darkness," but that 
 " the darkness comprehends it not." (z) In this passage both 
 these ideas are clearly expressed; that some sparks continue 
 to shine in the nature of man, even in its corrupt and degene- 
 rate state, which prove him to be a rational creature, and 
 different from the brutes, because he is endued with under- 
 standing; and yet that this light is smothered by so much 
 ignorance, that it cannot act with any degree of efficacy. So 
 the will, being inseparable from the nature of man, is not 
 annihilated; but it is fettered by depraved and inordinate de- 
 sires, so that it cannot aspire after any thing that is good. 
 This indeed is a complete definition, but requires more 
 diffuse explication. Therefore, that the order of our discourse 
 may proceed according to the distinction we have stated, ia 
 which we divided the soul into understanding and will, let us 
 first examine the power of the understanding. To condemn it 
 to perpetual blindness, so as to leave it no intelligence in any 
 thing, is repugnant, not only to the Divine word, but also to 
 the experience of common sense. For we perceive in the mind 
 of man some desire of investigating truth, towards which he 
 would have no inclination, but from some relish of it previously 
 possessed. It therefore indicates some perspicuity in the 
 human understanding, that it is attracted with a love of truth; 
 the neglect of which in the brutes argues gross sense without 
 reason: although this desire, small as it is, faints even before 
 its entrance on its course; because it immediately terminates in 
 vanity. For the dulness of the human mind renders it incapable 
 of pursuing the right way of investigating the truth; it wanders 
 through a variety of errors, and groping, as it were, in the 
 shades of darkness, often stumbles, till at length it is lost in 
 its wanderings: thus in its search after truth, it betrays its 
 incapacity to seek and find it. It also labours under an- 
 other grievous malady, frequently not discerning what those 
 things are, the true knowledge of which it would be proper 
 to attain, and therefore torments itself with a ridiculous curi- 
 osity in fruitless and unimportant inquiries. To things most 
 
 (2) John i. 5.
 
 J8ti INSTITUTES OF THE [BOOK u. 
 
 necessary to be known it either never adverts, or contemptu- 
 ously and rarely digresses; but scarcely ever studies them with 
 serious application. This depravity being a common subject 
 of complaint with heathen writers, all men are clearly proved 
 to have been implicated in it. Wherefore Solomon, in his 
 Ecclesiastes, after having enumerated those pursuits in which 
 men consider themselves as displaying superior wisdom, con- 
 cludes with pronouncing them to be vain and frivolous. 
 
 XIII. Yet its attempts are not always so fruitless, but that 
 it makes some discoveries, particularly when it applies itself to 
 inferior things. Nor is it so stupid, as to be without some slender 
 notion also of superior ones, however negligently it attends to 
 the investigation of them; but it possesses not an equal ability 
 for both. For it is when it goes beyond the limits of the 
 present life, that it is chiefly convinced of its own imbecility. 
 Wherefore, that we may better perceive how far it pro- 
 ceeds in every case according to the degrees of its ability, 
 it will be useful for us to propose the following distinction: 
 that there is one understanding for terrestrial things, and 
 another for celestial ones. I call those things terrestrial 
 which do not pertain to God and his kingdom, to true righ- 
 teousness, or to the blessedness of a future life; but which relate 
 entirely to the present life, and are in some sense confined 
 within the limits of it. Celestial things are the pure know- 
 ledge of God, the method of true righteousness, and the 
 mysteries of the heavenly kingdom. In the first class are 
 included civil polity, domestic economy, all the mechanical 
 arts and liberal sciences. In the second, the knowledge of God 
 and of the Divine will, and the rule for conformity to it in our 
 lives. Now in regard to the first class, it must be confessed, 
 that as man is naturally a creature inclined to society, he has 
 also by nature an instinctive propensity to cherish and pre- 
 serve that society; and therefore we perceive in the minds of 
 all men general impressions of civil probity and order. Hence 
 it is that not a person can be found who does not understand, 
 that all associations of men ought to be governed by laws, or 
 who does not conceive in his mind the principles of those laws. 
 Hence that} perpetual consent of all nations, as well as all in- 
 dividuals, to the laws, because the seeds of them are innate in
 
 ii.] CHRISTIAN RELIGION. 287 
 
 all mankind, without any instructor or legislator. I regard not 
 the dissensions and contests which afterwards arise, while some 
 desire to invert all justice and propriety, to break down the 
 barriers of the laws, and to substitute mere cupidity in the room 
 of justice, as is the case with thieves and robbers. Others, 
 which is a fault more common, think that unjust which legis- 
 lators have sanctioned as just; and on the contrary pronounce 
 that to be laudable, which they have forbidden. For the former 
 of these hate not the laws from an ignorance that they are good 
 and sacred; but, inflamed with the violence of their passions, 
 manifestly contend against reason, and under the influence of 
 their lawless desires, execrate that which their judgments ap- 
 prove. The controversy of the latter of these is by no means 
 repugnant to that original idea of equity which we have men- 
 tioned; for when men dispute with each other on the com- 
 parative merits of different laws, it implies their consent to 
 some general rule of equity. This clearly argues the debility 
 of the human mind, which halts and staggers even when it 
 appears to follow the right way. Yet it is certainly true, that 
 some seeds of political order are sown in the minds of all. 
 And this is a powerful argument, that in the constitution oi 
 this life no man is destitute of the light of reason. 
 
 XIV. Next follow the arts, both liberal and manual; to learn- 
 ing which, as there is in all of us a certain aptitude, they also 
 discover the strength of human ingenuity. But though all men 
 are not capable of learning every art, yet it is a very sufficient 
 proof of the common energy, that scarcely an individual can 
 be found, whose sagacity does not exert itself in some parti- 
 cular art. Nor have they an energy and facility only in learning, 
 but also in inventing something new in every art, or in am- 
 plifying and improving what they have learned from their 
 predecessors. Though this excited Plato erroneously to assert 
 that such an apprehension is only a recollection of what the 
 soul knew in its pre-existent state before it came into the body, 
 it constrains us, by the most cogent reasons, to acknowledge 
 that the principle of it is innate in the human mind. These 
 instances therefore plainly prove, that men are endued with a 
 general apprehension of reason and understanding. Yet it is 
 such a universal blessing, that every one for himself ought to
 
 288 INSTITUTES OF T1IK [BOOK li. 
 
 acknowledge it as the peculiar favour of God. To this grati- 
 tude the Author of nature himself abundantly excites us, by his 
 creation of idiots, in whom he represents the state of the human 
 soul, without his illumination, which, though natural" to all, is 
 nevertheless a gratuitous gift of his beneficence towards every 
 individual. But the invention and methodical teaching of these 
 arts, and the more intimate and excellent knowledge of them, 
 which is peculiar to a few, is no solid argument of general 
 perspicacity; yet belonging to both the pious and the impious, 
 they are justly numbered among the natural talents. 
 
 XV. Whenever, therefore, we meet with heathen writers, 
 let us learn from that light of truth which is admirably dis- 
 played in their works, that the human mind, fallen as it is, and 
 corrupted from its integrity, is yet invested and adorned by 
 God with excellent talents. If we believe that the Spirit of 
 God is the only fountain of truth, we shall neither reject nor 
 despise the truth itself, wherever it shall appear, unless we 
 wish to insult the Spirit of God: for the gifts of the Spirit 
 cannot be undervalued without offering contempt and reproach 
 to the Spirit himself. Now shall we deny the light of truth 
 to the ancient lawyers, who have delivered such just principles 
 of civil order and polity? Shall we say that the philosophers 
 were blind in their exquisite contemplation and in their scien- 
 tific description of nature? Shall we say that those, who by the 
 art of logic have taught us to speak in a manner consistent 
 with reason, were destitute of understanding themselves? 
 Shall we accuse them of insanity, who by the study of medi- 
 cine have been exercising their industry for our advantage? 
 What shall we say of all the mathematics? Shall we esteem 
 them the delirious ravings of madmen? On the contrary, 
 we shall not be able even to read the writings of the ancients 
 on these subjects without great admiration; we shall admire 
 them, because we shall be constrained to acknowledge them 
 to be truly excellent. And shall we esteem any thing laud- 
 able or excellent, which we do not recognise as proceed- 
 ing from God? Let us then be ashamed of such great ingra- 
 titude, which was not to be charged on the heathen poets, who 
 confessed that philosophy and legislation, and all useful arts. 
 were the inventions of their gods. Therefore, since it appears
 
 CHAP, ii.] CHRISTIAN RELIGION. 28$ 
 
 that those whom the Scripture styles "natural men," 
 have discovered such acuteness and perspicacity in the investi- 
 gation of sublunary things, let us learn from such examples, 
 how man^^good qualities the Lord hath left to the nature 
 "i man, since it has been despoiled of what is truly^good. , 
 
 XVI. Yet let us not forget that these are most excellent 
 gifts of the Divine Spirit, which for the common benefit o! 
 mankind he dispenses to whomsoever he pleases. For ii' it 
 was necessary that the Spirit of God should infuse into Beza- 
 leel and Aholiab the understanding and skill requisite foi 
 the construction of the tabernacle, (ci) we need not wonder it 
 the knowledge of those things, which are most excellent in 
 human life, are said to be communicated to us by the Spirit ol 
 God. Nor is there any reason for inquiring, What intercourse 
 with the Spirit is enjoyed by the impious who are entirely 
 alienated from God? For when the Spirit of God is said to 
 dwell only in the faithful, that is to be understood of the 
 Spirit of sanctification, by whom we are consecrated as temples 
 to God himself. Yet it is equally by the energy of the same 
 Spirit, that God replenishes, actuates, and quickens all crea- 
 tures, and that according to the property of each species whicli 
 he hath given it by the law of creation. Now if it has pleased 
 the Lord that we should be assisted in physics, logic, mathe- 
 matics, and other arts and sciences, by the labour and ministry 
 of the impious, let us make use of them; lest if we neglect 
 to use the blessings therein freely offered to us by God, we 
 suffer the just punishment of our negligence. But lest any 
 one should suppose a man to be truly happy, when he is ad- 
 mitted to possess such powerful energies for the discovery of 
 truth relating to the elements of this world; it must likewise 
 be added, that all that faculty of understanding, and the under- 
 standing which is the consequence of it, is, in the sight of God, 
 a fleeting and transitory thing, where there is not a solid foun- 
 dation of truth. For the sentiment of Augustine, with whom, 
 as we have observed, the Master of the Sentences and the 
 Schoolmen have been constrained to coincide, is strictly true; 
 that as the gratuitous or supernatural gifts were taken awav 
 
 (<i) Exod, xxxi. 2 11. xxxv. 30 S5-. 
 
 VOL. I. 20
 
 INSTITUTES OF THE [BOOK n. 
 
 from man after the fall, so these natural ones which remained 
 have been corrupted; not that they can be defiled in them- 
 rhts as proceeding from God, but because they have ceased 
 to be pure to polluted man, so that he can obtain no praise 
 from them. 
 
 XVII. Let us conclude therefore, that it is evident in all 
 mankind, that reason is a peculiar property of our nature, 
 which distinguishes us from the brute animals, as sense con- 
 stitutes the difference between them and things inanimate. 
 For whereas some are bggn Jftok _ jTOj^jdjpts. that defect ob- 
 scures not the general goodness of God. Such a spectacle 
 should rather teach us that what we retain ought justly to br 
 ascribed to his indulgence; because had it not been for his 
 mercy to us, our defection would have been followed by the 
 total destruction of our nature. But whereas some excel in 
 penetration, others possess superior judgment, and others have 
 a greater aptitude to learn this or that art, in this variety 
 God displays his goodness to us, that no one may arrogate to 
 himself as his own what proceeds merely from the divine 
 liberality. For whence is it that one is more excellent than 
 another, unless it be to exalt in our common nature the special 
 goodness of God, which in the preterition of many proclaims 
 that it is under an obligation to none? Moreover, God in- 
 spires particular motions according to the vocation of each 
 individual: of which many examples occur in the book of the 
 Judges, where the Spirit of the Lord is said to " come upon'' 
 those whom he called to govern the people. () Finally, in 
 all important actions there is a special instinct: for which 
 reason it is said that Saul was followed by valiant men, " whose 
 hearts God had touched." (c) And Samuel, when he predicts 
 his inauguration into the kingdom, thus expresses himself; 
 " The Spirit of the Lord will come upon thee, and thou shah 
 be turned into another man." (W) And this is extended to the 
 whole course of his government; as it is afterwards narrated 
 concerning- David, that " the Spirit of the Lord came upon 
 him from that day forward." (e) But the same expression is 
 used in other places in reference to particular impulses. Even 
 
 0) Judges vi. 34. xv !! (c) 1 Sam. x. 26. 
 
 VI 1 Sam. x. 6 ") 1 Sam.xvi. 13.
 
 CHAP, ii.] CHRISTIAN RELIGION. 291 
 
 in Homer, men are said to excel in abilities, not only as Jupiter 
 has distributed to every one, but according as he guides him 
 from day to day. And experience clearly shews, since the 
 most ingenious and sagacious of mankind frequently standstill 
 in profound astonishment, that the minds of men are subject 
 to the power and will of God to govern them every moment: 
 for which reason it is said, that " he taketh away the heart o.t 
 the chief people of the earth, and causeth them to wander in 
 a wilderness where there is no way." (/") Yet in this diversity 
 we perceive some remaining marks of the divine image, which 
 distinguish the human race in general from all the other 
 creatures. 
 
 XVIII. We now proceed to shew, what human reason 
 can discover, when it comes to the kingdom of God, and 
 to that spiritual wisdom, which consists chiefly in three things: 
 to know God, his paternal favour towards us on which depends 
 our salvation, and the method of regulating our lives according 
 to the rule of the law. In the two first points, but especially 
 in the second, the most sagacious of mankind are blinder than 
 moles. I do not deny that some judicious and apposite obser- 
 vations concerning God may be found scattered in the writings 
 of the philosophers; but they always betray a confused ima- 
 gination. The Lord afforded them as we have before ob- 
 served, some slight sense of his Divinity, that they might 
 not be able to plead ignorance as an excuse for impiety, and 
 sometimes impelled them to utter things, by the confession 
 of which they might themselves be convinced. But they saw 
 the objects presented to their view in such a manner that by 
 the sight they were not even directed to the truth, much less 
 did they arrive at it; just as a man, who is travelling by night 
 across a field, sees the coruscations of lightning extending for a 
 moment far and wide, but with such an evanescent view, that so 
 far from being assisted by them in proceeding on his journey, 
 he is re-absorbed in the darkness of the night before he can 
 advance a single step. Besides, those few truths with which 
 they as it were fortuitously besprinkle their books, with what 
 numerous and monstrous falsehoods are they defiled! Lastly, 
 
 (/) Job xii. 24. Psalm cvii. 40
 
 2'JL! INSTITUTES OF THE 
 
 they never had the smallest idea of that certainty of the Divin. 
 benevolence towards us, without which the human understand- 
 ing must necessarily be full of immense confusion. Human 
 reason then neither approaches, nor tends, nor directs its 
 views towards this truth, to understand who is the true God, 
 or in what character he will manifest himself to us. 
 
 XIX. But because, from our being intoxicated with a false 
 opinion of our own perspicacity, we do not without great diffi- 
 culty suffer ourselves to be persuaded, that in Divine things 
 our reason is totally blind and stupid; it will be better, I 
 think, to confirm it by testimonies of Scripture, than to sup- 
 port it by arguments. This is abundantly taught by John, in 
 that passage which I lately cited, where he says that from the 
 beginning " in God was life, and the life was the light of 
 men. And the light shineth in darkness; and the darkness 
 comprehended it not." () He indicates indeed that the soul 
 of man is irradiated with a beam of divine light, so that it is 
 never wholly destitute either of some little flame, of at least of 
 a spark of it; but he likwise suggests that it cannot compre- 
 hend God by that illumination. And this because all his 
 sagacity, as far as respects the knowledge of God, is mere 
 blindness. For when the Spirit calls men " darkness," he at 
 once totally despoils them of the faculty of spiritual under- 
 standing. Wherefore he asserts that the faithful, who receive 
 Christ, are " born not of blood, nor of the will of the flesh, 
 nor of the will of man, but of God." (/*) As though he had 
 said, that the flesh is not capable of such sublime wisdom as to 
 conceive of God and divine things, without being illuminated by 
 the Spirit of God; as Christ testified that his being known 
 by Peter was owing to a special revelation of the Father, (i) 
 
 XX. If we were firmly persuaded of what indeed ought 
 not to be questioned, that our nature is destitute of all those 
 things which our heavenly Father confers on his elect through 
 the Spirit of regeneration, here would be no cause of hesitation. 
 For this is the language of the faithful by the mouth of the 
 Prophet; " With thee is the fountain of life: in thy light we 
 
 see light. " () The Apostle confirms the same, when he 
 
 (ff) John i. 4. (A) John i. 13. 
 
 (/') Matt. i-vi. 17. (>) Psalm xxxvi. 9.
 
 CHAP. ii.J CHRISTIAN RELIGION. ^y,i 
 
 says, that " no man can say that Jesus is Lord, but by the Holy 
 Ghost." (/) And John the Baptist, perceiving the stupidity of 
 his disciples, exclaims, that u a mun can receive nothing, 
 except it be given him from above." (;n) That by " gift" he 
 intends a special illumination, not a common faculty of nature, 
 is evident from the complaint which he makes of the inefiicacy 
 of the many discourses in which he had recommended Christ 
 to his disciples. " I see that words are unavailing to instruct 
 the minds of men in divine things, unles.s God give them 
 understanding by his Spirit." And Moses also, when he re- 
 proaches the people for their forgetfulness, yet at the same 
 time remarks, that they cannot be wise in the mysteries of God 
 but by the divine favour. He says, " Thine eyes have seen 
 the signs and those great miracles: yet the Lord hath not 
 given you an heart to perceive, and eyes to see, and ears to 
 hear." (n) What more would he express, if he had called them 
 blockheads, destitute of all understanding in the consideration 
 of the works of God? Whence the Lord, by the Prophet, 
 promises, as an instance of peculiar grace, that he will give- the 
 Israelites " an heart to know" him: (0) plainly suggesting 
 that the mind of man has no spiritual wisdom, any farther than 
 as it is enlightened by him. Christ also hath clearly confirmed 
 this by his own declaration, that no man can come to him, 
 except the Father draw him. (/>) What? is he not himself 
 the lively image of the Father, representing to us all " the 
 brightness of his glory?" (y) Therefore he could not better 
 manifest the extent of our capacity for the knowledge of God, 
 than when he affirms that we have no eyes to behold his image 
 where it is so plainly exhibited. What? did he not descend to 
 the earth in order to discover to men the will of the Father? 
 And did he not faithfully fulfil the object of his mission? He 
 certainly did; but his preaching is not at all efficacious, unless 
 the way to the heart be laid open by the internal teaching 
 of the Spirit. Therefore noHC come to him but they who have 
 heard and learned of the Father. What is the nature of this 
 hearing and learning? It is when the Spirit, by a wonderful 
 ajid peculiar power, forms the ears to hear, and the mind to 
 
 (/) 1 Cor. xii. 3. (m) John iii. 27. (n) Deut xxix. 3, 4. 
 
 () Jer. MJV. 7. (/) John vi. 44. (?) Heb.
 
 INSTITUTES OF THE [BOOK u. 
 
 understand. And lest this should appear strange, he cites the 
 prophecy of Isaiah, where, predicting the restoration of the 
 Church, he says, that all those who shall be saved " shall he 
 taught of the Lord." If God there predicts something peculiar 
 concerning his elect, it is evident that he speaks not of that 
 kind of instruction which is common also to the impious and 
 profane. It must be concluded therefore, that there is no 
 admission into the kingdom of God, but for him whose mind 
 has beep, renewed by the illumination of the Holy Spirit. But 
 Paul expu sses himself more clearly than all the others. Having 
 professedly entered upon ihis argument, after he has condemned 
 all human wisdom as folly and vanity, and even reduced it to 
 nothing, he comes to this conclusion: "The natural man rc- 
 ceiveth not the things of the Spirit of God: for they are 
 foolishness unto him: neither can he know them, because they 
 are spiritually discerned." (r) Whom does he call the natural 
 man? him who depends on the light of nature. He, I say, has 
 no apprehension of the mysteries of God. Why so? because 
 through slothfulness he neglects them? Even his utmost en- 
 deavours can avail nothing, " because they are spiritually dis- 
 cerned." This implies, that being entirely concealed from 
 human perspicacity, they are discovered only by the revelation 
 of the Spirit; so that where the illumination of the Spirit is 
 not enjoyed, they are deemed foolishness itself. He had before 
 extolled u the things which God hath prepared for them that 
 love him" (*) above the capacity of our eyes, our ears, and 
 our minds: he had even asserted that human wisdom was a 
 kind of veil, by which the mind is prevented from a discovery 
 of God. What do we want more? The Apostle pronounces 
 that " God hath made foolish the wisdom of this world;" (?) 
 and shall we ascribe to it such a degree of sagacity, as would 
 enable it to penetrate to God, and to the most secret re- 
 cesses of the heavenly kingdom? Far be from us such extreme 
 stupidity. 
 
 XXI. That which he here detracts from men, he in another 
 place ascribes exclusively to God. Praying for the Ephesians, 
 be says, " May God, the Father of glory, give unto you the 
 
 f rt 1 Cor. ii. 14. ' nor. ii. 9. (/) 1 Cor. i. 20.
 
 CHAP, ii.] CHRISTIAN RELIGION. 295 
 
 Spirit of wisdom and revelation." (u) You hear now that all 
 wisdom and revelation is the gift of God. What follows? 
 K The eyes of your understanding being enlightened." If 
 they need a new revelation, they are certainly blind of them- 
 selves. It follows, " that ye may know what is the hope of his 
 calling," &c. He confesses, then, that the minds of men are 
 not naturally capable of this great knowledge. Nor let any 
 Pelagian here object, that God assists this stupidity or igno- 
 rance, when by the teaching of his word he directs the human 
 understanding to that which, without a guide, it never could 
 have attained. For David had the law in which all desirable 
 wisdom was comprised; yet not content with this, he requested 
 that his eyes might be opened to consider the mysteries of 
 that law. (w) By this expression he clearly signifies, that the 
 sun arises on the nations, where the word of God shines on 
 mankind; but that they derive little advantage from it, till he 
 himself either gives them eyes or opens them, who is therefore 
 called " the Father of lights;" (_Y) because wherever he shines 
 not by his Spirit, every thing is covered with darkness. Thus 
 also the Apostles were rightly and abundantly taught by the 
 best of all teachers: yet if they had not needed the Spirit of 
 truth (/) to instruct their minds in that very doctrine, which 
 they had previously heard, they would not have been com- 
 manded to expect him. If in imploring any favour of God 
 \ve confess our need, and if his promising it argues our po- 
 verty, let no man hesitate to acknowledge, that he is incapable 
 of understanding the mysteries of God, any farthe* than he 
 has been illuminated by divine grace. He who attributes to 
 himself more understanding, is so much the blinder, because 
 he does not perceive and acknowledge his blindness* 
 
 XXII. It remains for us to notice the third branch of 
 knowledge, relating to the rule for the proper regulation of 
 our life, which we truly denominate the knowledge of works 
 of righteousness; in which the human mind discovers some- 
 what more acuteness than in the two former particulars. For 
 the Apostle declares, that " when the Gentiles, which have not 
 the law, do by nature the things contained in the law, 
 
 () Eph. i. 17. ( w ) Psalm cxix. 18. 
 
 (x) James i. 17 f v) John xvi. &
 
 -W INSTITUTES OF THE [BOOK ir. 
 
 having not the law, are a law unto themselves: which shew the 
 work of the law written in their hearts, their conscience also 
 hearing witness, and their thoughts the mean while accusing 
 or else excusing one another." (z) If the Gentiles have na- 
 turally the righteousness of the law engraven on their minds, 
 we certainly cannot say that they are altogether ignorant how 
 they ought to live. And no sentiment is more commonly ad- 
 mitted, than that man is sufficiently instructed in a right rule of 
 life by that natural law of which the Apostle there speaks. 
 But let us examine for what purpose this knowledge of the 
 law was given to men; and then it will appear how far it can 
 conduct them towards the mark of reason and truth. This is 
 evident also from the words of Paul, if we observe the con- 
 nection of the passage. He had just before said, " As many 
 as have sinned without law, shall also perish without law: 
 and as many as have sinned in the law, shall be judged by 
 the law." Because it might appear absurd that the Gentiles 
 should perish without any previous knowledge, he imme- 
 diately subjoins that their conscience supplies the place of a 
 Jaw to them, and is therefore sufficient for their just con- 
 demnation. The end of the law of nature therefore is, that 
 man may be rendered inexcusable. Nor will it be im- 
 properly defined in this manner, That it is a sentiment of 
 the conscience sufficiently discerning between good and evil, 
 to deprive men of the pretext of ignorance, while they are 
 convicted even by their own testimony. Such is the indul- 
 gence of man to himself, that in the perpetration of evil actions 
 he always gladly diverts his mind as much as he possibly can 
 from all sense of sin; which seems to have induced Plato to 
 suppose, that no sin is committed but through ignorance. 
 This remark of his would be correct, if the hypocrisy of men 
 could go so far in the concealment of their vices, as that the 
 mind would have no consciousness of its guilt before God. 
 But since the sinner, though he endeavours to evade the know- 
 ledge of good and evil imprinted on his mind, is frequently 
 brought back to it, and so is not permitted to shut his eyes, but 
 compelled, whether he will or not, sometimes to open them; there 
 is no truth in the assertion, that he sins only through ignorance. 
 
 (z) Rom. ir. H, 15.
 
 CHAP, ii.] CHRISTIAN RELIGION. 297 
 
 XXIII. Themistius, another philosopher, with more truth, 
 teaches that the human understanding is very rarely deceived 
 in the universal definition, or in the essence of a thing; but 
 that it falls into error, when it proceeds farther, and descends 
 to the consideration of particular cases. There is no man 
 who, if he be interrogated in a general way, will not affirm 
 homicide to be criminal,' but he who conspires the death of 
 his enemy, deliberates on it as on a good action. The adul- 
 terer will condemn adultery in general; but will privately 
 flatter himself in his own. Here lies the ignorance; when a 
 man, proceeding to a particular case, forgets the rule which 
 he had just fixed as a general position. This subject is very 
 excellently treated by Augustine, in his exposition of the first 
 verse of the fifty-seventh Psalm. The observation of Themis- 
 tius, however, is not applicable to all cases; for sometimes the 
 turpitude of the crime so oppresses the conscience of the sinner, 
 that no longer imposing on himself under the false image of 
 virtue, he rushes into evil with the knowledge of his mind and 
 the consent of his will. This state of mind produced these ex- 
 pressions which we find in a heathen poet; " I see the better 
 path, and approve it; I pursue the worse." Wherefore the 
 distinction of Aristotle between incontinence and intemperance 
 appears to me to be highly judicious. Where incontinence 
 predominates, he says, that by the perturbation of the affections 
 or passions, the mind is deprived of particular knowledge, so 
 that in its own evil actions it observes not that criminality, 
 which it generally discovers in similar actions committed by 
 other persons; and that when the perturbation has subsided, 
 penitence immediately succeeds: that intemperance is not extin- 
 guished or broken by a sense of sin, but on the contrary obsti- 
 nately persists in the choice of evil which it has made. 
 
 XXIVJNow when you hear of a universal judgment in mani 
 to discriminate between good and evil, you must not imagine! 
 that it is every where sound and perfect.; For if the hearts of 
 men be furnished with a capacity of discriminating what is 
 just and unjust, only that they may not excuse them selves with 
 the plea of ignorance, it is not at all necessary for them to 
 discover the truth in every point: it is quite sufficient, if they 
 understand so much that they can avail themselves of no sub- 
 
 VOL. I. 2 P
 
 29.8 INSTITUTES OF THE [BOOK n. 
 
 terfuge, but being convicted by the testimony of their own 
 conscience even now begin to tremble at the tribunal of God. 
 And if we will examine our reason by the divine law, which is 
 the rule of perfect righteousness, we shall find in how many 
 respects it is blind. It certainly is far from reaching the 
 principal points in the first table; such as relate to trust in 
 God, ascribing to him the praise of goodness and righteous- 
 ness, the invocation of his name, and the true observation of 
 the sabbath. What mind, relying on its natural powers, ever 
 imagined that the legitimate w orship of God consisted in these 
 and similar things? For when profane men intend to worship 
 God, though they are recalled a hundred times from their 
 vain and nugatory fancies, yet they are always relapsing into 
 them again. They deny that sacrifices are pleasing to God, 
 unaccompanied with sincerity of heart; thereby testifying that 
 they have some ideas concerning the spiritual worship of God, 
 which nevertheless they immediately corrupt by their false 
 inventions. For it is impossible ever to persuade them that 
 every thing is true which the law prescribes concerning it. 
 Shall I say that the mind of man excels in discernment, which 
 can neither understand of itself, nor hearken to good instruc- 
 tions? Of the precepts of the second table it has a little clearer 
 understanding, since they are more intimately connected with 
 the preservation of civil society among men. Though even 
 here it is sometimes found to be deficient: for to every noble 
 mind it appears very absurd to submit to an unjust and impe- 
 rious despotism, if it be possible by any means to resist it. 
 An uniform decision of human reason is, that it is the mark 
 of a servile and abject disposition patiently to bear it, and of 
 an honest and ingenuous mind to shake it off. Nor is the re- 
 venging of injuries esteemed a vice among the philosophers. 
 But the Lord, condemning such excessive haughtiness of mind, 
 presci'ibes to his people that patience which is deemed disho- 
 nourable among men. But in the universal observation of the 
 law, the censure of concupiscence wholly escapes our notice. 
 For the natural man cannot be brought to acknowledge the 
 disprders of his inward affections. The light of nature is 
 smothered, befon it approaches the first entrance of this abyss. 
 For when the philosophers represent the inordinate affections
 
 CHAP. ii.J CHRISTIAN RELIGION. 299 
 
 of the mind as vices, they intend those which appear and ma- 
 nifest themselves in the grosser external actions; but those 
 corrupt desires which mqre secretly stimulate the mind, they 
 consider as nothing. 
 
 XXV. Wherefore, as Plato has before been deservedly 
 censured for imputing all sins to ignorance, so also we must 
 reject the opinion of those who maintain that all sins proceed 
 from deliberate malice and pravity. For we too much expe- 
 rience, how frequently we fall into error even when our inten- 
 tion is good. Our reason is overwhelmed with deceptions in 
 so many forms, is obnoxious to so many errors, stumbles at so 
 many impediments, and is embarrassed in so many difficulties, 
 that it is very far from being a certain guide. Paul shews its 
 deficiency in the sight of the Lord in every part of our life, 
 when he denies " that we are sufficient of ourselves to think 
 any thing as of ourselves." (a) He does not speak of the will 
 or the affections, but he also divests us of every good thought, 
 that we may not suppose it possible for our minds to conceive 
 how any action may be rightly performed. Are all our in- 
 dustry, perspicacity, understanding, and care so depraved* 
 that we cannot conceive or meditate any thing that is right in 
 the sight of God? To us, who do not contentedly submit to 
 be stripped of the acuteness of our reason, which we esteem 
 our most valuable endowment, this appears too harsh; but in 
 the estimation of the Holy Spirit, who knows that all the 
 thoughts of the wisest of men are vain, () and who plainly 
 pronounces every imagination of the human heart to be only 
 evil, (c) such a representation is consistent with the strictest 
 truth. If whatever our mind conceives, agitates, undertakes, 
 and performs, be invariably evil, how can we entertain a 
 thought of undertaking any thing acceptable to God by whom 
 nothing is accepted but holiness and righteousness? Thus it 
 is evident that the reason of our mind, whithersoever it turns, 
 is unhappily obnoxious to vanity. David was conscious to 
 himself of this imbecility, when he prayed that understanding 
 might be given him, to enable him rightly to learn the com- 
 mandments of the Lord. (</) For his desire to obtain a new 
 
 (a) 2 Cor. Hi. 5. (6) Psalm xciv. 11. 
 
 (c) Gen. vi. 5. viii. 21. (rf) Psalm cxix. 34.
 
 300 INSTITUTES OF THE [BOOK n 
 
 understanding implies the total insufficiency of his own. And 
 this he does, not once, but almost ten times in one Psalm he 
 repeats the same petition; a repetition indicating the great- 
 ness of the necessity which urges him thus to pray. What 
 David requests for himself alone, Paul frequently supplicates 
 for the churches at large. " We do not cease to pray for you," 
 says he, " and to desire, that ye might be filled with the know- 
 ledge of his will in all wisdom and spiritual understanding: 
 that ye might walk worthy of the Lord unto all pleasing." (e) 
 Whenever he represents that as a blessing of God, we should 
 remember that he thereby testifies it to be placed beyond the 
 ability of man. Augustine so far acknowledges this defect of 
 reason in understanding the things of God, that he thinks the 
 grace of illumination no less necessary to our minds than the 
 light of the sun to our eyes. And not content with this, he 
 subjoins the following correction, that we ourselves open our 
 eyes to behold the light, but that the eyes of our minds remain 
 shut, unless they are opened by the Lord. Nor does the Scrip- 
 ture teach us that our minds are illuminated only on one day, 
 so as to enable them to see afterwards without farther assistance; 
 for the passage just quoted from Paul (y) relates to continual 
 advances and improvements. And this is clearly expressed by 
 David in these words, " With my whole heart have I sought 
 thee: O let me not wander from thy commandments." For 
 after having been regenerated, and made a more than com- 
 mon progress in true piety, he still confesses his need of per- 
 petual direction every moment, lest he should decline from 
 that knowledge which he possesses. Therefore, in another 
 place, he prays for the renewal of a right spirit, which he had 
 lost by his sin; (g) because it belongs to the same God to 
 restore that which he originally bestowed, but of which we 
 have been for a time deprived. 
 
 XXVI. We must now proceed to the examination of the 
 will, to which principally belongs the liberty of choice; for we 
 have before seen that election belongs rather to the will than 
 to the understanding. In the first place, that the opinion ad- 
 vanced by philosophers, and received by general consent, that 
 
 (0 Col. i. 9. IHiil. i. 4 (/) Col. i. 9. ( j ) Psalm U- .
 
 CHAP, ii.] CHRISTIAN RELIGION. 301 
 
 till things by a natural instinct desire what is good, may not 
 be supposed to prove the rectitude of the human will; let us 
 observe, that the power of free choice is not to be contem- 
 plated in that kind of appetite, which proceeds rather from 
 the inclination of the nature than from the deliberation of the 
 mind. For even the schoolmen confess that there is no action 
 of free choice, but when reason sees and considers the rival 
 objects presented to it; meaning that the object of appetite 
 must be such as is the subject of choice, and that deliberation 
 precedes and introduces choice. And in fact, if you examine 
 the desire of good which Js pjtfuraj tn r f>ai yy 1 W 'H finf l thai 
 he has it in common with the bruteg. For they also desire to 
 be happy, and pursue every agreeable appearance which 
 attracts their senses. But man neither rationally chooses as 
 the object of his pursuit that which is truly good for him, 
 according to the excellence of his immortal nature, nor takes 
 the advice of reason, nor duly exerts his understanding: but 
 without reason, without reflection, follows his natural in- 
 clination, like the herds of the field. It is therefore no argu- 
 ment for the liberty of the will, that man is led by natural 
 instinct to desire that which is good; but it is necessary that 
 he discern what is good according to right reason, that as 
 soon as he knows it, he choose it; and as soon as he has 
 chosen it, that he pursue it. To remove every difficulty, we 
 must advert to two instances of false argumentation. For 
 the desire here intended is not a proper motion, of the will. 
 but a natural inclination; jmd^ the good in question relates 
 not to virtue or righteousQesjh Jbut^o condition; as when 
 we say a man is well or in good health. Lastly, though 
 man has the strongest desire after what is good, yet he does 
 not pursue it. There is no man to whom eternal felicity is 
 unwelcome, yet no man aspires to it without the influence 
 of the Spirit. Since therefore the desire of happiness natural 
 to man furnishes no argument for the liberty of the will, any 
 more than a tendency in metals and stones towards the per- 
 fection of their nature argues liberty in them; let us consider 
 in some other particulars, whether the will be in every part 
 so entirely vitiated and depraved that it can produce nothing
 
 INSTITUTES OF THK [BOOK n. 
 
 but what is evil: or whether it retain any small part uninjured 
 which may be the source of good desires. 
 
 XXVII. Those who attribute it to the first grace of God, 
 that we are able to will effectually, seem on the contrary to 
 imply that the soul has a faculty of spontaneously aspiring to 
 what is pood, but that it is too weak to rise into a solid affec- 
 tion, or to excite any endeavour. And there is no doubt that 
 the Schoolmen have in general embraced this opinion, which 
 was borrowed from Origen and some of the fathers: since they 
 frequently consider man in things purely natural, as they ex- 
 press themselves, according to the description given by the 
 Apostle in these words: " The good that I would, I do not: 
 but the evil which I would not, that I do. To will is present 
 with me; but how to perform that which is good, I find not." (/*) 
 But this is a miserable and complete perversion of the argu- 
 ment which Paul is pursuing in that passage. For he is treat- 
 ing of the Christian conflict, which he more briefly hints at to 
 the Galatians; the conflict which the faithful perpetually ex- 
 perience within themselves in the contention between the flesh 
 and the spirit. Now the spirit is not from nature but feorn^ re- 
 generation. But that the Apostle speaks concerning the regene- 
 rate, is evident from his assertion, that in himself dwelt nothing 
 good, being immediately followed by an explanation that he 
 meant it of his flesh. And therefore he affirms that it is not 
 he that doeth evil, but sin that dwelleth in him. What is the 
 meaning of this correction, " in me, that is, in my flesh?" 
 Just as if he had expressed himself in the following manner: 
 No good resides in me originating from myself, for in my flesh 
 can be found nothing that is good. Hence follows that form 
 of exculpation: " I do not the evil, but sin that dwelleth in 
 me:" (z) which is inapplicable to any but the regenerate, who 
 with the prevailing bias of their souls aim at what is good. 
 Now the conclusion which is subjoined places all this in a clear 
 point of view: " I delight," says he, " in the law of God 
 after the inward man: but I see another law in my members, 
 warring against the law of my mind." (^) Who has such a 
 
 (fc) Rom. vii. 18, 19. (i) Rom. vji. 20. (*) Rom. vii. 22, 23.
 
 CHAP, ii.] CHRISTIAN RELIGION*- 303 
 
 dissention in himself, but he who, being regenerated by the 
 Divine Spirit, carries about with him the relics of his flesh? 
 Therefore Augustine, though he had at one time supposed 
 that discourse to relate to the natural state of man, retracted 
 his interpretation, as false and inconsistent. And indeed, if we 
 allow that men destitute of grace have some motions towards 
 true goodness, though ever so feeble, what answer shall we* 
 give to the Apostle, who denies that we are sufficient of our- 
 selves to entertain even a good thought? (/) What reply shall we 
 make to the Lord, who pronounces, by the mouth of Moses, that 
 every imagination of the human heart is only evil? (m) Since 
 they have stumbled on a false interpretation of one passage, 
 therefore, there is no reason why we should dwell on their 
 opinion. Rather let us receive this declaration of Christ, 
 " Whosoever committeth sin is the servant of sin." (n) We 
 are all sinners by nature; therefore we are all held under the 
 yoke of sin. Now if the whole man be subject to the dominion 
 of sin, the will, which is the principal seat of it, must neces- 
 sarily be bound with the firmest bonds. Nor would there 
 otherwise be any consistency in the assertion of Paul, that " it 
 is God that worketh in us to will," (o) if any will preceded the 
 grace of the Spirit. Farewell, then, all the idle observations of 
 many writers concerning preparation: for although the faith- 
 ful sometimes petition that their hearts may be conformed to 
 the divine law, as David does in many places; (/>) yet it should 
 be remarked that even this desire qf praying originates from 
 GpjL. This we may gather from the language of David; for 
 when he wishes a clean heart to be created within him, (^) he 
 certainly does not arrogate to himself the beginning of such a 
 creation. Let us rather therefore attend to this advice of 
 Augustine: " God will prevent you in all things: do you also 
 sometimes prevent his wrath." How? " Confess that you have 
 all those things from God: that whatever good you have, it is 
 from him: but whatever evil, from yourself." And a little 
 after: " Nothing is ours, but sin." 
 
 (/) 2 Cor. iii. 5. (w) Gen. viii. 21. (n) John viii. 34. 
 
 0) Phil. ii. 1". (/>) Psalm cxix, (9) Psalm li. 10.
 
 304 INSTITUTES OF THE [BOOK ir. 
 
 - CHAPTER III. 
 
 Every thing that proceeds from the corrupt Nature of Man. 
 
 worthy of Condemnation. 
 
 BUT man cannot be better known in either faculty of his soul, 
 than when he is represented in those characters by which the 
 Scripture has distinguished him. If he be completely described 
 in these words of Christ, " That which is born of the flesh is 
 flesh," (r) as it is easy to prove, it is eviderit that he is a very 
 miserable creature. For according to the testimony of the 
 Apostle, " to be carnally-minded is death: because the carnal 
 mind is enmity against God: for it is not subject to the law of 
 God, neither indeed can be." (s) Is the flesh so perverse, that 
 with all its affections it entertains a secret hatred against God? 
 that it cannot consent to the righteousness of the Divine law? 
 in a word, that it can produce nothing but what tends to death? 
 Now grant, that in the nature of man there is nothing but 
 flesh, and elicit any thing good from it, if you can. But the 
 name of flesh, it will be said, pertains only to the sensual, and 
 not to the superior faculties of the soul. This is abundantly 
 refuted by the words of Christ and of the Apostle. For the 
 argument of our Lord is, that man must be born again, be- 
 cause he is flesh. He does not teach a new birth in regard to 
 the body. Now a new birth of the soul requires not a correc- 
 tion of some portion of it, but an entire renovation. And 
 this is confirmed by the antithesis in both places: for there 
 is such a comparison between the flesh and the spirit, that 
 there is no medium left. Therefore every thing in man that 
 is not spiritual, is, according to this mode of reasoning, deno- 
 minated carnal. But we have nothing of the Spirit, except 
 by regeneration. Whatever therefore we have from nature is 
 carnal. But if on that point there could otherwise be any 
 doubt, we have it removed by Paul; when, after a description 
 of the old man, which he had asserted to be " corrupt accord- 
 ing to the deceitful lusts," (f) he directs us to "be renewed 
 
 (r) John iii. 6. (*) Rom. viii. 6, 7. (*) Eph. ir. 22, 23.
 
 CHAP, in.] CHRISTIAN RELIGION. 30* 
 
 in the spirit of our mind." You see that he places unlawful 
 and cojrapt^jaLffe^ sensitive pjart^ but also 
 
 ^SJth w njyjj[Iteelf; and therefore requires a renovation of it. 
 And indeed he had just before drawn such a picture of human 
 nature, as shewed us to be in every part corrupted and depraved. 
 For his description of all the Gentiles, as " walking in the 
 vanity of their mind, having the understanding darkened, being 
 alienated from the life of God through the ignorance that is in 
 them, because of the blindness of their heart," (u) is undoubtedly 
 applicable to all those whom the Lord hath not yet renewed 
 to the rectitude of his wisdom and of his justice. This is 
 still more evident from the comparison soon after introduced, 
 where he reminds the faithful, that they " have not so learned 
 Christ." For from these words we conclude, that the grace of 
 Christ is the only remedy, by which we can be liberated from 
 that blindness, and from the evils consequent upon it. And 
 this is what Isaiah had prophesied concerning the kingdom of 
 Christ, when he predicted that the Lord would be " an ever- 
 lasting light" to his Church, whilst at the same time " dark- 
 ness covered the earth, and gross darkness the people." (zy) 
 When he declares, that the light of God will only arise upon 
 the Church, beyond the limits of the Church he certainly leaves 
 nothing but darkness and blindness. I will not particularly 
 recite all the passages which are to be found, especially in the 
 Psalms and in the Prophets, concerning the vanity of man, 
 It is a striking observation of David, that " to be laid in the 
 balance, they are altogether lighter than vanity." (x) It is a 
 severe condemnation of his understanding, when all the 
 thoughts which proceed from it are derided as foolish, fri- 
 volous, mad, and perverse. 
 
 II. Equally severe is the condemnation of the heart, when 
 it is called " deceitful above all things, and desperately 
 wicked." (y) But as I study brevity, I shall be content with 
 citing a single passage, which, however, will resemble a very 
 lucid mirror, in which we may behold at full length the image 
 of our nature. For the Apostle, when he wishes to demolish 
 the arrogance of mankind, does it by these testimonies: " There 
 
 (<o) Ephes. iv. 17, 18. (tu) Isaiah Ix. 1, &c, 
 
 (x) Psalm Ixii. 9. (7) Jer. xvii. 9. 
 
 VOL. I. 2 Q
 
 306 INSTITUTES OF THE [BOOK n. 
 
 is none righteous, no, not one: there is none that understandeth, 
 there is n'one that seeketh after God. They are all gone out 
 of the way, they are together become unprofitable; there is 
 none that doeth good, no, not one. Their throat is an open 
 sepulchre; with their tongues they have used deceit; the 
 poison of asps is under their lips: whose mouth is full of 
 cursing and bitterness: their feet are swift to shed blood: de- 
 struction and misery are in their ways: there is no fear of 
 God before their eyes." (z) In this terrible manner he inveighs, 
 not against particular individuals, but against . a ll__the_p_sterity 
 of Adam. He does not declaim against the depraved manners 
 of one or another age, but accuses the perpetual corruption 
 of our nature. For his design in that passage is not simply 
 to rebuke men, in order that they may repent; but rather to 
 teach us that all men are overwhelmed with an inevitable cala- 
 mity, from which they can never emerge, unless they are ex- 
 tricated by the mercy of God. As this could not be proved 
 unless it were evinced by the ruin and destruction of our 
 nature, he has adduced these testimonies, which demonstrate 
 our nature to be totally ruined. Let this then be admitted, 
 that men are such as they are here described, not only by cor- 
 rupt habits, but also by a depravity of nature: for other- 
 wise the reasoning of "the Apostle could not be supported, 
 " that there is no salvatioii for man but from the mercy of 
 God; since in himself he is in a ruined and desperate condi- 
 tion." Here I shall not attempt to establish the application 
 of the testimonies, to preclude the suspicion of their being im- 
 properly introduced. I shall treat them just as if they had been 
 originally uttered by Paul, and not quoted from the Prophets. 
 He divests man first of righteousness, that is, integrity and 
 purity, and then of understanding. Defect of understanding 
 is proved by apostacy from God, the seeking of whom is the 
 first step in the path of wisdom: but this loss must necessarily 
 befal those Avho have revolted from God. He adds, that all 
 have gone out of the way, and are become altogether corrupt, 
 that there is not one that doeth good. Then he subjoins the 
 Hap-itious crimes, with which they, who are once abandoned to 
 
 Rom. iii. 1018
 
 CHAP, in.] CHRISTIAN RELIGION. 3O7 
 
 iniquity, contaminate all the members of their bodies. Lastly, 
 he declares them to be destitute of the fear of God, the rule 
 by which all our steps ought to be directed. If these are the 
 hereditary characters of mankind, in vain do we seek in our 
 nature for any thing that is good. I grant, indeed, that all 
 these crimes are not exhibited in every individual; yet it can- 
 not be denied that this monster lurks in the hearts of all. For 
 as the body, which already contains within itself the cause and 
 matter of a disease, although it has yet no sensation of pain, 
 cannot be said to enjoy good health; neither can the soul be 
 esteemed healthy, while it is full of such moral maladies. 
 Although this similitude will not correspond in every parti- 
 cular: For in the body, however diseased, there remains the 
 vigour of life; but the soul, immersed in this gulf of iniquity, 
 is not only the subject of vices, but totally destitute of every 
 thing that is good. 
 
 III. A question, nearly the same as we have already an- 
 swered, here presents itself to us again. For in all ages there 
 have been some persons, who from the mere dictates of nature, 
 have devoted their whole lives to the pursuit of virtue. And 
 though many errors might perhaps be discovered in their con- 
 duct, yet by their pursuit of virtue they afforded a proof, that 
 there was some degree of purity in their nature. The value 
 attached to virtues of such a description before God, we 
 shall more fully discuss when we come to treat of the merits 
 of works, yet it must be stated also in this place, so far as is 
 necessary for the elucidation of the present subject. These 
 examples then seem to teach us that we should not^ consider 
 human nature to be totally corrupted; since from its in- 
 stinctive bias, some mehliave not only been eminent for noble 
 actions, but have uniformly conducted themselves in a most 
 virtuous manner through the whole course of their lives. But 
 here we ought to remember, that amidst this corruption of 
 nature thjjre is some room for divine grace, not to purify it, 
 but internally to restrain "its operations. For ' should tiie 
 Lord permitthe minds of all men to give up the reins to e very- 
 lawless passion, there certainly would not be an individual in 
 the world, whose actions would not evince all the crimes, for 
 which Paul condemns human nature in general, to be most
 
 308 INSTITUTES OF THE [BOOK 11. 
 
 truly applicable to him. For can you except yourself from the 
 number of those, whose feet are swift to shed blood, whose 
 hands are polluted with rapine and murder, whose throats are 
 like open sepulchres, whose tongues are deceitful, whose lips 
 are envenomed, whose works are useless, iniquitous, corrupt, 
 and deadly, whose souls are estranged from God, the inmost 
 recesses of whose hearts are full of pravity, whose eyes are 
 insidiously employed, whose minds are elated with insolence, 
 in a word, all whose powers are prepared for the commission 
 of atrocious and innumerable crimes? If every soul be subject 
 to all these monstrous vices, as the Apostle fearlessly pro- 
 nounces, we clearly see what would be the consequence, if the 
 Lord should suffer the human passions to go all the lengths 
 to which they are inclined. There is no furious beast, that 
 would be agitated with such ungovernable rage; there is no 
 river, though ever so rapid and violent, that would- overflow 
 its boundaries with such impetuosity. In his elect, the Lord 
 heals these maladies by a method which we shall hereafter de- 
 scribe. In others, he restrains them, only to prevent their 
 ebullitions so far as he sees to be necessary for the preservation 
 of the universe. Hence some by shame, and some by fear of 
 the laws, are prevented from running into many kinds of 
 pollutions, though they cannot in any great degree dissemble 
 their impurity: others, because they think that a virtuous 
 course of life is advantageous, entertain some languid desires 
 after it: others go farther, and display more than common ex- 
 cellence, that by their majesty they may confine the vulgar to 
 their duty. Thus God by his providence retains the per- 
 verseness of our nature from breaking out into external acts, 
 but does not purTFy~it within. 
 
 i.fc i I. ii jLn. j i 1 1 1 ' * ~ 
 
 IV. But it may DC said, the difficulty is not yet removed. 
 For either we must esteem Camillus to be exactly similar to 
 Catiline; or in Camillus we shall have an example that nature, 
 if it be studiously cultivated, is not altogether destitute of 
 goodness. I grant indeed that the virtues displayed in Ca- 
 millus were gifts of God, and if considered in themselves, 
 appear justly worthy of commendation: but how will they be 
 proofs of any natural goodness in him? To establish this, 
 must we not recur to the heart, and argue, that if a natural
 
 I.HAP, in.] CHRISTIAN RELIGION. 309 
 
 man was eminent for such integrity of manners, human na- 
 ture is not destitute of ability for the pursuit of virtue? But 
 what if his heart was depraved and perverted, and followed 
 any thing rather than the path of rectitude? And that it 
 was such, if you concede that he was a natural man, is be- 
 yond all doubt. What ability then will you attribute to 
 human nature for the pursuit of virtue, if, with the greatest 
 appearance of integrity, it is discovered to be always tending 
 to corruption? Therefore, as you will not commend a man 
 for virtue, whose vices have only counterfeited the external 
 form of virtue, so you must not attribute to the human will a 
 power of desiring what is right, as long as it continues fixed 
 in its perverseness. The most certain and easy solution of 
 this question, however, is, that those virtues are not the 
 common properties of nature, but the peculiar graces of God, 
 which he dispenses in great variety, and in a certain degree to 
 men that are otherwise profane. For which reason we hesitate 
 not in common speech to call the nature of one man good, 
 and of another depraved. Yet we still include both in the 
 universal state of human depravity; but we signify what pecu- 
 liar grace God hath conferred on the one, with which he hath 
 not deigned to favour the other. When he determined to 
 exalt Saul to the kingdom, he made him as it were a new man: 
 and this is the reason why Plato, alluding to the fable of 
 Homer, says, that the sons of kings are formed with some 
 distinguishing singularity of character: because God, con- 
 sulting the benefit of mankind, frequently furnishes with an 
 heroic nature those whom he destines to hold the reins of 
 empire: and from this source have proceeded all the exploits 
 of great heroes which are celebrated in history. The same 
 judgment must be formed concerning those also who are in a 
 private station. But because every one who has risen to great 
 eminence has been impelled by his ambition, which defiles all 
 virtues, and deprives them of all excellence in the divine view, 
 whatever may be apparently laudable in ungodly men, it 
 ought not to be esteemed at all meritorious. Besides, the 
 chief branch of rectitude is wanting, where there is no con- 
 cern to display the glory of God; of this principle all are desti- 
 tute whom he hath not regenerated by his Spirit. Nor is it in
 
 310 INSTITUTES OF THE [BOOK ir. 
 
 vain that Isaiah says, that " the Spirit of the fear of the Lord 
 shall rest upon" Christ; (a) which teaches us, that all who are 
 alienated from Christ are destitute of that " fear of the Lord" 
 which is " the beginning of wisdom." () The virtues, which 
 deceive us by their vain and specious appearance, will be ap- 
 plauded in civil courts, and in the common estimation of man- 
 kind; but before the celestial tribunal they will possess no value 
 to merit the reward of righteousness. 
 
 V. The Avill therefore is so bound by the slavery of sin, that 
 it cannot excite itself, much less devote itself to any thing 
 good; for such a disposition is the beginning of a conversion 
 
 to God, which in the Scriptures is attributed solelvto divine 
 
 t . i _ ^ 
 
 grace. Thus Jeremiah prays to the Lord to convert or turn 
 him, if he would have him to be turned, (c) Whence the 
 Prophet, in the same chapter, describing the spiritual redemp- 
 tion of the faithful, says, "The Lord hath redeemed Jacob, 
 and ransomed him from the hand of him that was stronger 
 than he:" (W) alluding to the strong fetters with which the 
 sinner is bound as long as he is deserted by the Lord, and 
 continues under the yoke of the devil. Nevertheless there 
 still remains the faculty of will, which with the strongest pro- 
 pensity is inclined to and rushes into sin: for when man sub- 
 jected himself to this necessity, he was not deprived of his will, 
 but of soundness of will. Bernard properly observes, that we 
 all have a power to will: but that to will what is good, is an 
 advantage; to will what is evil, a defect. Therefore simply to 
 will belongs to man; to will what is evil, to corrupt nature; to 
 will what is good, to grace. Now when I assert that the will, 
 being deprived of its liberty, is necessarily drawn or led into 
 evil; I should wonder, if any one considered it as a harsh ex- 
 pression, since it has nothing in it absurd, nor is it unsanc- 
 tioned by the custom of good men. It offends those, who 
 know not how to distinguish between necessity and compul- 
 sion. But if any one should ask them, whether God is not 
 necessarily good, and whether the devil is not necessarily evil; 
 what answer AV ill they make? For there is such a close connexion 
 between the goodness of God and his divinity, that his cU-itv 
 
 (a) Isaiah xi. 2. (6) Psalm cxi. 10. 
 
 (c) Jer. jucxi. 18. (rf) Jer. xxxl. 11.
 
 CHAP, in.] CHRISTIAN RELIGION. 311 
 
 is not more necessary than his goodness. But the devil is 
 by his fall so alienated from communion with all that is good, 
 that he can do nothing but what is evil. But if any one should 
 sacrilegiously object, that little praise is due to God for his 
 goodness, which he is constrained to preserve; shall we not 
 readily reply, that his inability to do evil arises from his in- 
 finite goodness, and not from the impulse of violence? There- 
 fore if a necessity of doing well impairs not the liberty of the 
 Divine will in doing well; if the devil, who cannot but do evil, 
 nevertheless sins voluntarily; who then will i assert that man 
 --.ins less voluntarily, because he is .under a necessity of sinning? 
 This necessity Augustine every where maintains, and even when 
 he was pressed with the cavils of Celestius, who tried to throw 
 an odium on this doctrine, he confidently expressed himself in 
 these terms: " By means of liberty it came to pass that man 
 fell into sin; but now the penal depravity consequent on it, in- 
 stead of liberty, has introduced necessity." And whenever the 
 mention of this subject occurs, he hesitates not to speak in 
 this manner of the necessary servitude of sin. We must there- 
 fore observe this grand point of distinction, that man, having 
 been corrupted by his fall, sins voluntarily, not with reluctance 
 or constraint; with the strongest propensity of disposition, not 
 with violent coercion; with the bias of his own passions, and 
 not with external compulsion: yet such is the pravity of his 
 nature, that he cannot be excited and biassed to any thing but 
 what is evil. If this be true, there is no impropriety in affirm- 
 ing, that he is under a necessity of sinning. Bernard, sub- 
 scribing to what is said by Augustine, thus expresses himself: 
 " Among all the animals, man alone is free: and yet by the 
 intervention of sin, he also suffers a species of violence: but 
 from the will, not from nature, so that he is not thereby de- 
 prived of his innate liberty." For what is voluntary is also 
 free. And a little after: " The will being, by I know not what 
 corrupt and surprising means, changed for the worse, is itself 
 the author of the necessity to which it is subject; so that neither 
 necessity, being voluntary, can excuse the will, nor the will, 
 being fascinated, can exclude necessity." For this necessity 
 is in some measure voluntary. Afterwards he says, that we are 
 oppressed with a yoke, but no other than that of a vohintarv
 
 312 INSTITUTES OF THE [BOOK 11. 
 
 servitude; that therefore our servitude renders us miserable, 
 and our will renders us inexcusable; because the will, when 
 it was free, made itself the slave of sin. At length he con- 
 cludes, " Thus the soul, in a certain strange and evil manner, 
 under this kind of voluntary and free yet pernicious necessity, 
 is both enslaved and free: enslaved by necessity, free by its 
 will; and, what is more wonderful and more miserable, it is 
 guilty, because free; and enslaved wherein it is guilty: and so 
 therein enslaved wherein it is free." From these passages the 
 reader clearly perceives that I am teaching no novel doctrine, 
 but what was long ago advanced by Augustine with the uni- 
 versal consent of pious men, and which for nearly a thousand 
 years after was confined to the cloisters of monks. But Lom- 
 bard, for want of knowing how to distinguish necessity from 
 coaction, gave rise to a pernicious error. 
 
 VI. It is necessary on the other hand to consider the 
 remedy of divine grace, by which the depravity of nature is 
 
 * I ii , D T \ I J ~ ^ ...-- I - .._ T _._ 
 
 corrected and healed. For since the Lord, in the assistance 
 
 . . 
 
 which he affords us, bestows on us that which we need, an 
 exhibition of the nature of his work in us will immediately 
 discover the nature of our necessity. When the Apostle 
 tells the Philippians, that he is " confident that he which 
 hath begun a good work in them will perform it until the 
 day of Jesus Christ;" (P) by the beginning of a good work 
 he undoubtedly designs the commencement of conversion which 
 takes place in the will. Therefore God begins the good work in 
 us by exciting in our hearts a love, desire, and ardent pursuit of 
 righteousness; or, to speak more properly, by bending, form- 
 ing, and directing our hearts towards righteousness: but he 
 completes it by confirming us to perseverance. That no one 
 may cavil, that the good work is begun by the Lord, inasmuch 
 as the will, which is weak of itself, is assisted by him; the Spirit 
 declares in another place how far the ability of the will 
 reaches, when left to itself. " A new heart also," says he, 
 " will I give you, and a new spirit will I put within you: ami 
 I will take away the stony heart out of your flesh, and I will 
 give you an heart of flesh. And 1 will put my Spirit within 
 
 0) Pl.il. 5 >-
 
 CHAP, in.] CHRISTIAN RELIGION. 313 
 
 you, and cause you to walk in my statutes." (/) Who will 
 
 assert that the infirmity of the human will is only strength- 
 
 ened by assistance, to enable it efficaciously to aspire to the 
 
 choice of that which is good; when it actually needs a total 
 
 transformation and renovation? If there be in a stone any 
 
 softness, which by some application being made more tender 
 
 would be flexible in every direction, then I will not deny the 
 
 flexibility of the human heart to the obedience of rectitude, 
 
 provided its imperfections are supplied by the grace of God. 
 
 But if by this similitude, the Lord intended to shew that no 
 
 good will ever be extracted from our hearts, unless they are 
 
 entirely renewed, let us not divide between him and us, what 
 
 he claims exclusively to himself. If, therefore, when God 
 
 converts us to the pursuit of rectitude, this change is like the 
 
 transformation of a stone into flesh, it follows, that whatever 
 
 belongs to our own will is removed, and what succeeds to it 
 
 is .entirely from God. The will, I say, is removed, not con- 
 
 sidered as the will; because in the conversion of man, the 
 
 properties of our original nature remain entire. I assert also, 
 
 that it is created anew, not that the will then begins to exist, 
 
 but that it is then converted from an evil into a good one. 
 
 This I affirm to be done entirely by God, because, according 
 
 to the testimony of the same Apostle, " We are not sufficient" 
 
 \-ven " to think." (^*) Therefore he elsewhere declares, not 
 
 merely that God assists the infirmity of our will, or corrects 
 
 its depravity, but that he " worketh in us to will." (A) Whence 
 
 it is easy to infer what I have already remarked, that what- 
 
 ever good is in the human will, is the work of pure grace. 
 
 In the same sense he elsewhere pronounces that it is " God 
 
 which worketh all in all." (z) For in that place he is not dis- 
 
 cussing the government of the universe, but asserting that the 
 
 praise of all the excellencies found in the faithful belongs 
 
 to God alone. And by using the word " all," he certainly 
 
 makes God the author of spiritual life from its commence- 
 
 ment even to its termination. This is the same as he had 
 
 before taught in other words, declaring that the faithful are 
 
 a of God in Christ;" () where he evidently intends the new 
 
 (/) Ezek. xxxvi. 26, 27- fe) 2 Gor. iii. 5. (A) Phil. ii. 13. 
 (01Cor.xii.fi. ft) 1 Cor. i. 30. 
 
 VOL. I. OR
 
 ,;14 i XSTITUTES OF THE [BOOK ir. 
 
 creation, by which what belonged to our common nature is 
 abolished. For we must here understand an implied contrast 
 ccn Adam and Christ, which he states more plainly in 
 another place, where he teaches that "we arc the workman- 
 >hi|> of God, created in Christ Jesus unto good works, which 
 God hath bt:forc ordained that we should w r alk in them." (/) 
 I -'or by this argument he designs to prove that our salvation is 
 gratuitous, because the beginning of all good is from the second 
 creation which we obtain in Christ. Now if we possessed any 
 ability, though ever so small, we should also have some portion 
 of merit. But to annihilate all our pretensions, he argues that we 
 have merited nothing, because " we are created in Christ Jesus 
 unto good works, which God hath before ordained:" in which 
 expressions he again signifies that all the parts of good works, 
 even from the first inclination of the mind, are entirely from 
 God. For this reason the Psalmist, after having said that 
 " he (God) hath made us," that there may be no division of 
 the work, immediately subjoins, " and not we ourselves." (m) 
 That he speaks of regeneration, which is the commencement 
 of the spiritual life, is evident from the context, where it fol- 
 lows immediately after, that " we arc his people, and the sheep 
 of his pasture." We s:ee then, that not content with having* 
 simply attributed to God the praise of our salvation, he ex- 
 pressly excludes us from all fellowship with him; as though he 
 would say, that man lias not even ^he smallest particle j-emaih 
 ing in which he can glory, because all is of God. 
 
 VII. But there maybe some, who will concede that the will, 
 being of its own spontaneous inclination averse to what is good, 
 is converted solely by the power of the Lord: yet in such a 
 manner, that being previously prepared, it has also its own share 
 in the work: that .grace, as Augustine teaches, precedes every 
 good work, the will following grace, not leading it, being its 
 companion, not its guide. This unobjectionable observation 
 of that holy man, Peter Lombard preposterously wrests to an 
 erroneous meaning. Now I contend that both in the words ol 
 the Prophrt which I have cited, and in other passages, these 
 Uvo things are clearly signified, that the Lord corrects our 
 
 !'h. ij. 1f\ () Psalm c. '
 
 CHAP, in.] CHRISTIAN RELIGION. olo 
 
 depraved will, or rather removes it, and of himself introduces 
 a good one in its place. As it is preceded by grace, I allow you 
 to style it an attendant; but since its reformation is the work 
 of the Lord, it is wrong to attribute to man a 
 
 dience in foll^wjiig~^"^^ggTjI;iacg pf.jjrace. Therefore it is 
 not a proper expression of Chrysostom, that grace is able to 
 effect nothing without the will, nor the will without grace; as 
 if grace did not produce the will itself, as we have just seen 
 from Paul. Nor was it the intention of Augustine, when he 
 called the human will the companion of grace, to assign to it 
 any secondary office next to grace in the good work: but 
 with a view to refute the nefarious dogma broached by Pela- 
 gius, who made the prime cause of salvation to consist in 
 human merit, he contends, what was sufficient for his present 
 argument, that grace is prior to all merit; omitting, at this, 
 time, the other question concerning the perpetual efficiency of 
 grace, which is admirably treated by him on other occasions. 
 For when he frequently says, that the Lord precedes the un- 
 willing that he may will, and follows the willing that he may 
 not will in vain: he makes him the sole author of the good 
 work. His language on this subject is too explicit to require 
 much argument. u Men labour," says he, " to discover in 
 our will something that is our own, and not derived from God: 
 and how any such discovery can be made, I know not." In 
 his first book against Pelagius and Celestius, where he explains 
 that declaration of Christ, " Every man that hath heard of 
 the Father cometh unto me," () he says, that "the will is 
 assisted so as to enable it not only to know its duty, but what 
 it knows also to do." And thus when God teacheth not by the 
 letter of the law, but by the grace of the Spirit, he teacheth 
 in such a manner, that whatever each one has learned, he not 
 only sees in knowing it, but desires in willing, and performs 
 in doing. 
 
 VIII. And as we are now engaged on the principal point 
 of the argument, let us give the t reader a summary of the 
 doctrine, and prove it by a few very clear testimonies of Scrip- 
 ture: and then, that no one may accuse us of perverting thr 
 
 () John vi. 45.
 
 316 INSTITUTES OF THK [BOOK n. 
 
 Scripture, let us also shew that the truth which we assert toU 
 deduced from the Scripture is not destitute of the support ol 
 this holy man, I mean Augustine. For I conceive it is unne- 
 cessary to recite in regular order all the passages which might 
 be adduced from the Scriptures in confirmation of our opinion; 
 provided that the selection, which shall be made, prepares a 
 way to the understanding of all the rest, which are frequently 
 to be found. Nor do I think there will be any impropriety in 
 evincing my agreement with that man, to whose authority the 
 consent of the pious pays a great and merited deference. The 
 origin of all good clearly appears, from a plain and certain 
 reason, to be from no other than from God alone; for no 
 propensity of the will to any thing good can be found but in 
 the elert. But the cause of election must not be sought in 
 men. Whence we may conclude, that man has not a good 
 will from himself, but that it proceeds from the same decree by 
 which we were elected before the creation of the world. There 
 is also another reason, not dissimilar. For since good volitions 
 and good actions both arise from faith, we must see whence 
 faith itself originates. Now since the Scripture uniformly 
 proclaims it to be the gratuitous gift of God, it follows that 
 it 'is the effect of mere grace, when we, who are naturally 
 and completely prone to evil, begin to will any thing that is 
 good. Therefore the Lord, when he mentions these two things 
 in the conversion of his people, that he takes away from them 
 their stony heart, and gives them a heart of flesh, plainly de- 
 clares, that what originates from ourselves must be removed, 
 that we may be converted to righteousness; and that whatever 
 succeeds in its place proceeds from himself. Nor is it only in 
 one passage that he announces this: for he says in Jeremiah, " I 
 will give them one heart and one way, that they may fear me for 
 ever." (o) And a little after, " I will put my fear in their hearts, 
 that they shall not depart from me." Again in Ezekiel, " I will 
 give them one heart, and I will put a new spirit within you; 
 and I will take the stony heart out of their flesh, and will give 
 them an heart of flesh." (/>) He could not more evidently claim 
 to himself and take from us all that is good and upright in our 
 
 (o) Jer. xxxli. 5!>. (/>} Ezek. xi. ID.
 
 CHAP, in.] CHRISTIAN RELIGION. 317 
 
 will, than when he declares our conversion to be the creation 
 of a new spirit and of a new heart. For it always follows, 
 that nothing good proceeds from our will till it be renovated; 
 and that after its renovation, as far as it is good, it is from 
 God, and not from ourselves. 
 
 IX. And we find the saints have made this the subject of 
 i prayers. Solomon prayed, " May the Lord incline our 
 s unto him, to keep his commandments." (y) He shews 
 the stubbornness of our heart, which, unless a new bias be 
 given to it, naturally indulges itself in rebellion against the 
 Divine law. The same petition is offered by the Psalmist: " In- 
 cline my heart unto thy testimonies." (r) For we should 
 always remark the opposition between the perverse bias of the 
 heart, which inclines it to rebellion, and this correction which 
 constrains it to obedience. But when David, perceiving him- 
 self to be for a time deprived of the direction of grace, prays 
 that God would " create in" him " a clean heart, and renew 
 a right spirit within him;" (.9) does he not acknowledge that 
 all the parts of his heart are full of impurity, and his spirit 
 warped by the obliquity of corruption? and by calling the 
 purity which he earnestly implores, the creation of God, does 
 he not ascribe it entirely to him? If any one object, that the 
 petition itself is a proof of a pious and holy affection, the 
 answer is easy, that although David had already partly re- 
 pented, yet he compares his former state with that melan- 
 choly fall, which he had experienced. Assuming the cha- 
 racter therefore of a man alienated from God, he properly 
 requests for himself all those things which God confers on his 
 elect in regeneration. Resembling a dead man, therefore, he 
 prays to be created anew, that instead of being the slave of 
 Satan, he may become the instrument of the Holy Spirit. 
 Truly wonderful and monstrous is the extravagance of our 
 pride. God requires of us nothing more severe than that we 
 most religiously observe his sabbath, by resting from our own 
 works: but there is nothing which we find more difficult, or 
 to which we are more reluctant, than to bid farewell to our 
 own works in order to give the works of God their proper 
 
 (r,0 1 Kinps viii. 5fi. r>) Psalm cxi-x. 36. (s) Psalm li. 10.
 
 318 INSTITUTES OF THE [BOOK n. 
 
 place. II there were no obstacle arising from our folly, Christ 
 has given a testimony to his graces, sufficiently clear to pre- 
 vent them from being wickedly suppressed. u I am the vine," 
 says he, "ye are the branches. My Father is the husbandman. 
 As the branch cannot bear fruit of itself, except it abide in the 
 vine; no more can ye, except ye abide in me. For without 
 me ye can do nothing." (j) If we cannot bear fruit of our- 
 selves, any more than a branch can bud after it is torn up from 
 the ground and deprived of moisture; we must no longer 
 seek for any aptitude in our nature to that which is good. 
 There is no ambiguity in this conclusion, " Without me ye 
 can do nothing." He does not say that we are too weak to be 
 sufficient for ourselves, but reducing us to nothing, excludes 
 every idea of ability, however diminutive. If being ingrafted 
 into Christ, we bear fruit like a vine, which derives the energy 
 of vegetation from the moisture of the earth, from the dew of 
 heaven, and from the benign influences of the sun; I see no- % 
 thing of our own remaining in any good work, if we preserve 
 entire to God the honour which belongs to him. It is in vain 
 to urge that frivolous subtlety, that the branch already pos- 
 sesses sap, and a fructifying power, and that therefore it does 
 not derive all from the earth, or from the original root, because 
 it contributes something of its own. For the meaning of 
 Christ is clearly that we are as a dry and worthless log, when 
 separated from him; because independently of him we have 
 no ability to do good, as he says also in another place, " Even- 
 plant, which my heavenly Father hath not planted, shall be 
 rooted up." (u) Wherefore the Apostle ascribes all the praise i<> 
 him in the place already cited. " It is God," says he, " which 
 worketh in you both to will and to do." (tt>) The first part of a 
 good work is a volition, the next an effectual endeavour to 
 perform it; God is the author of both. Therefore we rob the 
 Lord, if we arrogate any thing to ourselves either in volition 
 or in execution. If God were said to assist the infirmity of our 
 will, then there would be something left to us: but since he is 
 said to produce the will, all the good that is in it is placed 
 without us. And because the good will is still oppressed by 
 
 (0 John xv. 1, 4, 5. O) Matt. xv. 13. (w) Phil. ii. 13.
 
 CHAP, in.] CHRISTIAN RELIGION. 319 
 
 the burden of our flesh, so that it cannot extricate itself, he has 
 added, that in struggling with the difficulties of that conflict, 
 we .are supplied with constancy of exertion to carry our voli- 
 tions* into effect. For otherwise there would be no truth in 
 what he elsewhere teaches, that " it is the same God which 
 worketh all in all," (*') which we have before shewn compre- 
 hends the whole course of the spiritual life. For which reason 
 David, after having prayed that the way of God may be dis- 
 covered to him, that he may walk in his truth, immediately 
 adds, " Unite my heart to fear thy name." (z/) In these words 
 he intimates, that even good men are subject to so many dis- 
 tractions of rn^Jy that they soon wander and fall, unless they 
 are strengthened to persevere. For the same reason in another 
 passage, having prayed that his steps might be ordered in the 
 word of the Lord, he likewise implores strength for a warfare: 
 " Let not any iniquity have dominion over me." (z) In this 
 manner therefore the Lord both begins and completes the 
 good work in us: that it may be owing to him, that the will 
 conceives a love for what is right, that it is inclined to desire 
 it, and is excited and impelled to endeavour to attain it; and 
 then that the choice, desire, and endeavour do not fail, but 
 proceed even to the completion of the desired effect; lastly, 
 that a man proe-eeds with constancy in them, and perseveres 
 even to the end. 
 
 X. And he moves the will, not in such a manner that, ac- 
 cording to the system maintained and believed for many ages, 
 it would afterwards be at our option, either to obey the im- 
 pulse, or to resist it; but by an efficacious influence. The 
 observation, therefore, so frequently repeated by Chrysostom, 
 that " Whom God draws, he draws willing," we are obliged to 
 reject, being an insinuation that God only waits for us with his 
 hand extended, if we choose to accept his assistance. We grant 
 that such was the primitive condition of man during his state of 
 integrity, that he could incline to the one side or the other: 
 but since Adam has taught us by his own example how miser 
 able free will is, unless God give vis bot'i will and power. 
 what will become of us if he impart his grace to us in that 
 
 (x) 1 Cor.-i. 6. (j-) Psalm Ixxxvi. U, (c) Psalrti rxix. 133.
 
 INSTITUTES OF THE [BOOK 11. 
 
 small proportion? But we obscure and diminish his grace by 
 our ingratitude. For the Apcfde does not teach that the grace 
 of a good will is offered to us for our acceptance; but that he 
 " worketh in us to will;" which is equivalent to saying, that 
 the Lord by his Spirit directs, inclines, and governs our heart, 
 and reigns in it as in his own possession. Nor docs he promise 
 by E/ekiel that he will give to the elect a new spirit, only that 
 they may be able to walk, but that they* may actually walk, in 
 his precepts, (a) Nor can the declaration of Christ, " Every- 
 man that hath heard of the Father cometh unto me," () be 
 understood in any other sense than as a proof of the positive 
 efficacy of divine grace; as Augustine also contends. This 
 grace the Lord deigns not to give to any persons promiscuously, 
 according to the observation commonly attributed, if I mistake 
 not, to Occam, that it is denied. to no man, who does what he 
 can. Men are to be taught indeed that the Divine- benignity 
 is_free_to__all Avho seek it, without any exception: but since 
 none begin to seek it, but those who have been inspired lr 
 heavenly grace, not even this diminutive portion ought to be- 
 taken from his praise. This is the privilege of the elect, that 
 being regenerated by the Spirit of God, they are led and go- 
 verned by his direction. Wherefore Augustine as justly ridi- 
 cules them who arrogate to themselves any part of a good 
 volition, as he reprehends others, who suppose that to be given 
 promiscuously to all which is the special testimony of gratuitous 
 election. " Nature," says he, " is common to all men, but 
 not grace." He calls it " a transparent subtlety, which shines 
 merely with vanity, when that is extended generally to all, which 
 God confers on whom he chooses." But elsewhere, " How 
 have you come? by believing. Be afraid, lest while you arro- 
 gate to yourself the discovery of the way of righteousness, you 
 perish from tile way of righteousness. I am come, do you say, 
 by free will, I am come through my own choice? Why are 
 you inflated with pride? Will you know that this also is given 
 to you? Hear him proclaiming, ' No man can come to me. 
 except the Father which hath sent me draw him.' (c) And it 
 incontrovtrtibly follows, from the words of John, that the 
 
 (</) Ezck. xi. 19, 20. x*xvi. ?7 John\i. 45. fc) John vi. 44.
 
 CKAP. in.] CHRISTIAN RELIGION. 321 
 
 hearts of the pious are divinely governed with such effect, that 
 they follow with an affection which nothing can alter. " Who- 
 soever is born of God," he says, " cannot sin: for his seed 
 remaineth in him." (</) For we see that the neutral ineffica- 
 cious impulse imagined by the sophists, which every one 
 would be at liberty to obey or resist, is evidently excluded, 
 where it is asserted that God gives a constancy that is effectual 
 to perseverance. 
 
 XI. Concerning perseverance there would have been no 
 doubt, that it ought to be esteemed the gratuitous gift of God, 
 had it not been for the prevalence of a pestilent error, that it 
 is dispensed according to the merit of men, in proportion to 
 the gratitude which each person has discovered for the grace 
 bestowed on him. But as that opinion arose from the suppo- 
 sition that it was at our own option to reject or accept the 
 offered grace of God, this notion being exploded, the other 
 falls of course. Though here is a double error: for beside 
 teaching that our gratitude for the grace first bestowed on us, 
 and our legitimate use of that grace, are remunerated by sub- 
 sequent blessings, they add also, that now grace does not 
 operate alone in us, but only co-operates with us. On the first 
 point, we must admit that the Lord, while he daily enriches 
 and loads his servants with new communications of his grace, 
 perceiving the work which he hath begun in them grateful and 
 acceptable, discovers something in them which he blesses with 
 still greater degrees of grace. And this is implied in the fol- 
 lowing declarations: " Unto every one that hath, shall be 
 given." And, " Well done, good and faithful servant; thou 
 hast been faithful over a few things, I will make thee ruler over 
 many things." (i) But here two errors must be avoided; the 
 legitimate use of the grace first bestowed must not be said to 
 be rewarded Tgj&^ub^guent decrees of yace 1 tfapuffk mqp 
 by his own industry rendered the grace of God efficacious; 
 nor must it be accounted a remuneration in such a sense as to 
 cease to be esteemed the free favour of God. I grant, then, 
 that this divine benediction is to be expected by the faithful, 
 that the better they have used the former measures of grace. 
 
 (rf) 1 John iii. 9. (e) Matt. xxv. 23, 29. I,uke xir. 17, 26. 
 VOL. L 2 S
 
 INSTITUTES OF THE [BOOK n. 
 
 they shall aftrnvards be enriched with proportionably greater 
 degrees of it. But I assert that this use also is from the Lords 
 and that this remuneration proceeds from his gratuitous^ 1 > 
 volence. They are equally awkward and unhappy in their use 
 of the trite distinction of operating and co-operating grace. 
 Augustine has used it indeed, but softens it by a suitable de- 
 finition; that God in co-operating completes what in oper- 
 ating he begins, and that it is the same grace, but derives its 
 name from the different mode of its efficiency. Whence it 
 follows that he makes no partition of the work between God 
 and us, as though there were a mutual concurrence from the 
 respective exertions of each; but that he only designates the 
 multiplication of grace. To the same purpose is what he else- 
 where asserts, that the good will of man precedes many of the 
 gifts of God, but is itself one of their number. Whence it 
 follows, that he leaves nothing for it to arrogate to itself. This 
 is also particularly expressed by Paul. For having said that 
 " it is God which worketh in us both to will and to do, (/) 
 he immediately adds, that he does both " of his own good 
 pleasure," signifying by this expression that these are acts of 
 gratuitous benignity. Now to their wonted assertion, that 
 after we have admitted the first grace, our own endeavours 
 co-operate with the grace which follows, I reply, If they mean 
 that after having been once subdued by the divine power to 
 the obedience of righteousness, we voluntarily advance, and 
 are disposed to follow the guidance of grace, I make no ob- 
 jection. For it is very certain, that where the grace of God 
 reigns, there is such a promptitude of obedience. But whence 
 does this arise but from the Spirit of God, who, uniformly con- 
 sistent with himself, cherishes and strengthens to a constancy 
 of perseverance that disposition of obedience which he first 
 originated? But if they mean that man derives from himself 
 an ability to co-operate with the grace of God, they are involved 
 in a most pestilent error. 
 
 XII. And to this purpose they falsely and ignorantly per- 
 -vert that observation of the Apostle, " I laboured more abun- 
 dantly than they all; yet not I, but the grace of God which 
 
 (/) Phil. ii. 13.
 
 CHAP, in.] CHRISTIAN RELIGION. 323 
 
 was with me." () For they understand it in this manner; 
 that because his preference of himself to all others might ap- 
 pear rather too arrogant, he corrects it by referring the praiss 
 to the grace of God; but yet so as to denominate himself a 
 co-operator with grace. It is surprising that so many men, 
 not otherwise erroneous, have stumbled at this imaginary diffi- 
 culty. For the Apostle does not say that the grace of God 
 laboured with him, to make himself a partner in the labour; 
 but rather by that correction ascribes the whole pTaise of the 
 labour to grace alone. " It is not I," says he, " that have 
 laboured, but the grace of God which was with me." They 
 have been deceived by an ambiguity of expression: but still 
 more by a preposterous translation in which the force of the 
 Greek article is omitted. For if you translate it literally, he 
 says, not that grace was co-operative with him, but that 
 the grace which was with him was the author of all. And 
 the same is maintained by Augustine, though briefly yet with- 
 out obscurity, when he thus expresses himself: " The good 
 will of man precedes many of the gifts of God, but not all. 
 But of those which it precedes it is itself one." Then follows 
 this reason: because it is written, "The God of my mercy 
 shall prevent me." (/*) And, " Mercy shall follow me." (z) It 
 prevents the unwilling, that he may will; it follows the willing, 
 that he may not will in vain. With this agrees Bernard, who 
 introduces the Church saying, " Draw me unwilling, to make 
 me willing; draw me inactive, to make me run." 
 
 XIII. Now let us hear Augustine speak in his own words, 
 lest the sophists of the Sorbonne, those Pelagians of the present ,J 
 age, according to their usual custom, accuse us of opposing the 
 whole current of antiquity. In this they imitate their father 
 Pelagius, by whom Augustine was formerly obliged to enter 
 into the same field of controversy. In his treatise De Corr. 
 et Grat. addressed to Valentine, he treats very much at large 
 what I shall recite briefly, but in his own words: " That to 
 Adam was given the grace of persevering in good if he chose; 
 that grace is given to us to will, and by willing to overcome 
 concupiscence. That Adam therefore had the power if he had 
 
 (5-) 1 Cor. xv. 1Q. (A) Psalm Ibc. 10. () Pssdm xxiii. 6.
 
 INSTITUTES OF THE [BOOK 11. 
 
 had the will, but not the will that he might have the power; 
 but that it is given to us to have both the will and the power. 
 That the primitive liberty was a power to abstain from sin, but 
 that ours is much greater, being an inability to commit sin. And 
 lest he should be supposed to speak of the perfection to be 
 enjoyed after the attainment of a state of immortality, as Lom- 
 bard misinterprets his meaning, he presently removes this diffi- 
 culty. For he says, the will of the saints is so inflamed by the 
 Holy Spirit, that they therefore have an ability, because they 
 have such a will; and that their having such a will proceeds 
 from the operations of God. For if, amidst such great weak- 
 ness which still requires " strength" to be " made perfect" (/) 
 for the repressing of pride, they were left to their own will, so 
 as to have ability, through the divine assistance, if they were 
 willing, and God did not operate in them to produce that will; 
 among so many temptations and infirmitie^ their will would 
 fail, and therefore they could not possibly persevere. The 
 infirmity of the human will then is succoured, that it may be 
 invariably and inseparably actuated by divine grace, and so, 
 notwithstanding all its weakness, may not fail. He afterwards 
 discusses more at large liow our hearts necessarily follow the 
 impulse of God; and he asserts that the Lord draws men with 
 their wills, but that those wills are such as he himself hath 
 formed. Now we have a testimony from the mouth of Augus- 
 tine to the point which we are principally endeavouring to 
 establish; that grace is not merely offered by the Lord to be 
 either received or rejected, according to the free choice of each 
 individual, but that it is grace which produces both the choice 
 and the will in the heart: so that every subsequent good work is 
 the fruit and effect of it, and that it is obeyed by no other 
 will but that which it has produced. For this is his language 
 also in another place, That it is grace alone which performs 
 every good work in us. 
 
 XIV. When he observes that the will is not taken away 
 by grace, but only changed from a bad one into a good 
 one, and when it is good, assisted; he only intends that man 
 is not drawn in such a manner as to be carried away 
 
 (>) 2 Cor. xii. 9.
 
 CHAP, in.] CHRISTIAN RELIGION. 325 
 
 by an external impulse, without any inclination of his mind; 
 but that he is internally so disposed as to obey from his 
 very heart. That grace is specially and gratuitously given 
 to the elect, he maintains in an epistle to Boniface, in the fol- 
 lowing language: " We know that the grace of God is not 
 given to all men: and that to them to whom it is given, it is 
 given neither according to the merits of works nor according 
 to the merits of will, but by gratuitous favour: and to those 
 to whom it is not given, we know that it is not given by the 
 righteous judgment of God." And in the same epistle he 
 strenuously combats that opinion, which supposes that sub- 
 sequent grace is given to the merits of men, because by not 
 rejecting the first grace they shewed themselves worthy of 
 it. For he wishes Pelagius to allow that grace is necessary 
 to us for every one of our actions, and is not a retribution 
 of our works, that it may be acknowledged to be pure grace. 
 But the subject cannot be comprised in a more concise sum- 
 mary than in the eighth chapter of his treatise addressed to Va- 
 lentine; where he teaches, that the human will obtains, not 
 grace by liberty, but liberty by grace: that being impressed by 
 the same grace with a disposition of delight, it is formed for 
 perpetuity; that it is strengthened with invincible fortitude; 
 that while grace reigns, it never falls, but, deserted by grace, 
 falls immediately; that by the gratuitous mercy of the Lord, 
 it is converted to what is good, and, being converted, perse- 
 veres in it; that the first direction of the human will to that 
 which is good, and its subsequent constancy, depends solely on 
 the will of God, and not on any merit of man. Thus there is 
 left to man such a free will, if we choose to give it that appella- 
 tion, as he describes in another place, that he can neither be 
 converted to God nor continue in God but by grace; and that 
 all the ability which he has is derived from grace.
 
 INSTITUTES OF THE [BOOK n. 
 
 CHAPTER IV. 
 
 / he Operation of God in the Hearts of Men. 
 
 IT has now, I apprehend, been sufficiently proved, that rnan_ 
 is so enslaved I)} sin, as to be of his own nature incapable of 
 an effort or even an aspiration towards that "wh1ch~Ts goo3. 
 We have also laid down a distinction between co-action and 
 necessity, from which it appears that while he sins necessarily, 
 he nevertheless sins voluntarily. But since, while he is devoted 
 to the servitude of the devil, he seems to be actuated by his 
 will, rather than by his own, it remains for us to explain the 
 nature of both kinds of influence. There is also this question 
 to be resolved, whether any thing is to be attributed to God in 
 evil actions, in which the Scripture intimates that some influ- 
 ence of his is concerned. Augustine somewhere compares 
 the human will to a horse, obedient to the direction of his 
 rider: and God and the devil he compares to riders. " If God 
 rides it, he, like a sober and skilful rider, manages it in a 
 graceful manner: stimulates its tardiness; restrains its immo- 
 derate celerity; represses its* wantonness and wildness; tames 
 its perverseness, and conducts it into the right way. But if 
 the devil has taken possession of it, he, like a foolish and 
 wanton rider, forces it through pathless places, hurries it into 
 ditches, drives it down over precipices, and excites it to ob- 
 stinacy and ferocity." With this similitude, as no better occurs, 
 we will at present be content. When the will of a natural man is 
 said to be subject to the power of the devil, so as to be directed 
 by it, the meaning is, not that it resists and is compelled to a 
 reluctant submission, as masters compel slaves to an unwilling 
 performance of their commands; but that being fascinated by 
 the fallacies of Satan, it necessarily submits itself to all his 
 directions. For those w hon i tin Lord does not favour with 
 the government of JlisJSpirit, he abandons in righteous judg- 
 ment to the i of Satan. Wherefore the Apostle says, 
 that "the god of this world hath blinded the minds of them 
 .which believe not," who are destined to destruction, "lest the
 
 CHAP, iv.l CHRISTIAN RELIGION. 327 
 
 s. J 
 
 light of the gospel should shine unto them." (/) And in ano- 
 ther place, that he " worketh in the children of disobedi- 
 ence." (m) The blinding of the wicked, and all those enor- 
 mities which attend it, are called the works of Satan; the 
 cause of which must nevertheless be sought only in the human 
 will, from which proceeds the root of evil, and in which rests 
 the foundation of the kingdom of Satan, that is, sin. 
 
 II. Very different in such instances is the method of the 
 divine operation. And that we may have a clearer view of it, 
 let us take as an example the calamity which holy Job suffered 
 from the Chaldeans, (n) The Chaldeans massacred his shep- 
 herds, and committed hostile depredations on his flock. Now 
 the wickedness of their procedure is evident; yet in these 
 transactions Satan was not unconcerned; for with him the 
 history states the whole affair to have originated. But Job 
 himself recognises in it the work of the Lord, whom he asserts 
 to have taken from him .those things of which he had been 
 plundered by the Chaldeans. How can we refer the same 
 action to God, to Satan, and to man, as being each the author 
 of it, without either excusing Satan by associating him with 
 God, or making God the author of evil. Very easily, if we 
 examine, first, the end for which the action was designed, and 
 secondly, the manner in which it was effected. The design 
 the Lord is to exercise the patience of his servant by adversity; 
 Satan endeavours to drive him to despair: the Chaldeans, in 
 
 . * 
 
 defiance of law and justice, desire to enrich themselves by the 
 property of another. So great a diversity of design makes a 
 great distinction in the action. There is no less difference in 
 the manner. The Lord permits his servant to be afflicted by 
 Satan: the Chaldeans, whom he commissions to execute his 
 purpose, he permits and resigns to the impulses of Satan: 
 Satan, with his envenomed stings, instigates the minds of the 
 Chaldeans, otherwise very depraved, to perpetrate the crime: 
 they furiously rush into the act of injustice, and overwhelm 
 themselves in criminality. Satan therefore is properly said 
 to work in the reprobate, in whom he exercises his dominion; 
 tliat is, the kingdom of iniquity. God also is said to work in 
 
 (02Cor.lv. 4. (m)Eph.u,2. (n) Job i.
 
 INSTITUTES OF THE [BOOK n. 
 
 a way proper to himself, because Satan, being the instrument 
 of his wrath, turns himself hither and thither at his appoint- 
 ment and command, to execute his righteous judgments. Here 
 I allude not to the universal influence of God, by which all 
 creatures are sustained, and from which they derive an ability 
 to perform whatever they do. I speak only of that special in- 
 fluence which appears in every particular act. We see then 
 ff*4r--<thatJthe_same action is without absurdity ascribed to God, to 
 Satan, and to man: but the variety in the end and in the 
 " manner, causes the righteousness of God to shine without the 
 least blemish, and the iniquity of Satan and of man to betray 
 itself to its own disgrace. 
 
 III. The fathers are sometimes too scrupulous on this sub- 
 ject, and afraid of a simple confession of the truth, lest they 
 should afford an occasion to impiety to speak irreverently and 
 reproachfully of the works of God. Though I highly approve 
 this sobriety, yet I think we are in no danger, if we simply 
 maintain what the Scripture delivers. Even Augustine at om 
 lime was not free from this scrupulosity; as when he says that 
 hardening and blinding belong not to the operation but to the 
 prescience of God. But these subtleties are inconsistent with 
 numerous expressions of the Scripture, which evidently import 
 some intervention of God beyond mere foreknowledge. And 
 Augustine himself, in his fifth book against Julian, contends 
 very largely, that sins proceed not only from the permission 
 or the prescience, but from the power of God, in order that 
 former sins may thereby be punished. So also what they ad- 
 vance concerning permission is too weak to be supported. 
 God is very frequently said to blind and harden the reprobate, 
 and to turn, incline, and influence their hearts, as I have else- 
 where more fully stated. But it affords no explification of the 
 nature of this influence to resort to prescience or permission. 
 We answer therefore that it operates in two ways. For, since 
 when his light is removed nothing remains but darkness and 
 blindness; since when hi.s Spirit is withdrawn our hearts 
 harden into stones; since when his direction ceases they are 
 warped into obliqui ; he is properly said to blind, harden, 
 and incline those, whom he deprives of the power of seeing, 
 obeying, and acting aright. The second way, which is much
 
 CHAP, iv.] CHRISTIAN RELIGION, 329 
 
 more consistent with strict propriety of language, is, when for 
 the execution of his judgments, he by means of Satan, the 
 minister of his wrath, directs their counsels to what he 
 pleases, and excites their wills and strengthens their efforts. 
 Thus when Moses relates that Sihon the king would not grant 
 a free passage to the people, because God had "hardened 
 his spirit, and made his heart obstinate," he immediately 
 subjoins the end of God's design: "That he might deliver 
 him into thy hand." (0) Since God willed his destruction, 
 the obduration of his heart therefore was the divine prcpara* 
 tion for his ruin. 
 
 IV. The following expressions seem to relate to the former 
 method: " He removeth away the speech of the trusty, and 
 taketh away the understanding of the aged. He taketh away 
 the heart of the chief people of the earth, and causeth them to 
 wander in a wilderness where there is no way." (/>) Again: 
 " O Lord, why hast thou made us to err from thy ways, and 
 hardened our heart from thy fear?" (^) For these passages 
 rather indicate what God makes men by deserting them, than 
 shew how he performs his operations within them. But there 
 are other testimonies, which go farther; as those which relate 
 to the hardening of Pharaoh: " I will harden his (Pharaoh's) 
 heart, that he shall not let the people go." (r) Afterwards the 
 Lord says, " I have hardened his heart." (s) Did he harden 
 it by not mollifying it? That is true; but he did somewhat 
 more, for he delivered his heart to Satan to be confirmed 
 in obstinacy; whence he had before said, " I will harden 
 his heart." The people march out of Egypt; the inhabitants 
 of the country meet them in a hostile manner; by whom were 
 they excited? Moses expressly declared to the people, that it 
 was the Lord who had hardened their hearts, (f) The Psalmist 
 reciting the same history, says, " He turned their heart to 
 hate his people." (t>) Now it cannot be said that they fell in 
 consequence of being neglected by the counsel of God. For 
 if they are "hardened" and "turned," they are positively 
 
 (o) Deut. ii. 30. 
 (r) Exod. iv. 21. 
 (v) Psalm cv. 35. 
 
 VOL. I. 
 
 (/>) Jobxii.20, 24. 
 (*) Exod. vii. 3. 
 
 2T 
 
 ((]) Isaiah Ixii'i. 1 
 (() Dent. ii. 30.
 
 330 INSTITUTES OF THE [BOOK n. 
 
 inclined to that point. Besides, whenever it hath pleased him 
 to punish the transgressions of his people, how hath he exe- 
 cuted his work By means of the reprobate? In such a manner 
 that any one may see, that the efficacy of the action proceeded 
 from him, and that they were only the ministers of his 
 will. Wherefore he threatened sometimes that he would call 
 them forth by hissing, (tu) sometimes that he would use them 
 as a net (A:) to entangle, sometimes as a hammer (y) to strike 
 the people of Israel. But he particularly declared himself to 
 be operative in them, when he called Sennacherib an axe (z) 
 which was both directed and driven by his hand. Augustine 
 somewhere makes the following correct distinction: "that they 
 sin, proceeds from themselves; that in sinning they perform 
 this or that particular action, is from the power of God, who 
 divideth the darkness according to his pleasure." 
 
 V. Now that the ministry of Satan is concerned in insti- 
 gating the reprobate, whenever the Lord directs them hither 
 or thither by his providence, may be sufficiently proved even 
 from one passage. For it is frequently asserted in Samuel that 
 an evil spirit from the Lord either agitated or quitted Saul, (a) 
 To refer this to the Holy Spirit were impious. An impure 
 spirit therefore is said to be from God, because it acts accord- 
 ing to his command and by his power, being rather an in- 
 strument in the performance of the action, than itself the 
 author of it. We must add also what is advanced by Paul, 
 that " God shall send strong delusion, that they who believed 
 not the truth should believe a lie." (b) Yet there is always a 
 wide difference, even in the same work, between the operation 
 of God and the attempts of Satan and wicked men. He 
 makes the evil instruments, which he has in his hand, and can 
 turn as he pleases, to be subservient to his justice. They, 
 as they are evil, produce the iniquity which the depravity of 
 their nature hath conceived. The other arguments, which 
 tend to vindicate the majesty of God from every calumny, and 
 to obviate the cavils of the impious, have already been ad- 
 
 (w) Isaiah v. 26. vii. 18. (x) Ezek. xii. 13. xvii. 29. 
 
 (j)Jer.l. 23 (a) Isaiah x. 15. 
 
 () 1 Sam. xvi. 14. xv'ni. 19. xix. 10. (b) 2 Thess. ii. 11, 12.
 
 CHAP, iv.] CHRISTIAN RELIGION. 331 
 
 vanced in the chapter concerning Providence. For at present 
 I only intended briefly to shew how Satan reigns in the re- 
 probate man, and how the Lord operates in them both. 
 
 VI. But what liberty man possesses in those actions which 
 in themselves are neither righteous nor wicked,, and pertain 
 rather to the corporeal than to the spiritual life, although we 
 have before hinted, has not yet been explicitly stated. Some 
 have admitted him in such things to possess a free choice; 
 rather, as I suppose, from a reluctance to dispute on a subject 
 of no importance, than from an intention of positively assert- 
 ing that which they concede. Now though I grant that they 
 who believe themselves to be possessed of no power to justify 
 themselves, believe what is principally necessary to be known 
 in order to salvation; yet I think that this point also should 
 not be neglected, that we may know it to be owing to the spe- 
 cial favour of God, whenever our mind is disposed to choose 
 that which is advantageous for us, whenever our will in- 
 clines to it; and, on the other hand, whenever our mind and 
 understanding avoid what would otherwise hurt us. And the 
 power of the providence of God extends so far, as not only 
 to cause those events to succeed which he foresees will be 
 best, but also to incline the wills of men to the same objects. 
 Indeed if we view the administration of external things with 
 our own reason, we shall not doubt their subjection to the 
 human will; but if we listen to the numerous testimonies, 
 which proclaim that in these things also the hearts of men are 
 governed by the Lord, they will constrain us to submit the 
 will itself to the special influence of God. Who conciliated 
 the minds of the Egyptians towards the Israelites, (c) so as to 
 induce them to lend them the most valuable of their furniture? 
 They would never have been induced to do this of their own 
 accord. It follows, therefore, that their hearts were guided by 
 the Lord rather than by an inclination of their own. And 
 Jacob, if he had not been persuaded that God infuses various 
 dispositions into men according to his pleasure, would not 
 have said concerning his son Joseph, whom he thought to 
 be some profane Egyptian, " God Almighty give you mercy 
 
 (c) Exod. xi. 3.
 
 332 INSTITUTES OF THE [BOOK 11. 
 
 before the man." (V/) As the whole Church confesses in the 
 Psalms, when God chose to compassionate them, he softened 
 the hearts of the cruel nations into clemency. (^) Again, when 
 Saul was so inflamed with rage, as to prepare himself for 
 war, it is expressly mentioned as the cause, that he was im- 
 pelled by the Spirit of God. (y) Who diverted the mind of 
 Absalom from adopting the counsel of Ahitophel, which used 
 to be esteemed as an oracle? () Who inclined Rehoboam 
 to be persuaded by the counsel of the young men? (A) Who 
 caused the nations, that before were very valiant, to feel terror 
 at the approach of the Israelites? Rahab the harlot confessed 
 that this was the work of God. Who, on the other hand, 
 dejected the minds of the Israelites with fear and terror, but 
 he who had threatened in the law that he would " send a faint- 
 ness into their hearts?" (z) 
 
 VII. Some one will object, that these are peculiar examples, 
 to the rule of which things ought by no means universally to 
 be reduced. But I maintain, that they are sufficient to prove 
 that for which I contend; that God, whenever he designs to 
 prepare the way for his providence, inclines and moves the 
 wills of men even in external things, and that their choice is 
 not so free, but that its liberty is subject to the will of God. 
 That your mind depends more on the influence of God, than 
 on the liberty of your own choice, you must be constrained to 
 conclude, whether you are willing or not, from this daily ex- 
 perience, that in affairs of no perplexity your judgment and 
 understanding frequently fail; that in undertakings not arduous 
 your spirits languish; on the other hand, in things the most 
 obscure, suitable advice is immediately offered; in things great 
 and perilous, your mind proves superior to every difficulty. 
 And thus I explain the observation of Solomon, " The hearing 
 ear, and the seeing eye, the Lord hath made even both of 
 them." () For he appears to me to speak not of their creation, 
 but of the peculiar favour of God displayed in their performing 
 their functions. When he says, that " the king's heart is in 
 the hand of the Lord; as the rivers of water, he turneth it 
 
 (d) Gen. xliii. 14. (e) Psalm cvi. 46. (/) 1 Sam. xi. 6. 
 
 (g-) 2 Sam. xvii. 14. (A) 1 Kings xii. 10. () Lev. xxvi. 36. 
 
 (*) Prov. xx. 12.
 
 CHAP, iv.] CHRISTIAN RELIGION. 333 
 
 whithersoever he will;" (/) under one species he clearly com- 
 prehends the whole genus. For if the will of any man be 
 free from all subjection, that privilege belongs eminently to 
 the will of a king, which exercises a government in some 
 measure over the wills of others: but if the will of the king 
 be subject to the power of God, ours cannot be exempted 
 from the same authority. Augustine has a remarkable passage 
 on this subject: " The Scripture, if it be diligently examined, 
 shews, not only that the good wills of men, which he turns 
 from evil into good, and directs to good actions and to eternal 
 life, but also that those wills which relate to the present life, are 
 subject to the power of God, so that he by a most secret but 
 yet a most righteous judgment, causes them to be inclined 
 whither he pleases, and when he pleases, either for the com- 
 munication of benefits, or for the infliction of punishments. 
 
 VIII. Here let the reader remember, that the ability of the 
 human will is not to be estimated from the event of things, as 
 some ignorant men are preposterously accustomed to do. For 
 they conceive themselves fully and ingeniously to establish the 
 servitude of the human will, because even the most exalted 
 monarchs have not all their desires fulfilled. But this ability, 
 of which we speak, is to be considered within man, and not to 
 be measured by external success. For in the dispute concern- 
 ing free will the question is not, whether a man, notwithstand- 
 ing external impediments, can perform and execute whatever 
 he may have resolved in his mind, but whether in every case 
 his judgment exerts freedom of choice, and his will freedom of 
 inclination. If men possess both these, then Attilius Regulus, 
 when confined to the small extent of a cask stuck round with 
 nails, will possess as much free will as Augustus Caesar when 
 governing a great part of the world with his nod. 
 
 (0 Prov. x. 1.
 
 334 INSTITUTES OF THE [BOOK n. 
 
 CHAPTER V. 
 
 A Refutation of the Objections commonly urged in Support of 
 
 Free Will. 
 
 ENOUGH might appear to have been already said on the 
 servitude of the human will, did not they, who endeavour to 
 overthrow it with a false notion of liberty, allege on the con- 
 trary certain reasons in opposition to our sentiments. First 
 they collect together some absurdities, in order to render it 
 odious, as if it were abhorrent to common sense; and then 
 they attack it with testimonies of Scripture. Both these wea- 
 pons we will repel in order. If sin, say they, be necessary, then 
 it ceases to be sin: if it be voluntary, then it may be avoided. 
 These were also the weapons used by Pelagius in his attacks of 
 Augustine; with whose authority however we wish not to 
 urge them, till we shall have given some satisfaction on the 
 subject itself. I deny then that sin is the less criminal because 
 it is necessary: I deny also the other consequence, which they 
 infer, that it is unavoidable because it is voluntary. For if 
 any one wish to dispute with God, and to escape his judgment 
 by the pretext of having been incapable of acting otherwise: he 
 is prepared with an answer, which we have elsewhere advanced, 
 that it arises not from creation, but from the corruption of 
 nature, that men being enslaved by sin can will nothing but 
 what is evil. For whence proceeded that impotence, of which 
 the ungodly would gladly avail themselves, but from Adam 
 voluntarily devoting himself to the tyranny of the devil? Hence 
 therefore the corruption, with which we are firmly bound; it 
 originated in the revolt of the first man from his Maker? If 
 all men are justly accounted guilty of this rebellion, let them 
 not suppose themselves excused by necessity, in which very 
 thing they have a most evident cause of their condemna- 
 tion. And this I have before clearly explained, and have 
 given an example in the devil himself, which shews, that 
 he who sins necessarily, sins no less voluntarily; and also in 
 the elect angels, whose will, though it cannot swerve from what 
 is good, ceases not to be a will. Bernard also judiciously
 
 CHAP, v.] CHRISTIAN RELIGION. 335 
 
 inculcates the same doctrine, that we are therefore the more 
 miserable because our necessity is voluntary; which yet con- 
 strains us to be so devoted to it, that we are, as we have already 
 observed, the slaves of sin The second branch of their argu- 
 ment is erroneous; because it makes an improper transition 
 from what is voluntary to what is free; but we have before 
 evinced, that a thing may be done voluntarily, which yet is 
 not the subject of free choice. 
 
 II. They add, that unless both virtues and vices proceed 
 from the free choice of the will, it is not reasonable either that 
 punishments should be inflicted, or that rewards should be 
 conferred on man. This argument, though first advanced by 
 Aristotle, yet I grant is used on some occasions by Chrysostom 
 and Jerome. That it was familiar to the Pelagians however, 
 Jerome himself does not dissemble, but even relates their own 
 words: " If the grace of God operates in us, then the crown 
 will be given to grace, not to us who labour." In regard to 
 punishments, I reply, that they are justly inflicted on us, from 
 whom the guilt of sin proceeds. For of what importance is it, 
 whether sin be committed with a judgment free or enslaved, so 
 it be committed with the voluntary bias of the passions: espe- 
 cially as man is proved to be a sinner, because he is subject 
 to the servitude of sin? With respect to rewards of righ- 
 teousness, where is the great absurdity, if we confess that they 
 depend rather on the divine benignity than on our own merits? 
 How often does this recur in Augustine, " That God crowns 
 not our merits, but his own gifts; and that they are called re- 
 wards, not as though they were due to our merits, but because 
 they are retributions to the graces already conferred on us?" 
 They discover great acuteness in this observation, that there 
 remains no room for merits, if they originate not from free will; 
 but in their opinion of the erroneousness of our sentiment they 
 are greatly mistaken. For Augustine hesitates not on all occa- 
 sions to inculcate as certain, what they think it impious to 
 acknowledge: as where he says, " What are the merits of any 
 man? When he comes not with a merited reward, but with 
 free grace, he alone being free and a deliverer from sins, finds 
 all men sinners." Again: " If you receive what is your due, 
 you must be punished. What then is done? God hath given
 
 336 INSTITUTES OF THE [BOOK ir. 
 
 you not merited punishment, but unmerited grace. If you 
 wish to be excluded from grace, boast your merits." Again: 
 " You are nothing of yourself; sins are yours, merits belong 
 to God; you deserve punishment; and when you come to be 
 rewarded, he will crown his own gifts, not your merits." In the 
 same sense he elsewhere teaches that grace proceeds not from 
 merit, but merit from grace. And a little after he concludes, 
 that God with his gifts precedes all merits, that thence he may 
 elicit his other merits, and gives altogether freely, because he 
 discovers nothing as a cause of salvation. But what necessity is 
 there for further quotations, when his writings are full of 
 such passages? But the Apostle will even better deliver them 
 from this error, if they will hear from what origin he de- 
 duces the glory of the saints. " Whom he did predestinate, 
 them he also called: and whom he called, them he also justi- 
 fied: and whom he justified, them he also glorified." (rn) Why 
 then, according to the Apostle, are the faithful crowned? Be- 
 cause by the mercy of the Lord, and not by their own industry, 
 they are elected, and called, and justified. Farewell, then, this 
 vain fear, that there will be an end of all merits if free will be 
 overturned. For it is a proof of extreme folly, to be terrified 
 and to fly from that to which the Scripture calls us: " If," 
 says he, " thou didst receive it, why dost thou glory, as if thou 
 hadst not received it?" (ri) You see that he divests free will 
 of every thing with the express design of leaving no room for 
 merits. But yet, the beneficence and liberality of God being 
 inexhaustible and various, those graces which he confers on us, 
 because he makes them ours, he rewards, just as if they were 
 our own virtues. 
 
 III. They farther allege what may appear to be borrowed 
 from Chrysostom, that if our will has not this ability to choose 
 good or evil, the partakers of the same nature must be either 
 all evil or all good. And not very far from this is the writer, 
 whoever he was, of the treatise, On the calling of the Gentiles, 
 which is circulated under the name of Ambrose, when he 
 argues, that no man would ever recede from the faith, unless 
 the grace of God left us the condition of mutability. In which 
 
 (m) Rom. viii. 39. (n) 1 Cor. iv. 7.
 
 CHAP, v.] CHRISTIAN RELIGION. 337 
 
 it is surprising that such great men were so inconsistent with 
 themselves. For how did it not occur to Chrysostom, that it 
 is the election of God, which makes this difference between 
 men? We are not afraid to allow, what Paul very strenuously 
 asserts, that all, without exception, are depraved and addicted 
 to wickedness; but with him we add, that the mercy of God 
 does not permit all to remain in depravity. Therefore, since 
 we all naturally labour under the same disease, they alone 
 recover to whom the Lord hath been pleased to apply his 
 healing hand. The rest, whom he passeth by in righteous 
 judgment, putrefy in their corruption till they are entirely con- 
 sumed. And it is from the same cause, that some persevere to 
 the end, and others decline and fall in the midst of their course. 
 For perseverance itself also is a gift of God, which he bestows 
 not on all men promiscuously, but imparts to whom he pleases. 
 If we inquire the cause of the difference, why some persevere 
 with constancy, and others fail through instability, no other 
 can be found, but that God sustains the former by his power 
 that they perish not, and does not communicate the same 
 strength to the latter, that they may be examples of incon- 
 stancy. 
 
 IV. They urge farther, that exhortations are given in vain, 
 that the use of admonitions is superfluous, and that reproofs 
 are ridiculous, if it be not in the power of the sinner to obey. 
 When similar objections were formerly made to Augustine, he 
 was obliged to write his treatise On Correction and Grace: in 
 which, though he copiously refutes them, he calls his adver- 
 saries to this conclusion: " O man, in the commandment learn 
 what is your duty; in correction learn, that through your own 
 fault you have it not; in prayer learn whence you may receive 
 what you wish to enjoy." There is nearly the same argument 
 in the treatise On the Spirit and Letter, in which he maintains 
 that God does not regulate the precepts of his law by the 
 ability of men, but when he hath commanded what is right, 
 freely gives to his elect ability to perform it. This is not a 
 subject that requires a prolix discussion. First, We are not 
 alone in this cause, but have the support of Christ and all the 
 apostles. Let our opponents consider how they can obtain the 
 superiority in a contest with such antagonists. Does Christ, 
 
 VOL. I. 2 U
 
 38* INSTITUTES OF THE [BOOK n. 
 
 who declares that without him we can do nothing, (o) on that 
 account the less reprehend and punish those who without him 
 do what is evil? Does he therefore relax in his exhortations to 
 every man to practise good works? How severely does Paul 
 censure the Corinthians for their neglect of charity! (/>) Yet 
 he earnestly prays that charity may be given them by the Lord. 
 In his Epistle to the Romans he declares that " it is not of him 
 that willeth, nor of him that runneth, but of God that sheweth 
 mercy:" (y) yet afterwards he refrains not from the use of ad- 
 monition, exhortation, and reproof. Why do they not there- 
 fore remonstrate with the Lord, not to lose his labour in such a 
 manner, by requiring of men those things which he alone can 
 bestow, and punishing those things which are committed for 
 want of his grace? Why do they not admonish Paul to spare 
 those, who are unable to will or run without the previous mercy 
 of God, of which they are now destitute? As though truly the 
 Lord had not the best reason for his doctrine, which readily 
 presents itself to those who religiously seek it. Paul clearly 
 shews how far doctrine, exhortation, and reproof, can of them- 
 selves avail towards producing a change of heart, when he says 
 that "neither is he that planteth any thing, neither he that 
 watereth; but" that the efficacy is solely from " God that 
 giveth the increase." (r) Thus we see that Moses severely 
 sanctions the precepts of the law, and the prophets earnestly 
 urge and threaten transgressors: whilst nevertheless they 
 acknowledge, that men never begin to be wise till a heart is 
 given them to understand; that it is the peculiar work of God 
 to circumcise the heart, and instead of a stony heart to give a 
 heart of flesh; to inscribe his law in men's minds; in a word, 
 to render his doctrine effectual by a renovation of the soul. 
 
 V. What then, it will be inquired, is the use of exhortations? 
 I reply; if the impious despise them with obstinate hearts, 
 they will serve for a testimony against them, when they shall 
 come to the tribunal of the Lord; and even in the present state 
 they wound their consciences; for however the most audacious 
 person may deride them, he cannot disapprove of them in 
 his heart. But it will be said, what can a miserable sinner do, 
 
 (o) John xv. 5. (/;) 1 Cor. iii. 3. 
 
 (7) Rom. ix. 16 (r) 1 Cor. iii. 7.
 
 CHAP, v.] CHRISTIAN RELIGION. 339 
 
 if the softness of heart, which is necessary to obedience, be 
 denied him? I ask, what excuse can he plead, seeing that he 
 cannot impute the hardness of his heart to any one but himself? 
 The impious therefore, who are ready if possible to ridicule the 
 Divine precepts and exhortations, are, in spite of their own in- 
 clinations, confounded by their power. But the principal 
 utility should be considered in regard to the faithful, in whom 
 as the Lord performs all things by his Spirit, so he neglects 
 not the instrumentality of his word, but uses it with great 
 efficacy. Let it be allowed then, as it ought to be, that all the 
 strength of the pious consists in the grace of God, according 
 to this expression of the prophet, " I will give them a new 
 heart, that they may walk in my statutes." (s) But you will 
 object, Why are they admonished of their duty, and not rather 
 left to the direction of the Spirit? Why are they importuned, 
 with exhortations, when they cannot make more haste than is 
 produced by the impulse of the Spirit? Why are they chas- 
 tised, if they have ever deviated from the right way, seeing that 
 they erred through the necessary infirmity of the flesh? I re- 
 ply, Who art thou, O man, that wouldest impose laws upon 
 God? If it be his will to prepare us by exhortation for the 
 reception of this grace, by which obedience to the exhortation 
 is produced, what have you to censure in this oeconomy? If 
 exhortations and reproofs were of no other advantage to the 
 pious, than to convince them of sin, they ought not on that 
 account to be esteemed wholly useless. Now since by the in- 
 ternal operation of the Spirit, they are most effectual to inflame 
 the heart with a love of righteousness, to shake off sloth, to 
 destroy the pleasure and poisonous sweetness of iniquity, and 
 on the contrary to render it hateful and burdensome; who can 
 dare to reject them as superfluous? If any one would desire 
 a plainer answer, let him take it thus: The operations of God 
 on his elect are twofold; internally by his Spirit, externally 
 by his word. By his Spirit illuminating their minds and form- 
 ing their hearts to the love and cultivation of righteousness, 
 he makes them new creatures. By his word he excites them 
 t desire, seek, and obtain the same renovation. In both he 
 
 0)Ezek.xi. 19, 29.
 
 340 INSTITUTES OF THE [BOOK n. 
 
 displays the efficacy of his power, according to the mode of 
 his dispensation. When he addresses the same word to the 
 reprobate, though it produces not their correction, yet he 
 makes it effectual for another purpose, that they may be con- 
 founded by the testimony of their consciences now, and be ren- 
 dered more inexcusable at the day of judgment. Thus Christ, 
 though he pronounces that " no man can come to him, except 
 the Father draw him," and that the elect come when they have 
 *' heard and learned of the Father;" (?) yet himself neglects 
 not the office of a teacher, but with his own mouth sedulously 
 invites those, who need the internal teachings of the Holy 
 Spirit to enable them to derive any benefit from his instruc- 
 tions. With respect to the reprobate, Paul suggests that 
 teaching is not useless, because it is to them " the savour of 
 death unto death," but " a sweet savour unto God." (t>) 
 
 VI. Our adversaries are very laborious in collecting testi- 
 monies of Scripture; and this with a view, since they cannot 
 refute us with their weight, to overwhelm us with their num- 
 ber. But as in battles, when armies come to close combat, the 
 weak multitude, whatever pomp and ostentation they may dis- 
 play, are soon defeated and routed; so it will be very easy for 
 us to vanquish them with all their multitude. For as all the pas- 
 sages, which they abuse in their opposition to us, when properly 
 classed and distributed, centre in a very few topics, one answer 
 will be sufficient for many of them; it will not be necessary to 
 dwell on a particular explication of each. Their principal argu- 
 ment they derive from the precepts; which they suppose to be 
 so proportioned to our ability, that whatever they can be proved 
 to require, it necessarily follows we are capable of performing. 
 They proceed therefore to a particular detail of them, and by 
 them measure the extent of our strength. Either, say they, God 
 mocks us, when he commands holiness, piety, obedience, chas- 
 tity, love, and meekness, and when he forbids impurity, idola- 
 try, unchastity, anger, robbery, pride, and the like: or he re- 
 quires only such things as we have power to perform. Now 
 almost all the precepts, which they collect, may be distributed 
 jnto three classes. Some require the first conversion to God} 
 
 (0 John vL 44, 45. (i>) 2 Cor. ii. 16.
 
 CHAP, v.] CHRISTIAN RELIGION. 341 
 
 others simply relate to the observation of the law; others en- 
 join perseverance in the grace of God already received. Let 
 us first speak of them all in general, and then proceed to the 
 particulars. To represent the ability of man as co-extensive 
 with the precepts of the Divine law, has indeed for a long time 
 not been unusual, and has some appearance of plausibility; but 
 it ha proceeded from the grossest ignorance of the law. For 
 those who think it an enormous crime to say that the ob- 
 servation of the law is impossible, insist on this very cogent 
 argument, that otherwise the law was given in vain. For they 
 argue just as if Paul had never said any thing concerning 
 the law. But pray what is the meaning of these expres- 
 sions: " The law was added because of transgressions;" 
 " by the law is the knowledge of sin;" " the law worketh 
 wrath;" " the law entered that the offence might abound?" (TV) 
 Do they imply a necessity of its being limited to our ability, 
 that it might not be given in vain? Do they not rather 
 shew that it was placed far beyond our ability, in order to 
 convince us of our impotence? According to the definition 
 of the same apostle, " the end of the commandment is cha- 
 rity." (#) But when he wishes the minds of the Thessalonians 
 to " abound in love," (z/) he plainly acknowledges that the law 
 sounds in our ears in vain, unless God inspire the principles 
 of it into our hearts. 
 
 VII. Indeed, if the Scripture taught only that the law is the 
 rule of life, to which our conduct ought to be conformed, I 
 would immediately accede to their opinion. But since it care- 
 fully and perspicuously states to us various uses of the law, it 
 will be best to consider the operation of the law in man accord- 
 ing to that exposition. As far as relates to the present argu- 
 ment, when it has prescribed any thing to be performed by us, 
 it teaches that the power of obedience proceeds from the good- 
 ness of God, and therefore invites us to pray that it may be 
 given us. If there were only a commandment, and no promise, 
 there would be a trial of the sufficiency of our strength to 
 obey the commandment; but since the commands are con- 
 nected with promises, which declare that we must derive not 
 
 (TO) Gal. iii. 19. Rom. in. 20. iv. 15. v. 20. 
 
 (x) 1 Tim. i. 5. ( v) 1 Thess. iii. 12.
 
 342 INSTITUTES OF THE [BOOK 11. 
 
 only subsidiary power, but our whole strength from the assist- 
 ance of Divine grace, they furnish abundant evidence that we 
 are not only unequal to the observation of the law, but altogether 
 incapable of it. Wherefore let them no more urge the propor- 
 tion of our ability to the precepts of the law, as though the Lord 
 had regulated the standard of righteousness, which he designed 
 to give in the law, according to the measure of our imbecility. 
 It should rather be concluded from the promises, how unpre- 
 pared we are of ourselves, since we stand in such universal 
 need of his grace. But will it, say they, be credited by any, 
 that the Lord addressed his law to stocks and stones? I reply 
 that no one will attempt to inculcate such a notion. For 
 neither are the impious, stocks or stones, when they are taught 
 by the law the contrariety of their dispositions to God, and are 
 convicted of guilt by the testimony of their own minds; nor 
 the pious, when admonished of their own impotence, they have 
 recourse to the grace of God. To this purpose are the following 
 passages from Augustine: " God gives commands which we 
 cannot perform, that we may know what we ought to request 
 of him. The utility of the precepts is great, if only so much 
 be given to free will, that the grace of God may receive the 
 greater honour. Faith obtains what the law commands; and 
 the law therefore commands, that faith may obtain that which 
 is commanded by the law: moreover God requires faith itself 
 of us, and finds not what he requires, unless he has given what 
 he finds." Again, " Let God give what he enjoins, and let him 
 enjoin what he pleases." 
 
 VIII. This will more clearly appear in an examination of 
 the three kinds of precepts which we have already mentioned. 
 The Lord, both in the law and in the prophets, frequently 
 commands us to be converted to him; (2) but the prophet, on 
 the other hand, says, " Turn thou me, and I shall be turned." 
 " After that I was turned, I repented," &c. (a) He commands 
 us to circumcise our hearts; but he announces by Moses, that 
 this circumcision is the work of his own hand. () He fre- 
 quently requires newness of heart; but elsewhere declares that 
 this is his own gift, (c) " What God promises," as Augustine 
 
 (3) Joel ii. 12- (fl) Jer. xxxi. 18, 19. 
 
 (*) Deut. x. 16. and xxx. 6. (c) Jr.ir. 4. Ezck. xxxvi. 26.
 
 CHAP, v.] CHRISTIAN RELIGION. 343 
 
 aays, " we do not perform ourselves through free will or nature; 
 but he does it himself by his grace." And this is the observa- 
 tion to which he himself assigns the fifth place in his enumera- 
 tion of Ticonius's rules of Christian doctrine; that we should 
 make a proper distinction between the law and the promises, 
 or between the commandments and grace. This may suffice, in 
 answer to those who from the precepts infer an ability in man to 
 obey them, that they may destroy the grace of God, by which 
 those very precepts are fulfilled. The precepts of the second 
 class are simple, enjoining on us the worship of God, con- 
 stant submission to his will, observance of his commands, and 
 adherence to his doctrine. But there are innumerable passages, 
 which prove that the highest degree of righteousness, sanctity, 
 piety, and purity, capable of being attained, is his own gift. 
 Of the third class is that exhortation of Paul and Barnabas to 
 the faithful, mentioned by Luke, " to continue in the grace of 
 God."(</) But whence the grace of perseverance should be 
 sought, the same Apostle informs us, when he says: " Finally, 
 my brethren, be strong in the Lord." (e) In another place 
 he cautions us to *' grieve not the Holy Spirit of God, whereby 
 ye are sealed unto the day of redemption." (y) But because 
 what he there requires could not be performed by men, he 
 prays for the Thessalonians, " that our God would count them 
 worthy of this calling, and fulfil all the good pleasure of his 
 goodness, and the work of faith with power." (_) Thus als 
 in the Second Epistle to the Corinthians, treating of alms, he 
 frequently commends their benevolent and pious disposition; (//) 
 yet a little after he gives thanks to God for having inclined 
 the heart of Titus to " accept" or undertake " the exhorta- 
 tion." If Titus could not even use his own tongue to exhort 
 others without having been prompted by God, how should 
 others have been inclined to act, unless God himself had 
 directed their hearts? 
 
 IX. Our more subtle adversaries cavil at all these testimonies, 
 because there is no impediment, they say, that prevents our ex- 
 erting our own ability, and God assisting our weak efforts. They 
 adduce also passages from the prophets, where the accomplish- 
 
 (rf) Acts xiii. 43. (e) Eph. vi. 10. (/) Eph. iv. SO. 
 
 (g ) 2 Thess. i. 11 (A) 2 Cor. vni. I, &c.
 
 344 INSTITUTES OF THE [BOOK it. 
 
 ment of our conversion seems to be divided equally between 
 God and us. " Turn ye unto me, and I will turn unto you." (i) 
 What assistance we receive from the Lord, has already been 
 slu-wn, and needs not to be repeated here. I wish only this 
 single point to be conceded to me, that it is in vain to infer our 
 possession of ability to fulfil the law from God's command to 
 us to obey it: since it is evident, that for the performance of 
 all the Divine precepts, the grace of the Legislator is both 
 necessary for us, and promised to us; and hence it follows, 
 that at least more is required of us than we are capable of per- 
 forming. Nor is it possible for any cavils to explain away that 
 passage of Jeremiah, which assures us, that the covenant of 
 God, made with his ancient people, was frustrated because it 
 was merely a literal one; (/) and that it can" only be confirmed 
 by the influence of the Spirit, who forms the heart to obedi- 
 ence. Nor does their error derive any support from this 
 passage: " Turn ye unto me, and I will turn unto you." For 
 this denotes, not that turning of God in which he renovates 
 our hearts to repentance, but that in which he declares his 
 benevolence and kindness by external prosperity; as by adver- 
 sity he sometimes manifests his displeasure. When the people 
 of Israel therefore, after having been harassed with miseries 
 and calamities under various forms, complained that God was 
 departed from them, he replies that his benignity will not fail 
 them, if they return to rectitude of life, to himself who is the 
 standard of righteousness. The passage then is miserably per- 
 verted, when it is made to represent the work of conversion 
 as divided between God and men. We have observed the 
 greater brevity on these points, because it will be a more 
 suitable place for this argument when we treat of the Law. 
 
 X. The second description of arguments is nearly allied to 
 the first. They allege the promises, in which God covenants 
 with our will: such as, " Seek good, and not evil, that ye may 
 live." " If ye be willing and obedient, ye shall eat the good of 
 the land: but if ye refuse and rebel, ye shall be devoured with 
 the sword: for the mouth of the Lord hath spoken it." (/) 
 Again, " If thou wilt put away thine abominations out of my 
 
 (i) Zech. i. 3. (*) Jer. xxxi. 32. (/) Amos v. 14. Isaiah i. 19, 20.
 
 HAP. v.J CHRISTIAN RELIGION. 345 
 
 sight, then shalt them not remove." " If thou shalt hearken 
 diligently unto the voice of the Lord thy God, to observe and 
 to do all his commandments which I command thee this day, 
 the Lord thy God will set thee on high above all nations of the 
 earth:" (in) and other similar passages. They consider it an ab- 
 surdity and mockery, that the benefits which the Lord offers 
 in the promises are referred to our will, unless it be in our 
 power either to confirm or to frustrate them. And truly it is 
 very easy to amplify this subject with eloquent complaints, 
 that we are cruelly mocked by the Lord, when he announces 
 that his benignity depends on our will, if that will be not in 
 our own power; that this would be egregious liberality in God, 
 to present his benefits to us in such a manner, that we should 
 have no power to enjoy them; and that there must be a strange 
 certainty in his promises, if they depend on a thing impossible, 
 so that they can never be fulfilled. Concerning promises of this 
 kind, to which a condition is annexed, we shall speak in another 
 place, and evince that there is no absurdity in the impossibility 
 of their completion. With respect to the present question, I 
 deny that God is cruel or insincere to us, when he invites us to 
 merit his favours, though he knows us to be altogether incapable 
 of doing this. For as the promises are offered equally to the 
 faithful and to the impious, they have their use with them 
 both. As by the precepts God disturbs the consciences of the 
 impious, that they may not enjoy too much pleasure in sin with- 
 out any recollection of his judgments; so in the promises he calls 
 them to attest how unworthy they are of his kindness. For 
 who can deny that it is most equitable and proper for the Lord 
 to bless those who worship him, and severely to punish the 
 despisers of his majesty? God acts therefore in a right and 
 orderly manner, when, addressing the impious who are bound 
 with the fetters of sin, he adds to the promises this condition, 
 that when they shall have departed from their wickedness, they 
 shall then, and not till then, enjoy his favours; even for this 
 sole reason, that they may know that they are deservedly ex- 
 cluded from those benefits M'hich belong to the worshippers 
 of the true God. On the other hand, since he designs by all 
 
 (TO) Jer. iv. 1. Deut. xxviii. 1. 
 
 VOL. I. 2 X
 
 346 INSTITUTES OF THE [BOOK 11. 
 
 means to stimulate the faithful to implore his grace, it will not 
 be at all strange, if he does in his promises also, what we have 
 shewn he does with considerable effect in his precepts. Being 
 instructed by the precepts concerning the will of God, we are ap- 
 prized of our misery, in having our hearts so completely averse 
 to it; and are at the same time excited to invoke his Spirit, 
 that we may be directed by him into the right way. But be- 
 cause our sluggishness is not sufficiently roused by the precepts, 
 God adds his promises, to allure us by their sweetness to the 
 love of his commands. Now, in proportion to our increased 
 love of righteousness, will be the increase of our fervour in 
 seeking the grace of God. See how, in these addresses, " If ye 
 be willing," u If ye be obedient," the Lord neither attributes to 
 lis an unlimited power to will and to obey, nor yet mocks us on 
 account of our impotence. 
 
 XI. The third class of arguments also has a great affinity 
 with the preceding. For they produce passages in which 
 God reproaches an ungrateful people, that it was wholly owing 
 to their own fault that they did not receive blessings of all 
 kinds from his indulgent hand. Of this kind are the following 
 passages: " The Amalekites and the Canaanites are there be- 
 fore you, and ye shall fall by the sword: because ye are turned 
 away from the Lord." (n) " Because I called you, but ye an- 
 swered not; therefore will I do unto this house as I have done 
 to Shiloh." (o) Again, " This is a nation that obeyeth not 
 the voice of the Lord their God, nor receiveth correction: 
 the Lord hath rejected and forsaken the generation of his 
 wrath." (/>) Again, " They obeyed not thy voice, neither 
 walked in thy law; they have done nothing of all that thou 
 commandest them to do: therefore thou hast caused all this 
 evil to come upon them." (tj) How, say they, could such re- 
 proaches be applicable to those who might immediately reply, 
 It is true that we desired prosperity and dreaded adversity; but 
 our not obeying the Lord, or hearkening to his voice, in order 
 to obtain good and to avoid evil, has been owing to our want of 
 liberty, and subjection to the dominion of sin. It is in vain 
 therefore to reproach us with evils, which we had no power to 
 
 (n) Numb. xiv. 43. (o) Jer. vii. 13, 14. 
 
 ( /) Jer. vii. 28, 29. (?) Jer. xxxij, 23.
 
 CHAP. V.] CHRISTIAN RELIGION. 347 
 
 avoid. In answer to this, leaving the pretext of necessity, which 
 is but a weak and futile plea, I ask whether they can exculpate 
 themselves from all guilt? For if they are convicted of any 
 fault, the Lord justly reproaches them with their perverseness, 
 as the cause of their not having experienced the advantage of 
 his clemency. Let them answer then, if they can deny that 
 their own perverse will was the cause of their obstinacy? If 
 they find the source of the evil within themselves, why do they 
 so earnestly inquire after extraneous causes, that they may not 
 appear to have been the authors of their own ruin? But 
 if it be true that sinners are deprived of the favours of God, 
 and chastised with his punishments, for their own sin, and only 
 for their own, there is great reason why they should hear those 
 reproaches from his mouth; that if they obstinately persist 
 in their crimes, they may learn in their calamities rather to 
 accuse and detest their iniquity, than to charge God with un- 
 righteous cruelty; that if they have not cast off all docility, 
 they may become weary of their sins, the demerits of which 
 they see to be misery and ruin, and may return into the good 
 way, acknowledging in a serious confession the very thing for 
 which the Lord rebukes them. And that those reproofs, 
 which are quoted from the prophets, have produced this bene- 
 ficial effect on the faithful, is evident from the solemn prayer 
 of Daniel, given us in his ninth chapter. Of the former use 
 of them we find an example in the Jews, to whom Jeremiah 
 is commanded to declare the cause of their miseries; though 
 nothing could befal them, otherwise than the Lord had fore- 
 told. "Thou shalt speak all these words unto them; but 
 they will not hearken to thee: thou shalt also call unto them; 
 but they will not answer thee." (r) For what purpose then, 
 it will be asked, did they speak to persons that were deaf? It 
 was in order that, in spite of their disinclination and aver- 
 sion, they might know what was declared to them to be true; 
 that it was an abominable sacrilege to transfer to God the guilt 
 of their crimes, which belonged solely to themselves. With 
 these few solutions, we may very easily dispatch the immense 
 multitude of testimonies, which the enemies of the grace of 
 
 (r) Jer. vii. 27.
 
 348 INSTITUTES OF THE [BOOK n. 
 
 God are accustomed to collect both from the precepts of the 
 law, and from the expostulations directed to transgressors of 
 it, in order to establish the idol of free-will. In one psalm the 
 Jews are stigmatised as "a stubborn and rebellious genera- 
 tion; a generation that set not their heart aright." () In 
 another, the psalmist exhorts the men of his age to " harden 
 not" their "hearts;" (?) which implies, that all the guilt of 
 rebellion lies in the perverseness of men. But it is absurd to 
 infer from this passage that the heart is equally flexible to either 
 side: whereas " the preparation" of it is " from the Lord." (u) 
 The psalmist says, " I have inclined my heart to perform thy 
 statutes:" (w) because he had devoted himself to the service of 
 God without any reluctance, but with a cheerful readiness of 
 mind. Yet he boasts not of being himself the author of this in- 
 clination, which in the same psalm he acknowledges to be the gift 
 of God. (x) We should remember therefore the admonition of 
 Paul, when he commands the faithful to " work out" their 
 " own salvation with fear and trembling; for it is God which 
 worketh in" them " both to will and to do." (r/) He assigns 
 them a part to perform, that they may not indulge them- 
 selves in carnal negligence; but by inculcating " fear and 
 trembling," he humbles them, and reminds them that this very 
 thing, which they are commanded to do, is the peculiar work of 
 God. In this he plainly suggests that the faithful act, if I 
 may be allowed the expression, passively, inasmuch as they 
 are furnished with strength from heaven, that they may arro- 
 gate nothing at all to themselves. Wherefore, when Peter 
 exhorts us to " add to" our " faith, virtue," (2) he does not allot 
 Us another part to be performed, as though we could do any 
 thing separately, of ourselves; he only arouses the indolence of 
 the flesh, by which faith itself is frequently extinguished. To 
 the same purpose is the exhortation of Paul: " Quench not the 
 Spirit;" (a) for slothfulness gradually prevails over the faithful, 
 unless it be corrected. But if any one should infer from this, 
 that it is at his own option to cherish the light offered him, his 
 ignorance will easily be refuted; since this diligence which Paul 
 
 - (*) Psalm Ixxviii. 8. (/) Psalm xcv. 8. () Prov. xvi. 1. 
 
 (TO) Psalm cxix. 112. (x) Psalm cxix. 3340. (/) Phil. ii. 12. 
 (z) 2 Peter i. 5. (a) 1 Thess. v. 19.
 
 GHAP. v.] CHRISTIAN RELIGION. 349 
 
 requires, proceeds only from God. For we are also frequently 
 commanded to " cleanse ourselves from all filthiness," (6) whilst 
 the Spirit claims the office of sanctifying us exclusively to 
 himself. In short, that what properly belongs to God is, by 
 concession, transferred to us, is plain from the words of John: 
 " He that is begotten of God, keepeth himself." (c) The 
 preachers of free-will lay hold of this expression, as though 
 we were saved partly by the Divine power, partly by our own; 
 as though we did not receive from heaven this very preserva- 
 tion which the apostle mentions. Wherefore also Christ 
 prays that his Father would " keep" us " from evil;" (d) and 
 we know that the pious, in their warfare against Satan, obtain 
 the victory by no other arms than those which are furnished by 
 God. Therefore Peter, having enjoined us to "purify" our 
 " souls, in obeying the truth," immediately adds, as a correc- 
 tion, " through the Spirit." (i) Finally, the impotence of all 
 human strength in the spiritual conflict is briefly demonstrated 
 by John, when he says, '^Whosoever is born of God cannot 
 sin; for his seed remaineth in him:" (y) and in another place 
 he adds the reason, that " this is the victory that overcometh 
 the world, even our faith." () 
 
 XII. There is also a testimony cited from the law of 
 Moses, which appears directly repugnant to our solution. 
 For, after having published the law, he makes the following 
 solemn declaration to the people: "This commandment, 
 which I command thee this day, it is not hidden from thee, 
 neither is it far off: it is not in heaven: but the word is 
 very nigh unto thee, in thy mouth, and in thy heart, that thou 
 mayest do it." (A) If these expressions be understood merely 
 of the precepts, I grant that they have much weight in thr 
 present argument. For although we might easily elude their 
 force by saying that they ti-eat of the facility and promptitude, 
 not of observance, but of knowledge; yet still perhaps they 
 might leave some doubt. But the apostle, in whose exposi- 
 tions there is no ambiguity, removes all our doubts, by affirm- 
 ing that Moses here spake of the doctrine of the gospel, (z) 
 
 (6) 2 Cor. vii. 1. ( c ) 1 John v. 18. (</) John xvii. 15. 
 
 (e) 1 Peter i. 22. (/) 1 John Hi. 9. ( 1 John v. 4. 
 
 (h) Deut. xxx. 1114. () Rom. x. a
 
 350 INSTITUTES OF THE [BOOK n. 
 
 But if any one should obstinately contend, that Paul has 
 violently perverted the passage from its genuine meaning, by 
 applying it to the gospel; although his presumption could 
 not be acquitted of impiety, yet there is enough to refute him, 
 independently of the authority of the apostle. For, if Moses 
 spake only of the precepts, he was deceiving the people with 
 the vainest confidence. For would they not have precipitated 
 themselves into ruin, if they had attempted the observance of 
 the law in their own strength, as a thing of no difficulty? 
 What then becomes of the very obvious facility with which 
 the law may be observed, when there appears no access to it 
 but over a fatal precipice? Wherefore nothing is more cer- 
 tain, than that Moses in these words comprehended the cove- 
 nant of mercy, which he had promulgated together with the pre- 
 cepts of the law. For in a preceding verse he had taught that 
 our hearts must be circumcised by God, in order that we may 
 love him. (/) Therefore he placed this facility, of which he 
 afterwards speaks, not in the strength of man, but in the 
 assistance and protection of the Holy Spirit, who powerfully 
 accomplishes his work in our infirmity. However, the passage 
 is not to be understood simply of the precepts, but rather of 
 the promises of the Gospel, which are so far from maintaining 
 an ability in us to obtain righteousness, that they prove us 
 to be utterly destitute of it. Paul, considering the same, 
 proves by this testimony that salvation is proposed to us in the 
 Gospel, not under that hard, difficult, and impossible condition, 
 prescribed to us in the law, which pronounces it attainable 
 only by those who have fulfilled all the commandments, but 
 under a condition easily and readily to be performed. There- 
 fore this testimony contributes nothing to support the liberty of 
 the human will. 
 
 XIII. Some other passages also are frequently objected, 
 which shew that God sometimes tries men by withdrawing 
 the assistance of his grace, and waits to see what course they 
 will pursue; as in Hosea, " I will go and return to my place, 
 till they acknowledge their offence and seek my face." (/) It 
 would be ridiculous, they say, for the Lord to consider, 
 
 (>) Deut xxx. 6. (/) Hos. v. 15.
 
 CHAP, v.] CHRISTIAN RELIGION. 351 
 
 ther Israel would seek his face, unless their minds were flexible, 
 capable of inclining either way, according to their own pleasure. 
 As if it were not very common for God, in the prophets, to re- 
 present himself as despising and rejecting his people, till they 
 should amend their lives. But what will our adversaries infei 
 from such threats? If they maintain, that those who arc 
 deserted by God, are capable of converting themselves, 
 they oppose the uniform declarations of Scripture. If they 
 acknowledge that the grace of God is necessary to conver- 
 sion, what is their controversy with us? But they will re- 
 ply, that they concede its necessity in such a sense as to 
 maintain that man still retains some power. How do they 
 prove it? Certainly not from this or any similar passages. 
 For it is one thing to depart from a man, and to observe 
 what he will do when forsaken and left to himself, and 
 another to assist his little strength in proportion to his im- 
 becility. What then, it will be inquired, is implied in such 
 forms of expression? I reply, that the import of them is 
 just as if God had said, Since admonitions, exhortations, and 
 reproofs, produce no good effect on this rebellious people, I 
 will withdraw myself for a little while, and silently leave 
 them to affliction. I will see whether, at some future period 
 after a series of calamities, they will remember me, and seek 
 my face. The departure of the Lord, signifies the removal of 
 his word. His observing what men will do, signifies his con- 
 cealing himself in silence, and exercising them for a season 
 with various afflictions. He does both to humble us the more,' 
 for we should sooner be confounded than corrected with the 
 scourges of adversity, unless he rendered us docile by his 
 Spirit. Now when the Lord, offended, and, as it were, 
 wearied, by our extreme obstinacy, leaves us for a time, by 
 the removal of his word in which he is accustomed to manifest 
 his presence with us, and makes the experiment, what we 
 shall do in his absence; it is falsely inferred from this, thai 
 there is some power of free will, which he observes and provc;r. 
 since he acts in this manner with no other design than to 
 bring us to a sense and acknowledgment of our own no- 
 thingness. 
 
 XIV. They argue also from the manner of expression which
 
 J52 INSTITUTES OF THE [.BOOK n.. 
 
 is invariably observed, both in the Scriptures and in the com- 
 mon conversation of mankind. For good actions are called 
 our own, and we are said to perform what is holy and pleas- 
 ing to the Lord, as well as to commit sins. But if sins be 
 justly imputed to us, as proceeding from ourselves; certainly 
 some share ought to be, for the same reason, assigned to us 
 also in works of righteousness. For it would be absurd that 
 we should be said to do those things, to the performance of 
 which, being incapable of any exertion of our own, we were 
 impelled by God, as so many stones. Wherefore, though we 
 allow the grace of God the pre-eminence, yet these expres- 
 sions indicate that our own endeavours hold at least the 
 second place. If it were only alleged, that good works are 
 called our own; I would reply, that the bread, which we pray 
 to God to give us, is called ours. What will they prove by 
 this term, but that what otherwise by no means belongs to us, 
 becomes ours through the benignity and gratuitous munificence 
 of God? Therefore let them either ridicule the same absurdity 
 in the Lord's prayer; or no longer esteem it ridiculous, that 
 good works are denominated ours, in which we have no pro- 
 priety but from the liberality of God. But there is rather 
 more force in what follows; that the Scripture frequently 
 affirms that we ourselves worship God, work righteousness, 
 obey the law, and perform good works. These being the pro- 
 per offices of the understanding and will, how could they justly 
 be referred to the Spirit, and at the same time be attributed 
 to us, if there were not some union of our exertions with the 
 grace of God? We shall easily extricate ourselves from these 
 objections, if we properly consider the manner in which the 
 Spirit of the Lord operates in the saints. The similitude with 
 which they try to cast an odium on our sentiments, is quite 
 foreign to the subject; for who is so senseless as to suppose 
 that there is no difference between impelling a man, and 
 throwing a stone? Nor does any such consequence follow from 
 our doctrine. We rank among the natural powers of man, 
 approving, rejecting; willing, nilling; attempting, resisting; 
 that is, a power to approve vanity, and to reject true excel- 
 lence; to will what is evil, to refuse what is good; to attempt 
 iniquity, and to resist righteousness. What concern has the
 
 CHAP, v.] CHRISTIAN RELIGION. 353 
 
 Lord in this? If it be his will to use this depravity as an 
 instrument of his wrath, he directs and appoints it according 
 to his pleasure, in order to execute his good work by means 
 of a wicked hand. Shall we then compare a wicked man, 
 who is thus subservient to the Divine power, while he only 
 studies to gratify his own corrupt inclinations, to a stone which 
 is hurled by an extrinsic impulse, and driven along without 
 any motion, sense, or will of its own? We perceive what a 
 vast difference there is. But how does the Lord operate in 
 good men, to whom the question principally relates? When 
 he erects his kingdom within them, he by his Spirit restrains 
 their will, that it may not be hurried away by unsteady and 
 violent passions, according to the propensity of nature; that 
 it may be inclined to holiness and righteousness, he bends, 
 composes, forms, and directs it according to the rule of his 
 own righteousness; that it may not stagger or fall, he esta- 
 blishes and confirms it by the power of his Spirit. For which 
 reason Augustine says, "You will reply to me, Then we are 
 actuated, we do not act. Yes, you both act and are actuated; 
 and you act well, when you are actuated by that which is good. 
 The Spirit of God, who actuates you, assists those who act, 
 and calls himself a helper, because you also perform some- 
 thing." In the first clause he inculcates that the agency 
 of man is not destroyed by the influence of the Spirit, because 
 the Avill, which is guided to aspire to what is good, belongs 
 to his nature. But the inference which he immediately sub- 
 joins, from the term help, that we also perform something, 
 we should not understand in such a sense, as though he attri- 
 buted any thing to us independently: but in order to avoid 
 encouraging us in indolence, he reconciles the divine agency 
 with ours in this way; that to will is from nature, to will what 
 is good is from grace. Therefore he had just before said, 
 " Without the assistance of God, we shall be not only unable 
 to conquer, but even to contend." 
 
 XV. Hence it appears that the grace of God, in the sense 
 in which this word is used when we treat of regeneration, 
 is the rule of the Spirit for directing and governing the 
 human will. He cannot govern it, unless he correct, reform, 
 
 Vox.. I. 2 Y
 
 354 INSTITUTES OF THE [BOOK 11. 
 
 and renovate it; whence we say that the commencement of 
 regeneration is an abolition of what is from ourselves: nor 
 unless he also excite, actuate, impel, support, and restrain 
 it; whence we truly assert, that all the actions which pro- 
 ceed from this are entirely of the Spirit. At the same time, 
 we fully admit the truth of what Augustine teaches, that the 
 will is not destroyed by grace, but rather repaired; for these 
 two things are perfectly consistent; that the human will may- 
 be said to be repaired, when, by the correction of its depra- 
 vity and perverseness, it is directed according to the true 
 standard of righteousness; and also that a new will may be 
 said to be created in man, because the natural will is so vitiated 
 and corrupted, that it needs to be formed entirely anew. Now 
 there is no reason why we may not justly be said to perform 
 that which the Spirit of God performs in us, although our own 
 will contributes nothing of itself independently of his grace. 
 And therefore we should remember what we have before 
 cited from Augustine, that many persons labour in vain to find 
 in the human will some good, properly its own. For whatever 
 mixture men study to add from the power of free-will to the 
 grace of God, is only a corruption of it; just as if any one 
 should dilute good wine with dirty or bitter water. But al- 
 though whatever good there is in the human will proceeds 
 wholly from the internal influence of the Spirit, yet because we 
 have a natural faculty of willing, we are, not without reason, 
 said to do those things, the praise of which God justly claims to 
 himself: first, because whatever God does in us, becomes ours 
 by his benignity, provided we do not apprehend it to originate 
 from ourselves; secondly, because the understanding is ours, 
 the will is ours, and the effort is ours, which are all directed by 
 him to that which is good. 
 
 XVI. The other testimonies, which they rake together from 
 every quarter, will not much embarrass even persons of mode- 
 rate capacities, who have well digested the answers already 
 given. They quote this passage from Genesis: "Unto thec 
 shall be his desire, and thou shalt rule over him;" (n) or as they 
 
 C) Gen. iv. 7
 
 CHAP, v.] CHRISTIAN RELIGION. 355 
 
 would translate the words, " Subject to thee shall be its appe- 
 tite, and thou shalt rule over it:" which they explain to relate 
 to sin, as though the Lord promised Cain, that the power of 
 sin should not obtain the dominion over his mind, if he would 
 labour to overcome it. But we say that it is more agreeable 
 to the tenor of the context, to understand it to be spoken con- 
 cerning Abel. For the design of God in it is to prove the 
 iniquity of that envy which Cain had conceived against his 
 brother. This he does by two reasons; first, that it was in vain 
 for him to meditate crimes in order to excel his brother in the 
 sight of God, with whom no honour is given but to righteous- 
 ness; secondly, that he was extremely ungrateful for the favours 
 God had already conferred on him, since he could not bear his 
 brother, even though subject to his authority. But that we 
 may not appear to adopt this explanation, merely because the 
 other is unfavourable to our tenets, let us admit that God spake 
 concerning sin. If it be so, then what the Lord there declares, 
 is either promised or commanded by him. If it be a command, 
 we have already demonstrated that it affords no proof of the 
 power of men: if it be a promise, where is the completion of 
 tfie promise, seeing that Cain fell under the dominion of sin, 
 over which he ought to have prevailed? They will say, that 
 the promise includes a tacit condition, as though it had been 
 declared to him that he should obtain the victory if he would 
 contend for it; but who can admit these subterfuges? For if 
 this dominion be referred to sin, the speech is doubtless a com- 
 mand, expressive, not of our ability, but of our duty, which 
 remains our duty even though it exceed our ability. But the 
 subject itself, and grammatical propriety require a comparison 
 to be made between Cain and Abel; in which the elder brother 
 would not have been placed below the younger, if he had not 
 degraded himself by his own wickedness. 
 
 XVII. They adduce also the testimony of the Apostle, who 
 says, that " it is not of him that willeth, nor of him that 
 runneth, but of God that sheweth mercy:" (o) whence they 
 conclude, that there is something in the will and endeavour, 
 which, though ineffectual of itself, is rendered successful by the 
 
 (o) Rom. ix. 16.
 
 356 INSTITUTES OF THE [BOOK n. 
 
 assistance of the Divine mercy. But if they would soberly 
 examine the subject there treated by Paul, they would not so 
 inconsiderately pervert this passage. I know that they can 
 allege the suffrages of Origen and Jerome in defence of their 
 exposition; and in opposition to them, I could produce that of 
 Augustine. But their opinions are of no importance to us, if 
 we can ascertain what was the meaning of Paul. He is there 
 teaching, that salvation is provided for them alone, whom the 
 Lord favours with his mercy; but that ruin and perdition await 
 all those whom he hath not chosen. He had shewn by the 
 example of Pharaoh, the condition of the reprobate; and had 
 confirmed the certainty of gratuitous election by the testimony 
 of Moses: " I wiU have mercy on whom I will have mercy." 
 His conclusion is, that " it is not of him that willcth, nor of 
 him that runneth, but of God that sheweth mercy." If this be 
 understood to imply that our will and endeavour are not suffi- 
 cient, because they are not equal to so great a work, Paul has 
 expressed himself with great impropriety. Away therefore with 
 these sophisms: " It is not of him that willeth, nor of him that 
 runneth," therefore there is some willing and some running. For 
 the meaning of Paul is more simple, It is neither our willing 
 nor our running, which procures for us a way of salvation, but 
 solely the mercy of God. For he expresses here the same 
 sentiment as he does to Titus, when he says, "that the kind- 
 ness and love of God towards man appeared, not by works of 
 righteousness which we have done, but according to his 
 mercy." (/>) The very persons, who argue that Paul, in deny- 
 ing that it is of him that willeth or of him that runneth, implies 
 that there is some willing and some running, would not allow 
 me to use the same mode of reasoning, that we have done some 
 good works, because Paul denies that we have obtained the 
 favour of God by any works which we have done. But if they 
 perceive a flaw in this argumentation, let them open their eyes, 
 and they will perceive a similar fallacy in their own. For the 
 argument on which Augustine rests the dispute is unanswer- 
 able: " If it be said, that it is not of him that willeth, nor of 
 him that runneth, merely because neither our willing nor our 
 
 (/5)Tit. iii. 4,5.
 
 CHAP, v.] CHRISTIAN RELIGION. 357 
 
 running is sufficient; it may on the contrary be retorted, 
 that it is not of the mercy of God, because that does not act 
 alone." (y) The latter position being absurd, Augustine justly 
 concludes the meaning of this passage to be, that there is no 
 good will in man, unless it be prepared by the Lord; not 
 that we ought not to will and to run, but because God worketh 
 in us both the one and the other. With similar want of judg- 
 ment, some pervert this declaration of Paul, " We are labourers 
 together with God;" (r) which without doubt is restricted 
 solely to ministers; who are denominated " workers with 
 him," not that they contribute any thing of themselves, but 
 because God makes use of their agency, after he has qualified 
 them and furnished them with the necessary talents. 
 
 XVIII. They produce a passage from Ecclesiasticus, which 
 is well known to be a book of doubtful authority. But though 
 we should not reject it, which nevertheless if we chose we might 
 justly do, what testimony does it afford in support of free-will? 
 The writer says, that man, as soon as he was created, was left in 
 the power of his own will; that precepts were given to him, 
 which if he kept, he should always be kept by them; that he had 
 life and death, good and evil, set before him; and that whatever 
 he desired, would be given him. (-s) Let it be granted, that 
 man at his creation was endowed with a power of choosing 
 life or death. What if we reply, that he has lost it? I certainly 
 do not intend to contradict Solomon, who asserts that " God 
 hath made man upright; but they have sought out many 
 inventions." (?) But man by his degeneracy having ship- 
 wrecked both himself and all his excellencies, whatever is 
 attributed to his primitive state, it does not immediately follow 
 that it belongs to his vitiated and degenerated nature. There- 
 fore I reply, not only to them, but also to Ecclesiasticus him- 
 self, whoever he be: If you design to teach man to seek within 
 himself a power to attain salvation, your authority is not so 
 great in our estimation as to obtain even the smallest degree 
 of credit, in opposition to the undoubted word of God. But 
 if you only aim to repress the malignity of the flesh, which 
 vainly attempts to vindicate itself by transferring its crimes to 
 
 (7) Epist. 107, ad Vital. (r) 1 Cor. iii. 9. 
 
 0) Ecclus. xv. 14. (r) Eccles. vii. 29.
 
 358 INSTITUTES OF THE [BOOK ir. 
 
 God; and you therefore reply, that man was originally en- 
 dued with rectitude, from which it is evident that he was the 
 cause of his own ruin, I readily assent to it; provided we also 
 agree in this, that through his own guilt he is now despoiled 
 of those ornaments with which God invested him at the begin- 
 ning; and so unite in confessing, that in his present situation 
 he needs not an advocate, but a physician. 
 
 XIX. But there is nothing which our adversaries have 
 more frequently in their mouths, than the parable of Christ 
 concerning the traveller, who was left by robbers in the road 
 half dead, (u) I know it is the common opinion of almost all 
 writers, that the calamity of the human race is represented 
 under the type of this traveller. Hence they argue, that man 
 is not so mutilated by the violence of sin and the devil, but that 
 he still retains some reliques of his former excellencies, since 
 he is said to have been left only half dead; for what becomes 
 of the remaining portion of life, unless there remain some rec- 
 titude both of reason and will? In the first place, what could 
 they say, if I refuse to admit their allegory? For there is no 
 doubt but that this interpretation invented by the Fathers is 
 foreign to the genuine sense of our Lord's discourse. Allegories 
 ought to be extended no further than they are supported by the 
 authority of Scripture, for they are far from affording of them- 
 selves a sufficient foundation for any doctrines. Nor is there 
 any want of arguments by which, if I chose, I could com- 
 pletely confute this erroneous notion: for the ^ord of God 
 does not leave man in the possession of a portion of life, but 
 teaches, that as far as respects happiness of life, he is wholly dead. 
 Paul, when speaking of our redemption, says, not that we were 
 recovered when half dead, but that " even when we were dead, 
 we were raised up." He calls not on the half dead, but on 
 those who are in the grave, sleeping the sleep of death, to re- 
 ceive the illumination of Christ. (v) And the Lord himself speaks 
 in a similar manner, when he says, that "the hour is coming, 
 and now is, when the dead shall hear the voice of the Son of 
 God; and they that hear shall live." (tt>) With what face can 
 they oppose this slight allusion against so many positive ex- 
 
 (u) Luke x. 30. (r) Eph. ii. 5. v. 14. (w) John v. 25.
 
 CHAP, vi.] CHRISTIAN RELIGION. 359 
 
 pressions? Yet let this allegory even be admitted as a clear 
 testimony; what will it enable them to extort from us? Man, 
 they will say, is but half dead, therefore he has some faculty 
 remaining entire. I grant that he has a mind capable of under- 
 standing, though it attains not to heavenly and spiritual wis- 
 dom; he has some idea of virtue; he has some sense of the 
 Deity, though he acquires not the true knowledge of Goxl. 
 But what is to be concluded from all this. It certainly does 
 not disprove the assertion of Augustine, which has received the 
 general approbation of the schools:^That man since his fall 
 has been deprived of the gratuitous talents on which salvation 
 depends; that the natural ones are corrupted and polluted. 
 Let us hold this then as an undoubted truth which no opposi- 
 tion can ever shake; that the mind of man is so completely 
 alienated from the righteousness of God, that it conceives, 
 desires, and undertakes every thing that is impious, perverse, 
 base, impure, and flagitious: that his heart is so thoroughly 
 infected by the poison of sin, that it cannot produce any thing 
 but what is corrupt; and that if at any time men do any thing 
 apparently good, yet the mind always remains involved in 
 hypocrisy and fallacious obliquity, and the heart enslaved by 
 its inward perversenessrj 
 
 CHAPTER VI. 
 
 f~~ _ Redemption for lost Man to be sought in Christ. 
 ( 1 HE whole human race having perished in the person of 
 T?Ldam, our original excellence and dignity, which we have 
 noticed, so far from being advantageous to us, only involves us 
 in greater ignominy, till God, who does not acknowledge the 
 pollution and corruption of man by sin to be his work, appears 
 as a Redeemer in the person of his only begotten Soruj There- 
 fore since we are fallen from life into death, a-11 that knowledge 
 of God as a Creator, of which \ve have l/Lcn treating, would 
 be useless, unless it were succeeded by faith exhibiting God to 
 4is as a Father in Christ. This indeed was the genuine- order r/t
 
 360 INSTITUTES OF THE [BOOK n, 
 
 nature, that the fabric of the world should be a school in which 
 i might k;un piety, and thence be conducted to eternal life 
 and perfect felicity. But since the fall, whithersoever we turn 
 our eyes, the curse of God meets us on every side, which, whilst 
 it seizes innocent creatures and involves them in our guilt, must 
 necessarily overwhelm our souls with despair. For though 
 God is pleased still to manifest his paternal kindness to us in 
 various ways, yet we cannot, from a contemplation of the world, 
 conclude that he is our Father, when our conscience disturbs 
 us within, and convinces us that our sins afford a just reason 
 why God should abandon us, and no longer esteem us as his 
 children. We are also chargeable with stupidity and ingrati- 
 tude; for our minds, being blinded, do not perceive the truth; 
 and all our senses being corrupted, we wickedly defraud God of 
 his glory. We must therefore subscribe to the declaration of 
 Paul: " For after that in the wisdom of God, the world by 
 wisdom knew not God, it pleased God by the foolishness of 
 preaching to save them that believe." (.x 1 ) What he denomi- 
 nates the wisdom of God, is this magnificent theatre of heaven 
 and earth, which is replete with innumerable miracles, and 
 from the contemplation of which we ought wisely tc acquire 
 the knowledge of God. But because we have made so little 
 improvement in this way, he recals us to the faith of Christ, 
 which is despised by unbelievers on account of its apparent 
 folly. Wherefore, though the preaching of the cross is not 
 agreeable to human reason, we ought nevertheless to embrace 
 it with all humility, if we desire to return to God our Creator, 
 from whom we have been alienated, and to have him to reas- 
 sume the character of our Father. Since the fall of the first 
 man, no knowledge of God, without the Mediator, has been 
 available to salvation. For Christ speaks not of his own time 
 only, but comprehends all ages, when he says that " this is lift- 
 eternal, to know thee the only true God, and Jesus Christ, 
 whom thou hast sent." (*/) And this aggravates the stupidity of 
 those who set open the gate of heaven to all unbelievers and pro- 
 fane persons, without the grace of Christ, whom the Scripture 
 universally represents as the only door of entrance into salvation. 
 
 (x) 1 Cor. i. 21. (.v) John xvii, 3.
 
 CHAP, vi.] CHRISTIAN RELIGION. 361 
 
 But if any man would restrict this declaration of Christ to the 
 period of the first promulgation of the Gospel, we are pre- 
 pared with a refutation. For it has been a common opinion 
 in all ages and nations, that those who are alienated from God, 
 and pronounced accursed and children- of wrath, cannot please 
 him without a reconciliation. Here add the answer of Christ 
 to the woman of Samaria: " Ye worship ye know not what: 
 we know what we worship: for salvation is of the Jews."(z) In 
 these words he at once condemns all the religions of the Gentiles 
 as false, and assigns a reason for it; because under the la\v the 
 Redeemer was promised only to the chosen people; whence it 
 follows that no worship has ever been acceptable to God, un- 
 less it had respect to Christ. Hence also Paul affirms, that all 
 the Gentiles were without God, and destitute of hope, (a) Now 
 as John teaches us that life was from the beginning in Christ, 
 and that the whole world are fallen from it, () it is necessary 
 to return to that fountain: and therefore Christ asserts himself 
 to be the life, as he is the author of the propitiation. And 
 indeed the celestial inheritance belongs exclusively to the 
 children of God. But it is very unreasonable that they should 
 be considered in the place and order of his children, who have 
 not been engrafted into the body of his only begotten Son. 
 And John plainly declares, that " they who believe in his name 
 become the sons of God." (c) But as it is not my design in 
 this place to treat professedly of faith in Christ, these cursory 
 hints shall at present suffice. 
 
 II. Therefore God never shewed himself propitious to his 
 ancient people, nor afforded them any hope of his favour, with- 
 out a Mediator. I forbear to speak of the legal sacrifices, by 
 which the faithful were plainly and publicly instructed that 
 salvation was to be sought solely in that expiation, which has 
 been accomplished by Christ alone. I only assert, that the 
 happiness of the Church has always been founded on the 
 person of Christ. For though God comprehended in his 
 covenant all the posterity of Abraham, yet Paul judiciously 
 reasons that Christ is in reality that Seed in whom all the 
 nations were to be blessed: (</) since we know that the natural 
 
 (z) John iv. 22. (a) Ephes. ii. 12. (b) John i. 4 
 
 (c) John i, 12. (/) Gal. iii. 16. 
 
 Vol. 5. 27
 
 362 INSTITUTES OF THE [BOOK ir. 
 
 descendants of that patriarch were not reckoned as his seed. 
 For, to say nothing of Ishmucl and others, what was the cause, 
 that of the two sons of Isaac, the twin-brothers Esau and 
 Jacob, even when they were yet unborn, one should be chosen 
 and the other rejected? How came it to pass that the first-born 
 was rejected, and that the younger obtained his birthright? 
 How came the majority of the people to be disinherited? It 
 is evident therefore that the seed of Abraham is reckoned 
 principally in one person, and that the promised salvation was 
 not manifested till the coming of Christ, whose office it is to 
 collect what had been scattered abroad. The first adoption 
 therefore of the chosen people depended on the grace of the 
 Mediator: which though it is not so plainly expressed by 
 Moses, yet appears to have been generally well known to all 
 the pious. For before the appointment of any king in the 
 nation, Hannah, the mother of Samuel, speaking of the felicity 
 of the faithful, thus expressed herself in her song: "The Lord 
 shall give strength unto his king, and exalt the horn of his 
 anointed." (c) Her meaning in these words is, that God will 
 bless his Church. And to this agrees the oracle, which is soon 
 after introduced, " I will raise me up a faithful priest, and 
 he shall walk before mine anointed." And there is no doubt 
 that it was the design of the heavenly Father to exhibit in 
 David and his posterity a lively image of Christ. With a 
 design to exhort the pious therefore to the fear of God, he 
 enjoins them to " kiss the Son:" (y) which agrees with this de- 
 claration of the Gospel, " He that honoureth not the Son, 
 honoureth not the Father." () Therefore though the king- 
 dom was weakened by the revolt of the ten tribes, yet the cove- 
 nant, which God had made with David and his successors, 
 could not but stand, as he also declared by the prophets: " I 
 will not rend away all the kingdom; but will give one tribe to 
 thy son, for David my servant's sake, and for Jerusalem's sake 
 which I have chosen." (A) This is repeated again and again. 
 It is also expressly added, " I will for this afflict the seed of 
 David, but not for ever." (;') At a little distance of time it is 
 said, " For David's sake did the Lord his God give him a 
 
 0) 1 Sam. 11. 10. (/) Psalm ii. 12. (g ) John v. 24. 
 
 (A) 1 Kings xi. 13. (i) 1 Kings xi. 39
 
 CHAP, vi.] CHRISTIAN RELIGION. 363 
 
 lamp in Jerusalem, to set up his son after him, and to establish 
 Jerusalem." (>) Even when the state was come to the verge 
 of ruin, it was again said, "The Lord would not destroy 
 Judah, for David his servant's sake, as he promised him to 
 give him alway a light, and to his children." (/) The sum of 
 the whole is this: that David alone was chosen, to the rejection 
 of all others, as the perpetual object of the Divine favour; as it 
 is said in another place, " He forsook the tabernacle of Shiloh; 
 he refused the tabernacle of Joseph, and chose not the tribe of 
 Ephraim: but chose the tribe of Judah, the mount Zion, 
 which he loved. He chose David also his servant, to feed 
 Jacob his people, and Israel his inheritance." (m) Finally, it 
 hath pleased God to preserve his church in such a way, that 
 its security and salvation should depend on that head. David 
 therefore exclaims, " The Lord is their strength, and he is 
 the saving strength of his anointed;" (rc) and immediately 
 adds this petition: " Save thy people, and bless thine inhe- 
 ritance:" signifying that the state of the Church is inseparably 
 connected with the government of Christ. In the same sense he 
 elsewhere says, "Save, Lord; let the king hear us when we 
 call." (0) In these words he clearly teaches us that the faith- 
 ful resort to God for assistance, with no other confidence than 
 because they are sheltered under the protection of the king. 
 This is to be inferred from another Psalm: " Save, O Lord! 
 blessed be he that cometh in the name of the Lord:" (/>) where 
 it is sufficiently evident that the faithful are invited to Christ, 
 that they may hope to be saved by the power of God. The same 
 thing is alluded to in another prayer, where the whole Church 
 implores the mercy of God: " Let thy hand be upon the man 
 of thy right hand, upon the Son of man whom thou madest 
 strong for thyself." (7) For though the author of the Psalm 
 deplores the dissipation of all the people, yet he ardently 
 prays for their restoration in their head alone. But when 
 Jeremiah, after the people were driven into exile, the land laid 
 waste, and all things apparently ruined, bewails the miseries of 
 the Church, he principally laments that by the subversion of 
 
 (*) 1 Kings xv. 4. (/) 2 Kings viii. 19. (m) Psalm lxxviii.60, 67, 68, 70, 71. 
 (n) Psalm xxviii. 8. (o) Psalm xx. 9. (/) Psalm cxviii. 25, 26. 
 (?) Psalm Ixxx. 17.
 
 364 INSTITUTES OF THE [BOOK n. 
 
 the kingdom, the hope of the faithful was cut off. " The breath 
 of our nostrils, the anointed of the Lord, was taken in their 
 pits, of whom we said, Under his shadow we shall live among 
 the heathen." (r) Hence it is sufficiently evident, that since 
 God cannot be propitious to mankind but through the Medi- 
 ator, Christ was always exhibited to the holy fathers under 
 the law, as the object to which they should direct their faith. 
 
 III. Now when consolation is promised in affliction, but 
 especially when the deliverance of the Church is described, the 
 standard of confidence and hope is erected in Christ alone: 
 " Thou wentest forth for the salvation of thy people, even for 
 salvation with thine anointed," (*) says Habakkuk. And 
 whenever the prophets mention the restoration of the Church, 
 theyrecal the people to the promise given to David concerning 
 the perpetuity of his kingdom. Nor is this to be wondered at, 
 for otherwise there would be no stability in the covenant. To 
 this refers the memorable answer of Isaiah. For when he saw- 
 that his declaration concerning the raising of the siege, and 
 the present deliverance of Jerusalem, was rejected by that un- 
 believing king, Ahaz, he makes rather an abrupt transition to 
 the Messiah: " Behold, a virgin shall conceive, and bear a 
 son:" (f) indirectly suggesting, that although the king and 
 the people in their perverseness rejected the promise which had 
 been given them, as though they would purposely labour to 
 invalidate the truth of God, yet that his covenant would not be 
 frustrated, but that the Redeemer should come at his appointed 
 time. Finally, all the prophets, in order to display the Divine 
 mercy, were constantly careful to exhibit to view that king- 
 dom of David, from which redemption and eternal salvation, 
 were to proceed. Thus Isaiah: "I will make an everlasting 
 covenant with you, even the sure mercies of David. Behold, 
 I have given him for a witness to the people." (u) Because 
 in desperate circumstances the faithful could have no hope, 
 any otherwise than by his interposition as a witness, that 
 God would be merciful to them. Thus also Jeremiah, to 
 comfort them who were in despair, says, " Behold, the days 
 come, saith the Lord, that I will raise unto David a righteous 
 
 (r) Lara. iv. 20. (*) Hab. iii. 13. 
 
 (0 Isaiah vii. 14. (w) Isaiah Iv. 3.
 
 HAP. vi.] CHRISTIAN RELIGION. 365 
 
 Branch. In his days Judah shall be saved, and Israel shall 
 dwell safely." (w) And Ezekiel: " I will set up one Shepherd 
 over them, and he shall feed them, even my servant David. 
 And I the Lord will be their God, and my servant David a 
 prince among them; and I will make with them a covenant of 
 peace." (x) Again, in another place, having treated of their 
 incredible renovation, he says, " David my servant shall be 
 king over them; and they all shall have one Shepherd. 
 Moreover I will make a covenant of peace with them; it shall 
 be an everlasting covenant with them." (t/) I select a few 
 passages out of many, because I only wish to apprize the 
 reader, that the hope of the pious has never been placed any 
 where but in Christ. All the other prophets also uniformly 
 speak the same language. As Hosea: "Then shall the chil- 
 dren of Judah and the children of Israel be gathered together, 
 and appoint themselves one head." (z) And in a subsequent 
 chapter he is still more explicit: " The children of Israel shall 
 return, and seek the Lord their God, and David their king." (a) 
 Micah also, discoursing on the return of the people, expressly 
 declares, " their king shall pass before them, and the Lord on 
 the head of them." () Thus Amos, intending to predict the 
 restoration of the people, says, " In that day I will raise up 
 the tabernacle of David that is fallen, and close up the breaches 
 thereof; and I will raise up his ruins." (c) This implies that 
 the only standard of salvation was the restoration of the regal 
 dignity in the family of David, which was accomplished in 
 Christ. Zechariah therefore, living nearer to the time of the 
 manifestation of Christ, more openly exclaims, " Rejoice 
 greatly, O daughter of Zion; shout, O daughter of Jerusalem: 
 behold, thy King cometh unto thee: he is just, and having 
 salvation." (d) This corresponds with a passage from a Psalm, 
 already cited: " The Lord is the saving strength of his 
 anointed. Save thy people:" (i) where salvation is extended 
 from the head to the whole body. 
 
 IV. It was the will of God that the Jews should be instructed 
 by these prophecies, so that they might direct their eyes to 
 
 (IK) Jer. xsiii. 5, 6. (a:) Ezek. xxxiv. 2325. O) Ezek. xxxvii. 24, 2& 
 
 (z) Hos. i. 11. (n) Hos. Hi. 5. (6) Mic. ii. 13. 
 
 (r) Amos ix. 11 (ri) Zech. 5x. 9, (?) Psalm xxviii. 8,9.
 
 366 INSTITUTES OF THE [BOOK n. 
 
 Christ whenever they wanted deliverance. Nor indeed, not- 
 withstanding their shameful degeneracy, could the memory of 
 this general principle ever be obliterated; that God would be 
 the deliverer of the Church by the hand of Christ, according 
 to his promise to David; and that in this manner the gratui- 
 tous covenant, in which God had adopted his elect, would at 
 length be confirmed. Hence it came to pass, that when Christ, 
 a little before his death, entered into Jerusalem, that song was 
 heard from the mouths of children, " Hosanna to the Son of 
 David." (y*) For the subject of their song appears to have 
 been derived from a sentiment generally received and avowed 
 by the people, that there remained to them no other pledge of 
 the mercy of God, but in the advent of the Redeemer. For 
 this reason Christ commands his disciples to believe in him, 
 that they may distinctly and perfectly believe in God: "Ye 
 believe in God, believe also in me." (^ For though, strictly 
 speaking, faith ascends from Christ to the Father, yet he 
 suggests, that though it were even fixed on God, yet it would 
 gradually decline, unless he interposed, to preserve its stabi- 
 lity. The majesty of God is otherwise far above the reach of 
 mortals, who are like worms crawling upon the earth. Where- 
 fore, though I do not reject that common observation that God 
 is the object of faith, yet I consider it as requiring some cor- 
 rection. For it is not without reason that Christ is called 
 " the image of the invisible God;" (A) but by this appellation 
 we are reminded, that unless God reveal himself to us in 
 Christ, we cannot have that knowledge of him which is neces- 
 sary tojsalvation. For although among the Jews the scribes had 
 by false glosses obscured the declarations of the prophets con- 
 cerning the Redeemer, yet Christ assumed it for granted, as 
 if allowed by common consent, that there was no other remedy 
 for the confusion into which the Jews had fallen, nor any 
 other mode of deliverance for the Church, but the exhibition 
 of the Mediator. There was not indeed such a general know- 
 ledge as there ought to have been, of the principle taught by 
 Paul, that " Christ is the end of the law;" (t) but the truth 
 and certainty of this evidently appears both from the law itself 1 
 
 (/) Matt. xxi. 9. (g) John xiv. 1. 
 
 (*) Col. i. 15. (i) Rom. x. 4.
 
 CHAP, vi.] CHRISTIAN RELIGION. 36r 
 
 and from the prophets. I am not yet treating of faith; there 
 will be a more suitable place for that subject in another part of 
 the work. Only let this be well fixed in the mind of the 
 reader; that the first step to piety is to know that God is 
 our Father, to protect, govern, and support us till he gathers 
 us into the eternal inheritance of his kingdom: that hence it 
 is plain, as we have before asserted, that there can be no 
 saving knowledge of God without Christ; and consequently 
 l^hat from the beginning of the world he has always been 
 manifested to all the elect, that they might look to him, and 
 repose all their confidence in him. In this sense Irenams says 
 that the Father, who is infinite in himself, becomes finite in 
 the Son; because he has accommodated himself to our capa- 
 
 _ - r 
 
 city, that he may not overwhelm our minds with the infinity of 
 his glory. (/) And fanatics, not considering this, pervert a useful 
 observation into an impious reverie, as though there were in 
 Christ merely a portion of Deity, an emanation from the infinite 
 perfection: whereas the sole meaning of that writer is, that 
 God is apprehended in Christ, and in him alone. The asser- 
 tion of John has been verified in all ages, " Whosoever denieth 
 the Son, the same hath not the Father." (/) For though many 
 in ancient times gloried in being worshippers of the supreme 
 Deity, the Creator of heaven and earth; yet because they had 
 no Mediator, it was impossible for them to have any real 
 acquaintance with the mercy of God, or persuasion that he was 
 their Father. Therefore, as they did not hold the head, that 
 is, Christ, all their knowledge of God was obscure and un- 
 settled; whence it came to pass, that degenerating at length into 
 gross and vile superstitions, they betrayed their ignorance, like 
 the Turks in modern times; who, though they boast of having 
 the -Creator of heaven and earth for their God, yet only substi- 
 tute an idol instead of the true God as long as they remain 
 enemies to Christ. 
 
 (>) Lib. 4. c. 8. (0 1 John H. 2E.
 
 368 INSTITUTES OF THE [BOOK n. 
 
 CHAPTER VII. 
 
 The Law given, not to confine the ancient People to itself, but 
 to encourage their Hope of Salvation in Christy till the Time 
 of his Coming. 
 
 rROM the deduction we have made, it may easily be in- 
 ferred, that the law was superadded about four hundred years 
 after the death of Abraham, not to draw away the attention 
 of the chosen people from Christ, but rather to keep their 
 minds waiting for his advent, to inflame their desires and 
 confirm their expectations, that they might not be discouraged 
 by so long a delay. By the word law, I intend, not only the 
 decalogue, which prescribes the rule of a pious and righteous 
 iife, but the form of religion delivered from God by the hands 
 of Moses. For Moses was not made a legislator to abolish 
 the blessing promised to the seed of Abraham; on the con- 
 trary, we see him on every occasion reminding the Jews of 
 that gracious covenant made with their fathers, to which 
 they were heirs; as though the object of his mission had 
 been to renew it. It was very clearly manifested in the cere- 
 monies. For what could be more vain or frivolous than 
 for men to offer the fetid stench arising from the fat of 
 cattle, in order to reconcile themselves to God? or to resort 
 to any aspersion of water or of blood, to cleanse themselves 
 from pollution? In short, the whole legal worship, if it be 
 considered in itself, and contain no shadows and figures of 
 correspondent truths, will appear perfectly ridiculous. Where- 
 fore it is not without reason, that both in the sermon of Stephen 
 and in the Epistle to the Hebrews, that passage is so carefully 
 stated, in which God commands Moses to make all things per- 
 taining to the tabernacle " according to the pattern shewed to 
 him in the mount." (m) For unless there had been some 
 spiritual design, to which they were directed, the Jews would 
 have laboured to no purpose in these observances, as the 
 Gentiles did in their mummeries. Profane men, who have 
 
 (TO) Acts vii. 44. Heb. viii. 5. Ex. xxv. 40.
 
 CHAP, vii.] CHRISTIAN RELIGION. 369 
 
 never seriously devoted themselves to the pursuit of piety, have 
 not patience to hear of such various rites: they not only won- 
 der, why God should weary his ancient people with such a 
 mass of ceremonies, but they even despise and deride them as 
 puerile and ludicrous. This arises from inattention to the end 
 of the legal figures, from which if those figures be separated, 
 they must be condemned as vain and useless. But the "pat- 
 tern," which is mentioned, shews that God commanded the 
 sacrifices, not with a design to occupy his worshippers in ter- 
 restrial exercises, but rather that he might elevate their minds 
 to sublimer objects. This may be likewise evinced by his 
 nature; for as he is a Spirit, he is pleased with none but 
 spiritual worship. Testimonies of this truth may be found 
 in the numerous passages of the prophets, in which they re- 
 prove the stupidity of the Jews for supposing that sacri- 
 fices possess any real value in the sight of God. Do they 
 mean to derogate from the law? Not at all; but being true 
 interpreters of it, they designed by this method to direct the 
 eyes of the people to that point, from which the multitude 
 were wandering. Now, from the grace offered to the Jews, 
 it is inferred as a certain truth, that the law was not irre- 
 spective of Christ: for Moses mentioned to them this end of 
 their adoption, that they might "be unto God a kingdom of 
 priests:" (n) which could not be attained without a greater 
 and more excellent reconciliation than could arise from the 
 blood of beasts. For what is more improbable than that 
 the sons of Adam, who by hereditary contagion are all born 
 the slaves of sin, should be exalted to regal dignity, and thus 
 become partakers of the glory of God, unless such an eminent 
 blessing should proceed from some other source than them- 
 selves? How also could the right of the priesthood remain 
 among them, the pollution of whose crimes rendered them 
 abominable to God, unless they had been consecrated in a 
 holy head? Wherefore Peter makes an elegant application 
 of this observation of Moses, suggesting that the plenitude 
 of that grace, of which the Jews enjoyed a taste under the 
 law, is exhibited in Christ. " Ye are," says he, *' a chosen 
 
 (n) Exod. x'x. 6. 
 
 VOL. I. 3 A
 
 INSTITUTES OF THE [BOOK u. 
 
 generation, a royal priesthood." (o) This application of the 
 words tends to shew, that they, to whom Christ has appeared 
 under the Gospel, have obtained more than their forefathers; 
 because they are all invested with sacerdotal and regal honours, 
 that in a dependence on their Mediator they may venture to 
 come boldly into the presence of God. 
 
 II. And here it must be remarked, by the way, that the 
 kingdom, which at length was erected in the family of David, 
 is a part of the law, and comprised under the ministry of 
 Moses: whence it follows, that both in the posterity of David 
 and in the whole Levitical tribe, as in a twofold mirror, Christ 
 was exhibited to the view of his ancient people. For, as I have 
 just observed, it was otherwise impossible that in the Divine 
 view they should be kings and priests, who were the slaves 
 of sin and death, and polluted by their own corruptions. 
 Hence appears the truth of the assertion of Paul, that the 
 Jews were subject as it were to the authority of a school- 
 master, till the advent of that Seed, for whose sake the promise 
 was given. (/>) For Christ being not yet familiarly discovered, 
 they were like children, whose imbecility could not yet bear the 
 full knowledge of heavenly things. But how they were led 
 to Christ by the ceremonies, has been already stated, and 
 may be better learned from the testimonies of the prophets. 
 For although they were obliged every day to approach God 
 with new sacrifices in order to appease him, yet Isaiah pro- 
 mises them the expiation of all their transgressions by a 
 single sacrifice: (y) which is confirmed by Daniel, (r) The 
 priests, chosen from the tribe of Levi, used to enter into the 
 sanctuary; but concerning that one priest it was once said, that 
 he was divinely chosen with an oath, to be " a priest for ever 
 after the order of Melchisedec." (s) There was then an unction 
 of visible oil; but Daniel from his vision foretels an unction of 
 a different kind. But not to insist on many proofs, the author 
 of the Epistle to the Hebrews, from the fourth chapter to the 
 eleventh, demonstrates in a manner sufficiently copious and 
 clear, that, irrespective of Christ, all the ceremonies of the law 
 are worthless and vain. And in regard to the decalogue, we 
 
 (o) 1 Peter ii. 9. (/>) Gal. iii. 24. (9) Isaiah liii. 5, &c 
 
 (r) Dan. is. 26, 8tc. (*) Psalm ex. 4.
 
 CHAP, vii.] CHRISTIAN RELIGION. 371 
 
 should attend to the declaration of Paul, that " Christ is the 
 end of the law for righteousness to every one that be- 
 lieveth;" (<) and also that Christ is " the Spirit," who " giveth 
 life" to the otherwise dead letter, (u) For in the former passage 
 he signifies that righteousness is taught in vain by the precepts, 
 till Christ bestows it both by a gratuitous imputation, and by 
 the Spirit of regeneration. Wherefore he justly denominates 
 Christ the completion, or end of the law: for we should derive 
 no benefit from a knowledge of what God requires of us, 
 unless we were succoured by Christ when labouring and op- 
 pressed under its yoke and intolerable burden* In another 
 place, he states that "the law was added because of trans- 
 gressions," (ry) that is to humble men, by convicting them of 
 being the causes of their own condemnation. Now this being 
 the true and only preparation for seeking Christ, the various 
 declarations which he makes are in perfect unison with each 
 other. But as he was then engaged in a controversy with 
 erroneous teachers, who pretended that we merit righteousness 
 by the works of the law; in order to refute their error, he was 
 sometimes obliged to use the term law in a more restricted 
 sense, as merely preceptive, although it was otherwise connected 
 with the covenant of gratuitous adoption. 
 
 III. But it is worthy of a little inquiry, how we are rendered 
 more inexcusable by the instructions of the moral law, in order 
 that a sense of our guilt may excite us to supplicate for par- 
 don? If it be true that the law displays a perfection of righ- 
 teousness, it also follows that the complete observation of it 
 is in the sight of God a perfect righteousness, in which a 
 man would be esteemed and reputed righteous at the tribunal 
 of heaven. Wherefore Moses, when he had promulgated the 
 law, hesitated not to " call heaven and earth to record" (x) 
 that he had proposed to the Israelites life and death, good 
 and evil. Nor can we deny that the reward of eternal life 
 awaits a righteous obedience to die law, according to the Divine 
 promise. But on the other hand it is proper to examine 
 whether we perform that obedience, the merit of which can 
 warrant our confident expectation of that reward? For how 
 
 (t) Rom. x. 4. (v) 2 Cor. iii. 17. 
 
 (w) Gal. iii. 19. (.v) Deut. xxx. 15, 19
 
 INSTITUTES OF THE [BOOK ir. 
 
 unimportant is it to discover that the reward of eternal life 
 depends on the observance of the law, unless we also ascer- 
 tain whether it be possible for us to arrive at eternal life in 
 that way! But in this point the weakness of the law is mani- 
 fest. For as none of us are found to observe the law, we 
 are excluded from the promises of life, and fall entirely under 
 the curse. I am now shewing, not only what does happen, 
 but what necessarily must happen. For the doctrine of the 
 law being far above human ability, man may view the pro- 
 mises indeed from a distance, but cannot gather any fruit from 
 them. It only remains for him, from their goodness to form 
 a truer estimate of his own misery, while he reflects that all 
 hope of salvation is cut off, and that he is in imminent danger 
 of death. On the other hand, we are urged with terrible 
 sanctions, which bind, not a few of us, but every individual of 
 mankind: they urge, I say, and pursue us with inexorable 
 rigour, so that in the law we see nothing but present death. 
 
 IV. Therefore if we direct our views exclusively to the la\v, 
 the effects upon our minds will only be despondency, confu- 
 sion, and despair, since it condemns and curses us all, and 
 keeps us far from that blessedness which it proposes to them 
 who observe it. Does the Lord then, you will say, in this 
 case do nothing but mock us? For how little does it differ 
 from mockery, to exhibit a hope of felicity, to invite and 
 exhort to it, to declare that it is ready for our reception, 
 whilst the way to it is closed and inaccessible? I reply, al- 
 though the promises of the law, being conditional, depend on 
 a perfect obedience to the law, which can no where be found; 
 yet they have not been given in vain. For when we have 
 learned that they will be vain and inefficacious to us, unless 
 God embrace us with his gratuitous goodness, without any 
 regard to crur works, and unless we have also embraced by 
 faith that goodness, as exhibited to us in the Gospel; then 
 these promises are not without their use, even with the con- 
 dition annexed to them. For then he gratuitously conf&rs 
 every thing upon us, so that he adds this also to the number 
 of his favours, that not rejecting our imperfect obedience, but 
 pardoning its deficiencies, he gives us to enjoy the benefit of 
 the legal promises, just as if we had fulfilled the condition our-
 
 XHAP. Vii.] CHRISTIAN RELIGION. 373 
 
 selves. But as we shall more fully discuss this question when 
 we treat of the justification of faith, we shall pursue it no fur- 
 ther at present. 
 
 V. Our assertibn, respecting the impossibility of observing 
 the law, must be briefly explained and proved; for it is generally 
 esteemed a very absurd sentiment, so that Jerome has not 
 scrupled to denounce it as accursed. What was the opinion 
 of Jerome, I regard not; let us inquire what is truth. I shall 
 not here enter into a long discussion of the various species of 
 possibility: I call that impossible which has never happened 
 yet, and which is prevented by the ordination and decree 
 of God from ever happening in future. If we inquire from 
 the remotest period of antiquity, I assert that there never has 
 existed a saint, who, surrounded with a body of death, could 
 attain to such a degree of love, as to love God with all his heart, 
 with all his soul, and with all his mind: and, moreover, that 
 there never has been one, who was not the subject of some 
 inordinate desire. Who can deny this? I know indeed what 
 sort of saints the folly of superstition imagines to itself, such 
 as almost excel even the angels of heaven in purity; but such 
 an imagination is repugnant both to Scripture and to the dic- 
 tates of experience. I assert also that no man, who shall 
 exist in future, will reach the standard of true perfection, 
 unless released from the burden of the body. This is established 
 by clear testimonies of Scripture: Solomon says, " There is 
 not a just man upon earth, that doeth good and sinneth 
 not." (z/) David; " In thy sight shall no man living be justi- 
 fied." (2) Job in many passages affirms the same thing, (a) 
 But Paul most plainly of all, that " the flesh lusteth against 
 the Spirit, and the Spirit against the flesh." () Nor does he 
 prove, that "as many as are of the works of the law are under 
 the curse," by any other reason but because " it is written, 
 Cursed is every one that continueth not in all things which are 
 written in the book of the law to do them:" (c) evidently- 
 suggesting, and even taking it for granted, that no one 
 can continue in them. Now whatever is predicted in the 
 
 (7) Eccles. vii. 20. (2) Psalm cxliii. 2. 
 
 (a) Job iv. 17. ix. '2. xv. 14. xxv. 4. (6) Gal. v. 1". 
 (c) Gal. iii. 10.
 
 INSTITUTES OF THE [BOOK 11. 
 
 Scriptures, must be considered as perpetual, and even a<= 
 necessary. With a similar fallacy Augustine used to be teased 
 by the Pelagians, who maintained that it is an injury to God, 
 to say that he commands more than the faithful through his 
 grace are able to perform. To avoid their cavil, he admitted 
 that the Lord might, if he chose, exalt a mortal man to the 
 purity of angels; but that he neither had ever done it, nor 
 would ever do it, because he had declared otherwise in the 
 Scriptures. (</) This I do not deny; but I add that it is 
 absurd to dispute concerning the power of God, in opposition 
 to his veracity; and that therefore it affords no room for 
 cavilling, when any one maintains that to be impossible, which 
 the Scriptures declare will never happen. But if the dispute 
 be about the term, the Lord, in reply to an inquiry of his 
 disciples, " Who then can be saved?" says, " With men this 
 is impossible; but with God all things are possible." (e) Au- 
 gustine contends, with a very powerful argument, that in this 
 flesh we never render to God the legitimate love which we owe 
 to him. " Love," says he, " is an effect of knowledge, so that 
 no man can perfectly love God, who has not first a complete 
 knowledge of his goodness. During our pilgrimage in this 
 world we see through an obscure medium: the consequence 
 of this then is, that our love is imperfect." It ought therefore 
 to be admitted without controversy, that it is impossible in 
 this carnal state to fulfil the law, if we consider the impo- 
 tence of our nature, as will elsewhere be proved also from 
 Paul. (/) 
 
 VI. But for the better elucidation of the subject, let us 
 state, in a compendious order, the office and use of what is 
 called the moral law. It is contained, as far as I understand it, 
 in these three points. The first is, that while it discovers the 
 righteousness of God, that is, the only righteousness which is 
 acceptable to God, it warns every one of his own unrighteous- 
 ness, places it beyond all doubt, convicts, and condemns him. 
 For it is necessary, that man, blinded and inebriated with self- 
 love, should thus be driven into a knowledge of himself, and a 
 confession of his own imbecility and impurity. Since, unless 
 
 (<J) Lib. de Nat. et Grat. (e) Matt. xix. 25, 26. (/) Rom. viii. 3, &c.
 
 CHAP, vii.] CHRISTIAN RELIGION. 3?5 
 
 his vanity be evidently repressed, he is inflated with a foolish 
 confidence in his strength, and can never be brought to per- 
 ceive its feebleness as long as he measures it by the rule of 
 his own fancy. But as soon as he begins to compare it to the 
 difficulty of the law, he finds his insolence and pride imme- 
 diately abate. For how great soever his preconceived opinion 
 of it, he perceives it immediately pant under so heavy a load, 
 and then totter, and at length fall. Thus being instructed 
 under the tuition of the law, he lays aside that arrogance with 
 which he was previously blinded. He must also be cured of 
 the other disease of pride with which we have observed he is 
 afflicted. As long as he is permitted to stand in his own 
 judgment, he substitutes hypocrisy instead of righteousness; 
 contented with which, he rises up with I know not what pre- 
 tended righteousnesses in opposition to the grace of God. But 
 when he is constrained to examine his life according to the 
 rules of the law, he no longer presumes on his counterfeit 
 righteousness, but perceives that he is at an infinite distance 
 from holiness; and also that he abounds with innumerable 
 vices, from which he before supposed himself to be pure. For 
 the evils of concupiscence are concealed in such deep and 
 intricate recesses, as easily to elude the view of man. And it is 
 not without cause that the Apostle says, " I had not known 
 lust, except the law had said, Thou shalt not covet:" (^) because 
 unless it be stripped of its disguises and brought to light by 
 the law, it destroys the miserable man in so secret a manner, 
 that he does not perceive its fatal dart. 
 
 VII. Thus the law is like a mirror, in which we behold first 
 our impotence; secondly, our iniquity which proceeds from it; 
 and lastly, the consequence of both, our obnoxiousness to the 
 curse; just as a mirror represents to us the spots on our face. 
 For when a man is destitute of power to practise righteous- 
 ness, he must necessarily fall into habits of sin. And sin is 
 immediately followed by the curse. Therefore the greater 
 the transgression of which the law convicts us, the more severe 
 is the judgment with which it condemns us. This appears 
 from the observation of the Apostle, that " by the law is the 
 
 ( #) Rom. vii. 7.
 
 376 INSTITUTES OF THE [BOOK 11. 
 
 knowledge of sin." (A) For he there speaks only of the first 
 office of the law, which is experienced in sinners not yet re- 
 generated. The same sentiment is conveyed in the following 
 passages: that " the law entered, that the offence might 
 abound;" (z) and that it is therefore " the ministration of death, 
 which worketh wrath and slayeth." () For iniquity un- 
 doubtedly increases more and more, in proportion to the clear- 
 ness of that sense of sin which strikes the conscience: be- 
 cause to transgression of the law, there is then added contumacy 
 against the lawgiver. It remains therefore, that the law arm 
 the Divine wrath against the sinner; for of itself it can only 
 accuse, condemn, and destroy. And, as Augustine says, ii 
 we have not the Spirit of grace, the law serves only to convict 
 and slay us. But this assertion neither reflects dishonour 
 on the law, nor at all derogates from its excellence. Certainly, 
 if our will were wholly conformed to the law, and disposed to 
 obey it, the mere knowledge of it would evidently be sufficient 
 to salvation. But since our carnal and corrupt nature is in a 
 state of hostility against the spirituality of the Divine law, and 
 not amended by its discipline, it follows, that the law, which 
 was given for salvation, if it could have found adequate atten- 
 tion, becomes an occasion of sin and death. For since we are 
 all convicted of having transgressed it, the more clearly it 
 displays the righteousness of God, so on the contrary the more 
 it detects our iniquity: and the more certainly it confirms 
 the reward of life and salvation reserved for the righteous, so 
 much the more certain it makes the perdition of the wicked. 
 These expressions therefore are so far from being dishonour- 
 able to the law, that they serve more illustriously to recom- 
 mend the Divine goodness. For hence it really appears, that 
 our iniquity and depravity prevent us from enjoying that 
 blessed life which is revealed to all men in the law. Hence 
 the grace of God, which succours us without the assistance of 
 the law, is rendered sweeter; and his mercy, which confers it 
 on us, more amiable; from which we learn that he is never 
 wearied with repeating his blessings, and loading us with new 
 favours. 
 
 fk} Rom. iii. W. (;) Uom. v. 20. (*) 2 Cor. Hi. 7. Rom. iv. 15.
 
 CHAP, vii.] CHRISTIAN RELIGION. 37? 
 
 VIII. But though the iniquity and condemnation of us all 
 is confirmed by the testimony of the law, this is not done, (at 
 least if we properly profit by it) in order to make us sink into 
 despair, and fall over the precipice of despondency. It is true 
 that the wicked are thus confounded by it, but this is occa- 
 sioned by the obstinacy of their hearts. With the children of 
 God, its instruction must terminate in a different manner. The 
 Apostle indeed declares that we are all condemned by the 
 sentence of the law, " that every mouth may be stopped, and 
 all the world may become guilty before God." (/) Yet the 
 same Apostle elsewhere informs us, that u God hath con- 
 cluded them all in unbelief," not that he might destroy or 
 suffer all to perish, but " that he might have mercy upon 
 all:" (rn) that is, that leaving their foolish opinion of their 
 own strength, they may know that they stand, and are sup- 
 ported only by the power of God; that being naked and 
 destitute, they may resort for assistance to his mercy, recline 
 themselves wholly upon it, hide themselves entirely in it, and 
 embrace it alone for righteousness and merits, since it is offered 
 in Christ to all who with true faith implore it and expect it. 
 For in the precepts of the law, God appears only, on the one 
 hand, as the rewarder of perfect righteousness, of which we 
 are all destitute; and on the other, as the severe judge of 
 transgressions. But in Christ, his face shines with a pleni- 
 tude of grace and lenity, even towards miserable and unworthy 
 sinners. 
 
 IX. Of making use of the law to implore the assistance 
 of God, Augustine frequently treats; as when he writes to 
 Hilary: " The law gives commands, in order that, endea- 
 vouring to perform them, and being wearied through our infir- 
 mity under the law, we may learn to pray for the assistance of 
 grace." Also to Asellius: " The utility of the law is to con- 
 vince man of his own infirmity, and to compel him to pray 
 for the gracious remedy provided in Christ." Also to Inno- 
 centius Romanus: " The law commands: grace furnishes 
 strength for the performance." Again, to Valentine: " God 
 commands what we cannot perform, that we may know for 
 
 (/) Rom. iii. 19. (w) Rom.xi. 32. 
 
 VOL. I. .3 B
 
 3/8 INSTITUTES OF THE [BOOK 11 
 
 what blessings we ought to supplicate him." Again: " The 
 law was given to convict you; that being convicted you might 
 fear, that fearing you might pray for pardon, and not presume 
 on your own strength." Again: " The end for which the law 
 was given, was to diminish that which was great, to demonstrate 
 that you have of yourself no ability to work righteousness, that 
 thus being poor, indigent, and destitute, you might have re- 
 course to grace for relief." Afterwards he addresses himself to 
 God: "Thus do, O Lord! thus do, O merciful Lord! com- 
 mand that which cannot be performed: even command that 
 which cannot be performed without thy grace: that when men 
 cannot perform it in their own strength, every mouth may 
 be stopped, and no man appear great in his own estimation. 
 Let all men be mean, and let all the world be proved guilty 
 before God." But I am not wise in collecting so many testi- 
 monies, when this holy man has written a treatise expressly on 
 this subject, which he has intitled, De Spiritu et Litera, On 
 the Spirit and Letter. The second use of the law he does not 
 so clearly describe, either because he knew that it depends on 
 the .first, or because he did not so fully understand it, or be- 
 cause he wanted words to explain it with distinctness and per- 
 spicuity adequate to his ideas of it. Yet this first office of the 
 law is not confined to the pious, but extends also to the re- 
 probate. For though they do not, with the children of God, 
 advance so far as after the mortification of the flesh to be re- 
 newed and to flourish again in the inner man, but confounded 
 with the first horrors of conscience, remain in despair; yet 
 they contribute to manifest the equity of the Divine judgment, 
 by their consciences being agitated with such violent emo- 
 tions. For they are always desirous of cavilling against 
 the judgment o*f God: but now while it is not yet manifested, 
 they are nevertheless so confounded with the testimony of the 
 law and of their own conscience, that they betray in themselves 
 what they have deserved. 
 
 X. The second office of the law is, to cause those who without 
 constraint feel no concern for justice and rectitude, when they 
 hear its terrible sanctions, to be at least restrained by a fear 
 of its penalties. And they are restrained, not because it inter- 
 nally influences or aftects their minds; but because, being
 
 CHAP, vii.] CHRISTIAN RELIGION. 
 
 chained, as it were, they refrain from external acts, and repress 
 their depravity within them, which otherwise they would have 
 wantonly discharged. This makes them neither better nor 
 more righteous in the Divine view. For although, being pre- 
 vented either by fear or by shame, they dare not execute what 
 their minds have contrived, nor openly discover the fury of 
 their passions, yet their hearts are not disposed to fear and 
 obey God: and the more they restrain themselves, the more 
 violently they are inflamed within; they ferment, they boil, 
 ready to break out into any external acts, if they were not pre- 
 vented by this dread of the law. And not only so, they also 
 inveterately hate the law itself, and execrate God the lawgiver, 
 so that if they could, they would wish to annihilate him 
 whom the.y cannot bear, either in commanding that which is 
 right, or in punishing the despisers of his majesty. In some 
 indeed this state of mind is more evident, in others more 
 concealed; but it is really the case of all who are yet unre- 
 generate, that they are induced to attend to the law, not by a 
 voluntary submission, but with reluctance and resistance, only 
 by the violence of fear. But yet this constrained and extorted 
 righteousness is necessary to the community, whose public 
 tranquillity is provided for by God in this instance, while he 
 prevents all things being involved in confusion, which would 
 certainly be the case, if all men were permitted to pursue their 
 own inclinations. Moreover it is useful even to the children 
 of God, to be exercised by its discipline, before their voca- 
 tion, while they are destitute of the Spirit of sanctification, 
 and are absorbed in carnal folly. For when the dread of 
 divine vengeance restrains them even from external licen- 
 tiousness, although, their minds being not yet subdued, they 
 make but a slow progress at present, yet they are in some 
 measure accustomed to bear the yoke of righteousness; so 
 that when they are called, they may not be entirely unaccus- 
 tomed to its discipline as a thing altogether unknown. To 
 this office of the law the Apostle appears particularly to have 
 referred, when he says, "that the law is not made for a 
 righteous man, but for the lawless and disobedient; for the 
 ungodly and for sinners; for unholy and profane; for mur- 
 derers of fathers and murderers of motlK-rs: for
 
 J80 INSTITUTES OF THE [BOOK 11. 
 
 for whoremongers, for them that defile themselves with man- 
 kind, for men-stealers, for liars, for perjured persons, and it 
 there be any other thing that is contrary to sound doctrine." () 
 For he here signifies that it restrains the violence of the carnal 
 desires, which would otherwise indulge themselves in the most 
 unbounded licentiousness. 
 
 XI. But we may apply to both what he elsewhere asserts, 
 that to the Jews " the law was a schoolmaster to bring them to 
 Christ:" (o) for there are two kinds of persons who are led to 
 Christ by its discipline. Some whom we mentioned in the 
 first place, from too much confidence either in their own 
 strength or in their own righteousness, are unfit to receive the 
 grace of Christ, till they have first been stripped of every 
 thing. The law therefore reduces them to humility by a 
 knowledge of their own misery, that thus they may be pre- 
 pared to pray for that of which they before supposed them- 
 selves not destitute. Others need a bridle to restrain them, 
 lest they abandon themselves to carnal licentiousness, to such a 
 degree as wholly to depart from all practice of righteousness. 
 For where the Spirit does not yet reign, there is sometimes such 
 a violent ebullition of the passions, as to occasion great danger 
 of the soul that is under their influence being swallowed up in 
 forgetfulness and contempt of God: which would certainly be 
 the case, if the Lord did not provide this remedy against it. 
 Those therefore whom he hath destined to the inheritance of 
 his kingdom, if he do not immediately regenerate them, he 
 keeps under fear by the works of the law till the time of his 
 visitation; not that chaste and pure fear which ought to be felt 
 by his children, but a fear which is nevertheless useful to train 
 them, according to their capacity, to true piety. Of this we 
 have so many proofs, that there is no need to adduce any 
 example. For all who have lived for a considerable time in 
 ignorance of God, will confess it to have been their experience, 
 that they were constrained by the law to a certain kind of fear 
 and reverence of God, till being regenerated by his Spirit, the} 
 began to love him from their hearts. 
 
 XII. The third use of the law, which is the principal one, 
 
 (n) I Tim. i. 9, 10. 0) Gal. iii. 24.
 
 CHAP. VH.] CHRISTIAN RELIGION. 381 
 
 and which is more nearly connected with the proper end of it, 
 relates to the faithful, in whose hearts the Spirit of God already 
 lives and reigns. For although the law is inscribed and en- 
 graved on their hearts by the finger of God; that is, although 
 they are so excited and animated by the direction of the Spirit, 
 that they dasire to obey God; yet they derive a twofold ad- 
 vantage from the law. For they find it an excellent instru- 
 ment to give them from day to day a better and more certain 
 understanding of the Divine will to which they aspire, and to 
 confirm them in the knowledge of it. As, though a servant be 
 already influenced by the strongest desire of gaining the appro- 
 bation of his master, yet it is necessary for him carefully to 
 inquire and observe the orders of his master in order to conform 
 to them. Nor let any one of us exempt himself from this ne- 
 cessity: for no man has already acquired so much wisdom, 
 that he could not by the daily instruction of the law make new 
 advances into a purer knowledge of the Divine will. In the 
 next place, as we need not only instruction, but also exhorta- 
 tion, the servant of God will derive this further advantage from 
 the law; by frequent meditation on it he will be excited to obe- 
 dience, he will be confirmed in it, and restrained from the slippery- 
 path of transgression. For in this manner should the saints 
 stimulate themselves, because, with whatever alacrity they labour 
 for the righteousness of God according to the Spirit, yet they 
 are always burdened with the indolence of the flesh, which 
 prevents their proceeding with due promptitude. To this flesh 
 the law serves as a whip, urging it like a dull and tardy ani- 
 mal forwards to its work; and even to the spiritual man, who 
 is not yet delivered from the burden of the flesh, it will be a 
 perpetual spur, that will not permit him to loiter. To this use 
 of the law David referred when he celebrated it in such re- 
 markable encomiums as these: " The law of the Lord is per- 
 fect, converting the soul: the statutes of the Lord are right, 
 rejoicing the heart: the commandment of the Lord is pure, 
 enlightening the eyes," &c. (/>) Again, " Thy word is a lamp 
 unto my feet, and a light unto my path," (y) and many others, 
 which he introduces in every part of this Psalm. Nor arc these 
 
 (/O Psalm six. 7, 6. <?) rsalm cxix. 105.
 
 a8i: INSTITUTES OF THE [BOOK ir. 
 
 assertions repugnant to those of Paul, in which he shews, nut 
 what service the law renders to the regenerate, but what it can 
 bestow upon man merely of itself; whereas the Psalmist in these 
 passages celebrates the great advantage derived, through the 
 Divine teaching, from the reading of the law, by those whom 
 God inspires with an inward promptitude to obedience. And 
 he adverts not only to the precepts but to the promise of grace 
 annexed to their performance, which alone causes that which 
 is bitter to become sweet. For what would be less amiable 
 than the law, if by accusations and threats it only distressed 
 the mind with fear, and harassed it with terror? But David 
 particularly shews, that in the law he discovered the Mediator, 
 without whom there is nothing pleasant or delightful. 
 
 XIII. Some unskilful men, being unable to discern this 
 distinction, rashly explode Moses altogether, and discard the 
 two tables of the law; because they consider it improper for 
 Christians to adhere to a doctrine which contains the adminis- 
 tration of death. Far from us be this profane opinion, for 
 Moses hath abundantly taught us, that the law, which in 
 sinners can only produce death, ought to have a better and 
 more excellent use in the saints. For just before his death he 
 thus addressed the people: " Set your hearts unto all the 
 words which I testify among you this day, which ye shall 
 command your children to observe to do, all the words of this 
 iaw. For it is not a vain thing for you; because it is your 
 life." (r) But if no one can deny that the law exhibits a per- 
 fect model of righteousness, either we ought to have no rule 
 for an upright and just life, or it is criminal for us to deviate 
 from it. For there are not many rules of life, but one, which 
 is perpetually and immutably the same. Wherefore, when 
 David represents the life of a righteous man as spent in con- 
 tinual meditations on the law, (s) we must not refer it to 
 one period of time only, because it is very suitable for all ages, 
 even to the end of the world. Let us neither be deterred 
 therefore, nor fly from its instructions, because it prescribes a 
 holiness far more complete than we shall attain, as long as we 
 remain in the prison of the body. For it no longer exercise<- 
 
 (r) Ueut. xxxii. 46, 47
 
 CHAP, vii.] CHRISTIAN RELIGION. 383 
 
 towards us the part of a rigorous exactor, only to be satisfied by 
 the perfect performance of every injunction; but in this per- 
 tection, to which it exhorts us, it shews us a goal, to aim at 
 which during the whole of our lives, would be equally condu- 
 cive to our interest and consistent with our duty: in which 
 attempt it is happy for us if we fail not. For the whole of 
 this life is a course, which when we have completed, the Lord 
 will grant us to reach that goal, towards which at so great a 
 distance our efforts are now vigorously directed. 
 
 XIV. Now because the law in regard to the faithful has 
 the force of an exhortation, not to bind their consciences with 
 a curse, but by its frequent admonitions to arouse their indo- 
 lence, and reprove their imperfection; many persons, when 
 they design to express this liberation from its curse, say that 
 the law (I still speak of the moral law) is abrogated to the 
 faithful; not that it no longer enjoins upon them that which 
 is right, but only that it ceases to be to them what it was before, 
 no longer terrifying and confounding their consciences, con- 
 demning and destroying them. And such an abrogation of the 
 law is clearly taught by Paul. It appears also to have been 
 preached by our Lord, since he would not have refuted the 
 opinion concerning his abolishing the law, unless it had pre- 
 vailed among the Jews. Now as this opinion could not prevail 
 without any pretext, it is probable that it proceeded from a 
 false interpretation of his doctrine; in the same manner as 
 almost all errors have usually taken some colour from the 
 truth. But lest we ourselves fall into the same error, let 
 us accurately distinguish what is abrogated in the law, and 
 what still remains in force. When the Lord declares that he 
 came " not to destroy the law, but to fulfil it;" and that " till 
 heaven and earth shall pass, one jot or one tittle shall in no 
 wise pass from the law, till all be fulfilled," (;) he sufficiently 
 proves that his advent will detract nothing from the observance 
 of the law. And with sufficient reason, since the express end of 
 his advent was to heal its transgressions. The doctrine of the 
 law remains therefore inviolable; which by tuition, admonition, 
 
 CO Matt. Y. 17, 18.
 
 384 INSTITUTES OF THE [BOOK 11. 
 
 reproof, and correction, forms and prepares us for every good 
 work. 
 
 XV. The assertions of Paul respecting the curse evidently 
 relate, not to the instruction itself, but to the power of binding 
 the conscience. For the law not only teaches, but autho- 
 ritatively requires, obedience to its commands. If this obe- 
 dience be not yielded, and even if there be any partial defi- 
 ciency of duty, it hurls the thunderbolt of its curse. For this 
 reason the apostle says, that " as many as are of the works of 
 the law are under the curse; for it is written, Cursed is every 
 one that continueth not in all things." (u) Now he affirms 
 them to be " of the works of the law," who place not their 
 righteousness in the remission of sins by which we are released 
 from the rigour of the law. He teaches us therefore that we 
 must be released from the bondage of the law, unless we would 
 perish in misery under it. But what bondage? the bondage 
 of that austere and rigid exaction, which remits nothing from 
 its strictest requirements, and permits no transgression to pass 
 with impunity: from this curse, I say, Christ, in order to re- 
 deem us, was "made a curse for us. For it is written, 
 Cursed is every one that hangeth on a tree." (TO) In the fol- 
 lowing chapter indeed he tells us, that Christ was " made 
 under the law, to redeem them that were under the law:" but 
 in the same sense; for he immediately adds, " that we might 
 receive the adoption of sons." (*v) What is this? that we 
 might not be oppressed with a perpetual servitude, which 
 would keep our consciences in continual distress with the dread 
 of death. At the same time this truth remains for ever un- 
 shaken, that the law has sustained no diminution of its autho- 
 rity, but ought always to receive from us the same veneration 
 and obedience. 
 
 XVI. The case of ceremonies, which have been abrogated, 
 not as to their effect, but only as to their use, is very different. 
 Their having been abolished by the advent of Christ, is so far 
 from derogating from their sanctity, that it rather recommends 
 and renders it more illustrious. For as they must have 
 
 Gal. iii. 10. fv.-) Gal. iii. 13. (x) GaL iv. 4, 5.
 
 CHAP, vii.] CHRISTIAN RELIGION. 385 
 
 exhibited to the people in ancient times a vain spectacle, un- 
 less they had discovered the virtue of the death and resurrec- 
 tion of Christ: so, if they had not ceased, we should in the 
 present age have been unable to discern for what purpose they 
 were instituted. To prove therefore that the observance of 
 them is not only needless, but even injurious, Paul teaches us 
 that they were shadows, the body of which we have in Christ, (j/) 
 We see then, that the truth shines with greater splendour in 
 their abolition, than if they still continued to give a distant 
 and obscure representation of Christ, who hath openly ap- 
 peared. For this reason, at the death of Christ, " the veil of 
 the temple was rent in twain from the top to the bottom:" (z) 
 because, according to the author of the Epistle to the Hebrews, 
 the living and express image of the heavenly blessings, which 
 before had been only sketched in obscure lineaments, was now 
 clearly revealed. The same truth is conveyed in the declara- 
 tion of Christ, that " the law and the prophets were until 
 John: since that time the kingdom of God is preached." (a) 
 Not that the holy fathers had been destitute of that preaching, 
 which contains the hope of salvation, and of eternal life; but 
 because they saw only at a distance and under shadows, what 
 we now contemplate in open day. But the reason, why it 
 was necessary for the Church of God to ascend from those 
 rudiments to sublimer heights, is explained by John the Bap- 
 tist; " the law was given by Moses, but grace and truth came 
 by Jesus Christ." () For although expiation of sin was truly 
 promised in the ancient sacrifices, and the ark of the covenant 
 was a certain pledge *f the paternal favour of God: all these 
 would have been mere shadows, if they had not been founded 
 in the grace of Christ, where alone we may find true and eter- 
 nal stability. Let us firmly maintain then that though the 
 legal rights have ceased to be observed, yet their very discon- 
 tinuance gives us a better knowledge of their great utility be- 
 fore the advent of Christ, who, abolishing the fc.'servance of 
 them, confirmed their virtue and efficacy in his death. 
 
 XVII. The reasoning of Paul is attended with more diffi- 
 culty: " And you, being dead in your sins, and the uncircum- 
 
 (y) Col. ii. 17. 0) Matt, xxvii. 51. i 
 
 (a) Luke xvi. 16. (4) John i. 17. 
 
 VOL. I. 3 C
 
 386 INSTITUTES OF THE [BOOK n. 
 
 cision of your flesh, hath he quickened together with him, 
 having forgiven you all trespasses; blotting out the hand- 
 writing of ordinances that was against us, which was contrary 
 to us, and took it out of the way, nailing it to his cross," &c. (c) 
 For it seems to extend the abolition of the law somewhat fur- 
 ther, as though we had now no concern with its " ordinances." 
 For they are in an error, who understand it simply of the 
 moral law, the abolition of which they nevertheless explain to 
 relate to its inexorable severity, rather than to its precepts. 
 Others, more acutely and carefully considering the words of 
 Paul, perceive that they belong particularly to the ceremonial 
 law: and prove that the word " ordinances" is more than once 
 used by Paul in that signification. For he thus expresses him- 
 self to the Ephesians: " He is our peace, who hath made 
 both one; having abolished the law of commandments con- 
 tained in ordinances; for to make in himself of twain one 
 new man." (J) That he there speaks of the ceremonies, is very 
 evident: for he calls the law " the middle wall of partition," by 
 which the Jews were separated from the Gentiles. Where- 
 fore I allow that the former commentators are justly censured 
 by these: but even these do not appear to me clearly to ex- 
 plain the meaning of the apostle. For to compare these two 
 passages as in all respects similar, is what I by no means ap- 
 prove. When he designs to assure the Ephesians of their 
 admission into fellowship with the Israelites, he informs them, 
 that the impediment which formerly prevented it was now 
 removed. That consisted in ceremonies. For the rites of 
 ablutions and sacrifices, by which the Je\s were consecrated to 
 the Lord, caused a separation between them and the Gentiles. 
 But in the Epistle to the Colossians he treats of a sublimer 
 mystery. The controversy there relates to the Mosaic observ- 
 ances, to which the false apostles were strenuously attempting 
 to subject the Christians. But as in the Epistle to the Gala- 
 tians he goes to the depth of that controversy, and reduces it to 
 its source; so also in this place. For if in the rites you con- 
 template nothing but the necessity of performing them, to what 
 purpose were they called a " hand- writing that was against 
 
 (c) Col. ii. 13, 14. (J) Ephes. ii. 14, 15.
 
 CHAP, vii.] CHRISTIAN RELIGION. 
 
 us?" and almost the whole of our redemption made to consist 
 in its being " blotted out?" Wherefore it is evident, that here 
 is something to be considered beside the external ceremonies. 
 And I am persuaded that I have discovered the genuine mean- 
 ing, at least if that be conceded to me as a truth, which Augus- 
 tine somewhere very truly asserts, and which he has even bor- 
 rowed from the positive expressions of an apostle, (e) that in 
 the Jewish ceremonies there was rather a confession of sins 
 than an expiation of them. For what did they do in offering 
 sacrifices, but confess themselves worthy of death, since they 
 substituted victims to be slain in their stead? What were their 
 purifications, but confessions that they were themselves impure? 
 Thus the hand-writing both of their sin and of their impurity 
 was frequently renewed by them: but that confession afforded 
 no deliverance. For which reason the apostle says that the 
 death of Christ effected " the redemption of the transgressions 
 that were under the first testament." (f) The apostle there- 
 fore justly denominates the ceremonies "a hand-writing against 
 those who observe them:" because by them they publicly 
 attested their condemnation and impurity. Nor does any ob- 
 jection arise from their having been also partakers of the same 
 grace with us. For this they obtained in Christ, not in the 
 ceremonies, which the apostle there distinguishes from Christ, 
 for being practised at that time after the introduction of the 
 Gospel, they obscured the glory of Christ. We find then that 
 the ceremonies, considered by themselves, are elegantly and 
 appositely called a " hand-writing that was against" the : al- 
 vation of men; because they were solemn instruments testifying 
 their guilt. When the false apostles wished to bring the 
 Church back to the observance of them, the apostle deeply in- 
 vestigated their signification, and very justly admonished the 
 Colossians into what circumstances they would relapse, if they 
 should suffer themselves to be thus inslaved by them. For 
 they would at the same time be deprived of the benefit of 
 Christ: since by the eternal expiation that he has effected, 
 he has abolished those daily observances, which could only 
 attest their sins, but could never cancel them. 
 
 (0 Heb. x. 314. (/) Heb. ix. 15.
 
 388 INSTITUTES OF THE [BOOK 11- 
 
 CHAPTER VIII. 
 
 An Exposition of the Moral Law. 
 
 XlERE I think it will not be foreign to our subject to 
 introduce the' ten precepts of the law, with a brief exposition 
 of them. For this will more clearly evince what I have 
 suggested, that the service which God hath once prescribed 
 always remains in full force; and will also furnish us with a 
 confirmation of the second remark, that the Jews not only 
 learned from it the nature of true piety, but when they saw 
 their inability to observe it, were led by the fear of its sentence, 
 though not without reluctance, to the Mediator. Now in 
 giving a summary of those things which are requisite to the 
 true knowledge of God, we have shewn that we can form no 
 conceptions of his greatness, but his majesty immediately dis- 
 covers itself to us, to constrain us to worship him. In the 
 knowledge of ourselves we have laid down this as a principal 
 article, that being divested of all opinion of our own strength, 
 and confidence in our own righteousness, and on the other 
 hand discouraged and depressed by a consciousness of our po- 
 verty, we should learn true humility and self-dejection. The 
 Lord accomplishes both these things in the law, where, in the 
 first place, claiming to himself the legitimate authority to com- 
 mand, he calls us to revere his Divinity, and prescribes the 
 parts of which this reverence consists: and in the next place, 
 promulgating the rule of his righteousness (the rectitude of 
 which, our nature, being depraved and perverted, perpetually 
 opposes; and from the perfection of which, our ability, through 
 its indolence and imbecility towards that which is good, is at 
 a great distance) he convicts us both of impotence and of un- 
 righteousness. Moreover, the internal law, which has before 
 been said to be inscribed and as it were engraven on the hearts 
 of all men, suggests to us in some measure the same things 
 which are to be learned from the two tables. For our con- 
 science does not permit us to sleep in perpetual insensibility, 
 but is an internal witness and monitor of the duties we owe 
 to God, shews us the difference between good and evil, and so
 
 CHAP, viii.] CHRISTIAN RELIGION. 389 
 
 accuses us when we deviate from our duty. But man, involved 
 as he is in a cloud of errors, scarcely obtains from this law of 
 nature the smallest idea of what worship is accepted by God; 
 but is certainly at an immense distance from a right under- 
 standing of it. Besides, he is so elated with arrogance and 
 ambition, and so blinded by self-love, that he cannot yet take 
 a view of himself, and as it were retire within, that he may 
 learn to submit and humble himself, and to confess his misery. 
 Since it was necessary therefore both for our dulness and ob- 
 stinacy, the Lord gave us a written law: to declare with 
 greater certainty what in the law of nature was too obscure, 
 and by arousing our indolence, to make a deeper impression 
 on our understanding and memory. 
 
 II. Now it is easy to perceive, what we are to learn from 
 the law: namely, that God, as he is our Creator, justly sus- 
 tains towards us the character of a Father and of a Lord; and 
 that on this account we owe to him glory and reverence, love 
 and fear. Moreover, that we are not at liberty to follow every 
 thing to which the violence of our passions may incite us; but 
 that we ought to be attentive to his will, and to practise no- 
 thing but what is pleasing to him. In the next place, that 
 righteousness and rectitude are agreeable, but iniquity an 
 abomination to him; and that therefore, unless we will with 
 impious ingratitude rebel against our Maker, we must neces- 
 sarily spend our whole lives in the practice of righteousness. 
 For if we manifest a becoming reverence for him, only when 
 we prefer his will to our own; it follows that there is no other 
 legitimate worship of him, but the observance of righteous- 
 ness, sanctity, and purity. Nor can we pretend to excuse our- 
 selves by a want of ability, like insolvent debtors. For it is 
 improper for us to measure the glory of God by our ability; 
 for whatever may be our characters, he ever remains like him- 
 self, the friend of righteousness, the enemy of iniquity. What- 
 ever he requires of us, since he can require nothing but what 
 is right, we are under a natural obligation to obey; but our 
 inability is our own fault. For if we are bound by our own 
 passions, which are under the government of sin, so that we 
 are not at liberty to obey our father, there is no reason why we
 
 390 INSTITUTES OF THE [BOOK it. 
 
 should plead this necessity in our defence, the criminality of 
 which is within ourselves, and must be imputed to us. 
 
 III. When we have made such a proficiency as this by 
 means of the instruction of the law, we ought, under the same 
 teacher, to retire within ourselves; from which we may learn 
 two things: First, by comparing our life with the righteous- 
 ness of the law, we shall find, that we are very far from acting 
 agreeably to the will of God, and are therefore unworthy to 
 retain a place among his creatures, much less to be numbered 
 among his children: Secondly, by examining our strength, 
 we shall see, that it is not only unequal to the observance of 
 the law, but a mere nullity. The necessary consequence of 
 this will be a diffidence in our own strength, and an anxiety 
 and trepidation of mind. For the conscience cannot sustain 
 the load of iniquity, without an immediate discovery of the 
 Divine judgment. And the Divine judgment cannot be per- 
 ceived, without inspiring a dread of death. Compelled also 
 by proofs of its impotence, it cannot avoid falling into an ab- 
 solute despair of its own strength. Both these dispositions 
 produce humility and dejection. The result of all this is, that 
 the man terrified with the apprehension of eternal death, which 
 he sees justly impending over him for his unrighteousness, be- 
 takes himself entirely to the Divine mercy, as to the only port 
 of salvation: and perceiving his inability to fulfil the com- 
 mands of the law, and feeling nothing but despair in himself, he 
 implores and expects assistance from another quarter. 
 
 IV. But not contented with having conciliated a reverence 
 for his righteousness, the Lord hath also subjoined promises 
 and threatenings, in order that our hearts might imbibe a love 
 for him, and at the same time a hatred to iniquity. For since 
 the eyes of our mind are too dim to be attracted with the mere 
 beauty of virtue, our most merciful Father hath been graciously 
 pleased to allure us to the love and worship of himself by the 
 sweetness of his rewards. He announces therefore that he has 
 reserved rewards for virtue, and that the person who obeys his 
 commandments shall not labour in vain. He proclaims, on 
 the contrary, not only that unrighteousness is execrable in his 
 sight, but also that it shall not escape with impunity; but that
 
 CHAP, vin.]' CHRISTIAN RELIGION. 391 
 
 he will avenge himself on all the despisers of his majesty. And 
 to urge us by all possible motives, he promises also the bless- 
 ings of the present life, as well as eternal felicity, to the 
 obedience of those who keep his commandments, the trans- 
 gressors of which he threatens not only with present calamities, 
 but with the torments of eternal death. For that promise, 
 " these if a man do, he shall live in them," (,) and this cor- 
 respondent threatening, "the soul that sinneth, it shall die," (A) 
 undoubtedly relate to a future and endless immortality or death. 
 Wherever we read of the Divine benevolence or wrath, the 
 former comprehends eternal life, the latter eternal destruction. 
 Now of present blessings and curses, the law contains a long 
 catalogue. The penal sanctions display the consummate 
 purity of God, which cannot tolerate iniquity; while the pro- 
 mises not only manifest his perfect love of righteousness, which 
 he cannot defraud of its reward, but likewise illustrate his 
 wonderful goodness. For since we, with all that belongs to us, 
 are indebted to his majesty, whatever he requires of us, he 
 most justly demands as the payment of a debt; but the pay- 
 ment of a debt is not entitled to remuneration. Therefore he 
 recedes from the strictness of his claims, when he proposes a 
 reward to our obedience, which is not performed spontaneously 
 as if it were not a duty. But the effect of those promises on 
 us has partly been mentioned already, and will hereafter more 
 clearly appear in its proper place. Suffice it at present, if we 
 remember and consider that the legal promises contain no mean 
 recommendation of righteousness, to make it more evident 
 how much God is pleased with the observance of it; and that 
 the penal sanctions are annexed, to render unrighteousness 
 more execrable, lest the sinner, amidst the fascinations of 
 sin, should forget that the judgment of the Legislator awaits 
 him. 
 
 V. Now since the Lord, when about to deliver a rule of 
 perfect righteousness, referred all the parts of it to his own 
 will, this shews that nothing is more acceptable to him than 
 obedience. This is worthy of the most diligent observation, 
 since the licentiousness of the human mind is so inclined to 
 
 (g) Lev. xviii. 5. (A) Ezek. xviii. 4.
 
 392 INSTITUTES OF THE . [BOOK n. 
 
 the frequent invention of various services in order to merit 
 his favour. For this irreligious affectation of religion, which 
 is a principle innate in the human mind, has betrayed itself in 
 all ages, and betrays itself even in the present day; for men 
 always take a pleasure in contriving some way of attaining 
 righteousness, which is not agreeable to the Divine word. 
 Hence, among those which are commonly esteemed good 
 works, the precepts of the law hold a very contracted station, 
 the numberless multitude of human inventions occupying 
 almpst the whole space. But what was the design of Moses, 
 unless it was to repress such an unwarrantable licence, when, 
 after the promulgation of the law, he addressed the people in 
 the following manner? " Observe and hear all these words 
 which I command thee, that it may go well with thee, and 
 with thy children after thee for ever, when thou doest that 
 which is good and right in the sight of the Lord thy God. 
 What thing soever I command you, observe to do it: thou 
 shalt not add thereto, nor diminish from it." (z) And before, 
 when he had declared that this was their wisdom and their 
 understanding in the sight of other nations, that they had re- 
 ceived statutes and judgments and ceremonies from the Lord, 
 he had added, " Take heed to thyself: and keep thy soul dili- 
 gently, lest thou forget the things which thine eyes have seen, 
 and lest they depart from thy heart all the days of thy life." (/) 
 Foreseeing that the Israelites would not rest, but, even after 
 the reception of the law, would labour to produce new species 
 of righteousness foreign from what the law requires, unless 
 they should be rigorously restrained, God pronounces that 
 his word comprehends the perfection of righteousness; and yet, 
 though this ought most effectually to have prevented them, 
 they were guilty of that very presumption which was so ex- 
 pressly forbidden. But what is this to us? We are certainly 
 bound by the same declaration; for the claims of the Lord 
 on behalf of his law, that it contains the doctrine of perfect 
 righteousness, beyond all doubt remain perpetually the same; 
 yet not contented with it, we are wonderfully laborious in in- 
 venting and performing other good works, one after another. 
 
 () Deut. xii. 28, 32 (*) Deut. ir. 5, 6, 9-
 
 CHAP, viii.] CHRISTIAN RELIGION. 393 
 
 The best remedy for this fault will be a constant attention to 
 this reflection; that the law was given to us from heaven to 
 teach us a perfect righteousness; that in it no righteousness is 
 taught, but that which is conformable to the decrees of the 
 Divine will; that it is therefore vain to attempt new species of 
 works in order to merit the favour of God, whose legitimate 
 worship consists solely in obedience, but that any pursuit of 
 good works deviating from the law of God is an intolerable 
 profanation of the Divine and real righteousness. There is 
 much truth also in the observation of Augustine, who calls obe- 
 dience to God sometimes the parent and guardian, and some- 
 times the origin of all virtues. 
 
 VI. But when we have given an exposition of the Divine 
 law, we shall then more suitably and profitably confirm what 
 has been already advanced concerning its office and use. Be- 
 fore we enter however on the discussion of each article sepa- 
 rately, it will be useful to premise some things which may 
 contribute to a general knowledge of it. First, let it be under- 
 stood, that the law inculcates a conformity of life, not only to 
 external probity, but also to internal and spiritual righteous- 
 ness. Now though none can deny this, yet very few persons 
 pay proper attention to it. This arises from their not con- 
 sidering the Legislator, by whose nature we ought to estimate 
 also the nature of the law. If a king prohibit, by an edict, 
 adultery, murder, or theft, no man, I confess, will be liable 
 to the penalty of such a law, who has only conceived in his 
 mind a desire to commit adultery, murder, or theft, but has 
 not perpetrated either of them. Because the superintendence 
 of a mortal legislator extends only to the external conduct, 
 and his prohibitions are not violated unless the crimes be 
 actually committed. But God, whose eye nothing escapes, and 
 who esteems not so much the external appearance as the purity 
 of the heart, in the prohibition of adultery, murder, and theft, 
 comprises a prohibition of lust, wrath, hatred, coveting what 
 belongs to another, fraud, and every similar vice. For, being 
 a spiritual Legislator, he addresses himself to the soul as much 
 as to the body. Now the murder of the soul is wrath and 
 hatred; the theft of the soul is evil concupiscence and avarice; 
 the adultery of the soul is lust. But it will be said, that human 
 
 VOL. I. 3D
 
 INSTITUTES OF THE [BOOK n. 
 
 laws also relate to designs and intentions, and not to fortuitous 
 rvrnts. This I grant; but they relate to such designs and 
 intentions as have been manifested in outward actions. They 
 examine and consider with what intention every act has been 
 performed; but do not scrutinize the secret thoughts. Human 
 laws therefore are satisfied, when a man abstains from external 
 transgression. But on the contrary, the Divine law being 
 i;iven to our minds, the proper regulation of them is the prin- 
 cipal requisite to a righteous observance of it. But men in 
 general, even while they resolutely dissemble their contempt 
 of the law, dispose their eyes, their feet, their hands, and all 
 the parts of their body, to some kind of observance of it; while 
 at the same time their hearts are entirely alienated from all 
 obedience to it, and they suppose that they have discharged 
 their duty, if they have concealed from man what they practise 
 in the sight of God. They hear the commands, Thou shah 
 not kill, Thou shalt not commit adultery, Thou shalt not steal. 
 They draw not the sword to commit murder; they never 
 associate with harlots; they lay no violent hands on the pro- 
 perty of others. All these things thus far are well; but in their 
 whole souls they breathe after murders, they kindle into lust, 
 they look with dishonest eyes on the property of others, and 
 in their cupidity they devour it. Now then they are destitute 
 o.f the principal requisite of the law. Whence arises such 
 gross stupidity, but from discarding the legislator, and accom- 
 modating a righteousness to our own inclination? These 
 persons Paul strongly opposes, when he affirms that " the law 
 is spiritual:" (/) signifying that it requires not only the ob^li- 
 cnce of the soul, the understanding, and the will, but even an 
 ungelic purity, which being cleansed from all the pollution of 
 the flesh, may savour entirely of the Spirit. 
 
 VII. When we say that this is the sense of the law, we 
 are not introducing a novel interpretation of our own, but 
 following Christ, who is the best interpreter of it. For the 
 peope having imbibed from the Pharisees the corrupt opinion, 
 that he, who has perpetrated no external act of disobedience 
 to the law, is an observer of the law; he confutes this very 
 
 (7) Rom. vii. 14.
 
 CHAP, vin.] CHRISTIAN RELIGION. 3.95 
 
 dangerous error, and pronounces an unchaste look at a woman 
 to be adultery: he declares them to be murderers, who hate a 
 brother: he makes them u in danger of the judgment," who 
 have only conceived resentment in their hearts; them " in 
 danger of the council," who in murmuring or quarrelling have 
 discovered any sign of an angry mind; and them " in danger 
 of hell fire," who with opprobrious and slanderous language 
 have broken forth into open rage, (m) Persons who have 
 not perceived these things, have pretended that Christ was 
 another Moses, the giver of an evangelical law, which sup- 
 plied the deficiencies of the law of Moses. Whence that 
 common maxim, concerning the perfection of the evangelical 
 law, that it is far superior to the old law; a maxim in many 
 respects very pernicious. For when we introduce a summary 
 of the commandments, it will appear from Moses himself what 
 an indignity this fixes on the Divine law. It certainly in- 
 sinuates that all the sanctity of the fathers under the Old 
 Testament, was not very remote from hypocrisy, and draws 
 us aside from that one perpetual rule of righteousness. But 
 there is not the least difficulty in the confutation of this error; 
 for they have supposed that Christ made additions to the law, 
 whereas he only restored it to its genuine purity, by clearing it 
 from the obscurities and blemishes which it had contracted from 
 the falsehoods and the leaven of the Pharisees. 
 
 VIII. It must be observed, in the second place, that the 
 commands and prohibitions always imply more than the words 
 express: but this must be so restricted, that we may not make 
 it a Lesbian rule, by the assistance of which the Scripture 
 may be licentiously perverted, and any sense be extorted at 
 pleasure from any passage. For some people, by this immo- 
 derate and excursive liberty, cause one person to despise the 
 authority of the law, and another to despair of understanding- 
 it. Therefore, if it be possible, we must find some way that 
 may lead us by a straight and steady course to the will of 
 God. We must inquire, I say, how far our interpretation 
 ought to exceed the limits of the expressions; that it may 
 evidently appear, not to be an appendix of human glosses 
 
 (m) Matt. v. 28, 22.
 
 396 INSTITUTES OF THE [BOOK n. 
 
 annexed to the Divine law, but a faithful explanation of the 
 pure and genuine sense of the legislator. Indeed, in all the 
 commandments, the figure synecdoche, by which a part is ex- 
 pressed instead of the whole, is so conspicuous, that he may 
 justly be the object of ridicule, who would restrict the sense 
 of the law within the narrow limits of the words. It is plain 
 then that a sober exposition of the law goes beyond the words 
 of it; but how far, remains doubtful, unless some rule be laid 
 down. The best rule, then, I conceive will be, that the expo- 
 sition be directed to the design of the precept; that in regard 
 to every precept it should be considered for what end it was 
 given. For example, every precept is either imperative or 
 prohibitory. The true meaning of both these kinds of pre- 
 cepts will immediately occur to us, if we consider the design 
 or the end of them. As the end of the fifth commandment is, 
 that honour may be given to them to whom God assigns it. 
 The substance of this precept then is, that it is right, and 
 pleasing to God, that we should honour those on whom he 
 hath conferred any excellence, and that contemptuous and 
 contumacious conduct towards them is an abomination to him. 
 The design of the first commandment is, that God alone may 
 be worshipped. The substance of this precept then will be, 
 that true piety, that is, the worship of his majesty, is pleas- 
 ing to God, and that he abominates impiety. Thus in every 
 commandment we should first examine the subject of it; in the 
 next place we should inquire the end of it, till we discover 
 what the legislator really declares in it to be either pleasing or 
 displeasing to him. Lastly, we must draw an argument from 
 this commandment to the opposite of it, in this manner: If 
 this please God, the contrary must displease him: if this dis- 
 please him, the contrary must please him; if he enjoin this, 
 he forbids the contrary; if he forbid this, he enjoins the 
 contrary. 
 
 IX. What we now rather obscurely hint at, will be fully and 
 practically elucidated in our exposition of the commandments. 
 Wherefore it is sufficient to have suggested it; only the last 
 position, which otherwise might not be understood, or, if under- 
 stood, might seem unreasonable, requires to be briefly established 
 by suitable proof. It needs no proof, that an injunction of any
 
 CHAP, viii.] CHRISTIAN RELIGION. 397 
 
 thing good is a prohibition of the opposite evil: for every man 
 will concede it. And common sense will easily admit, that a pro- 
 hibition of crimes is a command to practise the contrary duties. 
 It is commonly considered as a commendation of virtues, when 
 censure is passed on the opposite vices. But we require some- 
 what more than is commonly intended by those forms of ex- 
 pression. For men generally understand the virtue which is 
 opposite to any vice to be an abstinence from that vice: but 
 we affirm that it goes farther, even to the actual performance 
 of the opposite duty. Therefore, in this precept, "Thou shall 
 not kill," the common sense of mankind will perceive nothing 
 more than that we ought to abstain from all acts of injury to 
 others, and from all desire to commit any such acts. I main- 
 tain that it also implies, that we should do every thing that we 
 possibly can towards the preservation of the life of our neigh- 
 bour. And not to speak without reason, I prove it in the 
 following manner: God forbids us to injure the safety of our 
 brother, because he wishes his life to be dear and precious to 
 us: he therefore at the same time requires of us all those offices 
 of love which may contribute to the preservation of it. Thus 
 we perceive, that the end of the precept will always discover to 
 us whatever it enjoins or forbids us to do. 
 
 X Many reasons are frequently given, why God hath, 
 as it were in incomplete precepts^ rather partially intimated 
 his will than positively expressed it; but the reason which 
 affords me more satisfaction than all others is the following. Be- 
 cause the flesh always endeavours to extenuate, and by specious 
 pretexts to conceal the turpitude of sin, unless it be exceed- 
 ingly palpable, he hath proposed by way of example in every 
 kind of transgression that which is most atrocious and detestable, 
 and the mention of which inspires us with horror, in order 
 that our minds might be impressed with the greater detestation 
 of every sin. This often deceives us in forming opinion of 
 vices; if they be private, we extenuate them. The Lord 
 destroys these subterfuges, when he accustoms us to refer the 
 whole multitude of vices to these general heads, which best 
 represent the abominable nature of every species of transgres- 
 sions. For example; anger and hatred are not supposed to 
 be such execrable crimes when thev are mentioned under their
 
 398 INSTITUTES OF THE [BOOK H, 
 
 own proper appellations; but when they are forbidden to us 
 under the name of murder, we have a clearer perception how 
 abominable they are in the view of God, by whose word they 
 are classed under such a flagitious and horrible species of 
 crimes: and being influenced by his judgment, we accustom 
 ourselves more seriously to consider the atrociousness of those 
 offences which we previously accounted trivial. 
 
 XI. In the third place, let it be considered, what is intended 
 by the division of the Divine law into two tables; the frequent 
 and solemn mention of which all wise men will judge not to be 
 without some particular " design. And we have a reason at 
 hand, which removes all ambiguity on this subject. For God 
 has thus divided his law into two parts, which comprise the 
 perfection of righteousness, that we might assign the first part 
 to the duties o* religion, which peculiarly belong to the wor- 
 ship of his majesty, and the second to those duties of charity, 
 which respect men. The first foundation of righteousness is 
 certainly the worship of God; and if this be destroyed, all the 
 other branches of righteousness, like the parts of a disjointed 
 and falling edifice, are torn asunder and scattered. For what 
 kind of righteousness will you pretend to, because you refrain 
 from harassing men by acts of theft and rapine, if at the same 
 time you atrociously and sacrilegiously defraud the majesty of 
 God of the glory which is due to him? because you do not 
 pollute your body with fornication, if you blasphemously pro- 
 fane the sacred name of God? because you murder no- man, 
 if you strive to destroy and extinguish all memory of God? 
 It is in vain therefore to boast of righteousness without reli- 
 gion; as well might the trunk of a body be exhibited as a 
 beautiful object, after the head has been cutoff. Nor is religion 
 only the head of righteousness, but the very soul of it, consti- 
 tuting all its life and vigour; for without the fear of God, men 
 preserve no equity and love among each other. We therefore 
 call the worship of God the principle and foundation of right- 
 eousness, because if that be wanting, whatever equity, conti- 
 nence, and temperance men may practise among themselves, 
 it is all vain and frivolous in the sight of God. We assert also 
 that it is the source and soul of righteousness; because men 
 are taught by it to live temperatelv and justly with each other,
 
 CHAP, vin.] CHRISTIAN RELIGION. 399 
 
 if they venerate God as the Judge of right and wrong. In the 
 first table therefore he instructs us in piety and the proper 
 duties of religion, in which his majesty is to be worshipped; 
 in the second he prescribes the duties which the fear of his 
 name should excite us to practise in society. For this reason 
 our Lord, as the evangelists inform us, (n) summarily com- 
 prised the whole law in two principal points; that we love 
 God with all our heart, with all our,,, soul, and with all our 
 strength; and that we love our neighbour as ourselves. Of 
 the two parts in which he comprehends the whole law, we 
 see how he directs one towards God, and assigns the other 
 to men. 
 
 XII. But, although the whole law is contained in these two 
 principal points, yet our God, in order to remove every pre- 
 text of excuse, hath been pleased in the ten commandments 
 more diffusely and explicitly to declare, as well those things 
 which relate to our honour, love, and fear of him, as those 
 which pertain to that charity, which he commands us for his 
 sake to exercise towards men. Nor is it a useless study to 
 examine into the division of the commandments; provided 
 you remember it is a subject of such a nature, that every 
 man ought to be at liberty to judge of it, and that we ought 
 not contentiously to oppose any who may differ from us re- 
 specting it. But we are under a necessity of touching on this 
 topic, lest the reader should despise or wonder at the division 
 that we shall adopt, as a novel invention. That the law is 
 divided into ten precepts, is beyond all controversy, being fre- 
 quently established by the authority of God himself. The 
 question therefore is not concerning the number of the pre- 
 cepts, but concerning the manner of dividing them. Those 
 who divide them, so as to assign three precepts to the first 
 table, and leave the remaining seven to the second, expunge 
 from the number the precept concerning images, or at least 
 conceal it under the first: whereas it is undoubtedly delivered 
 by the Lord as a distinct commandment. But the tenth, 
 against coveting the property of our neighbour, they incon- 
 siderately divide into two. It may also be remarked, that 
 
 (n) Matt. xxii. 3740. Luke x. 27.
 
 INSTITUTES OF THE [BOOK n. 
 
 such a method of division was unknown in purer ages. Others 
 reckon with us four articles in the first table; but the first 
 commandment they consider as a simple promise without a 
 precept. Now I understand the "ten words" mentioned by 
 Moses to be ten precepts, and I think I see that number disposed 
 in the most beautiful order. And therefore, unless I am con- 
 vinced by clear argument, leaving them in possession of their 
 opinion, I shall follow what appears to me to be preferable; 
 that is, that what they make the first precept is a preface to the 
 whole law; that it is followed by the precepts, four belonging 
 to the first table and six to the second, in the order in which 
 they will now be recited. Origen has mentioned this division 
 as if it were universally received in his time without am 
 controversy. Augustine also coincides with us; for in enu- 
 merating them to Boniface, he observes this order: That God 
 alone be religiously worshipped; that no adoration be paid to 
 an idol; that the name of the Lord be not taken in vain. He 
 had before spoken separately of the shadowy precept of the 
 sabbath. It is true, that in another passage he expresses his 
 approbation of the former division, but for a most trivial rea- 
 son; namely, that if the first table be digested into three pre- 
 cepts, the trinal number will be a more conspicuous exhibition 
 of the mystery of the trinity. In the same place, however, he 
 does not conceal that in other respects he prefers our division. 
 Beside these writers, the author of the unfinished treatise on 
 Matthew is of the same opinion with us. Josephus, doubtless 
 according to the common opinion of his time, assigns five 
 precepts to each table. This is repugnant to reason, because 
 it confounds the distinction between religion and charity: and 
 is also refuted by the authority of our Lord, who in Matthew 
 places the precept concerning honour to parents in the second 
 table. Now let us hear God himself speaking in his own 
 words. 
 
 THE FIRST COMMANDMENT. 
 
 I AM THE LORD THY GoD, WHICH HAVE BROUGHT THEE OUT 
 OF THE LAND OF EGYPT, OUT OF THE HOUSE OF BONDAGE. 
 THOU SHALT HAVE NO OTHER GODS BEFORE ME. 
 
 XIII. Whether you make the first sentence a part of the
 
 CHAP, vin.j CHRISTIAN RELIGION. 401 
 
 first commandment, or read it separately, is a matter of indiffer- 
 ence to me, provided you allow it to be a preface to the whole 
 law. The first object of attention in making laws is to guard 
 against their being abrogated by contempt. Therefore God 
 in the first place provides, that the majesty of the law, which he 
 is about to deliver, may never fall into contempt: and to sanc- 
 tion it he uses a threefold argument. He asserts his authority 
 and right of giving commands, and thereby lays his chosen 
 people under a necessity of obeying them. He exhibits a promise 
 of grace, to allure them by its charms to the pursuit of holiness. 
 He reminds the Israelites of his favour, to convict them of in- 
 gratitude if they do not conduct themselves in a manner cor- 
 respondent to his goodness. The name LORD, or JEHOVAH, 
 designates his authority and legitimate dominion. For if all 
 things be of him, and if in him all things consist, it is reason- 
 able that all things be referred 'to him; agreeably to the ob- 
 servation of Paul. (0) Therefore by this word alone we are 
 brought into complete subjection to the power of the Divine 
 majesty, for it would be monstrous for us to desire to rje^ 
 move ourselves from his jurisdiction, out of whom we cannot 
 exist. 
 
 XIV. After having shewn that he hath a right to com- 
 mand, and that obedience is his just due; that he may not 
 appear^to constrain us by necessity alone, he sweetly allures 
 us by pronouncing himself the God of the Church. For the 
 expression implies the mutual relation, which is contained in 
 that promise, " I will be their God, and they shall be my 
 people." (/>) Whence Christ proves the immortality of Abra- 
 ham, Isaac, and Jacob, from the declaration of the Lord, that 
 he is their God. (y) Wherefore it is the same as if he had 
 said, I have chosen you as my people, not only to bless you 
 in the present life, but to bestow upon you abundant felicity 
 in the life to come. The design of this favour is remarked 
 in various places in the law; for when the Lord in mercy con- 
 descends to number us among the society of his people, " He 
 chooseth us," says Moses, " to be a peculiar people unto him- 
 self, a holy people, to keep his commandments." (r) Hence 
 
 (o) Rom. xi. 36. (/>) Jer. xxxi. 33. 
 
 (7) Matt. JO.ii. 32. (r) Deut. vii- 6. xiv. 2. xxvi. 18. 
 
 VOL. I. 3 E
 
 INSTITUTES OF THE OOOK n. 
 
 that exhortation, " Ye shall be holy, for I am holy." (s) Now 
 from these two considerations is derived the remonstrance of 
 the Lord by the prophet; " A son honoureth his father, and 
 a servant his master: if then I be a father, where is mine ho- 
 nour? and if I be a master, where is my fear?" (t) 
 
 XV. Next follows a recital of his kindness, which ought 
 to produce a most powerful effect upon our minds, in propor- 
 tion to the detestable guilt of ingratitude, even among men. 
 He reminded the Israelites indeed of a favour which they had 
 recently experienced, but which on account of its magnitude 
 and concomitant miracles being worthy of everlasting remem- 
 brance, might also have an influence on succeeding genera- 
 tions. Besides, it was particularly suitable to the present occa- 
 sion, when the law was about to be published; for the Lord 
 suggests that they were liberated from a miserable slavery in 
 order that they might serve the author of their liberty with a 
 promptitude of reverence and obedience. To retain us in the 
 true and exclusive worship of himself, he generally distin- 
 guishes himself by certain epithets, by which he discriminates 
 his sacred name from all idols and fictitious deities. For, as I 
 have before observed, such is our proneness to vanity and pre- 
 sumption, that as soon as God is mentioned, our mind is un- 
 able to guard itself from falling into some vain imagination. 
 Therefore when God intends to apply a remedy to this evil, he 
 adorns his majesty with certain titles, and thus circumscribes 
 us with barriers, that we may not run into various follies, and 
 presumptuously invent to ourselves some new deity, discard- 
 ing the living God, and setting up an idol in his stead. For 
 this reason the prophets, whenever they intend a proper de- 
 signation of him, invest him, and as it were surround him, 
 with those characters under which he had manifested himself to 
 the people of Israel. Yet, when he is called " the God of Abra- 
 ham," or " the God of Israel," when he is said to reside " be- 
 tween the cherubim" "in the temple," "at Jerusalem," (v) these 
 and similar forms of expression do not confine him to one place, 
 or to one nation: they are only used, to fix the thoughts of 
 
 (.s) Lev. xi. 44. (/) Mai. i. 6. 
 
 (v) Exod. iii. 6. Amos i. 2. Hab. ii. 20. Psalm Ixxx. 1. xcix. 1. Isa'rah 
 xxxvii. 16.
 
 CHAP, viii.] CHRISTIAN RELIGION. 403 
 
 the pious on that God, who in the covenant, which he hath 
 made with Israel, hath given such a representation of himself, 
 that it is not proper to deviate in the smallest instance from 
 such a model. Nevertheless let it be concluded, that the de- 
 liverance of the Jews is mentioned to induce them to devote 
 themselves with more alacrity to the service of God, who 
 justly claims a right to their obedience. But, that we may not 
 suppose this to have no relation to us, it behoves us to con- 
 sider, that the servitude of Israel in Egypt was a type of the 
 spiritual captivity, in which we are all detained, till our celes- 
 tial deliverer extricates us by the power of his arm, and intro- 
 duces us into the kingdom of liberty. As formerly therefore 
 when he designed to restore the dispersed Israelites to the 
 worship of his name, he rescued them from the intolerable 
 tyranny of Pharaoh by which they were oppressed; so now he 
 delivers all those, whose God he declares himself to be, from 
 the fatal dominion of Satan which was represented by that 
 corporeal captivity. Wherefore there is no one, whose mind 
 ought not to be excited to listen to the law, which he is in- 
 formed came from the King of kings; from whom as all crea- 
 tures derive their origin, so it is reasonable that they should 
 regard him as their end in all things. Every man, I say, 
 ought to welcome the legislator; to observe whose com- 
 mands he is taught that he is particularly chosen; from whose 
 benignity he expects an abundance of temporal blessings and a 
 life of immortality and glory; by whose wonderful power and 
 mercy he knows himself to be delivered from the jaws of 
 death. 
 
 XVI. Having firmly established the authority of his law, 
 he publishes the first commandment, " That we should have no 
 other gods before him." The end of this precept is, that God 
 chooses to have the sole pre-eminence, and to enjoy undiminish- 
 ed his authority among his people. To produce this end, he en- 
 joins us to keep at a distance from all impiety and superstition, 
 by which we should either diminish or obscure the glory of 
 his name; and for the same reason he directs us to worship 
 and adore him in the exercise of true piety. The simplicity of 
 the language almost expresses this; for we cannot "have" 
 God, without at the same time comprising all that belongs to
 
 404 INSTITUTES OF THE [BOOK n. 
 
 him. Therefore when he forbids us to "have" any other 
 gods, he implies, that we must not transfer to another what 
 belongs to him. For although the duties we owe to God are 
 innumerable, yet they may not improperly be classed under 
 four general heads: Adoration, a necessary branch of which 
 is the spiritual obedience of the conscience; Trust; Invoca- 
 tion; and Thanksgiving. By adoration I mean the reverence 
 and worship which he receives from every one of us, who has 
 submitted to his majesty. Wherefore it is not without reason 
 that I make it partly to consist in a subjection of our con- 
 sciences to his law; for it is a spiritual homage which is ren- 
 dered to him, as to a sovereign King possessed of all power over 
 our souls. Trust is a secure dependence on him, arising from 
 a knowledge of his perfections; when ascribing to him all 
 wisdom, righteousness, power, truth, and goodness, we esteem 
 ourselves happy only in communications from him. Invoca- 
 tion is the application of our minds, under every pressure of 
 necessity, resorting to his fidelity, faithfulness, and assistance, 
 as its only defence. Thanksgiving is gratitude, which ascribes 
 to him the praise of all blessings. As the Lord permits no 
 portion of these duties to be transferred to another, so he com- 
 mands them to be wholly given to himself. Nor will it be 
 sufficient for you to refrain from worshipping any other god, 
 unless you also refrain from imitating certain nefarious 
 despisers, who take the compendious method of treating all 
 religions with contempt. But the observance of this precept 
 must be preceded by true religion, leading our minds to the 
 living God; that being endued with^the knowledge of him 
 they may aspire to contemplate, fear, and worship his majesty, 
 to receive his communication of blessings, to request his aid 
 upon all occasions, to acknowledge and celebrate the magnifi- 
 cence of his works, as the sole end in all the actions of our 
 lives. We must also beware of corrupt superstition, by which 
 those whose minds are diverted from the true God, are car- 
 ried about after various deities. Therefore, if we be contented 
 with one God, let us remember what has before been observed, 
 that all fictitious deities must be driven far away, and that we 
 must not divide that worship which he claims exclusively to 
 himself. For it is criminal to detract even the smallest portion
 
 CHAP, viii.] CHRISTIAN RELIGION. 405 
 
 from his glory; he must be left in possession of all that belongs 
 to him. The following clause " before me" aggravates the 
 atrociousness of the offence; for God is provoked to jealousy 
 whenever we substitute the figments of our own minds instead 
 of him: just as an immodest woman, by openly introducing 
 an adulterer into the presence of her husband, would inflame 
 his mind with the greater resentment. When God therefore, 
 by the presence of his power and grace, gave a proof of his 
 regard to the people whom he had chosen; in order the more 
 forcibly to deter them from the crime of rebellion against him, 
 he warns them of the impossibility of introducing new deities 
 without his being a witness and spectator of the sacrilege. 
 For this presumption rises to the highest degree of impiety, 
 when man imagines that he can elude the observation of God 
 in his acts of rebellion. God on the contrary proclaims, that 
 whatever we devise, whatever we attempt, whatever we perform, 
 is present to his view. Our conscience must therefore be pure 
 even from the most latent thoughts of apostacy, if we wish our 
 religion to obtain the approbation of the Lord. For he re- 
 quires from us the glory due to his name undiminished and 
 uncorrupted, not only in external confession, but in his own 
 eyes, which penetrate the inmost recesses of our hearts. 
 
 THE SECOND COMMANDMENT. 
 
 THOU SHALT NOT MAKE UNTO THEE ANY GRAVEN IMAGE, OR ANY 
 LIKENESS OF ANY THING THAT IS IN HEAVEN ABOVE, OR THAT 
 IS IN THE EARTH BENEATH, OR THAT IS IN THE WATER UNDER 
 THE EARTH. THOU SHALT NOT BOW DOWN THYSELF TO THEM, 
 NOR SERVE THEM. 
 
 XVII. As in the preceding commandment the Lord hath 
 declared himself to be the one God, beside whom no other 
 deities ought to be imagined or worshipped; so in this he more 
 clearly reveals his nature, and the kind of worship with which 
 he ought to be honoured, that we may not dare to form any 
 carnal conceptions of him. The end therefore of this precept 
 is, that he will not have his legitimate worship profaned with 
 superstitious rites. Wherefore in a word he calls us off, and 
 wholly abstracts us from carnal observances, which our foolish
 
 406 INSTITUTES OF THE [BOOK 11. 
 
 minds are accustomed to devise, when they conceive of God 
 according to the grossness of their own apprehensions: and 
 therefore he calls us to the service which rightfully belongs to 
 him, that is, the spiritual worship which he hath instituted. He 
 marks what is the grossest transgression of this kind, that is, 
 external idolatry. And this precept consists of two parts: the 
 first restrains us from licentiously daring to make God, who is 
 incomprehensible, the subject of our senses, or to represent him 
 under any visible form. The second prohibits us from paying 
 religious adoration to any images. He likewise briefly enu- 
 merates all the forms, in which he used to be represented by 
 profane and superstitious nations. By those things which are 
 in heaven, he means the sun, the moon, and the other stars, 
 and perhaps birds: as when he explains his meaning in the 
 fourth chapter of Deuteronomy, he mentions birds as well as 
 the stars, (w) This I should not have remarked, had I not 
 known some persons injudiciously refer this clause to angels. 
 I omit the other particulars, as needing no explanation. And 
 in the first book (oi) we have already sufficiently proved that 
 whatever visible representations of God are invented by man 
 are diametrically opposite to his nature; and that therefore as 
 soon as ever idols are introduced, true religion is immediately 
 corrupted and adulterated. 
 
 XVIII. The penal sanction which is annexed ought to 
 have no small influence in arousing us from our lethargy. He 
 thus threatens: 
 
 FOR I THE LORD THY GOD AM A JEALOUS GOD, VISITING THE 
 
 INIQUITY OF THE FATHERS UPON THE CHILDREN UNTO THE 
 THIRD AND FOURTH GENERATION OF THEM THAT HATE ME; 
 AND SHEWING MERCY UNTO THOUSANDS OF THEM THAT LOVE 
 ME, AND KEEP MY COMMANDMENTS. 
 
 This is equivalent to a declaration that it is to him alone that 
 we ought to adhere. And to urge its to it, he announces his 
 power, which he permits none with impunity to despise or 
 undervalue. For the Hebrew word El, which is here used for 
 God, is expressive of strength. In the second place, he calls 
 
 Denit. iv. 17. (x) Cap. xi. 12.
 
 CHAP, viii.] CHRISTIAN RELIGION. 407 
 
 himself " a jealous God,'* who can bear no equal. Thirdly, 
 he declares that he will avenge his majesty and glory on those 
 who transfer it to creatures or to graven images; and that not 
 with the transient punishment of the original transgressors 
 only, but of their posterity to the third and fourth generation, 
 that is, of those who shall imitate the impiety of their fathers: 
 as he also permanently displays his mercy and goodness, 
 through a long line of posterity, to those who love him and 
 keep his law. It is very common for God to assume the cha- 
 racter of a husband to us: for the union, in which he connects 
 us with himself, when he receives us into the bosom of his 
 Church, bears a resemblance to the sacred conjugal relation 
 which requires to be supported by mutual fidelity. As he 
 performs towards us all the duties of a true and faithful hus- 
 band, so he demands from us the reciprocal duties of con- 
 jugal love and chastity; that is, that we do not prostitute our 
 souls to Satan, to lust, and to the impurity of the carnal appe- 
 tites. Wherefore, when he reproves the apostacy of the Jews, 
 he complains that they had discarded chastity, and were pol- 
 luted with adulteries, (t/) Therefore as a husband in proportion 
 to the superiority of his purity and chastity is the more 
 grievously incensed, if he perceive the affection of his wife 
 inclining to a rival; so the Lord, who hath in truth espoused 
 us to himself, declares that he feels the most ardent jealousy, 
 whenever we neglect the sacred purity of his conjugal rela- 
 tion to us, and defile ourselves with criminal lusts, but especially 
 when we transfer to any other, or adulterate with any super- 
 stition, the worship of his majesty, which ought to be preserved 
 in the most consummate perfection. Since by such conduct we 
 not only violate the faith pledged in our nuptials, but even 
 pollute our souls with spiritual adultery. 
 
 XIX. Let us inquire .what he intends by his threatening to 
 "visit the iniquity of the fathers upon the children to the third 
 and fourth generation?" For besides that it is inconsistent 
 with the equity of the Divine justice, to inflict upon an inno- 
 cent person the punishment due to the offences of another, 
 God himself declares that "the son shall not bear the iniquity 
 
 (v) Jcr. ill. 1, 2. Hoe. ii. 2.
 
 408 INSTITUTES OF THE [BOOK n. 
 
 of the father." (2) But this expression is repeated more than 
 once, concerning a deferring to future generations of tht 
 punishments of crimes committed by their ancestors. For 
 Moses frequently speaks of " the Lord visiting the iniquity of 
 the fathers upon the children unto the third and fourth ge- 
 neration." () In like manner Jeremiah; " Thou shewest 
 loving-kindness unto thousands, and recompensest the iniquity 
 of the fathers into the bosom of their children after them." () 
 Some, who labour very hard to solve this difficulty, are of 
 opinion that its meaning is to be confined to temporal punish- 
 ments; which if children sustain through the sins of their 
 parents, there is nothing absurd in it; because they frequently 
 conduce to the salvation of those on whom they are inflicted. 
 This is certainly true. For Isaiah denounced to Hezekiah, 
 that on account of the sin which he had committed, his sons 
 should be despoiled of the kingdom and carried away into 
 exile, (c) The families of Pharaoh and Abimelech are afflicted 
 on account of the injury sustained by Abraham. (</) But when 
 this is adduced as a solution of this question, it is rather an 
 evasion of it, than a proper explanation. For in this and in 
 similar places the Lord threatens a punishment too great to be 
 terminated by the limits of the present life. It must therefore 
 be understood as a declaration that the curse of the Lord 
 righteously rests not only on the person of an impious man, but 
 also on his whole family. Where it has rested, what can be 
 expected, but that the father being destitute of the Spirit of 
 God will lead a most flagitious life; and that the son, expe- 
 riencing, in consequence of the iniquity of his father, a similar 
 dereliction by the Lord, will pursue the same path to perdi- 
 tion; and that the grandson and the great grandson, the 
 execrable posterity of detestable men, will run headlong after 
 them down the same precipice of destruction? 
 
 XX. First let us inquire, whether such punishment be in- 
 consistent with the Divine justice. If the whole nature of 
 man be worthy of condemnation, we know that destruction 
 awaits those who are not favoured by the Lord with the com- 
 munication of his grace. Nevertheless they perish through 
 
 (3) Ezek. xviii. 20. (a) Numb. xiv. 18. (ft) Jer. xxxii. 1?. 
 
 (r) Isaiah xxxix: ". (</) Gen. xii. 17- sx ".
 
 CHAP, viii.] CHRISTIAN RELIGION. 409 
 
 their own iniquity, and not through the unjust hatred of God. 
 Nor is there any room left for expostulation, why they are "not 
 assisted by Divine grace to obtain salvation as well as others. 
 Since it is a punishment therefore inflicted on the impious and 
 flagitious, in consequence of their transgressions, that their 
 families remain destitute of Divine grace for many generations; 
 who can bring any accusation against God for this most 
 righteous instance of his vengeance? But it will be said, the 
 Lord declares, on the contrary, that the punishment of the sin 
 of the father shall not be transferred to the son. Observe the 
 subject that is treated of in that place. The Israelites, after 
 they had been long harassed by numerous and unceasing 
 calamities, began to use this proverb, "The fathers have 
 eaten sour grapes, and the children's teeth are set on edge:" (e) 
 by which they insinuated, that sins had been committed by 
 their parents, the punishment of which was inflicted on them 
 who were otherwise righteous and innocent, more through the 
 implacable wrath of God, than through a just severity. The pro- 
 phet announces to them that this is not the case, but that they 
 are punished for their own transgressions, and that it is incom- 
 patible with the Divine justice to punish a righteous son for 
 the iniquity of a wicked father. Nor is this to be found in the 
 penal sanction now under consideration. For if the visitation, 
 of which we are treating, be fulfilled, when God removes from 
 the family of the impious his grace, the light of his truth, and 
 the other means of salvation; the very circumstance of children 
 blinded and abandoned by him being found treading in the 
 footsteps of their fathers, is an instance of their bearing the 
 curse in consequence of the crimes of their parents. But their 
 being the subjects of temporal miseries, and at length of eter- 
 nal perdition, are punishments from the righteous judgment 
 ^)f God, not for the sins of others, but on account of their own 
 iniquity. 
 
 XXI. On the other hand, God gives a promise to extend 
 his mercy to a thousand generations; which also frequently 
 occurs in the Scripture, and is inserted in the solemn covenant 
 with the Church: "I will be a God unto thee, and to thy 
 
 (e) Ezek. xviii. 2. 
 
 VOL. I. 3 F
 
 410 INSTITUTES OF THE [BOOK ir. 
 
 seed after thee." (/) In allusion to this, Solomon says, thai 
 " the children of the just man are blessed after him;" () not 
 only as the effect of a religious education, which is of no small 
 importance, but also in consequence of the blessing promised in 
 the covenant, that the grace of God shall perpetually remain 
 in the families of the pious. This is a source of peculiar con- 
 solation to the faithful, but to the impious of great terror: 
 for if even after death the memory of righteousness and ini- 
 quity has so much influence with God, that the curse of the 
 one and the blessing of the other will redound to posterity, 
 much more will it remain on the persons of the actors them- 
 selves. Now it is no objection to our argument, that the de- 
 scendants of the impious sometimes grow better, while those 
 of the faithful degenerate; since the Legislator never intended 
 to establish in this case such an invariable rule, as would dero- 
 gate from his own free choice. For it is sufficient for the con- 
 solation of the righteous and the terror of the sinner, that the 
 denunciation is not vain or inefficacious, although it be not 
 always executed. For as the temporal punishments inflicted 
 on a few wicked men are testimonies of the Divine wrath 
 against sin, and of the judgment that will hereafter be pro- 
 nounced on all sinners, though many escape with impunity 
 even to the end of their lives: so when the Lord exhibits one 
 example of this blessing, in manifesting his mercy and good- 
 ness to the son for the sake of his father, he affords a proof of 
 his constant and perpetual favour to his worshippers; and 
 when in any one instance he pursues the iniquity of the father 
 in the son, he shews what a judgment awaits all the reprobate 
 on account of their own transgressions: the certainty of which 
 was what he principally designed in this passage. He also gives 
 us a cursory intimation of the greatness of his mercy, which he 
 extends to a thousand generations, while he has assigned only 
 four generations to his vengeance. 
 
 THE THIRD COMMANDMENT. 
 
 THOU SHALT NOT TAKE THE NAME OF THE LORD THY 
 GOD IN VAIN. 
 
 (/) Gen. xvii. 7. ($) Prov. xx. T.
 
 CHAP, viii.] CHRISTIAN RELIGION. 411 
 
 XXII. The end of this precept is, that the Lord will have 
 the majesty of his nam^ to be held inviolably sacred by us. 
 The substance of the command therefore is, that we ought not 
 to profane that name by a contemptuous or irreverent use of 
 it. This prohibition necessarily implies an injunction, that 
 we studiously and carefully treat it with religious veneration. 
 Therefore it becomes us to regulate our thoughts and words in 
 such a manner that we may not think or speak any thing con- 
 cerning God and his mysteries, but with the greatest sobriety 
 and reverence: that in meditating on his works we may form 
 no opinion that is dishonourable to him. These three things, 
 I say, we ought most carefully to observe: first, that whatever 
 we think, and whatever we say of him, should savour of his 
 excellence, correspond to the sacred sublimity of his name, 
 and tend to the exaltation of his magnificence. Secondly, 
 we should not rashly and preposterously abuse his holy 
 word and adorable mysteries to the purposes of ambition, of 
 avarice, or of amusement; but as they bear an impression of 
 the dignity of his name, they should always receive from us 
 the honour and esteem which belong to them. Lastly, We 
 should not injure his works by obloquy or detraction, as some 
 miserable mortals are accustomed to do; but whenever we 
 mention any thing done by him, we should celebrate it with 
 encomiums of wisdom, justice, and goodness. This is "sanc- 
 tifying" the name of God. In every other case, it is violated 
 by a vain and criminal abuse, because it is carried beyond the 
 limits of that legitimate use, to which alone it is consecrated; 
 and though no other consequence ensue, it is deprived of its 
 dignity, and by degrees rendered contemptible. But if it be 
 so criminal thus rashly and unseasonably to introduce the name 
 of God on every occasion, much more so must it be to apply 
 it to such nefarious uses as they do, who make it subservient 
 to the superstitions of necromancy, to horrible imprecations, 
 to unlawful exorcisms, and to other impious incantations. But 
 an oath is the thing principally contemplated in the command, 
 as the most detestable instance of the perverse abuse of the 
 Divine name; and this is done to inspire us with the greater 
 horror of every species of profanation of it. That this precept 
 relates to the worship of God and the reverence of his name,
 
 41* INSTITUTES OF THE [BOOK 11. 
 
 and ndt to the equity that ought to be observed among man- 
 kind, appears from this; that the subsequent condemnation, 
 in the second table, of perjury and false witness by which so- 
 ciety is injured, would be a needless repetition, if the present pre- 
 cept related to a civil duty. Besides, the division of the law 
 requires this; for as we have already observed, it is not in vain 
 that God has distributed the law into two tables. Whence we 
 conclude, that in this command he vindicates his just claims 
 and guards the sanctity of his name, but does not teach the 
 duties which men owe to each other. 
 
 XXIII. In the first place we have to explain what an oath is. 
 It consists in calling upon God as a witness, to confirm the truth 
 of any declaration that we make. For execrations, which con- 
 tain manifest reproaches against God, are not worthy to be 
 mentioned among oaths. That such an attestation, when 
 rightly performed, is a species of Divine worship, is evident 
 from many places of Scripture. As when Isaiah prophesies of 
 the vocation of the Assyrians and Egyptians to participate 
 in the covenant of Israel: " They shall speak," says he, " the 
 language of Canaan, and swear to the Lord of hosts." (/t) By 
 " swearing to the Lord" here is intended making a profession of 
 religion. Again, when he speaks' of the extension of his king- 
 dom: " He who blesseth himself in the earth shall bless him- 
 self in the God of truth; and he that sweareth in the earth 
 shall swear by the God of truth." (?) Jeremiah says, " If they 
 will diligently learn the ways of my people, to swear by my 
 name, The Lord liveth; as they taught my people to swear by 
 Baal; then shall they be built in the midst of my people." (/) 
 And we are justly said to profess our religion to the Lord, 
 when we invoke his name to bear witness to us. For thereby 
 we confess that he is truth itself, eternal and immutable; whom 
 we call not only as a witness of the truth, excelling all others, 
 but also as the only defender of it who is able to bring to light 
 things which are concealed, and in a word, as the searcher of 
 all hearts. For where hum an testimonies are wanting, we 
 resort for refuge to the testimony of God; and particularly 
 when any thing is to be affirmed, which is hidden in 'the con- 
 
 (h) Isaiah six. 18. () Isaiah Ixv. 16. (>) Jer. xii. 16.
 
 CHAP, viii.] CHRISTIAN RELIGION. 413 
 
 science. For which reason the Lord is extremely angry with 
 them, who swear by strange gods, and interprets that species 
 of swearing as a proof of manifest defection from him. " Thy 
 children have forsaken me, and sworn by them that are no 
 gods." (/) And he declares the atrociousness of this crime by 
 his denunciation of punishment: " I will eut off them that 
 swear by the Lord, and that swear by Malcham." (m) 
 
 XXIV. Now since we understand it to be the will of the 
 Lord, that we should reverence his name in our oaths, we 
 ought to use so much the more caution, lest instead of re- 
 verence they betray dishonour or contempt of it. It is no 
 trifling insult to him, when perjury is committed in his name; 
 and therefore the law calls it a profanation, (n) But what re- 
 mains to the Lord, when he is despoiled of his truth? he will 
 then cease to be God. But he is Certainly despoiled of it, when 
 he is made an abettor and approver of a falsehood. Where- 
 fore when Joshua would induce Achan to a confession of the 
 truth, he says, " My son, give, I pray thee, glory to the Lord 
 God of Israel:" (o) implying in this that the Lord is grievously 
 dishonoured, if perjury be committed in his name. Nor is this 
 strange; for in such case we do all that is in our power to brand 
 his sacred name with a falsehood. And that this form of ex- 
 pression was customary among the Jews, whenever any man 
 was called to take an oath, appears from a similar adjuration 
 used by the Pharisees in the Gospel of John. (/>) To this cau- 
 tion we are accustomed by the forms of oaths which are used 
 in the Scriptures: " The Lord liveth:" (y) " God do so and 
 more also to me:"(r) " I call God for a record upon my soul:"(*) 
 which imply, that we cannot invoke God to be a witness to our 
 declarations, without imprecating his vengeance upon us if we 
 be guilty of perjury. 
 
 XXV. The name of God is rendered vile and contemptible, 
 when it is used in unnecessarily swearing even to what is true; 
 for in this instance also it is taken in vain. Wherefore it will 
 not be sufficient to abstain from perjury; unless we also remem- 
 ber, that swearing is permitted and appointed, not for the sake 
 
 (/) Jer. v. 7. (m) Zeph. i. 4, 5. (n) Lev. xix. 12. 
 
 (o) Joshua vii. 19. (/>) John ix. 24. (y) 1 Sam. xiv. 45. 
 
 '') 2 Kings vi. 31. (.?) 2 Cor. i. 23.
 
 414 INSTITUTES OF THE [BOOK ii. 
 
 of our pleasure or caprice, but from necessity; and that the 
 lawful use of it therefore is transgressed by those who apply it 
 to cases where it is not necessary. Now no other necessity 
 can be pretended, but when we want to serve either religion 
 or charity. This crime in the present day is carried to a very 
 great extent, and it is so much the more intolerable, since by 
 its frequency it has ceased to be considered as a crime, though 
 before the Divine tribunal it is deemed no trivial offence. 
 For the name of God is universally profaned without concern 
 in trifling conversations; and it is not considered as sinful, be- 
 cause this presumptuous wickedness has been so long practised 
 with impunity. But the Divine command remains valid; 
 the sanction remains firm; and a future day will witness the 
 completion of that part of it which denounces a particular 
 punishment against those who take his name in vain. This 
 precept is violated also in another way. If in our oaths we sub- 
 stitute the servants of God in the place of God himself, we are 
 guilty of manifest impiety; because we thereby transfer te 
 them the glory due to the Deity. Nor is it without reason, 
 that God by a special command enjoins us to swear by his 
 name, (?) and by a special prohibition interdicts us from swear- 
 ing by any strange gods, (u) And the Apostle evidently attests 
 the same, when he says, that "men swear by the greater, but 
 that God, because he could swear by no greater, sware by 
 himself." (w) 
 
 XXVI. The Anabaptists, not satisfied with this limitation 
 of oaths, condemn all oaths without exception; because the 
 prohibition of Christ is general: " I say unto you, Swear not 
 at all. But let your communication be, Yea, yea; Nay, nay: 
 for whatsoever is more than these cometh of evil." (^) But by 
 this mode of interpretation they set Christ in opposition to 
 the Father, as though he descended into this world to abrogate 
 the Father's decrees. For in the law the eternal God not 
 only permits an oath, as a lawful thing, which would be suffi- 
 cient to justify the use of it, but in cases of necessity com- 
 mands it. (*/) Now Christ asserts, that " he and his Father are 
 one," that " he acts only according to the commands of the 
 
 (<) Deut. vi. 13. (v ) Exocl. xxiii. 13. (w) Heb. vi. 13, 16. 
 
 (x) Matt. V. 34. ( v) Exod. xxii. 11.
 
 CHAP, viii.] CHRISTIAN RELIGION. 415 
 
 Father," that " his doctrine is not of himself," &c. (2) What 
 then? will they make God contradict himself, by prohibiting 
 and condemning in our conduct that which he hath before ap- 
 proved and enjoined? But as the words of Christ involve 
 some difficulty, let us enter on a brief examination of them. 
 Here we shall never arrive at the truth, unless we attend to the 
 design of Christ, and advert to the subject of which he is there 
 treating. His design is not to relax or to restrict the law, but to 
 reduce it to its true and genuine meaning, which had been 
 very much corrupted by the false comments of the scribes and 
 Pharisees. If we bear this in our minds, we shall not be of 
 opinion that Christ condemned all oaths, but only those which 
 transgress the rule of the law. It appears to have been the 
 custom of the people at that time to avoid nothing but per- 
 juries; whereas the law forbids not only perjuries, but likewise 
 all vain and superfluous oaths. Our Lord therefore, that 
 infallible expositor of the law, apprizes them that it is sinful, 
 not only to perjure themselves, but even to swear. To swear 
 in what manner? In vain. But the oaths which are sanctioned 
 in the law he leaves without any objection. They consider 
 themselves as urging a very powerful argument, when they 
 violently insist on the particle at all; which nevertheless refers 
 not to the word sivear, but to the forms of oaths that are 
 there subjoined. For the error there condemned consisted, 
 partly, in a supposition that in swearing by heaven and earth, 
 there was no interference with the name of God. Therefore, 
 after the principal instance of transgression, the Lord goes on 
 to destroy all their subterfuges, that they may not imagine 
 themselves to have escaped by suppressing the name of God,, 
 and calling heaven and earth to witness for them. For here, 
 by the way, it must be remained, that men indirectly swear by- 
 God, though his name is not expressed; as when they sweat- 
 by the light of life, by the bread which they eat, by their 
 baptism, or by any other blessings which they have received 
 from the Divine munificence. Nor does Christ in that place 
 prohibit them from swearing by heaven, and earth, and Jeru- 
 salem, in order to correct superstition, as some falsely imagine; 
 
 (:) John x. 30. 18. vii. 16.
 
 416 INSTITUTES OF THE [BOOK n. 
 
 but rather to confute the sophistical subtlety of persons who 
 thought there was no crime in the foolish use of indirect oaths, 
 as though they were not chargeable with profaning the sacred 
 name of God, which is engraven however on all his benefits. 
 But the case is different, where any mortal man, or one that 
 is dead, or an angel, is substituted in the place of God; as 
 among idolatrous nations adulation invented that odious form of 
 swearing by the life or genius of the king: because in such cases 
 the deification of a creature obscures and diminishes the glory 
 of the only true God. But when we mean nothing but to derive 
 a confirmation to our assertions from the sacred name of God, 
 although it be done in an indirect manner, yet all such fri- 
 volous oaths are offensive to his majesty. Christ deprives this 
 licentious practice of every vain excuse, by his prohibition of 
 swearing at all. James also aims at the same point, (a) where 
 he uses the language of Christ, which I have cited: because this 
 presumption has always been prevalent in the world, notwith- 
 standing it is a profanation of the name of God. For if you 
 refer the particle at all to the substance of swearing, as 
 though every oath without exception were unlawful, what 
 means the explanation which is immediately annexed, " Neither 
 by heaven, neither by the earth," &c. language evidently used 
 in refutation of those cavils, which the Jews considered as fur- 
 nishing an excuse for their sin. 
 
 XXVII. It can no longer be doubtful therefore to persons 
 of sound judgment, that the Lord, in that passage, only con- 
 demns those oaths which had been forbidden by the law. For 
 even he, who exhibited in his life an example of the perfection 
 which he inculcated, hesitated not to make use of oaths when- 
 ever occasion required; and his disciples who, we doubt not, 
 were obedient to their master in all things, followed the same 
 example. Who can dare to assert, that Paul would have 
 sworn, if all oaths had been prohibited? But when the occasion 
 requires it, he swears without any scruple, and sometimes even 
 adds an imprecation. The question however is not yet de- 
 cided: for it is the opinion of some persons, that public oaths 
 are the only exceptions from this prohibition: such as wo t;il-n 
 
 (a) James v. 12.
 
 CHAP, viii.] CHRISTIAN RELIGION. 417 
 
 when required by a magistrate; such also as princes are accus- 
 tomed to use in ratifying treaties; or subjects, when they swear 
 allegiance to their prince; or soldiers, as a military test; and 
 others of a similar kind. To this class also they justly refer those 
 oaths which we find used by Paul in assertion of the dignity of 
 the gospel; because the apostles in the exercise of their functions 
 were not private persons, but public ministers of God. And in- 
 deed I will not deny that these are the safest oaths; because they 
 are sanctioned by the strongest testimonies of Scripture. A ma- 
 gistrate is directed in a dubious case to put a witness to his 
 oath, and the witness on the other hand is required to answer 
 on his oath; and the apostle says, that human controversies are 
 adjusted by this expedient. () In this precept both parties 
 are furnished with a complete justification of their conduct. 
 Moreover we may observe that among the ancient heathens a 
 public and solemn oath was held in great reverence; but that 
 common ones, which they used in their ordinary intercourse, 
 were not esteemed of any, or of equal importance, because they 
 imagined that these were not regarded by the Divine majesty. 
 But it would be too dangerous to condemn private oaths, which 
 are taken in cases of necessity with sobriety, integrity, and 
 reverence, since they are supported both by reason and by 
 scriptural examples. For if it be lawful for private persons 
 in an important and serious affair to appeal to God as a judge 
 between them, much more must it be allowable to invoke him 
 as a witness. Your brother will accuse you of perfidy, you 
 endeavour to exculpate yourself, he will not permit himself by 
 any means to be satisfied. If your reputation be endangered 
 by his obstinate malignity, you may without any offence appeal 
 to the judgment of God, that in his own time he will manifest 
 your innocence. If the words be strictly examined, it is a 
 less thing to appeal to him as a witness than as a judge. I 
 see not therefore why we should assert such an appeal to him 
 to be unlawful. There are not wanting numerous examples 
 of it. If the oath of Abraham and Isaac with Abimelech be 
 alleged to have been taken in a public capacity, yet certainly 
 Jacob and Laban were private persons, and vet they confirmed 
 
 (6) Heb. vi. 16. 
 VOL. I. 3 G
 
 4t& INSTITUTES OF THE [BOOK n. 
 
 the coveaant between them by a mutual oath, (c) Boaz was a 
 private person, who confirmed in the same manner his promise 
 of marriage to Ruth. (W) Obadiah was a private person, a 
 righteous man, and one that feared the Lord, who declared 
 with an oath the fact of which he wished to convince Elijah, (e) 
 I can find therefore no better rule, than that we regulate our 
 oaths in such a manner, that they be not rash or inconsiderate, 
 wanton or frivolous, but used in cases of real necessity, as for 
 vindicating the glory of the Lord, or promoting the edifica- 
 tion of our brother; which is the end of this commandment of 
 the law. 
 
 THE FOURTH COMMANDMENT. 
 REMEMBER THE SABBATH DAY, TO KEEP IT HOLY. Six DAYS 
 
 SHALT THOU LABOUR, AND DO ALL THY WOUK: BUT THE 
 SEVENTH DAY IS THE SABBATH OF THE LORD THY GOD; IV 
 IT THOU SHALT NOT DO ANY WORK, &C. 
 
 XXVIII. The end of this precept is, that being dead to our 
 own affections and works, we should meditate on the kingdom 
 of God, and be exercised in that meditation in the observance 
 of his institutions. But, as it has an aspect peculiar and dis- 
 tinct from the others, it requires a little different kind of expo- 
 sition. The fathers frequently call it a shadowy command- 
 ment, because it contains the external observance of the day, 
 which was abolished with the rest of the figures at the advent 
 of Christ. And there is much truth in their observation, but 
 it reaches only half of the subject. Wherefore it is necessary 
 to seek farther for an exposition, and to consider three causes, 
 on which I think I have discovered this commandment to rest. 
 For it was the design of the heavenly Lawgiver, under the 
 rest of the seventh day, to give the people of Israel a figure oi 
 the spiritual rest, by which the faithful ought to refrain from 
 their own works, in order to leave God to work within them. 
 His design was, secondly, that there should be a stated day, 
 on which they might assemble together to hear the law and 
 perform the ceremonies, or at least which they might especially 
 
 (c) Gen. xxi. 24. xxvi. 31. xxxi. 53. (rf) Kutli iii. 13. (e) 1 Kings xviii. 10.
 
 CHAP, vin.] CHRISTIAN RELIGION. 419 
 
 devote to meditations on his works; that by this recollection 
 they might be led to the exercise of piety. Thirdly, he 
 thought it right that servants, and persons living under the 
 jurisdiction of others, should be indulged with a day of rest, 
 that they might enjoy some remission from their labour. 
 
 XXIX. Yet we are taught in many places that this adum- 
 bration of the spiritual rest was the principal design of the 
 sabbath. For the Lord is hardly so strict in his requisitions 
 of obedience to any other precept, (y) When he means to 
 intimate, in the prophets, that religion is totally subverted, he 
 complains that his sabbaths are polluted, violated, neglected, 
 and profaned: () as though, in case of that duty being ne- 
 glected, there remained no other way in which he could be 
 honoured. On the other hand, he notices the observance of 
 it with singular encomiums. Wherefore also, among the other 
 Divine communications, the faithful used very highly to esteem 
 the revelation of the sabbath. For this is the language of the 
 Levites in a solemn assembly, recorded by Nehemiah: " Thou 
 madest known unto our fathers thy holy sabbath, and com- 
 mandedst them precepts, statutes, and laws, by the hand of 
 Moses." (A) We see the singular estimation in which it is 
 held among all the commandments of the law. All these 
 things tend to display the dignity of the mystery, which is 
 beautifully expressed by Moses and Ezekiel. In Exodus we 
 read as follows: " Verily my sabbaths ye shall keep: for it is 
 a sign between me and you throughout your generations; that 
 ye may know that I am the Lord that doth sanctify you. Ye 
 shall keep the sabbath therefore; for it is holy unto you. The 
 children of Israel shall keep the sabbath, to observe the sabbath 
 throughout their generations, for a perpetual covenant. It is 
 a sign between me and the children of Israel for ever." (z) 
 This is more fully expressed by Ezekiel, but the substance of 
 what he says is, that the sabbath was a sign from which the 
 Israelites might know that God was their sanctifier. (4) If 
 our sanctification consists properly in a mortification of our 
 will, there is a very natural analogy between the external sign 
 
 (/) Numb. xiii. 22. Ezek. xx. 12. xxii. 8. xxiii. 38. 
 
 (g) Jer. xvii. 21, 22, 27. Isaiah Ivi. 2. (A) Neh. ix. 14. 
 
 Ci) Exod. xxxi. 13, 14, 16, 17. (*) Ezek. xt. 1C
 
 420 INSTITUTES OF THE [BOOK 11. 
 
 and the internal thing which it represents. We must rest 
 altogether, that God may operate within us; we must recede 
 from our own will, resign our own heart, and renounce our 
 carnal affections; in short, we must cease from all the efforts 
 of our own understanding, that having God operating within 
 us, we may enjoy rest in him, as w are also taught by the 
 apostle. (/) 
 
 XXX. This perpetual cessation was represented to the 
 Jews by the observance of one day in seven, which the Lord, 
 in order that it might be the more religiously kept, recom- 
 mended by his own example. For it is no small stimulus to 
 any action, for a man to know that he is imitating his Creator. 
 If any one inquire after a hidden signification in the septenary 
 number; it is probable, that because in the Scripture it is 
 the number of perfection, it is here selected to denote perpetual 
 duration. This is confirmed also by the circumstance, that 
 Moses, with that day in which he narrates that the Lord rested 
 from his works, concludes his description of the succession of 
 days and nights. We may also adduce another probable conjec- 
 ture respecting this number; that the Lord intended to signify- 
 that the sabbath would never be completed till the arrival of 
 the last day. For in it we begin that blessed rest, in which 
 we make new advances from day to day. But because we are 
 still engaged in a perpetual warfare with the flesh, it will not 
 be consummated before the completion of that prediction of 
 Isaiah, u It shall come to pass, that from one new moon to 
 another, and from one sabbath to another, shall all flesh come 
 to worship before me, saith the Lord;" (m) that is, when God 
 shall be " all in all." (n) The Lord may be considered there- 
 fore as having delineated to his people, in the seventh day, the 
 future perfection of his sabbath in the last day, that, by a con- 
 tinual meditation on the sabbath during their whole life, they 
 might be aspiring towards this perfection. 
 
 XXXI. If any one disapprove of this observation on the 
 number, as too curious, I object not to its being understood in 
 a more simple manner; that the Lord ordained a certain day, 
 that the people under the discipline of the law might be exer- 
 
 (/) Heb. iv. 9. (m) Isaiah Ixvi. 23. (n) 1 Cor. xv. 28.
 
 CUAP. viii.] CHRISTIAN RELIGION. 421 
 
 cised in continual meditations on the spiritual rest; that he 
 appointed the seventh day, either because he foresaw it would 
 be sufficient, or in order that the proposal of a resemblance to 
 his own example might operate as a stronger stimulus to the 
 people, or at least to apprize them that the only end of the 
 sabbath was to promote their conformity to their Creator. 
 For this is ot little importance, provided we retain the mystery, 
 which is principally exhibited, of a perpetual rest from our 
 own works. To the contemplation of this, the prophets used 
 frequently to recal the Jews, that they might not suppose 
 themselves to have discharged their duty merely by a cessation 
 from manual labours. Beside the passages already cited, we 
 have the following in Isaiah: " If thou turn away thy foot from 
 the sabbath, from doing thy pleasure on my holy day; and call 
 the sabbath a delight, the holy of the Lord, honourable; and 
 shalt honour him, not doing thine own ways, nor finding thine 
 own pleasure, nor speaking thine own words: then shalt thou 
 delight thyself in the Lord," &c. (0) But all that it contained 
 of a ceremonial nature was without doubt abolished by the 
 advent of the Lord Christ. For he is the truth, at whose 
 presence all figures disappear; the body, on the prospect of 
 which all the shadows are relinquished. He, I say, is the 
 true fulfilment of the sabbath. Having been " buried with 
 him by baptism, we have been planted together in the likeness 
 of his death, that being partakers of his resurrection, we may 
 walk in newness of life." (/?) Therefore the apostle says in 
 another place, that " the sabbath was a shadow of things to 
 come; but the body is of Christ:" (y) that is the real substance 
 of the truth, which he has beautifully explained in that passage. 
 This is contained not in one day but in the whole course of our 
 life, till being wholly dead to ourselves, we be filled with the 
 life of God. Christians therefore ought to depart from all 
 superstitious observance of days. 
 
 XXXII. As the two latter causes however ought not to be 
 numbered among the ancient shadows, but are equally suitable 
 to all ages; though the sabbath is abrogated, yet it is still 
 customary among us, to assemble on stated days for hearing 
 
 (0) Isaiah Iviw. 13, 14. (/) Rom. vi. 4, &c, (?) Col. ii. 16, 17.
 
 422 . INSTITUTES OF THE [BOOK n. 
 
 the word, for breaking the mystic bread, and for public 
 prayers; and also to allow servants and labourers a remission 
 from their labour. That in commanding the sabbath, the Lord 
 had regard to both these things, cannot be doubted. The first 
 is abundantly confirmed even by the practice of the Jews. 
 The second is proved by Moses, in Deuteronomy, in these 
 words, " that thy man-servant and thy maid-servant may rest 
 as well as thou. And remember that thou wast a servant in 
 the land of Egypt." (r) Also, in Exodus: " that thine ox and 
 thine ass may rest, and the son of thy hand-maid, and the 
 stranger may be refreshed." (s) Who can deny that both 
 these things are as proper for us as for the Jews? Assemblies 
 of the Church are enjoined in the Divine word, and the ne- 
 cessity of them is sufficiently known even from the experience 
 of life. Unless there be stated days appointed for them, how 
 can they be held? According to the direction of the apostle, 
 u all things" are to " be done decently and in order" among 
 us. (?) But so far is it from being possible to preserve order 
 and decorum without this regulation, that if it were abolished 
 the Church would be in imminent danger of immediate convul- 
 sion and ruin. But if we feel the same necessity, to relieve 
 which the Lord enjoined the sabbath upon the Jews, let no 
 one plead that it does not belong to us. For our most provi- 
 dent and indulgent Father hath been no less attentive to pro- 
 vide for our necessity than for that of the Jews. But why, it may 
 be asked, do we not rather assemble on every day, that so all 
 distinction of days may be removed? I sincerely wish that 
 this were practised; and truly spiritual wisdom would be well 
 worthy of some portion of time being daily allotted to it: but 
 if the infirmity of many persons will not admit of daily assem- 
 blies, and charity does not permit us to require more of them; 
 why should we not obey the rule, which we have imposed upon 
 us by the will of God? 
 
 XXXIII. I am obliged to be rather more diffuse on this 
 point, because in the present age some unquiet spirits have 
 been raising noisy contentions respecting the Lord's day. They 
 complain that Christians are tinctured with Judaism, because 
 
 (r) Dcut. v. 14, 15. (s) Exod. xxiii. 12. (0 1 COP. xiv. 40.
 
 CHAP, vui.] CHRISTIAN RELIGION. 423 
 
 they retain any observance of days. But I reply, that the 
 Lord's day is not observed by us upon the principles of Ju- 
 daism; because in this respect the difference between us and 
 the Jews is very great. For we celebrate it not with scrupu- 
 lous rigour as a ceremony which we conceive to be a figure of 
 some spiritual mystery; but only use it as a remedy necessary 
 to the preservation of order in the Church. But they say, Paul 
 teaches that those who observe it are not to be accounted 
 Christians, because it is a shadow of something future, (v) 
 Therefore he is " afraid lest" he has " bestowed" on the Ga- 
 latians " labour in vain," because they continued to " ob- 
 serve days." (zt>) And in the Epistle to the Romans, he asserts 
 him to be " weak in the faith," who " esteemeth one day above 
 another." (#) But who, these furious zealots only excepted, 
 does not see what observance the apostle intends? For they 
 did not observe them for the sake of political and ecclesiastical 
 order; but because they retained them as shadows of spiritual 
 things, they were guilty of obscuring the glory of Christ and 
 the light of the Gospel. They did not therefore rest from their 
 manual labours, as from employments which would divert them 
 from sacred studies and meditations; but from a principle of 
 superstition, imagining their cessation from labour to be still 
 an expression of reverence for the mysteries formerly repre- 
 sented by it. This preposterous distinction of days theapostle 
 strenuously opposes; and not that legitimate difference vrhich 
 promotes the peace of the Christian Church. For in the 
 churches which he founded, the sabbath was retained for this 
 purpose. He prescribes the same day to the Corinthians, for 
 making collections for the relief of the brethren at Jerusalem. 
 If superstition be an object of fear, there was more danger in 
 the feasts of the Jews, than in the Lord's days now observed 
 by Christians. Now whereas it was expedient for the destruc- 
 tion of superstition, the day which the Jews kept holy was 
 abolished; and it being necessary for the preservation of de- 
 corum, order, and peace in the Christian Church, another day 
 was appointed for the same use. 
 
 XXXIV. However, the ancients have not without sufficient 
 
 GO CoLii. 16, IT. O) Gal. iy. 10, II. CO Rom. xiv. 5
 
 424 INSTITUTES OF THE [BOOK 11. 
 
 reason substituted what we call the Lord's day in the room of 
 the sabbath. For since the resurrection of the Lord is the 
 end and consummation of that true rest, which was adumbrated 
 by the ancient sabbath; the same day, which put an end to 
 the shadows, admonishes Christians not to adhere to a shadowy 
 ceremony. Yet I do not lay so much stress on the septenary 
 number, that I would oblige the Church to an invariable ad- 
 herence to it; nor will I condemn those churches, which have 
 other solemn days for their assemblies, provided they keep at 
 a distance from superstition. And this will be the case, if they 
 be only designed for the observance of discipline and well re- 
 gulated order. Let us sum up the whole in the following 
 manner. As the truth was delivered to the Jews under a figure, 
 so it is given to us without any shadows; first, in order that 
 during our whole life we should meditate on a perpetual rest 
 from our own works, that the Lord may operate within us by 
 his Spirit; secondly, that every man, whenever he has leisure, 
 should diligently exercise himself in private in pious reflections 
 on the works of God, and also that we should at the same time 
 observe the legitimate order of the Church, appointed for the 
 hearing of the word, for the administration of the sacraments, 
 and for public prayer; thirdly, that we should not unkindly 
 oppress those who are subject to us. Thus vanish all the 
 dreams of false prophets, who in past ages have infected the 
 people with a Jewish notion, affirming that nothing but the 
 ceremonial part of this commandment, which according to 
 them is the appointment of the seventh day, has been abro- 
 gated, but that the moral part of it, that is the observance of 
 one day in seven, still remains. But this is only changing the 
 day in contempt of the Jews, while they retain the same 
 opinion of the holiness of a day; for on this principle the same 
 mysterious signification would still be attributed to particular 
 days, which they formerly obtained among the Jews. And 
 indeed we see what advantages have arisen from such a senti- 
 ment. For those who adhere to it, far exc,eed the Jews in a 
 gross, carnal, and superstitious observance of the sabbath; so 
 that the reproofs, which we find in Isaiah, are equally as appli- 
 cable to them in the present age, as to those whom the pro- 
 phet reproved in his time. But the principal thing to be
 
 CHAP, viii.] CHRISTIAN RELIGION. 
 
 remembered is the general doctrine; that, lest religion decay or 
 languish among us, sacred assemblies ought diligently to be 
 held, and that we ought to use those external means which are 
 adapted to support the worship of God. 
 
 THE FIFTH COMMANDMENT. 
 
 HONOUR THY FATHER AND THY MOTHER: THAT THY DAYS 
 MAY BE LONG UPON THE LAND WHICH THE LORD THY GoD 
 GIVETH THEE. 
 
 XXXV. The end of this precept is, that since the Lord 
 God desires the preservation of the order he has appointed, 
 the degrees of pre-eminence fixed by him ought to be in- 
 violably preserved. The sum of it therefore will be, that we 
 should reverence them, whom God hath exalted to any autho- 
 rity over us, and should render them honour, obedience, and 
 gratitude. Whence follows a prohibition to derogate from 
 their dignity by contempt, obstinacy, or ingratitude. For in 
 the Scripture the word "honour" has an extensive significa- 
 tion; as when the apostle directs that "the elders who rule 
 well be counted worthy of double honour," (*/) he means not 
 only that they are entitled to reverence; but likewise such a 
 remuneration as their ministry deserves. But as this precept 
 which enjoins subjection to superiors is exceedingly repugnant 
 to the depravity of human nature, whose ardent desire of ex- 
 altation will scarcely admit of obedience, it has therefore pro- 
 posed as an example that kind of superiority which is naturally 
 most amiable and least invidious; because that might the more 
 easily mollify and incline our minds to a habit of submission. 
 By that subjection therefore which is most easy to be borne 
 the Lord accustoms us by degrees to every kind of legitimate 
 subjection; because the reason of all is the same. For to those, 
 to whom he gives any pre-eminence, he communicates his 
 own authority, as far as is necessary for the preservation of 
 that pre-eminence. The titles of Father, God, and Lord, 
 are so eminently applicable to him, that whenever we hear 
 either of them mentioned, our minds cannot but be strongly 
 
 (jOlTim.v. 17. 
 VOL. I. 3 H
 
 426 INSTITUTES OF THE [BOOK n. 
 
 affected with a sense of his majesty. Those therefore on whom 
 he bestows these titles, he illuminates with a ray of his splen- 
 dour, to render them all honourable in their respective stations. 
 Thus in a father we ought to recognise something divine; 
 for it is not without reason that he bears one of the titles of 
 the Deity. Our Prince, or our Lord, enjoys an honour some- 
 what similar to that which is given to God. 
 
 XXXVI. Wherefore it ought not to be doubted that God 
 here lays down a universal rule for our conduct; namely, 
 that to every one, whom we know to be placed in authority 
 over us by his appointment, we should render reverence, obe- 
 dience, gratitude, and all the other services in our power. Nor 
 does it make any difference, whether they are worthy of this 
 honour, or not. For whatever be their characters, yet it is 
 not without the appointment of the Divine providence, that 
 they have attained that station, on account of which the 
 supreme Legislator has commanded them to be honoured. He 
 has particularly enjoined reverence to our parents, who have- 
 brought us into this life; which nature itself ought to teach us. 
 For those who violate the parental authority by contempt or 
 rebellion, are not men but monsters. Therefore the Lord com- 
 mands all those, who are disobedient to their parents, to be 
 put to death, as having rendered themselves unworthy to en- 
 joy the light, by their disregard of those by whose means they 
 were introduced to it. And various appendices to the law 
 evince the truth of our observation, that the honour here in- 
 tended consists in reverence, obedience, and gratitude. The 
 first the Lord confirms, when he commands him to be slain 
 who has cursed his father or mother; (2) for in that case he 
 punishes contempt. He confirms the second, when he de- 
 nounces the punishment of death against disobedient and re- 
 bellious children, (a) The third is supported by Christ, who 
 says, " God commanded, saying, Honour thy father and 
 mother:" and, " He that curseth father or mother, let him die 
 the death. But ye say, Whosoever shall say to his father or his 
 mother, It is a gift, by whatsoever thou mightest be profited by 
 me; and honour not his father or his mother, he shall be free. 
 
 (:") Exod. xxi. 1~. () Deut. xxj. 1821.
 
 CHAP. viii.J CHRISTIAN RELIGION. 42r 
 
 Thus have ye made the commandment of God of none effect 
 by your tradition." () And whenever Paul mentions this 
 commandment, he explains it as a requisition of obedience, (c) 
 XXXVII. In order to recommend it, a promise is annexed, 
 which is a further intimation how acceptable to God that 
 submission is which is here enjoined. Paul uses the same 
 stimulus to arouse our inattention, when he says, "This is 
 the first commandment with promise." For the preceding 
 promise, in the first table, was not particularly confined to one 
 commandment, but extended to the whole law. Now the true 
 explanation of this promise is, that the Lord spake particularly 
 to the Israelites concerning the land which he had promised 
 them as an inheritance. If the possession of that land therefore 
 was a pledge of the Divine goodness, we need not wonder, 
 if it was the Lord's will to manifest his favour by bestowing 
 length of life, in order to prolong the enjoyment of the blessing 
 conferred by him. The meaning of it therefore is, Honour 
 thy father and thy mother, that through the space of a long 
 life thou mayest enjoy the possession of the land, which will 
 be to thee a testimony of my favour. But, as the whole earth 
 is blessed to the faithful, we justly place the present life among 
 the blessings we receive from God. Wherefore this promise 
 belongs likewise to us, inasmuch as the continuance of the 
 present life affords us a proof of the Divine benevolence. For 
 neither is it promised to us, nor was it promised to the Jews, 
 as though it contained any blessedness in itself; but because to 
 the pious it is generally a token of the Divine favour. There- 
 fore if a son, that is obedient to his parents, happen to be 
 removed out of life before the age of maturity, which is a case 
 of frequent occurrence, the Lord nevertheless perseveres with 
 as much punctuality in the completion of his promise, as if he 
 were to reward a person with a hundred acres of land to 
 whom he had only promised one. The whole consists in this: 
 We should consider that long life is promised to us so far as 
 it is the blessing of God; but that it is a blessing, only as it 
 is a proof of the favour of God, which he infinitely more richly 
 
 (6) Matt. xv. 46. (c) Eph. vi. 1. Col. iii. 20.
 
 428 INSTITUTES OF THE [BOOK u. 
 
 and substantially testifies and actually demonstrates to his ser- 
 vants in their death. 
 
 XXXVIII. Moreover, when the Lord promises the blessing 
 of the present life to those children who honour their parents 
 with proper reverence, he at the same time implies that a cer- 
 tain curse impends over all those who are disobedient and per- 
 verse. And that it might not fail of being executed, he pro- 
 nounces them in his law to be liable to the sentence of death, 
 and commands that punishment to be inflicted on them. If 
 they escape that, he punishes them himself in some other way. 
 For we see what great numbers of persons of this character 
 fall in battles and in private quarrels; others are tormented in 
 unusual ways; and almost all of them are proofs of the truth 
 of this threatening. But if any arrive at an extreme age, being 
 deprived of the Divine blessing, they only languish in misery 
 in this life, and are reserved to greater punishments hereafter; 
 and consequently they are far from participating the blessing 
 promised to dutiful children. But it must be remarked by the 
 way, that we are commanded to obey them only " in the Lord;" 
 and this is evident from the foundation before laid; for they 
 preside in that station to which the Lord hath exalted them 
 by communicating to them a portion of his honour. Where- 
 fore the submission exercised towards them ought to be a step 
 towards honouring the supreme Father. Therefore if they 
 instigate us to any transgression of the law, we may justly con- 
 sider them not as parents but as strangers, who attempt to 
 seduce us from obedience to our real Father. The same ob- 
 servation is applicable to princes, lords, and superiors of every 
 description. For it is infamous and absurd, that their eminence 
 should avail to depreciate the pre-eminence of God, upon 
 which it depends, and to which it ought to conduct us. 
 
 THE SIXTH COMMANDMENT. 
 
 THOU SHALT NOT KlLL. 
 
 XXXIX. The end of this precept is, that since God hath 
 connected mankind together in a kind of unity, every man 
 ought to consider himself as charged with the safety of all. In
 
 CHAP, vni.] CHRISTIAN RELIGION. 42% 
 
 short then, all violence and injustice, and every kind of mis- 
 chief, which may injure the body of our neighbour, are for- 
 bidden to us. And therefore we are enjoined, if it be in our 
 power, to assist in protecting the lives of our neighbours, to 
 exert ourselves with fidelity for this purpose; to procure those 
 things which conduce to their tranquillity; to be vigilant in 
 shielding them from injuries; and in cases of danger to afford 
 them our assistance. If we remember that this is the language of 
 the Divine Legislator, we t should consider at the same time that 
 he intends this rule to govern the soul. For it were ridiculous, 
 that he who beholds the thoughts of the heart, and principally 
 insists on them, should content himself with forming the body 
 to true righteousness. Mental homicide therefore is likewise 
 prohibited, and an internal disposition to preserve the life of 
 our brother is commanded in this law. The hand indeed 
 accomplishes the homicide, but it is conceived by the mind 
 under the influence of anger and hatred. Examine whether 
 you can be angry with your brother, without being inflamed 
 with a desire of doing him some injury. If you cannot be 
 angry with him, then you cannot hate him, for hatred is no- 
 thing more than inveterate anger. However you may dis- 
 semble and endeavour to extricate yourself by vain subter- 
 fuges, whenever there is either anger or hatred, there is also a 
 disposition to do injury. If you persist in your evasions, it is 
 already pronounced by the Holy Spirit, that " Whosoever 
 hateth his brother is a murderer." (</) It is declared by the 
 Lord Christ, " that whosoever is angry with his brother with- 
 out a cause shall be in danger of the judgment: and whoso- 
 ever shall say to his brother, Raca, shall be in danger of the 
 council: but whosoever shall say, Thou fool, shall be in danger 
 of hell fire." (i) 
 
 XL. Now the Scripture states two reasons on which this 
 precept is founded; the first, that man is the image of God; 
 the second, that he is our own flesh. Wherefore unless we 
 would violate the image of God, we ought to hold the personal 
 safety of our neighbour inviolably sacred; and unless we would 
 divest ourselves of humanity, we ought to cherish our own 
 
 John iii. 15. (e) Matt v. 22.
 
 INSTITUTES OF THE [BOOK 11. 
 
 flesh. The motives which are derived from the redemption 
 and grace of Christ will be treated in another place. These 
 two characters which are inseparable from the nature of man, 
 God requires us to consider as motives to our exertions for his 
 security; so that we may reverence his image impressed on him, 
 and shew an affectionate regard for our own flesh. That person 
 therefore is not innocent of the crime of murder, who has merely 
 restrained himself from the effusion of blood. If you per- 
 petrate, if you attempt, if you only conceive in your mind any 
 thing inimical to the safety of another, you stand guilty of 
 murder. Unless you also endeavour to defend it to the utmost 
 of your ability and opportunity, you are guilty of the same in- 
 human transgression of the law. But if so much concern be 
 discovered for the safety of the body, we may conclude, how 
 much care and attention should be devoted to the safety of the 
 soul, which in the sight of God is of infinitely superior value. 
 
 THE SEVENTH COMMANDMENT. 
 
 THOU SHA.LT NOT COMMIT ADULTERY. 
 
 XLI. The end of this precept is, that because God loves 
 chastity and purity, we ought to depart from all uncleanness. 
 The sum of it therefore is, that we ought not to be polluted by 
 any carnal impurity, or libidinous intemperance. To this pro- 
 hibition corresponds the affirmative injunction, that every part 
 of our lives ought to be regulated by chastity and continence. 
 But he expressly forbids adultery, to which all incontinence 
 tends; in order that by the turpitude of that which is very 
 gross and palpable, being an infamous pollution of the body, 
 he may lead us to abominate every unlawful passion. Since 
 man was created in such a state as not to live a solitary life, 
 but to be united to a help-meet; and moreover since the curse 
 of sin has increased this necessity, the Lord hath afforded us 
 ample assistance in this case by the institution of marriage; 
 a connection, which he huth not only originated by his autho- 
 rity, but also sanctified by his blessing. Whence it appears, 
 that every other union, but that of marriage, is cursed in his 
 sight; and that the conjugal union itself is appointed as a re- 
 medy for our necessity, that we may not break out into unre-
 
 CHAP, vni.] CHRISTIAN RELIGION. 431 
 
 strained licentiousness. Let us not flatter ourselves, therefore, 
 when we hear that there can be no union of male and female, 
 except in marriage, without the curse of God. 
 
 XLII. Now since the original constitution of human nature, 
 and the violence of the passions consequent upon the fall, have 
 rendered a union of the sexes doubly necessary, except to 
 those whom God hath exempted from that necessity by pe- 
 culiar grace, let every one carefully examine what is given 
 to him. Virginity, I acknowledge, is a virtue not to be 
 despised. But as this is denied to some, and to others is 
 granted only for a season, let those who are troubled with 
 incontinence, and cannot succeed in resisting it, avail them- 
 selves of the help of marriage, that they may preserve their 
 chastity according to the degree of their calling. For persons 
 who "cannot receive this saying," (y) if they do not assist 
 their frailty by the remedy offered and granted to them, oppose 
 God and resist his ordinance. Here let no one object, as 
 many do in the present day, that with the help of God he can 
 do all things. For the assistance of God is granted only to 
 them who walk in his ways, that is, in their calling; which is 
 deserted by all those who neglect the means which God hath 
 afforded them, and strive to overcome their necessities by vain 
 presumption. That continence is a peculiar gift of God, and 
 of that kind which is not imparted promiscuously, or to the 
 whole body of the Church, but only conferred on a few of its 
 members, is affirmed by our Lord. For he mentions a cer- 
 tain class of men who "have made themselves eunuchs for 
 the kingdom of heaven's sake," () that is, that they might 
 be mofe at liberty to devote their attention to the affairs of 
 the kingdom of heaven. But that no one might suppose this 
 to be in the power of man, he had already declared that ' ;J1 
 men cannot receive this saying, save they to whom it is given." 
 And he concludes, " He that is able to receive it, let him re- 
 ceive it." Paul is still more explicit, when he says, that " every 
 man hath his proper gift of God, one after this manner, and 
 another after that." (A) 
 
 XLIIL Since we are so expressly apprised that it is not 
 
 C/) Man. six. 11. (*) Matt. xix. 15, (/) 1 Cor. vii. 7.
 
 432 INSTITUTES OF THE [BOOK n. 
 
 in the power of every one to preserve chastity in celibacy, 
 even with the most strenuous efforts for that purpose, and 
 that it is a peculiar grace, which the Lord confers only on 
 particular persons; do we not resist God, and strive against the 
 nature instituted by him, unless we accommodate our manner 
 of life to the measure of our ability? In this commandment 
 the Lord prohibits adultery: therefore he requires of us purity 
 and chastity. The only way of preserving this is, that every 
 one should measure himself by his own capacity. Let no one 
 rashly despise marriage as a thing useless or unnecessary to 
 him; let no one prefer celibacy, unless he can be happy with- 
 out a wife. And in that state let him not consult his carnal 
 tranquillity or advantage, but only that, being exempted from 
 this restraint, he may be the more prompt and ready for all 
 the duties of piety. Moreover, as this benefit is conferred upon 
 many persons only for a season, let even- one refrain from 
 marriage as long as he shall be capable of supporting a life of 
 celibacy. When his strength fails to overcome his passions, 
 let him consider that the Lord has laid him under a necessity 
 of marrying. This is evident from the direction of the apostle: 
 " To avoid fornication, let every man have his own wife, and 
 let every woman have her own husband." Again, " If they 
 cannot contain, let them marry." (z) Here, in the first place, 
 he signifies that the majority of men are subject to the vice of 
 incontinence; in the next place, of those who are subject to 
 it, he makes no exception, but enjoins them all to have re- 
 course to that sole remedy which obviates unchastity. Those 
 who are incontinent therefore, if they neglect this method of 
 curing their infirmity, are guilty of sin, in not obeying this 
 injunction of the apostle. And let not him who refrains from 
 actual fornication, flatter himself, as though he could not be 
 charged with unchastity, while his heai't at the same time is 
 inflamed with libidinous desire. For Paul defines chastity to 
 consist in sanctity of mind connected with purity of body. 
 "The unmarried woman," he says, "careth for the things of 
 the Lord, that she may be holy both in body and in spirit." (>) 
 Therefore when he gives a reason to confirm the preceding 
 
 () 1 Cor. vii. 2, 9. (*) 1 Cor. vii. 34.
 
 CHAP, vin.] CHRISTIAN RELIGION. 433 
 
 injunction, he does not content himself with saying that it is 
 better for a man to marry than to pollute himself with the 
 society of a harlot, but affirms that " it is better to marry than 
 to burn." (/) 
 
 XLIV. Now if married persons are satisfied that their 
 society is attended with the blessing of the Lord, they are 
 thereby admonished that it must not be contaminated by libi- 
 dinous and dissolute intemperance. For if the honour of mar- 
 riage conceals the shame of incontinence, it ought not on that 
 account to be made an incitement to it. Wherefore let it not 
 be supposed by married persons that all things are lawful to 
 them. Every man should observe sobriety towards his wife, 
 and every wife reciprocally towards her husband; conducting 
 themselves in such a manner as to do nothing unbecoming the 
 decorum and temperance of marriage. For thus ought mar- 
 riage contracted in the Lord to be regulated by moderation 
 and modesty, and not to break out into the vilest lasciviousness. 
 Such sensuality has been stigmatised by Ambrose with a severe 
 but not unmerited censure, when he calls those who in their 
 conjugal intercourse have no regard to modesty or decorum, 
 the adulterers of their own wives. Lastly, let us consider who 
 the Legislator is by whom adultery is here condemned. It is 
 no other than he who ought to have the entire possession of 
 us, and justly requires the whole of our spirit, soul and body. 
 Therefore when he prohibits us from committing adultery, he 
 at the same time forbids us, either by lasciviously ornamenting 
 our persons, or by obscene gesticulations, or by impure expres- 
 sions, insidiously to attack the chastity of others. For there 
 is much reason in the address of Archelaus to a young man 
 clothed in an immoderately effeminate and delicate manner, 
 that it was immaterial in what part he was immodest, with 
 respect to God who abominates all contamination, in whatever 
 part it may discover itself, either of soul or of body. And that 
 there may be no doubt on the subject, let us remember that 
 God here recommends chastity. If the Lord requires chastity 
 of us, he condemns every thing contrary to it. Wherefore, if 
 we aspire to obedience, neither let our mind internally burn 
 
 '0 * Cor. vii. 9- 
 
 VOL. I. 3 I
 
 434 INSTITUTES OF THE [BOOK n. 
 
 with depravd concupiscence, nor let our eyes wanton into 
 corrupt affections, nor let our body be adorned for purposes of 
 seduction, nor let our tongue with impure speeches allure our 
 mind to similar thoughts, nor let us inflame ourselves with 
 inebriety or intemperance. For all these vices are stains, by 
 which the purity of chastity is defiled. 
 
 THE EIGHTH COMMANDMENT. 
 
 THOU SHALT NOT STEAL. 
 
 XLV. The end of this precept is, that, as injustice is an 
 abomination to God, every man may possess what belongs to 
 him. The sum of it then is, that we are forbidden to covet 
 the property of others, and are therefore enjoined faithfully to 
 use our endeavours to preserve to every man what justly be- 
 longs to him. For we ought to consider, that what a man 
 possesses has fallen to his lot, not by a fortuitous contingency, 
 but by the distribution of the supreme Lord of all; and that 
 therefore no man can be deprived of his possessions by crimi- 
 nal methods, without an injury being done to the Divine dis- 
 penser of them. But the species of theft are numerous. One 
 consists in violence; when the property of any person is plun- 
 dered by force and predatory license. Another consists in 
 malicious imposture; when it is taken away in a fraudulent 
 Bjanner. Another consists in more secret cunning; where any 
 one is deprived of his property under the mask of justice. 
 Another consists in flatteries; where we are cheated under the 
 pretence of a donation. But not to dwell too long on the 
 recital of the different species of theft, let us remember, that all 
 artifices by which the possessions and wealth of our neighbours 
 are transferred to us, whenever they deviate from sincere love 
 into a desire of deceiving, or doing any kind of injury, are to 
 be esteemed acts of theft. This is the only view in which 
 God considers them, even though the property may be gained 
 by a suit at law. For he sees the tedious manoeuvres with 
 which the designing man begins to decoy his more simple 
 neighbour, till at length he entangles him in his snares. He 
 sees the cruel and inhuman laws, by which the more powerful 
 man oppresses and ruins him that is weaker. He sees the baits
 
 CHAP, viii.] CHRISTIAN RELIGION. 435 
 
 with which the more crafty trepan the imprudent. All which 
 things are concealed from the judgment of man, nor ever come 
 to his knowledge. And this kind of injury relates not only to 
 money, or to goods, or to lands, but to whatever each indivi- 
 dual is justly entitled to; for we defraud our neighbours of 
 their property, if we deny them those kind offices, which it is 
 our duty to perform to them. If an idle agent or steward de- 
 vour the substance of his master, and be inattentive to the 
 care of his domestic affairs, if he either improperly waste or 
 squander with a luxurious profusion the property intrusted to 
 him; if a servant deride his master, if he divulge his secrets, 
 if by any means he betray either his life or his property; and 
 if on the other hand a master inhumanly oppress his family, 
 God holds him guilty of theft. For the property of others is 
 withheld and misapplied by him, who does not perform to- 
 wards them those offices which the duty of his situation requires 
 of him. 
 
 XLVI. We shall rightly obey this commandment therefore, 
 if, contented with our own lot, we seek no gain but in an honest 
 and lawful way; if we neither desire to enrich ourselves by 
 injustice, nor attempt to ruin the fortune of our neighbour, in 
 order to increase our own; if we do not labour to accumulate 
 wealth by cruelty and at the expense of the blood of others; 
 if we do not greedily scrape together from every quarter, re- 
 gardless of right or wrong, whatever may conduce to satiate 
 our avarice or support our prodigality: on the contrary, it 
 should be our constant aim, as far as possible, faithfully to assist 
 all by our advice and our property in preserving what belongs 
 to them; but if we are concerned with perfidious and fallacious 
 men, let us be prepared rather to recede a little from our just 
 right than to contend with them. Moreover, let us communi- 
 cate to the necessities, and according to our ability alleviate the 
 poverty of those, whom we perceive to be pressed by any em- 
 barrassment of their circumstances. Lastly, let every man 
 examine what obligations his duty lays him under to others, 
 and let him faithfully discharge the duties which he owes them. 
 For this reason the people should honour their governors, pa- 
 tiently submit to their authority, obey their laws and mandates, 
 and resist nothing, to which they can submit consistently with
 
 436 INSTITUTES OF THE [BOOK xi. 
 
 the Divine will. On the other hand, let governors take care 
 of their people, preserve the public peace, protect the good, 
 punish the wicked, and administer all things in such a manner, 
 as though they were just about to render an account of their 
 office to God the supreme Judge. Let the ministers of 
 Churches faithfully devote themselves to the ministry of the 
 word, and let them never adulterate the doctrine of salvation, 
 but deliver it pure and uncontaminated to the people of God. 
 Let them teach, not only by their doctrine, but by the example 
 of their lives; in a word, let them preside as good shepherds 
 over the sheep. Let the people on their part receive them as 
 the messengers and apostles of God, render to them that honour 
 to which the supreme Master hath exalted them, and furnish 
 them with the necessaries of life. Let parents undertake the 
 support, government, and instruction of their children, as 
 committed by God to their care; nor let them exasperate their 
 minds and alienate their affections from them by cruelty, but 
 cherish and embrace them with the lenity and indulgence be- 
 coming their character. And that obedience is due to them 
 from their children has been before observed. Let juniors re- 
 vere old age, since the Lord hath designed that age to be 
 honourable. Let old men by their prudence and superior 
 experience guide the imbecility of youth; not teasing them 
 with sharp and clamorous invectives, but tempering severity 
 with mildness and affability. Let servants shew themselves 
 obedient and diligent in the service of their masters; and that 
 not only in appearance, but from the heart, as serving God 
 himself. Neither let masters behave morosely and perversely 
 to their servants, harassing them with excessive asperity, or 
 treating them with contempt; but rather acknowledge them 
 as their brethren and companions in the service of the heavenly 
 Master, entitled to be regarded with mutual affection, and to 
 receive kind treatment. In this manner, I say, let every man 
 consider what duties he owes to his neighbours, according to 
 the relations he sustains, and those duties let him discharge. 
 Moreover, our attention should always be directed to the Le- 
 gislator; to remind us that this law is ordained for our hearts 
 as much as for our hands, in order that men may study both to 
 protect the property and to promote the interests of others.
 
 CHAP, viii.] CHRISTIAN RELIGION. 437 
 
 THE NINTH COMMANDMENT. 
 
 THOU SHALT NOT BEAK FALSE WITNESS AGAINST THT 
 NEIGHBOUR. 
 
 XLVII. The end of this precept is, that, because God, who 
 is truth itself, execrates a lie, we ought to preserve the truth 
 without the least disguise. The sum of it therefore is, that 
 we neither violate the character of any man either by calum- 
 nies or by false accusations, nor distress him in his property 
 by a falsehood, nor injure him by detraction or impertinence. 
 This prohibition is connected with an injunction to do all 
 the service we can to every man, by affirming the truth for 
 the protection of his reputation and his property. The Lord 
 seems to have intended the following words as an exposition 
 of this command: " Thou shalt not raise a false report: put 
 not thine hand with the wicked to be an unrighteous witness.'* 
 Again, " Keep thee far from a false matter." (m) In another 
 place also he not only forbids us to practise backbiting and 
 tale-bearing among the people, but prohibits every man from 
 deceiving his brother; (n) for he cautions us against both in 
 distinct commandments. Indeed there is no doubt, but that, 
 as in the preceding precepts he hath prohibited cruelty, im- 
 purity, and avarice, so in this he forbids falsehood; of which 
 there are two branches, as we have before observed. For 
 either we transgress against the reputation of our neighbours 
 by malignity and perverse detraction; or by falsehood and 
 sometimes by obloquy we injure their interests. It is imma- 
 terial, whether we suppose the testimony here designed to be 
 solemn and judicial, or a common one, which is delivered in 
 private conversation. For we must always recur to this maxim, 
 that of each of the separate kinds of vices one species is pro- 
 posed as an example, to which the rest may be referred; and 
 that in general, the species selected is that in which the turpi- 
 tude of the vice is most conspicuous. It is proper however to 
 extend it more generally to calumnies and detraction, by 
 which our neighbours are unjustly harassed; because false- 
 hood in a forensic testimony is always attended with perjury. 
 
 (m) Exod. xxiii. 1, 7. () Lev. six. 16. 13.
 
 438 INSTITUTES OF THE [BOOK n. 
 
 But perjury, being a profanation and violation of the name of 
 God, has already been sufficiently condemned in the third com- 
 mandment. Wherefore the legitimate observance of this pre- 
 cept is, that our tongue, by asserting the truth, ought to serve 
 both the reputation and the profit of our neighbours. The 
 equity of this is self-evident. For if a good name be more 
 precious than any treasures whatever, a man sustains as great 
 an injury when he is deprived of the integrity of his character, 
 as when he is despoiled of his wealth. And in plundering his 
 substance, there is sometimes as much effected by false testi- 
 mony, as by the hands of violence. 
 
 XLVIII. Nevertheless it is wonderful with what supine se- 
 curity this precept is generally transgressed, so that few persons 
 can be found, who are not notoriously subject to this malady: 
 we are so fascinated with the malignant pleasure of examining 
 and detecting the faults of others. Nor should we suppose it to 
 be a sufficient excuse, that in many cases we cannot be charged 
 with falsehood. For he who forbids the character of our bro- 
 ther to be bespattered with falsehood, wills also that as far as 
 the truth will permit, it be preserved immaculate. For although 
 he only guards it against falsehood, he thereby suggests that it 
 is committed to his charge. But this should be sufficient to 
 induce us to defend the fair character of our neighbours; that 
 God concerns himself in its protection. Wherefore detractioit 
 is without doubt universally condemned. Now by detraction 
 we ^nean, not reproof, which is given from a motive of correc- 
 tion; not accusation or judicial denunciation, by which re- 
 compense is demanded for an injury; nor public reprehension, 
 which tends to strike terror into other offenders; not a 
 discovery to them whose safety depends on their being pre- 
 viously warned, that they may not be endangered through 
 ignorance; but odious and impertinent crimination, which 
 arises from malice, and a violent propensity to detraction. 
 This commandment also extends so far as to forbid us to affect 
 a pleasantry tinctured with scurrilous and bitter sarcasms, 
 severely lashing the faults of others under the appearance of 
 sport; which is the practice of some who aim at the praise of 
 raillery to the prejudice of the modesty and feelings of others: 
 for such wantonness sometimes fixes a lasting stigma on the
 
 CHAP, viii.] CHRISTIAN RELIGION. 439 
 
 characters of our brethren. Now if we turn our eyes to the 
 Legislator, whose proper right it is to rule our ears and our 
 minds, as much as our tongues; it will certainly appear that 
 an avidity of hearing detraction, and an unreasonable propen- 
 sity to unfavourable opinions respecting others, are equally pro- 
 hibited. For it would be ridiculous for any one to suppose that 
 God hates slander in the tongue, and does not reprobate ma- 
 lice in the heart. Wherefore if we possess the true fear 
 and love of God, let us make it our study, that as far as is 
 practicable and expedient, and consistent with charity, we de- 
 vote neither our tongues nor our ears to opprobrious and ma- 
 licious raillery, nor inadvertently attend to unfavourable sus- 
 picions; but that, putting fair constructions on every mart's 
 words and actions, we regulate our hearts, our ears, and our 
 tongues with a view to preserve the reputation of all around us. 
 
 THE TENTH COMMANDMENT. 
 
 THOU SHALT NOT COVET THY NEIGHBOUR'S HOUSE, THOU 
 SHALT NOT COVET THY NEIGHBOUR'S WlFE, NOR Ills, 
 
 MAN-SERVANT, NOR HIS MAID-SERVANT, NOR HIS Ox, 
 
 NOR HIS ASS, NOR ANY THING THAT IS THY NEIGH- 
 BOUR'S. 
 
 XLIX. The end of this precept is, that since it is the will 
 of God that our whole soul should be under the influence of 
 love, every desire inconsistent with charity ought to be expelled 
 from our minds. The sum then will be, that no thought 
 should obtrude itself upon us, which would excite in our 
 minds any desire that is noxious and tends to the detriment 
 of another. To which corresponds the affirmative precept, 
 that all our conceptions, deliberations, resolutions, and under- 
 takings ought to be consistent with the benefit and advantage 
 of our neighbours. But here we meet with what appears to be 
 a great and perplexing difficulty. For if our previous asser- 
 tions be true, that the terms adultery and theft comprehend 
 the licentious desire, and the injurious and criminal intention; 
 this may be thought to have superseded the necessity of a 
 separate command being afterwards introduced, forbidding 
 us to covet the possessions of others. But we shall easily
 
 440 INSTITUTES OF THE [BOOK n. 
 
 solve this difficulty by a distinction between intention and con- 
 cupiscence. For an intention, as we have before observed in 
 explaining the former commandments, is a deliberate consent 
 of the will, when the mind has been enslaved by any unlawful 
 desire. Concupiscence may exist without such deliberation or 
 consent, when the mind is only attracted and stimulated by 
 vain and corrupt objects. As the Lord therefore hath hitherto 
 commanded our wills, efforts, and actions to be subject to the 
 law of love, so now he directs that the conceptions of our 
 minds be subject to the same regulation, lest any of them be 
 corrupt and perverted, and give our hearts an improper im- 
 pulse. As he hath forbidden our minds to be inclined and 
 persuaded to anger, hatred, adultery, rapine, and falsehood, 
 so now he prohibits them from being instigated to these vices. 
 L. Nor is it without cause that he requires such con- 
 summate rectitude. For who can deny that it is reasonable 
 for all the powers of our souls to be under the influence of 
 love? But if any one deviate from the path of love, who can 
 deny that that soul is in an unhealthy state? Now whence is 
 it, that your mind conceives desires prejudicial to your neigh- 
 bour, but that, neglecting his interest, you consult nothing 
 but your own? For if your heart were full of love, there 
 would be no part of it exposed to such imaginations. It must 
 therefore be destitute of love, so far as it is the seat of concu- 
 piscence. Some one will object, that it is unreasonable, that 
 imaginations, which without reflection flutter about in the 
 mind, and then vanish away, should be condemned as symp- 
 toms of concupiscence, which has its seat in the heart. I reply, 
 that the present question relates to that kind of imaginations, 
 which when they are presented to our understandings, at the 
 same time strike our hearts, and inflame them with cupidity; 
 since the mind never entertains a wish for any thing after 
 which the heart is not excited to pant. Therefore God en- 
 joins a wonderful ardour of love, which he will not allow to be 
 interrupted even by the smallest degree of concupiscence. He 
 requires a heart admirably well regulated, which he permits 
 not to be disturbed with the least emotion contrary to the law 
 of love. Do not imagine that this doctrine is unsupported by 
 any great authority; for I derived the first idea of it from
 
 CHAP, vni.] CHRISTIAN RELIGION. 441 
 
 Augustine. Now though the design of the Lord was to pro- 
 hibit us from all corrupt desires, yet he hath exhibited, as 
 examples, those objects which most generally deceive us with 
 a fallacious appearance of pleasure; that he might not leave 
 any thing to concupiscence, after having driven it from those 
 objects towards which it is most violently inclined. Behold 
 then the second table of the law, which sufficiently instructs 
 us in the duties we owe to men for the sake of God, on the re- 
 gard to whom the whole rule of love depends. The duties 
 taught in this second table therefore we will inculcate in vain, 
 unless our instruction be founded on the fear and reverence 
 of God. To divide the prohibition of concupiscence into t.vo 
 precepts, the discerning reader, without any comment of mine, 
 will pronounce to be a corrupt and violent separation of what 
 is but one. Nor is the repetition of this phrase, " Thou shalt 
 not covet," any objection against us; because having mentioned 
 the house or family, God enumerates the different parts of it, 
 beginning with the wife. Hence it clearly appears that it 
 ought to be read, as it is correctly read by the Hebrews, in 
 one continued connection; and in short that God commands, 
 that all that every man possesses remain safe and entire, not 
 only from any actual injury or fraudulent intention, but even 
 from the least emotion of cupidity that can solicit our hearts. 
 
 LI. But what is the tendency of the whole law, will not 
 now be difficult to judge: it is, to a perfection of righteousness, 
 that it may form the life of man after the example of the 
 Divine purity. For God hath so delineated his own character 
 in it, that the man who exemplifies in his actions the precepts 
 it contains, will exhibit in his life, as it were, an image of God. 
 Wherefore when Moses would recal the substance of it to the 
 remembrance of the Israelites, he said, " And now, Israel, 
 what doth the Lord thy God require of thee, but to fear the 
 Lord thy God, to walk in all his ways, and to love him, and 
 to serve the Lord thy God with all thy heart, and with all thy 
 soul, to keep the commandments of the Lord?" (o) Nor did 
 he cease to reiterate the same things to them, whenever he 
 intended to point out the end of the law. The pendency of the 
 
 (o) Deut. x. 12, 13. 
 VOL. I. 3 K
 
 442 INSTITUTES OF THE [BOOK n. 
 
 doctrine of the law is to connect man with his God, and, as 
 Moses elsewhere expresses it, to make him cleave to the Lord 
 in sanctity of life. (/>) Now the perfection of this sanctity con- 
 sists in two principal points already recited, " that we love 
 the Lord our God with all our heart, and with all our soul, 
 and with all our strength, and with all our mind; and our 
 neighbour as ourselves." (y) And the first is, that our souls 
 be completely filled with the love of God. From this the love 
 of our neighbour will naturally follow: as the apostle signifies, 
 when he says, that " the end of the commandment is charity 
 out of a pure heart, and of a good conscience, and of faith 
 unfeigned." (r) Here we find a good conscience and faith 
 unfeigned, that is, in a word, true piety, stated to be the grand 
 source from which charity is derived. He is deceived, there- 
 fore, who supposes that the law teaches nothing but certain 
 rudiments and first principles of righteousness, by which men 
 are introduced to the commencement, but are not directed to 
 the true goal of good works. Beyond the former sentence of 
 Moses and the latter of Paul, nothing farther can be wanted 
 to the highest perfection. For how far will he wish to proceed, 
 who will not be content with this instruction, by which man 
 is directed to the fear of God, to the spiritual worship of him, 
 to the observance of his commands, to persevering rectitude in 
 the way of the Lord, to purity of conscience, and sincere faith 
 and love? Hence we derive a confirmation of the foregoing 
 exposition of the law, which traces and finds in its precepts all 
 the duties of piety and love. For they who attend merely to 
 dry and barren elements, as though it taught them but half of 
 the Divine will, are declared by the apostle to have no know- 
 ledge of its end. 
 
 LII. But because Christ and his apostles, in reciting the 
 substance of the law, sometimes omit the first table, (*) many 
 persons are deceived in this point, who wish to extend their 
 expressions to both tables. In the Gospel of Matthew, Christ 
 (alls judgment, mercy, and faith, " the weightier matters of the 
 law." By the word faith it is evident to me that he intends 
 truth or fidelity towards men. Some however, in order to 
 
 (/>) Deut. xi. 22. (<?) Luke x. 27. 
 
 ') 1 Tim. i.5. .'.-.) Matt, xxiii. ?,v
 
 CHAP, viii.] CHRISTIAN RELIGION. 443 
 
 extend the passage to the whole law, take the word faith to mean 
 religion towards God. But for this there is no foundation; 
 for Christ is treating of those works, by which a man ought 
 to prove himself to be righteous. If we attend to this ob- 
 servation, we shall cease also to wonder, why in another 
 place, to the inquiry of a young man, what those command- 
 ments are by the observance of which we enter into life, he 
 only returns the following answer: " Thou shalt do no mur- 
 der, Thou shalt not commit adultery, Thou shalt not steal, 
 Thou shalt not bear false witness, Honour thy father and 
 thy mother: and, Thou shalt love thy neigbour as thyself." (?) 
 For obedience to the first table consisted chiefly either in 
 the disposition of the heart, or in ceremonies. The dispo- 
 sition of the heart was not visible, and the ceremonies were 
 diligently performed by hypocrites; but the works of charity 
 are such as enable us to give a certain evidence of righteousness. 
 But the same occurs in the prophets so frequently, that it must 
 be familiar to the reader who is but tolerably conversant with 
 them. For in almost all cases when they exhort to repentance, 
 they omit the first table, and insist on faith, judgment, mercy, 
 and equity. Nor do they by this method neglect the fear of 
 God, but require substantial proof of it from those marks. It 
 is well known that when they treat of the observation of the 
 law, they generally insist on the second table; because it is in 
 it that the love of righteousness and integrity is principally 
 discovered. It is unnecessary to quote the passages, as every 
 person will of himself easily remark what I have stated. 
 
 LIU. Is it then, it will be asked, of more importance to- 
 wards the attainment of righteousness, to live innocently with 
 men, than piously towards God? By no means. But because 
 no man fulfils all the duties of charity, unless he really fear 
 God, we derive from those duties a proof of his piety. Besides, 
 the Lord, well knowing that he can receive no benefit from 
 us, which he also declares by the psalmist, (t>) requires not our 
 services for himself, but employs us in good works towards our 
 neighbour. It is not without reason then that the apostle 
 makes all the perfection of the saints to consist in love; (w) 
 
 (f) Matt. xix. 18, 19. () Psalm xvi. 2. (w) Ephes. iii. 17.
 
 444 INSTITUTES OF THE [BOOK 11. 
 
 which in another place he very justly styles "the fulfilling of 
 the law." adding, that " he that loveth another hath fulfilled 
 the law." (.v) Again; that " all the law is fulfilled in one 
 word, even in this; Thou shalt love thy neighbour as thyself." (//) 
 For he teaches nothing different from what is taught by Christ 
 himself, when he says, " All things whatsoever ye would that 
 men should do to you, do ye even so to them: for this is the 
 law and the prophets." (2) It is certain that in the law and 
 the prophets, faith, and all that pertains to the legitimate wor- 
 ship of God, hold the principal place, and that love occupies an 
 inferior station; but our Lord intends that the observance of 
 justice and equity among men is only prescribed to us in the 
 law, that our pious fear of him, if we really possess any, may 
 be proved by our actions. 
 
 LIV. Here then we must rest, that our life will then be go- 
 verned according to the will of God, and the prescriptions of 
 his law, when it is in all respects most beneficial to our bre- 
 thren. But we do not find in the whole law one syllable, that 
 lays down any rule for a man respecting those things, which 
 he should practise or omit for his carnal convenience. And 
 surely, since men are born in such a state, that they are en- 
 tirely governed by an immoderate self-love, a passion which, 
 how great soever their departure from the truth, they always 
 retain; there was no need of a law which would inflame 
 that love, already of itself too violent. Whence it plainly 
 appears, that the observance of the commandments consists 
 not in the love of ourselves, but in the love of God and of our 
 neighbour; that his is the best and most holy life, who lives 
 as little as possible to himself; and that no man leads a worse 
 or more iniquitous life, than he who lives exclusively to himself, 
 and makes his own interest the sole object of his thoughts 
 and pursuits. Moreover, the Lord, in order to give us the 
 best expression of the strength of that love which we ought 
 to exercise towards our neighbours, has regulated it by the 
 standard of our self-love, because there was no stronger or 
 more vehement affection. And the force of the expression 
 must be carefully examined; for he does not, according to the 
 
 (a;) Rom. xiii. 8. (y) Gal. V. 14. (z) Matt. vii. 12.
 
 ,CHAP. viii.] CHRISTIAN RELIGION. 445 
 
 foolish dreams of some sophists, concede the first place to 
 self-love, and assign the second to the love of our neighbour; 
 but rather transfers to others that affection of love which we 
 naturally restrict to ourselves. Whence the apostle asserts that 
 " charity seeketh not her own." (a) Nor is their argument, 
 that every thing regulated by any standard is inferior to the 
 standard by which it is regulated, worthy of the least attention. 
 For God does not appoint our self-love as the rule, to which 
 our love to others should be subordinate; but whereas, through 
 our natural depravity, our love used to terminate in ourselves, 
 he shews that it ought now to be diffused abroad; that we 
 may be ready to do any service to our neighbour with as much 
 alacrity, ardour, and solicitude, as to ourselves. 
 
 LV. Now since Christ hath demonstrated in the parable of 
 the Samaritan, that the word " neighbour" comprehends every 
 man, even the greatest stranger, we have no reason to limit 
 the commandment of love to our own relations or friends. I 
 do not deny, that the more closely any person is united to us, 
 the greater claim he has to the assistance of our kind offices. 
 For the condition of humanity requires, that men should per- 
 form more acts of kindness to each other, in proportion to the 
 closeness of the bonds by which they are connected, whether 
 of relationship, or acquaintance, or vicinity; and this with- 
 out any offence to God, by whose providence we are con- 
 strained to it. But I assert, that the whole human race, with- 
 out any exception, should be comprehended in the same affec- 
 tion of love, and that in this respect there is no difference be- 
 tween the barbarian and the grecian, the worthy and unworthy, 
 the friend and the foe; for they are to be considered in God, 
 and not in themselves, and whenever we deviate from this 
 view of the subject, it is no wonder if we fall into many errors. 
 Wherefore if we wish to adhere to the true law of love, our 
 eyes must chiefly be directed, not to man the prospect of whom 
 would impress us with hatred more frequently than with love, 
 but to God who commands that our love to him be diffused 
 among all mankind; so that this must always be a fundamental 
 
 (a) 1 Cor. xiii. S.
 
 446 INSTITUTES OF THE [BOOK 11. 
 
 maxim with us, that whatever be the character of a man, yet 
 we ought to love him because we love God. 
 
 LVI. Wherefore the schoolmen have discovered either their 
 ignorance or their wickedness in a most pestilent manner, 
 when, treating of the precepts prohibiting the desire of re- 
 venge, and enjoining the love of our enemies, which were 
 anciently delivered to all the Jews, and afterwards equally to 
 all Christians, they have made them to be counsels which 
 we are at liberty to obey or not to obey, and have confined 
 the necessary observance of them to the monks, who on ac- 
 count of this very circumstance would be more righteous than 
 plain Christians, because they voluntarily bound themselves to 
 observe these counsels. The reason which they assign for not 
 receiving them as laws, is, that they appear too burdensome 
 and grievous, especially to Christians who are under the law 
 of grace. Do they presume in this manner to disannul the 
 eternal law of God respecting the love of our neighbour? 
 Is such a distinction to be found in any page of the law? On 
 the contrary, does it not abound with commandments most 
 strictly enjoining the love of our enemies? For what is the 
 meaning of the injunction to feed our neighbour when he is 
 hungry? () to direct into the right way his oxen or his asses 
 when they are going astray, and to help them when sinking 
 under a burden? (c) Shall we do good to his cattle for his 
 sake, and feel no benevolence to his person? What! is not 
 the word of the Lord eternal? " Vengeance is mine, I will 
 repay." (^) Which is expressed in another passage still more 
 explicitly: " Thou shalt not avenge, nor bear any grudge 
 against the children of thy people." (e) Let them either ob- 
 literate these passages from the law, or acknowledge that the 
 Lord was a legislator, and no longer falsely pretend that he 
 was only a counsellor. 
 
 LVI I. And what is the meaning of the following expressions 
 which they have presumed to abuse by the absurdity of their 
 comment? " Love your enemies, bless them that curse you, do 
 good to them that hate you, and pray for them which despite- 
 
 (i) Prov. xxv. 21. (c) Exod. xxiii. 4, 5. 
 
 (cf) Rom. xii. 19, 0) Lev. six. 18.
 
 CHAP, viii.] CHRISTIAN RELIGION. 447 
 
 fully use you, and persecute you; that ye may be the children 
 of your Father which is in heaven." (/) Here, who would 
 not argue with Chrysostom, that the allegation of such a ne- 
 cessary cause clearly proves these to be, not exhortations, but 
 commandments? What have we left us, after being expunged 
 from the number of the children of God? But according to 
 them, the monks will be the only sons of the heavenly Father; 
 they alone will venture to invoke God as their Father. What 
 will now become of the Church? Upon the same principle 
 it will be confined to heathens and publicans. For Christ 
 says, " If ye love them which love you, what reward have 
 ye? do not even the publicans the same?" (_") Shall not 
 we be in a happy situation, if they leave us the title of Chris- 
 tians, but deprive us of the inheritance of the kindom of 
 heaven? The argument of Augustine is equally strong. When 
 the Lord, says he, prohibits adultery, he forbids you to 
 violate the wife of your enemy no less than of your friend: 
 when he prohibits theft, he permits you not to steal from any 
 one, whether he be a friend or an enemy. Now Paul reduces 
 these two prohibitions of theft and adultery to the rule of love, 
 and even teaches that they are " briefly comprehended in this 
 saying, namely, Thou shalt love thy neighbour as thyself." (A) 
 Either then Paul must have been an erroneous expositor of the 
 law, or it necessarily follows from this, that we are commanded 
 to love, not only our friends, but also our enemies. Those 
 therefore, who so licentiously shake off the yoke of the children 
 of God, evidently betray themselves to be the sons of Satan. 
 It is doubtful whether they have discovered greater stupidity 
 or impudence in the publication of this dogma. For all the 
 Fathers decidedly pronounce that these are pure precepts. That 
 no doubt was entertained on the subject in the time of Gregory 
 appears from his positive assertions, for he treats them as pre- 
 cepts, as though it had never been controverted. And how 
 foolishly do they argue? They would be a burden, say they, 
 too grievous for Christians. As though truly any thing could 
 be conceived more difficult, than to love God with all our 
 heart, with all our soul, and with all our strength. Compared 
 
 (/) Matt. v. 44, 45. ( g) Matt. v. 46 (/,) Rom. xiii. 9.
 
 448 INSTITUTES OF THE [BOOK n. 
 
 with this law every thing must be accounted easy, whether it 
 be to love an enemy, or to banish from the mind all desire of 
 revenge. To our imbecility, indeed, every thing is arduous 
 and difficult, even the smallest point in the law. It is the 
 Lord in whom we find strength: let him give what he com- 
 mands, and let him command what he pleases. The state of 
 Christians under the law of grace consists not in unbounded 
 license uncontrolled by any law, but in being ingrafted into 
 Christ, by whose grace they are delivered from the curse of the 
 law, and by whose Spirit they have the law inscribed on their 
 hearts. This grace Paul has figuratively denominated a law, 
 in allusion to the law of God, to which he was comparing and 
 contrasting it. Their dispute concerning the word law is a dis- 
 pute about nothing. 
 
 LVIII. Of the same nature is what they have called venial 
 sin; a term which they apply to secret impiety which is a 
 breach of the first table, and to the direct transgression of the 
 last commandment. For this is their definition, that " it is evil 
 desire without any deliberate assent, and without any long 
 continuance in the heart." Now I assert that evil desire cannot 
 enter the heart, except through a deficiency of those things 
 which the law requires. We are forbidden to have any strange 
 gods. When the mind, assaulted by mistrust, looks around 
 to some other quarter, when it is stimulated by a sudden de- 
 sire of transferring its happiness from God to some other 
 being; whence proceed these emotions, however transient, but 
 from the existence of some vacuum in the soul to receive 
 such temptations? And not to protract this argument to 
 greater length, we are commanded to love God with all our 
 heart, with all our mind, and with all our soul: therefore unless 
 all the powers our soul be intensely engaged in the love 
 of God, we have already departed from the obedience required 
 by the law: for that the dominion of God is not well esta- 
 blished in our conscience, is evident, from the enemies that 
 there rebel against his government, and interrupt the execu- 
 tion of his commands. That the last commandment properly 
 belongs to this point, has been already demonstrated. Have 
 we felt any evil desire in our heart? we are already guilty of 
 concupiscence, and are become at once transgressors of the law;
 
 CHAP, viii.] CHRISTIAN RELIGION. 449 
 
 because the Lord forbids us, not only to plan and attempt any 
 thing that would prove detrimental to another, but even to be 
 stimulated and agitated with concupiscence. Now the curse 
 of God always rests on the transgression of the law. We 
 have no reason therefore to exempt even the most trivial emo- 
 tions of concupiscence from the sentence of death. " In de- 
 termining the nature of different sins," says Augustine, "let 
 us not use deceitful balances, to weigh what we please and 
 how we please, according to our own humour, saying, This is 
 heavy, This is light: but let us borrow the divine balance 
 from the holy Scriptures, as from the treasury of the Lord, 
 and therein weigh what is heavy; or rather let us weigh no- 
 thing ourselves, but acknowledge the weight already deter- 
 mined by the Lord." And what says the Scripture? The 
 assertion of Paul, that " the wages of sin is death," (z) sufficiently 
 demonstrates this groundless distinction to have been unknown 
 to him. As we have already too strong a propensity to hypo- 
 crisy, this opiate ought byj[no means to have been added to lull 
 our consciences into greater insensibility. 
 
 LIX. I wish these persons would consider the meaning of 
 this declaration of Christ: "Whosoever shall break one of 
 these least commandments, and shall teach men so, he shall 
 be called the least in the kingdom of heaven." (/$) Are not 
 they of this number, who thus presume to extenuate the trans- 
 gression of the law, as though it were not worthy of death? 
 But they ought to consider, not merely what is commanded, 
 but who it is that gives the commands; because the smallest 
 transgression of the law, which he has given, is a derogation 
 from his authority. Is the violation of the Divine majesty in 
 any case a trivial thing in their estimation? Lastly, if God 
 has declared his will in the law, whatever is contrary to the 
 law displeases him. Will they pretend that the wrath of God 
 is so debilitated and disarmed, that the punishment of death 
 cannot immediately follow? He hath unequivocally declared, 
 if they could induce themselves to listen to his voice, rather 
 than obscure the plain truth with their frivolous subtleties: " The 
 soul that sinneth, it shall die:" (/) and, which I have before 
 
 (*) Rom. vi. 23. (*) Matt. v. 19. (/) Ezek. xviii. 20. 
 
 VOL. I. 3 L
 
 450 INSTITUTES OF THE [BOOK n. 
 
 cited, "The wages of sin is death." (m) They acknowledge 
 it to be sin, because it is impossible to deny it, yet they con- 
 tend that it is not mortal sin. But, as they have hitherto too 
 much resigned themselves to infatuation, they should at length 
 learn to return to the exercise of their reason. If they perse- 
 vere in their dreams, we will take our leave of them. Let the 
 children of God know that all sin is mortal; because it is a 
 rebellion against the will of God, which necessarily provokes 
 his wrtith; because it is a transgression of the law, against 
 which the Divine judgment is universally denounced: and 
 that the offences of the saints are venial, not of their own 
 nature, but because they obtain pardon through the mercy 
 of God. 
 
 www/v - 
 
 CHAPTER IX. 
 
 Christ, though known to the Jews under the Law, yet clearly 
 revealed only in the Gospel. 
 
 As it was not without reason, or without effect, that God 
 was pleased in ancient times to manifest himself as a Father 
 by means of expiations and sacrifices, and consecrated to him- 
 self a chosen people; there is no doubt that he was known 
 even then in the same image in which he now appears to us 
 with meridian splendour. Therefore Malachi, after having 
 enjoined the Jews to attend to the law of Moses, and to per- 
 severe in the observance of it (because after his death there was 
 to be an interruption of the prophetical office) immediately 
 announces, that " the Sun of rigktcousness shall arise." (n) 
 In this language he suggests, that the law tended to excite in 
 the pious an expectation of the Messiah that was to come, 
 and that at his advent there was reason to hope for a much 
 greater degree of light. For this reason Peter says that " the 
 prophets have inquired and searched diligently concerning the 
 salvation" which is now manifested in the Gospel; and that 
 l it was revealed to them, that not unto themselves, but unto 
 
 ' (ni) Rom. vi. 23. (;i) Mai. iv. 2.
 
 CHAP, ix.] CHRISTIAN RELIGION. 451 
 
 us, they did minister the things which are now reported unto 
 you by them that have preached the Gospel unto you." (o) 
 Not that their instructions were useless to the ancient people, 
 or unprofitable to themselves, but because they did not enjoy 
 the treasure, which God through their hands hath transmitted 
 to us. For in the present day, the grace, which was the sub- 
 ject of their testimony, is familiarly exhibited before our eyes; 
 and whereas they had but a small taste, we have offered to us 
 a more copious fruition of it. Therefore Christ, who asserts 
 that " Moses wrote of him," (/>) nevertheless extols that mea- 
 sure of grace in which we excel the Jews. Addressing his 
 disciples he says, " Blessed are your eyes, for they see; and 
 your ears, for they hear." (^) " For I tell you, that many 
 prophets and kings have desired to see those things which ye 
 see, and have not seen them; and to hear those things which 
 ye hear, and have not heard them." (r) This is no small re- 
 commendation of the evangelical revelation, that God has pre- 
 ferred us to those holy fathers who were eminent for singular 
 piety. To this declaration that other passage is not at all re- 
 pugnant, where Christ says, " Abraham saw my day, and was 
 glad." (s) For though his prospect of a thing so very remote 
 was attended with much obscurity, yet there was nothing 
 wanting to the certainty of a well-founded hope; and hence 
 that joy which accompanied the holy patriarch even to his 
 death. Neither does this assertion of John the Baptist, " No 
 man hath seen God at any time; the only-begotten Son, which 
 is in the bosom of the Father, he hath declared him," (?) ex- 
 clude the pious, who had died before his time, from a partici- 
 pation of the understanding and light which shine in the per- 
 son of Christ, but comparing their condition with ours, teaches 
 us that we^ have a clear manifestation of those mysteries^ of 
 which_they had only an obscure prospect through the medium 
 of shadows; as the author of the Epistle to the Hebrews more 
 copiously and excellently shews, that " God, who at sundry 
 times, and in divers manners, spake in time past unto the fathers 
 by the prophets, hath in these last days spoken unto us by his 
 
 (o) 1 Peter i. 1012. (/) John v. 46. 
 
 (7) Matt. xiii. 16. (r) Luke x. 24. 
 
 (?) John viii. 56. (r) John i. 18.
 
 452 INSTITUTES OF THE [BOOK 11. 
 
 Son." (V) Therefore that only-begotten Son, who is now to 
 us " the brightness of the glory, and the express image of the 
 person" (w) of God the Father, was formerly known to the 
 Jews, as we have elsewhere shewn by a quotation from Paul, 
 that he was the leader of their ancient deliverance from Egypt; 
 yet this also is a truth, which is asserted by the same Paul in 
 another place, that " God, who commanded the light to shine 
 out of darkness, hath shined in our hearts, to give the light 
 of the knowledge of the glory of God in the face of Jesus 
 Christ." (#) For when he appeared in this his image, he made 
 himself visible, as it were, in comparison with the obscure and 
 shadowy representation of him which had been given before. 
 This renders the ingratitude and obstinacy of them, who shut 
 their eyes amid this meridian blaze, so much the more vile 
 and detestable. And therefore Paul says that Satan, "the god 
 of this world, hath blinded their minds, lest the light of the glo- 
 rious gospel of Christ should shine unto them." (z/) 
 
 II. Now I understand the Gospel to be a clear manifestation 
 of the mystery of Christ. I grant indeed, since Paul styles the 
 gospel, the doctrine of faith , (z) that whatever promises we 
 find in the law concerning remission of sins, by which God 
 reconciles men to himself, are accounted parts of it. For he 
 opposes faith to those terrors, which would torment and harass 
 the conscience, if salvation were to be sought by works. 
 Whence it follows, that taking the word gospel in a large 
 sense, it comprehends all those testimonies, which God formerly 
 gave to the fathers, of his mercy and paternal favour; but it is 
 more eminently applicable to the promulgation of the grace 
 exhibited in Christ. This acceptation is not only sanctioned 
 by common use, but supported by the authority of Christ and 
 the apostles. Whence it is properly said of him, that he 
 " preached the gospel of the kingdom." (a) And Mark intro- 
 duces himself with this preface: " The beginning of the gospel 
 of Jesus Christ." But it is needless to collect more passages 
 to prove a thing sufficiently known. Christ then, by his ad- 
 vent, "hath brought life and immortality to light through the 
 
 (v) Heb. i. 1, 2. ( 7t -) Heb. i. 3. 
 
 (j-) 2 Cor. iv. 6. ( y ) 2 Cor. iv. 4. 
 
 () 1 Tim. iv. 6 (a) Matt. ix. 35.
 
 CHAP, ix.] CHRISTIAN RELIGION. 453 
 
 gospel." () By these expressions Paul means, not that the 
 fathers were immerged in the shades of death, till the Son of 
 God became incarnate; but claiming for the gospel this ho- 
 nourable prerogative, he teaches that it is a new and unusual 
 kind of legation, in which God hath performed those things 
 that he had promised, that the truth of the promises might ap- 
 pear in the person of his Son. For though the faithful have 
 always experienced the truth of an assertion of Paul, that " all 
 the promises of God in him are Yea, and in him Amen;" (c) be- 
 cause they have been sealed in their hearts: yet since he has 
 completed in his body all the parts of our salvation, the lively 
 exhibition of those things has justly obtained new and singular 
 praise. Hence this declaration of Christ: " Hereafter ye shall 
 see heaven open, and the angels of God ascending and descend- 
 ing upon the Son of man." (d} For though he seems to allude 
 to the ladder which the patriarch Jacob saw in a vision, yet he 
 displays the superior excellence of his advent by this character, 
 that he has opened the gate of heaven to give us free admittance 
 into it. 
 
 III. Nevertheless we must beware of the diabolical imagina- 
 tion of Servetus, who while he designs to extol the magnitude 
 of the grace of Christ, or at least professes such a design, to- 
 tally abolishes all the promises, as though they were terminated 
 together with the law. He pretends, that by faith in the 
 gospel we receive the completion of all the promises; as 
 though there were no distinction between us and Christ. I 
 have just observed, that Christ left nothing incomplete of all 
 that was essential to our salvation: but it is not a fair infer- 
 ence, that we already enjoy the benefits procured by him; for 
 this would contradict the declaration of Paul, that " hope is 
 laid up for us." (i) I grant indeed, that when we believe in 
 Christ, we at the same time pass from death to life; but we 
 should also remember the observation of John, that though " we 
 are now the sons of God, it doth not yet appear what we shall 
 be; but we know that, when he shall appear, we shall be like 
 him; for we shall see him as he is." (^) Though Christ there- 
 fore offers us in the Gospel a present plenitude of spiritual 
 
 (6) 2 Tim. i. 10. (c) 2 Cor. i. 20. (rf) John i. 51. 
 
 (/) Col. i. 5. {/) 1 John Hi. 2. 

 
 454 INSTITUTES OF THE [BOOK n. 
 
 blessings, yet the fruition of them is concealed under the pro- 
 tection of hope, till we are divested of our corruptible body, 
 and transfigured into the glory of him who has gone before 
 us. In the mean time, the Holy Spirit commands us to rely 
 on the promises, and his authority we ought to consider suffi- 
 cient to silence all the clamours of Servetus. For according 
 to the testimony of Paul, " godliness hath promise of the 
 life that now is, and of that which is to come:" QJ-) and there- 
 fore he boasts of being an apostle of Christ, " according to 
 the promise of life which is in Christ Jesus." (A) In another 
 place he apprizes us that we have the same promises which 
 were given to the saints in former times, (z) Finally, he re- 
 presents it as the summit of felicity, that we are sealed with the 
 Holy Spirit of promise. () Nor indeed have we otherwise 
 any enjoyment of Christ, any farther than as we embrace him 
 invested with his promises. Hence it is, that he dwells in our 
 hearts, and yet we live like pilgrims at a distance from him; 
 because " we walk by faith and not by sight." Nor is there any 
 contrariety in these two positions, that we possess in Christ all 
 that belongs to the perfection of the life of heaven, and yet 
 that faith is a vision of invisible blessings. Only there is a 
 difference to be observed in the nature or quality of the pro- 
 mises; because the gospel affords a clear discovery of that 
 which the law has represented in shadows and types. 
 
 IV. This likewise evinces the error of those who never make 
 any other comparison between the Law and the Gospel, than 
 between the merit of works and the gratuitous imputation of 
 righteousness. This antithesis, I grant, is by no means to be 
 rejected; because Paul by the word law frequently intends 
 the rule of a righteous life, in which God requires of us what 
 we owe to him, affording us no hope of life, unless we fulfil 
 every part of it, and on the contrary annexing a curse if we 
 are guilty of the smallest transgression. This is the sense in 
 which he uses it in those passages, where he argues that we are 
 accepted by God through grace, and are accounted righteous 
 through his pardon of our sins, because the observance of the 
 law, to which the reward is promised, is not to be found in any 
 
 (.) 1 Tim. 5 v. 8. (A) 2 Tim. i. 1. 
 
 (/) 2 Cor. vii. 1. (fr) Ephes. i. 13. 

 
 CHAP, ix.] CHRISTIAN RELIGION. 455 
 
 man. Paul therefore justly represents the righteousness of 
 the law and that of the gospel as opposed to each other. But 
 the gospel has not succeeded the whole law so as to intro- 
 duce a different way of salvation; but rather to confirm and 
 ratify the promises of the law, and to connect the body with 
 the shadows. For when Christ says that "the law and the 
 prophets were until John," he does not abandon the fathers to 
 the curse which the slaves of the law cannot escape; he rather 
 implies that they were only initiated in the rudiments of reli- 
 gion, so that they remained far below the sublimity of the 
 evangelical doctrine. Wherefore when Paul calls the gospel 
 " the power of God unto salvation to every one that believeth, 57 
 he afterwards adds that it is " witnessed by the law and the 
 prophets." (/) But at the end of the same epistle, although 
 he asserts that the preaching of Jesus Christ is " the revelation 
 of the mystery which was kept secret since the world began," 
 he qualifies this sentiment with the following explication: that 
 it " is now made manifest, and by the Scriptures of the pro- 
 phets made known to all nations." (m) Hence we conclude, 
 that when mention_ is jnade of tfie^jwlioie^law^jfo^ gospel 
 differs from it only with respect to a clear manifestation: but 
 on account of the inestimable plenitude of grace, which has 
 been displayed to us in Christ, the celestial kingdom of God 
 is justly said to have been erected in the earth at his advent. 
 
 V. Now John was placed between the Law and the Gospel, 
 holding an intermediate office connected with both. For though 
 in calling Christ "the Lamb of God" and "the victim for the 
 expiation of sins," (71) he preached the substance of the Gospel; 
 yet because he did not clearly express that incomparable power 
 and glory, which afterwards appeared in his resurrection, 
 Christ affirms that he is not equal to the apostles. This is his 
 meaning in the following words: "Among them that are born 
 of women, there hath not risen a greater than John the Baptist: 
 notwithstanding he that is least in the kingdom of heaven i.^ 
 greater than he." (o) For he is not there commending the 
 persons of men, but after having preferred John to all the 
 prophets, he allots the highest degi-ee of honour to the preaching 
 
 (.') Rom. i. 16. lit. 21. (w) Rom. xv'-. 25, 2ft 
 
 (n)Johni. 29. (A Matfxi. 11.
 
 456 INSTITUTES OF THE [BOOK n. 
 
 of the Gospel, which we have elsewhere seen is signified by " the 
 kingdom of heaven." When John himself said that he was only 
 a " voice," (/>) as though he were inferior to the prophets, this 
 declaration proceeded not from a pretended humility; he 
 meant to signify that he was not intrusted with a proper em- 
 bassy, but acted merely in the capacity of a herald, according 
 to the prediction of Malachi: " Behold, I will send you Elijah 
 the prophet before the coming of the great and dreadful day 
 of the Lord." (7) Nor indeed, through the whole course of 
 his ministry, did he aim at any thing but procuring disciples 
 for Christ, which he also proves from Isaiah to have been the 
 commission given him by God. In this sense he was called 
 by Christ " a burning and a shining light," (r) because the 
 full day had not yet arrived. Yet this is no reason why he 
 should not be numbered among the preachers of the gospel, 
 as he used the same baptism which was afterwards delivered to 
 the apostles. But it was not till after Christ was received into 
 the celestial glory, that the more free and rapid progress of the 
 apostles completed what John had begun. 
 
 wwwVWww 
 
 
 
 CHAPTER X. 
 
 The Similiarity of the Old and Neiv Testaments. 
 
 X 1 ROM the preceding observations it may now be evident, 
 that all those persons, from the beginning of the world, whom 
 God hath adopted into the society of his people, have been 
 federally connected with him by the same law and the same 
 doctrine which are in force among us: but because it is of no 
 small importance that this point be established, I shall shew, 
 by way of appendix, since the fathers were partakers with 
 us of the same inheritance, and hoped for the same salvation 
 through the grace of our common Mediator, how far their 
 condition in this connection was different from ours. For 
 though the testimonies we have collected from the law and the 
 
 ( />) John i. 23. (y) Mai. iv. 5. (r) John v. 35.
 
 CHAP, x.] CHRISTIAN RELIGION. 457 
 
 jprophets in proof of this, render it sufficiently evident that the 
 people of God have never had any other rule of religion and 
 piety; yet because some writers have raised many disputes, 
 concerning the difference of the Old and New Testaments, 
 which may occasion doubts in the mind of an undisceming 
 reader, we shall assign a particular chapter for the better and 
 more accurate discussion of this subject. Moreover, what would 
 otherwise have been very useful, has now been rendered neces- 
 sary for us by Servetus and some madmen of the sect of the 
 Anabaptists, who entertain no other ideas of the Israelitish na- 
 tion, than of a herd of swine, whom they pretend to have been 
 pampered by the Lord in this world, without the least hope of 
 a future immortality in heaven. To defend the pious mind 
 therefore from this pestilent error, and at the same time to re- 
 move all difficulties which may arise from the mention of a 
 diversity between the Old and New Testaments; let us, as we 
 proceed, examine what similarity there is between them, and what 
 difference; what covenant the Lord made with the Israelites in 
 ancient times before the advent of Christ, and what he hatii 
 entered into with us since his manifestation in the flesh. 
 
 II. And indeed both these topics may be dispatched in one 
 word. The covenant of all the fathers is so far from differing 
 substantially from ours, that it is the very same; it only varies 
 in the administration. But as such extreme brevity would not 
 convey to any man a clear understanding of the subject, it is* 
 necessary, if we would do any good, to proceed to a more? 
 diffuse explication of it. But in shewing their similarity, or 
 rather unity, it will be needless to recapitulate all the particu- 
 lars which have already been mentioned, and unseasonably to 
 introduce those things which remain to be discussed in some 
 other place. We must here insist chiefly on three principal 
 points. We have to maintain, First, that carnal opulence and 
 felicity were not proposed to the Jews as the mark towards 
 which they should ultimately aspire, but that they were adopted 
 to the hope of immortality, and that the truth of this adoption 
 was certified to them by oracles, by the law, and by the pro- 
 phets. Secondly, that the covenant, by which they were united 
 to the Lord, was founded, not on any merits of theirs, but on 
 the mere mercy of God who called them. Thirdly, that they 
 
 VOL. I. 3 M
 
 458 INSTITUTES OF THE [BOOK n. 
 
 both possessed and knew Christ as the Mediator, by whom 
 they were united to God, and become partakers of his pro- 
 mises. The second of these points, as perhaps it is not yet 
 sufficiently known, shall be demonstrated at large in its proper 
 place. For we shall prove by numerous and explicit testi- 
 monies of the prophets, that whatever blessing the Lord ever 
 gave or promised to his people, proceeded from his indulgent 
 goodness. The third point has been clearly demonstrated in 
 several places. And we have not wholly neglected the first. 
 III. In discussing the first point therefore, because it prin- 
 cipally belongs to the present argument, and is the grand sub- 
 ject of their controversy against us, we will use the more dili- 
 gent application; yet in such a manner, that if any thing be 
 wanting to the explication of the Others, it may be supplied as 
 we proceed, or added afterwards in a suitable place. Indeed, 
 the apostle removes every doubt respecting all these points 
 when he says, that God the Father " promised afore by his 
 prophets in the holy Scriptures, the gospel concerning his 
 Son," (.v) which he promulgated in the appointed time. Again, 
 that the righteousness of faith, which is revealed in the gospel, 
 is "witnessed by the law and the prophets." (?) For the 
 gospel does not detain men in the joy of the present life, but 
 elevates them to the hope of immortality; does not fasten them 
 to terrestrial delights, but announcing to them a hope reserved 
 in heaven, does as it were transport them thither. For this is 
 the description which he gives in another place; " In whom 
 also after that ye believed, ye were sealed with that Holy 
 Spirit of promise, which is the earnest of our inheritance until 
 the redemption of the purchased possession." (u) Again: " We 
 heard of your faith in Christ Jesus, and of the love which ye 
 have to all the saints, for the hope which is laid up for you in 
 heaven, whereof ye heard before in the word of the truth of the 
 gospel." (w) Again: " He called you by our gospel, to the 
 obtaining of the glory of our Lord Jesus Christ." (A-) Whence 
 it is called " the word of salvation," and " the power of God to 
 the salvation of believers," and "the kingdom of heaven." Now 
 it" the doctrine of the gospel be spiritual, and open a way to the 
 
 (*) Rom. i. 13. (0 Rom. ill. 21. (v) Ephes. i. 13, 14. 
 
 Col.i. !, 5. (Y-) 2Thess. ii. 14.
 
 CHAP, x.] CHRISTIAN RELIGION. 
 
 possession of an immortal life, let us not suppose that they, to 
 whom it was promised and announced, were totally negligent 
 and careless of their souls, and stupefied in the pursuit of cor- 
 poreal pleasures. Nor let any one here cavil, that the pro- 
 mises which are recorded in the law and the prophets respect- 
 ing the gospel, were not designed for the Jews. For just after 
 having spoken of the gospel being promised in the law, he 
 adds, " that what things soever the law saith, it saith to them 
 who* are under the law." (t/) This was in another argument, 
 I grant; but when he said that whatever the law inculcates 
 truly belonged to the Jews, he was not so forgetful as not to 
 remember what he had affirmed, a few verses before, concerning 
 the gospel promised in the law. By declaring that the Old 
 Testament contained evangelical promises, therefore, the 
 apostle most clearly demonstrates that it principally related to 
 a future life. 
 
 IV. For the same reason it follows, that it was founded on 
 the free mercy of God, and confirmed by the mediation of 
 Christ. For even the preaching of the gospel only announces, 
 that sinners are justified by the paternal goodness of God, in- 
 dependently of any merit of their own; and the whole sub- 
 stance of it terminates in Christ. Who then dares to represent 
 the Jews as destitute of Christ, them with whom we are in- 
 formed the evangelical covenant was made, of which Christ is 
 the sole foundation? Who dares to represent them as strangers 
 to the benefit of a free salvation, to whom we are informed the 
 doctrine of the righteousness of faith was communicated? But 
 not to be prolix in disputing on a clear point, we have a re- 
 markable expression of the Lord: " Abraham rejoiced to see 
 my day: and he saw it, and was glad." (z) And what Christ 
 there declares concerning Abraham, the apostle shews to have 
 been universal among the faithful, when he says that Christ re- 
 mains " the same yesterday, and to-day, and for ever." (a) For 
 he there speaks, not only of the eternal divinity of Christ, but 
 of his power, which has been perpetually manifested to the 
 faithful. Wherefore both the blessed Virgin and Zachariah 
 declare in their songs, that the salvation revealed in Christ is a 
 
 (y) Rom. iii. 19. (r) John viii. 56. (<i) Heb. xi. 8.
 
 460 INSTITUTES OF THE [BOOK if. 
 
 performance of the promises which the Lord had made to 
 Abraham and the patriarchs. () If the Lord in the manifesta- 
 tion of Christ faithfully performed his ancient oath, it cannot 
 be denied that the end of the Old Testament was always in 
 Christ and eternal life. 
 
 V. Moreover the apostle makes the Israelites equal to us, 
 not only in the grace of the covenant, but also in the significa- 
 tion of the sacraments. For when he means to adduce ex- 
 amples of the punishments with which the Scripture states 
 them to have been formerly chastised, in order to deter the 
 Corinthians from running into similar crimes, he begins by 
 premising, that we have no reason to arrogate any pre-eminence 
 to ourselves, which can deliver us frotn the Divine vengeance 
 inflicted on them; since the Lord not only favoured them with 
 the same benefits, but illustrated his grace among them by the 
 same symbols: (c) as though he had said, If ye confide in being 
 beyond the reach of danger, because both baptism by which 
 you have been sealed, and the supper which you daily receive, 
 have excellent promises, while at the same time you despise 
 the Divine goodness, and live licentious lives; know ye, that 
 the Jews also were not destitute of such symbols, though the 
 Lord inflicted on them his severest judgments. They were 
 baptised in their passage through the sea, and in the cloud by 
 which they were protected from the fervour of the sun. Our 
 opponents maintain that passage to have been a carnal baptism, 
 corresponding in some degree to our spiritual one. But if that 
 were admitted, the apostle's argument would not proceed; for 
 his design here is to prevent Christians from supposing that 
 they excel the Jews in the privilege of baptism. Nor is what 
 immediately follows, that they " did all eat the same spiritual 
 ttieat; and did all drink the same spiritual drink," which he 
 interprets of Christ, liable to this cavil. 
 
 VI. To invalidate this declaration of Paul, they object 
 the assertion of Christ; " Your fathers did eat manna in the 
 wilderness, and are dead. If any man eat of this bread (that 
 is, my flesh) he shall live for ever." (d} But the two passages 
 are reconciled without any difficulty. The Lord, because he 
 
 (6) Luke i. 54, 72. (c) 1 Cor. x. 111. (</) John vi. 49, 51.
 
 CHAP, x.] CHRISTIAN RELIGION. 461 
 
 was addressing auditors who only sought to be satisfied with 
 corporeal sustenance, but were unconcerned about food for the 
 soul, accommodates his discourse in some measure to their 
 capacity, and institutes a comparison between manna and his 
 own body, particularly to strike their senses. They demanded 
 that in order to acquire authority to himself, he should prove 
 his power by some miracle, such as Moses performed in the 
 desert, when he obtained manna from heaven. In the manna 
 however, they had no idea of any thing but a remedy for cor- 
 poreal hunger, with which the people were then afflicted. They 
 did not penetrate to that sublimer mystery of which Paul 
 treats. Christ therefore, to demonstrate the superiority of the 
 blessing they ought to expect from him, to that which they 
 said their fathers had received from Moses, makes this com- 
 parison: If it be in your opinion a great and memorable mira- 
 cle, that the Lord, to prevent his people from perishing in 
 the wilderness, supplied them by means of Moses with heavenly 
 food, which served them as a temporary sustenance; hence 
 conclude, how much more excellent that food must be, which 
 communicates immortality. We see then why the Lord omitted 
 the principal thing designed by the manna, and only remarked 
 the lowest advantage that resulted from it. It was because the 
 Jews, ?is if with an intention of reproaching him, contrasted 
 him with Moses, who had supplied the necessities of the people 
 with manna. He replies, that he is the dispenser of a far 
 superior favour, in comparison with which the corporeal suste- 
 nance of the people, the sole object of their great admiration., 
 deserves to be considered as nothing; knowing that the Lord, 
 when he rained manna from heaven, not only poured it down 
 for the support of their bodies, but likewise dispersed it as a 
 spiritual mystery, to typify that spiritual vivification which is 
 experienced in Christ, Paul does not neglect that view of the 
 subject which is most deserving of consideration. Wherefore- 
 it is certainly and clearly proved, that the same promises of an 
 eternal and heavenly life, with which the Lord now favours 
 us, were not only communicated to the Jews, but even sealed 
 and confirmed by sacraments truly spiritual. This subject is 
 argued at length by Augustine against Faustus the Mani- 
 chsean.
 
 462 INSTITUTES OF THE [BOOK u. 
 
 VII. But if the reader would prefer a recital of testimonies 
 from the law and the prophets, to shew him that the spiritual 
 covenant was common also to the fathers, as we have heard 
 from Christ and his apostles; I will attend to this wish, and 
 that with the greater readiness, because our adversaries will 
 thereby be more decisively confuted, and will have no pretence 
 for any future cavil. I will begin with that demonstration, 
 which, though I know the Anabaptists will superciliously 
 deem it futile and almost ridiculous, yet will have considerable 
 weight with persons of docility and good understanding. And 
 I take it for granted, that there is such a vital efficacy in the 
 divine word as to quicken the souls of all those, whom God 
 favours with a participation of it. For the assertion of Peter 
 has ever been true, that it is "an incorruptible seed, which 
 abideth for ever;" (e) as he also concludes from the words of 
 Isaiah, (f) Now when God anciently united the Jews with 
 himself in this sacred bond, there is no doubt that he separated 
 them to the hope of eternal life. For when I say, that they 
 embraced the word which was to connect them more closely 
 with God, I advert not to that general species of communica- 
 tion with him, which is diffused through heaven and earth, 
 and all the creatures in the universe, which although it animates 
 all things according to their respective natures, yet does not 
 deliver from the necessity of corruption. I refer to that par- 
 ticular species of communication, by which the minds of the 
 pious are enlightened into the knowledge of God, and in some 
 measure united to him. Since Adam, Abel, Noah, Abraham, 
 and the other patriarchs were attached to God by such an 
 illumination of his word, I maintain, there can be no doubt that 
 they had an entrance into his immortal kingdom. For it was a 
 real participation of God, which cannot be separated from the 
 blessing of eternal life. 
 
 VIII. If the subject still appear involved in any obscurity, 
 let us proceed to the very form of the covenant; which will 
 not only satisfy sober minds, but will abundantly prove the 
 ignorance of them who endeavour to oppose it. For the Lord 
 hath always made this covenant with his servants: " I will be 
 
 O) 1 Peter i. 23, 25. (/) Isaiah zl. 8.
 
 CHAP, x.] CHRISTIAN RELIGION. 463 
 
 your God, and ye shall be my people." () These expressions, 
 according to the common explanation of the prophets, com- 
 prehend life and salvation and consummate felicity. For it is 
 not without reason that David frequently pronounces, how 
 " blessed is the nation whose God is the Lord; and the peo- 
 ple whom he hath chosen for his own inheritance:" (A) and 
 that not on account of any earthly felicity, but because he de- 
 livers from death, perpetually preserves, and attends with ever- 
 lasting mercy, those whom he hath taken for his people. As 
 it is expressed in the other prophets, " Art thou not from 
 everlasting, O Lord my God, mine Holy One? we shall not 
 die." (z) "The Lord is our Lawgiver, the Lord is our King; 
 he will save us." () " Happy art thou, O Israel: who is like 
 unto thee, O people saved by the Lord?" (/) But not to 
 labour much on a point which does not require it, we are fre- 
 quently reminded in reading the prophets, that we shall have 
 a plenitude of all blessings, and even a certainty of salvation, 
 provided the Lord be our God. And that on good ground; 
 for if his face, as soon as it has begun to shine, be a present 
 pledge of salvation, will God manifest himself to any man with- 
 out opening the treasures of salvation to him? For God is our 
 God, on the express condition of his " walking in the midst of 
 us," as he declared by Moses, (m) But this presence of his 
 cannot be obtained without the possession of life. And though 
 nothing further had been expressed, they had a promise of 
 spiritual life sufficiently clear in these words: " I am the Lord 
 your God." (n) For he announced that he would be a God, 
 not only to their bodies, but chiefly to their souls; for the soul, 
 unless united to God by justification, remains alienated from 
 him at death. But let that union take place, and it will be 
 attended with eternal salvation. 
 
 IX. Moreover, he not only declared himself to be their 
 God, but promised to continue so for ever; in order that their 
 hope, not contented with present blessings, might be extended 
 to eternity. And that the use of the future tense conveyed this 
 idea to them, appears from many expressions, where the faithful 
 
 (.) Lev. xxvi. 12. (A) Psalm cxliv. 15. xxxiii. 12. 
 
 (0 Hab. i. 12. O) Isaiah xxxiii. 22. (/) Deut. xsxiii. ?9. 
 
 Cn) Lev. xxvi. 12. (?) Exod. vi. 7.
 
 464 INSTITUTES OF THE [BOOK n. 
 
 console themselves not only amidst present evils, but for futu- 
 rity, that God will never desert them. But in regard to the 
 second part of the promise, he still more plainly encouraged 
 them concerning the extension of the Divine blessing to them 
 beyond the limits of the present life: " I will be a God to thy 
 seed after thee." (0) For if he intended to declare his benevo- 
 lence to them after they were dead, by blessing their posterity, 
 much more would he not fail of manifesting his favour towards 
 themselves. For God is not like men, who transfer their love 
 to the children of their friends, because death takes away their 
 opportunity of performing kind offices to those who were ob- 
 jects of their regard. But God, whose beneficence is not 
 interrupted by death, deprives not the dead of the blessings of 
 his mercy, which for their sakes he diffuses through a thousand 
 generations. The design of the Lord therefore was to shew 
 them, by a clear proof, the magnitude and abundance of his 
 goodness which they should experience after death, when he 
 described its exuberance as reaching to all their posterity. (/>) 
 Now the Lord sealed the truth, and, as it were, promised the 
 completion of this promise, when he called himself the God of 
 Abraham, Isaac, and Jacob, long after they were dead. (^) For 
 what is implied in it? Would it not have been a ridiculous 
 appellation, if they had perished? It would have been just as 
 if he had said, I am the God of them who have no existence. 
 Wherefore the evangelists relate, that with this single argu- 
 ment the Sadducees were so embarrassed by Christ, (r) as to be 
 unable to deny that Moses had given a testimony in favour of 
 the resurrection of the dead: for they had learned from Moses 
 himself, that " all his saints are in his hand." (*) Whence it 
 was easy to infer, that death had not annihilated those, whom 
 he who is the arbiter of life and death had received into his 
 guardianship and protection. 
 
 X. Now, to come to the principal point on which this con- 
 troversy turns, let us examine, whether the faithful themselves 
 were not so instructed by the Lord, as to be sensible that 
 they had a better life in another world, and to meditate on that 
 to the neglect of the present. In the first place, the course of 
 
 (o) Gen. xvii. 7. (/>) Exod. xx. 6. (?) Exod. iii. 6. 
 
 (r) Matt. xxii. 32 34. Luke xx. 3740. (*) Deut. xxxiii. S-
 
 CHAP, x.] CHRISTIAN RELIGION. 465 
 
 life which was divinely enjoined them was a perpetual exercise, 
 by which they were reminded that they were the most miser- 
 able of all mankind, if they had no happiness but in the present 
 life. Adam, rendered most unhappy by the mere remembrance 
 pf his lost felicity, finds great difficulty in supplying his wants 
 by anxious toils, (o) Nor does the Divine malediction confine 
 itself to his manual labours; he experiences the bitterest sorrow 
 from that which was his only remaining consolation. Of his 
 two sons, he .is deprived of one by the parricidal hands of his 
 brother; the survivor is deservedly the object of his detestation 
 and abhorrence, (w) Abel, cruelly assassinated in the flower 
 of his age, exhibits an example of human calamity. Naah, 
 while the whole world securely abandons itself to sensual de- 
 lights, consumes a valuable part of his life with excessive 
 fatigue in building the ark. (.*) His escape from death was 
 attended with greater distress than if he had died a hundred 
 times. For besides that the ark was, as it were, a sepulchre to 
 him for ten months, (z/) nothing could be more disagreeable 
 than to be detained for so long a period almost immersed ior 
 the ordure of animals. After having escaped from such great 
 difficulties, he meets with a fresh occasion of grief. He sees 
 himself ridiculed by his own son, and is constrained to pro- 
 nounce a curse with his own mouth upon him, whom by the? 
 great goodness of God he had received safe from the deluge. (2) 
 XI. Abraham is one that ought to be deemed equal to a 
 host, if we consider his faith, which is proposed to us as the 
 best standard of believing, so that we must be numbered in his 
 family, in order to be the children of God. Now what would 
 be more absurd, than that Abraham should be the father of all 
 the faithful, and not possess even the lowest place among them? 
 But he cannot be excluded from the number, nor even from 
 the most honourable station, without the destruction of the 
 whole Church. Now with respect to the circumstances of his 
 life; when he is first called, he is torn by the Divine command 
 from his country, his parents, and his friends, the enjoyment of 
 whom is supposed to give life its principal relish; as though 
 
 () Gen. iii. 17 19. (w) Gen. iv. 8, 14. (.v) Gen. vi. 1421. 
 (jO Gen. vii. 11. via. 13. (z) Gen. ix. 24, 25. 
 VOL. I. 3 N
 
 466 INSTITUTES OF THE [BOOK n. 
 
 God positively intended to deprive him of all the pleasures oi 
 life, (t/) As soon as he has entered the land in which he is 
 commanded to reside, he is driven from it by a famine. He 
 removes in search of relief to a place where, for the preserva- 
 tion of his own safety, he finds it necessary to disown his wife, 
 which would probably be more afflictive to him than many 
 deaths. () After having returned to the country of his resi- 
 dence, he is again expelled from it by famine. What kind of 
 felicity is it to dwell in such a country, where he must so fre- 
 quently experience hunger, and even perish for want of suste- 
 nance, unless he leaves it? In the country of Abimelech, he is 
 again driven to the same necessity of purchasing his own per- 
 sonal safety with the loss of his wife, (c) While he wanders 
 hither and thither for many years in an unsettled state, he is 
 compelled, by the continual quarrels of his servants, to send 
 away his nephew, whom he regarded as a son. (^) There is no 
 doubt that he bore this separation just as he would the ampu- 
 tation of one of his limbs. Soon after he is informed that 
 enemies have carried him away captive, (ji) Whithersoever he 
 directs his course, he finds himself surrounded by savage bar- 
 barians, who will not even permit him to drink the water of 
 wells which with immense labour he has himself digged. For he 
 could not recover the use of them from the king of Gerar, if 
 it had not been previously prohibited, (y) When he arrives 
 to old age beyond the time of having children, he experiences 
 the most disagreeable and painful circumstance with which that 
 age is attended. (,-) He sees himself destitute of posterity, till, 
 beyond all expectation, he begets Ishmael; whose birth he 
 purchases at a dear rate, while he is wearied with the reproaches 
 of Sarah, just as if he encouraged the contumacy of his maid- 
 servant, and so were himself the cause of the domestic disturb- 
 ance. (A) At length Isaac is born, but his birth is attended 
 with this condition, that Ishmael the first-born must be ba- 
 nished from the family, and abandoned like an enemy, (z) 
 When Isaac is left alone to solace the good man in his declining 
 
 (a) Gen. xii. 1. (6) Gen. zll 1015. (c) Gen. xx. 1, 2. 
 
 ( d) Gen. xiii. 71 1. (e) Gen. xiv. 12, 13. (/) Gen. xxi. 2530. 
 
 (g ) G.en. xv. 2. (/) Gen. xvi. 115. (/) Gen. xxi. 2, 3, 1014-
 
 CHAP, x.] CHRISTIAN RELIGION. 467 
 
 years, he is soon after commanded to sacrifice him. () What 
 can the human mind imagine more calamitous, than for a 
 father to become the executioner of his own son? If he had 
 been taken away by sickness, every one would have thought 
 the aged parent unhappy in the extreme, as having had a son 
 given him in mockery, at the loss of whom, his former grief on 
 account of his being destitute of children would certainly be 
 redoubled. If he had been massacred by some stranger, the 
 calamity would have been greatly increased by the horrible 
 nature of his end: but to be slain by his father's own hand 
 exceeds all the other instances of distress. In short, through 
 the whole course of his life Abraham was so driven about and 
 afflicted, that if any one wished to give an example of a life 
 full of calamity, he could not find one more suitable. Nor let 
 it be objected, that he was not entirely miserable, because he 
 had at length a prosperous deliverance from such numerous 
 and extreme dangers. For we cannot pronounce his to be a 
 happy life, who for a long period struggles through an infinity 
 of difficulties; but his, who is exempted from afflictions and 
 favoured with the peaceful enjoyment of present blessings. 
 
 XII. Isaac, who is afflicted with fewer calamities, yet scarcely 
 ever enjoys the smallest taste of pleasure. He also experiences 
 those vexations, which permit not a man to be happy in the 
 world. Famine drives him from the land of Canaan; his wife 
 is in danger of being torn from his bosom; his neighbours fre- 
 quently harass him, and take every method of distressing him, 
 so that he also is constrained to contend with them about 
 water. (/) In his own family he suffers much uneasiness from 
 Esau's wives; (m) he is distressed by the discord of his sons, 
 and unable to remedy that great evil, but by the exile of him 
 to whom he had given the blessing, (n) With respect to Jacob, 
 he is an eminent example of nothing but extreme infelicity. 
 He passes his childhood at home amidst the menaces and 
 terrors of his elder brother, from which he is at length con- 
 strained to depart, (o) A fugitive from his parents and his 
 native soil, in addition to the bitterness of exile, he is treated 
 with unkindness by his uncle Laban. It is not sufficient for 
 
 (*) Gen. xxii. 2. (/) Gen. xxvi. 1, 7, 20, 21. (m) Gen. xxvi. 34, 35. 
 (n) Gen. xxviii. 5. (o) Gen. xxvii. 41 45.
 
 4.68 INSTITUTES OF THE [BOOK u. 
 
 him to endure a most hard and severe servitude of seven years, 
 but he is fraudulently deceived in a wife. (/>) For the sake of 
 another wife he must enter on a new servitude, (y) in which, 
 as he himself complains, he is broiled all the day by the fervid 
 rays of the sun, and through the wakeful night benumbed by 
 the icy cold, (r) During twenty years, which he spends in 
 such extreme hardships, he is daily afflicted with fresh injuries 
 from his father-in-law. Nor does he enjoy tranquillity in his own 
 family, which he sees distracted and almost torn asunder by the 
 animosities, contentions, and rivalship of his wives, (.v) When 
 he is commanded to return to his own country, he is obliged 
 to depart in a manner resembling an ignominious flight. Nor 
 even then can he escape the iniquity of his father-in-law, but is 
 harassed with his reproaches and insults in the midst of his 
 journey, (t) Immediately after, he falls into a much greater 
 difficulty. For as he advances towards his brother, he has 
 death befor his eyes in as many forms a$ a cruel and inveterate 
 enemy can possibly contrive. He is exceedingly tormented 
 and distracted with dreadful terrors, while he is expecting the 
 approach of his brother; when he sees him, he falls at his feet 
 like a person half dead, till he finds him more reconciled than 
 he could have ventured to hope. (t>) Moreover on his first 
 entrance into the land, he is deprived of Rachel his dearly be- 
 loved wife, (ry) Afterwards he hears that the son whom he had 
 by her, and whom therefore he loved above the rest, is torn 
 asunder by wild beasts. The severity of his grief on account 
 of his death is expressed by himself, when after many days of 
 mourning he obstinately refuses all consolation, saying, " I will 
 go down into the grave unto my son mourning." (x) Besides, 
 the rape and violation of his daughter, and the rashness of 
 his sons in revenging it, which not only made him an object 
 of abhorrence to all the inhabitants of the country, but put 
 him in immediate danger of being massacred; what abundant 
 sources were these of anxiety, grief, and vexation? (z/) Then 
 follows the horrible crime of Reuben, his first-born, than which 
 no greater affliction could bcfal him. For if the pollution of 
 
 f />) Gen. xxix. 20, 23, 25. (?) Gen. xxix. 27. (r) Gen, xxxi. 40, 41. 
 
 (i')Cen. xxx. 1. (*) Gen. xxxi. 25, 36. () Gen. xxxii. xxxiii. 
 
 *'.i) Gen. xxxv. 19. (*) Gen. xxxvii. 3235. (j) Gen. xxxiv.
 
 CHAP, x.] CHRISTIAN RELIGION. 469 
 
 a man's wife be numbered among the greatest miseries, what 
 shall we say of it, when the crime is perpetrated by his own 
 son? (z) Not long after, his family is contaminated with in- 
 cest; (a) so that such a number of disgraceful occurrences may 
 be expected to break a heart, otherwise very firm and unbroken 
 by calamities. Towards the end of life, when he is seeking sus- 
 tenance for himself and family in a season of famine, his ears 
 are wounded by the report of a new calamity, which informs 
 him that one of his sons is detained in prison; in order to re- 
 cover whom he is obliged to entrust his darling Benjamin to 
 the care of the rest. () Who can suppose that in such an accu- 
 mulation of distresses he had a single moment of respite? 
 He himself, who is best able to give a testimony respecting 
 himself, declares to Pharaoh, that his days on the earth have 
 been few and evil, (c) By affirming that he has lived in continual 
 miseries, he denies that he has enjoyed that prosperity which 
 the Lord had promised him. Therefore, either Jacob formed 
 an improper and ungrateful estimate of the favour of God, or 
 he spake the truth in asserting that he had been miserable on 
 the earth. If his affirmation was true, it follows that his hope 
 was not fixed on terrestrial things. 
 
 XIII. If these holy fathers expected, as undoubtedly they 
 did expect, a life of happiness from the hand of God, they both 
 knew and contemplated a different kind of blessedness from 
 that of this terrestrial life. This the apostle very beautifully 
 shews, when he says, " By faith Abraham sojourned in the 
 land of promise, as in a strange country, dwelling in taber- 
 nacles with Isaac and Jacob, the heirs with him of the same 
 promise: for he looked for a city which hath foundations, 
 whose ^builder and maker is God. These all died in faith, not 
 having received the promises, but having seen, them afar off, 
 and were persuaded of them, and embraced them, and con- 
 fessed that they were strangers and pilgrims on the earth. For 
 they that say such things declare plainly that they seek a 
 country. And "truly if they had been mindful of that country 
 from whence they came out, they might have had opportunity 
 to have returned. But now they desire a better country, that 
 
 (2) Gen. xxxv. 22. (a) Gen. xxxviii. 13 18. 
 
 (b) Gen. xlii. (c) Gen. xlvii. 9-
 
 470 INSTITUTES OF THE [BOOK 11. 
 
 is, an heavenly; wherefore God is not ashamed to be called 
 their God: for he hath prepared for them a city." (</) For 
 they would have been stupid beyond all comparison, so steadily 
 to follow promises, of which there appeared no hope on earth, 
 unless they had expected the completion of them in another 
 world. But the apostle with great force principally insists on 
 this; that they called the present life a pilgrimage, as is also 
 stated by Moses, (e} For if they were strangers and sojourners 
 in the land of Canaan, what became of the Divine promise, by 
 which they had been appointed heirs of it? This manifestly 
 implies therefore that the promise, which the Lord had given 
 them concerning the possession of it, related to something 
 more remote. Wherefore they never purchased a foot of land 
 in Canaan, except for a sepulchre; by which they testified that 
 they had no hope of enjoying the benefit of the promise till 
 after death. And this is the reason why Jacob thought it so 
 exceedingly desirable to be buried there, that he made his son 
 Joseph promise it to him by oath; (y) and why Joseph com- 
 manded that his bones should be removed thither, even several 
 ages after his death, when they would have been long reduced 
 to ashes. () 
 
 XIV. In short, it evidently appears, that in all the pursuits 
 of life they kept in view the blessedness of the future state. 
 For why should Jacob have so eagerly desired, and exposed 
 himself to such danger in endeavouring to obtain, the primo- 
 geniture, which would occasion his exile and almost his rejec- 
 tion from his family, but from which he could derive no possi- 
 ble benefit, unless he had his views fixed on a nobler blessing? 
 And that such was his view he declared in these words, 
 which he uttered with his expiring breath; " I have waited 
 for thy salvation, O Lord." (A) What salvation could he 
 expect, when he felt himself about to expire, unless he had 
 seen in death the commencement of a new life? But why 
 do we dispute concerning the saints and children of God, 
 when even one, who in other respects endeavoured to oppose 
 the truth, was not entirely destitute of such a knowledge? 
 Tor what was the meaning of Balaam, when he said, " Let 
 
 (d) Heb. xi. 9, &c. (e) Gen. xlvii. 9. (/) Gen. xlvii. 30. 
 
 (?) Gen. 1. 2? (A) Gen. xlix. 18.
 
 CHAP, x.] CHRISTIAN RELIGION. 471 
 
 me die the death of the righteous, and let my last end be like 
 his," (z) but the same which David afterwards expressed in the 
 following words: " Precious in the sight of the Lord is the 
 death of his saints." (^) " Evil shall slay the wicked." (/) If 
 death were the ultimate bound of human existence, no differ- 
 ence could be observed in it between the righteous and the 
 impious; the distinction between them consists in the different 
 destinies which await them after death. 
 
 XV. We have not yet proceeded beyond Moses; whose 
 only office, our opponents allege, was to persuade a carnal 
 people to the worship of God by the fertility of the land, and 
 an abundance of all things: and yet, unless any one wilfully 
 rejects the evidence presented to him, we already discover a 
 clear declaration of a spiritual covenant. But if we proceed 
 to the prophets, there we have the fullest revelation both of 
 eternal life and of the kingdom of Christ. In the first place, 
 David, who as he was prior to the rest in order of time, so 
 according to the method of the Divine dispensation, he express- 
 ed the heavenly mysteries with more obscurity than they did, 
 yet with what great perspicuity and certainty he directs all 
 his writings to this end? What estimate he formed of his 
 terrestrial habitation, the following passage declares: " I am 
 a stranger with thee, and a sojourner, as all my fathers were. 
 Verily, every man at his best estate is altogether vanity. 
 Surely every man walketh in a vain show. And now, Lord, 
 what wait I for? my hope is in thee." (m) He who, after 
 having confessed that there is nothing substantial or perma- 
 nent on earth, still retains the constancy of his hope in God, 
 certainly contemplates the felicity reserved for him in another 
 world. To this contemplation he frequently recals the faithful., 
 whenever he wishes to afford them true consolation. For in 
 another place, after having spoken of the brevity and the tran- 
 sitory nature of human life, he adds, " But the mercy of the 
 Lord is,from everlasting to everlasting upon them that fear 
 him." (n) Similar to which is the following: "Of old hast 
 thou laid the foundations of the earth: and the heavens are 
 the work of thy hands. They shall perish, but thou shalt 
 
 (i) Numb, xxiii. 10. (fc) Psalm cxvi. 15. (/) Psalm xxxiv. 21. 
 
 (m) Psalm xxxix. 12. 5, 6, 7. (;) Psalm ciii. IT.
 
 472 INSTITUTES OF THE [BOOK n. 
 
 endure: yea, all of them shall wax old like a garment; as a 
 vesture shalt thou change them, and they shall be changed: 
 but thou art the same, and thy years shall have no end. The 
 children of thy servants shall continue, and their seed shall 
 be established before thee." (<?) If, notwithstanding the destruc- 
 tion of heaven and earth, the pious cease not to be established 
 before the Lord, it follows that their salvation is connected 
 with his eternity. But this hope cannot be at all supported, 
 unless it rest on the promise which we find in Isaiah; " The 
 heaven," saith the Lord, " shall vanish away like smoke, and 
 the earth shall wax old like a garment, and they that dwell 
 therein shall die in like manner: but my salvation shall be 
 for ever, and my righteousness shall not be abolished:" (/>) 
 where perpetuity is ascribed to righteousness and salvation, 
 considered not as resident in God, but as experienced by 
 men. 
 
 XVI. Nor can what he frequently says concerning the 
 prosperity of the faithful be understood in any other sense than 
 as referring to the manifestation of the^glory of heaven. Such 
 are the following passages: " The Lord preserveth the souls 
 of his saints; he delivereth them out of the hand of the wicked. 
 Light is sown for the righteous, and gladness for the upright 
 in heart." (y) Again: " The righteousness of the righteous 
 endureth for ever; his horn shall be exalted with honour. The 
 desire of the wicked shall perish." (r) Again: " Surely the 
 righteous shall give thanks unto thy name: the upright shall 
 dwell in thy presence." (*) Again: "The righteous shall be 
 had in everlasting remembrance." () Again: " The Lord 
 redeemeth the soul of his servants." () For the Lord fre- 
 quently leaves his servants to the rage of the impious, not 
 only to be harassed, but to be torn asunder and ruined; he 
 suffers good men to languish in obscurity and meanness, 
 while the impious are almost as glorious as the stars; nor 
 does he exhilarate the faithful with the light of his countenance, 
 so that they can enjoy any lasting pleasure. Wherefore David 
 does not dissemble that, if the faithful fix their eyes on the present 
 
 (o) Psalm cii. 2528. (/>) Isaiah li. 6. (?) Psalm xcvii. 10, 11. 
 
 (r) Psalm cxii. 9, 10. (*) Psalm cxl. 13. (0 Psalm cxii. 6. 
 
 (t>) Psalm xxxiv. 2?.
 
 CHAP, x.] CHRISTIAN RELIGION. 4-rs 
 
 state of things, they will be most grievously tempted with au 
 apprehension lest innocence should obtain from God neither 
 favour nor reward. Thus does impiety in most cases prosper and 
 flourish, while the pious are oppressed with ignominy, poverty, 
 contempt, and distress of every kind. " My feet," says he, 
 ** were almost gone; my steps had well nigh slipped. For I 
 was envious at the foolish, when I saw the prosperity of the 
 wicked." (rii) At length he concludes his account of them; 
 " When I thought to know this, it was too painful for me; 
 until I went into the sanctuary of God; then understood I 
 their end." (.r) 
 
 XVII. We may learn then, even from this confession of 
 David, that the holy fathers under the Old Testament were 
 not ignorant, that God rarely or never in this world gives his 
 servants those things which he promises them, and that there- 
 fore they elevated their minds to the sanctuary of God, where 
 they had a treasure in reserve which is not visible in the 
 present life. This sanctuary was the last judgment, which, not 
 being discernible by their eyes, they were contented to appre- 
 hend by faith. Relying on this confidence, whatever events 
 might bcfal them in the world, they nevertheless had no doubt 
 that there would come a time when the Divine promises would 
 be fulfilled. This is evident from the following passages: " I 
 will behold thy face in righteousness: I shall be satisfied, when 
 I awake, with thy likeness." (z/) Again: " I am like a green 
 olive-tree in the house of God." (z) Again: " The righteous 
 shall flourish like the palm-tree: he shall grow like a cedar 
 in Lebanon. Those that be planted in the house of the Lord 
 shall flourish in the courts of our God. They shall still bring 
 forth fruit in old age; they shall be fat and flourishing." 
 He had just before said, " O Lord, how great are thy works! 
 and thy thoughts are very deep. When the wicked spring as 
 the grass, and when all the workers of iniquity do flourish; 
 it is that they shall be destroyed for ever." (a) Where can this 
 beauty and gracefulness of the faithful be found, but where 
 the appearance of this world has been reversed by the mani- 
 festation of the kingdom of God? When they could turn their 
 
 (TO) Psalm Ixxiii. 2. (.r) Psalm Ixxiii. 16, 17. (y) Psalm xvii. 15. 
 (:) Psalm lii. 8. (a) Psalm xcii. 13-14. 5, 7. 
 
 VOL, I. 30
 
 474 INSTITUTES OF THE [BOOK 11. 
 
 eyes towards that eternity, despising the momentary rigour of 
 present calamities, they securely broke forth into the following 
 expressions: " The Lord shall never suffer the righteous to 
 be moved. But thou, O God, shalt bring them" (wicked men) 
 " down into the pit of destruction." (6) Where, in this world, 
 is the pit of destruction to absorb the wicked, as an instance 
 of whose felicity it is mentioned in another place, that without 
 languishing for any long time " they go down to the grave 
 in a moment?" (c) Where is that great stability of the saints, 
 whom David himself, in the language of complaint, frequently 
 represents as not only troubled but oppressed and consumed? 
 He certainly had in view, not any thing that results from the 
 agitations of the world, which are even more tumultuous than 
 those of the sea, but what will be accomplished by the Lord, 
 when he shall one day sit in judgment to fix the everlasting 
 destiny of heaven and earth. This appears from another 
 Psalm in which he gives the following elegant description: 
 " They that trust in their wealth, and boast themselves in the 
 multitude of their riches; none of them can by any means re- 
 deem his brother, nor give to God a ransom for him. For he 
 seeth that wise men die, likewise the fool and the brutish per- 
 son perish, and leave their wealth to others. Their inward 
 thought is, that their houses shall continue for ever, and their 
 dwelling-places to all generations: they call their lands after 
 their own names. Nevertheless man being in honour abideth 
 not: he is like the beasts that perish. This their way is their 
 folly: yet their posterity approve their sayings. Like sheep 
 they are laid in the grave; death shall feed on them; and the 
 upright shall have dominion over them in the morning; and 
 their beauty shall consume in the grave from their dwelling." (d) 
 In the first place, this derision of fools, for placing their de- 
 pendence on the mutable and transitory blessings of the world, 
 shews that the wise ought to seek a very different felicity. But 
 he more evidently discloses the mystery of the resurrection, 
 when he establishes the reign of the pious amidst the ruin and 
 destruction of the wicked. For what shall we understand by 
 " the morning" which he mentions, but the revelation of a 
 new life commencing after the conclusion ot the present? 
 
 (6) Psalm lv. 22, 23- (c) Job xxi. 13. (<f) Psalm xlij. 6, &c
 
 QHAP. x.] CHRISTIAN RELIGION. 475 
 
 XVIII. Hence arose that reflection, which served the 
 faithful as a consolation under their miseries, and a remedy 
 for their sufferings: " The anger of the Lord endureth but a 
 moment; in his favour is life." (e) How did they limit their 
 afflictions to a moment, who were afflicted all their life-time? 
 When did they perceive so long a duration of the Divine 
 goodness, of which they had scarcely the smallest taste? If 
 their views had been confined to the earth, they could have 
 made no such discover); but as they directed their eyes to- 
 wards heaven, they perceived, that the afflictions with which 
 the Lord exercises his saints are but " for a small moment," 
 and that the "mercies" with which he "gathers" them are 
 " everlasting." (y) On the other hand, they foresaw the eternal 
 and never-ending perdition of the impious, who had been 
 happy, as in a dream, for a single day. Hence the fol- 
 lowing sentiments: " The memory of the just is blessed: 
 but the name of the wicked shall rot." () "Precious in 
 the sight of the Lord is the death of his saints." (A) Also in 
 Samuel: " The Lord will keep the feet of his saints, and the 
 wicked shall be silent in darkness." (z) These expressions 
 suggest to us, that they well knew, that whatever vicissitudes 
 may befal the saints, yet their last end will be life and salva- 
 tion; and that the prosperity of the impious is a pleasant path 
 which gradually leads to the gulf of everlasting death. There- 
 fore they called the death of such the " destruction of the uncir- 
 cumcised," (/) as of those from whom all hope of resurrection 
 had been cut off. Wherefore David could not conceive a 
 more grievous imprecation than this: " Let them be blotted 
 out of the book of the living, and not be written with the 
 righteous." (/) 
 
 XIX. But the following declaration of Job is remarkable 
 beyond all others: " I know that my Redeemer liveth, and 
 that he shall stand at the latter day upon the earth: and 
 though after my skin worms destroy this body, yet in my 
 flesh shall I see God: whom I shall see for myself, and mine 
 eyes shall behold, and not another." (z) Some who wish to 
 
 (e) Psalm xxx. 5. (/) Isaiah liv. 7, 8. (g) Prov. x- 7. 
 
 (A) Psalm cxvi. 15. () 1 Sam. ii. 9. (*) Ezek. xxviii. 10. xxxi. 18. 
 
 CO Psalm Ixix. 28- (m,) Job six. 25, 8cc.
 
 476 INSTITUTES OF THE [BOOK 11. 
 
 display their critical sagacity, cavil that this is not to be under- 
 stood of the final resurrection, but even of the first day 
 on which Job expected God to be more propitious to him. 
 Though we partly Concede this, we shall extort an acknow- 
 ledgment from them, whether they are willing or not, that 
 Job could never have attained to such an enlarged hope, 
 if his thoughts had been confined to the earth. We must 
 therefore be obliged to confess that he, who saw that his 
 Redeemer would be present with him even when lying in the 
 sepulchre, must have elevated his views to a future immortality. 
 For to them, who think only of the present life, death is a 
 source of extreme despair, which however could not annihilate 
 his hope. "Though he slay me," said he, "yet will I trust 
 in him." (ri) Nor let any trifler here object, that these were 
 the expressions of a few persons, and are far from furnishing 
 proof that such a doctrine was current among the Jews. I 
 will immediately reply, that these few persons did not in 
 these declarations reveal any recondite wisdom, in which only 
 superior understandings were separately and privately in- 
 structed; but that the Holy Spirit having constituted them 
 teachers of the people, they publicly promulgated the Divine 
 mysteries which were to be generally received, and to be the 
 principles of the popular religion. When we hear the public 
 oracles of the Holy Spirit, therefore, in which he hath so 
 clearly and evidently spoken of the spiritual life in the Jewish 
 church, it would be intolerable perverseness to apply them en- 
 tirely to the carnal covenant, in which no mention is made but 
 of the earth and earthly opulence. 
 
 XX. If we descend to the later prophets, there we may 
 freely expatiate as quite at home. For if it was not difficult to 
 prove our point from David, Job, and Samuel, we shall do 
 it there with much greater facility. For this is the order and 
 economy which God observed in dispensing the covenant of 
 his mercy, that as the course of time accelerated the period 
 of its full exhibition, he illustrated it from day to day with 
 additional revelations. Therefore in the beginning, when the 
 first promise was given to Adam, it was like the kindling of 
 
 (n) Job xiii. 15.
 
 CHAP, x.] CHRISTIAN RELIGION. 477 
 
 some feeble sparks. Subsequent accessions caused a consider- 
 able enlargement of the light, which continued to increase 
 more and more, and diffused its splendour through a wide 
 extent, till at length, every cloud being dissipated, Christ, the 
 Sun of righteousness, completely illuminated the whole world. 
 There is no reason to fear therefore, if we want the suffrages 
 of the prophets in support of our cause, that they will fail us. 
 But as I perceive it would be a very extensive field, which 
 would engross more of our attention than the nature of our 
 design will admit, for it would furnish matter for a large vo- 
 lume; and as I also think that by what has been already said, 
 I have prepared the way even for a reader of small penetration 
 to proceed without any difficulties, I shall abstain from a pro- 
 lixity, which at present is not very necessary. I shall only cau- 
 tion the reader to advance with the clue which we have put 
 into his hand; namely, that whenever the prophets mention 
 the blessedness of the faithful, scarcely any vestiges of which 
 are discernible in the present life, he should recur to this dis- 
 tinction; that in order to the better elucidation of the Divine 
 goodness, the prophets represented it to the people in a figura- 
 tive manner; but that they gave such a representation of it 
 as would withdraw the mind from earth and time, and the 
 elements of this world, all which must ere long perish, and 
 would necessarily excite to a contemplation of the felicity of 
 the future spiritual life. 
 
 XXI. We will content ourselves with one example. When, 
 the Israelites, after being carried to Babylon, perceived how 
 very much their dispersion resembled a death; they could 
 scarcely be convinced that the prophecy of Ezekiel concern- 
 ing their restitution (<?) was not a mere fable; for they con- 
 sidered it in the same light, as if he had announced, that 
 putrid carcases would be restored to life. The Lord, in order 
 to shew that even that difficulty would not prevent him from 
 displaying his beneficence, gave the prophet a vision of a field 
 full of dry bones, which he instantaneously restored to life 
 and vigour solely by the power of his word. The vision served 
 indeed to correct the existing incredulity; but at the same 
 
 () Ezek.
 
 478 INSTITUTES OF THE [BOOK n. 
 
 time it reminded the Jews, how far the power of the Lord 
 extended beyond the restoration of the people, since the mere 
 expression of his will so easily re-animated the dry and dis- 
 persed bones. Wherefore you may properly compare that 
 passage with another of Isaiah: " Thy dead men shall live, 
 together with my dead body shall they arise. Awake and sing, 
 ye that dwell in dust: for thy dew is as the dew of herbs, and 
 the earth shall cast out the dead. Come, my people, enter 
 thou into thy chambers, and shut thy doors about thee: hide 
 thyself as it were for a little moment, until the indignation be 
 overpast. For, behold, the Lord cometh out of his place to 
 punish the inhabitants of the earth for their iniquity: the 
 earth also shall disclose her blood, and shall no more cover 
 her slain." (/>) 
 
 XXII. It would be absurd, however, to attempt to reduce 
 every passage to such a canon of interpretation. For there 
 are some places, which shew without any disguise the future 
 immortality which awaits the faithful in the kingdom of God. 
 Such are some that we have recited, and such are many others, 
 but particularly these two: one in Isaiah: " As the new 
 heavens and the new earth, which I will make, shall remain 
 before me, saith the Lord, so shall your seed and your name 
 remain. And it shall come to pass, that from one new moon 
 to another, and from one sabbath to another, shall all flesh 
 come to worship before me, saith the Lord. And they shall 
 go forth, and look upon the carcases of the men that have 
 transgressed against me: for their worm shall not die, neither 
 shall their fire be quenched." (y) And another in Daniel: 
 " At that time shall Michael stand up, the great prince which 
 standeth for the children of thy people: and there shall be a 
 time of trouble, such as never was since there was a nation 
 even to that s?.me time: and at that time thy people shall be 
 delivered, every one that shall be found written In the book. 
 And many of them that sleep in the dust of the earth shall 
 awake, some to everlasting life, and some to shame and ever- 
 lasting contempt." (r) 
 
 XXIII. Now the two remaining points, that the fathers 
 
 ty) Isaiah xxvi. 1921. (?) Isaiah Ixvi. 2224. (r) Dan. xii. 1, 2.
 
 CHAP, x.] CHRISTIAN RELIGION. 479 
 
 had Christ as the pledge of their covenant, and that they re- 
 posed in him all their confidence of the blessing, being less 
 controvertible and more plain, I shall take no pains to prove 
 them. We may safely conclude therefore, what all the machina- 
 tions of the devil can never subvert, that the Old Testament, 
 or covenant which the Lord made with the Israelitish nation, 
 was not limited to terrestrial things, but contained a promise 
 of spiritual and eternal life; the expectation of which must 
 have been impressed on the minds of all who truly consented 
 to the covenant. Then let us drive far away from us this 
 absurd and pernicious notion, either that the Lord proposed 
 nothing else to the Jews, or that the Jews sought nothing 
 else, but an abundance of food, carnal delights, flourishing 
 wealth, external power, a numerous offspring, and whatever 
 is esteemed valuable by a natural man. For under the pre- 
 sent dispensation Christ promises to his people no other king- 
 dom of heaven, than where they may sit down with Abraham, 
 Isaac, and Jacob; (s) and Peter asserted the Jews in his time 
 to be heirs of the grace of the gospel, when he said that " they 
 were the children of the prophets, and of the covenant which 
 God made with their fathers." (#) And that this might not 
 only be testified in words, the Lord also proved it by a matter 
 of fact. For on the day in which he rose from the dead he 
 honoured many of the saints with a participation of his resur- 
 rection, and caused them to appear in the city; (t>) thus fur- 
 nishing a certain assurance that whatever he did and suffered 
 for the acquisition of eternal salvation, belonged to the faithful 
 of the Old Testament as much as to us. For, as Peter de- 
 clares, they also were endued with the same Spirit, who is the 
 author of our regeneration to life, (w) When we are informed 
 that the same Spirit, which is as it were a spark of immor- 
 tality in us, and is therefore called in one place "the earnest 
 of our inheritance," (#) dwelt in a similar manner in them, 
 how can we dare to deprive them of the inheritance of eternal 
 life? It is therefore the more surprising, that the Sadducees 
 formerly fell into such stupidity as to deny the resurrection, 
 and the immortality of the soul, since they had proofs of these 
 
 (*) Matt. viii. 11. (*) Acts iii. 25. () Matt, xxvii. 52. 
 
 (w) Acts xv. 8. (r) Eph. i. 14.
 
 48* INSTITUTES OF THE [BOOK 11. 
 
 points from such clear testimonies of Scripture. And the folly 
 of the whole nation of the Jews in the present age, in expect- 
 ing an earthly kingdom of the Messiah, would be equally as 
 extraordinary, had not the Scriptures long before predicted 
 that they would thus be punished for their rejection of the 
 gospel. For it was consistent with the righteous judgment 
 of God to strike with blindness the minds of those, who, re- 
 jecting the light of heaven when presented to them, kept 
 themselves in voluntary darkness. Therefore they read Moses, 
 and assiduously turn over his pages, but are prevented by an 
 interposing veil from perceiving the light which beams in his 
 countenance; (z/) and thus it will remain covered and concealed 
 to them, till they are converted to Christ, from whom they 
 now endeavour as much as they can to withdraw and divert it. 
 
 vwvwvwwv 
 
 CHAPTER XL 
 
 The Difference of the Two Testaments. 
 
 W HAT then, it will be said, will there be no difference 
 left between the Old Testament and the New? and what be- 
 comes of all those passages of Scripture, where they are com- 
 pared together as things that are different? I readily admit 
 the differences which are mentioned in the Scripture, but I 
 maintain that they derogate nothing from the unity already 
 established; as will be seen when we have discussed them in 
 proper order. But the principal differences, as far as my ob- 
 servation or memory extends, are four in number. To which if 
 any one choose to add a fifth, I shall not make the least objection. 
 I assert, and engage to demonstrate, that all these are such as 
 pertain rather to the mode of administration, than to the 
 substance. In this view, they will not prevent the promises of 
 the Old and New Testament from remaining the same, and 
 the promises of both testaments from having in Christ the same 
 foundation. Now the first difference is, that although it was 
 
 ( v) 2 Cor. ill. 1416.
 
 CHAP, xi.] CHRISTIAN RELIGION. 481 
 
 always the will of the Lord that the minds of his people should 
 be directed, and their hearts elevated, towards the celestial in- 
 heritance; yet in order that they might be the better encou- 
 raged to hope for it, he anciently exhibited it for their con- 
 templation and partial enjoyment under the figures of terrestrial 
 blessings. Now having by the Gospel more clearly and expli- 
 citly revealed the grace of the future life, he leaves the inferior 
 mode of instruction which he used with the Israelites, and 
 directs our minds to the immediate contemplation of it. Those 
 who overlook this design of God, suppose that the ancients 
 ascended no higher than the corporeal blessings which were 
 promised to them. They so frequently hear the land of Canaan 
 mentioned as the eminent, and indeed the only, reward for the 
 observers of the Divine law. They hear that God threatens 
 the transgressors of this law with nothing more severe than 
 being expelled from the possession of that country, and dis- 
 persed into foreign lands. They see this to be nearly the whole 
 substance of all the blessings and of all the curses pronounced 
 by Moses. Hence they confidently conclude, that the Jews 
 were separated from other nations, not for their own sakes, 
 but for ours, that the Christian Church might have an image, 
 in whose external form they could discern examples of spiritual 
 things. But since the Scripture frequently shews, that God 
 himself appointed the terrestrial advantages with which he 
 favoured them for the express purpose of leading them to the 
 hope of celestial blessings; it argued extreme inexperience, not 
 to say stupidity, not to consider such a dispensation. The point 
 of controversy between us and these persons, is this: they 
 maintain that the possession of the land of Canaan was accounted 
 by the Israelites their supreme and ultimate blessedness, but 
 that to us since the revelation of Christ it is a figure of the 
 heavenly inheritance. We on the contrary contend, that in 
 the earthly possession which they enjoyed they contemplated, 
 as in a mirror, the future inheritance which they believed to be 
 prepared for them in heaven. 
 
 II. This will more fully appear from the similitude, which 
 Paul has used in his Epistle to the Galatians. (z) He compare? 
 
 (3) Gal. iv, 
 
 VOL. I. 3 P
 
 482 INSTITUTES OF THE [BOOK n. 
 
 the Jewish nation to a young heir, who being yet incapable of 
 governing himself, follows the dictates of a tutor or governor, 
 to whose charge he has been committed. His application of 
 this similitude chiefly to the ceremonies, is no objection against 
 the propriety of its application to our present purpose. The 
 same inheritance was destined for them as for us; but they 
 were not of a sufficient age to be capable of entering on the 
 possession and management of it. The Church among them 
 was the same as among us; but it was yet in a state of child- 
 hood. Therefore the Lord kept them under this tuition, that 
 he might give them the spiritual promises, not open and uncon- 
 cealed, but veiled under terrestrial figures. Therefore when 
 he admitted Abraham, Isaac, and Jacob, with their posterity, 
 to the hope of immortality, he promised them the land of 
 Canaan as their inheritance: not that their hopes might ter- 
 minate in that land, but that in the prospect of it they might 
 exercise and confirm themselves in the hope of that true inhe- 
 ritance which was not yet visible. And that they might not be 
 deceived, a superior promise was given them, which proved 
 that country not to be the highest blessing which God would 
 bestow. Thus Abraham is not permitted to grow indolent 
 after having received a promise of the land, but a greater pro- 
 mise elevates his mind to the Lord. For he hears him saying, 
 " Abram, I am thy shield, and thy exceeding great reward." (a) 
 Here we see that the Lord proposes himself to Abraham as 
 his ultimate reward, that he may not seek an uncertain and 
 transitory one in the elements of this world, but may consi- 
 der that which can never fade away. God afterwards annexes a 
 promise of the land, merely as a symbol of his benevolence, 
 and a type of the heavenly inheritance. And that this was 
 the opinion of the saints, is plain from their own language. 
 Thus David rises from temporary blessings to that consummate 
 and ultimate felicity. u My soul longeth, yea, even fainteth 
 for the courts of the Lord." () " God is my portion for 
 ever." (o) Again: "The Lord is the portion of mine inhe- 
 ritance and of my cup: thou maintainest my lot." (</) Again: 
 "I cried unto thee, O Lord: I said, Thou art my refuge 
 
 (a) Gen. xv. 1. (6) Psalm Ixxxiv. 2. 
 
 (c) Psalm Ixxiii. 26 (d) Psalm xvi. 5
 
 CHAP, xi.j CHRISTIAN RELIGION. 483 
 
 and my portion in the land of the living." (e) Persons who 
 venture to express themselves thus, certainly profess that in 
 their hopes they rise above the world and all present blessings. 
 Nevertheless the prophets frequently describe this blessedness 
 of the future world under the type which the Lord had given 
 them. In this sense we must understand the following passages: 
 a The righteous shall inherit the. land:" (/") " But the wicked 
 shall be cut off from the earth:" (_-) And various predictions 
 of Isaiah, which foretel the future prosperity of Jerusalem, and 
 the abundance that will be enjoyed in Zion. We see that all 
 these things are inapplicable to the land of our pilgrimage, or 
 to the earthly Jerusalem, but that they belong to the true coun- 
 try of the faithful and to that celestial city, where " the Lord 
 commanded the blessing, even life for evermore." (A) 
 
 III. This is the reason why the saints, under the Old Testa- 
 ment, are represented as holding this mortal life with its bless- 
 ings in higher estimation than becomes us now. For although 
 they well knew that they ought not to rest in it as the end of 
 their course; yet when they recollected what characters of his 
 grace the Lord had impressed on it, in order to instruct them 
 in a manner suitable to their tender state, they felt a greater 
 degree of pleasure in it than if they had considered it merely 
 in itself. But as the Lord, in declaring his benevolence to 
 the faithful by present blessings, gave them, under these types 
 and symbols, a figurative exhibition of spiritual felicity; so on 
 the other hand in corporeal punishments he exemplified his 
 judgment against the reprobate. Therefore as the favours of 
 God were more conspicuous in earthly things, so also were his 
 punishments. Injudicious persons, not considering this analogy 
 and harmony (so to speak) between the punishments and re- 
 wards, wonder at so great a variety in God, that in ancient 
 times he was ready to avenge all the transgressions of men by 
 the immediate infliction of severe and dreadful punishments, 
 but now, as if he had laid aside his ancient wrath, punishes 
 with far less severity and frequency; and on this account they 
 almost adopt the notion of the Manicheans, that the God of 
 the Old Testament is a different being from the God of the 
 
 (e) Psalm cxlii. 5. (/) Psalm xxxvii. 29. 
 
 ( g-) Prov. ii. 22. (&) Psalm cxxxiii. 3.
 
 484 INSTITUTES OF THE [BOOK n. 
 
 New. But we shall easily get rid of such difficulties, if \vc 
 direct our attention to that dispensation of God, which I have 
 observed; namely, that during that period, in which he gave 
 the Israelites his covenant involved in some degree of obscu- 
 rity, he intended to signify and prefigure the grace of future 
 and eternal felicity by terrestrial blessings, and the grievousness 
 pf spiritual death by corporeal punishments. 
 
 IV. Another difference between the Old Testament and the 
 New consists in figures, because the former, in the absence of 
 the truth, displayed merely an image and shadow instead of the 
 body: but the latter exhibits the present truth of the substan- 
 tial body, (z) And this is generally mentioned wherever the 
 New Testament is opposed to the Old, but is treated more at 
 large in the Epistle to the Hebrews than in any other place. (>&) 
 The apostle is there disputing against those who supposed that 
 the observance of the Mosaic law could not be abolished, with- 
 out being followed by the total ruin of religion. To refute 
 this error, he adduces the prediction of the prophet concerning 
 the priesthood of Christ; (/) for since he has an eternal priest- 
 hood committed to him, we may argue the certain abolition of 
 that priesthood in which new priests daily succeeded each 
 other, (m) But he proves the superiority of the appointment 
 of this new Priest, because it is confirmed with an oath, (n) 
 He afterwards adds that this transfer of the priesthood implies 
 also a change of the covenant, (o) And he proves that this 
 change was necessary, because such was the imbecility of the 
 law, that it could bring nothing to perfection. (/>) Then he 
 proceeds to state the nature of this imbecility; namely, that 
 the law prescribed external righteousnesses consisting in carnal 
 ordinances, which could not make the observers of them " per- 
 fect as pertaining to the conscience," that by animal victims it 
 could neither expiate sins nor procure true holiness, (y) He 
 concludes therefore, that it contained " a shadow of good 
 things to come, but not the very image of the things;" (r) and 
 that consequently it had no other office, but to serve as anintro- 
 
 (i) Col. ii. 17. (/t) Heb. x. 1, &c. 
 
 (/) Heb. vii. 17. Psalm ex. 4. () Heb. vii. 23, 24. 
 
 (n) Heb. vii. 20, 21. (o) Heb. vii. 12. (/>) Heb. vii. 19. 
 
 (7) Heb. ix. 13, 14. x. 4. (r) Heb. x. 1.
 
 xi.] CHRISTIAN RELIGION. 485 
 
 duction to " a better hope" (*) which is exhibited in the gos- 
 pel. Here we have to inquire in what respect the Legal 
 covenant is compared with the Evangelical, the ministry of 
 Christ with the ministry of Moses. For if the comparison 
 related to the substance of the promises, there would be a great 
 discordance between the two testaments; but as the state of 
 the question leads us to a different point, we must attend to the 
 scope of the apostle, in order to discover the truth. Let us 
 then bring forward the covenant, which God hath once made, 
 which is eternal, and never to be abolished. The accomplish- 
 ment, whence it derives its establishment and satisfaction, is 
 Christ. While such a confirmation was waited for, the Lord 
 by Moses prescribed ceremonies, to serve as solemn symbolj| 
 of the confirmation. It came to be a subject of contention, 
 whether the ceremonies ordained in the law ought to cease and 
 give place to Christ. Now though these ceremonies were 
 only accidents or concomitants of the covenant, yet being the 
 instruments of its administration, they bear the name of the 
 covenant; as it is common to give to other sacraments the 
 names of the things they represent. In a word, therefore, 
 what is here called the Old Testament, is a solemn method of 
 confirming the covenant, consisting of ceremonies and sacri- 
 fices. Since it contains nothing perfect, if we proceed no 
 further; the apostle contends that it ought to be repealed and 
 abrogated, in order to make way for Christ, the Surety and 
 Mediator of a better testament, (f) by whom eternal sanctifi cation 
 has been at once procured for the elect, and those transgressions 
 obliterated, which remained under the law. Or if you prefer 
 it, take the following statement of it; that the Old Testament 
 of the Lord was that which was delivered to the Jews, involved 
 in a shadowy and inefficacious observance of ceremonies, and 
 that it was therefore temporary, because it remained as it 
 were in suspense, till it was supported by a firm and substan- 
 tial confirmation; but that it was made new and eternal, when 
 it was consecrated and established by the blood of Christ. 
 Whence Christ calls the cup which he gives to his disciples in 
 the supper, " the cup of the New Testament in his blood;" (y) 
 
 (.?) Heb. vii. 19. (0 Heb. vii. 22. l Matt. xxvi. 28.
 
 486 INSTITUTES OF THE [BOOK n. 
 
 to signify that when the testament of God is sealed with his 
 blood, the truth of it is then accomplished, and thus it is made 
 new and eternal. 
 
 V. Hence it appears in what sense the apostle said, that the 
 Jews were conducted to Christ by the tuition of the law, be- 
 fore he was manifested in the flesh, (w} He confesses also 
 that they were children and heirs of God, but such as on 
 account of their age required to be kept under the care of a 
 tutor. (#) For it was reasonable that before the Sun of righte- 
 ousness was risen, there should be neither such a full blaze of 
 revelation, nor such great clearness of understanding. There- 
 fore the Lord dispensed the light of his word to them in such 
 a manner, that they had yet only a distant and obscure 
 prospect of it. Paul describes this slenderness of understand- 
 ing as a state of childhood, which it was the Lord's will to 
 exercise in the elements of this world and in external observ- 
 ances, as rules of puerile discipline, till the manifestation of 
 Christ, by whom the knowledge of the faithful was to grow 
 to maturity. Christ himself alluded to this distinction, when 
 he said, " The law and the prophets were until John: since 
 that time the kingdom of God is preached." (y) What dis- 
 coveries did Moses and the prophets make to their contem- 
 poraries? they afforded them some taste of that wisdom which 
 was in after times to be clearly manifested, and gave them a 
 distant prospect of its future splendor. But when Christ 
 could be plainly pointed out, the kingdom of God was revealed. 
 For in him are discovered " all the treasures of wisdom and 
 knowledge," (2) by which we penetrate almost into the farthest 
 recesses of heaven. 
 
 VI. Nor is it any objection to our argument, that scarcely a 
 person can be found in the Christian Church, who is to be com- 
 pared with Abraham in the excellency of his faith; or that the 
 prophets were distinguished by such energy of the Spirit as, 
 even at this day, is sufficient to illuminate the whole world. For 
 our present inquiry is, not what grace the Lord hath conferred 
 on a few, but what is the ordinary method which he hath pur- 
 sued in the instruction of his people: such as is found even 
 
 (*) Gal. iii. 24. (x) Gal. iv. 1, &c 
 
 (/) Luke xvi. 16 (z) Col. ii. 3.
 
 CHAP, xi.] CHRISTIAN RELIGION. 487 
 
 among the prophets themselves, who were endued with pecu- 
 liar knowledge above others. For their preaching is obscure, 
 as relating to things very distant, and is comprehended in 
 types. Besides, notwithstanding their wonderful eminence in 
 knowledge, yet because they were under a necessity of sub- 
 mitting to the same tuition as the rest of the people, they are 
 considered as sustaining the character of children as well as 
 others. Finally, none of them possessed knowledge so clear 
 as not to partake more or less of the obscurity of the age- 
 Whence this observation of Christ: " Many prophets and 
 kings have desired to see those things which ye see, and 
 have not seen them; and to hear those things which ye hear, 
 and have not heard them." (a) " Blessed are your eyes, for 
 they see; and your ears, for they hear." () And indeed it is 
 reasonable that the presence of Christ should be distinguished 
 by the prerogative of introducing a clearer revelation of the 
 mysteries of heaven. To the same purpose also is the passage, 
 which we have before cited from the First Epistle of Peter, 
 that it was revealed to them, that the principal advantage of 
 their labours would be experienced in our times, (c) 
 
 VII. I come now to the third difference, which is taken 
 from Jeremiah, whose words are these: " Behold, the days 
 come, saith the Lord, that I will make a new covenant with 
 the house of Israel, and with the house of Judah: not accord- 
 ing to the covenant that I made with their fathers in the day 
 that I took them by the hand to bring them out of the land of 
 Egypt; which my covenant they brake, although I was an 
 husband to them, saith the Lord: but this shall be the cove- 
 nant that I will make with the house of Israel; After those 
 days, saith the Lord, I will put my law in their inward parts t 
 and write it in their hearts; and will be their God, and they 
 shall be my people. And they shall teach no more every mat: 
 his neighbour, and every man his brother, saying, Know the 
 Lord: for they shall all know me, from the least of them 
 unto the greatest of them, saith the Lord: for I will forgive 
 their iniquity, and I will remember their sin no more." (a?) 
 From this passage the apostle took occasion to institute the 
 
 (a) Luke x. 24. (6) Matt. xiii. 16. 
 
 00 1 Peter i. 12. (^) Jer. x*xi. 31, Sec
 
 488 INSTITUTES OF THE [BOOK ir. 
 
 following comparison between the law and the gospel: he calls 
 the former a literal, the latter a spiritual doctrine; the former 
 he says was engraven on tables of stone, but the latter is in- 
 scribed on the heart; (e) the former was the preaching of 
 death, but the latter of life; the former was the ministration 
 of condemnation, but the latter of righteousness; the former 
 is abolished, but the latter remains. As the design of the 
 apostle was to express the sense of the prophet, it will be 
 sufficient for us to consider the language of one of them, in 
 order to discover the meaning of both. There is however some 
 difference between them. For the apostle speaks of the law 
 in less honourable terms than the prophet does; and that not 
 simply with respect to the law itself, but because there were 
 some disturbers, who were full of improper zeal for the law, 
 and by their perverse attachment to the ceremonies obscured 
 the glory of the gospel, he disputes concerning the nature of 
 the law with reference to their error and foolish affection for 
 it. This peculiarity in Paul therefore will be worthy of our 
 observation. Both of them, as they contrast the Old and New 
 Testaments with each other, consider nothing in the law, but 
 what properly belongs to it. For example, the law contains 
 frequent promises of mercy; but as they are borrowed from 
 another dispensation, they are not considered as part of the 
 law, when the mere nature of the law is the subject of dis- 
 cussion. All that they attribute to it is, that it enjoins what 
 is right and prohibits crimes; that it proclaims a reward for 
 the followers of righteousness, and denounces punishments 
 against transgressors; but that it neither changes nor corrects 
 the depravity of heart which is natural to all men. 
 
 VIII. Now let us explain the comparison of the apostle in 
 all its branches. In the first place, the Old Testament is 
 literal, because it was promulgated without the efficacy of the 
 Spirit; the New is spiritual, because the Lord hath engraven 
 it in a spiritual manner on the hearts of men. The second 
 contrast therefore serves as an elucidation of the first. The 
 Old Testament is the revelation of death, because it can only 
 involve all mankind in a curse; the New is the instrument of 
 life, because it delivers us from the curse, and restores us to 
 
 (<?) 2 Cor. iii. 6, &c.
 
 CHAP, xi.] CHRISTIAN RELIGION. 489 
 
 favour with God. The former is the ministry of condemnation, 
 because it convicts all the children of Adam of unrighteous- 
 ness; the latter is the ministry of righteousness, because it 
 reveals the mercy of God, by which we are made right- 
 eous. The last contrast must be referred to the legal cere- 
 monies. The law having an image of things that were at a 
 distance, it was necessary that in time it should be abolished 
 and disappear. The gospel, exhibiting the body itself, retains 
 a firm and perpetual stability. Jeremiah calls even the moral 
 law a weak and frail covenant, but for another reason; namely, 
 because it was soon broken by the sudden defection of an un- 
 grateful people. But as such a violation arises from the fault 
 of the people,, it cannot be properly attributed to the Testa- 
 ment. The ceremonies, however, which at the advent of 
 Christ were abolished by their own weakness, contained in 
 themselves the cause of their abrogation. Now this difference 
 between the " letter" and the " spirit" is not to be understood, 
 as if the Lord had given his law to the Jews without any bene- 
 ficial result, without one of them being converted to him: but 
 it is used in a way of comparison, to display the plenitude of 
 grace, with which the same Legislator, assuming as it were a 
 new character, hath honoured the preaching of the gospel. For 
 if we survey the multitude of those, from among all nations, 
 whom by the influence of his Spirit in the preaching of the 
 gospel the Lord hath regenerated and gathered into communion 
 with his Church, we shall say that those of the ancient Israel- 
 ites who cordially and sincerely embraced the covenant of the 
 Lord were extremely few; though, if estimated by themselves 
 without any comparison, they amounted to a considerable 
 number. 
 
 IX. The fourth difference arises out of the third. For the 
 Scripture calls the Old Testament a covenant of bondage, be- 
 cause it produces fear in the mind; but the New it describes 
 as a covenant of liberty, because it leads the heart to confidence 
 and security. Thus Paul, in the eighth chapter of his Epistle 
 to the Romans, says, "Ye have not received the spirit of bon- 
 dage again to fear; but ye have received the Spirit of adoption, 
 whereby we cry, Abba, Father." (y) To the same purpose is 
 (/) Rom. viii. 15. 
 
 VOL. I. 3 Q
 
 490 INSTITUTES OF THE OOOK n. 
 
 that passage in the Epistle to the Hebrews, that the faithful 
 now " are not come unto the mount that might be touched, 
 and that burned with fire k nor unto blackness, and darkness, 
 and tempest," where nothing can be either heard or seen, 
 but what must strike terror into the mind; so that even Moses 
 himself is exceedingly afraid at the sound of the terrible voice, 
 which they all pray that they may hear no more; but that now 
 the faithful " are come unto mount Sion, and unto the city of 
 the living God, the heavenly Jerusalem," (,) &c. What Paul 
 briefly touches in the passage, which we have adduced from the 
 Epistle to the Romans, he explains more at large in his Epistle 
 to the Galatians, when he allegorises the two sons of Abraham 
 in the following manner: that Agar, the bond-woman, is a type 
 of mount Sinai, where the people of Israel received the law; 
 that Sarah, the free-woman, is a figure of the celestial Jerusa- 
 lem, whence proceeds the gospel. That as the son of Agar 
 is born in bondage, and can never attain to the inheritance, 
 and the son of Sarah is born free and has a right to the in- 
 heritance; (A) so by the law we are devoted to slavery, but 
 by the gospel alone are regenerated to liberty. Now the 
 whole may be summed up thus, that the Old Testament filled 
 men's consciences with fear and trembling; but that by the 
 benefit of the New Testament, they are delivered and enabled 
 to rejoice. The former kept their consciences under a yoke 
 of severe bondage; but by the liberality of the latter they are 
 emancipated and admitted to liberty. If any one object to us 
 the case of the holy fathers of the Israelitish people? that as 
 they were clearly possessed of the same spirit of faith as we 
 are, they must consequently have been partakers of the same 
 liberty and joy; we reply, that neither of these originated from 
 the law; but that when they felt themselves by means of the 
 law oppressed with their servile condition, and wearied with 
 disquietude of conscience, they fled for refuge to the gospel: 
 ana that therefore it was a peculiar advantage of the New 
 Testament, that they enjoyed an exception from the common 
 law of the Old Testament, and were exempted from those 
 evils. Besides we shall deny that they were favoured with the 
 
 (f ) Heb. xii. 18, &c. (A) Gal. iv. 22, &c.
 
 CHAP, xi.] CHRISTIAN RELIGION. 491 
 
 spirit of liberty and security, to such a degree as not to experi- 
 ence from the law some measure both of fear and of servitude. 
 For notwithstanding their enjoyment of that privilege, which 
 they obtained by the grace of the gospel, yet they were subject 
 to the same observances and burdens as the people in general. 
 As they were obliged therefore to a diligent observance of 
 those ceremonies which were emblems of the state of pupilage 
 similar to bondage, and the hand-writing, by which they con- 
 fessed themselves guilty of sin, did not release them from the 
 obligation; they may justly be said, in comparison with us, to 
 have been under a testament of bondage and fear, when we 
 consider the common mode of procedure which the Lord then 
 pursued with the Israelitish nation. 
 
 X. The three last comparisons which we have mentioned 
 are between the law and the gospel. In these therefore " the 
 Old Testament" denotes the law; and "the New Testament," 
 the gospel. The first comparison extends further, for it com- 
 prehends also the promises, which were given before the law. 
 When Augustine denied that they ought to be considered as 
 part of the Old Testament, he gave a very proper opinion, 
 and intended the same as we now teach: for he had in view 
 those passages of Jeremiah and Paul, in which the Old Testa- 
 ment is distinguished from the word of grace and mercy. 
 He very judiciously adds also in the same place, that the chil- 
 dren of the promise, from the beginning of the world, who 
 have been regenerated by God, and under the influence of 
 faith working by love have obeyed his commands, belong to the 
 New Testament; and that in hope, not of carnal, terrestrial, and 
 temporal things, but of spiritual, celestial, and eternal blessings; 
 especially believing in the Mediator, by whom they doubted not 
 that the Spirit was dispensed to them to enable them to do their 
 duty, and that whenever they sinned they were pardoned. For 
 this is the very same thing, which I meant to assert: That all the 
 saints, whom from the beginning of the world the Scripture men- 
 tions as having been peculiarly chosen by God, have been par- 
 takers of the same blessing with us to eternal salvation. Between 
 our distinction and that of Augustine there is this difference; that 
 ours (according to this declaration of Christ, " the law and the 
 prophets were until John: since that time the kingdom of God
 
 492 INSTITUTES OF THE [BOOK 11. 
 
 is preached") (z) distinguishes between the glory of the gospel 
 and the more obscure dispensation of the word which preceded 
 it; whilst the other merely discriminates the weakness of the 
 law from the stability of the gospel. Here it must also be 
 remarked concerning the holy fathers, that though they lived 
 under the Old Testament, they did not rest satisfied with it, 
 but always aspired after the New, and thus enjoyed a certain 
 participation of it. For all those who contented themselves 
 with present shadows, and did not extend their views to 
 Christ, are condemned by the apostle as blind and under the 
 curse. To say nothing on other points, what greater ignorance 
 can be imagined than to hope for an expiation of sin by the 
 sacrifice of an animal? than to seek for the purification of 
 the soul by an external ablution with water? than to wish 
 to appease God with frigid ceremonies, as though they afforded 
 him great pleasure? For all these absurdities are chargeable on 
 those who adhere to the observances of the law without any 
 reference to Christ. 
 
 XI. The fifth difference, which we may add, consists in 
 this, that till the advent of Christ, the Lord selected one na- 
 tion, to which he would limit the covenant of his grace. Moses 
 says, " When the Most High divided to the nations their in- 
 heritance, when he separated the sons of Adam; the Lord's 
 portion is his people: Jacob is the lot of his inheritance." (>) 
 In another place he thus addresses the people: " Behold, the 
 heaven, and the heaven of heavens is the Lord's thy God, the 
 earth also, with all that therein is. Only the Lord had a de- 
 light in thy fathers to love them, and he chose their seed after 
 them, even you above all people." (/) Therefore he favoured 
 that people with the exclusive knowledge of his name, as 
 though they alone of all mankind belonged to him; he de- 
 posited his covenant as it were in their bosom; to them he 
 manifested the presence of his power; he honoured them with 
 every privilege. But to omit the rest of his benefits, the only 
 one that relates to our present argument is, that he united them 
 to himself by the communication of his word, in order that he 
 might be denominated and esteemed their God. In the mean 
 
 (0 Luke xvi. 16. (*) Djeut. xxxii. 8, 9. (/) Deut. x. 14.
 
 CHAP, xi.] CHRISTIAN RELIGION. 493 
 
 time he suffered other nations, as though they had no business 
 or intercourse with him, to walk in vanity; (m) nor did he em- 
 ploy means to prevent their destruction by sending them the 
 only remedy, the preaching of his word. The Israelitish nation 
 therefore were then his darling sons, others were strangers? 
 they were known to him and received under his faithful pro- 
 tection, others were left to their own darkness; they were 
 sanctified by God, others were profane; they were honoured 
 with the Divine presence, others were excluded from approach- 
 ing it. But when the fulness of the time was come, (n) ap- 
 pointed for the restoration of all things, (o) and the Reconciler 
 of God and man was manifested; (/>) the barrier was demo- 
 lished, which had so long confined the Divine mercy within 
 the limits of the Jewish church, and peace was announced to 
 them who were at a distance, and to them who were near, 
 that being both reconciled to God they might coalesce into 
 one people. Wherefore " there is neither Greek nor Jew, 
 circumcision nor uncircuracision, but Christ is all and in 
 all;" (y) " to whom the heathen are given for his inheritance, 
 and the uttermost parts of the earth for his possession:" (r) 
 that he may have a universal " dominion from sea to sea, and 
 from the river unto the ends of the earth." (*) 
 
 XII. The vocation of the Gentiles, therefore, is an eminent 
 illustration of the superior excellence of the New Testament 
 above the Old. It had indeed before been most explicitly 
 announced in numerous predictions of the prophets; but so as 
 that the completion of it was deferred to the kingdom of the 
 Messiah. And even Christ himself made no advances towards 
 it at the first commencement of his preaching, but deferred it 
 till he should have completed all the parts of our redemption, 
 finished the time of his humiliation, and received from the Fa- 
 ther " a name which is above every name, before which even 
 knee should bow." (f) Wherefore when this season was not yet 
 arrived, he said to a Canaanitish woman, " I am not sent but 
 unto the lost sheep of the house of Israel:" (t>) nor did he 
 permit the apostles in his first mission of them to exceed these 
 
 (w) Acts xiv. 16. (n) Gal. iv. 4. (o) Matt. xvii. 11. 
 
 ( />) Eph. ii. 14. (7) Col. iii. 11. (r) Psalm ii. 8. 
 
 (*) Psalm Ixxii. 8. () PhiL ii. 9, 10. (r) Matt. xv. 24.
 
 INSTITUTES OF THE [BOOK n. 
 
 limits. M Go not," says he, " into the way of the Gentiles, 
 and into any city of the Samaritans enter ye not: but go 
 rather to the lost sheep of the house of Israel." (w) And 
 though this calling or the Gentiles was announced by so many 
 testimonies, yet when the apostles were about to enter upon it, 
 it appeared to them so novel and strange, that mey dreaued it, 
 as it it had been a prodigy: indeed it was with trepidation 
 and reluctance that they at length engaged in it. Nor is this 
 surprising; ior it seemed not at all reasonable, that the Lord, 
 who for so many ages had separated the Israelites from the 
 rest of the nations, should as it were suddenly change his 
 design, and annihilate this distinction. It had indeed been 
 predicted in the prophecies; bat they could not pay such 
 great attention to the prophecies, as to be wholly unmoved 
 with the novelty of the circumstance, which forced itself on 
 their observation. Nor were the specimens, which the Lord 
 had formerly given, of the future vocation of the Gentiles, 
 sufficient $o influence them. For beside his having called only 
 very few of them, he had even incorporated them into the 
 family of Abraham, that they might be added to his people; 
 but by that public vocation, the Gentiles were not only raised 
 to an equality with the Jews, but appeared to succeed to their 
 places as though they had been dead. Besides, of all the 
 strangers whom God had before incorporated into the Church, 
 none of them were ever placed on an equality with the Jews. 
 Therefore it is not with reason that Paul so celebrates this 
 " mystery which was hidden from ages and from genera- 
 tions," (#) and which he represents as an object of admiration 
 even to angels, (z/) 
 
 XIII. In these four or five points, I think I have given a 
 correct and faithful statement of the whole of the difference 
 between the Old and the New Testament, as far as is sufficient 
 for a simple system of doctrine. But because some persons 
 represent this variety in the government of the Church, these 
 different modes of instruction, and such a considerable altera- 
 tion of rites and ceremonies, as a great absurdity; we must 
 reply to them, before we proceed to other subjects. And this 
 
 (<u) Mattx. 5, 6. (x) Col. i. 26. Q/) Epb. Hi. 10.
 
 CHAP, xi.] CHRISTIAN RELIGION. 495 
 
 may be done in a brief manner, since the objections are not so 
 strong as to require a laborious refutation. It is not reasonable, 
 they say, that God, who is perpetually consistent with himself, 
 should undergo so great a change, as afterwards to disallow 
 what he had once enjoined and commanded. I reply, that 
 God ought not therefore to be deemed mutable, because he 
 has accommodated different forms to different ages, as he knew 
 would be suitable for each. If the husbandman prescribes 
 different employments to his family in the winter, from those 
 which he allots them in the summer, we must not therefore 
 accuse him of inconstancy, or impute to him a deviation from 
 the proper rules of agriculture, which are connected with the 
 perpetual course of nature. Thus also, if a father instructs, 
 governs, and manages his children one way in infancy, another 
 in childhood, and another in youth, we must not therefore 
 charge him with being inconstant, or forsaking his own designs. 
 Why then do we stigmatise God with the character of incon- 
 stancy, because he hath made an apt and suitable distinction 
 between different times? The last similitude ought fully to 
 satisfy us. Paul compares the Jews to children, and Christians 
 to youths. (2) What impropriety is there iij this part of the 
 government of God, that he detained them in the rudiments 
 which were suitable to them on account of their age, but hath 
 placed us undej: a stronger and more manly discipline? It is a 
 proof therefore of the constancy of God, that he hath delivered 
 the same doctrine in all ages, and perseveres in requiring the 
 same worship of his name which he commanded from the 
 beginning. By changing the external form and mode, he hath 
 discovered no mutability in himself, but hath so far accom- 
 modated himself to the capacity of men, which is various and 
 mutable. 
 
 XIV. But they inquire whence this diversity proceeded, 
 except from the will of God. Could he not, as well from the 
 beginning as since the advent of Christ, give a revelation of 
 eternal life in clear language without any figures, instruct his 
 people by a few plain sacraments, bestow his Holy Spirit, and 
 diffuse his grace through all the world? This is just the same 
 
 (*) Gal. iv. l <j.
 
 496 INSTITUTES OF THE [BOOK n. 
 
 as if they were to quarrel with God, bocause he created the 
 world at so late a period, whereas he might have done it be- 
 fore; or because he hath appointed the alternate vicissitudes 
 of summer and winter, of day and night. But let us not 
 doubt, what ought to be believed by all pious men, that what- 
 ever is done by God is done wisely and righteously; although 
 we frequently know nothing of the causes which render such 
 transactions necessary. For it would be arrogating too much 
 to ourselves, not to permit God to keep the reasons of his de- 
 crees concealed from us. But it is surprising, say they, that he 
 now rejects and abominates the sacrifices of cattle and all the 
 apparatus of the Levitical priesthood, with which he used to 
 be delighted. As though truly these external and transitory 
 things could afford pleasure to God, or affect him in any way 
 whatever. It has already been observed, that he did none of 
 these things on his own account, but appointed them all for 
 the salvation of men. If a physician cure a young man of any 
 disease by a very excellent method, and afterwards adopt a 
 different mode of cure with the same person when advanced in 
 years, shall we therefore say that he rejects the method of cure 
 which he before approved? We will rather say, that he perse- 
 veres in the same system, and considers the difference of age. 
 Thus it was necessary, before the appearance of Christ, that 
 he should be prefigured, and his future advent announced by 
 one kind of emblems; since he has been manifested, it is right 
 that he should be represented by others. But with respect to 
 the Divine vocation, now more widely extended among all na- 
 tions since the advent of Christ than it was before, and with 
 regard to the more copious effusion of the graces of the Spirit, 
 who can deny, that it is reasonable and just for God to retain 
 under his own power and will the free dispensation of his fa- 
 vours, that he may illuminate what nations he pleases, that 
 wherever he pleases he may introduce the preaching of his 
 word, that he may give to his instruction whatever kind and 
 degree of profit and success he pkases, that wherever he pleases 
 in any age he may punish the ingratitude of the world by de- 
 priving them of the knowledge of his name, and when he 
 pleases restore it on account of his mere)-? We see therefore 
 the absurdity of the cavils, with which impious men disturb
 
 CHAP, xii.] CHRISTIAN RELIGION. 497 
 
 the minds of the simple on this subject, to call in question 
 either the righteousness of God or the truth of the Scripture. 
 
 wvwwwwww 
 
 CHAPTER XII. 
 
 The Necessity of Christ becoming Man in order to fulfil the Office 
 
 of Mediator. 
 
 IT was of great importance to our interests, that he, who 
 was to be our Mediator, should be ^both true God and true 
 man. If an inquiry be made concerning "tKe" necessity of 
 this, it was not indeed a simple, or, as we commonly say, an 
 absolute necessity, but such as arose from the heavenly decree, 
 on which the salvation of men depended. But our most mer- 
 c iful Father hath appointed that which was best for us. For 
 since our iniquities, like a cloud intervening between us and 
 him, had entirely alienated us from the kingdom of heaven, no 
 one that could not approach to God could be a Mediator for 
 the restoration of peace. But who could have approached to 
 him? could any one of the children of Adam? They, with their 
 parent, all dreaded the Divine presence. Could any one of the 
 angels? They also stood in need of a head, by a connection 
 with whom they might be confirmed in a perfect and unva- 
 rying adherence to their God. What then could be done? 
 Our situation was truly deplorable, unless the Divine majesty 
 itself would descend to us, for we could not ascend to it. Thus 
 it was necessary that the Son of God should become Immanuel, 
 that is, God with us; and this in order that there might be a 
 mutual union and coalition between his divinity and the nature 
 of man: for otherwise the proximity could not be sufficiently 
 near, nor could the affinity be sufficiently strong, to authorise 
 us to hope that God would dwell with us. So great was the 
 discordance between our pollution and the perfect purity of 
 God. Although man had remained immaculately innocent, 
 yet his condition would have been too mean for him to ap- 
 proach to God without a Mediator. What then can he do, 
 after having been plunged by his fatal fall into death and, hell, 
 VOL. I. 3 R
 
 498 INSTITUTES OF THE [BOOK if. 
 
 defiled with so many blemishes, putrefying in his own corrup- 
 tion, and in a word overwhelmed with every curse? It is not 
 without reason therefore that Paul, when about to exhibit 
 Christ in the character of a Mediator, expressly speaks of him 
 as a man. " There is one Mediator," he says, " between God 
 and men, the man Christ Jesus." (a) He might have called 
 him God, or might indeed have omitted the appellation of man 
 as well as that of God; but because the Spirit, who spake by 
 him, knew our infirmity, he hath provided a very suitable re- 
 medy against it, by placing the Son of God familiarly among 
 us, as though he were one of us. Therefore, that no one may 
 distress himself where he is to seek the Mediator, or in what 
 way he may approach him, the apostle, by denominating him a 
 man, apprizes us that he is near, and even close to us, since 
 he is our own flesh. He certainly intends the same as is stated 
 in another place more at large; " that we have not an high- 
 priest which cannot be touched with the feeling of our infir- 
 mities; but was in all points tempted like as we are, yet with- 
 out sin." () 
 
 II. This will still more fully appear, if we consider, that it. 
 was no mean part which the Mediator had to perform; namely, 
 to restore us to the Divine favour, so as of children of men r 
 to make us children of God; of heirs of hell, to make us heirs 
 of the kingdom of heaven. Who could accomplish this, unless 
 the Son of God should become also the Son of man, and thus 
 receive to himself what belongs to us, and transfer to us that 
 which is his; and make that which is his by nature, ours by 
 grace? Depending therefore on this pledge, we have confidence 
 that we are the children of God, because he, who is the Son of 
 God by nature, hath provided himself a body from our body, 
 flesh from our flesh, bones of our bones, (c) that he might be 
 the same with us: he refused not to assume that which was 
 peculiar to us, that we also might obtain that which he had 
 peculiar to him; and that so in common with us he might be 
 both the Son of God, and the Son of man. Hence arises that 
 holy fraternity, which he mentions with his own mouth in the 
 following words: " I ascend unto my Father, and your Father; 
 
 (a) 1 Tim. ii. (6) Heb. iv. 15. (c) Eph. v. 30.
 
 CHAP, xii.j CHRISTIAN RELIGION. 499 
 
 and to my God, and your God." (</) On this account we have 
 a certainty of the inheritance of the ^cingdom of heaven, be- 
 cause the only Son of God, to whom it exclusively belonged, 
 hath adopted us as his brethren; and if we are his brethren, 
 we are consequently co-heirs to the inheritance, (e) Moreover 
 it was highly necessaiy also for this reason, that he who was 
 to be our Redeemer should be truly both God and man. It 
 was his office to swallow up death; who could do this, but he 
 who was life itself? It was his to overcome sin; who could 
 accomplish this, but righteousness itself? It was his to put to 
 flight the powers of the world and of the air; who could do 
 this, but a power superior both to the world and to the air? 
 Now who possesses life or righteousness, or the empire and 
 power of heaven, but God alone? Therefore the most mer- 
 ciful God, when he determined on our redemption, became 
 himself our Redeemer in the person of his only-begotten 
 Son. 
 
 III. Another branch of our reconciliation with God was 
 this, that man, who had ruined himself by his own disobedi- 
 
 ^* **'*^ JMW^^t**** ' * "^**^MMai^B^i tm i. ,j^ 
 
 ence, should remedy his condition by obedience, should satisfy 
 the justice of God, and suffer the punishment of his sin. Our 
 Lord then made his appearance as a real man; he put on the 
 character of Adam, and assumed his name, to act as his substi- 
 tute in his obedience to the Father, to lay down our flesh as 
 the price of satisfaction to the justice of God; and to suffer the 
 punishment which we had deserved, in the same nature in 
 which the offence had been committed. As it would have been 
 impossible therefore, for one who was only God, to suffer death, 
 or for one who was a mere man, to overcome~it, he associated 
 the human nature with the divine, that he might submit the 
 weakness of the former to death, as an atonement for sins; and 
 that with the power of the latter he might contend with death, 
 and obtain a victory on our behalf. Those who despoil Christ 
 therefore either of his divinity or his humanity, either diminish 
 his majesty and glory, or obscure his goodness. Nor are they, 
 on the other hand, less injurious to men, whose faith they 
 weaken and subvert; since it cannot stand any longer than it 
 
 (rf) John xx. 17. 00 Rom. viii. 17.
 
 INSTITUTES OF THE [BOOK 11. 
 
 ests upon this foundation. Moreover, the Redeemer to be 
 expected was that Son of Abraham and David, whom God 
 had promised in the law and the prophets. Hence the minds 
 of the faithful derive another advantage, because from the cir- 
 cumstance of his ancestry being traced to David and to Abra- 
 ham, they have an additional assurance that this is the Christ, 
 who was celebrated in so many prophecies. But we should 
 particularly remember, what I have just stated, that our com- 
 mon nature is a pledge of our fellowship with the Son of God; 
 that, clothed in our flesh, he vanquished sin and death, in order 
 that the victory and triumph might be ours; that the flesh 
 which he r> c c i v e d from us he offered up as a sacrifice, in order 
 ip expiate and obliterate our guilt, and appease, the just wrath 
 ol' the Father. 
 
 IV. The person who considers these things, with the diligent 
 attention which they deserve, will easily disregard vague spe- 
 culations which attract minds that are inconstant and fond of 
 novelty. Such is the notion, that Christ would have become 
 man, even though the human race had needed no redemption. 
 I grant, indeed, that at the original creation, and in the state 
 of integrity, he was exalted as head over angels and men; 
 for which reason Paul calls him "the first-born of every 
 creature:" (y) but since the whole Scripture proclaims, that 
 he was clothed in flesh in order to become a Redeemer, it 
 argues excessive temerity to imagine another cause or another 
 end for it. The end for which Christ was promised from the 
 beginning, is sufficiently known; it was to restore a fallen world, 
 and to succour ruined men. Therefore under the law his 
 image was exhibited in sacrifices, to inspire the faithful with a 
 hope that God would be propitious to them, after he should be 
 reconciled by the expiation of their sins. And as in all ages, 
 even before the promulgation of the law, the Mediator was 
 never promised without blood, we conclude that he was 
 destined by the eternal decree of God to purify the pollution of 
 men; because the effusion of blood is an emblem of expiation. 
 The prophets proclaimed and foretold him, as the future recon- 
 ciler of God and men*. As a sufficient specimen of all, we 
 
 (/) Col. i. 15.
 
 CHAP, xii.] CHRISTIAN RELIGION. 501 
 
 refer to that very celebrated testimony of Isaiah, where he pre- 
 dicts, that he should be smitten of God for the transgressions 
 of the people, that the chastisement of their peace might be 
 upon him; and that he should be a priest to offer up him- 
 self as a victim; that by his stripes others should be healed; 
 and that because all men had gone astray, and been dispersed 
 like sheep, it would please the Lord to afflict him, and to lay 
 on him the iniquities of all. (5-) As we are informed that Christ 
 is particularly appointed by God for the relief of miserable 
 sinners, all who pass these bounds are guilty of indulging a 
 foolish curiosity. When he himself appeared in the world, 
 he declared the design of his advent to be, to appease God 
 and restore us from death to life. The apostles testified the 
 same. Thus John, before he informs us that the Word was 
 made flesh, mentions the defection of men. (A) But our prin- 
 cipal attention is due to Christ himself speaking of his own 
 office. He says, " God so loved the world, that he gave his 
 only-begotten Son, that whosoever believeth in him should not 
 perish, but have everlasting life." (z) Again: " The hour is 
 coming, and now is, when the dead shall hear the voice of the 
 Son of God: and they that hear shall live." (/) " I am the 
 resurrection and the life: he that believeth in me, though he 
 were dead, yet shall he live." (/) Again: " The Son of man 
 is come to save that which was lost." (in) Again: " They 
 that be whole need not a physician." (n) There would be no 
 end, if I meant to quote all the passages. The apostles with 
 one consent call us back to this principle; for certainly, if he 
 had not come to reconcile God, the honour of his priesthood 
 would have been lost, for a priest is appointed as a Mediator to 
 intercede between God and man:(o) he could not have been our 
 righteousness, because he was made a sacrifice for v.s, that God 
 might not impute sins to us. (/>) Finally, he would have been 
 spoiled of all the noble characters under which he is celebrated 
 in the Scripture. This assertion of Paul would have no foun- 
 dation: "What the law could not do, God, sending his own 
 Son in the likeness of sinful flesh, and for sin, condemned sin 
 
 fc) Isaiah liii. 4, &c. (/;) John i. 9, &c. (*') Joltp iii. 16. 
 
 (fr) John v. 25. (/) John xi. 25. (m) M. tt. xt'iii. 11. 
 
 [) Matt. ix. 12. (o) Heb-. v. 1. (/>) 2 Cor. v. 19.
 
 INSTITUTES OF THE [BOOK H. 
 
 in the flesh." (y) Nor would there be any truth in what he 
 teaches in another place, that u the kindness and love of God 
 our Saviour toward man appeared" (r) in the gift of Christ 
 as a Redeemer. To conclude, the. Scripture no where assigns 
 my other end, for which the Son of God, should choose to be- 
 come incarnate, and should also receive this command from the 
 Father, than that he might be made a sacrifice to appease the 
 Father on our account. " Thus it is written, and thus it be- 
 hoved Christ to suffer; and that repentance should be preached 
 in his name." (s) " Therefore doth my Father love me, be- 
 cause I lay down my life. This commandment have I received 
 of my Father." (?) " As Moses lifted up the serpent in the 
 wilderness, even so must the Son of. man be lifted up." (i) 
 Again: u Father, save me from this hour: but for this cause 
 came I unto this hour." (t,-) " Father, glorify thy Son." (#) 
 Where he clearly assigns, as the end of his assumption of human 
 nature, that it was to be an expiatory sacrifice for the abolition 
 of sins. F'or the same reason, Zacharias pronounces that he is 
 come, according to the promise given to the fathers, u to give 
 light to them that sit in the shadow of death." (j/) Let us 
 remember that all these things are spoken of the Son of God, 
 41 in whom," according to the testimony of Paul, " are hidden 
 all the treasures of wisdom and knowledge," (z) and beside 
 whom he glories in knowing nothing, (a) 
 
 V. If any one object, that it is not evinced by any of these 
 things, that the same Christ, who hath redeemed men from 
 condemnation, could not have testified his love to them by 
 assuming their nature, if they had remained in a state of in- 
 tegrity and safety; we briefly reply, that since the Spirit de- 
 clares these two things, Christ's becoming our Redeemer, and 
 his participation of the same nature, to have been connected 
 by the eternal decree of God, it is not right to make any fur- 
 ther inquiry. For he who feels an eager desire to know some- 
 thing more, not being content with the immutable appoint- 
 ment of God, shews himself also not to be contented with this 
 
 (7) Rom. viii. D. (r) Titus Hi. 4. (*) Luke xxiv. 46, 47 
 
 (0 John x. 17, 18. () Jli" iii. 14. (w) John xii. 27. 
 
 (or) John xvii. 1. ( >) Luke i. 72, 79. (z) Col. ii. " 
 (a) 1 Cor. ii. 2.
 
 CHAP, xii.] CHRISTIAN RELIGION. 503 
 
 Christ, who has been given to us as the price of our redemp- 
 tion. Paul not only tells us the end of his mission, but ascend- 
 ing to the sublime mystery of predestination, very properly 
 represses all the licentiousness and prurience of the human 
 mind, by declaring, that " the Father hath chosen us in Christ 
 before the foundation of the world, and predestinated us to the 
 adoption of children according to the good pleasure of his will, 
 and made us accepted in his beloved Son, in whom we have 
 redemption through his blood." (6) Here the fall of Adam is 
 certainly not presupposed, as of anterior date; but we have a 
 discovery of what was decreed by God before all ages, when he 
 determined to remedy the misery of mankind. If any adver- 
 sary object again, that this design of God depended on the 
 fall of man, which he foresaw: it is abundantly sufficient for 
 me, that every man is proceeding with impious presumption 
 to imagine to himself a new Christ, whoever he be that per- 
 mits himself to inquire, or wishes to know, concerning Christ, 
 any more than God hath predestinated in his secret decree. 
 And justly does Paul, after having been thus treating of the 
 peculiar office of Christ, implore on behalf of the Ephesians 
 the spirit of understanding, " that they may be able to compre- 
 hend what is the breadth, and length, and depth, and height"; 
 and to know the love of Christ, which passeth knowledge:" (c) 
 as though he would labour to surround our minds with barriers, 
 that wherever mention is made of Christ, they may not decline 
 in the smallest degree from the grace of reconciliation. Where- 
 fore since " this is" testified by Paul to be " a faithful saying-, 
 that Christ Jesus came into the world to save sinners," (</) I 
 gladly acquiesce in it. And since the same apostle in another 
 place informs us, that " the grace, which is now made manifest 
 by the gospel, was given us in Christ Jesus before the world 
 began:" (e) I conclude that I ought to persevere in the same 
 doctrine with constancy to the end. This modesty is unrea- 
 sonably censured by Osiander, who in the present age has un- 
 happily agitated this question, which a few persons had slightly 
 touched before. He alleges a charge of presumption again r 
 those who deny that the Son of God would have appeared in 
 
 (A) Eph. i. 4, &c. (c) Eph. Hi. 18, f?- 
 
 (cf) 1 Tim. i. 15 0) 2 Tim. i. V.
 
 504. INSTITUTES OF THE [BOOK 11. 
 
 the flesh, if Adam had never fallen; because this tenet is con- 
 tradicted by no testimony of Scripture. As if Paul laid no 
 restraint on such perverse curiosity, when, after having spoken 
 of the accomplishment of our redemption by Christ, he imme- 
 diately adds this injunction: "Avoid foolish questions." (f) 
 The frenzy of some, that have been desirous of appearing pro- 
 digiously acute, has proceeded to such a length as to question, 
 whether the Son of God could assume the nature of an ass. 
 This monstrous supposition, which all pious persons justly 
 abhor and detest, Osiander excuses under this pretext, that it 
 is no where in Scripture expressly condemned. As if, when 
 Paul esteems nothing valuable or worthy of being known but 
 Christ crucified, he would receive an ass as the author of 
 salvation. Therefore he \vho in another place declares that 
 Christ was appointed by the eternal decree of the Father as 
 "the head over all," (g) would never acknowledge any other 
 who had not been appointed to the office of a Redeemer. 
 
 VI. But the principle which he boasts, is altogether frivo 
 lous. He maintains that man was created in the image of 
 God, because he was formed in the similitude of the future 
 Messiah, that he might resemble him whom the Father had 
 already decreed to clothe with flesh. Whence he concludes, 
 that if Adam had never fallen from his primitive integrity, 
 Christ would nevertheless have become man. How nugatory 
 and forced this is, all who possess a sound judgment readily 
 perceive: but he supposes that he has been the first to discover 
 wherein the Divine image consisted; namely, that the glory of 
 God not only shone in those eminent talents with which man 
 was endued, but that God himself essentially resided in him. 
 Now though I admit that Adam bore the Divine image, inas- 
 much as he was united to God, which is true dignity and 
 consummate perfection; yet I contend that the similitude of 
 God is to be sought only in those characters of excellence, 
 with which God distinguished Adam above the other creatures- 
 And that Christ was even then the image of God, is universally 
 allowed; and therefore whatever excellence was impressed on 
 Adam proceeded from this circumstance, that he approached 
 
 (/) Titus iii. 9. () Eph. i. 22.
 
 . xii.] CHRISTIAN RELIGION. SG5 
 
 to the glory of his Maker by means of his only-begotten Son. 
 Man therefore was made in the image of God, and was designed 
 to be a mirror to display the glory of his Creator. He was 
 exalted to this degree of honour by the favour of the only- 
 begotten Son, but I add, that this Son was a common head to 
 angels as well as to men: so that the angels also were entitled 
 to the same dignity which was conferred on man. And when 
 we hear them called the " children of God," (A) it would be un- 
 reasonable to deny that they have some resemblance to their 
 Father. But if he designed his glory to be represented in 
 angels as well as in men, and to be equally conspicuous in the 
 angelic as in the human nature, Osiander betrays his ignorance 
 and folly in saying that men were preferred to angels, because 
 the latter did not bear the image of Christ. For unless they 
 were like him, they could not constantly enjoy the present 
 contemplation of God: and Paul teaches us that men are no 
 otherwise renewed after the image of God than that, if they be 
 associated with angels, they may be united together under one 
 head, (z) Finally, if we give credit to Christ, our ultimate feli- 
 city, when we shall be received into heaven, will consist in being 
 conformed to the angels. But if Osiander may infer, that the 
 primary exemplar of the Divine image was taken from the 
 human nature of Christ, with the same justice may any other 
 person contend, that Christ must have been made a par- 
 taker of the nature of angels, because they likewise possess 
 the image of God. - 
 
 VII. Osiander then has no reason to fear, that God could 
 possibly be proved a liar, unless the decree concerning the 
 Incarnation of his Son had been previously and immutably 
 fixed in his mind. Because though Adam had not fallen from 
 his integrity, yet he wotild have resembled God just as the 
 angels do; and yet it would not have been necessary on that 
 account for the Son of God to become either a man or an 
 angel. Nor has he any cause to fear this absurdity, if God 
 had not immutably decreed, before the creation of man, that 
 Christ should be born, not as a Redeemer, but as the first man, 
 that he might not lose his prerogative: whereas now he would 
 
 (A) Psalm Ixxjii. 6. () Col. ii. 10. 
 
 VOL. I. 3 S
 
 506 INSTITUTES OF THE [BOOK n. 
 
 not have become incarnate but for an accidental cause, that is 
 to restore mankind from ruin; so that he might thence infer, 
 that Christ was created after the image of Adam. For why 
 should he dread, what the Scripture so plainly teaches, that 
 he was made like us in all things, sin excepted? () whence also 
 Luke hesitates not in his genealogy to call him " the son of 
 Adam." (/) I would wish to know why Paul styles Christ " the 
 second Adam," (m) but because he was destined to become man, 
 in order to extricate the posterity of Adam from ruin. If he 
 sustained that capacity before the creation, he ought to have 
 been called " the first Adam." O'siander boldly affirms, that 
 because Christ was already foreknown as man in the Divine 
 mind, therefore men were formed in his likeness. But Paul, by 
 denominating him " the second Adam," places the fall, whence 
 arises the necessity of restoring our nature to its primitive con- 
 dition, in an intermediate point between the first original of 
 mankind and the restitution which we obtain through Christ: 
 whence it follows that the fall was the cause of the incarnation 
 of the Son of God. Now Osiander argues unreasonably and 
 impertinently, that while Adam retained his integrity, he 
 would he the image of himself, and not of Christ. On the 
 contrary, I reply, that although the Son of God had never been 
 incarnate, both the body and the soul of man would equally 
 have displayed the image of God; in whose radiance it always 
 appeared, that Christ was truly the head, possessing the supre- 
 macy over all. And thus we destroy that futile subtilty raised 
 by Osiander, that the angels would have been destitute of this 
 head, unless God had decreed to clothe his Son with flesh, even 
 without any transgression of Adam. For he too inconsiderately 
 takes for granted, what no wise man will concede, that Christ 
 has no supremacy over angels, and that he is not their Prince, 
 except in his human nature. But we may easily conclude from 
 the language of Paul, that, as the eternal Word of God, he i* 
 " the first-born of every creature;" (n) not that he was created, 
 or ought to be numbered among creatures: but because the 
 holy state of the world, adorned as it was at the beginning with 
 consummate beauty, had no other author; and that afterwards, 
 
 (Jt) Heb. iv. 15. (/) Luke iii. 38. 
 
 O) 1 Cor. xv. 45, 47. (71) Col. i. IS,
 
 CHAP, xii.] CHRISTIAN RELIGION. 507 
 
 as man, he was " the first-begotten from the dead." For in one 
 short passage he proposes to our consideration both these 
 points: that all things were created by the Son, that he might 
 have dominion over angels; and that he was made man, that 
 he might become our Redeemer, (o) Another proof of Osi- 
 ander's ignorance is his assertion, that men would not have 
 had Christ for their King, if he had not been incarnate. As 
 though the kingdom of God could not subsist, if the eternal Son 
 of God, without being invested with humanity, uniting angels 
 and men in the participation of his glorious life, had himself 
 held the supreme dominion. But he is always deceived, or 
 rather bewilders himself in this false principle, that the Church 
 would have been destitute of a head, if Christ had not been 
 manifested in the flesh. As if, while he was head over angels, 
 he could not likewise by his Divine power preside over men, 
 and by the secret energy of his Spirit animate and support 
 them, like his own body, till they should be exalted to heaven, 
 and enjoy the life of angels. These impertinencies, which I 
 have thus far refuted, Osiander esteems as incontrovertible 
 oracles. Inebriated by the charms of his own speculations, he 
 is accustomed to express himself in the language of ridiculous 
 triumph, without any sufficient cause. But he quotes one 
 passage more, which he asserts to be conclusive beyond all the 
 rest; that is, the prophecy of Adam, who when he saw his wife, 
 said, " This is now bone of my bone, and flesh of my flesh." (f) 
 But how does he prove this to be a prophecy? because Christ, 
 according to Matthew, attributes the same language to God. 
 As though every thing that God hath spoken by men con- 
 tained some prophecy. Then Osiander may seek for prophecies 
 in each of the precepts of the law, of which it is evident God 
 was the author. Besides, Christ would have been a low and 
 grovelling expositor, if he had confined himself to the literal 
 sense. Because he is treating, not of the mystical union, with 
 which he hath honoured his Church, but only of conjugal 
 fidelity; he informs us, that God had pronounced a husband 
 and wife to be one flesh, that no one might attempt by a divorce 
 to violate that indissoluble bond. If Osiander be displeased 
 
 Co) Col. 5. 16, 18. < Gen. ii. 23.
 
 508 INSTITUTES OF THE [BOOK n. 
 
 with this simplicity, let him censure Christ, because he did 
 not conduct his disciples to a mystery, by a more subtile inter- 
 pretation of the language of the Father. Nor does his de- 
 Jirious imagination obtain any support from Paul, who after 
 having said that "we are members of Christ's flesh," imme- 
 diately adds, " this is a great mystery." (?) For the apostle's 
 design was, pot to explain tht sense in which Adam spake, but, 
 under the figure and similitude of marriage, to display the 
 sacred union which makes us one with Christ. And this is 
 implied in his very words; for when he apprizes us that he is 
 speaking of Christ and the Church, he introduces a kind of 
 correction to distinguish between the law of marriage and the 
 spiritual union of Christ and the Church. Wherefore this 
 futile notion appears destitute of any solid foundation. Nor 
 do I think there will be any necessity for me to discuss similar 
 subtileties; since the vanity of them all will be discovered from 
 the foregoing very brief refutation. But this sober declaration 
 will be amply sufficient for the solid satisfaction of the children of 
 God; that " when the fulness of the time was come, God sent 
 forth his Son, matde of a woman, made under the law, to redeem 
 them that were under the law." (r) 
 
 CHAPTER XIII, 
 
 Christ's Assumption of real Humanity. 
 
 JL HE arguments for the divinity of Christ, which kas already 
 been proved by clear and irrefragable testimonies, it would, I 
 conceive, be unnecessary to reiterate. It remains then for us, 
 to examine, how, after having been invested with our flesh, he_ 
 has performed the office of a Mediator. Now the reality ojf 
 his humanity was anciently opposed by the Manichseans and 
 by the Marcionites. Of whom the latter imagined to them- 
 selves a visionary phantom instead of the body of Christ; and 
 the former dreamed that he had a celestial body. But both 
 
 (?) Eph. v. 30, 32. (r) Gal. iv..4.
 
 CHAP, xiii.] CHRISTIAN RELIGION, 509 
 
 these notions are contrary to numerous and powerful testi- 
 monies of Scripture. For the blessing is promised, neither in 
 a heavenly seed, nor in a phantom of a man, but in the seed of 
 Abraham and Jacob: nor is the eternal throne promised to an 
 aerial man, but to the Son of David and the fruit cf his loins, (s) 
 Wherefore on his manifestation in the flesh, he is called the 
 Son of David and of Abraham, not because he was merely 
 born of the virgin after having been formed of some aerial 
 substance; but because, according to Paul, he was " made of 
 the seed of David according to the flesh;" as the same apostle 
 in another place informs us, that " according to the flesh" he 
 descended from the Jews. (?) Wherefore the Lord himself, 
 not content with the appellation of man^ frequently calls him- 
 self also the Son of man, a term which he intended as a more 
 express declaration of his real humanity. As the Holy Spirit 
 hath on so many occasions, by so many instruments, and with 
 such great diligence and simplicity, declared a fact by no 
 means abstruse in itself, who could have supposed that any 
 mortals would have such consummate impudence as to dare to 
 obscure it with subtileties? But more testimonies offer them- 
 selves, if we wished to multiply them; such as this of Paul, that 
 " God sent forth his Son made of a woman;" (v) and innu- 
 merable others, from which he appears to have been liable to 
 hunger, thirst, cold, and other infirmities of our nature. But 
 from the multitude we must chiefly select those, which may 
 conduce to the edification of our minds in true faith: as 
 when it is said, that " he took not on him the nature of 
 angels; but he took on him the seed of Abraham;" that he 
 took flesh and blood, " that through death he might destroy 
 him that had the power of death:" for which cause he is not 
 ashamed to call them brethren: (hat " in all things it behoved 
 him to be made like unto his brethren; that he might be a 
 merciful and faithful high-priest:" that " we have not an 
 high-priest which cannot be touched with the feeling of our 
 infirmities:" (x) and .the like. To the same purpose is what 
 we have just befoie mentioned, that it was necessary forjthc 
 
 (*) Gen. xii. 3. xviii. 18. xxii. I. xxvi. 4. Acts iii. 25. ii. 30. Psalm 
 cxxxii. 11. Matt. i. 1. (t) Rom. i. 3. ix. 5. (?) Gal. iv. 4. 
 
 (x) Heb. ii. 14, 16, 17. iv. 15,
 
 INSTITUTES OF THE [BOO* ij. 
 
 sins of the world to be expiated in our flesh; which is clearly 
 asserted by Paul, (y) And certainly all that the Father hath con- 
 ferred on Christ, belongs to us, because he " is the head, from 
 whom the whole body is fitly joined together, and compacted 
 by that which every joint supplieth." (z) There will otherwise be 
 no propriety in the declaration, " that God giveth the Spirit 
 not by measure unto him, that we may all receive of his ful- 
 ness:" (a) since nothing would be more absurd, than that God 
 should be enriched in his essence by any adventitious gift. For 
 this reason also Christ himself says in another place, " For 
 their sakes I sanctify myself." () 
 
 II. The passages which they adduce in confirmation of this 
 error, they most foolishly pervert; nor do their frivolous 
 subtileties at all avail them in their endeavours to obviate the 
 arguments which I have advanced in defence of our sentiments. 
 Marcion imagines that Christ invested himself with a phantom 
 instead of a real body: because he is said to have been " made 
 in the likeness of men," and to have been " found in fashion as 
 a man." (c) But in drawing this conclusion, he totally overlooks 
 the scope of Paul in that passage. For his design is, not to 
 describe the nature of the body which Christ assumed, but to 
 assert that whilst he might have displayed his divinity, he 
 manifested himself in the condition of an abject and despised 
 man. For to exhort us to humility by the example of Christ, 
 he shews, that being God, he might have instantaneously made 
 a conspicuous exhibition of his glory to the world; yet that 
 he receded from his right, and voluntarily debased himself, 
 for that he assumed the form of a servant, and, content with 
 that humble station, suffered his divinity to be hidden behind 
 the veil of humanity. The subject of this statement, without 
 doubt, is not the nature of Christ, but his conduct. From the 
 whole context also it is easy to infer, that Christ humbled him- 
 self by the assumption of a real human nature. For what is the 
 meaning of this clause, " that he was found in fashion as a 
 man:" but that for a time his Divine glory was invisible, and 
 nothing appeared but the human form, in a mean and abject 
 condition? For otherwise there would be no foundation for 
 
 om. viii.3. (z~) Eph. iv. 15, 16. () John iii. 34. i. 1ft 
 
 John xvii. 19. (c) Phil. ii. 7, 8.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 511 
 
 this assertion of Peter, that he was " put to death in the flesh, 
 but quickened by the Spirit:" (</) if the Son of God had not 
 been subject to the infirmities of human nature. This is more 
 plainly expressed by Paul, when he says, that " he was cru- 
 cified through weakness." (e) The same is confirmed by his 
 exaltation, because he is positively asserted to have obtained a 
 new glory after his humiliation; which could only be applicable 
 to a real man composed of body and soul. Manichseus fabri- 
 cates for Christ an aerial jxxly; because he is called "the 
 second Adam, the Lord from heaven." (f) But the apostle in 
 that place is not speaking of a celestial corporeal essence, but 
 of a spiritual energy, which being diffused from Christ raises 
 us into life. That energy we have already seen, that Peter and 
 Paul distinguish from his body. The orthodox doctrine there- 
 fore, concerning the body of Christ, is firmly established by this 
 very passage. For unless Christ had the same corporeal 
 nature with us, there would be no force in the argument 
 which Paul so vehemently urges, that if Christ be risen from 
 the dead, then we also shall rise; that if we rise not, neither is 
 Christ risen. (^ Of whatever cavils either the ancient Mani- 
 chjeans, or their modern disciples, endeavour to avail them- 
 selves, they cannot succeed. Their nugatory pretence that 
 Christ is called " the Son of man," because he was promised to 
 men, is a vain subterfuge: for it is evident that in the Hebrew 
 idiom, the Son of man is a phrase expressive of a real man. 
 And Christ undoubtedly retained the phraseology of his own 
 language. There is no room for disputing what is meant by 
 the sons of Adam. And not to go any farther, it will be fully 
 sufficient to quote a passage in the eighth Psalm, which the 
 apostles apply to Christ: " What is man, that thou art mindful 
 of him, or the Son of man, that thou visitesthim?" This phrase 
 expresses the true humanity of Christ; because, though he was 
 not immediately begotten by a mortal father, yet his descent 
 was derived from Adam. Nor would there otherwise be any 
 truth in what we have just quoted, that Christ became a par- 
 taker of flesh and blood, that he might bring many sons to 
 glory: language whkh clearly styles him to be a partaker of 
 
 (<0 1 Peter Hi. 18. (<r) 2 Cor. xiii. 4. 
 
 C/) 1 Cor. TV. 47. ( jf) 1 Cor. xv. 13, 14.
 
 312 INSTITUTES OF THE [BOOK if. 
 
 the same common nature with us. In the same sense the apostle* 
 says, that " both he that sanctifieth and they who are sancti- 
 fied are all of one." For the context proves that this refers to 
 a community of nature; because he immediately adds, " for 
 which cause he is not ashamed to call them brethren." (A) For 
 if he had already said that the faithful are of God, what reason 
 could Jesus Christ have to be ashamed of such great dignity? 
 But because Christ of his infinite grace associates himself with 
 those who arc vile and contemptible, it is therefore said that he- 
 is not ashamed. It is a vain objection which they make, that 
 on this principle the impious will become the brethren of 
 Christ; because we know that the children of God are born, 
 not of flesh and blood, but of the Spirit through faith: there- 
 fore a community of nature alone is not sufficient to constitute 
 a fraternal union. But though it is only to the faithful that 
 the apostle assigns the honour of being one with Christ, yet it 
 does not follow that unbelievers are not, according to the flesh, 
 born of the same original: as when we say that Christ was 
 made man, to make us children of God, this expression extends 
 not to all men; because faith is the medium by which we are 
 spiritually ingrafted into the body of Christ. They likewise 
 raise a foolish contention respecting the appellation of first- 
 born. They plead that Christ ought to have been born at the 
 beginning, immediately of Adam, in order "that he might be 
 die first-born among many brethren." (/) But the primogeni- 
 ture attributed to him refers not to age, but to the degree ol 
 honour and the eminence ,of power which he enjoys. Nor 
 is there any more plausibility in their notion, that Christ is 
 said to have assumed the nature of man and not of angels, be- 
 cause he received the human race into his favour. For the 
 apostle, to magnify the honour with which Christ hath favoured 
 us, compares us with the angels, before whom in this respect we 
 are preferred. (>) And if the testimony of Moses be duly 
 considered, where he says that the Seed of the woman shall 
 bruise the head of the serpent, (/) it will decide the whole con- 
 troversy. For that prediction relates not to Christ alone, but 
 to the whole human race. Because the victory was to be gained 
 
 (fc) Heb. ii. 10, 11, U. (i) Rom. via. 29. 
 
 f k) Hcb. ii. 16. (/) Gen. iii. 15.
 
 CHAP, xiii.] CHRISTIAN RELIGION. 513 
 
 for us by Christ, God pronounces in general, that the poste- 
 rity of the woman shall be superior to the devil. Whence it 
 follows, that Christ descended from the human race; because 
 the design of God, in that promise to Eve, was to comfort her 
 with a good hope, that she might not be overcome with 
 sorrow. 
 
 III. Those passages, where Christ is called "the seed of 
 Abraham," and " the fruit of the body of David," they with 
 equal folly and wickedness involve in allegories. For if the 
 word seed had been used in an allegorical sense, Paul certainly 
 would not have been silent respecting it, where without any 
 figure he explicitly affirms, that there are not many sons of 
 Abraham who are redeemers, but Christ alone, (jn) Equally 
 unfounded is their notion, that Christ is called the Son of 
 David in no other sense, but because he had been promised, 
 and was at length manifested in due time. For after Paul has 
 declared him to have been " made of the seed of David," the 
 immediate addition of this phrase, " according to the flesh," (n) 
 is certainly a designation of nature. Thus also in another 
 place he calls him " God blessed for ever," and distinctly states 
 that he descended from the Jews " as concerning the flesh." (o) 
 Now if he was not really begotten of the seed of David, what 
 is the meaning of this expression: " the fruit of his loins?" (/) 
 What becomes of this promise: "Of the 'fruit of thy body 
 will I set upon thy throne." (eft They likewise trifle in a 
 sophistical manner with the genealogy of Christ, as it is given 
 by Matthew. For though he mentions the parents of Joseph 
 and not of Mary; yet as he was treating of a thing then ge- 
 nerally known, he thought it sufficient to shew that Joseph 
 descended from the seed of David, while there could be no 
 doubt that Mary was of the same family. But Luke goes 
 farther, with a view to signify, that the salvation procured by 
 Christ is common to all mankind; since Christ the author of 
 salvation is descended from Adam the common parent of all. 
 I grant indeed, that from the genealogy it cannot be inferred 
 that Christ is the Son of David, any otherwise than as he was 
 
 (TO) Gal. iii. 16. () Rom. i. 3. (o) Rom. ix. 5. 
 
 (/>) Acts ii. 30. (7) Psalm cxxxii. 11. 
 
 VOL. I. 3 T
 
 514 INSTITUTES OF THE [BOOK n. 
 
 born of the Virgin. But the modern Marcionites, to give a 
 plausibility to their error, that Christ derived his body from 
 nothing, contend that women have no generative semen; and 
 thus they subvert the elements of nature. But as this is 
 not a theological question, and the arguments which they ad- 
 duce are so futile that there will be no difficulty in repelling 
 them, I shall not meddle with points belonging to philosophy 
 and the medical art. It will be sufficient for me to obviate the 
 objection which they allege from the Scripture, namely, that 
 Aaron and Jehoiada married wives of the tribe of Judah, and 
 that thus, if women contain generative semen, the distinction of 
 tribes was confounded. But it is sufficiently known, that, for 
 the purposes of political regulation, the posterity is always 
 reckoned from the father; yet that the superiority of the male 
 sex forms no objection to the co-operation of the female semen 
 in the process of generation. This solution extends to all the 
 genealogies. Frequently, when the Scripture exhibits a cata- 
 logue of names, it mentions none but men; is it therefore to 
 be concluded that women are nothing? Even children them- 
 selves know that women are comprehended under their hus- 
 bands. For this reason women are said to bear children to 
 their husbands, because the name of the family always remains 
 with the males. Now as it is a privilege conceded to the supe- 
 riority of the male sex, that children should be accounted 
 noble or ignoble, according to the condition of their fathers; 
 so on the other hand, it is held by the lawyers, that in a state of 
 slavery the offspring follows the condition of the mother. 
 Whence we may infer, that the offspring is produced partly 
 from the seed of the mother: and the common language of 
 all nations implies that mothers have some share in the genera- 
 tion of children. This is in harmony with the Divine law, 
 which otherwise would have no ground for the prohibition of 
 the marriage of an uncle with his sister's daughter; because in 
 that case there would be no consanguinity. It would also be 
 lawful for a man to marry his uterine sister, provided she were 
 begotten by another father. But while I grant that a passive 
 power is ascribed to women, I also maintain that the same that 
 is affirmed of men is indiscriminately predicated of them. Nor
 
 CHAP, xiii.j CHRISTIAN RELIGION. 515 
 
 is Christ himself said to be " made" by a woman, but " of a 
 woman." (r) Some of these persons, casting off all modesty, 
 impudently inquire, whether we choose to say that Christ was 
 procreated from the menstrual seed of the Virgin. I will 
 inquire on the other hand, whether he was not nourished in 
 the blood of his mother; and this they must be constrained to 
 confess. It is properly inferred therefore from the language of 
 Matthew, that inasmuch as Christ was begotten of Mary, (*) 
 he was procreated from her seed; as when Booz is said to have 
 been begotten of Rahab, (*) it denotes a similar generation. 
 Nor is it the design of Matthew here to describe the Virgin as 
 a tube through which Christ passed, but to discriminate this 
 miraculous conception from ordinary generation, in that Jesus 
 Christ was generated of the seed of David by means of a 
 Virgin. In the same sense, and for the same reason that Isaac 
 is said to have been begotten of Abraham, Solomon of David, 
 and Joseph of Jacob, so Christ is said to have been begotten of 
 his mother. For the evangelist has written the whole of his 
 account upon this principle; and to prove that Christ de- 
 scended from David, he has contented himself with this one 
 fact, that he was begotten of Mary. Whence it follows, that 
 he took for granted the consanguinity of Mary and Joseph. 
 
 IV. The absurdities, with which these opponents wish to 
 press us, are replete with puerile cavils. They esteem it mean 
 and dishonourable to Christ, that he should derive his descent 
 from men; because he could not be exempt from the universal 
 law, which concludes all the posterity of Adam, without excep- 
 tion, under sin. (t?) But the antithesis, which we find in Paul, 
 easily solves this difficulty: " As by one man sin entered into 
 the world, and death by sin, even so by the righteousness of 
 one the grace of God hath abounded." (tu) To this the fol- 
 lowing passage corresponds: "The first man is of the earth, 
 earthy: the second man is the Lord from heaven." (#) There- 
 fore the same apostle in another place, by teaching us that 
 Christ was " sent in the likeness of sinful flesh" (y) to satisfy the 
 
 (r) Gal. iv. 4. (s~) Matt. i. 16. E? f t-ymtfrt Ivervs, 
 
 (f) Matt. i. o. SctAjuwv Si rymwrt lot Boot e* 7f P^aC. 
 (T>) Gal. iii. 22. (70) Rom. v. 12, 15, 1 8. 
 
 (*) 1 Cor. xv. 47. (7) Rom. via. 3.
 
 516 INSTITUTES OF THE [BOOK 11. 
 
 law, expressly distinguishes him from the common condition 
 of mankind; so that he is a real man, and yet free from alt 
 fault and corruption. They betray their ignorance in arguing 
 that, if Christ be perfectly immaculate, and was begotten of 
 the seed of Mary, by the secret operation of the Spirit, then 
 it follows that there is no impurity in the seed of women, 
 but only in that of men. For we do not represent Christ 
 as perfectly immaculate, merely because be was born of the 
 seed of a woman unconnected with any man, but because 
 he was sanctTfie^Tby tjieJSpirit, so that his generation was pure 
 and holy, such as it would have been before the fall of Adam. 
 And it is a fixed maxim with us, that whenever the Scripture 
 mentions the purity of Christ, it relates to a real humanity; 
 because to assert the purity of Deity would be quite unneces- 
 sary. The sanctification also, of which he speaks in the 
 seventeenth chapter of John,(z) could have no reference to the 
 Divine nature. Nor do we, as they pretend, imagine two 
 kinds of seed in Adam, notwithstanding Christ was free from 
 all contagion. For the generation of man is not naturally and 
 originally impure and corrupt, but only accidentally so, in con- 
 sequence of the fall. Therefore we need not wonder, that 
 Christ, who was to restore our integrity, was exempted from 
 the general corruption. But what they urge on us as an ab- 
 surdity, that if the Word of God was clothed with flesh, it 
 was therefore confined within the narrow prison of an earthly 
 body, is mere impudence; because although the infinite essence 
 of the Word is united in one person with the nature of man, 
 yet we have no idea of its incarceration or confinement. For 
 the Son of God miraculously descended from heaven, yet in 
 such a manner that he never left heaven; he chose to be mira- 
 culously conceived in the womb of the Virgin, to live on the 
 earth, and to be suspended on the cross; and yet he never 
 ceased to fill the universe, in the same manner as from the be- 
 ginning. 
 
 (c) John xvii. 19.
 
 CHAP, xiv.] CHRISTIAN RELIGION. Sir 
 
 CHAPTER XIV. 
 
 The Union of the Two Natures constituting- the Person of the 
 
 Mediator. 
 
 \V HEN it is said that "the Word was made flesh," (a) this 
 is not tp be understood as if the word were transmuted into 
 flesh, or blended with flesh. Choosing from the womb of the 
 Virgin a temple for his residence, he who was the son of God, 
 became also the Son of man, not by a confusion of substance, 
 but by a unity of person. For we assert such a connection and 
 union of the divinity with the humanity, that each nature 
 retains its properties entire^ and yet both together constitute 
 one Christ. If any thing among men can be found to resemble 
 so great a mystery, man himself appears to furnish the most 
 apposite similitude; being evidently composed of two sub- 
 stances, of which however neither is so confounded with the 
 other, as not to retain its distinct nature. For the soul is 
 not the body, nor is the body the soul. Wherefore that is 
 predicated separately of the soul, which cannot be at all ap- 
 plied to the body. On the contrary, that is predicated of the 
 body, which is totally incompatible with the soul. And that 
 is predicated of the whole man, which cannot with propriety be 
 understood either of the soul or of the body alone. Lastly, 
 the properties of the soul are transferred to the body, and the 
 properties of the body to the soul; yet he that is composed of 
 these two parts is no more than one man. Such forms of 
 expression signify that there is in man one person composed 
 Af two distinct parts; and that there are two different natures 
 united in him to constitute that one person. The Scriptures 
 speak in a similar manner respecting Christ. They attri- 
 bute to him, sometimes those things which are applicable 
 merely to his humanity; sometimes those things which belong 
 peculiarly to his divinity; and not unfrequently those things 
 which comprehend both his natures, but are incompatible with 
 either of them alone. And this union of the two natures in 
 
 (a) John i. 14.
 
 618 INSTITUTES OF THE [BOOK 11. 
 
 Christ they so carefully maintain, that they sometimes attribute 
 to one what belongs to the other; a mode of expression which 
 the ancient writers called a communication of properties. 
 
 II. These things might be liable to objection, if the Scrip- 
 ture did not abound with passages, which prove that none of 
 them is of human invention. What Christ asserted concerning 
 himself, " Before Abraham was, I am," (a) was very inappli- 
 cable to his humanity. I am aware of the cavil with which 
 erroneous spirits would corrupt this passage, that he was be- 
 fore all ages, because he was even then foreknown as the 
 Redeemer, as well in the decree of the Father, as in the minds 
 of the faithful. But as he clearly distinguishes the day of his 
 manifestation from his eternal essence, and professedly urges 
 his antiquity, in proof of his possessing an authority in which 
 he excels Abraham, there is no doubt that he challenges to 
 himself what is peculiar to the Deity. Paul asserts him to be 
 *' the first-born of every creature, that he is before all things, 
 and that by him all things consist:" () he declares himself, 
 that he " had a glory with the Father before the world was," (c) 
 and that he co-operates with the Father. (J) These things are 
 equally incompatible with humanity. It is certain that these, 
 and such as these, are peculiar attributes of divinity. But when 
 he is called the " servant" of the Father, (f) when it is stated that 
 he " increased in wisdom and stature, and in favour with God 
 and man;" (y) that he seeks not his own glory; that he knows 
 not the lust day; that he speaks not of himself; that he does 
 not his own will; that he was seen and handled; (A) all this 
 belongs solely to his humanity. For as he is God, he is inca- 
 pable of any augmentation whatever, he does all things for his 
 own glory, and there is nothing concealed from him; he does 
 all things according to the decision of his own will, and is 
 invisible and intangible. And yet these things are ascribed 
 not to his human nature separately, but to himself, as though 
 they belonged to the person of the Mediator. But the com- 
 munication of the properties is exemplified in the assertion of 
 
 ^^ III | l J|| _^ rT | . _ _ IOT-| *- *- * 
 
 Paul taut " God purchased the Church with his own 
 
 (a) John viii. 58. (/>) Col. i. 15. (c) John xvii. 5. 
 
 (</) John v. 17. (<;) Isaiah xlii. 1. (/) Luke ii. 52. 
 
 (A) John viii. 50. Mark xiii. 32. John xiv. 10. vi. 38. Luke xxiv. 39.
 
 CHAP, xiv.] CHRISTIAN RELIGION. 519 
 
 blood," (z) and that " the Lord of glory" was " crucified." () 
 Also in what John says, that they had " handled the Word of 
 life." (/) God has no blood, he is not capable of suffering, or 
 of being touched with hands; but since he, who was at once 
 the true God and the man Christ Jesus, was crucified and shed 
 his blood for us, those things which were performed in his 
 human ^nature are improperly, yet not without reason, trans- 
 ferred to the divinity. There is a similar example of this," 
 where John teaches us, that " God laid down his life for us." (m) 
 There also the property of the humanity is transferred to the 
 other nature. Again, when Christ, while he still lived on the 
 earth, said, " No man hath ascended up to heaven, but he that 
 came down from heaven, even the Son of man which is in 
 heaven:" (n) as man, and in the body which he had assumed, 
 he certainly was not at that time in heaven, but because he was 
 both God and man, on account of the union of both natures, he 
 attributed to one what belonged to the other. 
 
 III. But the clearest of all the passages declarative of the 
 true substance of Christ are those which comprehend both the 
 natures together; such as abound in the Gospel of John. 
 For it is not with exclusive reference to the Deity or the hu- 
 manity, but respecting the complex person composed of both, 
 that we find it there stated; that he hath received of the Fa- 
 ther power to forgive sins, to raise up whom he will, to 
 bestow righteousness, holiness, and salvation; that he is ap- 
 pointed to be the Judge of the living and the dead, that he, 
 naay receive the same honour as the Father; (o) finally, that he 
 is " the light of the world," " the good shepherd," " the on?y 
 door," " the true vine." (/>) For with such prerogatives was thc 
 Son of God invested at his manifestation in the flesh; which 
 although he enjoyed with the Father before the creation of 
 the world, yet not in the same manner or on the same account; 
 and which could not be conferred on a mere man. In the saw 
 sense also it is reasonable to understand the declaration of" 
 Paul, that after the last judgment Christ " shall deliver up the 
 kingdom to God, even the Father." (q) Now the kingdom oi 
 
 (0 Acts xx. 28. (fr) 1 Cor. ii. 8. (?) 1 John i. 1. 
 
 (m) I John iii. 16. (n) John iii. 13. () John i. 29. v. 2123. 
 
 ( p) John ix. 5. x. 9, 11 . xy. 1. (7) I Cor. xv. 24.
 
 520 INSTITUTES OF THE [JBOOK n. 
 
 the Son of God, which had no beginning, will never have any 
 end. But as he concealed himself under the meanness of the 
 flesh, and humbled himself by assuming the form of a servant, 
 and laid aside his external majesty in obedience to the Fa- 
 ther, (r) and after having undergone this humiliation was at 
 length crowned with glory and honour, and exalted to supreme 
 dominion, (s") that before him " every knee should bow;" (f) 
 so he shall then surrender to the Father that name and crown 
 of glory, and all that he has received from the Father, " that 
 God may be all in all." (P) For why has power and dominion 
 been given to him, but that the Father may rule us by his 
 hand? In this sense he is also said to sit at the right hand of 
 the Father. But this is only temporary, till we can enjoy 
 the immediate contemplation of the Deity. And here it is 
 impossible to excuse the error of the ancients, who, for want of 
 sufficient attention to the person of the Mediator, obscure the 
 genuine sense of almost all the doctrine which we have in the 
 Gospel of John, and involve themselves in many difficulties. 
 Let this maxim, then, serve us as a key to the true sense; that 
 those things which relate to the office of the Mediator, are 
 not spoken simply of his divine or of his human nature. Christ 
 therefore, will reign, till he comes to judge the world, foras- 
 much as he connects us with the Father as far as is compatible 
 with our infirmity. But when we shall participate the glory 
 of heaven, and see God as he is, then having fulfilled the office 
 of Mediator, he will cease to be the ambassador of the Father, 
 and will be content with that glory which he enjoyed before the 
 creation of the world. Nor is the title of Lord peculiarly ap- 
 plied to the person of Christ in any other respect, than as it 
 marks an intermediate station between God and us. This is 
 the meaning of that expression of Paul, " One God, of whom 
 are ail things; and one Lord, by whom are all things:" (rv) 
 namely, to whom the Father hath committed a temporary do- 
 minion, till we shall be admitted to the immediate presence of 
 his Divine majesty; which will be so far from sustaining any 
 diminution by his surrender of the kingdom to the Father, 
 that it will exhibit itself in far superior splendour. For then 
 
 (r) Phil. ii. 8. (s) Heb. ii. 7. CO Phil- " 10. 
 
 (t) 1 Cor. xv. 28. (w) 1 Cor. viii. 6.
 
 CHAP. xiir.J CHRISTIAN RELIGION. 521 
 
 also God will cease to be the head of Christ, because the Deity 
 of Christ himself, which is still covered with a veil, will shine 
 forth in all its native effulgence. 
 
 IV. And this observation, if the reader make a judicious 
 application of it, will be of great use towards the solution of 
 many difficulties. For it is surprising how muqh ignorant per- 
 sons, and even some who are not altogether destitute of learn- 
 ing, are perplexed by such forms of expression, as they find 
 attributed to Christ, which are not exactly appropriate either 
 to his divinity or to his humanity. This is for want of con- 
 sidering that they are applicable to his complex person, con- 
 sisting of God and man, and to his office of Mediator. And 
 indeed we may see the most beautiful coherence between all 
 these things, if we have only a sober expositor, that examines 
 such great mysteries with becoming reverence. But these 
 furious and frantic spirits throw every thing into confusion. 
 ! They lay hold of the properties of his humanity, to destroy his 
 divinity; on the other hand, they catch at the attributes of his 
 divinity, to destroy his humanity; and by what is spoken of 
 both natures united, but is applicable separately to neither, 
 they attempt to destroy both.|Now what is this but to contend 
 that Christ is not man, because he is God; that he is not God, 
 because he is man; and that he is neither man nor God be- 
 cause he is at once both man and God? We conclude there- 
 fore, that Christ, as he is God and man, composed of these 
 two natures united, yet not confounded, is our Lord and the 
 true Son of God, even in his humanity; though not on account 
 of his humanity. For we ought carefully to avoid the error 
 of Nestorius, who, attempting rather to divide than to dis- 
 tinguish the two natures, thereby imagined a double Christ. 
 This we find clearly contradicted by the Scripture, where the 
 appellation of " the Son of God" is given to him who was 
 born of the Virgin, and the Virgin herself is called " the 
 mother of our Lord." (*) We must also beware of the error 
 of Eutyches, lest, while we aim to establish {he unity of 
 Christ's person, we destroy the distinction of his two natures. 
 For we have already cited so many testimonies, where his 
 
 (a-) Luke i. 35. 43. 
 
 VOL. I. 3 U
 
 522 INSTITUTES OF THE [BOOK IT. 
 
 divinity is distinguished from his humanity, and the Scripture 
 abounds with so many others, that they may silence even the 
 most contentious. I shall shortly subjoin some, in order to a 
 more complete refutation of that notion. At present one passage 
 shall suffice us: for Christ would not have styled his body 
 " a temple," (z/) if it had not been the residence of the Divi- 
 'nity, and at the same time distinct from it. Wherefore as Nes- 
 torius was justly condemned in the council of Ephesus, so also 
 was Eutyches afterwards in the councils of Constantinople and 
 Chalcedon; for to confound the two natures in Christ, and to 
 separate them, are equally wrong. 
 
 V. But in our time also there has arisen a heretic 
 equally pestilent, Michael Servetus, who in the place of the 
 Son of God has substituted an imaginary being, composed of 
 the essence of God, spirit, flesh, and three uncreated elements. 
 In the first place, he denies Christ to be the Son of God, in any 
 other respect than as he was begotten by the Holy Spirit in 
 the womb of the Virgin. But his subtilty tends to subvert the 
 distinction of the two natures, and thereby to represent Christ 
 as something composed of God and man, and yet neither God 
 nor man. For this is the principal point which he constantly 
 endeavours to establish, that before Christ was manifested in 
 the flesh, there were in God only some shadowy figures; the 
 truth or effect of which had no real existence till the Word, 
 who had been destined to this honour, actually began to be the 
 Son of God. Now we confess that the Mediator, who was 
 born of the Virgin, is properly the Son of God. Nor indeed 
 could the man Christ be a mirror of the inestimable grace of 
 God, if this dignity had not been conferred on him, to be, 
 and to be called, " the only-begotten Son of God." The doc- 
 trine of the Church, however, remains unshaken, that he is 
 accounted the Son of God, because being the Word begotten 
 by the Father before all ages, he assumed the human nature in 
 a hypostatical union. By the " hypostatical union" the an- 
 cients expressed the combination of two natures constituting 
 one person. It was invented to refute the error of Nestorius, 
 who imagined the Son of God to have dwelt in flesh in such a 
 
 (y) John ii. 19.
 
 CHAP, xiv.] CHRISTIAN RELIGION. 523 
 
 manner as, notwithstanding that, to have had no real humanity. 
 Servetus falsely accuses us of making two Sons of God, when 
 we say that the eternal Word was the Son of God, before he 
 was clothed with flesh; as though we affirmed any other than 
 that he was manifested in the flesh. For if he was God before 
 he became man, it is not to be inferred that he began to be a 
 new God. There is no more absurdity in affirming that the 
 Son of God appeared in the flesh, who nevertheless was 
 always the Son of God by eternal generation. This is implied 
 in the words of the angel to Mary: " That holy thing which 
 shall be born of thee shall be called the Son of God:" (z) 
 as though he had said, that the name of the Son, which had 
 been in obscurity under the law, was about to be celebrated 
 and universally known. Consistent with this is the representa- 
 tion of Paul; that through Christ we are the sons of God, 
 and may freely and confidently cry, Abba, Father, (a) But 
 were not the holy patriarchs in ancient times numbered among 
 the children of God? Yes, and depending on this claim, they 
 invoked God as their Father. But because, since the introduc- 
 tion of the only-begotten Son of God into the world, the 
 celestial paternity has been more clearly revealed, Paul men- 
 tions this as the privilege of the kingdom of Christ. It 
 must, however, be steadily maintained, that God never was a 
 Father, either to angels or to men, but with reference to his 
 only-begotten Son: and especially that men, whom their own 
 iniquity renders odious to God, are his sons by gratuitous 
 adoption, because Christ is his Son by nature. Nor is there 
 any force in the cavil of Servetus, that this depends on the 
 filiation which God had decreed in himself; because we are 
 not here treating of figures, as expiation was represented by the 
 blood of the sacrifices: but as they could not be the sons of God 
 in reality, unless their adoption were founded on this head, it 
 is unreasonable to detract from the head, that which is common 
 to all the members. I go farther: since the Scripture calls 
 angels " the children of God," (6) whose enjoyment of such high 
 dignity depended not on the future redemption; yet it is ne- 
 cessary that Christ should precede them in order, seeing it is 
 
 (2) Luke i. 35. (a) Rom. via. 15. Gal. iv. 5, 6. (A) Psalm Ixxxii. 6.
 
 524 INSTITUTES OF THE [BOOK 11. 
 
 by him that they are connected with the Father. I will briefly 
 repeat this observation, and apply the same to the human race. 
 Since angels and men were originally created in such a condi- 
 tion, that God was the common Father of both, if there be any 
 truth in the assertion of Paul, "that Christ was before all 
 things, the head of the body, and the first-born of every crea- 
 ture, that in all things he might have the pre-eminence," (c) I 
 conceive I am right in concluding, that he was also the Son of 
 God before the creation of the world, 
 
 ^~~fl" * '"" ""' '" " ' ' 
 
 VI. But if his filiation (so to speak) commenced at the time 
 of his manifestation in the flesh, it will follow that he was the 
 Son also in respect of his human nature. Servetus and other 
 heretics maintain that Christ, who appeared in the flesh, was 
 the Son of God; because out of the flesh he could not be en- 
 titled to this appellation. Now let them answer me, whether 
 he be the Son according to both natures, and in respect of 
 both. So indeed they idly pretend; but Paul teaches us very 
 differently. We confess that Christ is called " the Son" in his 
 human nature, not as the faithful are, merely by adoption and 
 grace, but the true and natural, and therefore the only Son; 
 that by this character he may be distinguished from all others. 
 For we", who are regenerated to a new life, are honoured by 
 God with the title of sons, but the appellation of " his true and 
 only-begotten Son" he gives to Christ alone. But among such 
 a multitude of brethren, how can he be the only Son, unless 
 he possess by nature what we have received as a gift? And 
 We extend this honour to the whole person of the Mediator, 
 that he who was born of the Virgin, and offered himself on 
 the cross as a victim to the Father, is truly and properly the 
 Son of God; but nevertheless with respect to his Deity, as 
 Paul suggests, when he says that he was " separated unto the 
 gospel of God, which he had promised afore, concerning his 
 Son Jesus Christ our Lord, which was made of the seed of 
 David according to the flesh, and declared to be the Son of 
 God with power." (rf) When he distinctly denominates him 
 the Son of David according to the flesh, why should he parti- 
 cularly say that he was declared to be the Son of God with 
 
 (c) Col. i. 1518. (d ) Rom. i. 14.
 
 CHAP, xiv.] CHRISTIAN RELIGION. 525 
 
 power, unless he intended to suggest that this dignity depended 
 not on that flesh, but on something else? For in the same sense 
 in which he says in another place that "he was crucified 
 through weakness, yet that he liveth by the power of God," so 
 in this passage he introduces the difference between the two 
 natures. They certainly must be constrained to admit, that as 
 he hath received of his mother that which causes him to be called 
 the Son of David, so he hath from his Father that which con- 
 stitutes him the Son of God, and that this is something distinct 
 and different from his humanity. The Scripture distinguishes 
 him by two names, calling him, sometimes " the Son of God," 
 sometimes " the Son of man." With respect to the latter, it 
 cannot be disputed that he is styled the " Son of man," in con- 
 formity to the common idiom of the Hebrew language, because 
 he is one of the posterity of Adam. I contend on the other 
 hand, that he is denominated " the Son of God" on account of 
 his Deity and eternal existence: because it is equally reason- 
 able that the appellation of u Son of God" should be referred 
 to the divine nature, as that of " Son of man" should be 
 referred to the human nature. In short, in the passage which 
 I have cited, " that he, who was made of the seed of David 
 according to the flesh, was declared to be the Son of God with 
 power," Paul intends the same as he teaches us in another place, 
 that " Christ, who as concerning the flesh came of the Jews, is 
 God blessed for ever." But if the distinction of the two natures 
 be expressed in both these passages, by what authority will 
 they deny that he is the Son of God in respect of his Divine 
 nature, who according to the flesh is likewise the Son of man? 
 VII. They clamorously urge in support of their error, that 
 God is said " not to have spared his own Son," (e) and that the 
 angel directed that the very same who was to be born of the 
 Virgin, should be called " the Son of the Highest." (/) But to 
 prevent their glorying in so futile an objection, let them accom- 
 pany us in a brief examination of the validity of their reason- 
 ing. For if it be rightly concluded, that he began to be the 
 Son of God at his conception, because he that is conceived is 
 called his Son; it will follow that he began to be the Word at 
 
 (*) Rom. viii. 3?. (/) Luke i. 32.
 
 INSTITUTES OF THE [BOOK u. 
 
 his manifestation in the flesh, because John tells us that " he 
 declares that, which his hands have handled, of the Word of 
 life." () So when they read the following address of the 
 prophet, "Thou, Bethlehem Ephratah, though thou be little 
 among the thousands of Judah, yet out of thee shall he come 
 forth unto me that is to be Ruler in Israel: whose goings forth 
 have been from of old, from everlasting, or from the days of eter- 
 nity:" (A) what interpretation will they be obliged to adopt, if 
 they determine to pursue such a mode of argumentation? For 
 I have declared that we by no means coincide with Nestorius, 
 who imagined two Christs. According to our doctrine, Christ 
 hath made us the sons of God, together with himself, by the 
 privilege of a fraternal union, because he is, in our nature 
 which he assumed, the only-begotten Son of God. And 
 Augustine judiciously apprises us, "that it is an illustrious 
 mirror of the wonderful and singular grace of God, that Jesus 
 Christ, considered as man, obtained honour which he could 
 not merit." From his very birth, therefore, was Christ adorned 
 even in his human nature with the dignity of being the Son of 
 God. Yet in the unity of person we must not imagine such a 
 confusion, as to destroy that which is peculiar to Deity. For 
 it is no more unreasonable, that the eternal Word of God and 
 the man Christ Jesus, the two natures being united into one 
 person, should be called the Son of God in different senses, 
 than that he should be styled in various respects sometimes the 
 Son of God, sometimes the Son of man. Nor are we any 
 more embarrassed with the other cavil of Servetus, that before 
 Christ appeared in the flesh, he is no where called the Son of 
 God, but in a figurative sense. For though the description of 
 him then was rather obscure, yet since it has now been clearly 
 proved, that he was the eternal God no otherwise than as he 
 was the Word eternally begotten of the Father, and that this 
 name is applicable to him in the character of Mediator 
 which he has assumed, only because he is God manifested in 
 the flesh: and that God the Father would not have been thus 
 denominated from the beginning, unless there had even then 
 been a mutual relation to the Son, who is the source of all 
 
 (^)ljohni. !. (A)Micahv.2.
 
 CHAP, xiv.] CHRISTIAN RELIGION. 527 
 
 kindred or paternity in heaven and in earth: (z) the inference 
 is clear, that even under the law and the prophets he was the 
 Son of God, before this name was commonly used in the 
 Church. If the contention be merely about the word, Solomon, 
 in speaking of the infinite sublimity of God, affirms his Son to 
 be incomprehensible as well as himself: " What is his name,'* 
 says he, " and what is his Son's name, if thou canst tell?" (/) 
 I am aware that this testimony will not have sufficient weight 
 with contentious persons, nor indeed do I lay much stress on 
 it, only that it fixes the charge of a malicious cavil on those 
 who deny that Christ is the Son of God, any otherwise than 
 because he has become man. It must also be remarked that 
 all the most ancient writers have with one accord so un- 
 equivocally asserted the same doctrine, that it argues impudence 
 equally ridiculous and detestable in those who dare to represent 
 us as opposing Irenseus and Tertullian, who both acknowledge 
 that Jesus Christ, who at length made a visible appearance, was 
 always the invisible Son of God. 
 
 VIII. But although Servetus has accumulated many horrible 
 and monstrous notions, which some of his brethren perhaps would 
 refuse to subscribe; yet whoever they are that acknowledge not 
 Christ to be the Son of God, except in the human nature, 
 if we press them closely, we shall find that this title is ad- 
 mitted by them on no other ground than because he was con- 
 ceived by the Holy Spirit in the womb of the Virgin: as tihe 
 Manichaeans formerly pretended that man received his soul by 
 emanation from God, because it is said that God breathed 
 into Adam the breath of life. (/) For they lay such stress on 
 the name of Son, that they leave no difference between the 
 two natures, but tell us, in a confused manner, that Christ 
 is the Son of God, considered as man, because his human 
 nature was begotten by God. Thus the etenial generation oi 
 Wisdom, of which Solomon speaks, (w) is destroyed, and no 
 notice is taken of the Deity in the Mediator, or a phantom 
 is substituted instead of his humanity. It might indeed be 
 useful to refute the grosser fallacies of Servetus, with which 
 he has fascinated himself and others, that the pious reader, 
 
 (/) Eph. iii. 15. (fr) Prov. xxx. 4. 
 
 (/) Gen. ii. 7. () Prov. viii. 22, &c.
 
 526 INSTITUTES OF THE [ROOK n. 
 
 admonished by this example, may preserve himself within the 
 bounds of sobriety and modesty: yet I conceive this will be 
 unnecessary here, as I have already done it in a separate 
 treatise. The substance of them all is, that the Son of God 
 was from the beginning an ideal existence, and that even then 
 he was predestinated to be a man who was to be the essential 
 image of God. Nor does he acknowledge any other word 
 of God than what consists in an external splendour. His 
 generation he explains thus; that there existed in God from 
 the beginning a will to beget a Son, which was carried into 
 effect by his actual formation. He likewise confounds the 
 Spirit with the Word, by asserting that God distributed the 
 invisible Word and Spirit into body and soul. In short, 
 he puts the prefiguration of Christ in the place of his genera- 
 tion; and affirms that he who was then in external appear- 
 ance a shadowy Son, was at length begotten by the Word, to 
 which he attributes the properties of seed. Whence it will 
 follow, that the meanest animals are equally the children of 
 God, because they were created of the original seed of the 
 Word of God. For though he compounds Christ of three 
 uncreated elements, to countenance the assertion that he is be- 
 gotten of the essence of God; yet he pretends him to have 
 been the first-born among creatures in such a sense, that even 
 inanimate substances, according to their rank, possess the same 
 essential divinity. And that he may not seem to despoil Christ 
 of his Deity, he asserts that his flesh is co-essential with God, 
 and that the Word was made flesh by a conversion of the 
 humanity into Deity. Thus while he cannot conceive Christ to 
 be the Son of God, unless his flesh proceeded from the essence 
 of God, and were reconverted into Deity, he annihilates the 
 eternal hypostasis of the Word, and deprives us of the Son of 
 David, the promised Redeemer. He frequently indeed repeats 
 this, that the Son was begotten of God by knowledge and pre- 
 destination, but that at length he was made man of those ma- 
 terials, which in the beginning appeared with God in the three 
 elements, and which afterwards appeared in the first light of 
 the world, in the cloud, and in the pillar of fire. Now how 
 shamefully he contradicts himself, it would be too tedious to 
 relate. From this summary the judicious reader will conclude,
 
 CHAP, xv.] CHRISTIAN RELIGION. 529 
 
 that by the subtle fallacies of this heretic, the hope of salvation 
 is completely extinguished. For if the body were the Deity 
 itself, it would no longer be the temple of it. Now we can 
 have no Redeemer, except him, who became man, by being 
 really begotten of the seed of Abraham and David according 
 to the flesh. Servetus makes a very improper use of the lan- 
 guage of John, that "the word was made flesh:" for while it 
 opposes the error of Nestorius, it is as far from affording the 
 least countenance to this impious notion which originated with 
 Eutyches. The sole design of the evangelist was, to assert the 
 union of the two natures in one person. 
 
 vwwwwvw 
 
 I. 
 
 CHAPTER XV. 
 
 The Consideration of Christ* 's three Offices, Prophetical, Regal, 
 and Sacerdotal, necessary to our knorving the End of his 
 Mission from the Father, and the Benejits which he confers 
 on us. 
 
 IT is a just observation of Augustine, that although heretics 
 profess the name of Christ, yet he is not a foundation to them, 
 in common with the pious, but remains exclusively the founda- 
 tion of the Church: because, on a diligent consideration of 
 what belongs to Christ, Christ will be found among them 
 only in aame, not in reality. Thus the Papists in the pre- 
 sent age, although the name of the Son of God, the Re- 
 deemer of the world, be frequently in their mouths, yet since 
 they are contented with the mere name, and despoil him of 
 his power and dignity, these words of Paul, "not holding the 
 head," (n) are truly applicable them. Therefore, that faith 
 may find in Christ a solid ground of salvation, and so may 
 rely on him, it is proper for us to establish this principle, that 
 the office which was assigned to him by the Father consists of 
 three parts. For he was given as a Prophet, a King, and a 
 Priest; though we should derive but little benefit from an 
 
 ()Col. ii.I9- 
 VOL. I. 3 X
 
 539 INSTITUTES OF THE [BOOK n. 
 
 acquaintance with these names, unaccompanied with a know- 
 ledge of their end and use. For they are likewise pronounced 
 among the Papists, but in a frigid and unprofitable manner, 
 while they are ignorant of what is included in each of these 
 titles. We have before observed, that although God sent 
 prophets one after another in a continual succession, and never 
 left his people destitute of useful instruction, such as was suffi- 
 cient for salvation; yet the minds of the pious were always per- 
 suaded, that the full light of understanding was not to be ex- 
 pected till the advent of the Messiah. And that this opinion 
 had even reached the Samaritans, notwithstanding they had 
 never been acquainted with the true religion, appears from the 
 speech of the woman, " When Messias is come, he will tell 
 us all things." (o) Nor had the Jews entertained this sentiment 
 without sufficient ground, but believed as they had been taught 
 by infallible oracles. One of the most remarkable is this passage 
 of Isaiah: " Behold, I have given him for a witness to the 
 people, a leader and commander to the people:" (/) just as 
 he had before styled him " the Wonderful Counsellor." (^) 
 In the same manner the apostle, with a view to display the per- 
 fection of the evangelical doctrine, after having said, that 
 " God at sundry times and in divers manners spake unto the 
 fathers by the prophets," adds, that he " hath in these last 
 days spoken unto us by his Son." (r) But because it was the 
 office of all the prophets to keep the Church in a state of 
 suspense and expectation, and also to support it till the advent 
 of the Mediator, we therefore find the faithful complaining, in 
 their dispersion, that they were deprived of this ordinary 
 blessing: " We see not our signs: there is no more any pro- 
 phet: neither is there among us any that knoweth how long." (*) 
 At length when Christ was at no great distance, a time was 
 prefixed for Daniel to seal up the vision and prophecy, not 
 only to authenticate the prediction it contained, but in order 
 that the faithful might patiently bear for a time the want of 
 prophets, because the plenitude and conclusion of all revela- 
 tions was near at hand, (i) 
 
 II. Now it is to be observed, that the appellation of" Christ" 
 
 Co) John iv. 25. (/>) Isaiah Iv. 4. (9) Isaiah ix. 6. 
 
 (r} Heb. i. 1, 2. (*) Psalm Ixxiv. 9. t >an. ix. 24-
 
 CHAP, xv.] CHRISTIAN RELIGION. 531 
 
 b^l^ngstothese three ^)ffices. JFor we_know that under the 
 law not only priests and kings, but prophets also, were ;mointed 
 with holy oil. Hence the celebrated title of " Messiah" was 
 given to the promised Mediator. But though I confess that he 
 was called the Messiah with particular reference to his kingdom, 
 as I have already shewn, yet the prophetical and sacerdotal 
 unctions have their respective places, and must not be neglected 
 by us. The former is expressly mentioned by Isaiah in these 
 words: "The Spirit of the Lord God is upon me; because 
 the Lord hath anointed me to preach good tidings unto the 
 meek; he hath sent me to bind up the broken-hearted, to pro- 
 claim liberty to the captives, to proclaim the acceptable year 
 of the Lord." (u) We see that he was anointed by the Spirit, 
 to be a preacher and witness of the grace of the Father; and 
 that not in a common manner; for he is distinguished fi-onl 
 other teachers, who held a similar office. And here again it 
 must be remarked, that he received this unction, not only for 
 himself that he might perform the office of a teacher, but for 
 his whole body, that the preaching of the gospel might conti- 
 nually be attended with the power of the Spirit. But it remains 
 beyond all doubt, that by this perfection of doctrine which he \ 
 has introduced, he has put an end to all prophecies; so that | 
 they who, not contented with the gospel make any extraneous ' 
 addition to it, are guilty of derogating from his authority. For I 
 that voice, which thundered from heaven, "This is my beloved 
 Son; hear ye him," (u) has exalted him by a peculiar privilege 
 above all others. From the head this unction is afterwards 
 diffused over the members, according to the prediction of Joel: 
 <c Your sons and your daughters shall prophesy and see 
 visions." (w) But the declarations of Paul, that " he is made 
 unto us wisdom," (*) and that " in him are hid all the treasures 
 of wisdom and knowledge," (y) have rather a different mean- 
 ing; namely, that beside him there is nothing useful to be 
 known, and that they who by faith apprehend him as he is, 
 have embraced the whole infinitude of celestial blessings. For 
 which reason he writes in another place; " I determined not 
 fo know any thing among you, save Jesus Christ, and him 
 
 
 
 () Isaiah Ixi. 1, 2. () Matt xvii. 5. (tu) Joel ii. 23. 
 
 (or) 1 Cor. i. 30. (//) Col. ii. 3.
 
 532 INSTITUTES OF THE [BOOK n. 
 
 crucified:" (z) which is perfectly just, because it is unlawful to 
 go beyond the simplicity of the gospel. And the tendency of 
 the prophetic dignity in Christ is, to assure us that all the 
 branches of perfect wisdom are included in the system of doc- 
 trine which he has given us. 
 
 III. I come now to his kingdom, of which it would be use- 
 less to speak, without first apprizing the reader, that it is of a. 
 spiritual nature: because thence we may gather what is its use, 
 and what advantage it confers upon us, and in short all its 
 power and eternity. The eternity, which the angel in Daniel 
 ascribes to the person of Christ, the angel in Luke justly ap- 
 plies to the salvation of the people. But this also is twofold, 
 or is to be considered in two points of view; _pne extending to 
 the whole body of the Church, the other belonging to rvcr\ 
 individual member. To the former must be referred the fol- 
 lowing passage in the Psalms: " Once have I sworn by my 
 holiness that I will not lie unto David. His seed shall endure 
 for ever, and his throne as the sun before me. It shall be 
 established for ever as the moon, and as a faithful witness in 
 heaven." (a) There is no doubt that God here promises to be 
 the everlasting Governor and Defender of his Church, through 
 the medium of his Son. For the truth of this prophecy will 
 only be found in Christ; since immediately after the death of 
 Solomon, the dignity of the kingdom sustained a considerable 
 degradation, the greater part of it, to the disgrace of the family 
 of David, being transferred to a private man, and afterwards 
 was diminished more and more, till at length it fell in a melan- 
 choly and total ruin. The same sentiment is conveyed in this 
 exclamation of Isaiah: u Who shall declare his generation?"() 
 For when he pronounces that Christ will survive after his 
 death, he connects his members with him. Therefore, when- 
 ever we hear that Christ is armed with eternal power, let us 
 remember, that this is the bulwark which supports the perpe- 
 tuity of the Church; that amidst the turbulent agitations with 
 which it is incessantly harassed, and amidst the painful and 
 formidable commotions which menace it with innumerable 
 calamities, it may still be preserved in safety. Thus when 
 
 (2) 1 Cor.ii. 2. (a) Psalm Ixxaix. 3537. (6) Isaiah liii. s
 
 CHAP, xv.] CHRISTIAN RELIGION. 533 
 
 David derides the presumption of the enemies who attempt to 
 break the yoke of God and of his Christ, and says, that the 
 kings and the people rage in vain, since he that dwelleth in the 
 heavens is sufficiently powerful to repel their violence: he 
 assures the faithful of the perpetual preservation of the Church, 
 and animates them to entertain a cheerful hope, whenever it 
 happens to be oppressed, (c) So in another place, when speak- 
 ing in the name of God, he says, "Sit thou at my right hand, 
 vintil I make thine enemies thy footstool:" (d} he apprizes us 
 that though numerous and powerful enemies conspire to assault 
 the Church, yet they are not strong enough to prevail against 
 that immutable decree of God, by which he hath constituted 
 his Son an eternal King. Whence it follows that it is impos- 
 sible for the devil, with all the assistance of the world, ever 
 to destroy the Church, which is founded on the eternal 
 throne of Christ. Now with respect to its particular use to 
 each individual, this same eternity ought to encourage our hope 
 of a blessed immortality: for we see that whatever is terrestrial 
 and worldly is temporary and perishable. Therefore to raise 
 our hope towards heaven, Christ declares that his " kingdom 
 is not of this world." (e) In a word, whenever we hear that the 
 kingdom of Christ is spiritual, excited by this declaration, we 
 ought to penetrate to the hope of a better life, and as we are 
 now protected by the power of Christ, let us expect the full 
 benefit of this grace in the world to come. 
 
 IV. The truth of our observation, that it is impossible to 
 perceive the nature and advantages of the kingdom of Christ, 
 unless we know it to be spiritual, is sufficiently evident from a 
 consideration of the hardship and misery of our condition in 
 the state of warfare under the cross, in which we have to con- 
 tinue as long as we live. What advantage then could accrue 
 to us from being collected under the government of the hea- 
 venly King, if the benefit of it were not to extend beyond the 
 present state? It ought therefore to be known, that whatever 
 felicity is promised to us in Christ, consists not in external 
 accommodations, such as a life of joy aod tranquillity, abundant 
 wealth, security from every injury, and numerous delight* 
 
 (c) Psalm ii. 1, &c. (</) Psalm ex. 1. (<?) John xviii. S6.
 
 >J4 INSTITUTES OF THE [BOOK 11. 
 
 suited to our carnal desires, but that it is peculiar to the heav< nl\ 
 state. As in the world the prosperous and desirable state of a 
 nation consists, partly in domestic peace, and an abundance of 
 all blessings, and every good, and partly in strong bulwarks to 
 secure it from external violence: so Christ enriches his people 
 with every thing necessary to the eternal salvation of their 
 souls, and arms them with strength to enable them to stand 
 invincible against all the assaults of their spiritual foes. 
 Whence we infer that he i\ ;gns rather for us than for himself, 
 and that both internally and externally; that being replenished, 
 as far as God knows to be necessary for us, with the gifts of 
 the Spirit, of which we are naturally destitute, we may per- 
 ceive from these first-fruits that we are truly united to God, 
 in order to our perfect happiness; and in the next place, that 
 depending on the power of the same Spirit, we may not doubt 
 of being always victorious over the devil, the world, and every 
 kind of evil. This is implied in the answer of Christ to the 
 Pharisees, that as " the kingdom of God is within" us, it 
 "cometh not with observation." (/) For it is probable, that 
 in consequence of his having professed himself to be that King, 
 under whom the highest blessing of God was to be expected, 
 they ludicrously desired him to display the insignia of his 
 dignity. But to prevent them, who had otherwise too great a 
 propensity to the world, from directing all their attention to 
 external pomp, he commands them to enter into their own 
 consciences, u for the kingdom of God is righteousness, peace, 
 and joy in the Holy Ghost." () Here we are briefly taught 
 what advantage results to us from the kingdom of Christ. For 
 since it is not terrestrial or carnal, so as to be liable to corrup- 
 tion, but spiritual, it elevates us even to eternal life, that we 
 may patiently pass through this life in afflictions, hunger, cold, 
 contempt, reproaches, and other disagreeable circumstances; 
 contented with this single assurance, that our King will never 
 desert us, but will assist our necessities, till haying, completed tin- 
 term of our warfare, we shall be called to the triumph: for the 
 rule of his government is to communicate to us whatever he 
 has received of the Father. Now since he furnishes and arms 
 
 (/) Luke xvii. 20, 21. Or) Rom. xivt 17.
 
 CHAP, xv.] CHRISTIAN RELIGION. 535 
 
 us with his power, adorns us with his beauty and magnificence, 
 and enriches us with his wealth: hence we derive most abun- 
 dant cause for glorying, and even confidence, to enable us to 
 contend with intrepidity against the devil, sin, and death. In 
 the last place, since we are clothed with his righteousness, we 
 may boldly rise superior to all the reproaches of the world; and 
 as he liberally replenishes us with his favours, so we ought on 
 our part to bring forth fruit to his glory. 
 
 V. His regal unction, therefore, is not represented to us 
 
 ^MMPMUMMMMMMAMM**"*"***** 
 
 as composed of oil and aromatic perfumes, but he is called 
 " the Christ of God," (A) because u the Spirit of wisdom and 
 understanding, the Spirit of counsel and might, the Spirit of 
 knowledge and of the fear of the Lord," (z) rested upon him. 
 This is "the oil of gladness," with which the Psalmist declares 
 him to have been " anointed above" his " fellows:" (^) be- 
 cause, if he were not possessed of such excellence, we should be 
 all oppressed with poverty and famine. And, as we have ob- 
 served, he was not enriched on his own private account, but 
 that he might communicate his abundance to them who are 
 hungry and thirsty. For as it is said that the Father " giveth 
 not the Spirit by measure unto him," (/) so another passage 
 expresses the reason: " that of his fulness we might all receive, 
 and grace for grace." (m) From this source proceeds the mu- 
 nificence mentioned by Paul, by which grace is variously dis- 
 tributed to the faithful, " according to the measure of the gift 
 of Christ." () These passages abundantly confirm what I 
 have said, that the kingdom of Christ consists in the Spirit, 
 not in terrestrial pleasures or pomps; and that therefore, in 
 order to be partakers of it, we must renounce the world. A 
 visible emblem of this unction was displayed at the baptism of 
 Christ, when the Holy Spirit rested on him in the form of a 
 dove. That the Holy Spirit and his gifts are designated by 
 the word unction^ ought not to be esteemed either novel or 
 absurd, because we have no other support even for our animal 
 life; but especially, as it respects the heavenly life, we have not 
 a particle of vigour in us, but what we have received from the 
 Holy Spirit, who hath chosen his residence in Christ, that those 
 
 (h) Luke ix. 20. (/) Isaiah si. 2. (fc) Psalm xlv. 7. 
 
 (0 Jolin iii. 34. (m) John i. 16. () Eph. iv. 7.
 
 536 INSTITUTES OF THE [BOOK n. 
 
 heavenly riches, which we so greatly need, may from him be 
 copiously distributed to us. Now as the faithful stand invin- 
 cible in the strength of their King, and are enriched with his 
 spiritual blessings, they are justly denominated Christians. But 
 to this eternity, of which we have spoken, there is nothing re- 
 pugnant in these expressions of Paul: " Then he shall deliver 
 up the kingdom to God, even the Father:" and " Then shall 
 the Son himself be subject, that God maybe all in all." (0) He 
 only intends, that in that perfect glory the administration of the 
 kingdom will not be the same as it is at present. For the 
 Father hath given all power to the Son, that he may guide, 
 nourish, and sustain us by his hand, may guard us by his pro- 
 tection, and aid us in all our necessities. Thus during the 
 period of our pilgrimage, while we are absent from God, Christ 
 interposes between us, to bring us by degrees to a perfect union 
 with him. His being said to sit at the right hand of the Father, 
 is equivalent to his being called the Father's vicegerent, en- 
 trusted with all the power of the government: because it is the 
 will of God, to govern and defend his Church through the 
 mediation of his Son. This is the explanation given by Paul 
 to the Ephesians, that he was " set at the right hand of the 
 Father, to be the head over all things to the Church, which is 
 his body." (/>) To the same purpose is what he states in 
 another place, that there has been " given him a name which 
 is above every name: that at the name of Jesus every knee 
 should bow: and that every tongue should confess that Jesus 
 Christ is Lord, to the glory of God the Father." (7) For even in 
 these words he displays the order in the kingdom of Christ 
 necessary for our present infirmity. Thus Paul rightly con- 
 cludes, that God alone will then be the only head of the 
 Church, because the functions of Christ in the preservation 
 and salvation of the Church will be fully discharged. For the 
 same reason the Scripture often styles him Lord, because the 
 Father hath given him authority over us, that he may exercise 
 his own dominion by the agency of his Son. u For though 
 there be" many authorities celebrated in the world, "to us 
 there is but one God, the Father, of whom are all things, and 
 
 (o) 1 Cor. xv. 24, 2& (/>) Eph. i. 20, 22, 23. (y) Phil. ii. 911.
 
 CHAP, xv.] CHRISTIAN RELIGION. 537 
 
 we in him; and one Lord Jesus Christ, by whom are all things, 
 and we by him," (r) says Paul. Whence it may justly be 
 concluded, that he is the same God, who by the mouth of 
 Jsaiah hath asserted himself to be the King and Lawgiver of 
 his Church, (s) For though he every where ascribes all the 
 authority he possesses to the free gift of the Father, yet he 
 only signifies that he reigns in the majesty and power of 
 God: because he assumed the character of Mediator, in order 
 to approach to us by descending from the bosom and incom- 
 prehensible glory of his Father. Wherefore it is the more 
 reasonable that we should all with one consent be ready to 
 obey him, and with the greatest alacrity conform all our ser- 
 vices to his will. For as he combines the offices of a King and a 
 Shepherd towards the faithful who yield a voluntary obedience; 
 so on the contrary we are informed, that he bears " a rod of 
 iron" to "break" all^the stubborn and rebellious, and to 
 " dash them in pieces like a potter's vessel." (f) It is like- 
 wise predicted that "he shall judge among the heathen, he 
 shall fill the places with the dead bodies: he shall wound 
 the heads over many countries." (u) Of this there are some 
 instances to be seen in the present state, but the complete 
 accomplishment of it will be at the last judgment, which 
 may also with propriety be considered as the last act of his 
 reign. 
 
 VI. Concerning his priesthood, we have briefly to remark, 
 that the end and use of it is, that he may be a Mediator pure 
 from every stain, and by his holiness may render us acceptable 
 to God. But because the righteous curse prevents our access 
 to him, and God in his character of Judge is offended with 
 us; in order that our Priest may appease the wrath of God, 
 and procure his favour for us, there is a necessity for the inter- 
 vention of an atonement. Wherefore, that Christ might per- 
 form this office, it was necessary for him to appear with a 
 sacrifice. For even under the law the priest was not permitted 
 to enter the sanctuary without blood; that the faithful might 
 know, that notwithstanding the interposition of the Priest as 
 an intercessor, yet it was impossible for God to be propitiated 
 
 (r) 1 Cor. viii. 5, 6. (s) Isaiah xxxiii. 22. 
 
 (r) Psalm ii. 9 (r) Pssrfra ex. 6. 
 
 VOL. I. 3 Y
 
 338 INSTITUTES OF THE [BOOK ir. 
 
 without the expiation of sins. This subject the apostle dis- 
 cusses at large in the Epistle to the Hebrews, from the seventh 
 chapter almost to the end of the tenth. But the sum of the 
 whole is this; that the sacerdotal dignity belongs exclusively 
 to Christ, because by the sacrifice of his death he has abolished 
 our guilt, and made satisfaction for our sins. The vast im- 
 portance of this we are taught by that solemn oath which "the 
 Lord hath sworn, and will not repent; Thou art a priest for 
 ever, after the order of Melchisedec." () For there is no 
 doubt that God intended to establish that capital point; which 
 he knew to be the principal hinge on which our salvation turns. 
 And as we have observed, there is no access to God, either 
 for ourselves or our prayers, unless our priest sanctify us by- 
 taking away our sins, and obtain for us that grace from which 
 we are excluded by the pollution of our vices and crimes. 
 Thus we see, it is necessary to begin with the death of Christ, 
 in order to experience the efficacy and utility of his priest- 
 hood. Hence it follows, that he is an eternal intercessor, and 
 that it is by his intervention we obtain favour with God. 
 Hence proceeds not only confidence in prayer, but also tran- 
 quillity to the consciences of the faithful; while they recline in 
 safety on the paternal indulgence of God, and are certainly 
 persuaded, that he is pleased with whatever is consecrated to 
 him through the Mediator. Now, as under the law God 
 commanded victims to be offered to him from the flock and 
 the herd, a new and different method has been adopted in 
 the case of Christ, that the sacrifice should be the same with 
 the priest: because it was impossible to find any other adequate 
 satisfaction for sins, or any one worthy of so great an honour 
 as to offer to God his only-begotten Son. Besides, Christ 
 sustains the character of a Priest, not only to render the Father 
 favourable and propitious to us by an eternal law of reconci- 
 liation, but also to associate us with himself in so great an 
 honour. For we, who are polluted in ourselves, being " made 
 priests" (if) in him, offer ourselves and all our services to God, 
 and enter boldly into the heavenly sanctuary, so that the sacrifices 
 of prayers and praise, which proceed from us, are "acceptable," 
 
 Psalm ex, 4. Rev. i. 6.
 
 CHAP. xvi.J CHRISTIAN RELIGION. 539 
 
 and " a sweet-smelling savour" (#) in the Divine presence. 
 This is included in the declaration of Christ: " For their 
 sakes I sanctify myself:" (j/) for being arrayed in his holiness, 
 he having dedicated us, together with himself, to the Father, 
 we, who are otherwise offensive in his sight, become accept- 
 able to him, as pure, unpolluted, and holy. This is the 
 meaning of the " anointing of the Most Holy," (2) which is 
 mentioned in Daniel. For we must observe the contrast between 
 this unction and that shadowy unction which was then in use; 
 as though the angel had said, that the shadows would be dissi- 
 pated, and that there would be a real priesthood in the person 
 of Christ. So much the more detestable is the invention of 
 those, who, not content with the priesthood of Christ, have 
 presumed to take upon themselves the office of sacrificing him; 
 which is daily attempted among the Papists, where the mass is 
 considered as an immolation of Christ. 
 
 VWVWVWWVVW 
 
 CHAPTER XVI. 
 
 Christ' 's Execution of the Office of a Redeemer to procure our 
 Salvation; his Death, Resurrection^ and Ascension to Heaven. 
 
 ALL that we have hitherto advanced concern' 1 r.g Christ is 
 to be referred to this point, that being condemned, dead, and 
 ruined in ourselves, we should seek righteousness, deliverance, 
 life, and salvation in him: as we are taught by this remarkable 
 declaration of Peter, that " there is none other name under 
 heaven given among men, whereby we must be saved." (a) 
 The name of JESUS was given him, not rashly or by a for- 
 tuitous accident, or by the will of men, but was brought from 
 heaven by the angel, the herald of the supreme decree, and 
 also with this reason annexed to it; " for he shall save his 
 people from their sins:" () in which words may be remarked, 
 what we have before hinted, that the office of a Releemer \vas 
 assigned to him in order that he might be our Saviour. Never- 
 
 (x)Eph. v. 2. (/) John xvii. 19. (vr) Dan. ix. 24. 
 
 (a) Acts iv. 12. (6) Matt. i. 21.
 
 INSTITUTES OF THE [HOOK n< 
 
 theless, the redemption would be incomplete, if he did not by 
 continual advances carry us forward to the ultimate end of 
 salvation. Therefore, as soon as we dcs hite from him, though 
 but in the smallest degree, we gradually lose sight of salvation, 
 which resides entirely in him; so that those who are not satis- 
 fied with him, voluntarily deprive themselves of all grace. And 
 the following observation of Bernard is worthy of recital: 
 " that the name of Jesus is not only light, but also food: that 
 it is likewise oil, without which all the food of the soul is dry: 
 that it is salt, unseasoned by which, whatever is presented to 
 us is insipid; finally, that it is honey in the mouth, melody in 
 the ear, joy in the heart, and medicine to the soul; and that 
 there are no charms in any discourse where this name is not 
 heard." But here we ought diligently to examine how he has 
 procured salvation for us; that we may not only know him to 
 be the author of it, but, embracing those things which are 
 sufficient for the establishment of our faith, may reject every 
 thing capable of drawing us aside to the right hand or to the 
 left. For since no man can descend into himself and seriously 
 consider his own character, without perceiving that God is 
 angry with him and hostile to him, and consequently he must 
 fmd himself under a necessity of anxiously seeking some way 
 to appease him, which can never be done without a satisfac- 
 tion; this is a case in which the strongest assurance is required. 
 For sinners, till they be delivered from guilt, are always sub- 
 ject to the wrath and malediction of God, who, being a righteous 
 Judge, never suffers his law to be violated with impunity, but 
 stands prepared to avenge it. 
 
 II. Before we proceed any further, let us examine by the 
 way how it could be consistent, that God, who prevents us with 
 his mercy, should be pur enemy, till he was reconciled to us 
 by Christ. For how could he have given us a special pledge 
 of his love in his only-begotten Son, if he had not previously 
 embraced us in his gratuitous favour? As there is some appear- 
 ance of contradiction, therefore, in this representation, I shall 
 solve the difficulty. The Spirit speaks in the Scriptures nearly in 
 this manner, That God was an enemy to men, till by the death 
 of Christ they were restored to his favour; () that they were 
 
 ^A) Rom. v, 10
 
 CHAP, xvi.] CHRISTIAN RELIGION. 341 
 
 under the curse till their iniquity was expiated by his sacrifice;(c) 
 that they \vere separated from God, till they were restored to 
 union with him by the body of Christ. (</) Such modes of ex- 
 pression are accommodated to our capacity, that we may better 
 understand, how miserable and calamitous our condition is, 
 out of Christ. For if it were not clearly expressed, that we 
 are obnoxious to the wrath and vengeance of God and to eter- 
 nal death, we should not so fully discover how miserable we 
 must be without the Divine mercy, nor should we so highly 
 estimate the blessing of deliverance. For example: let any 
 man be addressed in the following manner: " If while you 
 remained a sinner, God had hated you and rejected you 
 according to your demerits, horrible destruction would have 
 befallen you; but because he hath voluntarily, and of his own 
 gratuitous kindness, retained you in his favour, and not per- 
 mitted you to be alienated from him, he has thus delivered 
 you from that danger:" he will be afflicted, and will in some 
 measure perceive how much he is indebted to the Divine 
 mercy. But if on the contrary he be told, what the Scripture 
 teaches, " that he was alienated from God by sin, an heir ot 
 wrath, obnoxious to the punishment of eternal death, excluded 
 from all hope of salvation, a total stranger to the Divine bles- 
 sing, a slave to Satan, a captive under the yoke of sin, and, in 
 a word, condemned to, and already involved in, a horrible- 
 destruction: that in this situation, Christ interposed as an in- 
 tercessor; that he has received and suffered in his own person 
 the punishment, which by the righteous judgment of God im- 
 pended over all sinners; that by his blood he has expiated those 
 crimes which rendered them odious to God; that by this ex- 
 piation God the Father has been satisfied and duly atoned; 
 that by this intercessor his wrath has been appeased; that this 
 is the foundation of peace between God and men; that this is 
 the bond of his benevolence towards them:" will he not be 
 the more affected by these things in proportion to the more 
 correct and lively representation of the depth of calamity from 
 which he has been delivered? In short, since it is impossible 
 for the life which is presented by the mercy of God, to be 
 
 <>) Gal. iii. 1013. (rf) Col. i. 21, 22.
 
 542 INSTITUTES OF THE [BOOK 11- 
 
 embraced by our hearts with sufficient ardour, or received with 
 becoming gratitude, unless we have been previously terrified 
 and distressed with the fear of the Divine wrath, and the horror 
 of eternal death; we are instructed by the sacred doctrine, 
 that irrespective of Christ we may contemplate God as in- 
 censed against us, and his hand armed for our destruction, and 
 that we may embrace his benevolence and paternal love only 
 in Christ. 
 
 III. Now though this is expressed according to the weak- 
 ness of our capacity, yet it is strictly true. For God, who is 
 the perfection of righteousness, cannot love iniquity, which he 
 beholds in us all. We all therefore have in us that which de- 
 serves God's hatred. Wherefore in respect of our corrupt 
 nature and the succeeding depravity of our lives, we are all 
 really offensive to God, guilty in his sight, and bj>m__to__the 
 damnation of hell. But because the Lord will not lose in us 
 that which is his own, he yet discovers something that his 
 goodness, .may love. For notwithstanding we are sinners 
 through our own fault, yet we are still his creatures; not- 
 withstanding we have brought death upon ourselves, yet he 
 had created us for life. Thus by a pure and gratuitous love 
 towards us, he is excited to receive us into favour. But if 
 there is a perpetual and irreconcileable opposition between 
 righteousness and iniquity, he cannot receive us entirely, as 
 long as we remain sinners. Therefore, to remove all occasion 
 of enmity, and to reconcile us completely to himself, he abo- 
 lishes all our guilt, by the expiation exhibited in the death of 
 Christ, that we, who before were polluted and impure, may ap- 
 pear righteous and holy in his sight. The love of God the 
 Father therefore precedes our reconciliation in Christ; or 
 rather it is because he first loves, that he afterwards recon- 
 ciles us to himself. (<?) But because, till Christ relieves us 
 by his death, we are not freed from that iniquity which de- 
 serves the indignation of God, and is accursed and condemned 
 in his sight; we have not a complete and solid union with 
 God, before we are united to him by Christ. And therefore, if 
 *<ve would assure ourselves that God is pacified and propitious 
 
 (e) 1 John iv. 19.
 
 CHAP, xvi.] CHRISTIAN RELIGION. 543 
 
 to us, we must fix our eyes and hearts on Christ alone, since 
 it is by him only that we really obtain the non-imputation of 
 sins, the imputation of which is connected with the Divine 
 wrath. 
 
 IV. For this reason Paul says, that the love which God had 
 for us before the creation of the world, was founded on 
 Christ. (/) This doctrine, is clear and consistent with the 
 Scripture, and admirably reconciles the different passages, 
 where it is said, that God manifested his love to us by the gift 
 of his only -begotten Son, () and yet that he was our enemy 
 till he was reconciled by the death of Christ. (A) But for a 
 further confirmation of it, to such as require the testimony of 
 the ancient Church, I will cite a passage from Augustine, which 
 expressly maintains the same: " The love of God," says he, 
 "is incomprehensible and immutable. For he did not begin 
 to love us when we were reconciled to him by the blood of his 
 Son, but he loved us before the creation of the world, that we 
 might be his children, together with his only-begotten Son, 
 even before we had any existence. Therefo;e our reconcilia- 
 tion by the death of Christ must not be understood as if he re- 
 conciled us to God, that God might begin to love those whom 
 he had before hated: but we are reconciled to him who already 
 loved us, but with whom \fe were at enmity on account of sins. 
 And whether my assertion be true, let the apostle attest. 
 4 God,' says he, 4 cpmmendeth his love toward us, in that, 
 while we were yet sinners, Christ died for us.' (z) He loved 
 us therefore, even when we were in the exercise of enmity 
 against him, and engaged in the practice of iniquity. Where- 
 fore, in a wonderful and divine manner, he both hated and loved 
 us at the same time. He hated us, as being different from 
 what he had made us; but as our iniquity had not entirely 
 destroyed his work in us, he could at the same time in every 
 one of us hate what we had done, and love what proceeded 
 from himself." This is the language of Augustine. 
 
 V. Now in answer to the inquirv, how Christ by the abo- 
 
 A J ' - - rjim LJ - 
 
 lition of our sins has destroyed the enmity between God and 
 
 us, and procured a righteousness to render him 
 
 
 
 (/) Eph. i. 4, 5. (y) John iil 16. 
 
 (/O Rom. v. 10. fz) Rom. v. 8.
 
 544 INSTITUTES OF THE [BOOK u. 
 
 and propitious to us, it may be replied in general, that he 
 accomplished it by the whole course of his obedience. This is 
 proved by the testimony of Paul. u As by one man's dis- 
 obedience many were made sinners, so by the obedience of one 
 shall many be made righteous." () And indeed in another 
 place he extends the cause of the pardon, which exempts us 
 from the malediction of the law, to the whole life of Christ. 
 u When the fulness of the time was come, God sent forth his 
 Son, made of a woman, made under the law, to redeem them 
 that were under the law." (/) Thus he himself affirmed even 
 his baptism to be a branch of his righteousness, because he 
 acted in obedience to the command of the Father, (m) In short, 
 from the time of his assuming the character of a servant, he 
 began to pay the price of our deliverance in order to redeem 
 us. Yet more precisely to define the means of our salvation, 
 the Scripture ascribes this in a peculiar manner to the death of 
 Christ. He himself announces, that he " gives his life a ran- 
 som for many." (n) Paul teaches that "he died for our sins." (o) 
 John the Baptist exclaims, " Behold the Lamb of God, which 
 taketh away the sin of the world." (/>) Paul in another place 
 declares, that we are "justified freely by his grace, through the 
 redemption that is in Christ Jesus: whom God hath set forth 
 to be a propitiation through faith in his blood." (y) Also, 
 that we are "justified by his blood," and " reconciled by his 
 death." (r) Again: " He hath made him to be sin for us, who 
 knew no sin; that we might be made the righteousness of God 
 in him." (s*) I shall not proceed with all the proofs, because 
 the catalogue would be immense, and many of them must here- 
 after be cited in their proper order. Wherefore, in what is 
 called the Apostles' Creed, there is very properly an immediate 
 transition from the birth of Christ to his death and resurrec- 
 tion, in which the sum of perfect salvation consists. Yet there 
 is no exclusion of the rest of the obedience which he performed 
 in his life: as Paul comprehends the whole of it, from the be- 
 ginning to the end, when he says, that " he made himself of 
 no reputation, and took upon him the form of a servant, and 
 
 (fc) Rom. v. 19. 
 (n) Matt. xx. 28. 
 (<;) Rom. iii. 24, 25. 
 
 (/) Gal. iv. 4, 5. 
 (o) 1 Cor. xv. 3. 
 (r) Rom. v. 9, 10. 
 
 (m) Matt. iii. 15. 
 (/>) John i. 29. 
 0)2 Cor. v. 21- 
 
 ) /
 
 CHAP, xvi.] CHRISTIAN RELIGION, 54,5 
 
 became obedient unto death, even the death of the cross." (?) 
 And indeed his voluntary submission is the principal circum- 
 stance even in his death; because the sacrifice, unless freely 
 offered, would have been unavailable to the acquisition of 
 righteousness. Therefore our Lord, after having declared, " I 
 lay down my life for the sheep," expressly adds, " No man 
 taketh it from me." (t?) In which sense Isaiah says, " As a 
 sheep before her shearers is dumb, so he openeth not his 
 mouth." (w) And the evangelical history relates, that he went 
 forth to meet the soldiers,^) and that before Pilate he neglected 
 making any defence, and waited to submit to the sentence, (y) 
 Nor was this without inward conflict; but because he had 
 taken our infirmities, and it was necessary to give this proof 
 of his obedience to his Father. And it was no mean specimen 
 of his incomparable love to us, to contend with horrible fear, 
 and amid those dreadful torments to neglect all care of him- 
 self, that he might promote our benefit. Indeed we must admit, 
 that it was impossible for God to be truly appeased in any 
 other way, than by Christ renouncing all concern for himself, 
 and submitting and devoting himself entirely to his will. On 
 this subject the apostle appositely cites the testimony of the 
 Psalmist: " Then said I, Lo, I come: in the volume of the 
 book it is written of me, I delight to do thy will, O my God: 
 yea, thy law is within my heart." (2) But since terrified con- 
 sciences find no rest but in a sacrifice and ablution to expiate 
 their sins; we are properly directed thither, and the death of 
 Christ is exhibited to us as the source of life. Now because 
 our guilt rendered us liable to a curse at the heavenly tribunal 
 of God, the condemnation of Christ before Pontius Pilate the 
 governor of Judea is stated in the first place, that we may know 
 that on__this righteous person was inflicted the punishment 
 which belonged to us. We could not escape the terrible 
 judgment of God; to deliver us from it, Christ submitted to 
 be condemned even before a wicked and profane mortal. For 
 the name of the governor is mentioned, not only to establish 
 the credit of the history, but that we may learn, what is taught 
 by Isaiah, that " the chastisement of our peace was upon him; 
 
 (0 Phil. u. 7, 8. (T/) John x. 15, 18. (w) Isaiah liii. 7. 
 
 (or) John -xviii. 4. ( y) Matt, xxvii. 12, 14. (z) Psalm xl. 7, 8. 
 VOL. I. 3 Z
 
 INSTITUTES OF THE [BOOK n. 
 
 and with his stripes we are healed." (a) For to supersede our 
 condemnation it was not sufficient for him to suffer any kind 
 of death: but, to accomplish our redemption, that kind of death 
 was to be chosen, by which, both sustaining our condemnation 
 and receiving our guilt, he might deliver us from both. Had 
 he been assassinated by robbers, or murdered in a popular 
 tumult, in such a death there would have been no appearance 
 of satisfaction. But when he is placed as a criminal before the 
 tribunal, when he is accused and overpowered by the testimony 
 of witnesses, and by the mouth of the judge is condemned to 
 die; we understand from these circumstances, that he sustained 
 the character of a malefactor. And we shall remark two things 
 which were foretold in the predictions of the prophets, and 
 afford peculiar consolation and confirmation to our faith. For 
 when we are told, that Christ was sent from the presence of 
 the judge to the place of execution, and suspended between 
 two thieves, we see the completion of that prophecy, which is 
 cited by the Evangelist, " He was numbered with the trans- 
 gressors." (&) For what reason? to sustain the character of a 
 sinner, not of a righteous or innocent person; for he died 
 not for his innocence, but on account of sin. On the contrary, 
 when we hear him absolved by the same mouth by which he 
 was condemned (for Pilate was constrained repeatedly to give 
 a public testimony of his innocence) (c) let it remind us of 
 what we read in another prophet: " I restored that which I 
 took not away." (i/) Thus we shall behold Christ sustaining 
 the character of a sinner and malefactor, while from the lustre 
 of his innocence it will at the same time evidently appear, that 
 he was loaded with the guilt of others, but had none of his own. 
 He suffered, then, under Pontius Pilate, after having been con- 
 demned as a criminal by the solemn sentence of the governor: 
 yet not in such a manner, but that he was at the same time 
 pronounced to be righteous, by the declaration of the same 
 judge, that he found in him no cause of accusation. This is 
 our absolution, that the guilt, which made us obnoxious to 
 punishment, is transferred to the person of the Son of God. 
 For we ought particularly to remember this satisfaction, thai 
 
 (a) Isaiah liii. 5. (b) Isaiah liii. 12. Mark xv. 26. 
 
 (c) Matt, xxvii. 18, 23, 24. John xviii. 38. (d ) 'Psalm Ixix. 4
 
 CHAP. xvi.J CHRISTIAN RELIGION. $47 
 
 we may not spend our whole lives in terror and anxiety, as 
 though we were pursued by the righteous vengeance of God, 
 which the Son of God has transferred to himself. 
 
 VI. Moreover, the species of cteath which he suffered, is 
 fraught with a peculiar mystery. The cross was accursed, not 
 only in the opinion of men, but by the decree of the Divine 
 law. Therefore when Christ is lifted up upon it, he renders 
 himself obnoxious to the curse. And this was necessary to be 
 done, that by this transfer we might be delivered from every 
 curse, which awaited us, or rather was already inflicted upon 
 us, on account of our iniquities. This was also prefigured in 
 the law. For the victims and expiations offered for sins were 
 called JlD3t#fc{, a word which properly signifies sin itself. By 
 this appellation the Spirit intended to suggest that they were 
 vicarious sacrifices to receive and sustain the curse due to sin. 
 But that which was figuratively represented in the Mosaic 
 sacrifices, is actually exhibited in Christ the archetype of the 
 figures. Wherefore, in order to effect a complete expiation, 
 he gave his soul D{#J$, tnat ls i an atoning sacrifice for sin, (f) 
 as the prophet says; so that our guilt and punishment being 
 as it were transferred to him, they must cease to be imputed 
 to us. The apostle more explicitly testifies the same, when he 
 says, "He hath made him to be sin for us, who knew no sin; 
 that we might be made the righteousness of God in him." Q*-) 
 For the Son of God, though perfectly free from all sin, never- 
 theless assumed the disgrace and ignominy of our iniquities, 
 and on the other hand arrayed us in his purity. He appears to 
 have intended the same, when he says concerning sin, that it 
 it was " condemned in the flesh," (A) that is, in Christ. For the 
 Father destroyed the power of sin, when the curse of it was 
 transferred to the body of Christ. This expression therefore 
 indicates, that Christ at his death was offered to the Father as 
 an expiatory sacrifice, in order that a complete atonement 
 being made by his oblation, we may no longer dread the 
 Divine wrath. Now it is evident what the prophet meant, when 
 he said, " The Lord hath laid on him the iniquity of us all;" (i) 
 namely, that when he was about to expiate our sins they were 
 
 (/) Isaiah liii. 10. (g) 2 Cor. v. 21. 
 
 (/<) Rom. viii. 3. ' i) Isaiah liii. 6.
 
 548 INSTITUTES OF THE [BOOK n. 
 
 transferred to him by Imputation. The cross, to which he was 
 fixed, was a symbol of this, as the apostle informs us: " Christ 
 hath redeemed us from the curse of the law, being made a 
 curse for us: for it is written, Cursed is every one that hangeth 
 on a tree: that the blessing of Abraham might come on the 
 Gentiles through Jesus Christ." () Peter alluded to the same, 
 where he said, " He bare our sins in his own body on the 
 tree:" (/) because from the visible symbol of the curse, we 
 more clearly apprehend, that the burden, with which we were 
 oppressed, was imposed on him. Nor must we conceive that 
 he submitted to a curse which overwhelmed him, but on the 
 contrary that by sustaining it, he depressed, broke, and de- 
 stroyed all its power. Wherefore faith apprehends an abso- 
 lution in the condemnation of Christ, and a benediction in his 
 curse. It is not without reason therefore that Paul magnifi- 
 cently proclaims the triumph, which Christ gained for himself 
 on the cross; as though the cross, which was full of ignominy, 
 had been converted into a triumphal chariot. For he says, 
 that " he nailed to his cross the hand- writing, which was con- 
 trary to us, and having spoiled principalities and powers, he 
 made a shew of them openly." (m) Nor should this surprise 
 us; for, according to the testimony of another apostle, u Christ 
 offered himself through the eternal Spirit." (n) Hence arose 
 that change of the nature of things. But that these things may 
 be deeply rooted and firmly fixed in our hearts, let us always 
 remember his sacrifice and ablution. For we certainly could 
 have no confidence that Christ was our (*7roAtiTgao-<$, (<?) x 
 T<A/Tg, (/>) KOCI <AflKmig/ox,) (y) redemption, ransom, and 
 propitiation, if he had not been a slaughtered victim. And 
 for this reason it is, that when the Scripture exhibits the 
 method of redemption, it so often makes mention of blood. 
 Though the blood shed by Christ has not only served as 
 an atonement to God, but likewise as a laver to purge away 
 our pollutions. 
 
 VII. It follows in the Creed, " that he died and was buried:" 
 in which may be further seen, how in every respect he sub- 
 
 (*) Gal. Hi. 13, 14. (0 I Peter ii. 24. (m) Col. ii. 14, 15. 
 (n) Heb. ix. 14- (o) 1 Cor. i. 30. (/>) 1 Tim. ii. 6. 
 
 (,y) Rom. iii. 25,
 
 CHAP, xvi.] CHRISTIAN RELIGION. 549 
 
 stituted himself in our room to pay the price of our redemp- 
 tion. Death held us in bondage under his yoke; Christ, to 
 deliver us from it, surrendered himself to his power in our 
 stead. This is the meaning of the apostle, when he says, that 
 " he tasted death for every man." (r) For by his death he 
 prevented us from dying, or, which comes to the same thing > 
 by his death recovered life for us. But in this respect he 
 differed from us; he surrendered himself to death to be as it 
 were overcome by it, not that he might be absorbed in its 
 abysses, but rather that he might swallow that, by which we 
 should have been at length devoured; he surrendered himself 
 to death to be subdued, not that he might be overwhelmed by 
 its power, but rather that he might overthrow that which 
 threatened us, which indeed had already overcome us, and 
 was triumphing over us. Lastly, he died, " that he might de- 
 stroy him that had the power of death, that is, the devil; and 
 deliver them who through fear of death were all their lifetime 
 subject to bondage." (s) This is the first benefit we have re- 
 ceived from his death. The second is, that, by a communication 
 of himself, he " mortifies" our " members which are upon the 
 earth," (f) that they may no longer perform their own actions; 
 and slays our old man, that it may not flourish and bear fruit 
 any more. The burial of Christ has the same tendency, 
 namely, that being made partakers of it, we may be buried to 
 sin. For when the apostle teaches us that " we have been 
 planted in the likeness of the death of Christ, and buried 
 with him" (y) to the death of sin; that " by his cross the world 
 is crucified" unto us, and we " unto the world;" (to) and that 
 we " are dead" with him; (#) he not only exhorts us to imitate 
 the example of his death; but declares that it contains such an 
 efficacy, as ought to be conspicuous in all Christians, unless 
 they wish to render that death ineffectual and useless. In the 
 death and burial of Christ therefore we have a twofold benefit 
 proposed to our enjoyment; deliverance from the thraldom of 
 death, and the mortification of our flesh. 
 
 VIII. But it is not right to omit his "descent into hell," 
 which is of no small importance towards the accomplishment 
 
 (r) Heb. ii. 9. 0) Heb. ii. 14, 15. (0 Col. ill. 5. 
 
 (t>) Rom. vi. 4, 5. (w) Gal. vi. 14. (x) Col. iii. 3.
 
 550 INSTITUTES OF THE [BOO* a. 
 
 of redemption. For though it appears from the writings of 
 the ancients, that this article of the Creed was not always in 
 common use in the churches; yet in discussing a system of 
 doctrine, it is necessary to introduce it, as containing a 
 mystery highly useful and by no means to be despised. Indeed 
 there are some of the ancients who do not omit it. Hence 
 we may conjecture, that it was inserted a little after the days 
 of the apostles, and was not immediately but gradually received 
 in the churches. This at least cannot be controverted, that 
 it was agreeable to the general opinion of all the faithful; since 
 there is not one of the Fathers, who does not mention in his 
 writings the descent of Christ into hell, though they explain it 
 in different senses. But by whom, or at what period it was 
 first inserted, is of little consequence; it is of more importance 
 that the Creed should present us a full and complete summary 
 of faith, hito which nothing should be inserted, but what is 
 taken from God's most holy word. Yet if any morosely refuse 
 to admit it into the Creed, it shall presently be proved to be so 
 necessary to the perfection of our redemption, that the omission 
 of it considerably lessens the benefit of the death of Christ. 
 Some again are of opinion, that this clause contains nothing 
 new, but is only a repetition, in other words, of what had be- 
 fore been said respecting his burial; because the word here 
 rendered " hell" is frequently used in the Scriptures to signify 
 the grave. I admit the truth of their observation respect- 
 ing the signification of this word, that it is frequently to be 
 understood of the " grave;" but their opinion is opposed by 
 two reasons, which easily induce me to dissent from them. 
 For what extreme carelessness it would betray, after a plain 
 fact had been stated in the most explicit and familiar manner, 
 to assert it a second time in an obscure combination of 
 words, calculated rather to perplex than to elucidate it! For 
 when two phrases expressive of the same thing are connected 
 together, the latter ought to be an explanation of the former. 
 But what an explanation would this be, if one were to express 
 it thus: "When Christ is said to have been buried, the mean- 
 ing is, that he descended into hell?" Besides it is not probable, 
 that such a superfluous tautology could have found its way into 
 this compendium, in which the principal articles of faith are
 
 CHAP, xvi.] CHRISTIAN RELIGION. 551 
 
 summarily expressed with the utmost possible brevity. And 
 I doubt not, that all who have considered this point with any 
 attention will easily assent to what I have advanced. 
 
 IX. Others give a different interpretation; that Christ de- 
 scended to the souls of the Fathers who had died under the 
 law, for the purpose of announcing the accomplishment of re- 
 demption, and liberating them from the prison in which they 
 were confined. To this purpose they pervert a passage in the 
 Psalms, that " he hath broken the gates of brass, and cut the 
 bars of iron in sunder:" (z/) and another in Zechariah, " I 
 have sent forth thy prisoners out of the pit wherein is no 
 water." (z) But since the Psalmist celebrates the liberation of 
 those who are suffering captivity and imprisonment in distant 
 countries; and Zechariah compares the destruction in which 
 the people had been overwhelmed in Babylon, to a dry pit 
 or abyss; and at the same time suggests, that the salvation of 
 the whole Church is a deliverance from the abysses of hell: I 
 know not how it came to pass, that posterity should imagine 
 a subterraneous cavern to which they have given the name of 
 LJmbus. But this fable, although it is maintained by great 
 authors, and even in the present age is by many seriously de- 
 fended as a truth, is after all nothing but a fable. For to con- 
 fine the souls of the dead in a prison, is quite puerile: but 
 what necessity was there for Christ to descend thither in order 
 to liberate them? I freely confess indeed that Christ illumi- 
 nated them by the power of his Spirit; that they might know 
 that the grace, which they had only tasted by hope, was then 
 exhibited to the world. And probably to this we may accom- 
 modate that passage of Peter, where he says, that Christ " went 
 and preached unto the spirits who were keeping watch as in a 
 tower." (a) This is generally rendered " the spirits in prison," 
 but I conceive improperly. The context also gives us to un- 
 derstand, that the faithful who had died before that time, were 
 partakers of the same grace with us. For the apostle amplifies 
 the efficacy of the death of Christ from this consideration, that 
 it penetrated even to the dead; when the souls of the faithful 
 enjoyed the present view of that visitation which they had been 
 
 (y) Pfalm cvii. 16 ( 2 ) Zech. ix. 11. (> 1 Peter iii. IP.
 
 552 INSTITUTES OF THE [BOOK n. 
 
 anxiously expecting; whilst on the contrary it was more 
 clearly discovered to the reprobate, that they were excluded 
 from all hope. But since Peter has not spoken in this distinct 
 manner oi* the pious and the impious, we must not understand 
 him as confounding them all together without any discrimina- 
 tion. He only designs to inform us, that the knowledge of the 
 death of Christ was common to them both. 
 
 X. But laying aside all consideration of the Creed, we have 
 to seek for a more certain explanation of the descent of Christ 
 into hell, and we find one in the Divine word, not only holy 
 and pious, but likewise replete with singular consolation. If 
 
 Christ had merely died a corporeal death, no end would have 
 
 *, . - -- ' 
 
 been accomplished by it; it was requisite also, that he should 
 feel the severity of the Divine vengeance, in order to appease 
 the wrath of God, and satisfy his justice. Hence it was necessary 
 for him to contend with the powers of hell and the horror of 
 eternal death. We have already stated from the prophet, that 
 " the chastisement of our peace was upon him," that " he was 
 wounded for our transgressions, and bruised for our iniqui- 
 ties;" () the meaning of which is, that he was made a substitute 
 and surety for transgressors, and even treated as a criminal him- 
 self, to sustain all the punishments, which would have been in- 
 flicted on them: only with this exception, that " it was not possi- 
 ble that he should be holden of the pains of death." (c) There- 
 fore it is no wonder, if he be said to have descended into hell, 
 since he suffered that death, which the wrath of God inflicts 
 on transgressors. It is a very frivolous and even ridiculous ob- 
 jection, to say that by this explanation the order of things is 
 perverted, because it is absurd to make that subsequent to his 
 burial, which really preceded it. For the relation of those 
 sufferings of Christ, which were visible to men, is very properly 
 followed by that invisible and incomprehensible vengeance 
 which he suffered from the hand of God; in order to assure 
 us that not only the body of Christ was given as the price of 
 our redemption; but that there was another greater and more 
 excellent ransom, since he suffered in his soul the dreadful tor* 
 ments of a person condemned and irretrievably lost. 
 
 (/>) Isaiah liii. 5. CO Acts ii. 24.
 
 CHAP, xvi.] CHRISTIAN RELIGION. 553 
 
 XI. In this sense Peter says, that " God raised him up, 
 having loosed the pains of death: because it was not possible 
 that he should be holden of it." (a) He does not say singly 
 " death;" but tells us that the Son of God was involved in 
 " the pains of death," which proceed from the Divine wrath 
 and malediction, which is the origin of death. For what a 
 little thing it would have been, for Christ to appear in order 
 to suffer death, without any distress or perplexity, and even 
 with pleasure! But this was a true specimen of his infinite 
 mercy, not to evade that death, which he so much dreaded* 
 Nor can it be doubted, but the apostle means to suggest the 
 same in the Epistle to the Hebrews, when he says, that Christ 
 u was heard in that he feared." (6) Some, instead of fear, 
 translate it reverence, or piety; but how improperly, is evident 
 from the subject itself, and also from the form of expression. 
 Christ, therefore, " when he offered up prayers with strong 
 crying and tears, was heard in that he feared;" not that he 
 might obtain an exemption from death, but that he might not 
 be swallowed up by it as a sinner: for he was then sustaining 
 our . character. And it is certainly impossible to imagine 
 any more formidable abyss, than to perceive ourselves forsaken 
 and abandoned by God, and not to be heard when we call 
 upon him, as though he had conspired to destroy us. Now 
 we see Christ was so deeply dejected, that in the urgency of 
 distress, he was constrained to exclaim, " My God, my God, 
 why hast thou forsaken me?" (c) For the idea of some, that 
 he spoke rather according to the opinion of others than from 
 his own feelings, is utterly improbable: since he evidently 
 appears to have spoken from the anguish of his inmost soul. 
 We do not admit that God was ever hostile to him, or angry 
 with him. For how could he be angry with his beloved Son, 
 " in whom his soul delighted?" (</) or how could Christ, by 
 his intercession, appease the Father for others, if the Father 
 were incensed against him? But we affirm, that he sustained 
 the weight of the Divine severity; since, being " smitten and 
 afflicted of God," (e} he experienced from God all the tokens 
 of wrath and vengeance. Wherefore, Hilary argues, that by this 
 
 (a) Acts ii. 24. (6) Heb. v. 7. (c) Matt, xxvii. 46. 
 
 (t/) Isaiah xV.i. 1. (e) Isaiah liii. 4. 
 
 VOL. I. 4 A
 
 554 INSTITUTES OF THE [BOOK n. 
 
 descent we have obtained the destruction of death. And in 
 other places he accords with our opinion; as when he says, 
 " The cross, death, and hell, are our life." Again, in another 
 place, " The Son of God is in hell, but man is raised to 
 heaven." But why do I cite the testimony of a private 
 person, when the apostle asserts the same thing, mentioning, 
 as the reward of Christ's victory, the deliverance of them 
 " who, through fear of death, were all their life-time subject 
 to bondage?" (/") It was necessary, therefore, that he should 
 overcome that fear, which naturally and incessantly harasses 
 all men; which he could not do, without contending with it. 
 Now, that his was not a common or trivial fear, will soon 
 be more clearly evinced. Thus, by contending with the 
 power of the devil, with the dread of death, and with the 
 pains of hell, he obtained the victory, and triumphed over 
 them, that in death we may no longer dread those things 
 which our prince hath destroyed. 
 
 XII. Here some contentious, though illiterate men, im- 
 pelled rather by malice than by ignorance, exclaim against 
 me, that I am guilty of an atrocious injury to Christ; because 
 it is utterly unreasonable that he should have any fear con- 
 cerning the salvation of his soul. And then they aggravate the 
 cavil, by pretending that I attribute despair to the Son of 
 God, which is contrary to faith. In the first place, it is 
 presumptuous in them to raise a controversy concerning the 
 fear and consternation of Christ, which is so expressly as- 
 serted by the evangelists. For, before the approach of his 
 death, he experienced a perturbation of spirit, and depression 
 of mind; but, in the actual struggle with it, he began to feel 
 a greater degree of consternation. If they say that this was 
 only pretence, it ts a most paltry subterfuge. We ought, 
 therefore, as Ambrose justly advises, fearlessly to acknow- 
 ledge the sorrow of Christ, unless we are ashamed of his cross. 
 And, indeed, if his soul had experienced no punishment, he 
 would have been only :i Redeemer for the bod}-. It was 
 necessary for him to combat, in order to raise up those who 
 h-.y prostrate on the earth; and his heavenly glory is so far from 
 
 (/) Heb. ii. is.
 
 CHAP, xvi.] CHRISTIAN RELIGION. 555 
 
 being diminished by this, that his goodness, which is never 
 sufficiently celebrated, is conspicuous in his voluntary and unrc- 
 luctant assumption of our infirmities. Hence that consolation 
 which the apostle offers us under our anxieties and sorrows, 
 that this Mediator has experienced our infirmities, in order 
 that he might be the more ready to succour the wretched. (-) 
 They pretend, that what is intrinsically bad cannot be justly 
 attributed to Christ. As though they were wiser than the 
 Spirit of God, who connects these two things together, that 
 Christ " was in all points tempted like as we are, yet without 
 sin." We have no reason, therefore, to be alarmed by the 
 infirmity of Christ, to which he was not compelled by vio- 
 lence or necessity, but induced merely by his mercy and love 
 for us, voluntarily to submit himself. But none of his volun- 
 tary sufferings for us have been any diminution of his power. 
 These captious objectors, however, are deceived in one point; 
 they do not perceive that this infirmity in Christ was per- 
 fectly free from every stain of guilt, because he always kept 
 himself within the limits of obedience. For, because no 
 moderation can be discovered in the corruption of our nature, 
 where all our passions transgress all bounds with impetuous 
 violence, they erroneously measure the Son of God by this 
 standard. But he being innocent, and free from every defect, 
 all his affections were governed by a moderation which ad- 
 mitted of no excess. Whence it was very possible for him to 
 resemble us in sorrow, fear, and dread, and yet, in this re- 
 spect, to be very different from us. Refuted here, they pro- 
 ceed to another cavil; that, although Christ was afraid of 
 death, yet he was not afraid of the malediction and wrath of 
 God, from which he knew himself to be safe. But let the 
 pious reader consider how much honour it reflects on Christ, 
 that he was more delicate and timorous than the generality of 
 mankind. Robbers and other malefactors obstinately rush 
 forward to death; many men heartily despise it; others 
 calmly submit to it. But what constancy or magnanimity 
 would the Son of God have discovered, in being astonished 
 and almost struck dead with the fear of it? For it is related 
 
 <Heb.iv. 15
 
 556 INSTITUTES OF THE [BOOK n. 
 
 of him, what might generally be accounted a prodigy, that 
 through the vehemence of his agonies, drops of blood flowed 
 from his face. Nor did he exhibit this spectacle to the eyes of 
 others; he sent up his groans to his Father, in the secrecy of 
 retirement. And every doubt is removed, by the necessity 
 that there was for angels to descend from heaven, to support 
 him with unusual consolation. What disgraceful effeminacy, 
 as I have suggested, would this have been, to be so distressed 
 by the fear of a common death, as to be in a bloody sweat, 
 and incapable of being comforted without the presence of 
 angels! What! does not this rayer, which he repeated 
 three times, " O my Father, if it be possible, let this cup 
 pass from me," (A) proceeding from an incredible bitterness 
 of soul, demonstrate that Christ had a more severe and ar- 
 duous conflict than with a common death? Whence it ap- 
 pears, that those triflers, with whom I am now disputing, 
 presumptuously chatter about things which they know not; 
 because they never seriously considered the nature or the im- 
 portance of our redemption from the Divine judgment. But 
 it is our wisdom, to have a clear understanding how much 
 our salvation cost the Son of God. If any one inquire, 
 whether Christ was then descending to hell, when he depre- 
 cated death? I reply, that this was the prelude to it, whence 
 we may conclude what dreadful and horrible agonies he must 
 have suffered, while he was conscious of standing at the tri- 
 bunal of God, accused as a criminal on our account. But, 
 although the Divine power of the Spirit concealed itself for a 
 moment, to give place to the infirmity of the flesh; yet we 
 know, that the temptation arising from a sense of grief and 
 fear was such as was not repugnant to faith. And thus was 
 fulfilled what we find in the sermon of Peter, "that it was 
 not possible that he should be holden of the pains of death;" (i) 
 because, when he perceived himself, as it were, deserted by 
 Go !, still he relaxed not in the least from his confidence in 
 his Father's goodness. This is evident from his celebrated 
 invocation, when, through the vehemence of grief, he ex- 
 cluimed, " My God, my God, why hast thou forsaken me?" (>) 
 
 (*) Malt. Xxvi. 39. () Acts ii. 24. (* ) Matt, xxvii. 46.
 
 CHAP, xvi.] CHRISTIAN RELIGION. 557 
 
 For notwithstanding his extreme agony, yet he continues to call 
 God his God, even when he complains that he is forsaken by 
 him. Now this serves to refute the error of Apollinaris, and 
 also of those who were called Monothelites. Apollinaris pre- 
 tended that the eternal Spirit supplied the place of a soul in 
 Christ, so that he was but half a man. As though he could 
 expiate our sins, without obedience to the Father. But where 
 was the disposition or will, requisite to obedience, but in his 
 soul? which we know was "troubled," (/) in order to dissipate 
 all our fears, and obtain peace and rest for ours. Moreover, 
 in opposition to the Monothelites, we see, that what was con- 
 trary to his will as man, was agreeable to his will as God. I 
 say nothing of his overcoming the fear of which we have 
 spoken, by a contrary disposition. For there is a manifest 
 appearance of contrariety when he says, " Father, save me 
 from this hour: but for this cause came I unto this hour. 
 Father, glorify thy name." (???) Yet, in this perplexity, there 
 is no such want of moderation as is evident in us, even 
 while we are exerting our most strenuous endeavours to con- 
 quer ourselves. 
 
 XIII. Next follows his resurrection from the^dead, without 
 which all that we have said would be incomplete. For, since 
 there appears nothing but infirmity in the cross, death, and 
 burial of Christ, faith must proceed beyond all these things, 
 to be furnished with sufficient strength. Wherefore, although 
 our salvation is perfectly accomplished by his death, because 
 by that we are reconciled to God, a satisfaction is given to his 
 righteous vengeance, the curse is removed, and the punish- 
 ment sustained; yet we are said to have been " begotten again 
 to a lively hope," not by his death, but " by his resurrection 
 from the dead." (n) For as at his resurrection he appeared the 
 conqueror of death, so it is on his resurrection that our faith 
 principally rests. This is better expressed in the words of 
 Paul, when he says, that Christ " was delivered for our 
 offences, and was raised again for our justification:" (o) as 
 though he had said, that sin was removed by his death, and 
 righteousness renewed and restored by his resurrection. For 
 
 (/) John xii. 27. (m) John xii. 27, 28. 
 
 () 1 Peter i. 3. (o) Rom. iv. 25.
 
 558 INSTITUTES OF THE [BOOK n, 
 
 how was it possible for him by dying to liberate us from death, 
 if he had himself remained under its power? how could he 
 have obtained the victory for us, if he had been vanquished in 
 the contest? Wherefore we ascribe our salvation partly to 
 the death of Christ, and partly to his resurrection; we be- 
 lieve that sin was abolished, and death destroyed, by the 
 former; that righteousness was restored, and life established, by 
 the latter; yet so that the former discovers its power and efficacy 
 in us by means of the latter. Therefore Paul asserts that he 
 was " declared to be the Son of God, by the resurrection from 
 the dead;" (/) because he then displayed his heavenly power, 
 which is both a lucid mirror of his Divinity, and a firm sup- 
 port of our faith. So, in another place, he says, that " he 
 was crucified through weakness, yet he liveth by the power of 
 God." (7) In the same sense, in another place, treating of 
 perfection, he says, " that I may know him, and the power of 
 his resurrection." (r) Yet, immediately after, he adds, " the 
 fellowship of his sufferings, and conformity to his death." 
 In perfect harmony with this, is the following declaration of 
 Peter: " God raised him up from the dead, and gave him 
 glory; that your faith and hope might be in God:" (s) not 
 that faith totters when it rests on his death; but because " the 
 power of God," which " keeps us through faith," (j) chiefly 
 discovers itself in his resurrection. Let us remember, there- 
 fore, that whenever mention is made of his death alone, it 
 comprehends also what strictly belongs to his resurrection; 
 and that the same figure of speech is applied to the word 
 resurrection, whenever it is used without any mention of his 
 death, so that it connects with it what is peculiarly applicable 
 to his death. But since it was by rising from the dead that 
 he obtained the palm of victory, to become the resurrection 
 and the life; Paul justly contends, that, "if Christ be not 
 risen, then is" the "preaching" of the gospel "vain, and" 
 our " faith is also vain." (u) Therefore, in another place, 
 after having gloried in the death of Christ, in opposition to 
 all the fears of condemnation, he adds, by way of amplifica- 
 tion, " Yea, rather, that is risen again, who is even at tht 
 
 (/)) Rom. i. 4. (<?) 2 Cor. xiii.4. (r) Phil. iu. 10. 
 
 () 1 Peter i. 21. (l) 1 Peter i. 5. (t>) 1 Cor. xv. 14, 17.
 
 CHAP, xvi.] CHRISTIAN RELIGION. 559 
 
 right hand of God, who also maketh intercession for us." (w) 
 Besides, as we have before stated, that the mortification of our 
 flesh depends on communion with his cross; so it must also be 
 understood, that we obtain another benefit, corresponding to 
 that, from his resurrection. The apostle says, " If we have 
 been planted together in the likeness of his death, we shall be 
 also in the likeness of his resurrection: even so we also should 
 walk in newness of life." (*) Therefore in another place, as, 
 from our being dead with Christ, he deduces an argument for 
 the mortification of our members which are upon the earth; (z/) 
 so also, because we are risen with Christ, he thence infers that 
 we should seek those things which are above, and not those 
 which are on the earth. (2) By which expressions we are not 
 only invited to walk in newness of life, after the example of 
 Christ raised from the dead, but are taught that our regenera- 
 tion to righteousness is effected by his power. We derive 
 also a third benefit from his resurrection, having received, 
 as it were, a pledge to assure us of our own resurrection, of 
 which his clearly affords the most solid foundation and evidence. 
 This subject the apostle discusses more at large in the first 
 Epistle to the Corinthians, (a) But it must be remarked by 
 the way, that when he is "said to have " risen from the dead," 
 this phrase expresses the reality both of his death and of his 
 resurrection: as though it were said, that he died the same 
 death as other men naturally die, and received immortality in 
 
 1>m ^*^'*^*&^+a**i^^^*^*fl&**6t*tol***i^H6**t^&e^lti^+^&&*B^0*BgtBtB&4UH0^BBHtltB&9l&H^ttHB&tiltBlB& 
 
 the same body which he had assumed in a mortal state. 
 
 XIV. His resurrection is properly followed in the Creed by 
 his ascension to heaven. For though Christ began to make a 
 more illustrious display of his glory and power at his resur- 
 rection, having now laid aside the abject and ignoble condition 
 of this mortal life, and the ignominy of the cross; yet his ascen- 
 sion into heaven was the real commencement of his reign. This 
 the apostle shews, when he informs us, that he " ascended, that 
 he might fill all things." () Here, in an apparent contradic- 
 tion, he suggests to us that there is a beautiful harmony, because 
 Christ departed from us, that his departure might be more use- 
 ful to us than that presence, which, during his continuance on 
 
 (w) Rom. viii. 34. (,r) Rom. vi. 4, 5. (/) Col. iii. 5. 
 
 (55) Col. Hi. 1, 2. (a)l Cor. xv. (6) Eph. iv. 10.
 
 560 INSTITUTES OF THE [BOOK n 
 
 earth, confined itself withjnjthe humble mansion of his body. 
 Therefore John, after having related that remarkable invitation, 
 " If any man thirst, let him come unto me, and drink," sub- 
 joins, that u the Holy Ghost was not yet given; because that 
 Jesus was not yet glorified." (c) This the Lord himself also 
 declared to his disciples: " It is expedient for you that I go 
 away: for if I go not avray, the Comforter vrill not come unto 
 you." (</) Now he proposes a consolation for his corporeal ab- 
 sence, that he " will not leave them comfortless, or orphans, 
 but will come again to them," in a manner, invisible indeed, 
 but more desirable: because they were then taught by a more 
 certain experience that the authority which he enjoys, and the 
 power which he exercises, is sufficient for the faithful, not only 
 to procure them a blessed life, but to ensure them a happy 
 death. And indeed we see how largely he then increased the 
 effusions of his Spirit, how greatly he advanced the magnifi- 
 cence of his feign, and what superior power he exerted both 
 in assisting his friends, and in defeating his enemies. Being 
 received up into heaven, therefore, he removed his corporeal 
 presence from our view; not that he might no longer be pre- 
 sent with the faithful who were still in a state of pilgrimage on 
 earth, but that he might govern both heaven and earth by a 
 more efficacious energy. Moreover, his promise, that- he 
 would be with us till the end of the world, he has performed 
 by this his ascension; by which, as his body was elevated 
 above all heavens, so his power and energy have been diffused 
 and extended beyond all the limits of heaven and earth. In 
 representing this, I would prefer the language of Augustine to 
 my own. " Christ," says he, " was about to go by death to 
 the right hand of the Father, whence he will hereafter come 
 to judge the living and the dead; and this by a corporeal pre- 
 sence, according to the rule of faith and sound doctrine. For 
 in his spiritual presence with them, he was to come soon after 
 his ascension." And elsewhere he treats this subject in a 
 manner still more diffuse and explicit. By his ineffable and 
 invisible grace, Christ has fulfilled his declaration, " Lo, I am 
 with you alway, even unto the end of the world." (i) But 
 
 (c) John vii. 37, 39. (d.) John xvi. 7. (e) Matt, xxviii. 20.
 
 CHAP, xvi.] CHRISTIAN RELIGION. 561 
 
 with respect to the body which the Word assumed, which was 
 born of the Virgin, which was apprehended by the Jews, which 
 was fixed to the cross, which was taken down from the cross, 
 which was folded in linen, which was laid in the sepulchre, 
 which was manifested at the resurrection, there has been an 
 accomplishment of this prediction: " Ye shall not have me 
 always with you." Why? Because in his corporeal presence 
 he conversed with his disciples for forty days, and while they 
 were attending him, seen but not followed by them, he ascended 
 into heaven; and he is not here, for he sits there at the right 
 hand of the Father; and yet he is here, for he has not with- 
 drawn the presence of his majesty. In the presence of his 
 majesty, therefore, wi: have Christ always with us; but with 
 respect to his corporeal presence, he said with truth to. his 
 disciples, " Me ye have not always." For the Church enjoyed 
 his corporeal presence for a few days, now she enjoys him by 
 faith, and does not behold him with her eyes. 
 
 XV. Wherefore it is immediately added, that he is seated 
 at the right hand of the Father: which is a similitude borrowed 
 from princes, who have their assistants, to whom they depute 
 the exercise of the government. So Christ, in whom the 
 Father determines to be exalted, and by whose medium he 
 chooses to reign, is said to have been received to his right 
 hand; as though it were said, that he had been inaugurated m 
 the government of heaven and earth, and had solemnly entered 
 on the actual administration of the power committed to him; 
 and not only that he has entered on it, but that he continues 
 in it, till he descends to judgment. For so the apostle explains 
 it, in the following words: " The Father hath set him at his 
 own right hand, far above all principality, and power, and 
 might, and dominion, and every name that is named, not only 
 in this world, but also in that which is to come: and hath put 
 all things under his feet, and gave him to be the head over 
 all things to the Church," &c. (,) We see the end of this 
 session; it is, that all creatures, both celestial and terrestrial, 
 may admire his majesty, be governed by his hand, obey his 
 will, and be subject to his power. And the only design of the 
 
 (g-) Eph. i. 20-22. 
 VOL. I. 4 B
 
 56? INSTITUTES OF THE [BOOK . 
 
 apostle* in their frequent mention of it, is to teach us that all 
 things are committed to his government. Wherefore they 
 who suppose that nothing but blessedness is signified in this 
 article, are not right in that opinion. It affects not our argu- 
 ment, that Stephen declares that he sees Christ " standing," (A) 
 because the present question relates, not to the posture of his 
 body, but to the majesty of his dominion; so that sitting' 
 signifies no other than presiding at the tribunal of heaven. 
 
 XVI. Hence faith receives many advantage^. For it per- 
 ceives, that by his ascension the Lord has opened the way to 
 the kingdom of heaven, which had been stopped by Adam. 
 For since he entered there in our nature, and as it were in our 
 names, it follows that, as the apostle expresses it, we now " sit 
 together" with him " in heavenly places," (z) because we not 
 only hope for heaven, but already possess in in our Head. Be- 
 sides, faith knows that his residence with his Father conduces 
 greatly to our advantage. For being entered into a sanctuary, 
 which is not of human erection, (/) he continually appears in the 
 presence of the Father as our advocate and intercessor; (7) he 
 
 ' * | !! _|_a | _l_|___jliu_jj |__ __ ___^1_^,^^ ^ ' 
 
 attracts the eyes of the Father to his righteousness, so as to 
 avert them from our sins; he reconciles him to us, so as t* 
 procure for us, by his intercession, a way of access to his 
 hrone, which he replenishes with grace and mercy, but which 
 ;her\vise would be pregnant with horror to miserable sin- 
 ners, (m) In the third place, faith has an apprehension of his 
 power, in which consists our strength, our fortitude, our wealth, 
 and our triumph over hell. For " when he ascended up on 
 high, he led captivity captive," (>/) spoiled his enemies, and 
 enriched his people, and daily loads them with spiritual fa- 
 vours. He sits therefore on high, that from thence he may 
 shed forth his power upon us, that he may animate us with 
 spiritual life, that he may sanctify us by his Spirit, that he 
 may adorn his Church with a variety of graces, and defend it 
 by his protection from every calamity, that by the strength of 
 his hand he may restrain the ferocious enemies of his cross 
 and of our salvation; finally, that he may retain all power in 
 heaven and in earth: till he shall have overthrown all his 
 
 (A) Acts vii. 55, 56. (i) Eph. ii. 6. (4) Heb. ix. 24. 
 
 (/) Rom. viii. 34 (m) Heb. iv. 16. () Eph. iv. 8. 
 
 "l 
 \
 
 CHAP, xvi.] CHRISTIAN RELIGION. 563 
 
 enemies, who are also ours, and completed the edification of 
 his Church. And this is the true state of his kingdom, this 
 the power which the Father hath conferred on him, till he 
 completes the last act by coming to judge tlu living and the 
 dead. 
 
 XVII. Christ gives his servants unequivocal tokens of the 
 presence of his power: but because on earth his kingdom is 
 in some measure concealed under the meanness of the flesh, 
 faith is for a very good reason called to meditate on that visible 
 presence which he will manifest at the last day; For he will 
 descend from heaven in a visible form, in the same manner in 
 which he was seen to ascend; (A) and will appear to all with 
 the ineffable majesty of his kingdom, with the splendour of 
 immortality, with the infinite power of Deity, and with a 
 host of angels. (z) From thence therefore we are commanded 
 to expect him as our Redeemer at the last day, when he will 
 separate the sheep from the goats, the elect from the reprobate; 
 and there will not be an individual of either the living or the 
 dead, that can escape his judgment. For from the most re- 
 mote corners of the world they will hear the sound of the trum- 
 pet, with which all mankind will be summoned to his tribunal, 
 both those whom that day shall find alive, and thpse whom 
 death shall previously have removed from the society of 
 living. There are some who understand the words quic 
 living, and dead, in a different sense. And indeed we find that 
 some of the Fathers hesitated respecting the exposition of this 
 clause: but the sense we have given, being plain and clear, is 
 far more consistent with the design of the Creed, which appears 
 to have been composed for the common people. Nor is this 
 repugnant to the assertion of the apostle, that " it is appointed 
 unto men once to die." () For although they who shall sur- 
 vive in this mortal life till the last judgment, shall not die in a 
 natural manner and order; yet that change, which they shall 
 experience, since it will resemble death, may without impro- 
 priety be designated by that appellation. It is certain in- 
 deed that " all shall not sleep, but all shall be changed." (/) 
 What is that? In one moment their mortal life will be extin- 
 
 (A) Acts i. 11. (0 Matt. Xxiv. 30. xxv. 31. 1 Thtfss. iv. 16, 17. 
 
 O) Heb. ix. 27. (/) 1 Co*, xv. 5l.
 
 o64- INSTITUTES OF THE [BOOK n, 
 
 guishcd and absorbed, and will be transformed into a nature 
 entirely new. This extinction of the flesh no man can deny to 
 be death. Nevertheless it remains a truth, that the living and 
 the dead will be summoned to judgment; for u the dead in 
 Christ shall rise first: then they which are alive and remain 
 shall be caught up together with them in the clouds, to meet 
 the Lord in the air." (/) And it is very probable that this 
 article was taken from the sermon of Peter, (n) and from the 
 solemn charge of Paul to Timothy, (o) 
 
 XVIII. It is a source of peculiar consolation to hear that 
 he will preside at the judgment, who has already destined us 
 to participate with himself the honour of sitting in judgment 
 with him, so far will he be from ascending the tribunal to con- 
 demn us. For how could a most merciful prince "destroy his 
 own people? how could a head scatter his own members? how 
 could an advocate condemn his own clients? For if the apostle 
 ventures to exclaim, that no one can condemn us while Christ 
 intercedes for us; (/>) it is much more certain that Christ him- 
 self, our intercessor, will not condemn those whose cause he 
 has undertaken, and whom he has engaged to support. Indeed, 
 it is no -inconsiderable security, that we shall stand before no 
 other tribunal than that of our Redeemer, from whom we are 
 to expect salvation; and that he, who by the gospel now pro- 
 anises eternal life, will at the judgment ratify and perform the 
 promise which he has given. The design of the Father in 
 honouring the Son by " committing all judgment to him," (q) 
 was, that he might relieve the consciences of his people from 
 all fear concerning the judgment. Thus far I have followed 
 the order of trief Apostles' CfeecT: because while it comprizes 
 in a few words the principal points of redemption, it may 
 serve to give us a distinct and separate view of those particu- 
 lars respecting Christ which merit our attention. I style it 
 the Apostles' Creed, but am not at all solicitous to know 
 who was the composer of it. The ancient writers agree in 
 ascribing it to the apostles; either from a belief that it was 
 written and published by their common concurrence, or from 
 an opinion that this compendium, being faithfully collected from 
 
 (m) 1 Thess. iv. 16, 17. (") Acts x. 42. (o) 2 Tim. iv. I. 
 
 (/>) Rom. viii.34. (</) John v. 22.
 
 CHAP, xvi.] CHRISTIAN RELIGION. 565 
 
 the doctrine delivered by them, was worthy of being sanctioned 
 by such a title. And whoever was the author of it, I have no 
 doubt that it has been publicly and universally received as a 
 confession of faith from the first origin of the Church, and 
 even from the days of the apostles. Nor is it probable that it 
 was composed by any private individual, since from time imme- 
 morial it has evidently been esteemed as of sacred authority by 
 all the pious. But what we ought principally to regard, is be- 
 yond all controversy; that it comprehends a complete account 
 of our faith in a concise and distinct order, and that every thing 
 it contains is confirmed by decisive testimonies of Scripture. 
 This being ascertained, it is of no use anxiously to inquire, 
 or to contend with any one, respecting its author, unless it be 
 not sufficient for any one to have the unerring truth of the 
 Holy Spirit, without knowing either by whose mouth it was 
 uttered, or by whose hand it was written. 
 
 XIX. Since we see that the whole of our salvation, and all 
 the branches of it, are comprehended in Christ, we must be 
 cautious not to alienate from him the least possible portion of 
 it. If we seek salvation, we are taught by the name of JESUS, 
 that it is in him; if we seek any other gifts of the Spirit, they 
 will be found in his unction; strength, in his dominion; purity, 
 in his conception; indulgence discovers itself in his nativi 
 by which he was made to resemble us in all things, that 
 might learn to condole with us; if we seek redemption, it wi 
 be found in his passion; absolution, in his condemnation; re- 
 mission of the curse, in his cross; satisfaction, in his sacrifice; 
 purification, in his blood; reconciliation, in his descent into 
 hell; mortification of the flesh, in his sepulchre; newness of 
 life and immortality, in his resurrection; the inheritance of 
 the celestial kingdom, in his entrance into heaven; protection, 
 security, abundance, and enjoyment of all blessings, in his 
 kingdom; a fearless expectation of the judgment, in the judi- 
 cial authority committed to him. Finally, blessings of every 
 kind are deposited in him, let us draw from his treasury, and 
 from no other source, till our desires are satisfied. For they 
 who, not content with him alone, are carried hither and thither 
 into a variety of hopes, although they fix their eyes principally 
 on him, nevertheless deviate from the right way in the diver-
 
 566 INSTITUTES OF THE [BOOK n. 
 
 sion of any part of their attention to another quarter. This 
 distrust however cannot intrude, where the plenitude of his 
 blessings hath once been truly known. 
 
 vw>vwwvvwwv 
 
 CHAPTER XVII. 
 
 Christ truly and properly said to have merited the Grace of God 
 
 and Salvation for us. 
 
 W E must devote an additional Chapter to the solution of 
 this question. For there are some men, more subtle than or- 
 thodox, who though they confessed that Christ obtained salva- 
 tion for us, yet cannot bear the word merit, by which they 
 suppose the grace of God is obscured. So they maintain that 
 Christ is only the instrument or minister, not as he is called by 
 Peter, the Author, or Leader, and " Prince of life." (r) I grant, 
 indeed, if any man would oppose Christ simply and alone to 
 the judgment of God, there would be no room for merit; be- 
 cause it is impossible to find in man any excellence which can 
 merit the favour of God: nay, as Augustine most truly ob- 
 es, "The brightest illustration of predestination and grace 
 Saviour himself, the man Christ Jesus, who hath 
 acquired this character in his human nature, without any pre- 
 vious merit either of works or of faith." Let any one tell me, 
 how that man merited the honour of being assumed into one 
 person with the Word, who is co-eternal with the Father, and 
 so becoming the only-begotten Son of God? Thus the foun- 
 tain of grace appears in our Head, and from him diffuses its 
 streams through all his members according to their respective 
 capacities. Every one from the commencement of his faith is 
 made a Christian, by the same grace, by which this man from 
 the commencement of his existence was made the Christ. 
 Again, in another treatise, Augustine says, u There is not a 
 more illustrious example of predestination than the Mediator 
 himself. For he who made of the seed of David this righteous 
 
 (q) Acti iii. 15.
 
 CHAP, xvii.] CHRISTIAN RELIGION. 567 
 
 man, so that he never could be unrighteous, without any pre- 
 vious merit of his will, he converts unrighteous persons into 
 righteous ones, and makes them members of that Head," &c. 
 When we speak of the merit of Christ therefore, we do not 
 consider him as the origin of it, but we ascend to the ordina- 
 tion of God, which is the first cause; because it was of his mere 
 good pleasure, that God appointed him Mediator to procure 
 salvation for us. And thus it betrays ignorance, to oppose the 
 merit of Christ to the mercy of God. For it is a common 
 maxim, that between two things, of which one succeeds or is 
 -subordinate to the other, there can be no opposition. There 
 is no reason therefore why the justification of men should not 
 be gratuitous from the mere mercy of God, and why at the 
 same time the merit of Christ should not intervene, which is 
 subservient to the mercy of God. But to our works are directly 
 and equally opposed the gratuitous favour of God and the 
 obedience of Christ, each in its respective place. For Christ 
 could merit nothing^cxcept^by the good pkjg"rco, ^ ot !i by 
 which he had been predestinated to appease the Divine v.-rath 
 by his sacrifice, and to abqlkh our tran v-. ':. : 
 dience. To conclude, since the merit of Christ depends solely . 
 on the grace of God, which appointed this method of salvatic 
 for us, therefore his merit and that grace are with equal 
 priety opposed to all the righteousnesses of men. 
 II. This distinction is gathered from numerous 
 Scripture. " God so loved the world, that he gav 
 begotten Son, that whosoever believeth in him should not 
 perish." (r) We see, that the love of God holds the first place, 
 as the supreme and original cause, and that faith in Christ fol- 
 lows, as the second and proximate cause. If it be objected, 
 that Christ is only the formal cause, this diminishes his merit 
 more than the words now quoted will bear. For if we obtain 
 righteousness by a faith which relies on him, it is in him we 
 are to seek the cause of our salvation. This is evident from 
 many passages. " Not that we loved God, but that he loved 1 
 us, and sent his Son to be the propitiation for our sins." (s) 
 These words clearly demonstrate, that to remove every ob- 
 
 (r) John iii. 16. (*) 1 John iv. 10
 
 568 INSTITUTES OF THE [BOOK 11. 
 
 stacle in the way of his love towards us, God appointed a 
 method of reconciliation in Christ. And there is much con- 
 tained in the word " propitiation;" for God, in a certain in- 
 effable manner, at the same time that he loved us, was never- 
 theless angry with us, till he was reconciled in Christ. This 
 is implied in the following passages: " He is the propitiation 
 for our sins." (i) Again: " It pleased the Father, having made 
 peace through the blood of his cross, by him to reconcile all 
 things unto himself." (t>) Again: " God was in Christ, recon- 
 ciling the world unto himself, not imputing their trespasses 
 unto them." (w) Again: " He hath made us accepted in the 
 Beloved." (*) Again: " That he might reconcile both unto 
 God in one body by the cross." (z/) The reason of this mystery 
 may be learned from the first chapter of the Epistle to the 
 Ephesians, where Paul, having taught that we are chosen in 
 Christ, adds at the same time, that we are accepted in him. 
 How did God begin to favour those whom he had loved before 
 the creation of the world, but by the manifestation which he- 
 made of his love when he was reconciled by the blood of Christ? 
 For since God is the fountain of all righteousness, he must 
 necessarily be the enemy and judge of every sinner. Where- 
 
 e the beginning of his love is the righteousness described b\ 
 
 " He hath made him to be sin for us, who knew nol | 
 sin; that we may be made the righteousness of God in him."(z)| | 
 For his meaning is, that by the sacrifice of Christ we obtain 
 gratuitoiS righteousness so as to be acceptable to God, though 
 by nature we are the children of wrath, and alienated from him 
 by sin. This distinction is indicated also wherever the grace 
 of Christ is connected with the love of God; whence it follows 
 that our Saviour bestows on us what he has purchased; for 
 otherwise it would be inconsistent to ascribe this praise to 
 him distinctly from the Father, that grace is his, and proceeds 
 from him. 
 
 III. Now that Christ by his obedience has really procured 
 and merited grace from the Father for us, is certainly and 
 justly concluded from various passages of Scripture. For I 
 assume this as granted: If Chris.t has satisfied for our sins; if 
 
 (0 1 John ii. 2. (f ) Col. i. 19, 20. (w) 2 Cor. v. 19. 
 
 (*) Eph. i. 6. (i/) Eph. ii. 16. (r) 2 Cor. v. 21.
 
 CHAP, xvii.] CHRISTIAN RELIGION. 369 
 
 he has sustained the punishment due to us; if he has appeased 
 God by his obedience; in a word, if he has suffered the just 
 for the unjust; then salvation has been obtained for us by his 
 righteousness, which is the same as being merited. But 
 according to the testimony of Paul, " We were reconciled by 
 his death, by whom we have received the atonement," or re- 
 conciliation. () Now there is no room for reconciliation with- 
 out a previous offence. The sense therefore is, that God, to 
 whom our sins had rendered us odious, has been appeased by 
 the death of his Son, so as to be propitious to us. And the 
 antithesis, which follows just after, is worthy of careful ob- 
 servation: " As by one man's disobedience many were made 
 sinners, so by the obedience of one shall many be made right- 
 eous." () For the meaning is, that as by the sin of Adam we 
 were alienated from God and devoted to destruction, so by the 
 obedience of Christ we are received into favour, as righteous 
 persons. Nor does the future tense of the verb exclude 
 present righteousness; as appears from the context. For he 
 had before said, " The free gift is of many offences unto justi- 
 fication." (c) 
 
 IV. But when we say that grace is procured for us by 
 merit of Christ, we intend, that we have been purified 
 blood, and that his death was an expiation for sin 
 blood of Jesus Christ cleanseth us from all sin."] W) "This 
 blood is shed for the remission of sins." (e} If t]M| 
 tation of our sins to us be the effect of the blofl 
 shed, it follows that this was the price of satisflEronto 
 justice of God. This is confirmed by the declaration of t' 
 Baptist: " Behold the Lamb of God, which taketh away the 
 sin of the world." (/) For he opposes Christ to all the 
 sacrifices of the law, to shew that v hat they prefigured was 
 accomplished in him alone. Now we know what Moses fre- 
 quently says, that an atonement shall be made for sin, and it 
 shall be forgiven. In short, the ancient figures give us a fine 
 exhi'nitio . of the power and efficacy of the death of Christ. 
 And the apostle copiously discusses this subject in the Epistle 
 to the Hebrews, judiciously assuming this as a fundamental 
 
 (a) Rom. v. 10, 11. (J) Rom. v. 19. (c) Rom. v. 16. 
 
 (rf) 1 John i. 7. (e) Matt. xxvi. 28. (/) John i. 29. 
 
 VOL. I. 4 C
 
 570 INSTITUTES OP THE [BOOK 11. 
 
 principle, that " without shedding of blood there is no remis- 
 sion." Whence he infers, that Christ hath " once ap 'reared 
 to put away sin by the sacrifice of himself:" and that " he 
 was offered to bear the sins of many." (i) He had already 
 said, that " Not by the blood of goats and calves, but by his 
 own blood; he entered once into the holy place, having ob- 
 tained eternal redemption." () Now when he argues in this 
 manner; " If the blood of bulls and of goats, and the ashes 
 of an heifer sprinkling the unclean, sanctifieth to the purify- 
 ing of the flesh; how much more shall the blood of Christ 
 purge your conscience from dead works?" (/) it evidently ap- 
 pears that we too much undervalue the grace of Christ, unless 
 we attribute to his sacrifice an expiatory, placatory, and satis- 
 factory efficacy. Therefore it is immediately added; " He is 
 the Mediator of the New Testament, that by means of death, 
 for the redemption of the transgressions that were under the 
 first testament, they which are called might receive the pro- 
 mise of eternal inheritance." (m) But we ought particularly 
 to consider the relation described by Paul, that he was u made 
 a curse for us." (n) For it would be unnecessary, and con- 
 uently absurd, for Christ to be loaded with a curse, except 
 to discharge the debts due from others, and thereby 
 righteousness for them. The testimony of Isaiah 
 Sjclear, that " the chastisement of our peace was 
 : m; and with his stripes we are healed." (o) For if 
 Bt made a satisfaction for our sins, he could not 
 said to mPe appeased God by suffering the punishment to 
 lich we were exposed. This is confirmed by a subsequent 
 clause: " For the transgression of my people was he stricken."(/) 
 Let us add the interpretation of Peter, which will remove all 
 difficulty, that " he bare our sins in his own body on the tree;"(y) 
 which imports that the burden of condemnation, from which 
 we have been relieved, was laid upon Christ. 
 
 V. The apostles explicitly declare, that he paid a price to 
 redeem us from the sentence of death. " Being justified freely 
 
 (j) Hcb. ix. 22, 26, 28. (*) Heb. ix. 12. 
 
 (0 Heb. ix. 13, 14. (?) Heb. ix. 15. 
 
 (n) Gal. iii. 13. (o) Isaiah liii. 5. 
 
 (/>) Isaiah liii. 8 (9) 1 Peter ii. 24.
 
 CHAP, xvii.] CHRISTIAN RELIGION. 571 
 
 by his grace, through the redemption that is in Christ Jesus: 
 whor God hath set forth to be a propitiation, through faith 
 in his blood." (r) Here Paul celebrates the grace of God, be- 
 cause he has given the price of our redemption in the death of 
 Christ: and then enjoins us to betake ourselves to his blood, 
 that we may obtain righteousness, and may stand secure before 
 the judgment of God. Peter confirms the same when he says, 
 " Ye were not redeemed with corruptible things, as silver 
 and gold, but with the precious blood of Christ, as of a Lamb 
 without blemish and without spot." (*) For there would be no 
 propriety in the comparison, unless this blood had been the 
 price of satisfaction for sin: for which reason Paul says, " Ye 
 are bought with a price." (t) Nor would there be any truth 
 in his other assertion, that " there is one Mediator, who gave 
 himself a ransom," (t) unless the punishment due to our de- 
 merits had been transferred to him. Therefore the same 
 apostle defines " redemption through his blood" to be " the 
 forgiveness of sins:" (TU) as though he had said, We are 
 justified or acquitted before God, because that blood is a com- 
 plete satisfaction for us. Which is consonant with the follov 
 ing passage, that " he blotted out the hand-writing,_wriich 
 contrary to us, nailing it to his cross." (#) For 
 signify the payment or compensation which 
 guilt. There is great weight also in these Jt< 
 " If righteousness come by the law, then Cj 
 vain." (z/) For hence we conclude, that we T 
 Christ what the law would confer upon any onfl 
 it: or, which is the same, that we obtain by^^^gr^^J 
 Christ what God promised in the law to our works: kl \ 
 commandments "if a man do, he shall live in them." (z 
 the apostle confirms with equal perspicuity in his sermol 
 Antioch, asserting that "by Christ all that believe are ju 
 fied from all things, from which they could not be justified 
 the law of Moses." (a) For if righteousness consist in an o 
 servance of the law, who can deny that Christ merited favour 
 for us, when by bearing this burden himself he reconciles us 
 
 (r) Rom. iii. 24, 25. (s) 1 Peter i. 18, 19. (0 1 Cor. vi. 20. 
 
 () 1 Tim. ii. 5, 6. ( w ) Col. i. 14. (x) Col. ii. 14. 
 
 (y) Gal. ii. 21. (2) Lev. xviii. 5. Cn) Acts xiit. 39.
 
 and 
 
 . 
 
 572 INSTITUTES OF THE [BOOK H. 
 
 to God, just as though we were complete observers of the law 
 ourselves. The same rdea is conveyed in what he afterwards 
 writes to the Galatians, that " God sent forth his Son, made 
 under the law, to redeem them that were under the law>" (/>) 
 For what was the design of that subjection to the law, but to 
 procure a righteousness for us, by undertaking to perform that 
 which we were not able to do. Hence that imputation of 
 righteousness without works, of which Paul treats; (c) because 
 that righteousness which is found in Christ alone is accepted 
 as ours. Nor indeed is the "flesh" of Christ called our 
 " food" (</) for any other reason but because we find in it the 
 substance of life. Now this virtue proceeds solely from the 
 crucifixion of the Son of God, as the price of our righteous- 
 ness. Thus Paul says, " Christ hath given himself for us an 
 offering and a sacrifice to God fora sweet-smelling savour."(<?) 
 And in another place, " He was delivered for our offences, 
 and was raised again for our justification." (jf ) Hence it is 
 inferred, not only that salvation is given us through Christ, 
 but that the Father is now propitious to us for his sake. For 
 cannot be doubted, but this, which God declares in a figu- 
 wayjjy Isaiah, is perfectly fulfilled in him; u I will" 
 ne own sake, and for my servant David's sake."(^-) 
 tie is a sufficient witness, when he says, " Your 
 you for his name's sake." (A) For although 
 rist is not expressed, yet John in his usual 
 cs him by the pronoun VT?, he. In this sense 
 ares, "As I live by the Father; so he that 
 he shall live by me." (z) With whic'h cor- 
 following declaration of Paul: " Unto you it is 
 for the love of Christ (wi$ #?T) not only to believe 
 , but also to suffer for his sake." (/t) 
 
 VI. But the inquiry made by Lombard and the schoolmen, 
 ether Christ merited for himself, discovers as much foolish 
 uriosity, as the assertion doc x s presumption when they affirm 
 it. For what necessity was there for the only-begotten Son 
 of God to descend, in order to make any new acquisition for 
 
 (/-) Gal. iv. 4, 5. (c) Rom. iv. 5. (</) John vi. 55. 
 
 (<) Eph. v. 2. ( /) Rom. iv. 25. (^) Isaiah xxxvii. 35. 
 
 (A) 1 John ii. IP. (i) John vi. 57. (A-) Phil. i. 29. 
 
 lii, 
 
 HTUJ
 
 CHAP, xvn.] CHRISTIAN RELIGION. oTJ 
 
 himself? And God by the publication of his own counsel re- 
 moves every doubt. For it is said, not that the Father con- 
 sulted the benefit of the Son in his merits, but that he "de- 
 livered him to death, and spared him not," (/) " because he 
 loved the world." (m) And the language of the prophets is 
 worthy of observation: " Unto us a Child is born." (n) Again: 
 " Rejoice greatly, O daughter of Zion; behold thy King 
 cometh unto thee." (o) There would otherwise be no force in 
 that confirmation of his love, which Paul celebrates, that he 
 " died for us, while we were enemies." (/?) For we infer from 
 this, that he had no regard to himself: and that he clearly 
 affirms himself, when he says, " For their sakes I sanctify 
 myself." (y) For by transferring the benefit of his sanctity to 
 others, he declares that he makes no acquisition for himself. 
 And it is highly worthy of our observation, that in order to 
 devote himself wholly to our salvation, Christ in a manner for- 
 got himself. To support this notion of theirs, the schoolmen 
 preposterously pervert the following passage of Paul: " 
 fore also God hath highly exalted him, and given 
 which is above every name." (r) For, considered 
 what merits could he obtain such dignity as to bej 
 the world and the Head of angels, to enjoy the sj 
 nion of God, and to be the residence of 
 thousandth part of which can never be approa^^^^Hftl :7' 
 abilities of men and of angels? But the soluB 
 complete, that Paul in that passage is not treafl 
 of the exaltation of Christ, but only shewing t^H 
 of it, that he might be an example to us; nor didTJ 
 other than what is declared in another place, that^B 
 ought to have suffered, and to enter into his glory." (*), 
 
 (0 Rom. viii. 32. (m) John iii. 16. (n) Isaiah ix. 
 
 (o) Zech. ix. 9- (/) Rom. v. 8, 10. (7) John xvii. 19 
 
 (r) Phil. ii. 9. () Luke xxiv. 26. 
 
 END OF THE FIRST VOLUMF.
 


 
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