Institutes of the Christian Religion (Vol. 1 of 2)

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 has 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 recall 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?”897 Nor did he cease to reiterate the same things to them, whenever he intended to point out the end of the law. The tendency of the 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.898 Now, the perfection of this sanctity consists 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.”899 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.”900 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, therefore, 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; since beyond the former sentence of Moses, and the latter of Paul, nothing further 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 knowledge of its end.

LII. But because Christ and his Apostles, in reciting the substance of the law, sometimes omit the first table,901 many persons are deceived in this point, who wish to extend their expressions to both tables. In the Gospel of Matthew, Christ calls 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 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 man ought to prove himself to be righteous. If we attend to this observation, we shall cease also to wonder, why, in another place, to the inquiry of a young man, what those commandments are by the observance of which we enter into life, he only returns the following answer: “Thou shalt do no murder, 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 neighbour as thyself.”902 For obedience to the first table consisted chiefly either in the disposition of the heart, or in ceremonies. The disposition 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.

LIII. Is it, then, it will be asked, of more importance towards 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,903 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;904 which in another place he very justly styles “the fulfilling of the law;” adding, that “he that loveth another hath fulfilled the law.”905 Again: that “all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself.”906 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.”907 It is certain that in the law and the prophets, faith, and all that pertains to the legitimate worship 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 governed according to the will of God, and the prescriptions of his law, when it is in all respects most beneficial to our brethren. 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 entirely 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 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.”908 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 shows 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 has 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 perform 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 without any offence to God, by whose providence we are constrained to it. But I assert, that the whole human race, without any exception, should be comprehended in the same affection of love, and that in this respect there is no difference between 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 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 revenge, 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 account 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?909 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?910 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:”911 which is expressed in another passage still more explicitly: “Thou shalt not avenge, nor bear any grudge against the children of thy people.”912 Let them either obliterate these passages from the law, or acknowledge that the Lord was a Legislator, and no longer falsely pretend that he was only a counsellor.

LVII. 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 despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven.”913 Here, who would not argue with Chrysostom, that the allegation of such a necessary 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 heathen and publicans. For Christ says, “If ye love them which love you, what reward have ye? do not even the publicans the same?”914 Shall not we be in a happy situation, if they leave us the title of Christians, but deprive us of the inheritance of the kingdom 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.”915 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 common to 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 mere precepts. That no doubt was entertained on the subject in the time of Gregory, appears from his positive assertions; for he treats them as precepts, 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 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 commands, and let him command what he pleases. The being 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 dispute 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 desire of transferring its happiness from God to some other being; whence proceed these emotions, however transient, but from the existence of some vacant space 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 of 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 established in our conscience, is evident, from the enemies that there rebel against his government, and interrupt the execution 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; 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 emotions of concupiscence from the sentence of death. “In determining 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 nothing ourselves, but acknowledge the weights already determined by the Lord.” And what says the Scripture? The assertion of Paul, that “the wages of sin is death,”916 sufficiently demonstrates this groundless distinction to have been unknown to him. As we have already too strong a propensity to hypocrisy, this opiate ought by 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.”917 Are not they of this number, who thus presume to extenuate the transgression 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 has 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;”918 and, which I have before cited, “The wages of sin is death.”919 They acknowledge it to be sin, because it is impossible to deny it; yet they contend 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 persevere 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 wrath; 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.

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 that he consecrated to himself 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 persevere 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 righteousness shall arise.”920 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 “it was revealed to them, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the gospel unto you.”921 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 has transmitted to us. For in the present day, the grace, which was the subject 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,”922 nevertheless extols that measure 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.”923 “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.”924 This is no small recommendation of the evangelical revelation, that God has preferred us to those holy fathers who were eminent for singular piety. To this declaration that other passage is not at all repugnant, where Christ says, “Abraham saw my day, and was glad.”925 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,”926 exclude the pious, who had died before his time, from a participation of the understanding and light which shine in the person of Christ; but, comparing their condition with ours, it 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 shows, 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 Son.”927 Therefore, though the only begotten Son, who is now to us “the brightness of the glory, and the express image of the person,”928 of God the Father, was formerly known to the Jews, as we have elsewhere shown 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.”929 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 those, 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 glorious gospel of Christ should shine unto them.”930

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,931 that whatever promises we find in the law concerning the gracious remission of sins, by which God reconciles men to himself, are accounted parts of it. For he opposes faith to those terrors which torment and harass the conscience, if salvation is 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.”932 And Mark introduces 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 advent, “hath brought life and immortality to light through the gospel.”933 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 honourable prerogative, he teaches that it is a new and unusual kind of legation, in which God has performed those things that he had promised, that the truth of the promises might appear in the person of his Son. For though the faithful have always experienced the truth of the assertion of Paul, that “all the promises of God in him are Yea, and in him Amen,”934 because 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 descending upon the Son of man.”935 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.