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

Book III. On The Manner Of Receiving The Grace Of Christ, The Benefits Which We Derive From It, And The Effects Which Follow It

Argument

The two former books relate to God the Creator and Redeemer. This treats of God the Sanctifier, or of the operations of the Holy Spirit towards our salvation, being an accurate exposition of the third part of the Apostles' Creed.

The principal topics of this are seven, relating chiefly to one object, the doctrine of faith.

First. Since our enjoyment of Christ and all his benefits depends on the secret and special operation of the Holy Spirit, it discusses this operation, which is the foundation of faith, of newness of life, and of all holy exercises – Chap. I.

Secondly. Faith being as it were the hand by which we embrace Christ the Redeemer, as offered to us by the Holy Spirit, it next adds a complete description of faith – Chap. II.

Thirdly. To improve our knowledge of this salutary faith, it proceeds to show the effects which necessarily result from it; and contends that true penitence is always the consequence of true faith. But first it proposes the doctrine of repentance in general – Chap. III.; and then treats of Popish penance and its constituent parts – Chap. IV. – of indulgences and purgatorial fire – Chap. V. But institutes a particular discussion of the two branches of true penitence, the mortification of the flesh, and the vivification of the spirit, or the life of a Christian, which is excellently described – Chap. VI. VII. VIII. IX. X.

Fourthly. In order to a clearer display of the advantages and consequences of this faith, it first treats of justification by faith – Chap. XI. – then explains the questions which arise from it – Chap. XII. XIII. XIV. XV. XVI. XVII. XVIII. – and, lastly, proceeds to a dissertation on Christian liberty, which is an appendage to justification – Chap. XIX.

Fifthly. Next follows prayer, the principal exercise of faith, and the medium or instrument by which we daily receive blessings from God – Chap. XX.

Sixthly. But since the communication of Christ offered in the gospel is not embraced by men in general, but only by those whom the Lord has favoured with the efficacy and peculiar grace of his Spirit, it obviates any supposition of absurdity, by subjoining a necessary and appropriate dissertation on the doctrine of Divine election – Chap. XXI. XXII. XXIII. XXIV.

Lastly. Since we are liable to various difficulties and troubles while exercised in the severe warfare which always attends the life of a Christian, it contends that this may be alleviated by meditating on the final resurrection; and therefore adds a discourse on that subject – Chap. XXV.

Chapter I. What Is Declared Concerning Christ Rendered Profitable To Us By The Secret Operation Of The Spirit

We are now to examine how we obtain the enjoyment of those blessings which the Father has conferred on his only begotten Son, not for his own private use, but to enrich the poor and needy. And first it must be remarked, that as long as there is a separation between Christ and us, all that he suffered and performed for the salvation of mankind is useless and unavailing to us. To communicate to us what he received from his Father, he must, therefore, become ours, and dwell within us. On this account he is called our “Head,”1389 and “the first-born among many brethren;”1390 and we, on the other hand, are said to be “grafted into him,”1391 and to “put him on;”1392 for, as I have observed, whatever he possesses is nothing to us, till we are united to him. But though it be true that we obtain this by faith, yet, since we see that the communication of Christ, offered in the gospel, is not promiscuously embraced by all, reason itself teaches us to proceed further, and to inquire into the secret energy of the Spirit, by which we are introduced to the enjoyment of Christ and all his benefits. I have already treated of the eternal Deity and essence of the Spirit; let us now confine ourselves to this particular point: Christ came thus by water and blood, that the Spirit may testify concerning him, in order that the salvation procured by him may not be lost to us. For as “there are three that bear record in heaven, the Father, the Word, and the Spirit,” so also “there are three on earth, the spirit, the water, and the blood.”1393 Nor is this a useless repetition of the testimony of the Spirit, which we perceive to be engraven like a seal on our hearts, so that it seals the ablution and sacrifice of Christ. For which reason Peter also says, that believers are “elect through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ.”1394 This passage suggests to us, that our souls are purified by the secret ablution of the Spirit, that the effusion of that sacred blood may not be in vain. For the same reason also Paul, when speaking of purification and justification, says, we enjoy both “in the name of the Lord Jesus, and by the Spirit of our God.”1395 The sum of all is this – that the Holy Spirit is the bond by which Christ efficaciously unites us to himself. And what we have advanced in the last book concerning his unction, tends to establish the same truth.

II. But as a further confirmation of this point, which is highly worthy of being understood, we must remember that Christ was endued with the Holy Spirit in a peculiar manner; in order to separate us from the world, and introduce us into the hope of an eternal inheritance. Hence the Spirit is called “the Spirit of holiness;”1396 not only because he animates and supports us by that general power which is displayed in mankind, and in all other creatures, but because he is the seed and root of a heavenly life within us. The principal topic, therefore, dwelt on by the prophets in celebrating the kingdom of Christ, is, that there would then be a more exuberant effusion of the Spirit. The most remarkable passage is that of Joel: “I will pour out my Spirit upon all flesh in those days.”1397 For, though the prophet seems to restrict the gifts of the Spirit to the exercise of the prophetic function, yet he signifies, in a figurative way, that God, by the illumination of his Spirit, will make those his disciples, who before were total strangers to the heavenly doctrine. Besides, as God the Father gives us his Holy Spirit for the sake of his Son, and yet has deposited “all fulness” with his Son, that he might be the minister and dispenser of his own goodness, – the Holy Spirit is sometimes called the Spirit of the Father, and sometimes the Spirit of the Son. “Ye (says Paul) are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his.”1398 And thence he inspires a hope of complete renovation, for “he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.”1399 For there is no absurdity in ascribing to the Father the praise of his own gifts, of which he is the author; and also ascribing the same glory to Christ, with whom the gifts of the Spirit are deposited, to be given to his people. Therefore he invites all who thirst to come to him and drink.1400 And Paul teaches us, that “unto every one of us is given grace according to the measure of the gift of Christ.”1401 And it must be remarked, that he is called the Spirit of Christ, not only because the eternal Word of God is united with the same Spirit as the Father, but also with respect to his character of Mediator; for, if he had not been endued with this power, his advent to us would have been altogether in vain. In which sense he is called “the second Adam, the Lord from heaven, a quickening Spirit;”1402 where Paul compares the peculiar life with which the Son of God inspires his people, that they may be one with him, to that animal life which is equally common to the reprobate. So, where he wishes to the faithful “the grace of Christ, and the love of God,” he adds also “the communion of the Spirit,”1403 without which there can be no enjoyment of the paternal favour of God, or the beneficence of Christ. As he says also in another place, “the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.”1404

III. And here it will be proper to notice the titles by which the Scripture distinguishes the Spirit, where it treats of the commencement, progress, and completion of our salvation. First, he is called the “Spirit of adoption,”1405 because he witnesses to us the gratuitous benevolence of God, with which God the Father has embraced us in his beloved and only begotten Son, that he might be a father to us; and animates us to pray with confidence, and even dictates expressions, so that we may boldly cry, “Abba, Father.” For the same reason, he is said to be “the earnest” and “seal” of our inheritance; because, while we are pilgrims and strangers in the world, and as persons dead, he infuses into us such life from heaven, that we are certain of our salvation being secured by the Divine faithfulness and care.1406 Whence he is also said to be “life,” because of righteousness.1407 Since by his secret showers he makes us fertile in producing the fruits of righteousness, he is frequently called “water;” as in Isaiah: “Ho, every one that thirsteth, come ye to the waters.”1408 Again: “I will pour water upon him that is thirsty, and floods upon the dry ground.”1409 To which corresponds the invitation of Christ, just quoted: “If any man thirst, let him come unto me.”1410 He sometimes, however, receives this appellation from his purifying and cleansing energy; as in Ezekiel, where the Lord promises to sprinkle clean water on his people, to cleanse them from their impurities.1411 Because he restores to life and vigour, and continually supports, those whom he has anointed with the oil of his grape, he thence obtains the name of “unction.”1412 Because he daily consumes the vices of our concupiscence, and inflames our hearts with the love of God and the pursuit of piety, – from these effects he is justly called “fire.”1413 Lastly, he is described to us as a “fountain,” whence we receive all the emanation of heavenly riches; and as “the hand of God,” by which he exerts his power; because by the breath of his power he inspires us with Divine life, so that we are not now actuated from ourselves, but directed by his agency and influence; so that if there be any good in us, it is the fruit of his grace, whereas our characters without him are darkness of mind and perverseness of heart. It has, indeed, already been clearly stated, that till our minds are fixed on the Spirit, Christ remains of no value to us; because we look at him as an object of cold speculation without us, and therefore at a great distance from us. But we know that he benefits none but those who have him for their “head” and “elder brother,” and who have “put him on.”1414 This union alone renders his advent in the character of a Saviour available to us. We learn the same truth from that sacred marriage, by which we are made flesh of his flesh and bone of his bone, and therefore one with him.1415 It is only by his Spirit that he unites himself with us; and by the grace and power of the same Spirit we are made his members; that he may keep us under himself, and we may mutually enjoy him.

IV. But faith, being his principal work, is the object principally referred to in the most frequent expressions of his power and operation; because it is the only medium by which he leads us into the light of the gospel; according to the declaration of John, that “Christ gave power (or privilege) to become the sons of God to them that believed on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;”1416 where, opposing God to flesh and blood, he asserts the reception of Christ by faith, by those who would otherwise remain unbelievers, to be a supernatural gift. Similar to which is this answer of Christ: “Flesh and blood hath not revealed it unto thee, but my Father, which is in heaven;”1417 which I now merely mention because I have elsewhere treated it at large. Similar also is the assertion of Paul, that the Ephesians “were sealed with that Holy Spirit of promise.”1418 For this shows, that there is an eternal teacher, by whose agency the promise of salvation, which otherwise would only strike the air, or at most our ears, penetrates into our minds. Similar also is his remark, that the Thessalonians were “chosen by God through sanctification of the Spirit, and belief of the truth;”1419 by which connection, he briefly suggests, that faith itself proceeds only from the Spirit. John expresses this in plainer terms: “We know that he abideth in us, by the Spirit which he hath given us.”1420 Again: “Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.”1421 Therefore Christ promised to send to his disciples “the Spirit of truth, whom the world cannot receive,”1422 that they might be capable of attaining heavenly wisdom. He ascribes to him the peculiar office of suggesting to their minds all the oral instructions which he had given them. For in vain would the light present itself to the blind, unless this Spirit of understanding would open their mental eyes; so that he may be justly called the key with which the treasures of the kingdom of heaven are unlocked to us; and his illumination constitutes our mental eyes to behold them. It is therefore that Paul so highly commends the ministry of the Spirit;1423 because the instructions of preachers would produce no benefit, did not Christ himself, the internal teacher, by his Spirit, draw to him those who were given him by the Father.1424 Therefore, as we have stated, that complete salvation is found in the person of Christ, so, to make us partakers of it, he “baptizes us with the Holy Spirit and with fire,”1425 enlightening us into the faith of his Gospel, regenerating us so that we become new creatures, and, purging us from profane impurities, consecrates us as holy temples to God.

Chapter II. Faith Defined, And Its Properties Described

All these things will be easily understood when we have given a clearer definition of faith, that the reader may perceive its nature and importance. But it will be proper to recall to his remembrance, what has been already stated; that God has given us his law as the rule of our conduct, and that, if we are guilty of even the smallest breach of it, we are exposed to the dreadful punishment of eternal death, which he denounces. Again, that since it is not only difficult, but entirely above our strength, and beyond the utmost extent of our ability, to fulfil the law as he requires, – if we only view ourselves, and consider what we have demerited, we have not the least hope left, but, as persons rejected by God, are on the verge of eternal perdition. In the third place, it has been explained, that there is but one method of deliverance, by which we can be extricated from such a direful calamity; that is, the appearance of Christ the Redeemer, by whose means our heavenly Father, commiserating us in his infinite goodness and mercy, has been pleased to relieve us, if we embrace this mercy with a sincere faith, and rely on it with a constant hope. But we must now examine the nature of this faith, by which all who are the adopted sons of God enter on the possession of the heavenly kingdom; since it is certain, that not every opinion, nor even every persuasion, is equal to the accomplishment of so great a work. And we ought to be the more cautious and diligent in our meditations and inquiries on the genuine property of faith, in proportion to the pernicious tendency of the mistakes of multitudes in the present age on this subject. For a great part of the world, when they hear the word faith, conceive it to be nothing more than a common assent to the evangelical history. And even the disputes of the schools concerning faith, by simply styling God the object of it, (as I have elsewhere observed,) rather mislead miserable souls by a vain speculation, than direct them to the proper mark. For, since God “dwelleth in the light, which no man can approach unto,”1426 there is a necessity for the interposition of Christ, as the medium of access to him. Whence he calls himself “the light of the world,”1427 and in another place, “the way, and the truth, and the life;” because “no man cometh unto the Father,” who is the fountain of life, “but by him;”1428 because he alone knows the Father, and reveals him to believers.1429

For this reason Paul asserts, that he esteemed nothing worthy of being known but Jesus Christ;1430 and in the twentieth chapter of the Acts declares, that he had preached faith in Christ; and in another place, he introduces Christ speaking in the following manner: “I send thee unto the Gentiles, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith, that is in me.”1431 This apostle tells us, that the glory of God is visible to us in his person, or (which conveys the same idea) that “the light of the knowledge of the glory of God” shines “in his face.”1432 It is true, that faith relates to the one God; but there must also be added a knowledge of Jesus Christ, whom he has sent.1433 For God himself would be altogether concealed from us, if we were not illuminated by the brightness of Christ. For this purpose the Father has deposited all his treasures with his only begotten Son, that he might reveal himself in him; and that, by such a communication of blessings, he might express a true image of his glory. For as it has been observed, that we require to be drawn by the Spirit, that we may be excited to seek Christ, so we should also be apprized, that the invisible Father is to be sought only in this image. On which subject, Augustine, treating of the object of faith, beautifully remarks, “that we ought to know whither we should go, and in what way;” and immediately after he concludes, “that he who unites Deity and humanity in one person, is the way most secure from all errors; for that it is God towards whom we tend, and man by whom we go; but that both together can be found only in Christ.” Nor does Paul, when he speaks of faith in God, intend to subvert what he so frequently inculcates concerning faith, whose stability is wholly in Christ. And Peter most suitably connects them together, when he says, that “by him we believe in God.”1434

II. This evil, then, as well as innumerable others, must be imputed to the schoolmen, who have, as it were, concealed Christ, by drawing a veil over him; whereas, unless our views be immediately and steadily directed to him, we shall always be wandering through labyrinths without end. They not only, by their obscure definition, diminish, and almost annihilate, all the importance of faith, but have fabricated the notion of implicit faith, a term with which they have honoured the grossest ignorance, and most perniciously deluded the miserable multitude. Indeed, to express the fact more truly and plainly, this notion has not only buried the true faith in oblivion, but has entirely destroyed it. Is this faith – to understand nothing, but obediently to submit our understanding to the Church? Faith consists not in ignorance, but in knowledge; and that not only of God, but also of the Divine will. For we do not obtain salvation by our promptitude to embrace as truth whatever the Church may have prescribed, or by our transferring to her the province of inquiry and of knowledge. But when we know God to be a propitious Father to us, through the reconciliation effected by Christ, and that Christ is given to us for righteousness, sanctification, and life, – by this knowledge, I say, not by renouncing our understanding, we obtain an entrance into the kingdom of heaven. For, when the apostle says, that “with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation,”1435 he indicates, that it is not sufficient for a man implicitly to credit what he neither understands, nor even examines; but he requires an explicit knowledge of the Divine goodness, in which our righteousness consists.

III. I do not deny (such is the ignorance with which we are enveloped) that many things are very obscure to us at present, and will continue to be so, till we shall have cast off the burden of the flesh, and arrived nearer to the presence of God. On such subjects, nothing would be more proper than a suspension of judgment, and a firm resolution to maintain unity with the Church. But that ignorance combined with humility should, under this pretext, be dignified with the appellation of Faith, is extremely absurd. For faith consists in a knowledge of God and of Christ,1436 not in reverence for the Church. And we see what a labyrinth they have fabricated by this notion of theirs, so that the ignorant and inexperienced, without any discrimination, eagerly embrace as oracular every thing obtruded upon them under the name of the Church; sometimes even the most monstrous errors. This inconsiderate credulity, though it be the certain precipice of ruin, is, nevertheless, excused by them on the plea that it credits nothing definitively, but with this condition annexed, if such be the faith of the Church. Thus they pretend that truth is held in error, light in darkness, and true knowledge in ignorance. But, not to occupy any more time in refuting them, we only admonish the reader to compare their doctrine with ours; for the perspicuity of the truth will of itself furnish a sufficient refutation. For the question with them is not, whether faith be yet involved in many relics of ignorance, but they positively assert, that persons are possessed of true faith, who are charmed with their ignorance, and even indulge it, provided they assent to the authority and judgment of the Church concerning things unknown; as if the Scripture did not universally inculcate that knowledge is united with faith.

IV. We grant, that during our pilgrimage in the world, our faith is implicit, not only because many things are yet hidden from our view, but because our knowledge of every thing is very imperfect, in consequence of the clouds of error by which we are surrounded. For the greatest wisdom of those who are most perfect, is to improve, and to press forward with patient docility. Therefore Paul exhorts the faithful, if they differ from each other on any subject, to wait for further revelation.1437 And experience teaches us, that till we are divested of the flesh, our knowledge falls far short of what might be wished; in reading also, many obscure passages daily occur, which convince us of our ignorance. With this barrier God restrains us within the bounds of modesty, assigning to every one a measure of faith, that even the most learned teacher may be ready to learn. We may observe eminent examples of this implicit faith in the disciples of Christ, before they were fully enlightened. We see with what difficulty they imbibed the first rudiments; how they hesitated even at the most minute particulars; what inconsiderable advances they made even while hanging on the lips of their Master; and when they ran to the grave at the intelligence of the women, his resurrection was like a dream to them. The testimony already borne by Christ to their possession of faith, forbids us to say that they were entirely destitute of it; indeed, if they had not been persuaded that Christ would rise from the dead, they would have felt no further concern about him. The women were not induced by superstition to embalm with spices the body of a deceased man, of whose life there was no hope; but though they credited his declarations, whose veracity they well knew, yet the ignorance, which still occupied their minds, involved their faith in darkness, so that they were almost lost in astonishment. Whence also they are said at length to have believed, when they saw the words of Christ verified by facts; not that their faith then commenced, but the seed of faith, which had been latent, and as it were dead in their hearts, then shot forth with additional vigour. They had therefore a true but an implicit faith, because they received Christ with reverence as their only teacher: being taught by him, they were persuaded that he was the author of their salvation; and they believed that he came from heaven, that through the grace of the Father he might assemble all his disciples there. But we need not seek a more familiar proof of this point, than that some portion of unbelief is always mixed with faith in every Christian.

V. We may also style that an implicit faith, which in strict propriety is nothing but a preparation for faith. The evangelists relate that many believed, who, only being filled with admiration at the miracles of Christ, proceeded no further than a persuasion that he was the promised Messiah, although they had little or no knowledge of evangelical doctrine. Such reverence, which induced them cheerfully to submit themselves to Christ, is dignified with the title of faith, of which, however, it was merely the commencement. Thus the nobleman, or courtier, who believed the promise of Christ concerning the healing of his son, when he returned to his house,1438 according to the testimony of the evangelist, believed again; that is, first he esteemed as an oracle what he had heard from the lips of Christ; but afterwards he devoted himself to his authority to receive his doctrine. It must be understood, however, that he was docile and ready to learn; that the word believe, in the first place, denotes a particular faith; but in the second place, it numbers him among the disciples who had given their names to Christ. John gives us a similar example in the Samaritans, who believed the report of the woman, so as to run with eagerness to Christ; but who, after having heard him, said to the woman, “Now we believe, not because of thy saying; for we have heard him ourselves, and know, that this is indeed the Christ, the Saviour of the world.”1439 Hence it appears, that persons not yet initiated into the first elements, but only inclined to obedience, are called believers; not, indeed, with strict propriety, but because God, in his goodness, distinguishes that pious disposition with such a great honour. But this docility, connected with a desire of improvement, is very remote from that gross ignorance which stupefies those who are content with such an implicit faith as the Papists have invented. For if Paul severely condemns those who are “ever learning, yet never come to the knowledge of the truth,”1440 how much greater ignominy do they deserve who make it their study to know nothing!