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

XLII. Now, wherever this living faith shall be found, it must necessarily be attended with the hope of eternal salvation as its inseparable concomitant, or rather must originate and produce it; since the want of this hope would prove us to be utterly destitute of faith, however eloquently and beautifully we might discourse concerning it. For if faith be, as has been stated, a certain persuasion of the truth of God, that it can neither lie, nor deceive us, nor be frustrated, – they who have felt this assurance, likewise expect a period to arrive when God will accomplish his promises, which, according to their persuasion, cannot but be true; so that, in short, hope is no other than an expectation of those things which faith has believed to be truly promised by God. Thus faith believes the veracity of God, hope expects the manifestation of it in due time; faith believes him to be our Father, hope expects him always to act towards us in this character; faith believes that eternal life is given to us, hope expects it one day to be revealed; faith is the foundation on which hope rests, hope nourishes and sustains faith. For as no man can have any expectations from God, but he who has first believed his promises, so also the imbecility of our faith must be sustained and cherished by patient hope and expectation, lest it grow weary and faint. For which reason, Paul rightly places our salvation in hope.1597 For hope, while it is silently expecting the Lord, restrains faith, that it may not be too precipitate; it confirms faith, that it may not waver in the Divine promises, or begin to doubt of the truth of them; it refreshes it, that it may not grow weary; it extends it to the farthest goal, that it may not fail in the midst of the course, or even at the entrance of it. Finally, hope, by continually renewing and restoring faith, causes it frequently to persevere with more vigour than hope itself. But in how many cases the assistance of hope is necessary to the establishment of faith, will better appear, if we consider how many species of temptations assail and harass those who have embraced the word of God. First, the Lord, by deferring the execution of his promises, frequently keeps our minds in suspense longer than we wish; here it is the office of hope to obey the injunction of the prophet – “though it tarry, wait for it.”1598 Sometimes he not only suffers us to languish, but openly manifests his indignation: in this case it is much more necessary to have the assistance of hope, that, according to the language of another prophet, we may “wait upon the Lord that hideth his face from Jacob.”1599 Scoffers also arise, as Peter says, and inquire, “Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.”1600 And the flesh and the world whisper the same things into our ears. Here faith must be supported by the patience of hope, and kept fixed on the contemplation of eternity, that it may consider “a thousand years as one day.”1601

XLIII. On account of this union and affinity, the Scripture sometimes uses the words faith and hope without any distinction. For when Peter says that we “are kept by the power of God through faith unto salvation, ready to be revealed,”1602 he attributes to faith, what was more applicable to hope; and not without reason, since we have already shown, that hope is no other than the nourishment and strength of faith. Sometimes they are joined together, as in a passage of the same Epistle – “that your faith and hope might be in God.”1603 But Paul, in the Epistle to the Philippians,1604 deduces expectation from hope; because in patient hope we suspend our desires till the arrival of God's appointed time. All which may be better understood from the tenth chapter of the Epistle to the Hebrews,1605 which I have already cited. In another place, Paul, though with some impropriety of expression, conveys the very same idea in these words: “We, through the Spirit, wait for the hope of righteousness by faith;”1606 because, having embraced the testimony of the gospel concerning his gratuitous love, we wait till God openly manifests what is now concealed under hope. Now, it is easy to see the absurdity of Peter Lombard, in laying a twofold foundation of hope; the grace of God, and the merit of works. Hope can have no other object than faith; and the only object of faith, we have very clearly stated to be the mercy of God; to which both its eyes, if I may be allowed the expression, ought to be directed. But it may be proper to hear what kind of a reason he advances. If, says he, you venture to hope for any thing without merits, it must not be called hope, but presumption. Who is there that will not justly detest such teachers, who pronounce a confidence in the veracity of God to be temerity and presumption? For whereas it is the will of the Lord that we should expect every thing from his goodness, they assert that it is presumption to depend and rely upon it. Such a master is worthy of such disciples as he has found in the schools of wranglers! But, as for us, since we see that sinners are enjoined by the oracles of God to entertain a hope of salvation, let us joyfully presume so far on his veracity as to reject all confidence in our own works, to depend solely on his mercy, and venture to cherish a hope of happiness. He who said, “According to your faith be it unto you,”1607 will not deceive us.

Chapter III. On Repentance

Though we have already shown, in some respect, how faith possesses Christ, and how by means of faith we enjoy his benefits, yet the subject would still be involved in obscurity, unless we were to add a description of the effects which we experience. The substance of the gospel is, not without reason, said to be comprised in “repentance and remission of sins.” Therefore, if these two points be omitted, every controversy concerning faith will be jejune and incomplete, and consequently of little use. Now, since both are conferred on us by Christ, and we obtain both by faith, – that is, newness of life and gratuitous reconciliation, – the regular method of instruction requires me, in this place, to enter on the discussion of both. But our immediate transition will be from faith to repentance; because, when this point is well understood, it will better appear how man is justified by faith alone, and mere pardon, and yet that real sanctity of life (so to speak) is not separated from the gratuitous imputation of righteousness. Now, it ought not to be doubted that repentance not only immediately follows faith, but is produced by it. For since pardon, or remission, is offered by the preaching of the gospel, in order that the sinner, liberated from the tyranny of Satan, from the yoke of sin, and the miserable servitude of his vices, may remove into the kingdom of God, – no one can embrace the grace of the gospel, but he must depart from the errors of his former life, enter into the right way, and devote all his attention to the exercise of repentance. Those who imagine that repentance rather precedes faith, than is produced by it, as fruit by a tree, have never been acquainted with its power, and are induced to adopt that sentiment by a very insufficient argument.

II. They argue that Jesus Christ and John the Baptist, in their preaching, first exhort the people to repentance; and afterwards add, that “the kingdom of heaven is at hand;”1608 that thus the apostles were commanded to preach, and that this (according to the account of Luke)1609 was the method followed by Paul. But they superstitiously attend to the connection of the syllables, and disregard the sense and coherence of the words. For when Christ and John preach in this manner, “Repent, for the kingdom of heaven is at hand,”1610 do they not derive an argument for repentance from grace itself, and the promise of salvation? The meaning of their language, therefore, is just as though they had said, Since the kingdom of heaven is at hand, therefore repent. For Matthew, having related that John preached in this manner, informs us, that in him was accomplished the prediction of Isaiah concerning “the voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.” But, in the prophet, that voice is commanded to begin with consolation and glad tidings.1611 Yet, when we speak of faith as the origin of repentance, we dream not of any space of time which it employs in producing it; but we intend to signify, that a man cannot truly devote himself to repentance, unless he knows himself to be of God. Now, no man is truly persuaded that he is of God, except he has previously received his grace. But these things will be more clearly discussed as we proceed. This circumstance, perhaps, has deceived them – that many are overcome or led to obedience by terrors of conscience, before they have imbibed a knowledge of grace, or have even tasted it. And this is the initial fear, which some number among the graces, because they perceive it to be nearly connected with true and righteous obedience. But we are not inquiring, at present, in how many ways Christ draws us to himself, or prepares us for the practice of piety: only I assert, that no rectitude can be found but where that Spirit reigns, whom he has received in order to communicate him to his members. In the next place, according to this passage in the Psalms, “There is forgiveness with thee, that thou mayest be feared,”1612 no man will ever reverence God, but he who confides in his being propitious to him: no man will cheerfully devote himself to the observance of his law, but he who is persuaded that his services are pleasing to him: and this indulgence in pardoning us, and bearing with our faults, is an evidence of his paternal favour. The same also appears from this exhortation of Hosea, “Come, and let us return unto the Lord; for he hath torn, and he will heal us; he hath smitten, and he will bind us up;”1613 because the hope of pardon is added as a stimulus, to prevent them from being stupefied in their sins. But there is not the least appearance of reason in the notion of those who, in order to begin with repentance, prescribe to their young converts certain days, during which they must exercise themselves in repentance; after the expiration of which, they admit them to the communion of evangelical grace. I speak of many of the Anabaptists, especially of those who wonderfully delight in being accounted spiritual; and their companions, the Jesuits, and other such worthless men. Such are the effects produced by that spirit of fanaticism, that it terminates repentance within the limits of a few short days, which a Christian ought to extend throughout his whole life.

III. But concerning repentance, some learned men, in times very remote from the present, desiring to express themselves with simplicity and sincerity according to the rule of the Scripture, have said that it consists of two parts – mortification and vivification. Mortification they explain to be the sorrow of the mind, and the terror experienced from a knowledge of sin and a sense of the Divine judgments. For when any one has been brought to a true knowledge of sin, he then begins truly to hate and abhor it; then he is heartily displeased with himself, confesses himself to be miserable and lost, and wishes that he were another man. Moreover, when he is affected with some sense of the Divine judgment, (for the one immediately follows the other,) then, indeed, he is stricken with consternation, he trembles with humility and dejection, he feels a despondency of mind, he falls into despair. This is the first part of repentance, which they have generally styled contrition. Vivification they explain to be the consolation which is produced by faith; when a man, after having been humbled with a consciousness of sin, and stricken with the fear of God, afterwards contemplates the goodness of God, and the mercy, grace, and salvation bestowed through Christ, rises from his depression, feels himself re-invigorated, recovers his courage, and as it were returns from death to life. These terms, provided they be rightly understood, are sufficiently adapted to express the nature of repentance; but when they explain vivification of that joy which the mind experiences after its perturbations and fears are allayed, I cannot coincide with them; since it should rather signify an ardent desire and endeavour to live a holy and pious life, as though it were said, that a man dies to himself, that he may begin to live to God.

IV. Others, perceiving this word to have various acceptations in Scripture, have laid down two kinds of repentance; and, to distinguish them by some character, have called one Legal; in which the sinner, wounded by the envenomed dart of sin, and harassed by the fear of Divine wrath, is involved in deep distress, without the power of extricating himself: the other they style Evangelical; in which the sinner is grievously afflicted in himself, but rises above his distress, and embraces Christ as the medicine for his wound, the consolation of his terrors, and his refuge from all misery. Of legal repentance, they consider Cain, Saul, and Judas, as examples;1614 the scriptural account of whose repentance gives us to understand, that from a knowledge of the greatness of their sins they dreaded the Divine wrath, but that considering God only as an avenger and a judge, they perished under that apprehension. Their repentance, therefore, was only, as it were, the antechamber of hell, which having already entered in this life, they began to suffer punishment from the manifestation of the wrath of the Divine Majesty. Evangelical repentance we discover in all who have been distressed by a sense of sin in themselves, but have been raised from their depression, and reinvigorated by a confidence in the Divine mercy, and converted to the Lord. Hezekiah was terrified when he received the message of death;1615 but he wept and prayed, and, contemplating the goodness of God, recovered his former confidence. The Ninevites were confounded by the terrible denunciation of destruction;1616 but they covered themselves with sackcloth and ashes, and prayed, in hope that the Lord might be appeased, and the fury of his wrath averted. David confessed that he had committed a great sin in numbering the people; but added, “O Lord, take away the iniquity of thy servant.”1617 He acknowledged his crime of adultery at the rebuke of Nathan, and prostrated himself before the Lord; but at the same time cherished an expectation of pardon.1618 Such was the repentance of those who felt compunction of heart at the preaching of Peter, but, confiding in the goodness of God, exclaimed, “Men and brethren, what shall we do?”1619 Such also was that of Peter himself, who wept bitterly, but never lost his hope.

V. Though all these observations are true, yet the term repentance, as far as I can ascertain from the Scriptures, must have a different acceptation. For to include faith in repentance, is repugnant to what Paul says in the Acts – that he testified “both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ;”1620 where he mentions faith and repentance, as two things totally distinct. What then? Can true repentance exist without faith? Not at all. But though they cannot be separated, yet they ought to be distinguished. As faith exists not without hope, and yet there is a difference between them, so repentance and faith, although they are perpetually and indissolubly united, require to be connected rather than confounded. I am well aware, that under the term repentance is comprehended a complete conversion to God, of which faith is one of the principal branches; but in what sense, will best appear from an explication of its nature and properties. The Hebrew word for repentance denotes conversion or return. The Greek word signifies change of mind and intention. Repentance itself corresponds very well with both etymologies, for it comprehends these two things – that, forsaking ourselves, we should turn to God, and laying aside our old mind, should assume a new one. Wherefore I conceive it may be justly defined to be “a true conversion of our life to God, proceeding from a sincere and serious fear of God, and consisting in the mortification of our flesh and of the old man, and in the vivification of the Spirit.” In this sense we must understand all the addresses, in which either the prophets in ancient days, or the apostles in a succeeding age, exhorted their contemporaries to repentance. For the point to which they endeavoured to bring them was this – that being confounded by their sins, and penetrated with a fear of the Divine judgment, they might prostrate themselves in humility before him against whom they had offended, and with true penitence return into his right way. Therefore these expressions, “to repent”1621 and “to return to the Lord,”1622 are promiscuously used by them in the same signification. Hence also the sacred history expresses repentance by seeking after and following God, when men who have disregarded him, and indulged their criminal propensities, begin to obey his word, and are ready to follow whithersoever he calls them. And John and Paul have spoken of “bringing forth fruits meet for repentance,” to signify a life which, in every action, will discover and testify such a repentance.

VI. But before we proceed any further, it will be useful to amplify and explain the definition we have given; in which there are three points to be particularly considered. In the first place, when we call repentance “a conversion of the life to God,” we require a transformation, not only in the external actions, but in the soul itself; which, after having put off its old nature, should produce the fruits of actions corresponding to its renovation. The prophet, intending to express this idea, commands those whom he calls to repentance, to make themselves a new heart.1623 Wherefore Moses, when about to show how the Israelites might repent and be rightly converted to the Lord, frequently teaches them that it must be done with all their heart, and with all their soul; and by speaking of the circumcision of the heart, he enters into the inmost affections of the mind. This mode of expression we find often repeated by the prophets; but there is no passage from which we may obtain clearer ideas of the true nature of repentance, than from the language of God in the fourth chapter of Jeremiah: “If thou wilt return, O Israel, saith the Lord, return unto me. Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart.”1624 Observe how he denounces that they shall labour in vain in the pursuit of righteousness, unless impiety be previously eradicated from the bottom of their hearts. And in order to make a deeper impression upon them, he apprizes them that they have to do with God, with whom subterfuges are of no avail, because he abhors all duplicity of heart. For this reason, Isaiah ridicules the preposterous endeavours of hypocrites, who did indeed strenuously attempt an external repentance by the observance of ceremonies, but at the same time were not concerned “to loose the bands of wickedness,”1625 with which they oppressed the poor. In that passage he also beautifully shows, in what duties unfeigned repentance properly consists.

VII. In the second place, we represented repentance as proceeding from a serious fear of God. For before the mind of a sinner can be inclined to repentance, it must be excited by a knowledge of the Divine judgment. But when this thought has once been deeply impressed, that God will one day ascend his tribunal to exact an account of all words and actions, it will not permit the miserable man to take any interval of rest, or to enjoy even a momentary respite, but perpetually stimulates him to adopt a new course of life, that he may be able to appear with security at that judgment. Wherefore the Scripture, when it exhorts to repentance, frequently introduces a mention of the judgment; as in Jeremiah; “Lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings:”1626 in the address of Paul to the Athenians; “The times of this ignorance God winked at; but now commandeth all men every where to repent; because he hath appointed a day in which he will judge the world in righteousness:”1627 and in many other places. Sometimes, by the punishments already inflicted, it declares that God is a judge; in order that sinners may consider with themselves that worse calamities await them, unless they speedily repent. We have an example of this in the twenty-ninth chapter of Deuteronomy. But since conversion commences with a dread and hatred of sin, therefore the apostle makes godly sorrow the cause of repentance.1628 He calls it godly sorrow when we not only dread punishment, but hate and abhor sin itself, from a knowledge that it is displeasing to God. Nor ought this to be thought strange; for, unless we felt sharp compunction, our carnal sluggishness could never be corrected, and even these distresses of mind would not be sufficient to arouse it from its stupidity and indolence, if God, by the infliction of his chastisements, did not make a deeper impression. Beside this, there is a rebellious obstinacy, which requires violent blows, as it were, to overcome it. The severity, therefore, which God uses in his threatenings, is extorted from him by the depravity of our minds; since it would be in vain for him to address kind and alluring invitations to those who are asleep. I forbear to recite the testimonies with which the Scripture abounds. The fear of God is called the beginning of repentance also for another reason; because though a man's life were perfect in every virtue, if it be not devoted to the worship of God, it may indeed be commended by the world, but in heaven it will be only an abomination; since the principal branch of righteousness consists in rendering to God the honour due to him, of which he is impiously defrauded, when it is not our end and aim to submit ourselves to his government.

VIII. It remains for us, in the third place, to explain our position, that repentance consists of two parts – the mortification of the flesh and the vivification of the spirit. This is clearly expressed by the prophets, although in a simple and homely manner, according to the capacity of a carnal people, when they say, “Depart from evil, and do good.”1629 Again: “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment; relieve the oppressed,” &c.1630 For when they call men from the paths of wickedness, they require the total destruction of the flesh, which is full of wickedness and perverseness. It is a thing truly difficult and arduous to put off ourselves, and to depart from the native bias of our minds. Nor must the flesh be considered as entirely dead, unless all that we have of ourselves be destroyed. But since the universal disposition of the flesh is settled “enmity against God,”1631 the first step to an obedience of the law is this renunciation of our own nature. They afterwards designate the renovation by its fruits – righteousness, judgment, and mercy. For a punctual performance of these external duties would not be sufficient, unless the mind and heart had previously acquired a disposition of righteousness, judgment, and mercy. This takes place when the Spirit of God has tinctured our souls with his holiness, and given them such new thoughts and affections, that they may be justly considered as new, [or altogether different from what they were before.] And certainly, as we have a natural aversion to God, we shall never aim at that which is right, without a previous renunciation of ourselves. Therefore we are so frequently commanded to put off the old man, to renounce the world and the flesh, to forsake our lusts, and to be renewed in the spirit of our mind. Besides, the very word mortification reminds us how difficult it is to forget our former nature; for it implies that we cannot be formed to the fear of God, and learn the rudiments of piety, without being violently slain and annihilated by the sword of the Spirit. As though God had pronounced that, in order to our being numbered among his children, there is a necessity for the destruction of our common nature.

IX. Both these branches of repentance are effects of our participation of Christ. For if we truly partake of his death, our old man is crucified by its power, and the body of sin expires, so that the corruption of our former nature loses all its vigour.1632 If we are partakers of his resurrection, we are raised by it to a newness of life, which corresponds with the righteousness of God. In one word I apprehend repentance to be regeneration, the end of which is the restoration of the Divine image within us; which was defaced, and almost obliterated, by the transgression of Adam. Thus the apostle teaches us, when he says, “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”1633 Again: “Be ye renewed in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness.”1634 Again, in another place: “And ye have put on the new man, which is renewed in knowledge after the image of him that created him.”1635 Wherefore, in this regeneration, we are restored by the grace of Christ to the righteousness of God, from which we fell in Adam; in which manner the Lord is pleased completely to restore all those whom he adopts to the inheritance of life. And this restoration is not accomplished in a single moment, or day, or year; but by continual, and sometimes even tardy advances, the Lord destroys the carnal corruptions of his chosen, purines them from all pollution, and consecrates them as temples to himself; renewing all their senses to real purity, that they may employ their whole life in the exercise of repentance, and know that this warfare will be terminated only by death. And so much the greater is the wickedness of that impure and quarrelsome apostate Staphylus, who idly pretends that I confound the state of the present life with the glory of heaven, when I explain the image of God, according to Paul, to be righteousness and true holiness. As if, indeed, when any thing is to be defined, we are not to inquire after the completeness and perfection of it. It is not denied that there is room for further advances; but I assert, that as far as any man approaches to a resemblance of God, so far the image of God is displayed in him. That believers may attain to this, God assigns them the race of repentance to run during their whole life.