ON THE CHRISTIAN LIFE

                             by

                         John Calvin

(From the Institutes of the Christian Religion, Bk. 3, chs. VIÐX.)

          Translated by Henry Beveridge, Esq., 1845
              for the Calvin Translation Society.

                          CHAPTER I.

THE LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT.

     This and the four following chapters treat of the Life of the 
Christian, and are so arranged as to admit of being classed under 
two principal heads.
     First, it must be held to be an universally acknowledged 
point, that no man is a Christian who does not feel some special 
love for righteousness, chap. i. Secondly, in regard to the 
standard by which every man ought to regulate his life, although 
it seems to be considered in chap. ii. only, yet the three 
following chapters also refer to it. For it shows that the 
Christian has two duties to perform. First, the observance being 
so arduous, he needs the greatest patience. Hence chap. iii. 
treats professedly of the utility of the cross, and chap. iv. 
invites to meditation on the future life. Lastly, chap. v. clearly 
shows, as in no small degree conducive to this end, how we are to 
use this life and its comforts without abusing them.
     This first chapter consists of two parts,ÑI. Connection 
between this treatise on the Christian Life and the doctrine of 
Regeneration and Repentance. Arrangement of the treatise, sec. 1-
3. II. Extremes to be avoided; 1. False Christians denying Christ 
by their works condemned, sec. 4. 2. Christians should not 
despair, though they have not attained perfection, provided they 
make daily progress in piety and righteousness.

                           Sections.

     1. Connection between this chapter and the doctrine of 
Regeneration. Necessity of the doctrine concerning the Christian 
Life. The brevity of this treatise. The method of it. Plainness 
and unadorned simplicity of the Scripture system of morals.
     2. Two divisions. First, Personal holiness. 1. Because God is 
holy. 2. Because of our communion with his saints.
     3. Second division, relating to our Redemption. Admirable 
moral system of Scripture. Five special inducements or 
exhortations to a Christian Life.
     4. False Christians who are opposed to this life censured 1. 
They have not truly learned Christ. 2. The Gospel not the guide of 
their words or actions. 3. They do not imitate Christ the Master. 
4. They would separate the Spirit from his word.
     5. Christians ought not to despond: Provided 1. They take the 
word of God for their guide. 2. Sincerely cultivate righteousness. 
3. Walk, according to their capacity, in the ways of the Lord. 4. 
Make some progress. 5. Persevere.

     1. We have said that the object of regeneration is to bring 
the life of believers into concord and harmony with the 
righteousness of God, and so confirm the adoption by which they 
have been received as sons. But although the law comprehends 
within it that new life by which the image of God is restored in 
us, yet, as our sluggishness stands greatly in need both of helps 
and incentives it will be useful to collect out of Scripture a 
true account of this reformations lest any who have a heartfelt 
desire of repentance should in their zeal go astray. Moreover, I 
am not unaware that, in undertaking to describe the life of the 
Christian, I am entering on a large and extensive subject, one 
which, when fully considered in all its parts, is sufficient to 
fill a large volume. We see the length to which the Fathers in 
treating of individual virtues extend their exhortations. This 
they do, not from mere loquaciousness; for whatever be the virtue 
which you undertake to recommend, your pen is spontaneously led by 
the copiousness of the matter so to amplify, that you seem not to 
have discussed it properly if you have not done it at length. My 
intention, however, in the plan of life which I now propose to 
give, is not to extend it so far as to treat of each virtue 
specially, and expatiate in exhortation. This must be sought in 
the writings of others, and particularly in the Homilies of the 
Fathers.1 For me it will be sufficient to point out the method by 
which a pious man may be taught how to frame his life aright, and 
briefly lay down some universal rule by which he may not 
improperly regulate his conduct. I shall one day possibly find 
time for more ample discourse, [or leave others to perform an 
office for which I am not so fit. I have a natural love of 
brevity, and, perhaps, any attempt of mine at copiousness would 
not succeed. Even if I could gain the highest applause by being 
more prolix, I would scarcely be disposed to attempt it,2] while 
the nature of my present work requires me to glance at simple 
doctrine with as much brevity as possible. As philosophers have 
certain definitions of rectitude and honesty, from which they 
derive particular duties and the whole train of virtues; so in 
this respect Scripture is not without order, but presents a most 
beautiful arrangement, one too which is every way much more 
certain than that of philosophers. The only difference is, that 
they, under the influence of ambition, constantly affect an 
exquisite perspicuity of arrangement, which may serve to display 
their genius, whereas the Spirit of God, teaching without 
affectation, is not so perpetually observant of exact method, and 
yet by observing it at times sufficiently intimates that it is not 
to be neglected.
     2. The Scripture system of which we speak aims chiefly at two 
objects. The former is, that the love of righteousness, to which 
we are by no means naturally inclined, may be instilled and 
implanted into our minds. The latter is, (see chap. ii.,) to 
prescribe a rule which will prevent us while in the pursuit of 
righteousness from going astray. It has numerous admirable methods 
of recommending righteousness.3 Many have been already pointed out 
in different parts of this work; but we shall here also briefly 
advert to some of them. With what better foundation can it begin 
than by reminding us that we must be holy, because "God is holy?" 
(Lev. xix. 1; 1 Pet. i. 16.) For when we were scattered abroad 
like lost sheep, wandering through the labyrinth of this world, he 
brought us back again to his own fold. When mention is made of our 
union with God, let us remember that holiness must be the bond; 
not that by the merit of holiness we come into communion with him, 
(we ought rather first to cleave to him, in order that, pervaded 
with his holiness, we may follow whither he calls,) but because it 
greatly concerns his glory not to have any fellowship with 
wickedness and impurity. Wherefore he tells us that this is the 
end of our calling, the end to which we ought ever to have 
respect, if we would answer the call of God. For to what end were 
we rescued from the iniquity and pollution of the world into which 
we were plunged, if we allow ourselves, during our whole lives, to 
wallow in them? Besides, we are at the same time admonished, that 
if we would be regarded as the Lord's people, we must inhabit the 
holy city Jerusalem, (Isaiah rev. 8, et alibi;) which, as he hath 
consecrated it to himself, it were impious for its inhabitants to 
profane by impurity. Hence the expressions, "Who shall abide in 
thy tabernacle? who shall dwell in thy holy hill? He that walketh 
uprightly, and worketh righteousness," (Ps. xv. 1, 2; xxiv. 3, 4;) 
for the sanctuary in which he dwells certainly ought not to be 
like an unclean stall.
     3. The better to arouse us, it exhibits God the Father, who, 
as he hath reconciled us to himself in his Anointed, has impressed 
his image upon us, to which he would have us to be conformed, 
(Rom. v. 4.) Come, then, and let them show me a more excellent 
system among philosophers, who think that they only have a moral 
philosophy duly and orderly arranged. They, when they would give 
excellent exhortations to virtue, can only tell us to live 
agreeably to nature. Scripture derives its exhortations from the 
true source,4 when it not only enjoins us to regulate our lives 
with a view to God its author to whom it belongs; but after 
showing us that we have degenerated from our true origin, viz., 
the law of our Creator, adds, that Christ, through whom we have 
returned to favour with God, is set before us as a model, the 
image of which our lives should express. What do you require more 
effectual than this? Nay, what do you require beyond this? If the 
Lord adopts us for his sons on the condition that our life be a 
representation of Christ, the bond of our adoption,Ñthen, unless 
we dedicate and devote ourselves to righteousness, we not only, 
with the utmost perfidy, revolt from our Creator, but also abjure 
the Saviour himself. Then, from an enumeration of all the 
blessings of God, and each part of our salvation, it finds 
materials for exhortation. Ever since God exhibited himself to us 
as a Father, we must be convicted of extreme ingratitude if we do 
not in turn exhibit ourselves as his sons. Ever since Christ 
purified us by the laver of his blood, and communicated this 
purification by baptism, it would ill become us to be defiled with 
new pollution. Ever since he ingrafted us into his body, we, who 
are his members, should anxiously beware of contracting any stain 
or taint. Ever since he who is our head ascended to heaven, it is 
befitting in us to withdraw our affections from the earth, and 
with our whole soul aspire to heaven. Ever since the Holy Spirit 
dedicated us as temples to the Lord, we should make it our 
endeavour to show forth the glory of God, and guard against being 
profaned by the defilement of sin. Ever since our soul and body 
were destined to heavenly incorruptibility and an unfading crown, 
we should earnestly strive to keep them pure and uncorrupted 
against the day of the Lord. These, I say, are the surest 
foundations of a well-regulated life, and you will search in vain 
for any thing resembling them among philosophers, who, in their 
commendation of virtue, never rise higher than the natural dignity 
of man.
     4. This is the place to address those who, having nothing of 
Christ but the name and sign, would yet be called Christians. How 
dare they boast of this sacred name? None have intercourse with 
Christ but those who have acquired the true knowledge of him from 
the Gospel. The Apostle denies that any man truly has learned 
Christ who has not learned to put off "the old man, which is 
corrupt according to the deceitful lusts, and put on Christ," 
(Eph. iv. 22.) They are convicted, therefore, of falsely and 
unjustly pretending a knowledge of Christ, whatever be the 
volubility and eloquence with which they can talk of the Gospel. 
Doctrine is not an affair of the tongue, but of the life; is not 
apprehended by the intellect and memory merely, like other 
branches of learning; but is received only when it possesses the 
whole soul, and finds its seat and habitation in the inmost 
recesses of the heart. Let them, therefore, either cease to insult 
God, by boasting that they are what they are not, or let them show 
themselves not unworthy disciples of their divine Master. To 
doctrine in which our religion is contained we have given the 
first place, since by it our salvation commences; but it must be 
transfused into the breast, and pass into the conduct, and so 
transform us into itself, as not to prove unfruitful. If 
philosophers are justly offended, and banish from their company 
with disgrace those who, while professing an art which ought to be 
the mistress of their conduct, convert it into mere loquacious 
sophistry, with how much better reason shall we detest those 
flimsy sophists who are contented to let the Gospel play upon 
their lips, when, from its efficacy, it ought to penetrate the 
inmost affections of the heart, fix its seat in the soul, and 
pervade the whole man a hundred times more than the frigid 
discourses of philosophers?
     5. I insist not that the life of the Christian shall breathe 
nothing but the perfect Gospel, though this is to be desired, and 
ought to be attempted. I insist not so strictly on evangelical 
perfection, as to refuse to acknowledge as a Christian any man who 
has not attained it. In this way all would be excluded from the 
Church, since there is no man who is not far removed from this 
perfection, while many, who have made but little progress, would 
be undeservedly rejected. What then? Let us set this before our 
eye as the end at which we ought constantly to aim. Let it be 
regarded as the goal towards which we are to run. For you cannot 
divide the matter with God, undertaking part of what his word 
enjoins, and omitting part at pleasure. For, in the first place, 
God uniformly recommends integrity as the principal part of his 
worship, meaning by integrity real singleness of mind, devoid of 
gloss and fiction, and to this is opposed a double mind; as if it 
had been said, that the spiritual commencement of a good life is 
when the internal affections are sincerely devoted to God, in the 
cultivation of holiness and justice. But seeing that, in this 
earthly prison of the body, no man is supplied with strength 
sufficient to hasten in his course with due alacrity, while the 
greater number are so oppressed with weakness, that hesitating, 
and halting, and even crawling on the ground, they make little 
progress, let every one of us go as far as his humble ability 
enables him, and prosecute the journey once begun. No one will 
travel so badly as not daily to make some degree of progress. 
This, therefore, let us never cease to do, that we may daily 
advance in the way of the Lord; and let us not despair because of 
the slender measure of success. How little soever the success may 
correspond with our wish, our labour is not lost when to-day is 
better than yesterday, provided with true singleness of mind we 
keep our aim, and aspire to the goal, not speaking flattering 
things to ourselves, nor indulging our vices, but making it our 
constant endeavour to become better, until we attain to goodness 
itself. If during the whole course of our life we seek and follow, 
we shall at length attain it, when relieved from the infirmity of 
flesh we are admitted to full fellowship with God.

                          CHAPTER II.

      A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-DENIAL.5

     The divisions of the chapter are,ÑI. The rule which permits 
us not to go astray in the study of righteousness, requires two 
things, viz., that man, abandoning his own will, devote himself 
entirely to the service of God; whence it follows, that we must 
seek not our own things, but the things of God, sec. 1, 2. II. A 
description of this renovation or Christian life taken from the 
Epistle to Titus, and accurately explained under certain special 
heads, sec. 3 to end.

                           Sections.

     1. Consideration of the second general division in regard to 
the Christian life. Its beginning and sum. A twofold respect. 1. 
We are not our own. Respect to both the fruit and the use. Unknown 
to philosophers, who have placed reason on the throne of the Holy 
Spirit.
     2. Since we are not our own, we must seek the glory of God, 
and obey his will. Self-denial recommended to the disciples of 
Christ. He who neglects it, deceived either by pride or hypocrisy, 
rushes on destruction.
     3. Three things to be followed, and two to be shunned in 
life. Impiety and worldly lusts to be shunned. Sobriety, justice, 
and piety, to be followed. An inducement to right conduct.
     4. Self-denial the sum of Paul's doctrine. Its difficulty. 
Qualities in us which make it difficult. Cures for these 
qualities. 1. Ambition to be suppressed. 2. Humility to be 
embraced. 3. Candour to be esteemed. 4. Mutual charity to be 
preserved. 5. Modesty to be sincerely cultivated.
     5. The advantage of our neighbour to be promoted. Here self-
denial most necessary, and yet most difficult. Here a double 
remedy. 1. The benefits bestowed upon us are for the common 
benefit of the Church. 2. We ought to do all we can for our 
neighbour. This illustrated by analogy from the members of the 
human body. This duty of charity founded on the divine command.
     6. Charity ought to have for its attendants patience and 
kindness. We should consider the image of God in our neighbours, 
and especially in those who are of the household of faith. Hence a 
fourfold consideration which refutes all objections. A common 
objection refuted.
     7. Christian life cannot exist without charity. Remedies for 
the vices opposed to charity. 1. Mercy. 2. Humility. 3. Modesty. 
4. Diligence. 5. Perseverance.
     8. Self-denial, in respect of God, should lead to equanimity 
and tolerance. 1. We are always subject to God. 2. We should shun 
avarice and ambition. 3. We should expect all prosperity from the 
blessing of God, and entirely depend on him.
     9. We ought not to desire wealth or honours without the 
divine blessing, nor follow the arts of the wicked. We ought to 
cast all our care upon God, and never envy the prosperity of 
others.
     10. We ought to commit ourselves entirely to God. The 
necessity of this doctrine. Various uses of affliction. Heathen 
abuse and corruption.

     1. Although the Law of God contains a perfect rule of conduct 
admirably arranged, it has seemed proper to our divine Master to 
train his people by a more accurate method, to the rule which is 
enjoined in the Law; and the leading principle in the method is, 
that it is the duty of believers to present their "bodies a living 
sacrifice, holy and acceptable unto God, which is their reasonable 
service," (Rom. xii. 1.) Hence he draws the exhortation: "Be not 
conformed to this world: but be ye transformed by the renewing of 
your mind, that ye may prove what is that good, and acceptable, 
and perfect will of God." The great point, then, is, that we are 
consecrated and dedicated to God, and, therefore, should not 
henceforth think, speak, design, or act, without a view to his 
glory. What he hath made sacred cannot, without signal insult to 
him, be applied to profane use. But if we are not our own, but the 
Lord's, it is plain both what error is to be shunned, and to what 
end the actions of our lives ought to be directed. We are not our 
own; therefore, neither is our own reason or will to rule our acts 
and counsels. We are not our own; therefore, let us not make it 
our end to seek what may be agreeable to our carnal nature. We are 
not our own; therefore, as far as possible, let us forget 
ourselves and the things that are ours. On the other hand, we are 
God's; let us, therefore, live and die to him (Rom. xiv. 8.) We 
are God's; therefore, let his wisdom and will preside over all our 
actions. We are God's; to him, then, as the only legitimate end, 
let every part of our life be directed. O how great the 
proficiency of him who, taught that he is not his own, has 
withdrawn the dominion and government of himself from his own 
reason that he may give them to God! For as the surest source of 
destruction to men is to obey themselves, so the only haven of 
safety is to have no other will, no other wisdom, than to follow 
the Lord wherever he leads. Let this, then be the first step, to 
abandon ourselves, and devote the whole energy of our minds to the 
service of God. By service, I mean not only that which consists in 
verbal obedience, but that by which the mind, divested of its own 
carnal feelings, implicitly obeys the call of the Spirit of God. 
This transformation, (which Paul calls the renewing of the mind, 
Rom. xii. 2; Eph. iv. 23,) though it is the first entrance to 
life, was unknown to all the philosophers. They give the 
government of man to reason alone, thinking that she alone is to 
be listened to; in short, they assign to her the sole direction of 
the conduct. But Christian philosophy bids her give place, and 
yield complete submission to the Holy Spirit, so that the man 
himself no longer lives, but Christ lives and reigns in him, (Gal. 
ii. 20.)
     2. Hence follows the other principle, that we are not to seek 
our own, but the Lord's will, and act with a view to promote his 
glory. Great is our proficiency, when, almost forgetting 
ourselves, certainly postponing our own reason, we faithfully make 
it our study to obey God and his commandments. For when Scripture 
enjoins us to lay aside private regard to ourselves, it not only 
divests our minds of an excessive longing for wealth, or power, or 
human favour, but eradicates all ambition and thirst for worldly 
glory, and other more secret pests. The Christian ought, indeed, 
to be so trained and disposed as to consider, that during his 
whole life he has to do with God. For this reason, as he will 
bring all things to the disposal and estimate of God, so he will 
religiously direct his whole mind to him. For he who has learned 
to look to God in everything he does, is at the same time diverted 
from all vain thoughts. This is that self-denial which Christ so 
strongly enforces on his disciples from the very outset, (Matth. 
xvi. 24,) which, as soon as it takes hold of the mind, leaves no 
place either, first, for pride, show, and ostentation; or, 
secondly, for avarice, lust, luxury, effeminacy, or other vices 
which are engendered by self love. On the contrary, wherever it 
reigns not, the foulest vices are indulged in without shame; or, 
if there is some appearance of virtue, it is vitiated by a 
depraved longing for applause. Show me, if you can, an individual 
who, unless he has renounced himself in obedience to the Lord's 
command, is disposed to do good for its own sake. Those who have 
not so renounced themselves have followed virtue at least for the 
sake of praise. The philosophers who have contended most strongly 
that virtue is to be desired on her own account, were so inflated 
with arrogance as to make it apparent that they sought virtue for 
no other reason than as a ground for indulging in pride. So far, 
therefore, is God from being delighted with these hunters after 
popular applause with their swollen breasts, that he declares they 
have received their reward in this world, (Matth. vi. 2,) and that 
harlots and publicans are nearer the kingdom of heaven than they, 
(Matth. xxi. 31.) We have not yet sufficiently explained how great 
and numerous are the obstacles by which a man is impeded in the 
pursuit of rectitude, so long as he has not renounced himself. The 
old saying is true, There is a world of iniquity treasured up in 
the human soul. Nor can you find any other remedy for this than to 
deny yourself, renounce your own reason, and direct your whole 
mind to the pursuit of those things which the Lord requires of 
you, and which you are to seek only because they are pleasing to 
Him.
     3. In another passage, Paul gives a brief, indeed, but more 
distinct account of each of the parts of a well-ordered life: "The 
grace of God that bringeth salvation hath appeared to all men, 
teaching us that, denying ungodliness and worldly lusts, we should 
live soberly, righteously, and godly, in this present world; 
looking for that blessed hope, and the glorious appearance of the 
great God and our Saviour Jesus Christ; who gave himself for us, 
that he might redeem us from all iniquity, and purify to himself a 
peculiar people, zealous of good works," (Tit. ii. 11-14.) After 
holding forth the grace of God to animate us, and pave the way for 
His true worship, he removes the two greatest obstacles which 
stand in the way, viz., ungodliness, to which we are by nature too 
prone, and worldly lusts, which are of still greater extent. Under 
ungodliness, he includes not merely superstition, but everything 
at variance with the true fear of God. Worldly lusts are 
equivalent to the lusts of the flesh. Thus he enjoins us, in 
regard to both tables of the Law, to lay aside our own mind, and 
renounce whatever our own reason and will dictate. Then he reduces 
all the actions of our lives to three branches, sobriety, 
righteousness, and godliness. Sobriety undoubtedly denotes as well 
chastity and temperance as the pure and frugal use of temporal 
goods, and patient endurance of want. Righteousness comprehends 
all the duties of equity, in every one his due. Next follows 
godliness, which separates us from the pollutions of the world, 
and connects us with God in true holiness. These, when connected 
together by an indissoluble chain, constitute complete perfection. 
But as nothing is more difficult than to bid adieu to the will of 
the flesh, subdue, nay, abjure our lusts, devote ourselves to God 
and our brethren, and lead an angelic life amid the pollutions of 
the world, Paul, to set our minds free from all entanglements, 
recalls us to the hope of a blessed immortality, justly urging us 
to contend, because as Christ has once appeared as our Redeemer, 
so on his final advent he will give full effect to the salvation 
obtained by him. And in this way he dispels all the allurements 
which becloud our path, and prevent us from aspiring as we ought 
to heavenly glory; nay, he tells us that we must be pilgrims in 
the world, that we may not fail of obtaining the heavenly 
inheritance.
     4. Moreover, we see by these words that self-denial has 
respect partly to men and partly (more especially) to God, (sec. 
8-10.) For when Scripture enjoins us, in regard to our fellow men, 
to prefer them in honour to ourselves, and sincerely labour to 
promote their advantages (Rom. xii. 10; Phil. ii. 3,) he gives us 
commands which our mind is utterly incapable of obeying until its 
natural feelings are suppressed. For so blindly do we all rush in 
the direction of self-love, that every one thinks he has a good 
reason for exalting himself and despising all others in 
comparison. If God has bestowed on us something not to be repented 
of, trusting to it, we immediately become elated, and not only 
swell, but almost burst with pride. The vices with which we abound 
we both carefully conceal from others, and flatteringly represent 
to ourselves as minute and trivial, nay, sometimes hug them as 
virtues. When the same qualities which we admire in ourselves are 
seen in others, even though they should be superior, we, in order 
that we may not be forced to yield to them, maliciously lower and 
carp at them; in like manner, in the case of vices, not contented 
with severe and keen animadversion, we studiously exaggerate them. 
Hence the insolence with which each, as if exempted from the 
common lot, seeks to exalt himself above his neighbour, 
confidently and proudly despising others, or at least looking down 
upon them as his inferiors. The poor man yields to the rich, the 
plebeian to the noble, the servant to the master, the unlearned to 
the learned, and yet every one inwardly cherishes some idea of his 
own superiority. Thus each flattering himself, sets up a kind of 
kingdom in his breast; the arrogant, to satisfy themselves, pass 
censure on the minds and manners of other men, and when contention 
arises, the full venom is displayed. Many bear about with them 
some measure of mildness so long as all things go smoothly and 
lovingly with them, but how few are there who, when stung and 
irritated, preserve the same tenor of moderation? For this there 
is no other remedy than to pluck up by the roots those most 
noxious pests, self-love and love of victory, (filoneicia cai 
filantia.) This the doctrine of Scripture does. For it teaches us 
to remember, that the endowments which God has bestowed upon us 
are not our own, but His free gifts, and that those who plume 
themselves upon them betray their ingratitude. "Who maketh thee to 
differ," saith Paul, "and what hast thou that thou didst not 
receive? now if thou didst receive it, why dost thou glory, as if 
thou hadst not received it?" (1 Cor. iv. 7.) Then by a diligent 
examination of our faults let us keep ourselves humble. Thus while 
nothing will remain to swell our pride, there will be much to 
subdue it. Again, we are enjoined, whenever we behold the gifts of 
God in others, so to reverence and respect the gifts, as also to 
honour those in whom they reside. God having been pleased to 
bestow honour upon them, it would ill become us to deprive them of 
it. Then we are told to overlook their faults, not, indeed, to 
encourage by flattering them, but not because of them to insult 
those whom we ought to regard with honour and good will.6 In this 
way, with regard to all with whom we have intercourse, our 
behaviour will be not only moderate and modest, but courteous and 
friendly. The only way by which you can ever attain to true 
meekness, is to have your heart imbued with a humble opinion of 
yourself and respect for others.
     5. How difficult it is to perform the duty of seeking the 
good of our neighbour! Unless you leave off all thought of 
yourself and in a manner cease to be yourself, you will never 
accomplish it. How can you exhibit those works of charity which 
Paul describes unless you renounce yourself, and become wholly 
devoted to others? "Charity (says he, 1 Cor. xiii. 4) suffereth 
long, and is kind; charity envieth not; charity vaunteth not 
itself, is not puffed up, doth not behave itself unseemly, seeketh 
not her own, is not easily provoked &c. Were it the only thing 
required of us to seek not our own, nature would not have the 
least power to comply: she so inclines us to love ourselves only, 
that she will not easily allow us carelessly to pass by ourselves 
and our own interests that we may watch over the interests of 
others, nay, spontaneously to yield our own rights and resign it 
to another. But Scripture, to conduct us to this, reminds us, that 
whatever we obtain from the Lord is granted on the condition of 
our employing it for the common good of the Church, and that, 
therefore, the legitimate use of all our gifts is a kind and 
liberal communication of them with others. There cannot be a surer 
rule, nor a stronger exhortation to the observance of it, than 
when we are taught that all the endowments which we possess are 
divine deposits entrusted to us for the very purpose of being 
distributed for the good of our neighbour. But Scripture proceeds 
still farther when it likens these endowments to the different 
members of the body, (1 Cor. xii. 12.) No member has its function 
for itself, or applies it for its own private use, but transfers 
it to its fellow-members; nor does it derive any other advantage 
from it than that which it receives in common with the whole body. 
Thus, whatever the pious man can do, he is bound to do for his 
brethren, not consulting his own interest in any other way than by 
striving earnestly for the common edification of the Church. Let 
this, then, be our method of showing good-will and kindness, 
considering that, in regard to everything which God has bestowed 
upon us, and by which we can aid our neighbour, we are his 
stewards, and are bound to give account of our stewardship; 
moreover, that the only right mode of administration is that which 
is regulated by love. In this way, we shall not only unite the 
study of our neighbour's advantage with a regard to our own, but 
make the latter subordinate to the former. And lest we should have 
omitted to perceive that this is the law for duly administering 
every gift which we receive from God, he of old applied that law 
to the minutest expressions of his own kindness. He commanded the 
first-fruits to be offered to him as an attestation by the people 
that it was impious to reap any advantage from goods not 
previously consecrated to him, (Exod. xxii. 29; xxiii. 19.) But if 
the gifts of God are not sanctified to us until we have with our 
own hand dedicated them to the Giver, it must be a gross abuse 
that does not give signs of such dedication. It is in vain to 
contend that you cannot enrich the Lord by your offerings. Though, 
as the Psalmist says "Thou art my Lord: my goodness extendeth not 
unto thee," yet you can extend it "to the saints that are in the 
earth," (Ps. xvi. 2, 3;) and therefore a comparison is drawn 
between sacred oblations and alms as now corresponding to the 
offerings under the Law.7
     6. Moreover, that we may not weary in well-doing, (as would 
otherwise forthwith and infallibly be the case,) we must add the 
other quality in the Apostle's enumeration, "Charity suffiereth 
long, and is kind, is not easily provoked," (1 Cor. xiii. 4.) The 
Lord enjoins us to do good to all without exception, though the 
greater part, if estimated by their own merit, are most unworthy 
of it. But Scripture subjoins a most excellent reason, when it 
tells us that we are not to look to what men in themselves 
deserve, but to attend to the image of God, which exists in all, 
and to which we owe all honour and love. But in those who are of 
the household of faith, the same rule is to be more carefully 
observed, inasmuch as that image is renewed and restored in them 
by the Spirit of Christ. Therefore, whoever be the man that is 
presented to you as needing your assistance, you have no ground 
for declining to give it to him. Say he is a stranger. The Lord 
has given him a mark which ought to be familiar to you: for which 
reason he forbids you to despise your own flesh, (Gal. vi. 10.) 
Say he is mean and of no consideration. The Lord points him out as 
one whom he has distinguished by the lustre of his own image, 
(Isaiah lviii. 7.) Say that you are bound to him by no ties of 
duty. The Lord has substituted him as it were into his own place, 
that in him you may recognize the many great obligations under 
which the Lord has laid you to himself. Say that he is unworthy of 
your least exertion on his account; but the image of God, by which 
he is recommended to you, is worthy of yourself and all your 
exertions. But if he not only merits no good, but has provoked you 
by injury and mischief, still this is no good reason why you 
should not embrace him in love, and visit him with offices of 
love. He has deserved very differently from me, you will say. But 
what has the Lord deserved?8 Whatever injury he has done you, when 
he enjoins you to forgive him, he certainly means that it should 
be imputed to himself. In this way only we attain to what is not 
to say difficult but altogether against nature,9 to love those 
that hate us, render good for evil, and blessing for cursing, 
remembering that we are not to reflect on the wickedness of men, 
but look to the image of God in them, an image which, covering and 
obliterating their faults, should by its beauty and dignity allure 
us to love and embrace them.
     7. We shall thus succeed in mortifying ourselves if we fulfil 
all the duties of charity. Those duties, however, are not 
fulfilled by the mere discharge of them, though none be omitted, 
unless it is done from a pure feeling of love. For it may happen 
that one may perform every one of these offices, in so far as the 
external act is concerned, and be far from performing them aright. 
For you see some who would be thought very liberal, and yet 
accompany every thing they give with insult, by the haughtiness of 
their looks, or the violence of their words. And to such a 
calamitous condition have we come in this unhappy age, that the 
greater part of men never almost give alms without contumely. Such 
conduct ought not to have been tolerated even among the heathen; 
but from Christians something more is required than to carry 
cheerfulness in their looks, and give attractiveness to the 
discharge of their duties by courteous language. First, they 
should put themselves in the place of him whom they see in need of 
their assistance, and pity his misfortune as if they felt and bore 
it, so that a feeling of pity and humanity should incline them to 
assist him just as they would themselves. He who is thus minded 
will go and give assistance to his brethren, and not only not 
taint his acts with arrogance or upbraiding but will neither look 
down upon the brother to whom he does a kindness, as one who 
needed his help, or keep him in subjection as under obligation to 
him, just as we do not insult a diseased member when the rest of 
the body labours for its recovery, nor think it under special 
obligation to the other members, because it has required more 
exertion than it has returned. A communication of offices between 
members is not regarded as at all gratuitous, but rather as the 
payment of that which being due by the law of nature it were 
monstrous to deny. For this reason, he who has performed one kind 
of duty will not think himself thereby discharged, as is usually 
the case when a rich man, after contributing somewhat of his 
substance, delegates remaining burdens to others as if he had 
nothing to do with them. Every one should rather consider, that 
however great he is, he owes himself to his neighbours, and that 
the only limit to his beneficence is the failure of his means. The 
extent of these should regulate that of his charity.
     8. The principal part of self-denial, that which as we have 
said has reference to God, let us again consider more fully. Many 
things have already been said with regard to it which it were 
superfluous to repeat; and, therefore, it will be sufficient to 
view it as forming us to equanimity and endurance. First, then, in 
seeking the convenience or tranquillity of the present life, 
Scripture calls us to resign ourselves, and all we have, to the 
disposal of the Lord, to give him up the affections of our heart, 
that he may tame and subdue them. We have a frenzied desire, an 
infinite eagerness, to pursue wealth and honour, intrigue for 
power, accumulate riches, and collect all those frivolities which 
seem conducive to luxury and splendour. On the other hand, we have 
a remarkable dread, a remarkable hatred of poverty, mean birth, 
and a humble condition, and feel the strongest desire to guard 
against them. Hence, in regard to those who frame their life after 
their own counsel, we see how restless they are in mind, how many 
plans they try, to what fatigues they submit, in order that they 
may gain what avarice or ambition desires, or, on the other hand, 
escape poverty and meanness. To avoid similar entanglements, the 
course which Christian men must follow is this: first, they must 
not long for, or hope for, or think of any kind of prosperity 
apart from the blessing of God; on it they must cast themselves, 
and there safely and confidently recline. For, however much the 
carnal mind may seem sufficient for itself when in the pursuit of 
honour or wealth, it depends on its own industry and zeal, or is 
aided by the favour of men, it is certain that all this is 
nothing, and that neither intellect nor labour will be of the 
least avail, except in so far as the Lord prospers both. On the 
contrary, his blessing alone makes a way through all obstacles, 
and brings every thing to a joyful and favourable issue. Secondly, 
though without this blessing we may be able to acquire some degree 
of fame and opulence, (as we daily see wicked men loaded with 
honours and riches,) yet since those on whom the curse of God lies 
do not enjoy the least particle of true happiness, whatever we 
obtain without his blessing must turn out ill. But surely men 
ought not to desire what adds to their misery.
     9. Therefore, if we believe that all prosperous and desirable 
success depends entirely on the blessing of God, and that when it 
is wanting all kinds of misery and calamity await us, it follows 
that we should not eagerly contend for riches and honours, 
trusting to our own dexterity and assiduity, or leaning on the 
favour of men, or confiding in any empty imagination of fortune; 
but should always have respect to the Lord, that under his 
auspices we may be conducted to whatever lot he has provided for 
us. First, the result will be, that instead of rushing on 
regardless of right and wrong, by wiles and wicked arts, and with 
injury to our neighbours, to catch at wealth and seize upon 
honours, we will only follow such fortune as we may enjoy with 
innocence. Who can hope for the aid of the divine blessing amid 
fraud, rapine, and other iniquitous arts? As this blessing attends 
him only who thinks purely and acts uprightly, so it calls off all 
who long for it from sinister designs and evil actions. Secondly, 
a curb will be laid upon us, restraining a too eager desire of 
becoming rich, or an ambitious striving after honour. How can any 
one have the effrontery to expect that God will aid him in 
accomplishing desires at variance with his word? What God with his 
own lips pronounces cursed, never can be prosecuted with his 
blessing. Lastly, if our success is not equal to our wish and 
hope, we shall, however, be kept from impatience and detestation 
of our condition, whatever it be, knowing that so to feel were to 
murmur against God, at whose pleasure riches and poverty, contempt 
and honours, are dispensed. In shorts he who leans on the divine 
blessing in the way which has been described, will not, in the 
pursuit of those things which men are wont most eagerly to desire, 
employ wicked arts which he knows would avail him nothing; nor 
when any thing prosperous befalls him will he impute it to himself 
and his own diligence, or industry, or fortune, instead of 
ascribing it to God as its author. If, while the affairs of others 
flourish, his make little progress, or even retrograde, he will 
bear his humble lot with greater equanimity and moderation than 
any irreligious man does the moderate success which only falls 
short of what he wished; for he has a solace in which he can rest 
more tranquilly than at the very summit of wealth or power, 
because he considers that his affairs are ordered by the Lord in 
the manner most conducive to his salvation. This, we see, is the 
way in which David was affected, who, while he follows God and 
gives up himself to his guidance, declares, "Neither do I exercise 
myself in great matters, or in things too high for me. Surely I 
have behaved and quieted myself as a child that is weaned of his 
mother," (Ps. cxxxi. 1, 2.)
     10. Nor is it in this respect only that pious minds ought to 
manifest this tranquillity and endurance; it must be extended to 
all the accidents to which this present life is liable. He alone, 
therefore, has properly denied himself, who has resigned himself 
entirely to the Lord, placing all the course of his life entirely 
at his disposal. Happen what may, he whose mind is thus composed 
will neither deem himself wretched nor murmur against God because 
of his lot. How necessary this disposition is will appear, if you 
consider the many accidents to which we are liable. Various 
diseases ever and anon attack us: at one time pestilence rages; at 
another we are involved in all the calamities of war. Frost and 
hail, destroying the promise of the year, cause sterility, which 
reduces us to penury; wife, parents, children, relatives, are 
carried off by death; our house is destroyed by fire. These are 
the events which make men curse their life, detest the day of 
their birth, execrate the light of heaven, even censure God, and 
(as they are eloquent in blasphemy) charge him with cruelty and 
injustice. The believer must in these things also contemplate the 
mercy and truly paternal indulgence of God. Accordingly, should he 
see his house by the removal of kindred reduced to solitude even 
then he will not cease to bless the Lord; his thought will be, 
Still the grace of the Lord, which dwells within my house, will 
not leave it desolate. If his crops are blasted, mildewed, or cut 
off by frost, or struck down by hail,10 and he sees famine before 
him, he will not however despond or murmur against God, but 
maintain his confidence in him; "We thy people, and sheep of thy 
pasture, will give thee thanks for ever," (Ps. lxxix. 13;) he will 
supply me with food, even in the extreme of sterility. If he is 
afflicted with disease, the sharpness of the pain will not so 
overcome him, as to make him break out with impatience, and 
expostulate with God; but, recognising justice and lenity in the 
rod, will patiently endure. In short, whatever happens, knowing 
that it is ordered by the Lord, he will receive it with a placid 
and grateful mind, and will not contumaciously resist the 
government of him, at whose disposal he has placed himself and all 
that he has. Especially let the Christian breast eschew that 
foolish and most miserable consolation of the heathen, who, to 
strengthen their mind against adversity, imputed it to fortune, at 
which they deemed it absurd to feel indignant, as she was ascopoV 
(aimless) and rash, and blindly wounded the good equally with the 
bad. On the contrary, the rule of piety is, that the hand of God 
is the ruler and arbiter of the fortunes of all, and, instead of 
rushing on with thoughtless violence, dispenses good and evil with 
perfect regularity.

                         CHAPTER III.

        OF BEARING THE CROSSÑONE BRANCH OF SELF-DENIAL.

     The four divisions of this chapter are,ÑI. The nature of the 
cross, its necessity and dignity, sec. 1, 2. II. The manifold 
advantages of the cross described, sec. 3-6. III. The form of the 
cross the most excellent of all, and yet it by no means removes 
all sense of pain, sec. 7, 8. IV. A description of warfare under 
the cross, and of true patience, (not that of philosophers,) after 
the example of Christ, sec. 9-11.

                           Sections.

     1. What the cross is. By whom, and on whom, and for what 
cause imposed. Its necessity and dignity.
     2. The cross necessary. 1. To humble our pride. 2. To make us 
apply to God for aid. Example of David. 3. To give us experience 
of God's presence.
     3. Manifold uses of the cross. 1. Produces patience, hope, 
and firm confidence in God, gives us victory and perseverance. 
Faith invincible.
     4. 2. Frames us to obedience. Example of Abraham. This 
training how useful.
     5. The cross necessary to subdue the wantonness of the flesh. 
This portrayed by an apposite simile. Various forms of the cross.
     6. 3. God permits our infirmities, and corrects past faults, 
that he may keep us in obedience. This confirmed by a passage from 
Solomon and an Apostle.
     7. Singular consolation under the cross, when we suffer 
persecution for righteousness. Some parts of this consolation.
     8. This form of the cross most appropriate to believers, and 
should be borne willingly and cheerfully. This cheerfulness is not 
unfeeling hilarity, but, while groaning under the burden, waits 
patiently for the Lord.
     9. A description of this conflict. Opposed to the vanity of 
the Stoics. Illustrated by the authority and example of Christ.
     10. Proved by the testimony and uniform experience of the 
elect. Also by the special example of the Apostle Peter. The 
nature of the patience required of us.
     11. Distinction between the patience of Christians and 
philosophers. The latter pretend a necessity which cannot be 
resisted. The former hold forth the justice of God and his care of 
our safety. A full exposition of this difference.

     1. The pious mind must ascend still higher, namely, whither 
Christ calls his disciples when he says, that every one of them 
must "take up his cross," (Matth. xvi. 24.) Those whom the Lord 
has chosen and honoured with his intercourse must prepare for a 
hard, laborious, troubled life, a life full of many and various 
kinds of evils; it being the will of our heavenly Father to 
exercise his people in this way while putting them to the proof. 
Having begun this course with Christ the first-born, he continues 
it towards all his children. For though that Son was dear to him 
above others, the Son in whom he was "well pleased," yet we see, 
that far from being treated gently and indulgently, we may say, 
that not only was he subjected to a perpetual cross while he dwelt 
on earth, but his whole life was nothing else than a kind of 
perpetual cross. The Apostle assigns the reason, "Though he was a 
Son, yet learned he obedience by the things which he suffered," 
(Heb. v. 8.) Why then should we exempt ourselves from that 
condition to which Christ our Head behoved to submit; especially 
since he submitted on our account, that he might in his own person 
exhibit a model of patience? Wherefore, the Apostle declares, that 
all the children of God are destined to be conformed to him. Hence 
it affords us great consolation in hard and difficult 
circumstances, which men deem evil and adverse, to think that we 
are holding fellowship with the sufferings of Christ; that as he 
passed to celestial glory through a labyrinth of many woes, so we 
too are conducted thither through various tribulations. For, in 
another passage, Paul himself thus speaks, "we must through much 
tribulation enter the kingdom of God," (Acts xiv. 22;) and again, 
"that I may know him, and the power of his resurrection, and the 
fellowship of his sufferings, being made conformable unto his 
death," (Rom viii. 29.) How powerfully should it soften the 
bitterness of the cross, to think that the more we are afflicted 
with adversity, the surer we are made of our fellowship with 
Christ; by communion with whom our sufferings are not only blessed 
to us, but tend greatly to the furtherance of our salvation.
     2. We may add, that the only thing which made it necessary 
for our Lord to undertake to bear the cross, was to testify and 
prove his obedience to the Father; whereas there are many reasons 
which make it necessary for us to live constantly under the cross. 
Feeble as we are by nature, and prone to ascribe all perfection to 
our flesh, unless we receive as it were ocular demonstration of 
our weakness, we readily estimate our virtue above its proper 
worth, and doubt not that, whatever happens, it will stand 
unimpaired and invincible against all difficulties. Hence we 
indulge a stupid and empty confidence in the flesh, and then 
trusting to it wax proud against the Lord himself; as if our own 
faculties were sufficient without his grace. This arrogance cannot 
be better repressed than when He proves to us by experience, not 
only how great our weakness, but also our frailty is. Therefore, 
he visits us with disgrace, or poverty, or bereavement, or 
disease, or other afflictions. Feeling altogether unable to 
support them, we forthwith, in so far as regards ourselves, give 
way, and thus humbled learn to invoke his strength, which alone 
can enable us to bear up under a weight of affliction. Nay, even 
the holiest of men, however well aware that they stand not in 
their own strength, but by the grace of God, would feel too secure 
in their own fortitude and constancy, were they not brought to a 
more thorough knowledge of themselves by the trial of the cross. 
This feeling gained even upon David, "In my prosperity I Said, I 
shall never be moved. Lord, by thy favour thou hast made my 
mountain to stand strong: thou didst hide thy face, and I was 
troubled," (Ps. xxx. 6, 7.) He confesses that in prosperity his 
feelings were dulled and blunted, so that, neglecting the grace of 
God, on which alone he ought to have depended, he leant to 
himself, and promised himself perpetuity. If it so happened to 
this great prophet, who of us should not fear and study caution? 
Though in tranquillity they flatter themselves with the idea of 
greater constancy and patience, yet, humbled by adversity, they 
learn the deception. Believers, I say, warned by such proofs of 
their diseases, make progress in humility, and, divesting 
themselves of a depraved confidence in the flesh, betake 
themselves to the grace of God, and, when they have so betaken 
themselves, experience the presence of the divine power, in which 
is ample protection.
     3. This Paul teaches when he says that tribulation worketh 
patience, and patience experience. God having promised that he 
will be with believers in tribulation, they feel the truth of the 
promise; while supported by his hand, they endure patiently. This 
they could never do by their own strength. Patience, therefore, 
gives the saints an experimental proof that God in reality 
furnishes the aid which he has promised whenever there is need. 
Hence also their faith is confirmed, for it were very ungrateful 
not to expect that in future the truth of God will be, as they 
have already found it, firm and constant. We now see how many 
advantages are at once produced by the cross. Overturning the 
overweening opinion we form of our own virtue, and detecting the 
hypocrisy in which we delight, it removes our pernicious carnal 
confidence, teaching us, when thus humbled, to recline on God 
alone, so that we neither are oppressed nor despond. Then victory 
is followed by hope, inasmuch as the Lord, by performing what he 
has promised, establishes his truth in regard to the future. Were 
these the only reasons, it is surely plain how necessary it is for 
us to bear the cross. It is of no little importance to be rid of 
your self-love, and made fully conscious of your weakness; so 
impressed with a sense of your weakness as to learn to distrust 
yourselfÑto distrust yourself so as to transfer your confidence to 
God, reclining on him with such heartfelt confidence as to trust 
in his aid, and continue invincible to the end, standing by his 
grace so as to perceive that he is true to his promises, and so 
assured of the certainty of his promises as to be strong in hope.
     4. Another end which the Lord has in afflicting his people is 
to try their patience, and train them to obedienceÑnot that they 
can yield obedience to him except in so far as he enables them; 
but he is pleased thus to attest and display striking proofs of 
the graces which he has conferred upon his saints, lest they 
should remain within unseen and unemployed. Accordingly, by 
bringing forward openly the strength and constancy of endurance 
with which he has provided his servants, he is said to try their 
patience. Hence the expressions that God tempted Abraham, (Gen. 
xxi. 1, 12,) and made proof of his piety by not declining to 
sacrifice his only son. Hence, too, Peter tells us that our faith 
is proved by tribulation, just as gold is tried in a furnace of 
fire. But who will say it is not expedient that the most excellent 
gift of patience which the believer has received from his God 
should be applied to uses by being made sure and manifest? 
Otherwise men would never value it according to its worth. But if 
God himself, to prevent the virtues which he has conferred upon 
believers from lurking in obscurity, nay, lying useless and 
perishing, does aright in supplying materials for calling them 
forth, there is the best reason for the afflictions of the saints, 
since without them their patience could not exist. I say, that by 
the cross they are also trained to obedience, because they are 
thus taught to live not according to their own wish, but at the 
disposal of God. Indeed, did all things proceed as they wish, they 
would not know what it is to follow God. Seneca mentions (De Vit. 
Beata, cap. xv.) that there was an old proverb when any one was 
exhorted to endure adversity, "Follow God;" thereby intimating, 
that men truly submitted to the yoke of God only when they gave 
their back and hand to his rod. But if it is most right that we 
should in all things prove our obedience to our heavenly Father, 
certainly we ought not to decline any method by which he trains us 
to obedience.
     5. Still, however, we see not how necessary that obedience 
is, unless we at the same time consider how prone our carnal 
nature is to shake off the yoke of God whenever it has been 
treated with some degree of gentleness and indulgence. It just 
happens to it as with refractory horses, which, if kept idle for a 
few days at hack and manger, become ungovernable, and no longer 
recognize the rider, whose command before they implicitly obeyed. 
And we invariably become what God complains of in the people of 
IsraelÑwaxing gross and fat, we kick against him who reared and 
nursed us, (Deut. xxxii. 15.) The kindness of God should allure us 
to ponder and love his goodness; but since such is our malignity, 
that we are invariably corrupted by his indulgence, it is more 
than necessary for us to be restrained by discipline from breaking 
forth into such petulance. Thus, lest we become emboldened by an 
over-abundance of wealth; lest elated with honour, we grow proud; 
lest inflated with other advantages of body, or mind, or fortune, 
we grow insolent, the Lord himself interferes as he sees to be 
expedient by means of the cross, subduing and curbing the 
arrogance of our flesh, and that in various ways, as the advantage 
of each requires. For as we do not all equally labour under the 
same disease, so we do not all need the same difficult cure. Hence 
we see that all are not exercised with the same kind of cross. 
While the heavenly Physician treats some more gently, in the case 
of others he employs harsher remedies, his purpose being to 
provide a cure for all. Still none is left free and untouched, 
because he knows that all, without a single exception, are 
diseased.
     6. We may add, that our most merciful Father requires not 
only to prevent our weakness, but often to correct our past 
faults, that he may keep us in due obedience. Therefore, whenever 
we are afflicted we ought immediately to call to mind our past 
life. In this way we will find that the faults which we have 
committed are deserving of such castigation. And yet the 
exhortation to patience is not to be founded chiefly on the 
acknowledgment of sin. For Scripture supplies a far better 
consideration when it says, that in adversity "we are chastened of 
the Lord, that we should not be condemned with the world," (1 Cor. 
xi. 32.) Therefore, in the very bitterness of tribulation we ought 
to recognise the kindness and mercy of our Father, since even then 
he ceases not to further our salvation. For he afflicts, not that 
he may ruin or destroy but rather that he may deliver us from the 
condemnation of the world. Let this thought lead us to what 
Scripture elsewhere teaches: "My son, despise not the chastening 
of the Lord; neither be weary of his correction: For whom the Lord 
loveth he correcteth; even as a father the son in whom he 
delighteth," (Prov. iii 11, 12.) When we perceive our Father's 
rod, is it not our part to behave as obedient docile sons rather 
than rebelliously imitate desperate men, who are hardened in 
wickedness? God dooms us to destruction, if he does not, by 
correction, call us back when we have fallen off from him, so that 
it is truly said, "If ye be without chastisement," "then are ye 
bastards, and not sons," (Heb. xii. 8.) We are most perverse then 
if we cannot bear him while he is manifesting his good-will to us, 
and the care which he takes of our salvation. Scripture states the 
difference between believers and unbelievers to be, that the 
latter, as the slaves of inveterate and deep-seated iniquity, only 
become worse and more obstinate under the lash; whereas the 
former, like free-born sons turn to repentance. Now, therefore, 
choose your class. But as I have already spoken of this subject, 
it is sufficient to have here briefly adverted to it.
     7. There is singular consolation, moreover, when we are 
persecuted for righteousness' sake. For our thought should then 
be, How high the honour which God bestows upon us in 
distinguishing us by the special badge of his soldiers. By 
suffering persecution for righteousness' sake, I mean not only 
striving for the defence of the Gospel, but for the defence of 
righteousness in any way. Whether, therefore, in maintaining the 
truth of God against the lies of Satan, or defending the good and 
innocent against the injuries of the bad, we are obliged to incur 
the offence and hatred of the world, so as to endanger life, 
fortune, or honour, let us not grieve or decline so far to spend 
ourselves for God; let us not think ourselves wretched in those 
things in which he with his own lips has pronounced us blessed, 
(Matth. v. 10.) Poverty, indeed considered in itself, is misery; 
so are exile, contempt, imprisonment, ignominy: in fine, death 
itself is the last of all calamities. But when the favour of God 
breathes upon is, there is none of these things which may not turn 
out to our happiness. Let us then be contented with the testimony 
of Christ rather than with the false estimate of the flesh, and 
then, after the example of the Apostles, we will rejoice in being 
"counted worthy to suffer shame for his name," (Acts v. 41.) For 
why? If, while conscious of our innocence, we are deprived of our 
substance by the wickedness of man, we are, no doubt, humanly 
speaking, reduced to poverty; but in truth our riches in heaven 
are increased: if driven from our homes we have a more welcome 
reception into the family of God; if vexed and despised, we are 
more firmly rooted in Christ; if stigmatised by disgrace and 
ignominy, we have a higher place in the kingdom of God; and if we 
are slain, entrance is thereby given us to eternal life. The Lord 
having set such a price upon us, let us be ashamed to estimate 
ourselves at less than the shadowy and evanescent allurements of 
the present life.
     8. Since by these, and similar considerations, Scripture 
abundantly solaces us for the ignominy or calamities which we 
endure in defence of righteousness, we are very ungrateful if we 
do not willingly and cheerfully receive them at the hand of the 
Lord, especially since this form of the cross is the most 
appropriate to believers, being that by which Christ desires to be 
glorified in us, as Peter also declares, (1 Pet. iv. 11, 14.) But 
as to ingenuous natures, it is more bitter to suffer disgrace than 
a hundred deaths, Paul expressly reminds us that not only 
persecution, but also disgrace awaits us, "because we trust in the 
living God," (1 Tim. iv. 10.) So in another passage he bids us, 
after his example, walk "by evil report and good report," (2 Cor. 
vi. 8.) The cheerfulness required, however, does not imply a total 
insensibility to pain. The saints could show no patience under the 
cross if they were not both tortured with pain and grievously 
molested. Were there no hardship in poverty, no pain in disease, 
no sting in ignominy, no fear in death, where would be the 
fortitude and moderation in enduring them? But while every one of 
these, by its inherent bitterness, naturally vexes the mind, the 
believer in this displays his fortitude, that though fully 
sensible of the bitterness and labouring grievously, he still 
withstands and struggles boldly; in this displays his patience, 
that though sharply stung, he is however curbed by the fear of God 
from breaking forth into any excess; in this displays his 
alacrity, that though pressed with sorrow and sadness, he rests 
satisfied with spiritual consolation from God.
     9. This conflict which believers maintain against the natural 
feeling of pain, while they study moderation and patience, Paul 
elegantly describes in these words: "We are troubled on every 
side, yet not distressed; we are perplexed, but not in despair; 
persecuted, but not forsaken; cast down, but not destroyed," (2 
Cor. iv. 8, 9.) You see that to bear the cross patiently is not to 
have your feelings altogether blunted, and to be absolutely 
insensible to pain, according to the absurd description which the 
Stoics of old gave of their hero as one who, divested of humanity, 
was affected in the same way by adversity and prosperity, grief 
and joy; or rather, like a stone, was not affected by anything. 
And what did they gain by that sublime wisdom? they exhibited a 
shadow of patience, which never did, and never can, exist among 
men. Nay, rather by aiming at a too exact and rigid patience, they 
banished it altogether from human life. Now also we have among 
Christians a new kind of Stoics, who hold it vicious not only to 
groan and weep, but even to be sad and anxious. These paradoxes 
are usually started by indolent men who, employing themselves more 
in speculation than in action, can do nothing else for us than 
beget such paradoxes. But we have nothing to do with that iron 
philosophy which our Lord and Master condemnedÑnot only in word, 
but also by his own example. For he both grieved and shed tears 
for his own and others' woes. Nor did he teach his disciples 
differently: "Ye shall weep and lament, but the world shall 
rejoice," (John xvi. 20.) And lest any one should regard this as 
vicious, he expressly declares, "Blessed are they that mourn," 
(Matth. v. 4.) And no wonder. If all tears are condemned, what 
shall we think of our Lord himself, whose "sweat was as it were 
great drops of blood falling down to the ground?" (Luke xxii. 44; 
Matth. xxvi. 38.) If every kind of fear is a mark of unbelief, 
what place shall we assign to the dread which, it is said, in no 
slight degree amazed him; if all sadness is condemned, how shall 
we justify him when he confesses, "My soul is exceeding sorrowful, 
even unto death?"
     10. I wished to make these observations to keep pious minds 
from despair, lest, from feeling it impossible to divest 
themselves of the natural feeling of grief, they might altogether 
abandon the study of patience. This must necessarily be the result 
with those who convert patience into stupor, and a brave and firm 
man into a block. Scripture gives saints the praise of endurance 
when, though afflicted by the hardships they endure, they are not 
crushed; though they feel bitterly, they are at the same time 
filled with spiritual joy; though pressed with anxiety, breathe 
exhilarated by the consolation of God. Still there is a certain 
degree of repugnance in their hearts, because natural sense shuns 
and dreads what is adverse to it, while pious affection, even 
through these difficulties, tries to obey the divine will. This 
repugnance the Lord expressed when he thus addressed Peter: 
"Verily, verily, I say unto thee, When thou wast young, thou 
girdedst thyself and walkedst whither thou wouldst; but when thou 
shalt be old, thou shalt stretch forth thy hands, and another 
shall gird thee; and carry thee whither thou wouldest not," (John 
xxi. 18.) It is not probable, indeed, that when it became 
necessary to glorify God by death he was driven to it unwilling 
and resisting; had it been so, little praise would have been due 
to his martyrdom. But though he obeyed the divine ordination with 
the greatest alacrity of heart, yet, as he had not divested 
himself of humanity, he was distracted by a double will. When he 
thought of the bloody death which he was to die, struck with 
horror, he would willingly have avoided it: on the other hand, 
when he considered that it was God who called him to it, his fear 
was vanquished and suppressed, and he met death cheerfully. It 
must therefore be our study, if we would be disciples of Christ, 
to imbue our minds with such reverence and obedience to God as may 
tame and subjugate all affections contrary to his appointment. In 
this way, whatever be the kind of cross to which we are subjected, 
we shall in the greatest straits firmly maintain our patience. 
Adversity will have its bitterness, and sting us. When afflicted 
with disease, we shall groan and be disquieted, and long for 
health; pressed with poverty, we shall feel the stings of anxiety 
and sadness, feel the pain of ignominy, contempt, and injury, and 
pay the tears due to nature at the death of our friends: but our 
conclusion will always be, The Lord so willed it, therefore let us 
follow his will. Nay, amid the pungency of grief, among groans and 
tears this thought will necessarily suggest itself and incline us 
cheerfully to endure the things for which we are so afflicted.
     11. But since the chief reason for enduring the cross has 
been derived from a consideration of the divine will, we must in 
few words explain wherein lies the difference between 
philosophical and Christian patience. Indeed, very few of the 
philosophers advanced so far as to perceive that the hand of God 
tries us by means of affliction, and that we ought in this matter 
to obey God. The only reason which they adduce is, that so it must 
be. But is not this just to say, that we must yield to God, 
because it is in vain to contend against him? For if we obey God 
only because it is necessary, provided we can escape, we shall 
cease to obey him. But what Scripture calls us to consider in the 
will of God is very different, namely, first justice and equity, 
and then a regard to our own salvation. Hence Christian 
exhortations to patience are of this nature, Whether poverty, or 
exile, or imprisonment, or contumely, or disease, or bereavement, 
or any such evil affects us, we must think that none of them 
happens except by the will and providence of God; moreover, that 
every thing he does is in the most perfect order. What! do not our 
numberless daily faults deserve to be chastised, more severely, 
and with a heavier rod than his mercy lays upon us? Is it not most 
right that our flesh should be subdued, and be, as it were, 
accustomed to the yoke, so as not to rage and wanton as it lists? 
Are not the justice and the truth of God worthy of our suffering 
on their account?11 But if the equity of God is undoubtedly 
displayed in affliction, we cannot murmur or struggle against them 
without iniquity. We no longer hear the frigid cant, Yield, 
because it is necessary; but a living and energetic precept, Obey, 
because it is unlawful to resist; bear patiently, because 
impatience is rebellion against the justice of God. Then as that 
only seems to us attractive which we perceive to be for our own 
safety and advantage, here also our heavenly Father consoles us, 
by the assurance, that in the very cross with which he afflicts us 
he provides for our salvation. But if it is clear that 
tribulations are salutary to us, why should we not receive them 
with calm and grateful minds? In bearing them patiently we are not 
submitting to necessity but resting satisfied with our own good. 
The effect of these thoughts is, that to whatever extent our minds 
are contracted by the bitterness which we naturally feel under the 
cross, to the same extent will they be expanded with spiritual 
joy. Hence arises thanksgiving, which cannot exist unless joy be 
felt. But if the praise of the Lord and thanksgiving can emanate 
only from a cheerful and gladdened breasts and there is nothing 
which ought to interrupt these feelings in us, it is clear how 
necessary it is to temper the bitterness of the cross with 
spiritual joy.

                          CHAPTER IV.

               OF MEDITATING ON THE FUTURE LIFE.

     The three divisions of this chapter,ÑI. The principal use of 
the cross is, that it in various ways accustoms us to despise the 
present, and excites us to aspire to the future life, sec. 1, 2. 
II. In withdrawing from the present life we must neither shun it 
nor feel hatred for it; but desiring the future life, gladly quit 
the present at the command of our sovereign Master, see. 3, 4. 
III. Our infirmity in dreading death described. The correction and 
safe remedy, sec. 6.

                           Sections.

     1. The design of God in afflicting his people. 1. To accustom 
us to despise the present life. Our infatuated love of it. 
Afflictions employed as the cure. 2. To lead us to aspire to 
heaven.
     2. Excessive love of the present life prevents us from duly 
aspiring to the other. Hence the disadvantages of prosperity. 
Blindness of the human judgment. Our philosophizing on the vanity 
of life only of momentary influence. The necessity of the cross.
     3. The present life an evidence of the divine favour to his 
people; and therefore, not to be detested. On the contrary, should 
call forth thanksgiving. The crown of victory in heaven after the 
contest on earth.
     4. Weariness of the present life how to be tempered. The 
believer's estimate of life. Comparison of the present and the 
future life. How far the present life should be hated.
     5. Christians should not tremble at the fear of death. Two 
reasons. Objection. Answer. Other reasons.
     6. Reasons continued. Conclusion.

     1. Whatever be the kind of tribulation with which we are 
afflicted, we should always consider the end of it to be, that we 
may be trained to despise the present, and thereby stimulated to 
aspire to the future life. For since God well knows how strongly 
we are inclined by nature to a slavish love of this world, in 
order to prevent us from clinging too strongly to it, he employs 
the fittest reason for calling us back, and shaking off our 
lethargy. Every one of us, indeed, would be thought to aspire and 
aim at heavenly immortality during the whole course of his life. 
For we would be ashamed in no respect to excel the lower animals; 
whose condition would not be at all inferior to ours, had we not a 
hope of immortality beyond the grave. But when you attend to the 
plans, wishes, and actions of each, you see nothing in them but 
the earth. Hence our stupidity; our minds being dazzled with the 
glare of wealth, power, and honours, that they can see no farther. 
The heart also, engrossed with avarice, ambition, and lust, is 
weighed down and cannot rise above them. In short, the whole soul, 
ensnared by the allurements of the flesh, seeks its happiness on 
the earth. To meet this disease, the Lord makes his people 
sensible of the vanity of the present life, by a constant proof of 
its miseries. Thus, that they may not promise themselves deep and 
lasting peace in it, he often allows them to be assailed by war, 
tumult, or rapine, or to be disturbed by other injuries. That they 
may not long with too much eagerness after fleeting and fading 
riches, or rest in those which they already possess, he reduces 
them to want, or, at least, restricts them to a moderate 
allowance, at one time by exile, at another by sterility, at 
another by fire, or by other means. That they may not indulge too 
complacently in the advantages of married life, he either vexes 
them by the misconduct of their partners, or humbles them by the 
wickedness of their children, or afflicts them by bereavement. But 
if in all these he is indulgent to them, lest they should either 
swell with vain-glory, or be elated with confidence, by diseases 
and dangers he sets palpably before them how unstable and 
evanescent are all the advantages competent to mortals. We duly 
profit by the discipline of the cross, when we learn that this 
life, estimated in itself, is restless, troubled, in numberless 
ways wretched, and plainly in no respect happy; that what are 
estimated its blessings are uncertain, fleeting, vain, and 
vitiated by a great admixture of evil. From this we conclude, that 
all we have to seek or hope for here is contest; that when we 
think of the crown we must raise our eyes to heaven. For we must 
hold, that our mind never rises seriously to desire and aspire 
after the future, until it has learned to despise the present 
life.
     2. For there is no medium between the two things: the earth 
must either be worthless in our estimation, or keep us enslaved by 
an intemperate love of it. Therefore, if we have any regard to 
eternity, we must carefully strive to disencumber ourselves of 
these fetters. Moreover, since the present life has many 
enticements to allure us, and great semblance of delight, grace, 
and sweetness to soothe us, it is of great consequence to us to be 
now and then called off from its fascinations.12 For what, pray, 
would happen, if we here enjoyed an uninterrupted course of honour 
and felicity, when even the constant stimulus of affliction cannot 
arouse us to a due sense of our misery? That human life is like 
smoke or a shadow, is not only known to the learned; there is not 
a more trite proverb among the vulgar. Considering it a fact most 
useful to be known, they have recommended it in many well-known 
expressions. Still there is no fact which we ponder less 
carefully, or less frequently remember. For we form all our plans 
just as if we had fixed our immortality on the earth. If we see a 
funeral, or walk among graves, as the image of death is then 
present to the eye, I admit we philosophise admirably on the 
vanity of life. We do not indeed always do so, for those things 
often have no effect upon us at all. But, at the best, our 
philosophy is momentary. It vanishes as soon as we turn our back, 
and leaves not the vestige of remembrance behind; in short, it 
passes away, just like the applause of a theatre at some pleasant 
spectacle. Forgetful not only of death, but also of mortality 
itself, as if no rumour of it had ever reached us, we indulge in 
supine security as expecting a terrestrial immortality. Meanwhile, 
if any one breaks in with the proverb, that man is the creature of 
a day,13 we indeed acknowledge its truth, but, so far from giving 
heed to it, the thought of perpetuity still keeps hold of our 
minds. Who then can deny that it is of the highest importance to 
us all, I say not, to be admonished by words, but convinced by all 
possible experience of the miserable condition of our earthly 
life; since even when convinced we scarcely cease to gaze upon it 
with vicious, stupid admiration, as if it contained within itself 
the sum of all that is good? But if God finds it necessary so to 
train us, it must be our duty to listen to him when he calls, and 
shakes us from our torpor, that we may hasten to despise the 
world, and aspire with our whole heart to the future life.
     3. Still the contempt which believers should train themselves 
to feel for the present life, must not be of a kind to beget 
hatred of it or ingratitude to God. This life, though abounding in 
all kinds of wretchedness, is justly classed among divine 
blessings which are not to be despised. Wherefore, if we do not 
recognize the kindness of God in it, we are chargeable with no 
little ingratitude towards him. To believers, especially, it ought 
to be a proof of divine benevolence, since it is wholly destined 
to promote their salvation. Before openly exhibiting the 
inheritance of eternal glory, God is pleased to manifest himself 
to us as a Father by minor proofs, viz., the blessings which he 
daily bestows upon us. Therefore, while this life serves to 
acquaint us with the goodness of God, shall we disdain it as if it 
did not contain one particle of good? We ought, therefore, to feel 
and be affected towards it in such a manner as to place it among 
those gifts of the divine benignity which are by no means to be 
despised. Were there no proofs in Scripture, (they are most 
numerous and clear,) yet nature herself exhorts us to return 
thanks to God for having brought us forth into light, granted us 
the use of it, and bestowed upon us all the means necessary for 
its preservation. And there is a much higher reason when we 
reflect that here we are in a manner prepared for the glory of the 
heavenly kingdom. For the Lord hath ordained, that those who are 
ultimately to be crowned in heaven must maintain a previous 
warfare on the earth, that they may not triumph before they have 
overcome the difficulties of war, and obtained the victory. 
Another reason is, that we here begin to experience in various 
ways a foretaste of the divine benignity, in order that our hope 
and desire may be whetted for its full manifestation. When once we 
have concluded that our earthly life is a gift of the divine 
mercy, of which, agreeably to our obligation, it behoves us to 
have a grateful remembrance, we shall then properly descend to 
consider its most wretched condition, and thus escape from that 
excessive fondness for it, to which, as I have said, we are 
naturally prone.
     4. In proportion as this improper love diminishes, our desire 
of a better life should increase. I confess, indeed, that a most 
accurate opinion was formed by those who thought, that the best 
thing was not to be born, the next best to die early. For, being 
destitute of the light of God and of true religion, what could 
they see in it that was not of dire and evil omen? Nor was it 
unreasonable for those14 who felt sorrow and shed tears at the 
birth of their kindred, to keep holiday at their deaths. But this 
they did without profit; because, devoid of the true doctrine of 
faith, they saw not how that which in itself is neither happy nor 
desirable turns to the advantage of the righteous: and hence their 
opinion issued in despair. Let believers, then, in forming an 
estimate of this mortal life, and perceiving that in itself it is 
nothing but misery, make it their aim to exert themselves with 
greater alacrity, and less hinderance, in aspiring to the future 
and eternal life. When we contrast the two, the former may not 
only be securely neglected, but, in comparison of the latter, be 
disdained and contemned. If heaven is our country, what can the 
earth be but a place of exile? If departure from the world is 
entrance into life, what is the world but a sepulchre, and what is 
residence in it but immersion in death? If to be freed from the 
body is to gain full possession of freedom, what is the body but a 
prison? If it is the very summit of happiness to enjoy the 
presence of God, is it not miserable to want it? But "whilst we 
are at home in the body, we are absent from the Lord," (2 Cor. v. 
6.) Thus when the earthly is compared with the heavenly life, it 
may undoubtedly be despised and trampled under foot. We ought 
never, indeed, to regard it with hatred, except in so far as it 
keeps us subject to sin; and even this hatred ought not to be 
directed against life itself. At all events, we must stand so 
affected towards it in regard to weariness or hatred as, while 
longing for its termination, to be ready at the Lord's will to 
continue in it, keeping far from everything like murmuring and 
impatience. For it is as if the Lord had assigned us a post, which 
we must maintain till he recalls us. Paul, indeed, laments his 
condition, in being still bound with the fetters of the body, and 
sighs earnestly for redemption, (Rom. vii. 24;) nevertheless, he 
declared that, in obedience to the command of Gods he was prepared 
for both courses, because he acknowledges it as his duty to God to 
glorify his name whether by life or by death, while it belongs to 
God to determine what is most conducive to His glory, (Phil. i. 
20-24.) Wherefore, if it becomes us to live and die to the Lord, 
let us leave the period of our life and death at his disposal. 
Still let us ardently long for death, and constantly meditate upon 
it, and in comparison with future immortality, let us despise 
life, and, on account of the bondage of sin, long to renounce it 
whenever it shall so please the Lord.
     5. But, most strange to say, many who boast of being 
Christians, instead of thus longing for death, are so afraid of it 
that they tremble at the very mention of it as a thing ominous and 
dreadful. We cannot wonder, indeed, that our natural feelings 
should be somewhat shocked at the mention of our dissolution. But 
it is altogether intolerable that the light of piety should not be 
so powerful in a Christian breast as with greater consolation to 
overcome and suppress that fear. For if we reflect that this our 
tabernacle, unstable, defective, corruptible, fading, pining, and 
putrid, is dissolved, in order that it may forthwith be renewed in 
sure, perfect, incorruptible, in fine, in heavenly glory, will not 
faith compel us eagerly to desire what nature dreads? If we 
reflect that by death we are recalled from exile to inhabit our 
native country, a heavenly country, shall this give us no comfort? 
But everything longs for permanent existence. I admit this, and 
therefore contend that we ought to look to future immortality, 
where we may obtain that fixed condition which nowhere appears on 
the earth. For Paul admirably enjoins believers to hasten 
cheerfully to death, not because they a would be unclothed, but 
clothed upon," (2 Cor. v. 2.) Shall the lower animals, and 
inanimate creatures themselves even wood and stone, as conscious 
of their present vanity, long for the final resurrection, that 
they may with the sons of God be delivered from vanity, (Rom. 
viii. 19;) and shall we, endued with the light of intellect, and 
more than intellect, enlightened by the Spirit of God, when our 
essence is in question, rise no higher than the corruption of this 
earth? But it is not my purpose, nor is this the place, to plead 
against this great perverseness. At the outset, I declared that I 
had no wish to engage in a diffuse discussion of common-places. My 
advice to those whose minds are thus timid is to read the short 
treatise of Cyprian De Mortalitate, unless it be more accordant 
with their deserts to send them to the philosophers, that by 
inspecting what they say on the contempt of death, they may begin 
to blush. This, however let us hold as fixed, that no man has made 
much progress in the school of Christ who does not look forward 
with joy to the day of death and final resurrection, (2 Tim. iv. 
18; Tit. ii. 13:) for Paul distinguishes all believers by this 
mark; and the usual course of Scripture is to direct us thither 
whenever it would furnish us with an argument for substantial joy. 
"Look up," says our Lord, "and lift up your heads: for your 
redemption draweth nigh," (Luke xxi. 28.) Is it reasonable, I ask, 
that what he intended to have a powerful effect in stirring us up 
to alacrity and exultation should produce nothing but sadness and 
consternation? If it is so, why do we still glory in him as our 
Master? Therefore, let us come to a sounder mind, and how 
repugnant so ever the blind and stupid longing of the flesh may 
be, let us doubt not to desire the advent of the Lord not in wish 
only, but with earnest sighs, as the most propitious of all 
events. He will come as a Redeemer to deliver us from an immense 
abyss of evil and misery, and lead us to the blessed inheritance 
of his life and glory.
     6. Thus, indeed, it is; the whole body of the faithful, so 
long as they live on the earth, must be like sheep for the 
slaughter, in order that they may be conformed to Christ their 
head, (Rom. viii. 36.) Most deplorable, therefore, would their 
situation be did they not, by raising their mind to heaven, become 
superior to all that is in the world, and rise above the present 
aspect of affairs, (1 Cor. xv. l9.) On the other hand, when once 
they have raised their head above all earthly objects, though they 
see the wicked flourishing in wealth and honour, and enjoying 
profound peace, indulging in luxury and splendour, and revelling 
in all kinds of delights, though they should moreover be wickedly 
assailed by them, suffer insult from their pride, be robbed by 
their avarice, or assailed by any other passion, they will have no 
difficulty in bearing up under these evils. They will turn their 
eye to that day, (Isaiah xxv. 8; Rev. vii. 17,) on which the Lord 
will receive his faithful servants, wipe away all tears from their 
eyes, clothe them in a robe of glory and joy, feed them with the 
ineffable sweetness of his pleasures, exalt them to share with him 
in his greatness; in fine, admit them to a participation in his 
happiness. But the wicked who may have flourished on the earth, he 
will cast forth in extreme ignominy, will change their delights 
into torments, their laughter and joy into wailing and gnashing of 
teeth, their peace into the gnawing of conscience, and punish 
their luxury with unquenchable fire. He will also place their 
necks under the feet of the godly, whose patience they abused. 
For, as Paul declares, "it is a righteous thing with God to 
recompense tribulation to them that trouble you; and to you who 
are troubled rest with us, when the Lord Jesus shall be revealed 
from heaven," (2 Thess. i. 6, 7.) This, indeed, is our only 
consolation; deprived of it, we must either give way to 
despondency, or resort to our destruction to the vain solace of 
the world. The Psalmist confesses, "My feet were almost gone: my 
steps had well nigh slipt: for I was envious at the foolish when I 
saw the prosperity of the wicked," (Psalm lxxiii. 3, 4;) and he 
found no resting-place until he entered the sanctuary, and 
considered the latter end of the righteous and the wicked. To 
conclude in one word, the cross of Christ then only triumphs in 
the breasts of believers over the devil and the flesh, sin and 
sinners, when their eyes are directed to the power of his 
resurrection.

                          CHAPTER V.

     HOW TO USE THE PRESENT LIFE, AND THE COMFORTS OF IT.

     The divisions of this chapter are,ÑI. The necessity and 
usefulness of this doctrine. Extremes to be avoided, if we would 
rightly use the present life and its comforts, sec. 1, 2. II. One 
of these extremes, viz, the intemperance of the flesh, to be 
carefully avoided. Four methods of doing so described in order, 
sec. 3-6.

                          Sections.

     1. Necessity of this doctrine. Use of the goods of the 
present life. Extremes to be avoided. 1. Excessive austerity. 2. 
Carnal intemperance and lasciviousness.
     2. God, by creating so many mercies, consulted not only for 
our necessities, but also for our comfort and delight. 
Confirmation from a passage in the Psalms, and from experience.
     3. Excessive austerity, therefore, to be avoided. So also 
must the wantonness of the flesh. 1. The creatures invite us to 
know, love, and honour the Creator. 2. This not done by the 
wicked, who only abuse these temporal mercies.
     4. All earthly blessings to be despised in comparison of the 
heavenly life. Aspiration after this life destroyed by an 
excessive love of created objects. First, Intemperance.
     5. Second, Impatience and immoderate desire. Remedy of these 
evils. The creatures assigned to our use. Man still accountable 
for the use he makes of them.
     6. God requires us in all our actions to look to his calling. 
Use of this doctrine. It is full of comfort.

     1. By such rudiments we are at the same time well instructed 
by Scripture in the proper use of earthly blessings, a subject 
which, in forming a scheme of life, is by no mean to be neglected. 
For if we are to live, we must use the necessary supports of life; 
nor can we even shun those things which seem more subservient to 
delight than to necessity. We must therefore observe a mean, that 
we may use them with a pure conscience, whether for necessity or 
for pleasure. This the Lord prescribes by his word, when he tells 
us that to his people the present life is a kind of pilgrimage by 
which they hasten to the heavenly kingdom. If we are only to pass 
through the earth, there can be no doubt that we are to use its 
blessings only in so far as they assist our progress, rather than 
retard it. Accordingly, Paul, not without cause, admonishes us to 
use this world without abusing it, and to buy possessions as if we 
were selling them, (1 Cor. vii. 30, 31.) But as this is a slippery 
place, and there is great danger of falling on either side, let us 
fix our feet where we can stand safely. There have been some good 
and holy men who, when they saw intemperance and luxury 
perpetually carried to excess, if not strictly curbed, and were 
desirous to correct so pernicious an evil, imagined that there was 
no other method than to allow man to use corporeal goods only in 
so far as they were necessaries: a counsel pious indeed, but 
unnecessarily austere; for it does the very dangerous thing of 
binding consciences in closer fetters than those in which they are 
bound by the word of God. Moreover, necessity, according to 
them,15 was abstinence from every thing which could be wanted, so 
that they held it scarcely lawful to make any addition to bread 
and water. Others were still more austere, as is related of 
Cratetes the Theban, who threw his riches into the sea, because he 
thought, that unless he destroyed them they would destroy him. 
Many also in the present day, while they seek a pretext for carnal 
intemperance in the use of external things, and at the same time 
would pave the way for licentiousness, assume for granted, what I 
by no means concede, that this liberty is not to be restrained by 
any modification, but that it is to be left to every man's 
conscience to use them as far as he thinks lawful. I indeed 
confess that here consciences neither can nor ought to be bound by 
fixed and definite laws; but that Scripture having laid down 
general rules for the legitimate uses we should keep within the 
limits which they prescribe.
     2. Let this be our principle, that we err not in the use of 
the gifts of Providence when we refer them to the end for which 
their author made and destined them, since he created them for our 
good, and not for our destruction. No man will keep the true path 
better than he who shall have this end carefully in view. Now 
then, if we consider for what end he created food, we shall find 
that he consulted not only for our necessity, but also for our 
enjoyment and delight. Thus, in clothing, the end was, in addition 
to necessity, comeliness and honour; and in herbs, fruits, and 
trees, besides their various uses, gracefulness of appearance and 
sweetness of smell. Were it not so, the Prophet would not 
enumerate among the mercies of God "wine that maketh glad the 
heart of man, and oil to make his face to shine," (Ps. civ. 15.) 
The Scriptures would not everywhere mention, in commendation of 
his benignity, that he had given such things to men. The natural 
qualities of things themselves demonstrate to what end, and how 
far, they may be lawfully enjoyed. Has the Lord adorned flowers 
with all the beauty which spontaneously presents itself to the 
eye, and the sweet odour which delights the sense of smell, and 
shall it be unlawful for us to enjoy that beauty and this odour? 
What? Has he not so distinguished colours as to make some more 
agreeable than others? Has he not given qualities to gold and 
silver, ivory and marble, thereby rendering them precious above 
other metals or stones? In short, has he not given many things a 
value without having any necessary use?
     3. Have done, then, with that inhuman philosophy which, in 
allowing no use of the creatures but for necessity, not only 
maliciously deprives us of the lawful fruit of the divine 
beneficence, but cannot be realised without depriving man of all 
his senses, and reducing him to a block. But, on the other hand, 
let us with no less care guard against the lusts of the flesh, 
which, if not kept in order, break through all bounds, and are, as 
I have said, advocated by those who, under pretence of liberty, 
allow themselves every sort of license. First one restraint is 
imposed when we hold that the object of creating all things was to 
teach us to know their author, and feel grateful for his 
indulgence. Where is the gratitude if you so gorge or stupify 
yourself with feasting and wine as to be unfit for offices of 
piety, or the duties of your calling? Where the recognition of 
God, if the flesh, boiling forth in lust through excessive 
indulgences infects the mind with its impurity, so as to lose the 
discernment of' honour and rectitude? Where thankfulness to God 
for clothing, if on account of sumptuous raiment we both admire 
ourselves and disdain others? if, from a love of show and 
splendour, we pave the way for immodesty? Where our recognition of 
God, if the glare of these things captivates our minds? For many 
are so devoted to luxury in all their senses that their mind lies 
buried: many are so delighted with marble, gold, and pictures, 
that they become marble-heartedÑare changed as it were into metal, 
and made like painted figures. The kitchen, with its savoury 
smells, so engrosses them that they have no spiritual savour. The 
same thing may be seen in other matters. Wherefore, it is plain 
that there is here great necessity for curbing licentious abuse, 
and conforming to the rule of Paul, "make not provision for the 
flesh to fulfil the lusts thereof," (Rom. xiii. 14.) Where too 
much liberty is given to them, they break forth without measure or 
restraint.
     4. There is no surer or quicker way of accomplishing this 
than by despising the present life and aspiring to celestial 
immortality. For hence two rules arise: First, "it remaineth, that 
both they that have wives be as though they had none;" "and they 
that use this world, as not abusing it," (1 Cor. vii. 29, 31.) 
Secondly, we must learn to be no less placid and patient in 
enduring penury, than moderate in enjoying abundance. He who makes 
it his rule to use this world as if he used it not, not only cuts 
off all gluttony in regard to meat and drink, and all effeminacy, 
ambition, pride, excessive shows and austerity, in regard to his 
table, his house, and his clothes, but removes every care and 
affection which might withdraw or hinder him from aspiring to the 
heavenly life, and cultivating the interest of his soul.16 It was 
well said by Cato: Luxury causes great care, and produces great 
carelessness as to virtue; and it is an old proverb,ÑThose who are 
much occupied with the care of the body, usually give little care 
to the soul. Therefore while the liberty of the Christian in 
external matters is not to be tied down to a strict rule, it is, 
however, subject to this lawÑhe must indulge as little as 
possible; on the other hand, it must be his constant aims not only 
to curb luxury, but to cut off all show of superfluous abundance, 
and carefully beware of converting a help into an hinderance.
     5. Another rule is, that those in narrow and slender 
circumstances should learn to bear their wants patiently, that 
they may not become immoderately desirous of things, the moderate 
use of which implies no small progress in the school of Christ. 
For in addition to the many other vices which accompany a longing 
for earthly good, he who is impatient under poverty almost always 
betrays the contrary disease in abundance. By this I mean, that he 
who is ashamed of a sordid garment will be vain-glorious of a 
splendid one; he who not contented with a slender, feels annoyed 
at the want of a more luxurious supper, will intemperately abuse 
his luxury if he obtains it; he who has a difficulty, and is 
dissatisfied in submitting to a private and humble condition, will 
be unable to refrain from pride if he attain to honour. Let it be 
the aim of all who have any unfeigned desire for piety to learn, 
after the example of the Apostle, "both to be full and to be 
hungry, both to abound and to suffer need," (Philip. iv. 12.) 
Scripture, moreover, has a third rule for modifying the use of 
earthly blessings. We have already adverted to it when considering 
the offices of charity. For it declares that they have all been 
given us by the kindness of God, and appointed for our use under 
the condition of being regarded as trusts, of which we must one 
day give account. We must, therefore, administer them as if we 
constantly heard the words sounding in our ears, "Give an account 
of your stewardship." At the same time, let us remember by whom 
the account is to be taken, viz., by him who, while he so highly 
commends abstinence, sobriety, frugality, and moderation, 
abominates luxury, pride, ostentation, and vanity; who approves of 
no administration but that which is combined with charity, who 
with his own lips has already condemned all those pleasures which 
withdraw the heart from chastity and purity, or darken the 
intellect.
     6. The last thing to be observed is, that the Lord enjoins 
every one of us, in all the actions of life, to have respect to 
our own calling. He knows the boiling restlessness of the human 
mind, the fickleness with which it is borne hither and thither, 
its eagerness to hold opposites at one time in its grasp, its 
ambition. Therefore, lest all things should be thrown into 
confusion by our folly and rashness, he has assigned distinct 
duties to each in the different modes of life. And that no one may 
presume to overstep his proper limits, he has distinguished the 
different modes of life by the name of callings. Every man's mode 
of life, therefore, is a kind of station assigned him by the Lord, 
that he may not be always driven about at random. So necessary is 
this distinction, that all our actions are thereby estimated in 
his sight, and often in a very different way from that in which 
human reason or philosophy would estimate them. There is no more 
illustrious deed even among philosophers than to free one's 
country from tyranny, and yet the private individual who stabs the 
tyrant is openly condemned by the voice of the heavenly Judge. But 
I am unwilling to dwell on particular examples; it is enough to 
know that in every thing the call of the Lord is the foundation 
and beginning of right action. He who does not act with reference 
to it will never, in the discharge of duty, keep the right path. 
He will sometimes be able, perhaps, to give the semblance of 
something laudable, but whatever it may be in the sight of man, it 
will be rejected before the throne of God; and besides, there will 
be no harmony in the different parts of his life. Hence, he only 
who directs his life to this end will have it properly framed; 
because free from the impulse of rashness, he will not attempt 
more than his calling justifies, knowing that it is unlawful to 
overleap the prescribed bounds. He who is obscure will not decline 
to cultivate a private life, that he may not desert the post at 
which God has placed him. Again, in all our cares, toils, 
annoyances, and other burdens, it will be no small alleviation to 
know that all these are under the superintendence of God. The 
magistrate will more willingly perform his office, and the father 
of a family confine himself to his proper sphere. Every one in his 
particular mode of life will, without repining, suffer its 
inconveniences, cares, uneasiness, and anxiety, persuaded that God 
has laid on the burden. This, too, will afford admirable 
consolation, that in following your proper calling, no work will 
be so mean and sordid as not to have a splendour and value in the 
eye of God.

                            NOTES

[1]The French adds, "C'est a dire, sermons populaires ;"Ñthat is 
to say, popular sermons.

[2]The passage in brackets is omitted in the French.

[3]The French begins the sentence thus, "Quant est du premier 
poinct; ÑAs to the former point.

[4]Mal. i. 6; Eph. v. 1; 1 John iii. 1, 3; Eph. v. 26; Rom. vi. 1-
4; 1 Cor. vi. 11; 1 Pet. i. 15, 19; 1 Cor. vi. 15; John xv. 3; 
Eph. v. 2, 3; Col. iii. 1, 2; 1 Cor. iii. 16; vi. 17; 2 Cor. vi. 
16; 1 Thess. v. 23.

[5]On this and the three following chapters, which contain the 
second part of the Treatise on the Christian Life, see Augustine, 
De Moribus Ecclesiae Catholicae, and Calvin de Scandalis.

[6]Calvin. de Sacerdotiis Eccles. Papal. in fine.

[7]Heb. xiii. 16; 2 Cor.ix. 12.

[8]French, "Car si nous disons qu' il n'a merite que mal de nous; 
Dieu nous pourra demander quel mal il nous a fait, lui dont nous 
tenons tout notre bien;"ÑFor if we say that he has deserved 
nothing of us but evil, God may ask us what evil he has done us, 
he of whom we hold our every blessing.

[9]Matth. v. 44; vi. 14; xviii. 35; Luke xvii. 3.

[10]The French is, "Soit que ses bleds et vignes soyent gastees et 
destruites par gelee, gresle, ou autre tempeste;"Ñwhether his corn 
and vines are hurt and destroyed by frost, hail, or other tempest.
11See end of sec. 4, and sec. 5, 7, 8.

[12]French, "Or pource que la vie presente a tousiours force de 
delices pour nous attraire, et a grande apparence d'amenite, de 
grace et de douceur pour nous amieller, il nous est bien mestier 
d'estre retire d'heure en d'heure, ˆ  ce que nous ne soyons point 
abusez, et comme ensorcelez de telles flatteries;"ÑNow because the 
present life has always a host of delights to attract us, and has 
great appearance of amenity, grace, and sweetness to entice us, it 
is of great importance to us to be hourly withdrawn, in order that 
we may not be deceived, and, as it were, bewitched with such 
flattery.
[13]Latin, " Animal esse efhmeron;"Ñis an ephemereal animal.

[14]French, "Le peuple des Scythes;"Ñthe Scythians.

[15]See Chrysost. ad Heb. Hi. As to Cratetes the Theban, see 
Plutarch, Lib. de Vitand. aere alien. and Philostratus in Vita 
Apollonii.

[16]French, "Parer notre ame de ses vrais ornemens;"Ñdeck our soul 
with its true ornaments.