Tuesday March 31st, 2009

BOOK II - CHAPTER 8

EXPOSITION OF THE MORAL LAW

8. The next observation we would make is, that there is always more in the requirements and prohibitions of the Law than is expressed in words. This, however, must be understood so as not to convert it into a kind of Lesbian code; and thus, by licentiously wresting the Scriptures, make them assume any meaning that we please. By taking this excessive liberty with Scripture, its authority is lowered with some, and all hope of understanding it abandoned by others. We must, therefore, if possible, discover some path which may conduct us with direct and firm step to the will of God. We must consider, I say, how far interpretation can be permitted to go beyond the literal meaning of the words, still making it apparent that no appending of human glosses is added to the Divine Law, but that the pure and genuine meaning of the Lawgiver is faithfully exhibited. It is true that, in almost all the commandments, there are elliptical expressions, and that, therefore, any man would make himself ridiculous by attempting to restrict the spirit of the Law to the strict letter of the words. It is plain that a sober interpretation of the Law must go beyond these, but how far is doubtful, unless some rule be adopted. The best rule, in my opinion, would be, to be guided by the principle of the commandment—viz. to consider in the case of each what the purpose is for which it was given. For example, every commandment either requires or prohibits; and the nature of each is instantly discerned when we look to the principle of the commandment as its end. Thus, the end of the Fifth Commandment is to render honour to those on whom God bestows it. The sum of the commandment, therefore, is, that it is right in itself, and pleasing to God, to honour those on whom he has conferred some distinction; that to despise and rebel against such persons is offensive to Him. The principle of the First Commandment is, that God only is to be worshipped. The sum of the commandment, therefore is that true piety, in other words, the worship of the Deity, is acceptable, and impiety is an abomination, to him. So in each of the commandments we must first look to the matter of which it treats, and then consider its end, until we discover what it properly is that the Lawgiver declares to be pleasing or displeasing to him. Only, we must reason from the precept to its contrary in this way: If this pleases God, its opposite displeases; if that displeases, its opposite pleases: if God commands this, he forbids the opposite; if he forbids that, he commands the opposite.

9. What is now touched on somewhat obscurely will become perfectly clear as we proceed and get accustomed to the exposition of the Commandments. It is sufficient thus to have adverted to the subject; but perhaps our concluding statement will require to be briefly confirmed, as it might otherwise not be understood, or, though understood mighty perhaps, at the outset appear unsound. There is no need of proving, that when good is ordered the evil which is opposed to it is forbidden. This every one admits. It will also be admitted, without much difficulty, that when evil is forbidden, its opposite is enjoined. Indeed, it is a common saying, that censure of vice is commendation of virtue. We, however, demand somewhat more than is commonly understood by these expressions. When the particular virtue opposed to a particular vice is spoken of, all that is usually meant is abstinence from that vice. We maintain that it goes farther, and means opposite duties and positive acts. Hence the commandment, “Thou shalt not kill,” the generality of men will merely consider as an injunction to abstain from all injury and all wish to inflict injury. I hold that it moreover means, that we are to aid our neighbour’s life by every means in our power. And not to assert without giving my reasons I prove it thus: God forbids us to injure or hurt a brother, because he would have his life to be dear and precious to us; and, therefore, when he so forbids, he, at the same time, demands all the offices of charity which can contribute to his preservation.

10. But why did God thus deliver his commandments, as it were, by halves, using elliptical expressions with a larger meaning than that actually expressed? Other reasons are given, but the following seems to me the best:—As the flesh is always on the alert to extenuate the heinousness of sin (unless it is made, as it were, perceptible to the touch), and to cover it with specious pretexts, the Lord sets forth, by way of example, whatever is foulest and most iniquitous in each species of transgression, that the delivery of it might produce a shudder in the hearer, and impress his mind with a deeper abhorrence of sin. In forming an estimate of sins, we are often imposed upon by imagining that the more hidden the less heinous they are. This delusion the Lord dispels by accustoming us to refer the whole multitude of sins to particular heads, which admirably show how great a degree of heinousness there is in each. For example, wrath and hatred do not seem so very bad when they are designated by their own names; but when they are prohibited under the name of murder, we understand better how abominable they are in the sight of God, who puts them in the same class with that horrid crime. Influenced by his judgment, we accustom ourselves to judge more accurately of the heinousness of offences which previously seemed trivial.

11. It will now be proper to consider what is meant by the division of the divine Law into Two Tables. It will be judged by all men of sense from the formal manner in which these are sometimes mentioned, that it has not been done at random, or without reason. Indeed, the reason is so obvious as not to allow us to remain in doubt with regard to it. God thus divided his Law into two parts, containing a complete rule of righteousness, that he might assign the first place to the duties of religion which relate especially to His worship, and the second to the duties of charity which have respect to man. The first foundation of righteousness undoubtedly is the worship of God. When it is subverted, all the other parts of righteousness, like a building rent asunder, and in ruins, are racked and scattered. What kind of righteousness do you call it, not to commit theft and rapine, if you, in the meantime, with impious sacrilege, rob God of his glory? or not to defile your body with fornication, if you profane his holy name with blasphemy? or not to take away the life of man, if you strive to cut off and destroy the remembrance of God? It is vain, therefore, to talk of righteousness apart from religion. Such righteousness has no more beauty than the trunk of a body deprived of its head. Nor is religion the principal part merely: it is the very soul by which the whole lives and breathes. Without the fear of God, men do not even observe justice and charity among themselves. We say, then, that the worship of God is the beginning and foundation of righteousness; and that wherever it is wanting, any degree of equity, or continence, or temperance, existing among men themselves, is empty and frivolous in the sight of God. We call it the source and soul of righteousness, in as much as men learn to live together temperately, and without injury, when they revere God as the judge of right and wrong. In the First Table, accordingly, he teaches us how to cultivate piety, and the proper duties of religion in which his worship consists; in the second, he shows how, in the fear of his name, we are to conduct ourselves towards our fellow-men. Hence, as related by the Evangelists (Mt 22:37; Luke 10:27), our Saviour summed up the whole Law in two heads—viz. to love the Lord with all our heart, with all our soul, and with all our strength, and our neighbour as ourselves. You see how, of the two parts under which he comprehends the whole Law, he devotes the one to God, and assigns the other to mankind.

12. But although the whole Law is contained in two heads, yet, in order to remove every pretext for excuse, the Lord has been pleased to deliver more fully and explicitly in Ten Commandments, every thing relating to his own honour, fear, and love, as well as every thing relating to the charity which, for his sake, he enjoins us to have towards our fellowmen. Nor is it an unprofitable study to consider the division of the commandments, provided we remember that it is one of those matters in which every man should have full freedom of judgment, and on account of which, difference of opinion should not lead to contention. We are, indeed, under the necessity of making this observation, lest the division which we are to adopt should excite the surprise or derision of the reader, as novel or of recent invention.

There is no room for controversy as to the fact, that the Law is divided into ten heads since this is repeatedly sanctioned by divine authority. The question, therefore, is not as to the number of the parts, but the method of dividing them. Those who adopt a division which gives three commandments to the First Table, and throws the remaining seven into the Second Table, expunge the commandment concerning images from the list, or at least conceal it under the first, though there cannot be a doubt that it was distinctly set down by the Lord as a separate commandment; whereas the tenth, which prohibits the coveting of what belongs to our neighbour, they absurdly break down into two. Moreover, it will soon appear, that this method of dividing was unknown in a purer age. Others count four commandments in the First Table as we do, but for the first set down the introductory promise, without adding the precept. But because I must hold, unless I am convinced by clear evidence to the contrary, that the “ten words” mentioned by Moses are Ten Commandments and because I see that number arranged in most admirable order, I must, while I leave them to hold their own opinion, follow what appears to me better established—viz. that what they make to be the first commandment is of the nature of a preface to the whole Law, that thereafter follow four commandments in the First Table, and six in the Second, in the order in which they will here be reviewed. This division Origin adopts without discussion, as if it had been every where received in his day. It is also adopted by Augustine, in his book addressed to Boniface, where, in enumerating the commandments, he follows this order, Let one God be religiously obeyed, let no idol be worshipped, let the name of God be not used in vain; while previously he had made separate mention of the typical commandment of the Sabbath. Elsewhere, indeed, he expresses approbation of the first division, but on too slight grounds, because, by the number three (making the First Table consist of three commandments), the mystery of the Trinity would be better manifested. Even here, however, he does not disguise his opinion, that in other respects, our division is more to his mind. Besides these, we are supported by the author of an unfinished work on Matthew. Josephus, no doubt with the general consent of his age, assigns five commandments to each table. This, while repugnant to reason, inasmuch as it confounds the distinction between piety and charity, is also refuted by the authority of our Saviour, who in Matthew places the command to honour parents in the list of those belonging to the Second Table (Mt 19:19). Let us now hear God speaking in his own words.

FIRST COMMANDMENT

I AM THE LORD THY GOD, WHICH BROUGHT THEE OUT OF THE LAND OF EGYPT, OUT OF THE HOUSE OF BONDAGE. THOU SHALT HAVE NO OTHER GODS BEFORE ME.

13. Whether you take the former sentence as a part of the commandment, or read it separately is to me a matter of indifference, provided you grant that it is a kind of preface to the whole Law. In enacting laws, the first thing to be guarded against is their being forthwith abrogated by contempt. The Lord, therefore, takes care, in the first place, that this shall not happen to the Law about to be delivered, by introducing it with a triple sanction. He claims to himself power and authority to command, that he may impress the chosen people with the necessity of obedience; he holds forth a promise of favour, as a means of alluring them to the study of holiness; and he reminds them of his kindness, that he may convict them of ingratitude, if they fail to make a suitable return. By the name, Lord, are denoted power and lawful dominion. If all things are from him, and by him consist, they ought in justice to bear reference to him, as Paul says (Rom 11:36). This name, therefore, is in itself sufficient to bring us under the authority of the divine majesty: for it were monstrous for us to wish to withdraw from the dominion of him, out of whom we cannot even exist.

14. After showing that he has a right to command, and to be obeyed, he next, in order not to seem to drag men by mere necessity, but to allure them, graciously declares, that he is the God of the Church. For the mode of expression implies, that there is a mutual relation included in the promise, “I will be their God, and they shall be my people,” (Jer 31:33). Hence Christ infers the immortality of Abraham, Isaac, and Jacob, from the fact that God had declared himself to be their God (Mt 22:32). It is, therefore, the same as if he had said, I have chosen you to myself, as a people to whom I shall not only do good in the present life, but also bestow felicity in the life to come. The end contemplated in this is adverted to in the Law, in various passages. For when the Lord condescends in mercy to honour us so far as to admit us to partnership with his chosen people, he chooses us, as Moses says, “to be a holy people,” “a peculiar people unto himself,” to “keep all his commandments,” (Deut 7:6; 14:2; 26:18). Hence the exhortation, “Ye shall be holy; for I the Lord your God am holy,” (Lev 19:2). These two considerations form the ground of the remonstrance, “A son honoureth his father, and a servant his master; if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of hosts,” (Mal 1:6).

Monday March 30th, 2009

BOOK II - CHAPTER 8

EXPOSITION OF THE MORAL LAW

2. It is now easy to understand the doctrine of the law—viz. that God, as our Creator, is entitled to be regarded by us as a Father and Master, and should, accordingly, receive from us fear, love, reverence, and glory; nay, that we are not our own, to follow whatever course passion dictates, but are bound to obey him implicitly, and to acquiesce entirely in his good pleasure. Again, the Law teaches, that justice and rectitude are a delight, injustice an abomination to him, and, therefore, as we would not with impious ingratitude revolt from our Maker, our whole life must be spent in the cultivation of righteousness. For if we manifest becoming reverence only when we prefer his will to our own, it follows, that the only legitimate service to him is the practice of justice, purity, and holiness. Nor can we plead as an excuse, that we want the power, and, like debtors, whose means are exhausted, are unable to pay. We cannot be permitted to measure the glory of God by our ability; whatever we may be, he ever remains like himself, the friend of righteousness, the enemy of unrighteousness, and whatever his demands from us may be, as he can only require what is right, we are necessarily under a natural obligation to obey. Our inability to do so is our own fault. If lust, in which sin has its dominion, so enthrals us, that we are not free to obey our Father, there is no ground for pleading necessity as a defence, since this evil necessity is within, and must be imputed to ourselves.

3. When, under the guidance of the Law, we have advanced thus far, we must, under the same guidance, proceed to descend into ourselves. In this way, we at length arrive at two results: First, contrasting our conduct with the righteousness of the Law, we see how very far it is from being in accordance with the will of God, and, therefore, how unworthy we are of holding our place among his creatures, far less of being accounted his sons; and, secondly, taking a survey of our powers, we see that they are not only unequal to fulfil the Law, but are altogether null. The necessary consequence must be, to produce distrust of our own ability, and also anxiety and trepidation of mind. Conscience cannot feel the burden of its guilt, without forthwith turning to the judgment of God, while the view of this judgment cannot fail to excite a dread of death. In like manner, the proofs of our utter powerlessness must instantly beget despair of our own strength. Both feelings are productive of humility and abasement, and hence the sinner, terrified at the prospect of eternal death (which he sees justly impending over him for his iniquities), turns to the mercy of God as the only haven of safety. Feeling his utter inability to pay what he owes to the Law, and thus despairing of himself, he rethinks him of applying and looking to some other quarter for help.

4. But the Lord does not count it enough to inspire a reverence for his justice. To imbue our hearts with love to himself, and, at the same time, with hatred to iniquity, he has added promises and threatening. The eye of our mind being too dim to be attracted by the mere beauty of goodness, our most merciful Father has been pleased, in his great indulgence, to allure us to love and long after it by the hope of reward. He accordingly declares that rewards for virtue are treasured up with him, that none who yield obedience to his commands will labour in vain. On the other hand, he proclaims not only that iniquity is hateful in his sight, but that it will not escape with impunity, because he will be the avenger of his insulted majesty. That he may encourage us in every way, he promises present blessings, as well as eternal felicity, to the obedience of those who shall have kept his commands, while he threatens transgressors with present suffering, as well as the punishment of eternal death. The promise, “Ye shall therefore keep my statutes, and my judgments; which if a man do, he shall live in them,” (Lev 18:5), and corresponding to this the threatening, “The souls that sinneth, it shall die,” (Ezek 18:4, 20); doubtless point to a future life and death, both without end. But though in every passage where the favour or anger of God is mentioned, the former comprehends eternity of life and the latter eternal destruction, the Law, at the same time, enumerates a long catalogue of present blessings and curses (Lev 26:4; Deut 28:1). The threatening attest the spotless purity of God, which cannot bear iniquity, while the promises attest at once his infinite love of righteousness (which he cannot leave unrewarded), and his wondrous kindness. Being bound to do him homage with all that we have, he is perfectly entitled to demand everything which he requires of us as a debt; and as a debt, the payment is unworthy of reward. He therefore foregoes his right, when he holds forth reward for services which are not offered spontaneously, as if they were not due. The amount of these services, in themselves, has been partly described and will appear more clearly in its own place. For the present, it is enough to remember that the promises of the Law are no mean commendation of righteousness as they show how much God is pleased with the observance of them, while the threatening denounced are intended to produce a greater abhorrence of unrighteousness, lest the sinner should indulge in the blandishments of vice, and forget the judgment which the divine Lawgiver has prepared for him.

5. The Lord, in delivering a perfect rule of righteousness, has reduced it in all its parts to his mere will, and in this way has shown that there is nothing more acceptable to him than obedience. There is the more necessity for attending to this, because the human mind, in its wantonness, is ever and anon inventing different modes of worship as a means of gaining his favour. This irreligious affectation of religion being innate in the human mind, has betrayed itself in every age, and is still doing so, men always longing to devise some method of procuring righteousness without any sanction from the Word of God. Hence in those observances which are generally regarded as good works, the precepts of the Law occupy a narrow space, almost the whole being usurped by this endless host of human inventions. But was not this the very license which Moses meant to curb, when, after the promulgation of the Law, he thus addressed the people: “Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou does that which is good and right in the sight of the Lord thy God.” “What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it,” (Deut 12:28-32). Previously, after asking “what nation is there so great, that has statutes and judgments so righteous as all this law, which I set before you this day?” he had added, “Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life,” (Deut 4:8, 9). God foreseeing that the Israelites would not rest, but after receiving the Law, would, unless sternly prohibited give birth to new kinds of righteousness, declares that the Law comprehended a perfect righteousness. This ought to have been a most powerful restraint, and yet they desisted not from the presumptuous course so strongly prohibited. How do we act? We are certainly under the same obligation as they were; for there cannot be a doubt that the claim of absolute perfection which God made for his Law is perpetually in force. Not contented with it, however, we labour prodigiously in feigning and coining an endless variety of good works, one after another. The best cure for this vice would be a constant and deep-seated conviction that the Law was given from heaven to teach us a perfect righteousness; that the only righteousness so taught is that which the divine will expressly enjoins; and that it is, therefore, vain to attempt, by new forms of worship, to gain the favour of God, whose true worship consists in obedience alone; or rather, that to go a wandering after good works which are not prescribed by the Law of God, is an intolerable violation of true and divine righteousness. Most truly does Augustine say in one place, that the obedience which is rendered to God is the parent and guardian; in another, that it is the source of all the virtues.

6. After we shall have expounded the Divine Law, what has been previously said of its office and use will be understood more easily, and with greater benefit. But before we proceed to the consideration of each separate commandment, it will be proper to take a general survey of the whole. At the outset, it was proved that in the Law human life is instructed not merely in outward decency but in inward spiritual righteousness. Though none can deny this, yet very few duly attend to it, because they do not consider the Lawgiver, by whose character that of the Law must also be determined. Should a king issue an edict prohibiting murder, adultery, and theft, the penalty, I admit, will not be incurred by the man who has only felt a longing in his mind after these vices, but has not actually committed them. The reason is, that a human lawgiver does not extend his care beyond outward order, and, therefore, his injunctions are not violated without outward acts. But God, whose eye nothing escapes, and who regards not the outward appearance so much as purity of heart, under the prohibition of murder, adultery, and thefts includes wrath, hatred, lust, covetousness, and all other things of a similar nature. Being a spiritual Lawgiver, he speaks to the soul not less than the body. The murder which the soul commits is wrath and hatred; the theft, covetousness and avarice; and the adultery, lust. It may be alleged that human laws have respect to intentions and wishes, and not fortuitous events. I admit this but then these must manifest themselves externally. They consider the animus with which the act was done, but do not scrutinise the secret thoughts. Accordingly, their demand is satisfied when the hand merely refrains from transgression. On the contrary, the law of heaven being enacted for our minds, the first thing necessary to a due observance of the Law is to put them under restraint. But the generality of men, even while they are most anxious to conceal their disregard of the Law, only frame their hands and feet and other parts of their body to some kind of observance, but in the meanwhile keep the heart utterly estranged from everything like obedience. They think it enough to have carefully concealed from man what they are doing in the sight of God. Hearing the commandments, “Thou shalt not kill,” “Thou shalt not commit adultery,” “Thou shalt not steal,” they do not unsheathe their sword for slaughter, nor defile their bodies with harlots, nor put forth their hands to other men’s goods. So far well; but with their whole soul they breathe out slaughter, boil with lust, cast a greedy eye at their neighbour’s property, and in wish devour it. Here the principal thing which the Law requires is wanting. Whence then, this gross stupidity, but just because they lose sight of the Lawgiver, and form an idea of righteousness in accordance with their own disposition? Against this Paul strenuously protests, when he declares that the “law is spiritual” (Rom 7:14); intimating that it not only demands the homage of the soul, and mind, and will, but requires an angelic purity, which, purified from all filthiness of the flesh, savours only of the Spirit.

7. In saying that this is the meaning of the Law, we are not introducing a new interpretation of our own; we are following Christ, the best interpreter of the Law (Mt 5:22, 28, 44). The Pharisees having instilled into the people the erroneous idea that the Law was fulfilled by every one who did not in external act do anything against the Law, he pronounces this a most dangerous delusion, and declares that an immodest look is adultery, and that hatred of a brother is murder. “Whosoever is angry with his brother without a cause, shall be in danger of the judgment;” whosoever by whispering or murmuring gives indication of being offended, “shall be in danger of the council;” whosoever by reproaches and evil-speaking gives way to open anger, “shall be in danger of hell-fire.” Those who have not perceived this, have pretended that Christ was only a second Moses, the giver of an evangelical, to supply the deficiency of the Mosaic Law. Hence the common axiom as to the perfection of the Evangelical Law, and its great superiority to that of Moses. This idea is in many ways most pernicious. For it will appear from Moses himself, when we come to give a summary of his precepts, that great indignity is thus done to the Divine Law. It certainly insinuates, that the holiness of the fathers under the Law was little else than hypocrisy, and leads us away from that one unvarying rule of righteousness. It is very easy, however, to confute this error, which proceeds on the supposition that Christ added to the Law, whereas he only restored it to its integrity by maintaining and purifying it when obscured by the falsehood, and defiled by the leaven of the Pharisees.

Week 12 Preview

Week Twelve we will be reading through Chapters VIII of Book 2

HERE IS THE AUDIO LINK:

CHAPTER VIII

PREVIEW OF CHAPTER VIII

A longer overview of John Calvin's theology taken from the Institutes of the Christian . This is a summary form, by Dr. C. Matthew McMahon.

Chapter 8: Explanation of the Moral law (The Ten Commandments) 

At this point, we come to the explanation of the law, to confirm points already made.  The law is necessary, as a written law, to prescribe the worship of God as that which is still in force, to teach the true nature of godliness, and to demonstrate the contrast between God's majesty and our nothingness.  The relationship we have with the Law is that it is a witness of conscience as accuser and a demonstration of the failure of our failure of conscience because of our fallen condition to uphold God’s holiness. We learn from the law that God is our Father, that He is merciful and Holy, and in kindness requires obedience of us.  The law is spiritually to be understood and interpreted with reference to the purpose of the Law-giver.

          The two tablets of the Law requires the duties made to God (which are the first four commandments) and the duties required by us to our fellow man (which are the last six).  The first commandment teaches the Lord desires to be preeminent among His people, and to exercise complete authority over them.  The second commandment teaches what sort of God He is, and with what kind of worship He should be honored.  The third commandment teaches us how God wills that we hallow the majesty of His name.  The fourth commandment teaches [I disagree with Calvin here] that we ought to be dead to our own inclinations and works and should meditate on God's kingdom in the ways He has established.  The fifth commandment teaches that God-established degrees of preeminence should be inviolable for us.  The sixth commandment teaches that the Lord having bound mankind together in a cer tain unity, each man ought to concern himself with the safety of all.  The seventh commandment teaches us that because God loves modesty and purity, all uncleanness must be far from us.  The eighth commandment teaches that since injustice is abominable to God, we ought to render to each man his due.  The ninth commandment teaches us that God as truth abhors a lie.  The tenth commandment teaches us that God wills our soul to be disposed to love, therefore we must banish all desires contrary to love.

           The sum of the law demonstrates how we ought to form human life to the archetype of divine purity.

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Friday March 27th, 2009

BOOK II - CHAPTER 7

THE LAW GIVEN, NOT TO RETAIN A PEOPLE FOR ITSELF, BUT TO KEEP ALIVE THE HOPE OF SALVATION IN CHRIST UNTIL HIS ADVENT

14. Since, in regard to believers, the law has the force of exhortation, not to bind their consciences with a curse, but by urging them, from time to time, to shake off sluggishness and chastise imperfection,—many, when they would express this exemption from the curse, say, that in regard to believers the Law (I still mean the Moral Law) is abrogated: not that the things which it enjoins are no longer right to be observed, but only that it is not to believers what it formerly was; in other words, that it does not, by terrifying and confounding their consciences, condemn and destroy. It is certainly true that Paul shows, in clear terms, that there is such an abrogation of the Law. And that the same was preached by our Lord appears from this, that he would not have refuted the opinion of his destroying the Law, if it had not been prevalent among the Jews. Since such an opinion could not have arisen at random without some pretext, there is reason to presume that it originated in a false interpretation of his doctrine, in the same way in which all errors generally arise from a perversion of the truth. But lest we should stumble against the same stone, let us distinguish accurately between what has been abrogated in the Law, and what still remains in force. When the Lord declares, that he came not to destroy the Law, but to fulfil (Mt 5:17); that until heaven and earth pass away, not one jot or little shall remain unfulfilled; he shows that his advent was not to derogate, in any degree, from the observance of the Law. And justly, since the very end of his coming was to remedy the transgression of the Law. Therefore, the doctrine of the Law has not been infringed by Christ, but remains, that, by teaching, admonishing, rebuking, and correcting, it may fit and prepare us for every good work.

15. What Paul says, as to the abrogation of the Law, evidently applies not to the Law itself, but merely to its power of constraining the conscience. For the Law not only teaches, but also imperiously demands. If obedience is not yielded, nay, if it is omitted in any degree, it thunders forth its curse. For this reason, the Apostle says, that “as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them,” (Gal 3:10; Deut 27:26). Those he describes as under the works of the Law, who do not place righteousness in that forgiveness of sins by which we are freed from the rigour of the Law. He therefore shows, that we must be freed from the fetters of the Law, if we would not perish miserably under them. But what fetters? Those of rigid and austere exaction, which remits not one iota of the demand, and leaves no transgression unpunished. To redeem us from this curse, Christ was made a curse for us: for it is written, Cursed is every one that hangeth on a tree (Deut 21:23, compared with Gal 3:13, 4:4). In the following chapter, indeed, he says, that “Christ was made under the law, in order that he might redeem those who are under the law;” but the meaning is the same. For he immediately adds, “That we might receive the adoption of sons.” What does this mean? That we might not be, all our lifetime, subject to bondage, having our consciences oppressed with the fear of death. Meanwhile, it must ever remain an indubitable truth, that the Law has lost none of its authority, but must always receive from us the same respect and obedience.

16. The case of ceremonies is different, these having been abrogated not in effect but in use only. Though Christ by his advent put an end to their use, so far is this from derogating from their sacredness, that it rather commends and illustrates it. For as these ceremonies would have given nothing to God’s ancient people but empty show, if the power of Christ’s death and resurrection had not been prefigured by them,—so, if the use of them had not ceased, it would, in the present day, be impossible to understand for what purpose they were instituted. Accordingly, Paul, in order to prove that the observance of them was not only superfluous, but pernicious also, says that they “are a shadow of things to come; but the body is of Christ,” (Col 2:17). We see, therefore, that the truth is made clearer by their abolition than if Christ, who has been openly manifested, were still figured by them as at a distance, and as under a veil. By the death of Christ, the veil of the temple was rent in vain, the living and express image of heavenly things, which had begun to be dimly shadowed forth, being now brought fully into view, as is described by the author of the Epistle to the Hebrews (Heb 10:1). To the same effect, our Saviour declares, that “the law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it,” (Luke 16:16); not that the holy fathers were left without the preaching of the hope of salvation and eternal life, but because they only saw at a distance, and under a shadow, what we now behold in full light. Why it behaved the Church to ascend higher than these elements, is explained by John the Baptist, when he says, “The law was given by Moses, but grace and truth came by Jesus Christ,” (John 1:17). For though it is true that expiation was promised in the ancient sacrifices, and the ark of the covenant was a sure pledge of the paternal favour of God, the whole would have been delusory had it not been founded on the grace of Christ, wherein true and eternal stability is found. It must be held as a fixed point, that though legal rites ceased to be observed, their end serves to show more clearly how great their utility was before the advent of Christ, who, while he abolished the use, sealed their force and effect by his death.

17. There is a little more difficulty in the following passage of Paul: “You, being dead in your sins and the uncircumcision of your flesh, has he quickened together with him, having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross,” &c. (Col 2:13, 14). He seems to extend the abolition of the Law considerably farther, as if we had nothing to do with its injunctions. Some err in interpreting this simply of the Moral Law, as implying the abolition not of its injunctions, but of its inexorable rigour. Others examining Paul’s words more carefully, see that they properly apply to the Ceremonial Law, and show that Paul repeatedly uses the term ordinance in this sense. He thus writes to the Ephesians: “He is our peace, who has made both one, and has broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man,” (Eph 2:14). There can be no doubt that he is there treating of ceremonies, as he speaks of “the middle wall of partition” which separated Jews and Gentiles. I therefore hold that the former view is erroneous; but, at the same time, it does not appear to me that the latter comes fully up to the Apostle’s meaning. For I cannot admit that the two passages are perfectly parallel. As his object was to assure the Ephesians that they were admitted to fellowship with the Jews, he tells them that the obstacle which formerly stood in the way was removed. This obstacle was in the ceremonies. For the rites of ablution and sacrifice, by which the Jews were consecrated to the Lord, separated them from the Gentiles. But who sees not that, in the Epistle to the Colossians, a sublimer mystery is adverted to? No doubt, a question is raised there as to the Mosaic observances, to which false apostles were endeavouring to bind the Christian people. But as in the Epistle to the Galatians he takes a higher view of this controversy, and in a manner traces it to its fountain, so he does in this passage also. For if the only thing considered in rites is the necessity of observing them, of what use was it to call it a handwriting which was contrary to us? Besides, how could the bringing in of it be set down as almost the whole sum of redemption? Wherefore, the very nature of the case clearly shows that reference is here made to something more internal. I cannot doubt that I have ascertained the genuine interpretation, provided I am permitted to assume what Augustine has somewhere most truly affirmed, nay, derived from the very words of the Apostle—viz. that in the Jewish ceremonies there was more a confession than an expiation of sins. For what more was done in sacrifice by those who substituted purifications instead of themselves, than to confess that they were conscious of deserving death? What did these purifications testify but that they themselves were impure? By these means, therefore, the handwriting both of their guilt and impurity was ever and anon renewed. But the attestation of these things was not the removal of them. Wherefore, the Apostle says that Christ is “the mediator of the new testament,—by means of death, for the redemption of the transgressions that were under the first testament,” (Heb 9:15). Justly, therefore, does the Apostle describe these handwritings as against the worshipers, and contrary to them, since by means of them their impurity and condemnation were openly sealed. There is nothing contrary to this in the fact that they were partakers of the same grace with ourselves. This they obtained through Christ, and not through the ceremonies which the Apostle there contrasts with Christ, showing that by the continued use of them the glory of Christ was obscured. We perceive how ceremonies, considered in themselves, are elegantly and appositely termed handwritings, and contrary to the salvation of man, in as much as they were a kind of formal instruments which attested his liability. On the other hand, when false apostles wished to bind them on the Christian Church, Paul, entering more deeply into their signification, with good reason warned the Colossians how seriously they would relapse if they allowed a yoke to be in that way imposed upon them. By so doing, they, at the same time, deprived themselves of all benefit from Christ, who, by his eternal sacrifice once offered, had abolished those daily sacrifices, which were indeed powerful to attest sin, but could do nothing to destroy it.

BOOK II - CHAPTER 8

EXPOSITION OF THE MORAL LAW

1. I believe it will not be out of place here to introduce the Ten Commandments of the Law, and give a brief exposition of them. In this way it will be made more clear, that the worship which God originally prescribed is still in force (a point to which I have already adverted); and then a second point will be confirmed—viz. that the Jews not only learned from the law wherein true piety consisted, but from feeling their inability to observe it were overawed by the fear of judgments and so drawn, even against their will, towards the Mediator. In giving a summary of what constitutes the true knowledge of God, we showed that we cannot form any just conception of the character of God, without feeling overawed by his majesty, and bound to do him service. In regard to the knowledge of ourselves, we showed that it principally consists in renouncing all idea of our own strength, and divesting ourselves of all confidence in our own righteousness, while, on the other hand, under a full consciousness of our wants, we learn true humility and self-abasement. Both of these the Lord accomplishes by his Law, first, when, in assertion of the right which he has to our obedience, he calls us to reverence his majesty, and prescribes the conduct by which this reverence is manifested; and, secondly, when, by promulgating the rule of his justice (a rule, to the rectitude of which our nature, from being depraved and perverted, is continually opposed, and to the perfection of which our ability, from its infirmity and nervelessness for good, is far from being able to attain), he charges us both with impotence and unrighteousness. Moreover, the very things contained in the two tables are, in a manner, dictated to us by that internal law, which, as has been already said, is in a manner written and stamped on every heart. For conscience, instead of allowing us to stifle our perceptions, and sleep on without interruption, acts as an inward witness and monitor, reminds us of what we owe to God, points out the distinction between good and evil, and thereby convicts us of departure from duty. But man, being immured in the darkness of error, is scarcely able, by means of that natural law, to form any tolerable idea of the worship which is acceptable to God. At all events, he is very far from forming any correct knowledge of it. In addition to this, he is so swollen with arrogance and ambition, and so blinded with self-love, that he is unable to survey, and, as it were, descend into himself, that he may so learn to humble and abase himself, and confess his misery. Therefore, as a necessary remedy, both for our dullness and our contumacy, the Lord has given us his written Law, which, by its sure attestations, removes the obscurity of the law of nature, and also, by shaking off our lethargy, makes a more lively and permanent impression on our minds.

Thursday March 26th, 2009

BOOK II - CHAPTER 7

THE LAW GIVEN, NOT TO RETAIN A PEOPLE FOR ITSELF, BUT TO KEEP ALIVE THE HOPE OF SALVATION IN CHRIST UNTIL HIS ADVENT

8. But while the unrighteousness and condemnation of all are attested by the law, it does not follow (if we make the proper use of it) that we are immediately to give up all hope and rush headlong on despair. No doubt, it has some such effect upon the reprobate, but this is owing to their obstinacy. With the children of God the effect is different. The Apostle testifies that the law pronounces its sentence of condemnation in order “that every mouth may be stopped, and all the world may become guilty before God,” (Rom 3:19). In another place, however, the same Apostle declares, that “God has concluded them all in unbelief;” not that he might destroy all, or allow all to perish, but that “he might have mercy upon all,” (Rom 11:32); in other words, that divesting themselves of an absurd opinion of their own virtue, they may perceive how they are wholly dependent on the hand of God; that feeling how naked and destitute they are, they may take refuge in his mercy, rely upon it, and cover themselves up entirely with it; renouncing all righteousness and merit, and clinging to mercy alone, as offered in Christ to all who long and look for it in true faith. In the precepts of the law, God is seen as the rewarder only of perfect righteousness (a righteousness of which all are destitute), and, on the other hand, as the stern avenger of wickedness. But in Christ his countenance beams forth full of grace and gentleness towards poor unworthy sinners.

9. There are many passages in Augustine, as to the utility of the law in leading us to implore Divine assistance. Thus he writes to Hilary, “The law orders, that we, after attempting to do what is ordered and so feeling our weakness under the law, may learn to implore the help of grace.” In like manner, he writes to Asellius, “The utility of the law is, that it convinces man of his weakness, and compels him to apply for the medicine of grace, which is in Christ.” In like manner, he says to Innocentius Romanus, “The law orders; grace supplies the power of acting.” Again, to Valentinus, “God enjoins what we cannot do, in order that we may know what we have to ask of him.” Again, “The law was given, that it might make you guilty—being made guilty might fear; fearing, might ask indulgence, not presume on your own strength.” Again, “The law was given, in order to convert a great into a little man—to show that you have no power of your own for righteousness; and might thus, poor, needy, and destitute, flee to grace.” He afterwards thus addresses the Almighty, “So do, O Lord, so do, O merciful Lord; command what cannot be fulfilled; nay, command what cannot be fulfilled, unless by thy own grace: so that when men feel they have no strength in themselves to fulfil it, every mouth may be stopped, and no man seem great in his own eyes. Let all be little ones; let the whole world become guilty before God.” But I am forgetting myself in producing so many passages, since this holy man wrote a distinct treatise, which he entitled De Spiritu et Litera. The other branch of this first use he does not describe so distinctly, either because he knew that it depended on the former, or because he was not so well aware of it, or because he wanted words in which he might distinctly and clearly explain its proper meaning. But even in the reprobate themselves, this first office of the law is not altogether wanting. They do not, indeed, proceed so far with the children of God as, after the flesh is cast down, to be renewed in the inner man, and revive again, but stunned by the first terror, give way to despair. Still it tends to manifest the equity of the Divine judgment, when their consciences are thus heaved upon the waves. They would always willingly carp at the judgment of God; but now, though that judgment is not manifested, still the alarm produced by the testimony of the law and of their conscience bespeaks their deserts.

10. The second office of the Law is, by means of its fearful denunciations and the consequent dread of punishment, to curb those who, unless forced, have no regard for rectitude and justice. Such persons are curbed not because their mind is inwardly moved and affected, but because, as if a bridle were laid upon them, they refrain their hands from external acts, and internally check the depravity which would otherwise petulantly burst forth. It is true, they are not on this account either better or more righteous in the sight of God. For although restrained by terror or shame, they dare not proceed to what their mind has conceived, nor give full license to their raging lust, their heart is by no means trained to fear and obedience. Nay, the more they restrain themselves, the more they are inflamed, the more they rage and boil, prepared for any act or outbreak whatsoever were it not for the terror of the law. And not only so, but they thoroughly detest the law itself, and execrate the Lawgiver; so that if they could, they would most willingly annihilate him, because they cannot bear either his ordering what is right, or his avenging the despisers of his Majesty. The feeling of all who are not yet regenerate, though in some more, in others less lively, is, that in regard to the observance of the law, they are not led by voluntary submission, but dragged by the force of fear. Nevertheless, this forced and extorted righteousness is necessary for the good of society, its peace being secured by a provision but for which all things would be thrown into tumult and confusion. Nay, this tuition is not without its use, even to the children of God, who, previous to their effectual calling, being destitute of the Spirit of holiness, freely indulge the lusts of the flesh. When, by the fear of Divine vengeance, they are deterred from open outbreakings, though, from not being subdued in mind, they profit little at present, still they are in some measure trained to bear the yoke of righteousness, so that when they are called, they are not like mere novices, studying a discipline of which previously they had no knowledge. This office seems to be especially in the view of the Apostle, when he says, “That the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine,” (1 Tim 1:9, 10). He thus indicates that it is a restraint on unruly lusts that would otherwise burst all bonds.

11. To both may be applied the declaration of the Apostle in another place, that “The law was our schoolmaster to bring us unto Christ,” (Gal 3:24); since there are two classes of persons, whom by its training it leads to Christ. Some (of whom we spoke in the first place), from excessive confidence in their own virtue or righteousness, are unfit to receive the grace of Christ, until they are completely humbled. This the law does by making them sensible of their misery, and so disposing them to long for what they previously imagined they did not want. Others have need of a bridle to restrain them from giving full scope to their passions, and thereby utterly losing all desire after righteousness. For where the Spirit of God rules not, the lusts sometimes so burst forth, as to threaten to drown the soul subjected to them in forgetfulness and contempt of God; and so they would, did not God interpose with this remedy. Those, therefore, whom he has destined to the inheritance of his kingdom, if he does not immediately regenerate, he, through the works of the law, preserves in fear, against the time of his visitation, not, indeed, that pure and chaste fear which his children ought to have, but a fear useful to the extent of instructing them in true piety according to their capacity. Of this we have so many proofs, that there is not the least need of an example. For all who have remained for some time in ignorance of God will confess, as the result of their own experience, that the law had the effect of keeping them in some degree in the fear and reverence of God, till, being regenerated by his Spirit, they began to love him from the heart.

12. The third use of the Law (being also the principal use, and more closely connected with its proper end) has respect to believers in whose hearts the Spirit of God already flourishes and reigns. For although the Law is written and engraven on their hearts by the finger of God, that is, although they are so influenced and actuated by the Spirit, that they desire to obey God, there are two ways in which they still profit in the Law. For it is the best instrument for enabling them daily to learn with greater truth and certainty what that will of the Lord is which they aspire to follow, and to confirm them in this knowledge; just as a servant who desires with all his soul to approve himself to his master, must still observe, and be careful to ascertain his master’s dispositions, that he may comport himself in accommodation to them. Let none of us deem ourselves exempt from this necessity, for none have as yet attained to such a degree of wisdom, as that they may not, by the daily instruction of the Law, advance to a purer knowledge of the Divine will. Then, because we need not doctrine merely, but exhortation also, the servant of God will derive this further advantage from the Law: by frequently meditating upon it, he will be excited to obedience, and confirmed in it, and so drawn away from the slippery paths of sin. In this way must the saints press onward, since, however great the alacrity with which, under the Spirit, they hasten toward righteousness, they are retarded by the sluggishness of the flesh, and make less progress than they ought. The Law acts like a whip to the flesh, urging it on as men do a lazy sluggish ass. Even in the case of a spiritual man, inasmuch as he is still burdened with the weight of the flesh, the Law is a constant stimulus, pricking him forward when he would indulge in sloth. David had this use in view when he pronounced this high eulogium on the Law, “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes,” (Ps 19:7, 8). Again, “Thy word is a lamp unto my feet, and a light unto my path,” (Ps 119:105). The whole psalm abounds in passages to the same effect. Such passages are not inconsistent with those of Paul, which show not the utility of the law to the regenerate, but what it is able of itself to bestow. The object of the Psalmist is to celebrate the advantages which the Lord, by means of his law, bestows on those whom he inwardly inspires with a love of obedience. And he adverts not to the mere precepts, but also to the promise annexed to them, which alone makes that sweet which in itself is bitter. For what is less attractive than the law, when, by its demands and threatening, it overawes the soul, and fills it with terror? David specially shows that in the law he saw the Mediator, without whom it gives no pleasure or delight.

13. Some unskilful persons, from not attending to this, boldly discard the whole law of Moses, and do away with both its Tables, imagining it unchristian to adhere to a doctrine which contains the ministration of death. Far from our thoughts be this profane notion. Moses has admirably shown that the Law, which can produce nothing but death in sinners, ought to have a better and more excellent effect upon the righteous. When about to die, he thus addressed the people, “Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. For it is not a vain thing for you; because it is your life,” (Deut 32:46, 47). If it cannot be denied that it contains a perfect pattern of righteousness, then, unless we ought not to have any proper rule of life, it must be impious to discard it. There are not various rules of life, but one perpetual and inflexible rule; and, therefore, when David describes the righteous as spending their whole lives in meditating on the Law (Psalm 1:2), we must not confine to a single age, an employment which is most appropriate to all ages, even to the end of the world. Nor are we to be deterred or to shun its instructions, because the holiness which it prescribes is stricter than we are able to render, so long as we bear about the prison of the body. It does not now perform toward us the part of a hard taskmaster, who will not be satisfied without full payment; but, in the perfection to which it exhorts us, points out the goal at which, during the whole course of our lives, it is not less our interest than our duty to aim. It is well if we thus press onward. Our whole life is a race, and after we have finished our course, the Lord will enable us to reach that goal to which, at present, we can only aspire in wish.

Wednesday March 25th, 2009

BOOK II - CHAPTER 7

THE LAW GIVEN, NOT TO RETAIN A PEOPLE FOR ITSELF, BUT TO KEEP ALIVE THE HOPE OF SALVATION IN CHRIST UNTIL HIS ADVENT

2. And it is to be observed, by the way, that the kingdom, which was at length erected in the family of David, is part of the Law, and is comprehended under the dispensation of Moses; whence it follows, that, as well in the whole tribe of Levi as in the posterity of David, Christ was exhibited to the eyes of the Israelites as in a double mirror. For, as I lately observed (§ 1), in no other way could those who were the slaves of sin and death, and defiled with corruption, be either kings or priests. Hence appears the perfect truth of Paul’s statement, “The law was our schoolmaster to bring us unto Christ,” “till the seed should come to whom the promise was made” (Gal 3:24, 19). For Christ not yet having been made familiarly known to the Jews, they were like children whose weakness could not bear a full knowledge of heavenly things. How they were led to Christ by the ceremonial law has already been adverted to, and may be made more intelligible by several passages in the Prophets. Although they were required, in order to appease God, to approach him daily with new sacrifices, yet Isaiah promises, that all their sins would be expiated by one single sacrifice, and with this Daniel concurs (Isa 53:5; Dan 9:26, 27). The priests appointed from the tribe of Levi entered the sanctuary, but it was once said of a single priest, “The Lord has sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek,” (Ps 110:4). The unction of oil was then visible, but Daniel in vision declares that there will be another unction. Not to dwell on this, the author of the Epistle to the Hebrews proves clearly, and at length, from the fourth to the eleventh chapter, that ceremonies were vain, and of no value, unless as bringing us to Christ. In regard to the Ten Commandments, we must, in like manner, attend to the statement of Paul, that “Christ is the end of the law for righteousness to every one that believeth,” (Rom 10:4); and, again, that ministers of the new testament were “not of the letter, but of the spirit: for the letter killeth, but the split giveth life,” (2 Cor 3:6). The former passage intimates, that it is in vain to teach righteousness by precept, until Christ bestow it by free imputation, and the regeneration of the Spirit. Hence he properly calls Christ the end or fulfilling of the Law, because it would avail us nothing to know what God demands did not Christ come to the succour of those who are labouring, and oppressed under an intolerable yoke and burden. In another place, he says that the Law “was added because of transgressions,” (Gal 3:19), that it might humble men under a sense of their condemnation. Moreover, inasmuch as this is the only true preparation for Christ, the statements, though made in different words, perfectly agree with each other. But because he had to dispute with perverse teachers, who pretended that men merited justification by the works of the Law, he was sometimes obliged, in refuting their error, to speak of the Law in a more restricted sense, merely as law, though, in other respects, the covenant of free adoption is comprehended under it.

3. But in order that a sense of guilt may urge us to seek for pardon, it is of importance to know how our being instructed in the Moral Law renders us more inexcusable. If it is true, that a perfect righteousness is set before us in the Law, it follows, that the complete observance of it is perfect righteousness in the sight of God; that is, a righteousness by which a man may be deemed and pronounced righteous at the divine tribunal. Wherefore Moses, after promulgating the Law, hesitates not to call heaven and earth to witness, that he had set life and death, good and evil, before the people. Nor can it be denied, that the reward of eternal salvation, as promised by the Lord, awaits the perfect obedience of the Law (Deut 30:19). Again, however, it is of importance to understand in what way we perform that obedience for which we justly entertain the hope of that reward. For of what use is it to see that the reward of eternal life depends on the observance of the Law, unless it moreover appears whether it be in our power in that way to attain to eternal life? Herein, then, the weakness of the Law is manifested; for, in none of us is that righteousness of the Law manifested, and, therefore, being excluded from the promises of life, we again fall under the curse. I state not only what happens, but what must necessarily happen. The doctrine of the Law transcending our capacity, a man may indeed look from a distance at the promises held forth, but he cannot derive any benefit from them. The only thing, therefore, remaining for him is, from their excellence to form a better estimate of his own misery, while he considers that the hope of salvation is cut off, and he is threatened with certain death. On the other hand, those fearful denunciations which strike not at a few individuals, but at every individual without exceptions rise up; rise up, I say, and, with inexorable severity, pursue us; so that nothing but instant death is presented by the Law.

4. Therefore, if we look merely to the Law, the result must be despondency, confusion, and despair, seeing that by it we are all cursed and condemned, while we are kept far away from the blessedness which it holds forth to its observers. Is the Lord, then, you will ask, only sporting with us? Is it not the next thing to mockery, to hold out the hope of happiness, to invite and exhort us to it, to declare that it is set before us, while all the while the entrance to it is precluded and quite shut up? I answer, Although the promises, in so far as they are conditional, depend on a perfect obedience of the Law, which is nowhere to be found, they have not, however, been given in vain. For when we have learned, that the promises would be fruitless and unavailing, did not God accept us of his free goodness, without any view to our works, and when, having so learned, we, by faith, embrace the goodness thus offered in the gospel, the promises, with all their annexed conditions, are fully accomplished. For God, while bestowing all things upon us freely, crowns his goodness by not disdaining our imperfect obedience; forgiving its deficiencies, accepting it as if it were complete, and so bestowing upon us the full amount of what the Law has promised. But as this point will be more fully discussed in treating of justification by faith, we shall not follow it further at present.

5. What has been said as to the impossible observance of the Law, it will be proper briefly to explain and confirm, the general opinion being, that nothing can be more absurd. Hence Jerome has not hesitated to denounce anathema against it. What Jerome thought, I care not; let us inquire what is the truth. I will not here enter into a long and intricate discussion on the various kinds of possibility. By impossible, I mean, that which never was, and, being prevented by the ordination and decree of God, never will be. I say, that if we go back to the remotest period, we shall not find a single saint who, clothed with a mortal body, ever attained to such perfection as to love the Lord with all his heart, and soul, and mind, and strength; and, on the other hand, not one who has not felt the power of concupiscence. Who can deny this? I am aware, indeed of a kind of saints whom a foolish superstition imagines, and whose purity the angels of heaven scarcely equal. This, however, is repugnant both to Scripture and experience. But I say further, that no saint ever will attain to perfection, so long as he is in the body. Scripture bears clear testimony to this effect: “There is no man that sinneth not,” saith Solomon (1 Kings 8:46). David says, “In thy sight shall no man living be justified,” (Psalm 143:2). Job also, in numerous passages, affirms the same thing. But the clearest of all is Paul, who declares that “the flesh lusteth against the Spirit, and the Spirit against the flesh,” (Gal 5:17). And he proves, that “as many as are of the works of the law are under the curse,” for the simple reason, that it is written, “Cursed is every one that continueth not in all things which are written in the book of the law to do them,” (Gal 3:10; Deut 27:26); intimating, or rather assuming it as confessed, that none can so continue. But whatever has been declared by Scripture must be regarded as perpetual, and hence necessary. The Pelagians annoyed Augustine with the sophism, that it was insulting to God to hold, that he orders more than believers are able, by his grace, to perform; and he, in order to evade it, acknowledged that the Lord was able, if he chose, to raise a mortal man to angelic purity; but that he had never done, and never would do it, because so the Scripture had declared (Augustine, lib. de Nat. et Grat). This I deny not: but I add, that there is no use in absurdly disputing concerning the power of God in opposition to his truth; and therefore there is no ground for cavilling, when it is said that that thing cannot be, which the Scriptures declare will never be. But if it is the word that is objected to, I refer to the answer which our Saviour gave to his disciples when they asked, “Who then can be saved?” “With men,” said he, “this is impossible; but with God all things are possible” (Mt 19:25). Augustine argues in the most convincing manner, that while in the flesh, we never can give God the love which we owe him. “Love so follows knowledge, that no man can perfectly love God who has not previously a full comprehension of his goodness,” (Augustin. de Spiritu et Litera, towards the end, and elsewhere). So long as we are pilgrims in the world, we see through a glass darkly, and therefore our love is imperfect. Let it therefore be held incontrovertible, that, in consequence of the feebleness of our nature, it is impossible for us, so long as we are in the flesh, to fulfil the law. This will also be proved elsewhere from the writings of Paul (Rom 8:3).

6. That the whole matter may be made clearer, let us take a succinct view of the office and use of the Moral Law. Now this office and use seems to me to consist of three parts. First, by exhibiting the righteousness of God,—in other words, the righteousness which alone is acceptable to God,—it admonishes every one of his own unrighteousness, certiorates, convicts, and finally condemns him. This is necessary, in order that man, who is blind and intoxicated with self-love, may be brought at once to know and to confess his weakness and impurity. For until his vanity is made perfectly manifest, he is puffed up with infatuated confidence in his own powers, and never can be brought to feel their feebleness so long as he measures them by a standard of his own choice. So soon, however, as he begins to compare them with the requirements of the Law, he has something to tame his presumption. How high soever his opinion of his own powers may be, he immediately feels that they pant under the heavy load, then totter and stumble, and finally fall and give way. He, then, who is schooled by the Law, lays aside the arrogance which formerly blinded him. In like manner must he be cured of pride, the other disease under which we have said that he labours. So long as he is permitted to appeal to his own judgment, he substitutes a hypocritical for a real righteousness, and, contented with this, sets up certain factitious observances in opposition to the grace of God. But after he is forced to weigh his conduct in the balance of the Law, renouncing all dependence on this fancied righteousness, he sees that he is at an infinite distance from holiness, and, on the other hand, that he teems with innumerable vices of which he formerly seemed free. The recesses in which concupiscence lies hid are so deep and tortuous that they easily elude our view; and hence the Apostle had good reason for saying, “I had not known lust, except the law had said, Thou shalt not covet.” For, if it be not brought forth from its lurkingplaces, it miserably destroys in secret before its fatal sting is discerned.

7. Thus the Law is a kind of mirror. As in a mirror we discover any stains upon our face, so in the Law we behold, first, our impotence; then, in consequence of it, our iniquity; and, finally, the curse, as the consequence of both. He who has no power of following righteousness is necessarily plunged in the mire of iniquity, and this iniquity is immediately followed by the curse. Accordingly, the greater the transgression of which the Law convicts us, the severer the judgment to which we are exposed. To this effect is the Apostle’s declaration, that “by the law is the knowledge of sin,” (Rom 3:20). By these words, he only points out the first office of the Law as experienced by sinners not yet regenerated. In conformity to this, it is said, “the law entered that the offence might abound;” and, accordingly, that it is “the ministration of death;” that it “worketh wrath” and kills (Rom 5:20; 2 Cor 3:7; Rom 4:15). For there cannot be a doubt that the clearer the consciousness of guilt, the greater the increase of sin; because then to transgression a rebellious feeling against the Lawgiver is added. All that remains for the Law, is to arm the wrath of God for the destruction of the sinner; for by itself it can do nothing but accuse, condemn, and destroy him. Thus Augustine says, “If the Spirit of grace be absent, the law is present only to convict and slay us.” But to say this neither insults the law, nor derogates in any degree from its excellence. Assuredly, if our whole will were formed and disposed to obedience, the mere knowledge of the law would be sufficient for salvation; but since our carnal and corrupt nature is at enmity with the Divine law, and is in no degree amended by its discipline, the consequence is, that the law which, if it had been properly attended to, would have given life, becomes the occasion of sin and death. When all are convicted of transgression, the more it declares the righteousness of God, the more, on the other hand, it discloses our iniquity; the more certainly it assures us that life and salvation are treasured up as the reward of righteousness, the more certainly it assures us that the unrighteous will perish. So far, however are these qualities from throwing disgrace on the Law, that their chief tendency is to give a brighter display of the divine goodness. For they show that it is only our weakness and depravity that prevents us from enjoying the blessedness which the law openly sets before us. Hence additional sweetness is given to divine grace, which comes to our aid without the law, and additional loveliness to the mercy which confers it, because they proclaim that God is never weary in doing good, and in loading us with new gifts.

Tuesday March 24th, 2009

BOOK II - CHAPTER 6

REDEMPTION FOR MAN LOST TO BE SOUGHT IN CHRIST

3. Moreover when comfort is promised in affliction, especially when the deliverance of the Church is described, the banner of faith and hope in Christ is unfurled. “Thou wentest forth for the salvation of thy people, even for salvation with thine anointed,” says Habakkuk (3:13). And whenever mention is made in the Prophets of the renovation of the Church, the people are directed to the promise made to David, that his kingdom would be for ever. And there is nothing strange in this, since otherwise there would have been no stability in the covenant. To this purpose is the remarkable prophecy in Isaiah 7:14. After seeing that the unbelieving king Ahab repudiated what he had testified regarding the deliverance of Jerusalem from siege and its immediate safety, he passes as it were abruptly to the Messiah, “Behold, a virgin shall conceive and bear a son, and shall call his name Emmanuel;” intimating indirectly, that though the king and his people wickedly rejected the promise offered to them, as if they were bent on causing the faith of God to fail, the covenant would not be defeated—the Redeemer would come in his own time. In fine, all the prophets, to show that God was placable, were always careful to bring forward that kingdom of David, on which redemption and eternal salvation depended. Thus in Isaiah it is said, “I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given him for a witness to the people,” (Isa 55:3, 4); intimating, that believers, in calamitous circumstances, could have no hope, had they not this testimony that God would be ready to hear them. In the same way, to revive their drooping spirits, Jeremiah says, “Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely,” (Jer 23:5, 6). In Ezekiel also it is said, “I will set up one Shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David a prince among them: I the Lord have spoken it. And I will make with them a covenant of peace,” (Ezek 34:23, 24, 25). And again, after discoursing of this wondrous renovation, he says, “David my servant shall be king over them: and they all shall have one shepherd.” “Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant with them,” (Ezek 37:24-26). I select a few passages out of many, because I merely wish to impress my readers with the fact, that the hope of believers was ever treasured up in Christ alone. All the other prophets concur in this. Thus Hosea, “Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head,” (Hosea 1:11). This he afterwards explains in clearer terms, “Afterward shall the children of Israel return, and seek the Lord their God, and David their king,” (Hosea 3:5). Micas, also speaking of the return of the people, says expressly, “Their king shall pass before them, and the Lord on the head of them,” (Micah 2:13). So Amos, in predicting the renovation of the people, says “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up the ruins, and I will build it as in the days of old,” (Amos 9:11); in other words, the only banner of salvation was, the exaltation of the family of David to regal splendour, as fulfilled in Christ. Hence, too, Zechariah, as nearer in time to the manifestation of Christ, speaks more plainly, “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation,” (Zech 9:9). This corresponds to the passage already quoted from the Psalms, “The Lord is their strength, and he is the saving health of their anointed.” Here salvation is extended from the head to the whole body.

4. By familiarising the Jews with these prophecies, God intended to teach them, that in seeking for deliverance, they should turn their eyes directly towards Christ. And though they had sadly degenerated, they never entirely lost the knowledge of this general principle, that God, by the hand of Christ, would be the deliverer of the Church, as he had promised to David; and that in this way only the free covenant by which God had adopted his chosen people would be fulfilled. Hence it was, that on our Saviour’s entry into Jerusalem, shortly before his death, the children shouted, “Hosannah to the son of David,” (Mt 21:9). For there seems to have been a hymn known to all, and in general use, in which they sung that the only remaining pledge which they had of the divine mercy was the promised advent of a Redeemer. For this reason, Christ tells his disciples to believe in him, in order that they might have a distinct and complete belief in God, “Ye believe in God, believe also in me,” (John 14:1). For although, properly speaking, faith rises from Christ to the Father, he intimates, that even when it leans on God, it gradually vanishes away, unless he himself interpose to give it solid strength. The majesty of God is too high to be scaled up to by mortals, who creep like worms on the earth. Therefore, the common saying that God is the object of faith (Lactantius, lib. 4 c. 16), requires to be received with some modification. When Christ is called the image of the invisible God (Col 1:15), the expression is not used without cause, but is designed to remind us that we can have no knowledge of our salvation, until we behold God in Christ. For although the Jewish scribes had by their false glosses darkened what the Prophets had taught concerning the Redeemer, yet Christ assumed it to be a fact, received, as it were, with public consent, that there was no other remedy in desperate circumstances, no other mode of delivering the Church than the manifestation of the Mediator. It is true, that the fact adverted to by Paul was not so generally known as it ought to have been—viz. that Christ is the end of the Law (Rom 10:4), though this is both true, and clearly appears both from the Law and the Prophets. I am not now, however, treating of faith, as we shall elsewhere have a fitter place (Book 3 Chap. 2), but what I wish to impress upon my readers in this way is, that the first step in piety is, to acknowledge that God is a Father, to defend, govern, and cherish us, until he brings us to the eternal inheritance of his kingdom; that hence it is plain, as we lately observed, there is no saving knowledge of God without Christ, and that, consequently, from the beginning of the world Christ was held forth to all the elect as the object of their faith and confidence. In this sense, Irenæus says, that the Father, who is boundless in himself, is bounded in the Son, because he has accommodated himself to our capacity, lest our minds should be swallowed up by the immensity of his glory (Irenaeus, lib. 4 cap. 8). Fanatics, not attending to this, distort a useful sentiment into an impious dream, as if Christ had only a share of the Godhead, as a part taken from a whole; whereas the meaning merely is, that God is comprehended in Christ alone. The saying of John was always true, “whosoever denieth the Son, the same has not the Father,” (1 John 2:23). For though in old time there were many who boasted that they worshipped the Supreme Deity, the Maker of heaven and earth, yet as they had no Mediator, it was impossible for them truly to enjoy the mercy of God, so as to feel persuaded that he was their Father. Not holding the head, that is, Christ, their knowledge of God was evanescent; and hence they at length fell away to gross and foul superstitions betraying their ignorance, just as the Turks in the present day, who, though proclaiming, with full throat, that the Creator of heaven and earth is their God, yet by their rejection of Christ, substitute an idol in his place.

BOOK II - CHAPTER 7

THE LAW GIVEN, NOT TO RETAIN A PEOPLE FOR ITSELF, BUT TO KEEP ALIVE THE HOPE OF SALVATION IN CHRIST UNTIL HIS ADVENT

1. From the whole course of the observations now made, we may infer, that the Law was not superadded about four hundred years after the death of Abraham in order that it might lead the chosen people away from Christ, but, on the contrary, to keep them in suspense until his advent; to inflame their desire, and confirm their expectation, that they might not become dispirited by the long delay. By the Law, I understand not only the Ten Commandments, which contain a complete rule of life, but the whole system of religion delivered by the hand of Moses. Moses was not appointed as a Lawgiver, to do away with the blessing promised to the race of Abraham; nay, we see that he is constantly reminding the Jews of the free covenant which had been made with their fathers, and of which they were heirs; as if he had been sent for the purpose of renewing it. This is most clearly manifested by the ceremonies. For what could be more vain or frivolous than for men to reconcile themselves to God, by offering him the foul odour produced by burning the fat of beasts? or to wipe away their own impurities by be sprinkling themselves with water or blood? In short, the whole legal worship (if considered by itself apart from the types and shadows of corresponding truth) is a mere mockery. Wherefore, both in Stephen’s address (Acts 7:44), and in the Epistle to the Hebrews, great weight is justly given to the passage in which God says to Moses, “Look that thou make them after the pattern which was showed thee in the mount,” (Exod 25:40). Had there not been some spiritual end to which they were directed, the Jews, in the observance of them, would have deluded themselves as much as the Gentiles in their vanities. Profane men, who have never made religion their serious study, cannot bear without disgust to hear of such a multiplicity of rites. They not merely wonder why God fatigued his ancient people with such a mass of ceremonies, but they despise and ridicule them as childish toys. This they do, because they attend not to the end; from which, if the legal figures are separated, they cannot escape the charge of vanity. But the type shows that God did not enjoin sacrifice, in order that he might occupy his worshippers with earthly exercises, but rather that he might raise their minds to something higher. This is clear even from His own nature. Being a spirit, he is delighted only with spiritual worship. The same thing is testified by the many passages in which the Prophets accuse the Jews of stupidity, for imagining that mere sacrifices have any value in the sight of God. Did they by this mean to derogate in any respect from the Law? By no means; but as interpreters of its true meaning, they wished in this way to turn the attention of the people to the end which they ought to have had in view, but from which they generally wandered. From the grace offered to the Jews we may certainly infer, that the law was not a stranger to Christ. Moses declared the end of the adoption of the Israelites to be, that they should be “a kingdom of priests, and an holy nation,” (Exod 19:6). This they could not attain, without a greater and more excellent atonement than the blood of beasts. For what could be less in accordance with reason, than that the sons of Adams who, from hereditary taint, are all born the slaves of sin, should be raised to royal dignity, and in this way made partakers of the glory of God, if the noble distinction were not derived from some other source? How, moreover, could the priestly office exist in vigour among those whose vices rendered them abominable in the sight of God, if they were not consecrated in a holy head? Wherefore, Peter elegantly transposes the words of Moses, teaching that the fulness of grace, of which the Jews had a foretaste under the Law, is exhibited in Christ, “Ye are a chosen generation, a royal priesthood,” (1 Pet 2:9). The transposition of the words intimates that those to whom Christ has appeared in the Gospel, have obtained more than their fathers, inasmuch as they are all endued with priestly and royal honour, and can, therefore, trusting to their Mediator, appear with boldness in the presence of God.

Monday March 23rd, 2009

BOOK II - CHAPTER 5

THE ARGUMENTS USALLY ALLEGED IN SUPPORT OF FREE WILL REFUTED

18. They appeal also to Ecclesiasticus, who is well known to be a writer of doubtful authority. But, though we might justly decline his testimony, let us see what he says in support of free will. His words are, “He himself made man from the beginning, and left him in the hand of his counsel; If thou wilt, to keep the commandments, and perform acceptable faithfulness. He has set fire and water before thee: stretch forth thy hand unto whether thou wilt. Before man is life and death; and whether him liketh shall be given him,” (Ecclesiasticus 15:14-17). Grant that man received at his creation a power of acquiring life or death; what, then, if we, on the other hand, can reply that he has lost it? Assuredly I have no intention to contradict Solomon, who asserts that “God has made man upright;” that “they have sought out many inventions,” (Eccl 7:29). But since man, by degenerating, has made shipwreck of himself and all his blessings, it certainly does not follow, that every thing attributed to his nature, as originally constituted, applies to it now when vitiated and degenerate. Therefore, not only to my opponents, but to the author of Ecclesiasticus himself (whoever he may have been), this is my answer: If you mean to tell man that in himself there is a power of acquiring salvation, your authority with us is not so great as, in the least degree, to prejudice the undoubted word of God; but if only wishing to curb the malignity of the fleshy which by transferring the blame of its own wickedness to God, is wont to catch at a vain defence, you say that rectitude was given to man, in order to make it apparent he was the cause of his own destruction, I willingly assent. Only agree with me in this, that it is by his own fault he is stript of the ornaments in which the Lord at first attired him, and then let us unite in acknowledging that what he now wants is a physician, and not a defender.

19. There is nothing more frequent in their mouths than the parable of the traveller who fell among thieves, and was left half dead (Luke 10:32). I am aware that it is a common idea with almost all writers, that under the figure of the traveller is represented the calamity of the human race. Hence our opponents argue that man was not so mutilated by the robbery of sin and the devil as not to preserve some remains of his former endowments; because it is said he was left half dead. For where is the half living, unless some portion of right will and reason remain? First, were I to deny that there is any room for their allegory, what could they say? There can be no doubt that the Fathers invented it contrary to the genuine sense of the parable. Allegories ought to be carried no further than Scripture expressly sanctions: so far are they from forming a sufficient basis to found doctrines upon. And were I so disposed I might easily find the means of tearing up this fiction by the roots. The Word of God leaves no half life to man, but teaches, that, in regard to life and happiness, he has utterly perished. Paul, when he speaks of our redemption, says not that the half dead are cured (Eph 2:5, 6; 5:14) but that those who were dead are raised up. He does not call upon the half dead to receive the illumination of Christ, but upon those who are asleep and buried. In the same way our Lord himself says, “The hour is coming, and now is, when the dead shall hear the voice of the Son of God,” (John 5:25). How can they presume to set up a flimsy allegory in opposition to so many clear statements? But be it that this allegory is good evidence, what can they extort out of it? Man is half dead, therefore there is some soundness in him. True! he has a mind capable of understanding, though incapable of attaining to heavenly and spiritual wisdom; he has some discernment of what is honourable; he has some sense of the Divinity, though he cannot reach the true knowledge of God. But to what do these amount? They certainly do not refute the doctrine of Augustine—a doctrine confirmed by the common suffrages even of the Schoolmen, that after the fall, the free gifts on which salvation depends were withdrawn, and natural gifts corrupted and defiled (supra, Chap. 2 § 2). Let it stand, therefore, as an indubitable truth, which no engines can shake, that the mind of man is so entirely alienated from the righteousness of God that he cannot conceive, desire, or design any thing but what is wicked, distorted, foul, impure, and iniquitous; that his heart is so thoroughly envenomed by sin that it can breathe out nothing but corruption and rottenness; that if some men occasionally make a show of goodness, their mind is ever interwoven with hypocrisy and deceit, their soul inwardly bound with the fetters of wickedness.

BOOK II - CHAPTER 6

REDEMPTION FOR MAN LOST TO BE SOUGHT IN CHRIST

1. The whole human race having been undone in the person of Adam, the excellence and dignity of our origin, as already described, is so far from availing us, that it rather turns to our greater disgrace, until God, who does not acknowledge man when defiled and corrupted by sin as his own work, appear as a Redeemer in the person of his only begotten Son. Since our fall from life unto death, all that knowledge of God the Creator, of which we have discoursed, would be useless, were it not followed up by faith, holding forth God to us as a Father in Christ. The natural course undoubtedly was, that the fabric of the world should be a school in which we might learn piety, and from it pass to eternal life and perfect felicity. But after looking at the perfection beheld wherever we turn our eye, above and below, we are met by the divine malediction, which, while it involves innocent creatures in our fault, of necessity fills our own souls with despair. For although God is still pleased in many ways to manifest his paternal favour towards us, we cannot, from a mere survey of the world, infer that he is a Father. Conscience urging us within, and showing that sin is a just ground for our being forsaken, will not allow us to think that God accounts or treats us as sons. In addition to this are our sloth and ingratitude. Our minds are so blinded that they cannot perceive the truth, and all our senses are so corrupt that we wickedly rob God of his glory. Wherefore, we must conclude with Paul, “After that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe,” (1 Cor 1:21). By the “wisdom of God,” he designates this magnificent theatre of heaven and earth replenished with numberless wonders, the wise contemplation of which should have enabled us to know God. But this we do with little profit; and, therefore, he invites us to faith in Christ,—faith which, by a semblance of foolishness, disgusts the unbeliever. Therefore, although the preaching of the cross is not in accordance with human wisdom, we must, however, humbly embrace it if we would return to God our Maker, from whom we are estranged, that he may again become our Father. It is certain that after the fall of our first parent, no knowledge of God without a Mediator was effectual to salvation. Christ speaks not of his own age merely, but embraces all ages, when he says “This is life eternal that they might know thee the only true God, and Jesus Christ, whom thou hast sent,” (John 17:3). The more shameful therefore is the presumption of those who throw heaven open to the unbelieving and profane, in the absence of that grace which Scripture uniformly describes as the only door by which we enter into life. Should any confine our Saviour’s words to the period subsequent to the promulgation of the Gospel, the refutation is at hand; since on a ground common to all ages and nations, it is declared, that those who are estranged from God, and as such, are under the curse, the children of wrath, cannot be pleasing to God until they are reconciled. To this we may add the answer which our Saviour gave to the Samaritan woman “Ye worship ye know not what; we know what we worship: for salvation is of the Jews,” (John 4:22). By these words, he both charges every Gentile religion with falsehood, and assigns the reason—viz. that under the Law the Redeemer was promised to the chosen people only, and that, consequently, no worship was ever pleasing to God in which respect was not had to Christ. Hence also Paul affirms, that all the Gentiles were “without God,” and deprived of the hope of life. Now, since John teaches that there was life in Christ from the beginning, and that the whole world had lost it (John 1:4), it is necessary to return to that fountain; And, accordingly, Christ declares that inasmuch as he is a propitiator, he is life. And, indeed, the inheritance of heaven belongs to none but the sons of God (John 15:6). Now, it were most incongruous to give the place and rank of sons to any who have not been engrafted into the body of the only begotten Son. And John distinctly testifies that those become the sons of God who believe in his name. But as it is not my intention at present formally to discuss the subject of faith in Christ, it is enough to have thus touched on it in passing.

2. Hence it is that God never showed himself propitious to his ancient people, nor gave them any hope of grace without a Mediator. I say nothing of the sacrifices of the Law, by which believers were plainly and openly taught that salvation was not to be found anywhere but in the expiation which Christ alone completed. All I maintain is that the prosperous and happy state of the Church was always founded in the person of Christ. For although God embraced the whole posterity of Abraham in his covenant, yet Paul properly argues (Gal 3:16), that Christ was truly the seed in which all the nations of the earth were to be blessed, since we know that all who were born of Abraham, according to the flesh, were not accounted the seed. To omit Ishmael and others, how came it that of the two sons of Isaac, the twin brothers, Esau and Jacob, while yet in the womb, the one was chosen and the other rejected? Nay, how came it that the first-born was rejected, and the younger alone admitted? Moreover, how happens it that the majority are rejected? It is plain, therefore, that the seed of Abraham is considered chiefly in one head, and that the promised salvation is not attained without coming to Christ, whose office it is to gather together those which were scattered abroad. Thus the primary adoption of the chosen people depended on the grace of the Mediator. Although it is not expressed in very distinct terms in Moses, it, however, appears to have been commonly known to all the godly. For before a king was appointed over the Israelites, Hannah, the mother of Samuel, describing the happiness of the righteous, speaks thus in her song, “He shall give strength unto his king, and exalt the horn of his anointed;” meaning by these words, that God would bless his Church. To this corresponds the prediction, which is afterwards added, “I will raise me up a faithful priest, and he shall walk before mine anointed for ever,” (1 Sam 2:10, 35). And there can be no doubt that our heavenly Father intended that a living image of Christ should be seen in David and his posterity. Accordingly, exhorting the righteous to fear Him, he bids them “Kiss the Son,” (Psalm 2:12). Corresponding to this is the passage in the Gospel, “He that honoureth not the Son, honoureth not the Father,” (John 5:23). Therefore, though the kingdom was broken up by the revolt of the ten tribes, yet the covenant which God had made in David and his successors behaved to stand, as is also declared by his Prophets, “Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake,” (1 Kings 11:34). The same thing is repeated a second and third time. It is also expressly said, “I will for this afflict the seed of David, but not for ever,” (1 Kings 11:39). Some time afterwards it was said, “Nevertheless, for David’s sake did the Lord his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem,” (1 Kings 15:4). And when matters were bordering on destruction, it was again said, “Yet the Lord would not destroy Judah for David his servant’s sake, as he had promised to give him alway a light, and to his children,” (2 Kings 8:19).

The sum of the whole comes to this—David, all others being excluded, was chosen to be the person in whom the good pleasure of the Lord should dwell; as it is said elsewhere, “He forsook the tabernacle of Shiloh;” “Moreover, he refused the tabernacle of Joseph, and chose not the tribe of Ephraim;” “But chose the tribe of Judah, the mount Zion which he loved;” “He chose David also his servant, and took him from the sheep folds: from following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance,” (Ps 78:60, 67, 70, 71). In fine, God, in thus preserving his Church, intended that its security and salvation should depend on Christ as its head. Accordingly, David exclaims, “The Lord is their strength, and he is the saving strength of his anointed;” and then prays “Save thy people, and bless thine inheritance;” intimating, that the safety of the Church was indissolubly connected with the government of Christ. In the same sense he elsewhere says, “Save, Lord: let the king hear us when we call,” (Ps 20:9). These words plainly teach that believers, in applying for the help of God, had their sole confidence in this—that they were under the unseen government of the King. This may be inferred from another psalm, “Save now, I beseech thee O Lord: Blessed be he that cometh in the name of the Lord,” (Ps 118:25, 26). Here it is obvious that believers are invited to Christ, in the assurance that they will be safe when entirely in his hand. To the same effect is another prayer, in which the whole Church implores the divine mercy “Let thy hand be upon the Man of thy right hand, upon the Son of man, whom thou madest strong (or best fitted) for thyself,” (Ps 80:17). For though the author of the psalm laments the dispersion of the whole nations he prays for its revival in him who is sole Head. After the people were led away into captivity, the land laid waste, and matters to appearance desperate, Jeremiah, lamenting the calamity of the Church, especially complains, that by the destruction of the kingdom the hope of believers was cut off; “The breath of our nostrils, the anointed of the Lord, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen,” (Lam 4:20). From all this it is abundantly plain, that as the Lord cannot be propitious to the human race without a Mediator, Christ was always held forth to the holy Fathers under the Law as the object of their faith.