Institutes of the Christian Religion (Vol. 1 of 2)
III. But, as I have hitherto only recited such things as are delivered without any obscurity or ambiguity in the Scriptures, let persons who hesitate not to brand with ignominy those oracles of heaven, beware what kind of opposition they make. For, if they pretend ignorance, with a desire to be commended for their modesty, what greater instance of pride can be conceived, than to oppose one little word to the authority of God! as, “It appears otherwise to me,” or, “I would rather not meddle with this subject.” But if they openly censure, what will they gain by their puny attempts against heaven? Their petulance, indeed, is no novelty; for in all ages there have been impious and profane men, who have virulently opposed this doctrine. But they shall feel the truth of what the Spirit long ago declared by the mouth of David, that God “is clear when he judgeth.”522 David obliquely hints at the madness of men who display such excessive presumption amidst their insignificance, as not only to dispute against God, but to arrogate to themselves the power of condemning him. In the mean time, he briefly suggests, that God is unaffected by all the blasphemies which they discharge against heaven, but that he dissipates the mists of calumny, and illustriously displays his righteousness; our faith, also, being founded on the Divine word,523 and therefore, superior to all the world, from its exaltation looks down with contempt upon those mists. For their first objection, that, if nothing happens but by the will of God, he has in him two contrary wills, because he decrees in his secret counsel what he has publicly prohibited in his law, is easily refuted. But before I reply, I wish the reader again to be apprized, that this cavil is directed, not against me, but against the Holy Spirit, who dictated to the pious Job this confession, that what had befallen him had happened according to the Divine will: when he had been plundered by banditti, he acknowledged in their injuries the righteous scourge of God.524 What says the Scripture in another case? “They,” the sons of Eli, “hearkened not unto the voice of their father, because the Lord would slay them.”525 The Psalmist also exclaims, that “God,” who “is in the heavens, hath done whatsoever he hath pleased.”526 And now I have sufficiently proved, that God is called the author of all those things, which, according to the system of these censors, happen only by his uninfluential permission. He declares that he creates light and darkness, that he forms good and evil,527 and that no evil occurs, which he has not performed. Let them say, then, whether he exercises his judgments voluntarily or involuntarily. But as Moses suggests, that he who is killed by the fortuitous fall of an axe, is delivered by God to the stroke,528 so in the Acts, the whole church asserts that Herod and Pilate conspired to do what the hand and the counsel of God had predetermined.529 And indeed, unless the crucifixion of Christ was according to the will of God, what becomes of our redemption? Yet the will of God is neither repugnant to itself, nor subject to change, nor chargeable with pretending to dislike what it approves; but whilst in him it is uniform and simple, it wears to us the appearance of variety; because the weakness of our understanding comprehends not how the same thing may be in different respects both agreeable to his will, and contrary to it. Paul, after having said that the vocation of the Gentiles was a hidden mystery, adds, that it contained a manifestation of the manifold wisdom of God.530 Now, because, through the dulness of our capacity, the Divine wisdom appears to us manifold, (or multiform, as it has been translated by an ancient interpreter,) shall we therefore dream of any vanity in God himself, as though his counsels were mutable, or his thoughts contradictory to each other? Rather, while we comprehend not how God intends that to be done, the doing of which he forbids, let us remember our imbecility, and at the same time consider, that the light which he inhabits, is justly called inaccessible,531 because it is overspread with impenetrable darkness. Therefore all pious and modest men will easily acquiesce in this opinion of Augustine: “That a man may sometimes choose, with a good intention, that which is not agreeable to the will of God; as, if a good son wishes his father to live, whilst God determines that he shall die. It is also possible for a man to will with a bad design, what God wills with a good one; as, if a bad son wishes his father to die, which is also the will of God. Now, the former wishes what is not agreeable, the latter what is agreeable to the Divine will. And yet the filial affection of the former is more consonant to the righteous will of God, than the want of natural affection in the latter, though it accords with his secret design. So great is the difference between what belongs to the human will, and what to the Divine, and between the ends to which the will of every one is to be referred, for approbation or censure. For God fulfils his righteous will by the wicked wills of wicked men.” This writer had just before said, that the apostate angels, and all the reprobate, in their defection, acted, as far as respected themselves, in direct opposition to the Divine will; but that this was not possible with respect to the Divine omnipotence; because, while they are opposing the will of God, his will is accomplished concerning them. Whence he exclaims, “The works of the Lord are great, prepared according to all his determinations;”532 so that, in a wonderful and ineffable manner, that is not done without his will which yet is contrary to his will; because it would not be done if he did not permit it; and this permission is not involuntary, but voluntary; nor would his goodness permit the perpetration of any evil, unless his omnipotence were able even from that evil to educe good.
IV. In the same manner we answer, or rather annihilate, another objection – that, if God not only uses the agency of the impious, but governs their designs and affections, he is the author of all crimes; and therefore men are undeservedly condemned, if they execute what God has decreed, because they obey his will. For his will is improperly confounded with his precept, between which innumerable examples evince the difference to be very great. For although, when Absalom defiled the wives of his father, it was the will of God by this disgrace to punish the adultery of David,533 he did not therefore command that abandoned son to commit incest, unless perhaps with respect to David, as he speaks of the reproaches of Shimei.534 For when he confesses Shimei's maledictions to proceed from the Divine command, he by no means commends his obedience, as though that impudent and worthless man were fulfilling a Divine precept; but acknowledging his tongue as the scourge of God, he patiently submits to the chastisement. Let it be remembered, that whilst God by means of the impious fulfils his secret decrees, they are not excusable, as though they were obedient to his precepts, which they wantonly and intentionally violate. The direction of the perverse actions of men, by the secret providence of God, is illustriously exemplified in the election of Jeroboam to the regal dignity.535 The temerity and infatuation of the people in this proceeding are severely condemned,536 because they perverted the order established by God, and perfidiously revolted from the family of David; and yet we know that this event was agreeable to the Divine will. Whence there is an appearance of contradiction also in the language of Hosea; for in one place God complains that the erection of that kingdom was without his knowledge and against his will; but in another declares that he gave Jeroboam to be a king in his anger.537 How can these things be reconciled, that Jeroboam did not reign by the will of God, and yet that God appointed him to be king? Why, thus: because neither could the people revolt from the family of David, without shaking off the yoke which God had imposed upon them; nor yet was God deprived of the liberty of thus punishing the ingratitude of Solomon. We see, then, how God, while he hates perfidy, yet righteously and with a different design decrees the defection; whence also Jeroboam is, beyond all expectation, constrained by the holy unction to assume the regal office. In the same manner, the Sacred History relates, that God raised up an enemy, to deprive the son of Solomon of part of the kingdom.538 Let the reader diligently consider both these things: because it had pleased God that the people should be under the government of one king, their division into two parts was contrary to his will; and yet from his will the schism first originated. For certainly since a Prophet, both by a prediction and by the ceremony of unction, excited a hope of succeeding to the kingdom, in the mind of Jeroboam, who before entertained not a thought of such an event, this could not be done, either without the knowledge, or against the will, of God, who commanded it to be done; and yet the rebellion of the people is justly condemned, because, in opposition to the Divine will, they revolted from the posterity of David. Thus, also, it is afterwards subjoined, that “the cause” of the haughty contempt of the people manifested by Rehoboam “was of God, that the Lord might perform his word, which he spake by the hand of Ahijah” his servant.539 See how the sacred union is divided, in opposition to the will of God, and yet by his will the ten tribes are alienated from the son of Solomon. Let us add another similar example, where, with the consent, and even by the assistance of the people, the sons of Ahab are massacred, and all his posterity exterminated.540 Jehu, indeed, truly observed that “there had fallen unto the earth nothing of the word of the Lord,” but that he had “done that which he spake by his servant Elijah.” And yet he justly reprehends the citizens of Samaria for having lent their assistance. “Are ye righteous?” says he; “behold, I conspired against my master, and slew him; but who slew all these?” If I am not deceived, I have now clearly explained how the same act displays the criminality of men and the justice of God. And to modest minds this answer of Augustine will always be sufficient: “Since God delivered Christ, and Christ delivered his own body, and Judas delivered the Lord, why, in this delivery, is God righteous and man guilty? Because in the same act, they acted not from the same cause.” But if any persons find greater difficulty in what we now assert, that there is no consent between God and man, in cases where man by his righteous influence commits unlawful actions, let them remember what is advanced by Augustine in another place: “Who can but tremble at those judgments, when God does even in the hearts of the wicked whatsoever he pleases, and yet renders to them according to their demerits?” And certainly it would no more be right to attribute to God the blame of the perfidy of Judas, because he decreed the delivery of his Son, and actually delivered him to death, than to transfer to Judas the praise of redemption. Therefore the same writer elsewhere informs us, that in this scrutiny God inquires, not what men could have done, nor what they have done, but what they intended to do, that he may take cognizance of their design and their will. Let those to whom there appears any harshness in this procedure, consider a little how far their obstinacy is tolerable, while they reject a truth which is attested by plain testimonies of Scripture, because it exceeds their comprehension, and condemn the publication of those things which God, unless he had known that the knowledge of them would be useful, would never have commanded to be taught by his Prophets and Apostles. For our wisdom ought to consist in embracing with gentle docility, and without any exception, all that is delivered in the sacred Scriptures. But those who oppose this doctrine with less modesty and greater violence, since it is evident that their opposition is against God, are unworthy of a longer refutation.
Book II. On The Knowledge Of God The Redeemer In Christ, Which Was Revealed First To The Fathers Under The Law, And Since To Us In The Gospel
Argument
The discussion of the first part of the Apostolic Creed, on the knowledge of God the Creator, being finished, is followed by another, on the knowledge of God the Redeemer in Christ, which is the subject of this Second Book.
It treats, first, of the occasion of redemption, that is, the fall of Adam; secondly, of the redemption itself. The former of these subjects occupies the first five chapters; the remaining ones are assigned to the latter.
On the occasion of redemption, it treats, not only of the fall in general, but also of its effects in particular; that is, of original sin, the slavery of the will, the universal corruption of human nature, the operation of God in the hearts of men – Chap. I. – IV., to which is subjoined a refutation of the objections commonly adduced in defence of free will – Chap. V.
The discourse on redemption may be divided into five principal parts. It shows,
1. In whom salvation must be sought by lost man, that is, in Christ – Chap. VI.
2. How Christ has been manifested to the world; which has been in two ways; first, under the law (which introduces an explanation of the Decalogue, and a discussion of some other things relative to the Law) – Chap. VII. VIII.; secondly, under the Gospel, which leads to a statement of the similarity and difference of the two Testaments – Chap. IX. – XI.
3. What kind of a being it was necessary for Christ to be, in order to his fulfilment of the office of a Mediator; that is, God and man in one person – Chap. XII. – XIV.
4. The end of his mission from the Father into the world – Chap. XV., which explains his prophetical, regal, and sacerdotal offices.
5. The methods or steps by which he fulfilled the part of a Redeemer, to procure our salvation – Chap. XVI.; which discusses the articles relating to his crucifixion, death, burial, descent into hell, resurrection, ascension to heaven, session at the right hand of the Father, and the benefits arising from this doctrine. Then follows Chap. XVII., a solution of the question, Whether Christ merited for us the grace of God and salvation.
Chapter I. The Fall And Defection Of Adam The Cause Of The Curse Inflicted On All Mankind, And Of Their Degeneracy From Their Primitive Condition. The Doctrine Of Original Sin
There is much reason in the old adage, which so strongly recommends to man the knowledge of himself. For if it be thought disgraceful to be ignorant of whatever relates to the conduct of human life, ignorance of ourselves is much more shameful, which causes us, in deliberating on subjects of importance, to grope our way in miserable obscurity, or even in total darkness. But in proportion to the utility of this precept ought to be our caution not to make a preposterous use of it; as we see some philosophers have done. For while they exhort man to the knowledge of himself, the end they propose is, that he may not remain ignorant of his own dignity and excellence: nor do they wish him to contemplate in himself any thing but what may swell him with vain confidence, and inflate him with pride. But the knowledge of ourselves consists, first, in considering what was bestowed on us at our creation, and the favours we continually receive from the Divine benignity, that we may know how great the excellence of our nature would have been, if it had retained its integrity; yet, at the same time, recollecting that we have nothing properly our own, may feel our precarious tenure of all that God has conferred on us, so as always to place our dependence upon him. Secondly, we should contemplate our miserable condition since the fall of Adam, the sense of which tends to destroy all boasting and confidence, to overwhelm us with shame, and to fill us with real humility. For as God, at the beginning, formed us after his own image, that he might elevate our minds both to the practice of virtue, and to the contemplation of eternal life, so, to prevent the great excellence of our species, which distinguishes us from the brutes, from being buried in sottish indolence, it is worthy of observation, that the design of our being endued with reason and intelligence is, that, leading a holy and virtuous life, we may aspire to the mark set before us of a blessed immortality. But we cannot think upon that primeval dignity, without having our attention immediately called to the melancholy spectacle of our disgrace and ignominy, since in the person of the first man we are fallen from our original condition. Hence arise disapprobation and abhorrence of ourselves, and real humility; and we are inflamed with fresh ardour to seek after God, to recover in him those excellences of which we find ourselves utterly destitute.
II. This is what the truth of God directs us to seek in the examination of ourselves: it requires a knowledge that will abstract us from all confidence in our own ability, deprive us of every cause of boasting, and reduce us to submission. We must observe this rule, if we wish to reach the proper point of knowledge and action. I am aware of the superior plausibility of that opinion, which invites us rather to a consideration of our goodness, than to a view of our miserable poverty and ignominy, which ought to overwhelm us with shame. For there is nothing more desired by the human mind than soothing flatteries; and therefore, it listens with extreme credulity, to hear its excellences magnified. Wherefore it is the less wonderful that the majority of mankind have fallen into such a pernicious error. For, an immoderate self-love being innate in all men, they readily persuade themselves that there is nothing in them which justly deserves to be an object of aversion. Thus, without any extraneous support, this very false opinion, that man has in himself sufficient ability to insure his own virtue and happiness, generally prevails. But if some prefer more modest sentiments, though they concede something to God, in order to avoid the appearance of arrogating every thing to themselves, yet they make such a distribution, that the principal cause of boasting and confidence always remains with them. If they hear any discourse that flatters the pride already operating spontaneously in their hearts, nothing can gratify them more. Therefore every one who in his preaching has kindly extolled the excellence of human nature, has received great applause from almost all ages. But such a commendation of human excellence as teaches man to be satisfied with himself, only enamours him of his own amiableness, and thus produces an illusion which involves those who assent to it in most dreadful perdition. For to what purpose is it for us, relying on every vain confidence, to deliberate, to determine, and to attempt things which we think tend to our advantage, and in our first efforts, to find ourselves destitute of sound understanding and true virtue, yet securely to proceed, till we fall into destruction? But this must be the fate of all who confide in the efficacy of their own virtue. Whosoever, therefore, attends to such teachers as amuse us with a mere exhibition of our virtues, will make no progress in the knowledge of himself, but will be absorbed in the most pernicious ignorance.
III. Therefore, whilst the truth of God agrees in this point with the common consent of all mankind, that the second branch of wisdom consists in the knowledge of ourselves, yet with respect to the knowledge itself there is no small disagreement. For, according to carnal apprehension, a man is thought to be well acquainted with himself, when, confiding in his own understanding and integrity, he assumes a presumptuous boldness, incites himself to the duties of virtue, and, declaring war against vice, uses his most strenuous endeavours to adhere to what is fair and honourable. But he, who inspects and examines himself by the rule of the Divine judgment, finds nothing that can raise his mind to a genuine confidence; and the more fully he has examined himself, the greater is his dejection; till, entirely discarding all confidence, he leaves himself no ability for the proper conduct of his life. Yet it is not the will of God that we should forget the primitive dignity conferred by him on our father Adam, which ought justly to awaken us to the pursuit of righteousness and goodness. For we cannot reflect on our original condition, and on the end of our creation, without being excited to meditate on immortality, and to aspire after the kingdom of God. But this reflection is so far from elating us with pride, that it rather produces humility. For what is that original condition? That from which we are fallen. What is that end of our creation? That from which we are wholly departed; so that we should lament the miseries of our present state, and in the midst of our lamentation, aspire after the dignity which we have lost. Now, when we say that man should behold in himself nothing that might elate him with pride, we mean that there is nothing in him in the confidence of which he ought to be proud. Wherefore we may divide the knowledge man ought to have of himself into these two parts. First, he should consider the end of his being created and endued with such estimable gifts; a reflection which may excite him to the consideration of Divine worship, and of a future life. Secondly, he should examine his own ability, or rather his want of ability, the view of which may confound and almost annihilate him. The former consideration is adapted to acquaint him with his duty, the latter with his power to perform it. We shall treat of them both in regular order.
IV. But, since it could not have been a trivial offence, but must have been a detestable crime, that was so severely punished by God, we must consider the nature of Adam's sin, which kindled the dreadful flame of Divine wrath against the whole human race. The vulgar opinion concerning the intemperance of gluttony is quite puerile; as though the sum and substance of all virtues consisted in an abstinence from one particular kind of fruit, when there were diffused on every side all the delights which could possibly be desired, and the happy fecundity of the earth afforded an abundance and variety of dainties. We must therefore look further, because the prohibition of the tree of knowledge of good and evil was a test of obedience, that Adam might prove his willing submission to the Divine government. And the name itself shows that the precept was given for no other purpose than that he might be contented with his condition, and not aim with criminal cupidity at any higher. But the promise which authorized him to expect eternal life, as long as he should eat of the tree of life, and, on the other hand, the dreadful denunciation of death, as soon as he should taste of the tree of knowledge of good and evil, were calculated for the probation and exercise of his faith. Hence it is easy to infer by what means Adam provoked the wrath of God against him. Augustine, indeed, properly observes, that pride was the first of all evils; because, if ambition had not elated man beyond what was lawful and right, he might have continued in his honourable situation. But we may obtain a more complete definition from the nature of the temptation as described by Moses. For as the woman, by the subtlety of the serpent, was seduced to discredit the word of God, it is evident that the fall commenced in disobedience. This is also confirmed by Paul, who states that all men were ruined by the disobedience of one.541 But it is also to be observed, that when the first man rebelled against the government of God, he not only was ensnared by the allurements of Satan, but despised the truth, and turned aside to falsehood. And there certainly can be no reverence of God left, where his word is contemned; for we preserve a sense of his majesty and the purity of his worship, no longer than we implicitly attend to his voice. Infidelity, therefore, was the root of that defection. But hence sprang ambition, pride, and ingratitude, since Adam, by coveting more than was granted, offered an indignity to the Divine goodness, which had so greatly enriched him. Now, it was monstrous impiety, that a son of the earth should not be satisfied with being made after the similitude of God, unless he could also be equal to him. If apostasy, which consists in revolting from the government of the Creator, and petulantly rejecting his authority, be a base and execrable crime, it is a vain attempt to extenuate the sin of Adam. Though the transgression of our first parents was not simple apostasy; they were also guilty of vile reproaches against God, in consenting to the calumnies of Satan, who accused God of falsehood, envy, and malignity. Finally, infidelity opened the gate to ambition, and ambition produced obstinacy, so that they cast off the fear of God, and precipitated themselves whithersoever they were led by their lawless desires. With propriety, therefore, Bernard teaches that the gate of salvation is opened to us, when in the present day we receive the Gospel with our ears, as death was once admitted at the same doors when they lay open to Satan. For Adam had never dared to resist the authority of God, if he had not discredited his word. This was certainly the best check for a due regulation of all the affections, that the chief good consists in the practice of righteousness, in obedience to the commands of God; and that the ultimate end of a happy life is to be beloved by him. Being seduced, therefore, by the blasphemies of the devil, he did all that was in his power towards a total annihilation of the glory of God.
