Calvin: Institutes of the Christian Religion (Battles Edition) Vol. I

Status
Not open for further replies.
Book Two: Chapter XI - 2. The earthly promises corresponded to the childhood of the church in the Old Covenant; but were not to chain hope to earthly things, pg. 451:
Here we see that for Abraham his final reward is put in the Lord alone—so as not to seek a fleeting and elusive reward in the elements of this world [Gal. 4:3], but an imperishable one. Then he adds the promise of the land, solely as a symbol of his benevolence and as a type of the heavenly inheritance. The saints testify in their own words that they have experienced it. David thus mounts up from temporal blessings to that highest and ultimate blessing. “My heart,” he says, “and my flesh fail for desire of thee. . . . God is . . . my portion forever.” [Ps. 73:26 p.; cf. Ps. 84:2]
 
Last edited:
Book Two: Chapter XIII - 4. True man—and yet sinless! True man—and yet external God!, pg. 481:
For even if the Word in his immeasurable essence united with the nature of man into one person, we do not imagine that he was confined therein. Here is something marvelous: the Son of God descended from heaven in such a way that, without leaving heaven, he willed to be borne in the virgin’s womb, to go about the earth, and to hang upon the cross; yet he continuously filled the world even as he had done from the beginning!
 
Book Two: Chapter XIV - I. Duality and unity, pg. 482:
Speaking of the two natures of Christ……

If anything like this very great mystery can be found in human affairs, the most apposite parallel seems to be that of man, whom we see to consist of two substances. Yet neither is so mingled with the other as not to retain its own distinctive nature. For the soul is not the body, and the body is not the soul. Therefore, some things are said exclusively of the soul that can in no wise apply to the body; and of the body, again, that in no way fit the soul; of the whole man, that cannot refer—except inappropriately—to either soul or body separately. Finally, the characteristics of the mind are [sometimes] transferred to the body, and those of the body to the soul. Yet he who consists of these parts is one man, not many. Such expressions signify both that there is one person in man composed of two elements joined together, and that there are two diverse underlying natures that make up this person. Thus, also, the Scriptures speak of Christ: they sometimes attribute to him what must be referred solely to his humanity, sometimes what belongs uniquely to his divinity; and sometimes what embraces both natures but fits neither one alone.
 
Book Two: Chapter XV - (iii. The priestly office: reconciliation and intercession, 6) 6., pg. 502 - 503:
It follows that he is an everlasting intercessor: through his pleading to obtain favor. Hence arises not only trust in prayer, but also peace for godly consciences, while they safely lean upon God’s fatherly mercy are surely persuaded that whatever has been concentrated through the Mediator is pleasing to God. Although God under the law commanded animal sacrifices to be offered to himself, in Christ there was a new and different order, in which the same one was to be both priest and sacrifice. This was because no other satisfaction adequate for our sins, and no man worthy to offer to God the only–begotten Son, could be found. Now, Christ plays the priestly role, not only to render the Father favorable and propitious toward us by an eternal law of reconciliation, but also to receive us as his companions in this great office [Rev. 1:6]. For we who are defiled in ourselves, yet our priest in him, offer ourselves and our all to God, and freely enter the heavenly sanctuary that the sacrifices of prayers and praise that we bring may be acceptable and sweet-smelling before God. This is the meaning of Christ’s statement: “For their sake I sanctify myself” [John 17:19]. For we, imbued with his holiness in so far as he has consecrated us to the Father with himself, although we would otherwise be loathsome to him, please him as pure and clean–and even as holy.
 
Book Three: Chapter I: 3. Titles of the Holy Spirit in Scripture, pg. 540:
First, he is called the “spirit of adoption” because he is the witness to us of the free benevolence of God with which God the Father has embraced us in his beloved only-begotten Son to become a Father to us; and he encourages us to have trust in prayer. In fact, he supplies the very words so that we may fearlessly cry, “Abba, Father!” [Rom. 8:15; Gal. 4:6].

For the same reason he is called “the guarantee and seal” of our inheritance [II Cor. 1:22; cf. Eph. 1:14] because from heaven he so gives life to us, on pilgrimage in the world and resembling dead men, as to assure us that our salvation is safe in God’s unfailing care. He is also called “life” because of righteousness [cf. Rom. 8:10].
 
Book Three: Chapter II: 2. Faith rests upon knowledge, not upon pious ignorance, pg. 545:
We do not obtain salvation either because we are prepared to embrace as true whatever the church has prescribed, or because we turn over to it the task of inquiring and knowing. But we do so when we know that God is our merciful Father, because of reconciliation effected through Christ [II Cor. 5:18-19], and that Christ has been given to us as righteousness, sanctification, and life. By this knowledge, I say, not by submission of our feeling, do we obtain entry into the Kingdom of Heaven. For when the apostle says, “With the heart a man believes unto righteousness, with the mouth makes confession unto salvation” [Rom. 10:10, cf. Vg.], he indicates that it is not enough for a man implicitly to believe what he does not understand or even investigate. But he requires explicit recognition of the divine goodness upon which our righteousness rest.
 
Book Three: Chapter II: 18. The conflict in the heart of the believer, pg. 564:
In order to understand this, it is necessary to return to that division of flesh and spirit which we have mentioned elsewhere. It most clearly reveals itself at this point. Therefore the godly heart feels in itself a division because it is partly imbued with sweetness from its recognition of the divine goodness, partly grieves in bitterness from an awareness of its calamity; partly rests upon the promise of the gospel, partly trembles at the evidence of its own iniquity; partly rejoices at the expectation of life, partly shudders at death. This variation arises from imperfection of faith, since in the course of the present life it never goes so well with us that we are wholly cured of the disease of unbelief and entirely filled and possessed by faith. Hence arise those conflicts; when unbelief, which reposes in the remains of the flesh, rises up to attack the faith that has been inwardly conceived.

But if in the believing mind certainty is mixed with doubt, do we not always come back to this, that faith does not rest in a certain and clear knowledge, but only in an obscure and confused knowledge of the divine will toward us? Not at all. For even if we are distracted by various thoughts, we are not on that account completely divorced from faith. Nor if we are troubled on all sides by the agitation of unbelief, are we for that reason immersed in its abyss. If we are struck, we are not for that reason cast down from our position. For the end of the conflict is always this: that faith ultimately triumphs over these difficulties which besiege and seem to imperil it.
 
Book Three: Chapter III: 10. Believers are still sinners, pg. 602-603:
But between Augustine and us we can see that there is this difference of opinion: while he concedes that believers, as long as they dwell in mortal bodies, are so bound by inordinate desires that they are unable not to desire inordinately, yet he dare not call this disease “sin.” Content to designate it with the term “weakness” he teaches that it becomes sin only when either act or consent follows the conceiving or apprehension of it, that is, when the will yields to the first strong inclination. We, on the other hand, deem it sin when man is tickled by any desire at all against the law of God. Indeed, we label “sin” that very depravity which begets in us desires of sort. We accordingly teach that in the saints, until they are divested of mortal bodies, there is always sin; for in their flesh there resides that depravity of inordinate desiring which contends against righteousness. And Augustine does not always refrain from using the term “sin,” as when he says: “Paul calls by the name ‘sin,’ the source from which all sins rise up into carnal desire. As far as this pertains to the saints, it loses its dominion on earth and perishes in heaven.” By these words he admits that in so far as believers are subject to the inordinate desires of the flesh they are guilty of sin.
 
Book Three: Chapter III: 18. In what sense is repentance the prior condition of forgiveness, pg. 614-615:
Plato sometimes says that the life of a philosopher is a meditation upon death; but we may more truly say that the life of a Christian man is a continual effort and exercise in the mortification of the flesh, till it is utterly slain, and God‘s Spirit reigns in us. Therefore, I think he has profited greatly who has learned to be very much displeased with himself, not so as to stick fast in this mire and progress no farther, but rather to hasten to God and yearn for him in order that, having been engrafted into the life and death of Christ, he may give attention to continual repentance. Truly, they who are held by a real loathing of sin cannot do otherwise. For no one ever hates sin unless he has previously been seized with a love of righteousness. This thought, as it was the simplest of all, so has it seemed to me to agree best with the truth of Scripture.
 
Last edited:
Calvin here is addressing Rome’s requirement of at least an annual confession to one’s priest for the sins committed in that year.

Book Three: Chapter IV: 17. The requirement of complete confession is a measureless torment, pg. 642-643:
Here let my readers consider how it is possible to reckon up all the acts of an entire year and to gather up what sins they have committed each day. For experience convinces each one that, when we have at evening to examine the transgressions of only a single day, the memory is confused; so great is the multitude and variety of them that press upon us! And I am not speaking of brutish and stupid hypocrites who, paying attention to three or four of their more serious offenses, think they have a fulfilled their obligation. But I speak of the true worshipers of God who, after they see themselves overwhelmed by the examination they have undergone, also add that saying of John’s: “If our heart condemns us, God is greater than our heart” [I John 3:20]; thus they tremble at the sight of the Judge, whose knowledge is far beyond our understanding.
 
Book Three: Chapter IV: 33. judgment of vengeance serves to punish; judgment of chastisement to improve, pg. 662:
Then let us note a second distinction, that while the wicked are beaten with God’s scourges they already begin, in a manner, to suffer punishments according to his judgment. And although they shall not escape unpunished because they have not heeded such evidences of God’s wrath, they nevertheless are not punished that they may come to a better mind; but only that in their great distress they may find God to be a Judge and Avenger. But the children are beaten with rods, not to pay the penalty for their sins to God, but in order thereby to be led to repentance. Accordingly, we understand that these things have to do rather with the future than with the past. I would prefer to express this thought in the words of Chrysostom rather than my own: “On this account,” he says, “he imposes a penalty upon us–not to punish us for past sins, but to correct us against future ones.” So also Augustine: “What you suffer, what you complain about, is your medicine, not your penalty; your chastisement, not your condemnation. Do not put away the scourge if you do not want to be put away from the inheritance,” etc. “Know, brethren, that all this misery of humankind in which the world groans is medicinal pain and not a penal sentence,” etc. I decided to quote these passages in order that the expression I have use may not seem new or unusual to anyone.
 
Book Three: Chapter V: 2. Indulgences contrary to Scripture, pg. 671-672:
Now these, to describe them rightly, are a profanation of the blood of Christ, a Satanic mockery, to lead the Christian people away from God’s grace, away from the life that is in Christ, and turn them aside from the true way of salvation. For how could the blood of Christ be more foully profaned than when they deny that it is sufficient for the forgiveness of sins, for reconciliation, for satisfaction – unless the lack of it, as of something dried up and exhausted, be otherwise supplied and filled? “To Christ, the Law and all the Prophets bear witness,” says Peter, that “through him we are to receive forgiveness of sins.” [Acts 10:43 p.] Indulgences bestow forgiveness of sins through Peter, Paul, and the martyrs. “The blood of Christ cleanses us from sin,” says John [I John 1:7 p.]. Indulgences make the blood of martyrs the cleansing of sins. “Christ,“ says Paul, “who knew no sin, was made sin for us“ (that is, satisfaction of sin) “so that we might be made the righteousness of God in him” [II Cor. 5:21 p., cf. Vg.]. Indulgences lodge satisfaction of sins in the blood of martyrs. Paul proclaimed and testified to the Corinthians that Christ alone was crucified and died for them [ cf. I Cor. 1:13]. Indulgences declare: “Paul and others died for us.” Elsewhere Paul says, “Christ acquired the church with his own blood.” [Acts 20:28 p.] Indulgences establish another purchase price in the blood of martyrs. “By a single offering Christ has perfected for all time those who are sanctified.” [Heb. 10:14.] Indulgences proclaim: Sanctification, otherwise insufficient, is perfected by the martyrs. John says that “all the saints have washed their robes . . . in the blood of the lamb.” [Rev. 7:14.] Indulgences teach that they wash their robes in the blood of the saints.
 
Book Three: ChapterVI: 3. The Christian life receives its strongest motive to God’s work through the person and redemptive act of Christ, pg. 686-687:
But Scripture draws its exhortation from the true fountain. It not only enjoins us to refer our life to God, its author, to whom it is bound; but after it has taught that we have degenerated from the true origin and condition of our creation, it also adds that Christ, through whom we return into favor with God, has been set before us as an example, whose pattern we ought to express in our life. What more effective thing can you require than just one thing? Nay, what can you require beyond this one thing? For we have been adopted as sons by the Lord with this one condition: that our life express Christ, the bond of our adoption. Accordingly, unless we give and devote ourselves to righteousness, we not only revolt from our Creator with wicked perfidy but we also abjure our Savior himself.
 
Here Calvin seeks to help the reader understand the ditch on either side of the road of enjoying earthly things. I quote from 2 sections to highlight the ditches as Calvin sees them.

Book Three: Chapter X: 2. The main principle, pg. 720-721:
Now if we ponder to what end God created food, we shall find that he meant not only to provide for necessity but also for delight and good cheer. Thus the purpose of clothing, apart from necessity, was comeliness and decency. In grasses, trees, and fruits, apart from their own various uses, there is beauty of appearance and pleasantness a odor [cf. Gen. 2:9]. For if this were not true, the prophet would not have reckoned them among the benefits of God, “that wine gladdens the heart of man, that oil makes his face shine” [Ps. 104:15p].

Book Three: Chapter X: 3. A look at the Giver of the gift prevents narrow-mindedness and immoderation, pg. 721-722:
But no less diligently, on the other hand, we must resist the lust of the flesh, which, unless it is kept in order, overflows without measure. And it has, as I have said, its on advocates, who, under the pretext of the freedom conceded, permit everything to it. First, one bridal is put upon it if it be determined that all things were created for us that we might recognize the Author and give thanks for his kindness toward us. Where is your thanksgiving if you so gorge yourself with banqueting or wine that you either become stupid or are rendered useless for the duties of piety and of your calling? Where is your recognition of God if your flesh boiling over with excessive abundance into vile lust infects the mind with its impurity so that you cannot discern anything that is right and honorable? Where is your gratefulness toward God for our clothing if in the sumptuousness of our apparel we both admire ourselves and despise others, if with its elegance and glitter we prepare ourselves for shameless conduct? Where is your recognition of God if our minds be fixed upon the splendor of our apparel? For many so enslave all their senses to delights that the mind lies overwhelmed. Many are so delighted with marble, gold, and pictures that they become marble, they turn, as it were, into metals and are like painted figures.
 
Last edited by a moderator:
Calvin’s section on critiquing the teachings of Andreas Osiander regarding his understanding of the nature and essence of Christ’s imputed righteousness have been interesting to read, especially for one, such as myself, who has taken for granted the answer to the question: “What is the righteousness of God, and how does a believer’s union with Christ relate to imputed righteousness?” Admittedly, the nuances can be hard to follow in the discussion, but often the lies that sound closest to the truth can be the most dangerous. Below is a small portion of the fuller section from Calvin’s perspective.

Book Three: Chapter XI: 9. Justification as the work of the Mediator, pg. 735-736:
If Osiander should object that this work, by its very excellence, surpasses human nature; and for this reason can be ascribed only to divine nature, I grant the first point; in the second I say that he is grossly deluded. For even though Christ if he had not been true God could not cleanse our souls by his blood, nor appease his Father by his sacrifice, nor absolve us from guilt, nor, in sum, fulfill the office of priest, because the power of the flesh is unequal to so great a burden, yet it is certain that he carried out all these acts according to his human nature. For if we ask how we have been justified, Paul answers, “By Christ’s obedience” [Rom. 5:19 p.]. But did he obey in any other way than when he took upon himself the form of a servant [Phil. 2:7]? From this we conclude that in his flesh, righteousness has been manifested to us. Similarly in other words – I am surprised that Osiander is not ashamed to cite that so often – Paul has established the source of righteousness in the flesh of Christ alone. “Him who knew no sin he made to be sin for us that we might be the righteousness of God in him.” [II Cor. 5:21 p.] At the top of his lungs Osiander extols God’s righteousness, and sings a song of triumph as if he had confirmed that ghost appears of his of “essential righteousness.” Yet the words express something far different, that we are made righteous through the atonement wrought by Christ. Every schoolboy should know that God’s righteousness is to be understood as that righteousness which is approved of God, as in the Gospel of John where God’s glory is compared with men’s glory [John 12:43, RV; 5:44]. I know that it is sometimes called the righteousness of God because God is its author and bestows it upon us. But discerning readers will recognize without my saying anything that this expression means only that we stand, supported by the sacrifice of Christ’s death, before God‘s judgment seat.
 
Book Three: Chapter XI: 20. “Works of the law”, pg. 750:
If anyone should wonder why the apostle, not content with naming works, uses such a qualification, there is a ready explanation. Though works are highly esteemed, they have their value from God’s approval rather than from their own worth. For who would dare recommend works righteousness to God unless God himself approved? Who would dare demand a reward due unless he promised it? Therefore, it is from God’s beneficence that they are considered worthy both of the name of righteousness and of the reward thereof. And so, for this reason, works have value, because through them man intends to show obedience to God.
 
Context being how to view works in light of a proper understanding of God’s standard for righteousness. Here emphasizing seemingly outward good works carried out by those who belong to Christ only in name and also hypocrites.

Book Three: Chapter XIV: 7. Righteousness is a thing of the heart!, pg. 774 - 775:
“Ask”, he says, “the priests to decide this question, ‘If one carries holy flesh in the skirt of his garment . . . and touches . . . bread . . . or any other food, does it become holy?’ The priests answered, ‘No.’ Then Haggai said, ‘If one polluted in soul touches anything of these, does it not become unclean?’ The priests replied, ‘It will become unclean.’ Haggai said, ‘So it is with this people . . . before me, says the Lord, and so with every work of their hands, and everything that they offer me will be unclean’ ” [Hag. 2:11-14 p.]. Would that this utterance could obtain credit with us, or duly lodge in our memory! For there is no one, howsoever wicked in his whole life, who can let himself be persuaded of what the Lord here clearly declares. As soon as any very wicked person has performed one or another of the duties of the law, he does not doubt that it will be accounted to him as righteousness; but the Lord proclaims that no sanctification can be acquired from this action unless the heart has first been well cleansed. And not content with this, he declares that all the works that come forth from sinners are contaminated with impurity of heart. Take, then, the name of righteousness from those works which are condemned as works of pollution by the Lord‘s mouth!

Book Three: Chapter XIV: 9. Also, true believers do no good works of themselves, pg. 777:
We have not a single work going forth from the saints that if it be judged in itself deserves not shame as its just reward.

More to come next week on how the fruit of true Christian’s should be viewed.
 
Book Three: Chapter XVII: 2. We cannot bring the promises of the law to fulfillment through our works, pg. 805:
I therefore admit that what the Lord has promised in his law to the keepers of righteousness and holiness is paid to the works of believers, but in this repayment we must always consider the reason that wins favor for these works.

Now we see that there are three reasons. The first is: God, having turned his gaze from his servants’ works, which always deserve reproof rather than praise, embraces his servants in Christ, and with faith alone intervening, reconciles them to himself without the help of works. The second is: of his own fatherly generosity and loving-kindness, and without considering their worth, he raises works to this place of honor, so that he attributes some value to them. The third is: He receives these very works with pardon, not imputing the imperfection which they are all so corrupted that they would otherwise be reckoned as sins rather than virtues.
 
Book Three: Chapter XVIII: I. What does “recompense according to works” mean?, pg. 821-822:
The statement that “God will render to every man according to his works” [Rom. 2:6] is explained with little difficulty. For the expression indicates an order of sequence rather than the cause. But, beyond any doubt, it is by these stages of his mercy that the Lord completes our salvation when “he calls those chosen to himself; those called he justifies; those justified he glorifies“ [Rom. 8:30 p.]. That is to say, he receives his own into life by his mercy alone. Yet, since he leads them into possession of it through the race of good works in order to fulfill his own work in them according to the order that he has laid down, it is no wonder if they are said to be crowned according to their own works, by which they are doubtless prepared to receive the crown of immortality. But they are fitly said to “work out their own salvation” [Phil. 2:12 p.], for the reason that, while devoting themselves to good works, they meditate upon eternal life.
 
Book Three: Chapter XIX: 9. Against the abuse of Christian freedom for gluttony and luxury!, pg. 840-841:
But we must carefully note that Christian freedom is, in all its parts, a spiritual thing. Its whole force consists in quieting frighten consciences before God–that are perhaps disturbed and troubled over forgiveness of sins, or anxious whether unfinished works, corrupted by the faults of our flesh, are pleasing to God, or tormented about the use of things indifferent. Accordingly, it is perversely interpreted both by those who allege it as an excuse for their desires that they may abuse God‘s good gifts to their own lust and by those who think that freedom does not exist unless it is used before men, and consequently, in using it have no regard for weaker brethren.

Today men sin to a greater degree in the first way. There is almost no one whose resources permit him to be extravagant who does not delight in lavish and ostentatious banquets, bodily apparel, and domestic architecture; who does not wish to outstrip his neighbors in all sorts of elegance; who does not wonderfully flatter himself in his opulence. And all these things are defended under the pretext of Christian freedom. They say that these are things indifferent. I admit it, provided they are used indifferently. But when they are coveted too greedily, when they are proudly boasted of, when they are lavishly squandered, things that were of themselves otherwise lawful are certainly defiled by these vices.
 
Status
Not open for further replies.
Back
Top