As all that die in the war are not termed soldiers, so neither can I properly term all those that suffer in matters of religion, martyrs.

There are many, questionless, canonised on earth that shall never be saints in heaven, and have their names in histories and martyrologies who, in the eyes of G.o.d, are not so perfect martyrs as was that wise heathen Socrates, that suffered on a fundamental point of religion--the unity of G.o.d. The leaven and ferment of all, not only civil but religious actions, is wisdom; without which to commit ourselves to the flames is homicide, and, I fear, but to pa.s.s through one fire into another.

_III.--THE HOPE OF IMMORTALITY_

I thank G.o.d I have not those strait ligaments or narrow obligations to the world as to dote on life or tremble at the name of death. Not that I am insensible of the horror thereof, or, by raking into the bowels of the deceased and continual sight of anatomies, I have forgot the apprehension of mortality; but that, marshalling all the horrors, I find not anything therein able to daunt the courage of a man, much less a well-resolved Christian. Were there not another life that I hope for, all the vanities of this world should not entreat a moment"s breath from me. Those strange and mystical transmigrations that I have observed in silkworms turned my philosophy into divinity. There is in these works of Nature which seem to puzzle reason, something divine, that hath more in it than the eye of a common spectator doth discover.

Some, upon the courage of a fruitful issue, wherein, as in the truest chronicle, they seem to outlive themselves, can with greater patience away with death. This seems to me a mere fallacy, unworthy the desires of a man that can but conceive a thought of the next world; who, in a n.o.bler ambition, should desire to live in his substance in heaven rather than his name and shadow in the earth. Were there any hopes to outlive vice, or a point to be superannuated from sin, it were worthy our knees to implore the days of Methuselah. But age doth not rectify but brings on incurable vices, and the number of our days doth but make our sins innumerable. There is but one comfort left, that though it be in the power of the weakest arm to take away life, it is not in the strongest to deprive us of death.

There is no happiness within this circle of flesh, nor is it in the optics of these eyes to behold felicity. But besides this literal and positive kind of death, there are others whereof divines make mention, as mortification, dying unto sin and the world. In these moral acceptations, the way to be immortal is to die daily; and I have enlarged that common "Remember death" into a more Christian memorandum--"Remember the four last things"--death, judgment, heaven, and h.e.l.l. I believe that the world grows near its end; but that general opinion, that the world grows near its end, hath possessed all ages past as nearly as ours.

There is no road or ready way to virtue; it is not an easy point of art to disentangle ourselves from this riddle or web of sin. To perfect virtue, as to religion, there is required a panoplia, or complete armour; that whilst we lie at close ward against one vice, we lie not open to the a.s.sault of another. There go so many circ.u.mstances to piece up one good action that it is a lesson to be good, and we are forced to be virtuous by the book.

Insolent zeals that do decry good works, and rely only upon faith, take not away merit; for, depending upon the efficacy of their faith, they enforce the condition of G.o.d, and in a more sophistical way do seem to challenge heaven. I do not deny but that true faith is not only a mark or token, but also a means, of our salvation; but, where to find this is as obscure to me as my last end. If a faith to the quant.i.ty of a grain of mustard seed is able to remove mountains, surely that which we boast of is not anything, or, at the most, but a remove from nothing.

For that other virtue of charity, without which faith is a mere notion and of no existence, I have ever endeavoured to nourish the merciful disposition and humane inclination I borrowed from my parents, and regulate it to the written and prescribed laws of charity. I give no alms to satisfy the hunger of my brother, but to fulfil the command of my G.o.d; I draw not my purse for his sake that demands it, but His that enjoined it. Again, it is no greater charity to clothe his body than to apparel the nakedness of his soul; and to this, as calling myself a scholar, I am obliged by the duty of my condition.

Bless me in this life with but the peace of my conscience; command of my affections the love of Thyself and my dearest friends; and I shall be happy enough to pity Caesar! These are, O Lord, the humble desires of my most reasonable ambition, and all I dare call happiness on earth: wherein I set no limit to Thy hand or providence; dispose of me according to the wisdom of Thy pleasure. Thy will be done, though in my own undoing.

JOHN CALVIN

INSt.i.tUTION OF THE CHRISTIAN RELIGION

John Calvin was born on July 10, 1509, at Noyon, in Picardy, Northern France. Although the Calvins, his ancestors, had been bargemen on the Oise, his father was notary apostolic, procurator-fiscal of the county, clerk of the church court, and diocesan secretary. Young Jean Calvin was eight years old when Luther nailed his theses to the door of the castle church in Wittenburg. The new religion gaining very quickly a footing in France, the youth became influenced by it when studying in Paris at the College de la Marche. He held meetings with Protestants in a cave at Poitiers. His precocity was remarkable. At the age of twenty-three he wrote his first book, a commentary on Seneca"s "Treatise on Clemency." At twenty-five he revised a translation of the French Bible. At twenty-seven he published the first edition of his mighty work, "The Inst.i.tution of the Christian Religion," a treatise which has been styled "one of the landmarks of the history of Christian doctrine." At twenty-eight Calvin was the foremost man in Geneva, and was already one of the most remarkable reformers in the world. His career has rarely been paralleled.

Calvin died on May 27, 1564.

_I.--THE KNOWLEDGE OF G.o.d THE CREATOR_

Our wisdom consists almost exclusively of two parts: the knowledge of G.o.d, and of ourselves. But, as these are connected together by many ties, it is not easy to determine which of the two precedes, and which gives birth to the others. Our weakness, ignorance, and depravity remind us that in the Lord, and in none but Him only, dwell the two lights of wisdom, of virtue, and of piety. It is evident that man never attains to a true self-knowledge until after he has contemplated the face of G.o.d, and come down after such contemplation to look into himself.

It is beyond dispute that there exists in the human mind, and indeed by natural instinct, some sense of deity. As Cicero, though a pagan, tells us, there is no nation so brutish as not to be imbued with the conviction that there is a G.o.d. Even idolatry is an evidence of this fact. But, though experience teaches that a seed of religion is divinely sown in all, few cherish it in the heart. Some lose themselves in superst.i.tious observances; others, of set purpose, wickedly revolt from G.o.d; and many think of G.o.d against their will, never approaching Him without being dragged into His presence.

But since the perfection of blessedness consists in the knowledge of G.o.d, He has been pleased not only to deposit in our minds the seed of religion, of which we have already spoken, but so to manifest His perfections in the whole structure of the universe, and daily place Himself in our view, that we cannot open our eyes without being compelled to behold Him. His essence is, indeed, transcendent and incomparable, but on each of His works His glory is engraven in characters so bright that none, however dull and illiterate, can plead ignorance as an excuse.

Herein appears the shameful ingrat.i.tude of men, that, though they have in their own persons a factory where countless operations of G.o.d are carried on, instead of praising Him, they are the more inflated with pride. How few are there among us who, in lifting our eyes to the heavens, or looking abroad on the earth, ever think of the Creator! In vain, because of our dulness, does creation exhibit so many bright lamps lit up to show forth the glory of its Author. Therefore, another and better help must be given to guide us properly to G.o.d as our Creator, and He has added the light of His Word in order to make known His salvation.

Here it seems proper to make some observations on the authority of Scripture. Nothing can be more absurd than the fiction that the power of judging Scripture is in the Church. When the Church gives it the stamp of her authority, she does not thus make it authentic, but shows her reverence for it as the truth of G.o.d by her unhesitating a.s.sent.

Scripture bears, on the face of it, as clear evidence of its truth as black and white do of their colour, sweet and bitter of their taste. It is preposterous to attempt, by discussion, to rear up a full faith in Scripture. Those who are inwardly taught by the Holy Spirit acquiesce in it implicitly, for it carries with it its own testimony.

It is foolish to attempt to prove to infidels that the Scripture is the Word of G.o.d. For it cannot be known to be, except by faith. Justly does Augustine remind us that every man who would have any understanding in such high matters must previously possess piety and mental peace. In order to direct us to the true G.o.d, the Scripture excludes all the G.o.ds of the heathen. This exclusiveness annihilates every deity which men frame for themselves, of their own accord. Whence had idols their origin, but from the will of man?

There was thus ground for the sarcasm of the heathen poet (Horace, Satires, I.8). "I was once the trunk of a fig-tree, a useless log, when the tradesman, uncertain whether he should make me a stool, etc., chose rather that I should be a G.o.d." In regard to the origin of idols, the statement of the Book of Wisdom has been received with almost universal consent, that they originated with those who bestowed this honour on the dead, from a superst.i.tious regard to their memory.

_II.--THE GRACE OF CHRIST THE REDEEMER_

Through the fall of Adam arose the need of a Redeemer, the whole human race having by that event been made accursed and degenerate. Man thereby became deprived of freedom of will and miserably enslaved. The dominion of sin, ever since the first man was brought under it, not only extends to the whole race, but has complete possession of every soul. Free will does not enable any man to perform good works unless he is a.s.sisted by grace. Yet, since man is by nature a social being, he is disposed, from natural instinct, to cherish and preserve society; and, accordingly, we see that the minds of all men have impressions of order and civil honesty. So that, in regard to the const.i.tution of the present life, no man is devoid of the light of reason. And this gift ought justly to be ascribed to the divine indulgence. Had G.o.d not so spared us, our revolt would have carried with it the entire destruction of nature. But to the great truth, what G.o.d is in Himself, and what He is in relation to us, human reason makes not the least approach. The natural man has no capacity for such sublime wisdom as to apprehend G.o.d, unless illumined by His Spirit, and none can enter the kingdom of G.o.d save those whose minds have been renewed by the power of the spirit.

It is certain that after the fall of our first parent, no knowledge of G.o.d without a Mediator was effectual to salvation. Hence it is that G.o.d never showed Himself propitious to His ancient people, nor gave them any hope of grace without a Mediator. The prosperous and happy state of the Church was always founded in the person of Christ. The primary adoption of the chosen people depended on the grace of the Mediator, and Christ was always held forth to the holy fathers under the law as the object of their faith.

It deeply concerns us that He who was to become our Mediator should be very G.o.d and very man. The work to be by Him performed was of no common description, being to restore us to the divine favour so as to make us sons of G.o.d and heirs of the heavenly kingdom. In Him the divinity was so conjoined with the humanity that the entire properties of each nature remained entire, and yet the two natures const.i.tute only one Christ.

Everything needful for us exists in Christ.

When we see that the whole sum of our salvation, and every single part of it, are comprehended in Christ, we must beware of deriving even the minutest part of it from any other quarter. If we seek salvation, we are taught by the very name of Jesus that He possesses it; if we seek any other gifts of the Spirit, we shall find them in His unction; strength in His permanent government; purity in His conception; indulgence in His nativity, in which He was made like us in all respects, in order that He might learn to sympathise with us; if we seek redemption we shall find it in His pa.s.sion; acquittal in His condemnation; remission of the curse in His cross; satisfaction in His sacrifice; purification in His blood; reconciliation in His descent into h.e.l.l; mortification of the flesh in His sepulchre; newness of life in His resurrection; immortality also in His resurrection; the inheritance of a celestial kingdom in His entrance into heaven; protection, security, and the abundant supply of all blessings, in His kingdom; secure antic.i.p.ation of judgment in the power of judging committed to Him. In fine, since in Him blessings are treasured up, let us draw a full supply from Him, and none from another quarter.

_III.--THE MERIT OF CHRIST AS OUR SAVIOUR_

It may be proved both from reason and from Scripture that the grace of G.o.d and the merit of Christ (the Prince and Author of our salvation) are perfectly compatible. Christ is not only the minister, but also the cause of our salvation, and divine grace is not obscured by this expression. Christ, by His obedience, truly merited this divine grace for us, which was obtained by the shedding of His blood, and His obedience even unto death, whereby He paid our ransom.

It is by the secret operation of the Holy Spirit that we enjoy Christ and all His benefits. In Christ the Mediator the gifts of the Holy Spirit are to be seen in all their fulness. As salvation is perfected in the person of Christ, so, in order to make us partakers of it, He "baptizes us with the Holy Spirit and with fire," enlightening us into the faith of His Gospel, and so regenerating us to be new creatures.

Thus cleansed from all pollution, He dedicates us as holy temples to the Lord.

But here it is proper to consider the nature of faith. The true knowledge of Christ consists in receiving Him as He is offered by the Father, namely, as invested with His Gospel. There is an inseparable relation between faith and the Word, and these can no more be disconnected from each other than rays of light from the sun. John points to this fountain of faith thus: "To-day, if ye will hear His voice," to "hear" being uniformly taken for to "believe." Take away the Word and no faith will remain. Hence Paul designates faith as the obedience which is given to the Gospel.

The mere a.s.sent of the intellect to the Word is, according to some, the faith insisted on in Scripture, but this is a mere fiction. Such as thus define faith do not duly ponder the saying of Paul, "With the heart man believeth unto righteousness." a.s.sent itself is more a matter of the heart than the head, of the affection than the intellect.

_IV.--OF REPENTANCE_

Repentance follows faith and is produced by it. In the conversion of the life to G.o.d we require a transformation not only in external works, but in the soul itself, which is able only after it has put off its old habits to bring forth fruits conformable to its renovation. Repentance proceeds from a sincere fear of G.o.d, and it consists of two parts, the mortification of the flesh and the quickening of the spirit. Both of these we obtain by union with Christ. If we are partakers in His resurrection we are raised up by means of it to newness of life, which conforms us to the righteousness of G.o.d. In one word, then, by repentance I understand regeneration, the only aim of which is to form us anew in the image of G.o.d, which was sullied and all but effaced by the transgression of Adam.

The apostle, in his description of repentance (2 Corinthians vii. 2), enumerates seven causes, effects, or parts belonging to it. These are carefulness, excuse, indignation, fear, desire, zeal, revenge. I stop not to consider whether these are causes or effects; both views may be maintained. The penitent will be careful not in future to offend G.o.d; in his excuses he will trust, not to his own apologies, but to Christ"s intercession; his indignation will be directed against his own iniquities; his fear will be lest he cause G.o.d displeasure; his desire is equivalent to alacrity in duty; zeal will follow; and revenge will be practised in the censure pa.s.sed on his own sins.

_V.--OF JUSTIFICATION BY FAITH_

A man is said to be justified in the sight of G.o.d when, in the judgment of G.o.d, he is deemed righteous, and is accepted on account of his righteousness. So we interpret justification as the acceptance with which G.o.d receives us into His favour as if we were righteous; and we say that this justification consists in the forgiveness of sins and the imputation of the righteousness to Christ. Since many imagine a righteousness compounded of faith and works, let it be noted that there is so wide a difference between justification by faith and by works that one necessarily overthrows the other. If we destroy the righteousness by faith by establishing our own righteousness, then, in order to obtain His righteousness, our own must be entirely abandoned. The Gospel differs from the law in this, that it entirely places justification in the mercy of G.o.d and does not confine it to works. It is entirely by the intervention of Christ"s righteousness that we obtain justification before G.o.d.

The doctrine of Christian liberty is founded on this justification by faith. This liberty consists of three parts. First, believers renouncing the righteousness of the law look only to Christ. Secondly, the conscience, freed from the yoke of the law, voluntarily obeys the will of G.o.d. This cannot be done under the dominion of the law. Thirdly, under the Gospel we are free to use things indifferent. The consciences of believers, while seeking the a.s.surance of their justification before G.o.d, must rise above the law, and think no more of obtaining justification by it. Our consciences being free from the yoke of the law itself, voluntarily obey the will of G.o.d.

_VI.--ON THE DOCTRINE OF ELECTION_