[Excerpts from the Original Electronic Text, vols. 1, 2, 3, 4 at the web site of the
Christian Classics Ethereal Library. ]
Book 1: Chapter 1
The Knowlede of God and of Ourselves Mutually Connected
1. Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists
almost entirely of two parts: the knowledge of God and of ourselves. But as these are
connected together by many ties, it is not easy to determine which of the two precedes and
gives birth to the other. For, in the first place, no man can survey himself without
forthwith turning his thoughts towards the God in whom he lives and moves; because it is
perfectly obvious, that the endowments which we possess cannot possibly be from ourselves;
nay, that our very being is nothing else than subsistence in God alone. In the second
place, those blessings which unceasingly distil to us from heaven, are like streams
conducting us to the fountain. Here, again, the infinitude of good which resides in God
becomes more apparent from our poverty. In particular, the miserable ruin into which the
revolt of the first man has plunged us, compels us to turn our eyes upwards; not only that
while hungry and famishing we may thence ask what we want, but being aroused by fear may
learn humility. For as there exists in man something like a world of misery, and ever
since we were stript of the divine attire our naked shame discloses an immense series of
disgraceful properties every man, being stung by the consciousness of his own unhappiness,
in this way necessarily obtains at least some knowledge of God. Thus, our feeling of
ignorance, vanity, want, weakness, in short, depravity and corruption, reminds us, (see
Calvin on John 4: 10,) that in the Lord, and none but He, dwell the true light of wisdom,
solid virtue, exuberant goodness. We are accordingly urged by our own evil things to
consider the good things of God; and, indeed, we cannot aspire to Him in earnest until we
have begun to be displeased with ourselves. For what man is not disposed to rest in
himself? Who, in fact, does not thus rest, so long as he is unknown to himself; that is,
so long as he is contented with his own endowments, and unconscious or unmindful of his
misery? Every person, therefore, on coming to the knowledge of himself, is not only urged
to seek God, but is also led as by the hand to find him.
2. On the other hand, it is evident that man never attains to a true self-knowledge
until he have previously contemplated the face of God, and come down after such
contemplation to look into himself. For (such is our innate pride) we always seem to
ourselves just, and upright, and wise, and holy, until we are convinced, by clear
evidence, of our injustice, vileness, folly, and impurity. Convinced, however, we are not,
if we look to ourselves only, and not to the Lord also - He being the only standard by the
application of which this conviction can be produced. For, since we are all naturally
prone to hypocrisy, any empty semblance of righteousness is quite enough to satisfy us
instead of righteousness itself. And since nothing appears within us or around us that is
not tainted with very great impurity, so long as we keep our mind within the confines of
human pollution, anything which is in some small degree less defiled delights us as if it
were most pure just as an eye, to which nothing but black had been previously presented,
deems an object of a whitish, or even of a brownish hue, to be perfectly white. Nay, the
bodily sense may furnish a still stronger illustration of the extent to which we are
deluded in estimating the powers of the mind. If, at mid-day, we either look down to the
ground, or on the surrounding objects which lie open to our view, we think ourselves
endued with a very strong and piercing eyesight; but when we look up to the sun, and gaze
at it unveiled, the sight which did excellently well for the earth is instantly so dazzled
and confounded by the refulgence, as to oblige us to confess that our acuteness in
discerning terrestrial objects is mere dimness when applied to the sun. Thus too, it
happens in estimating our spiritual qualities. So long as we do not look beyond the earth,
we are quite pleased with our own righteousness, wisdom, and virtue; we address ourselves
in the most flattering terms, and seem only less than demigods. But should we once begin
to raise our thoughts to God, and reflect what kind of Being he is, and how absolute the
perfection of that righteousness, and wisdom, and virtue, to which, as a standard, we are
bound to be conformed, what formerly delighted us by its false show of righteousness will
become polluted with the greatest iniquity; what strangely imposed upon us under the name
of wisdom will disgust by its extreme folly; and what presented the appearance of virtuous
energy will be condemned as the most miserable impotence. So far are those qualities in
us, which seem most perfect, from corresponding to the divine purity.
Book 2: Chapter 1
Through the Fall and Revolt of Man, The Whole Human Race Made Accursed and Degenerate. Of
Original Sin
8. But lest the thing itself of which we speak be unknown or doubtful, it will be proper
to define original sin. (Calvin, in Conc. Trident. 1, Dec. Sess. 5.) I have no intention,
however, to discuss all the definitions which different writers have adopted, but only to
adduce the one which seems to me most accordant with truth. Original sin, then, may be
defined a hereditary corruption and depravity of our nature, extending to all the parts of
the soul, which first makes us obnoxious to the wrath of God, and then produces in us
works which in Scripture are termed works of the flesh. This corruption is repeatedly
designated by Paul by the term sin, (Gal. 5: 19;) while the works which proceed from it,
such as adultery, fornication, theft, hatred, murder, revellings, he terms, in the same
way, the fruits of sin, though in various passages of Scripture, and even by Paul himself,
they are also termed sins. The two things, therefore, are to be distinctly observed, viz.,
that being thus perverted and corrupted in all the parts of our nature, we are, merely on
account of such corruption, deservedly condemned by God, to whom nothing is acceptable but
righteousness, innocence, and purity. This is not liability for another's fault. For when
it is said, that the sin of Adam has made us obnoxious to the justice of God, the meaning
is not, that we, who are in ourselves innocent and blameless, are bearing his guilt, but
that since by his transgression we are all placed under the curse, he is said to have
brought us under obligation. Through him, however, not only has punishment been derived,
but pollution instilled, for which punishment is justly due. Hence Augustine, though he
often terms it another's sin, (that he may more clearly show how it comes to us by
descent,) at the same time asserts that it is each individual's own sin. And the Apostle
most distinctly testifies, that "death passed upon all men, for that all have
sinned," (Rom. 5: 12;) that is, are involved in original sin, and polluted by its
stain. Hence, even infants bringing their condemnation with them from their mother's womb,
suffer not for another's, but for their own defect. For although they have not yet
produced the fruits of their own unrighteousness, they have the seed implanted in them.
Nay, their whole nature is, as it were, a seed-bed of sin, and therefore cannot but be
odious and abominable to God. Hence it follows, that it is properly deemed sinful in the
sight of God; for there could be no condemnation without guilt. Next comes the other
point, viz., that this perversity in us never ceases, but constantly produces new fruits,
in other words, those works of the flesh which we formerly described; just as a lighted
furnace sends forth sparks and flames, or a fountain without ceasing pours out water.
Hence, those who have defined original sin as the want of the original righteousness which
we ought to have had, though they substantially comprehend the whole case, do not
significantly enough express its power and energy. For our nature is not only utterly
devoid of goodness, but so prolific in all kinds of evil, that it can never be idle. Those
who term it concupiscence use a word not very inappropriate, provided it were added,
(this, however, many will by no means concede,) that everything which is in man, from the
intellect to the will, from the soul even to the flesh, is defiled and pervaded with this
concupiscence; or, to express it more briefly, that the whole man is in himself nothing
else than concupiscence.
Book 2: Chapter 3
Everything Proceeding from the Corrupt Nature of Man Damnable
3. Objection, that some of the heathen were possessed of admirable endowments, and,
therefore, that the nature of man is not entirely corrupt. Answer, Corruption is not
entirely removed, but only inwardly restrained. Explanation of this answer.
Here, again we are met with a question very much the same as that which
was previously solved. In every age there have been some who, under the guidance of
nature, were all their lives devoted to virtue. It is of no consequence, that many blots
may be detected in their conduct; by the mere study of virtue, they evinced that there was
somewhat of purity in their nature. The value which virtues of this kind have in the sight
of God will be considered more fully when we treat of the merit of works. Meanwhile
however, it will be proper to consider it in this place also, in so far as necessary for
the exposition of the subject in hand. Such examples, then, seem to warn us against
supposing that the nature of man is utterly vicious, since, under its guidance, some have
not only excelled in illustrious deeds, but conducted themselves most honourably through
the whole course of their lives. But we ought to consider, that, notwithstanding of the
corruption of our nature, there is some room for divine grace, such grace as, without
purifying it, may lay it under internal restraint. For, did the Lord let every mind loose
to wanton in its lusts, doubtless there is not a man who would not show that his nature is
capable of all the crimes with which Paul charges it, (Rom. 3 compared with Ps. 14: 3,
&c.) What? Can you exempt yourself from the number of those whose feet are swift to
shed blood; whose hands are foul with rapine and murder; whose throats are like open
sepulchres; whose tongues are deceitful; whose lips are venomous; whose actions are
useless, unjust, rotten, deadly; whose soul is without God; whose inward parts are full of
wickedness; whose eyes are on the watch for deception; whose minds are prepared for
insult; whose every part, in short, is framed for endless deeds of wickedness? If every
soul is capable of such abominations, (and the Apostle declares this boldly,) it is surely
easy to see what the result would be, if the Lord were to permit human passion to follow
its bent. No ravenous beast would rush so furiously, no stream, however rapid and violent,
so impetuously burst its banks. In the elect, God cures these diseases in the mode which
will shortly be explained; in others, he only lays them under such restraint as may
prevent them from breaking forth to a degree incompatible with the preservation of the
established order of things. Hence, how much soever men may disguise their impurity, some
are restrained only by shame, others by a fear of the laws, from breaking out into many
kinds of wickedness. Some aspire to an honest life, as deeming it most conducive to their
interest, while others are raised above the vulgar lot, that, by the dignity of their
station, they may keep inferiors to their duty. Thus God, by his providence, curbs the
perverseness of nature, preventing it from breaking forth into action, yet without
rendering it inwardly pure.
Book 3: Chapter 21
Of the eternal election,
by which God has predestinated some to salvation, and others to destruction.
1. The covenant of life is not preached equally to all, and among those to whom it is
preached, does not always meet with the same reception. This diversity displays the
unsearchable depth of the divine judgment, and is without doubt subordinate to God's
purpose of eternal election. But if it is plainly owing to the mere pleasure of God that
salvation is spontaneously offered to some, while others have no access to it, great and
difficult questions immediately arise, questions which are inexplicable, when just views
are not entertained concerning election and predestination. To many this seems a
perplexing subject, because they deem it most incongruous that of the great body of
mankind some should be predestinated to salvation, and others to destruction. How
ceaselessly they entangle themselves will appear as we proceed. We may add, that in the
very obscurity which deters them, we may see not only the utility of this doctrine, but
also its most pleasant fruits. We shall never feel persuaded as we ought that our
salvation flows from the free mercy of God as its fountain, until we are made acquainted
with his eternal election, the grace of God being illustrated by the contrast, viz., that
he does not adopt all promiscuously to the hope of salvation, but gives to some what he
denies to others. It is plain how greatly ignorance of this principle detracts from the
glory of God, and impairs true humility. But though thus necessary to be known, Paul
declares that it cannot be known unless God, throwing works entirely out of view, elect
those whom he has predestined. His words are, "Even so then at this present time
also, there is a remnant according to the election of grace. And if by grace, then it is
no more of works: otherwise grace is no more grace. But if it be of works, then it is no
more grace: otherwise work is no more work," (Rom. 11: 6.) If to make it appear that
our salvation flows entirely from the good mercy of God, we must be carried back to the
origin of election, then those who would extinguish it, wickedly do as much as in them
lies to obscure what they ought most loudly to extol, and pluck up humility by the very
roots. Paul clearly declares that it is only when the salvation of a remnant is ascribed
to gratuitous election, we arrive at the knowledge that God saves whom he wills of his
mere good pleasure, and does not pay a debt, a debt which never can be due. Those who
preclude access, and would not have any one to obtain a taste of this doctrine, are
equally unjust to God and men, there being no other means of humbling us as we ought, or
making us feel how much we are bound to him. Nor, indeed, have we elsewhere any sure
ground of confidence. This we say on the authority of Christ, who, to deliver us from all
fear, and render us invincible amid our many dangers, snares and mortal conflicts,
promises safety to all that the Father has taken under his protection, (John 10: 26.) From
this we infer, that all who know not that they are the peculiar people of God, must be
wretched from perpetual trepidation, and that those therefore, who, by overlooking the
three advantages which we have noted, would destroy the very foundation of our safety,
consult ill for themselves and for all the faithful. What? Do we not here find the very
origin of the Church, which, as Bernard rightly teaches, (Serm. in Cantic.) could not be
found or recognized among the creatures, because it lies hid (in both cases wondrously)
within the lap of blessed predestination, and the mass of wretched condemnation?
But before I enter on the subject, I have some remarks to address to two classes of
men. The subject of predestination, which in itself is attended with considerable
difficulty is rendered very perplexed and hence perilous by human curiosity, which cannot
be restrained from wandering into forbidden paths and climbing to the clouds determined if
it can that none of the secret things of God shall remain unexplored. When we see many,
some of them in other respects not bad men, every where rushing into this audacity and
wickedness, it is necessary to remind them of the course of duty in this matter. First,
then, when they inquire into predestination, let then remember that they are penetrating
into the recesses of the divine wisdom, where he who rushes forward securely and
confidently, instead of satisfying his curiosity will enter in inextricable labyrinth. For
it is not right that man should with impunity pry into things which the Lord has been
pleased to conceal within himself, and scan that sublime eternal wisdom which it is his
pleasure that we should not apprehend but adore, that therein also his perfections may
appear. Those secrets of his will, which he has seen it meet to manifest, are revealed in
his word - revealed in so far as he knew to be conducive to our interest and welfare.
Book 3: Chapter 23
Refutation of the calumnies by which this doctrine is always unjustly assailed.
4. They again object, Were not men predestinated by the ordination of God to that
corruption which is now held forth as the cause of condemnation? If so, when they perish
in their corruptions they do nothing else than suffer punishment for that calamity, into
which, by the predestination of God, Adam fell, and dragged all his posterity headlong
with him. Is not he, therefore, unjust in thus cruelly mocking his creatures? I admit that
by the will of God all the sons of Adam fell into that state of wretchedness in which they
are now involved; and this is just what I said at the first, that we must always return to
the mere pleasure of the divine will, the cause of which is hidden in himself. But it does
not forthwith follow that God lies open to this charge. For we will answer with Paul in
these words, "Nay but, O man, who art thou that replies against God? Shall the thing
formed say to him that formed it, Why hast thou made me thus? Has not the potter power
over the clay, of the same lump to make one vessel unto honor, and another unto
dishonor?" (Rom. 9: 20, 21.) They will deny that the justice of God is thus truly
defended, and will allege that we seek an evasion, such as those are wont to employ who
have no good excuse. For what more seems to be said here than just that the power of God
is such as cannot be hindered, so that he can do whatsoever he pleases? But it is far
otherwise. For what stronger reason can be given than when we are ordered to reflect who
God is? How could he who is the Judge of the world commit any unrighteousness? If it
properly belongs to the nature of God to do judgment, he must naturally love justice and
abhor injustice. Wherefore, the Apostle did not, as if he had been caught in a difficulty,
have recourse to evasion; he only intimated that the procedure of divine justice is too
high to be scanned by human measure, or comprehended by the feebleness of human intellect.
The Apostle, indeed, confesses that in the divine judgments there is a depth in which all
the minds of men must be engulfed if they attempt to penetrate into it. But he also shows
how unbecoming it is to reduce the works of God to such a law as that we can presume to
condemn them the moment they accord not with our reason. There is a well-known saying of
Solomon, (which, however, few properly understand,) "The great God that formed all
things both rewardeth the fool and rewardeth transgressors," (Prov. 26: 10.) For he
is speaking of the greatness of God, whose pleasure it is to inflict punishment on fools
and transgressors though he is not pleased to bestow his Spirit upon them. It is a
monstrous infatuation in men to seek to subject that which has no bounds to the little
measure of their reason. Paul gives the name of elect to the angels who maintained their
integrity. If their steadfastness was owing to the good pleasure of God, the revolt of the
others proves that they were abandoned. Of this no other cause can be adduced than
reprobation, which is hidden in the secret counsel of God.