Calvin, Institutes, Vol.3, Part 15
(... continued from part 14)
Chapter 14.
14. The beginning of justification. In what sense progressive.
To illustrate what has been already said, and show what kind of
righteousness man can have during the whole course of his life,
mankind are divided into four classes. I. First class considered,
sec. 1-6. II. Second and third classes considered together, sec. 7,
8. III. Fourth class considered, sec. 9 to end.
Sections.
1. Men either idolatrous, profane, hypocritical, or regenerate. 1.
Idolaters void of righteousness, full of unrighteousness, and
hence in the sight of God altogether wretched and undone.
2. Still a great difference in the characters of men. This
difference manifested. 1. In the gifts of God. 2. In the
distinction between honorable and base. 3. In the blessings of
he present life.
3. All human virtue, how praiseworthy soever it may appear, is
corrupted. 1. By impurity of heart. 2. By the absence of a
proper nature.
4. By the want of Christ, without whom there is no life.
5. Natural condition of man as described by Scripture. All men dead
in sins before regeneration.
6. Passages of Scripture to this effect. Vulgar error confounding
the righteousness of works with the redemption purchased by
Christ.
7. The second and third classes of men, comprehending hypocrites and
Christians in name only. Every action of theirs deserves
condemnation. Passage from Haggai. Objection. Answer.
8. Other passages. Quotations from Augustine and Gregory.
9. The fourth class, viz., the regenerate. Though guided by the
Spirit, corruption adheres to all they do, especially when
brought to the bar of God.
10. One fault sufficient to efface all former righteousness. Hence
they cannot possibly be justified by works.
11. In addition to the two former arguments, a third adduced against
the Sophists, to show that whatever be the works of the
regenerate, they are justified solely by faith and the free
imputation of Christ's righteousness.
12. Sophism of the Schoolmen in opposition to the above doctrine.
Answer.
13. Answer explained. Refutation of the fiction of partial
righteousness, and compensation by works of supererogation.
This fiction necessarily falls with that of satisfaction.
14. Statement of our Savior, viz., that after we have done all, we
are still unprofitable servants.
15. Objection founded on Paul's boasting. Answer, showing the
Apostle's meaning. Other answers, stating the general doctrine
out of Chrysostom. Third answer, showing that supererogation is
the merest vanity.
16. Fourth answer, showing how Scripture dissuades us from all
confidence in works. Fifth answer, showing that we have no
ground of boasting.
17. Sixth answer, showing, in regard to four different classes, that
works have no part in procuring our salvation. 1. The efficient
cause is the free love of the Father. 2. The material cause is
Christ acquiring righteousness for us. 3. The instrumental
cause is faith. 4. The final cause the display of the divine
justice and praise of the divine goodness.
18. A second objection, founded on the glorying of saints. An
answer, explaining these modes of expression. How the saints
feel in regard to the certainty of salvation. The opinion they
have of their own works as in the sight of God.
19. Another answer, viz., that the elect, by this kind of glorying,
refer only to their adoption by the Father as proved by the
fruits of their calling. The order of this glorying. Its
foundation, structure, and parts.
20. Conclusion. The saints neither attribute anything to the merits
of works, nor derogate in any degree from the righteousness
which they obtain in Christ. Confirmation from a passage of
Augustine, in which he gives two reasons why no believer will
presume to boast before God of his works.
21. A third objection, viz., that the good works of believers are
the causes of divine blessings. Answer. There are inferior
causes, but these depend on free justification, which is the
only true cause why God blesses us. These modes of expression
designate the order of sequence rather than the cause.
1. In farther illustration of the subject, let us consider what
kind of righteousness man can have, during the whole course of his
life, and for this purpose let us make a fourfold division. Mankind,
either endued with no knowledge of God, are sunk in idolatry; or,
initiated in the sacraments, but by the impurity of their lives
denying him whom they confess with their mouths, are Christians in
name only; or they are hypocrites, who with empty glosses hide the
iniquity of the heart; or they are regenerated by the Spirit of God,
and aspire to true holiness. In the first place, when men are judged
by their natural endowments, not a iota of good will be found from
the crown of the head to the sole of the foot, unless we are to
charge Scripture with falsehood, when it describes all the sons of
Adam by such terms as these: "The heart is deceitful above all
things, and desperately wicked." "The imagination of man's heart is
evil from his youth." "The Lord knoweth the thoughts of man that
they are vanity." "They are all gone aside: they are altogether
become filthy; there is none that does good, no, not one." In short,
that they are flesh, under which name are comprehended all those
works which are enumerated by Paul; adultery, fornication,
uncleanness, lasciviousness idolatry witchcraft, hatred, variance,
emulation, wrath, strife, seditions, heresies, envyings, murders,
drunkenness, revellings, and all kinds of pollution and abomination
which it is possible to imagine. Such, then, is the worth on which
men are to plume themselves. But if any among them possess an
integrity of manners which presents some semblance of sanctity among
men, yet because we know that God regards not the outward
appearance, we must penetrate to the very source of action, if we
would see how far works avail for righteousness. We must, I say,
look within, and see from what affection of the heart these works
proceed. This is a very wide field of discussion, but as the matter
may be explained in few words, I will use as much brevity as I can.
2. First, then, I deny not, that whatever excellent endowments
appear in unbelievers are divine gifts. Nor do I set myself so much
in opposition to common sense, as to contend that there was no
difference between the justice, moderation, and equity of Titus and
Trojan, and the rage, intemperance, and cruelty of Caligula, Nero,
and Domitian; between the continence of Vespasian, and the obscene
lusts of Tiberius; and (not to dwell on single virtues and vices)
between the observance of law and justice, and the contempt of them.
So great is the difference between justice and injustice, that it
may be seen even where the former is only a lifeless image. For what
order would remain in the world if we were to confound them? Hence
this distinction between honorable and base actions God has not only
engraven on the minds of each, but also often confirms in the
administration of his providence. For we see how he visits those who
cultivate virtue with many temporal blessings. Not that that
external image of virtue in the least degree merits his favor, but
he is pleased thus to show how much he delights in true
righteousness, since he does not leave even the outward semblance of
it to go unrewarded. Hence it follows, as we lately observed, that
those virtues, or rather images of virtues, of whatever kind, are
divine gifts, since there is nothing in any degree praiseworthy
which proceeds not from him.
3. Still the observation of Augustine is true, that all who are
strangers to the true God, however excellent they may be deemed on
account of their virtues are more deserving of punishment than of
reward, because, by the pollution of their heart, they contaminate
the pure gifts of God, (August. contra Julia. Lib. 4.) For though
they are instruments of God to preserve human society by justice,
continence, friendship, temperance, fortitude, and prudence, yet
they execute these good works of God in the worst manner, because
they are kept from acting ill, not by a sincere love of goodness,
but merely by ambition or self-love, or some other sinister
affection. Seeing then that these actions are polluted as in their
very source, by impurity of heart, they have no better title to be
classed among virtues than vices, which impose upon us by their
affinity or resemblance to virtue. In short, when we remember that
the object at which righteousness always aims is the service of God,
whatever is of a different tendency deservedly forfeits the name.
Hence, as they have no regard to the end which the divine wisdom
prescribes, although from the performance the act seems good, yet
from the perverse motive it is sin. Augustine, therefore, concludes
that all the Fabriciuses, the Scipios, and Catos, in their
illustrious deeds, sinned in this, that, wanting the light of faith,
they did not refer them to the proper end, and that, therefore,
there was no true righteousness in them, because duties are
estimated not by acts but by motives.
4. Besides, if it is true, as John says, that there is no life
without the Son of God, (1 John 5: 12,) those who have no part in
Christ, whoever they be, whatever they do or devise, are hastening
on, during their whole career, to destruction and the judgment of
eternal death. For this reason, Augustine says, "Our religion
distinguishes the righteous from the wicked, by the law, not of
works but of faith, without which works which seem good are
converted into sins," (August. ad Bonif. Lib. 3, c. 5.) He finely
expresses the same idea in another passage, when he compares the
zeal of such men to those who in a race mistake the course, (August.
Praef in Ps. 31.) He who is off the course, the more swiftly he runs
is the more distant from the goal and, therefore, the more unhappy.
It is better to limp in the way than run out of the way. Lastly, as
there is no sanctification without union with Christ, it is evident
that they are bad trees which are beautiful and fair to look upon,
and may even produce fruit, sweet to the taste, but are still very
far from good. Hence we easily perceive that every thing which man
thinks, designs, and performs, before he is reconciled to God by
faith, is cursed, and not only of no avail for justification, but
merits certain damnation. And why do we talk of this as if it were
doubtful, when it has already been proved by the testimony of an
apostle, that "without faith it is impossible to please God?" (Heb.
11: 6.)
5. But the proof will be still clearer if divine grace is set
in opposition to the natural condition of man. For Scripture
everywhere proclaims that God finds nothing in man to induce him to
show kindness, but that he prevents him by free liberality. What can
a dead man do to obtain life? But when he enlightens us with the
knowledge of himself, he is said to raise us from the dead, and make
us new creatures, (John 5: 25.) On this ground we see that the
kindness of God toward us is often commended, especially by the
apostle: "God," says he, "who is rich in mercy, for his great love
wherewith he loved us, even when we were dead in sins, has quickened
us together with Christ," (Eph. 2: 4.) In another passage, when
treating of the general call of believers under the type of Abraham,
he says, "God quickeneth the dead, and calleth those things which be
not as though they were," (Rom. 4: 17.) If we are nothing, what,
pray, can we do? Wherefore, in the Book of Job the Lord sternly
represses all arrogance in these words, "Who has prevented me, that
I should repay him? whatsoever is under the whole heaven is mine,"
(Job 41: 11.) Paul explaining this sentence applies it in this way,
- Let us not imagine that we bring to the Lord any thing but the
mere disgrace of want and destitution, (Rom. 11: 35.) Wherefore, in
the passage above quoted, to prove that we attain to the hope of
salvation, not by works but only by grace, he affirms that "we are
his workmanship, created in Christ Jesus unto good works, which God
has before ordained that we should walk in them," (Eph. 2: 10;) as
if he had said, "Who of us can boast of having challenged God by his
righteousness, seeing our first power to act aright is derived from
regeneration? For, as we are formed by nature, sooner shall oil be
extracted from stone than good works from us. It is truly strange
how man, convicted of such ignominy, dares still to claim any thing
as his own. Let us acknowledge, therefore, with that chosen vessel,
that God "has called us with an holy calling, not according to our
works, but according to his own purpose and grace;" and "that the
kindness and love of God our Savior toward men appeared not by works
of righteousness which we have done, but according to his mercy he
saved us;" that being justified by his grace, we might become the
heirs of everlasting life, (2 Tim. 1: 9; Tit. 3: 4, 5.) By this
confession we strip man of every particle of righteousness, until by
mere mercy he is regenerated unto the hope of eternal life, since it
is not true to say we are justified by grace, if works contribute in
any degree to our justification. The apostle undoubtedly had not
forgotten himself in declaring that justification is gratuitous,
seeing he argues in another place, that if works are of any avail,
"grace is no more grace," (Rom. 11: 6.) And what else does our Lord
mean, when he declares, "I am not come to call the righteous, but
sinners to repentance?" (Matth. 9: 13.) If sinners alone are
admitted, why do we seek admission by means of fictitious
righteousness?
6. The thought is ever and anon recurring to me, that I am in
danger of insulting the mercy of God by laboring with so much
anxiety to maintain it, as if it were doubtful or obscure. Such,
however, is our malignity in refusing to concede to God what belongs
to him until most strongly urged that I am obliged to insist at
greater length. But as Scripture is clear enough on this subject, I
shall contend in its words rather than my own. Isaiah, after
describing the universal destruction of the human race, finely
subjoins the method of restitution. "The Lord saw it, and it
displeased him that there was no judgment. And he saw that there was
no man, and wondered that there was no intercessor: therefore his
arm brought salvation unto him; and his righteousness, it sustained
him" (Isaiah 59: 15, 16.) Where is our righteousness, if the prophet
says truly, that no man in recovering salvation gives any assistance
to the Lord? Thus another prophet, introducing the Lord as treating
concerning the reconciliation of sinners, says, "I will betroth thee
unto me for ever; yea, I will betroth thee unto me in righteousness,
and in judgment, and in loving-kindness, and in mercies." "I will
have mercy upon her that had not obtained mercy," (Hosea 2: 19, 23.)
If a covenant of this kind, evidently forming our first union with
God, depends on mercy, there is no foundation left for our
righteousness. And, indeed, I would fain know, from those who
pretend that man meets God with some righteousness of works, whether
they imagine there is any kind of righteousness save that which is
acceptable to Him. If it were insane to think so, can any thing
agreeable to God proceed from his enemies, whom he abominates with
all their deeds? Truth declares that we are all the avowed and
inveterate enemies of God until we are justified and admitted to his
friendship, (Rom. 5: 6; Col. 1: 21.) If justification is the
beginning of love, how can the righteousness of works precede it?
Hence John, to put down the arrogant idea, carefully reminds us that
God first loved us, (1 John 4: 10.) The Lord had formerly taught the
same thing by his Prophet: "I will love them freely: for mine anger
is turned away from him," (Hosea 14: 4.) Assuredly he is not
influenced by works if his love turns to us spontaneously. But the
rude and vulgar idea entertained is, that we did not merit the
interposition of Christ for our redemption, but that we are aided by
our works in obtaining possession of it. On the contrary, though we
may be redeemed by Christ, still, until we are ingrafted into union
with him by the calling of the Father, we are darkness, the heirs of
death, and the enemies of God. For Paul declares that we are not
purged and washed from our impurities by the blood of Christ until
the Spirit accomplishes that cleansing in us, (1 Cor. 6: 11.) Peter,
intending to say the same thing, declares that the sanctification of
the Spirit avails "unto obedience and sprinkling of the blood of
Jesus Christ," (1 Pet. 1: 2.) If the sprinkling of the blood of
Christ by the Spirit gives us purification, let us not think that,
previous to this sprinkling, we are anything but sinners without
Christ. Let us, therefore, hold it as certain, that the beginning of
our salvation is as it were a resurrection from death unto life,
because, when it is given us on behalf of Christ to believe on him,
(Phil. 1: 29,) then only do we begin to pass from death unto life.
7. Under this head the second and third class of men noted in
the above division is comprehended. Impurity of conscience proves
that as yet neither of these classes is regenerated by the Spirit of
God. And, again, their not being regenerated proves their want of
faith. Whence it is clear that they are not yet reconciled, not yet
justified, since it is only by faith that these blessings are
obtained. What can sinners, alienated from God, produce save that
which is abominable in his sight? Such, however, is the stupid
confidence entertained by all the wicked, and especially by
hypocrites, that however conscious that their whole heart teems with
impurity, they yet deem any spurious works which they may perform as
worthy of the approbation of God. Hence the pernicious consequence,
that though convicted of a wicked and impious minds they cannot be
induced to confess that they are devoid of righteousness. Even
acknowledging themselves to be unrighteous, because they cannot deny
it, they yet arrogate to themselves some degree of righteousness.
This vanity the Lord admirably refutes by the prophet: "Ask now the
priests concerning the law, saying, If one bear holy flesh in the
skirt of his garment, and with his skirt do touch bread, or pottage,
or wine, or oil, or any meat, shall it be holy? And the priests
answered and said, No. Then said Haggai, If one that is unclean by a
dead body touch any of these, shall it be unclean? And the priests
answered and said, It shall be unclean. Then answered Haggai, and
said, So is this people, and so is this nation before me, saith the
Lord; and so is every work of their hands; and that which they offer
there is unclean," (Haggai 2: 11-14.) I wish these sentiments could
obtain full credit with us, and be deeply fixed on our memories. For
there is no man, however flagitous the whole tenor of his life may
be, who will allow himself to be convinced of what the Lord here so
clearly declares. As soon as any person, even the most wicked, has
performed some one duty of the law, he hesitates not to impute it to
himself for righteousness; but the Lord declares that no degree of
holiness is thereby acquired, unless the heart has previously been
made pure. And not contented with this, he declares that all the
works performed by sinners are contaminated by impurity of heart.
Let us cease then to give the name of righteousness to works which
the mouth of the Lord condemns as polluted. How well is this shown
by that elegant similitude? It might be objected, that what the Lord
has commanded is inviolably holy. But he, on the contrary, replies,
that it is not strange that those things which are sanctified in the
law are contaminated by the impurity of the wicked, the unclean hand
profaning that which is sacred by handling it.
8. The same argument is admirably followed out by Isaiah:
"Bring no more vain oblations; incense is an abomination unto me;
the new moons and sabbaths, the calling of assemblies, I cannot away
with; it is iniquity, even the solemn meeting. Your new moons and
your appointed feasts my foul hateth: they are a trouble unto me; I
am weary to bear them. And when ye spread forth your hands I will
hide mine eyes from you; yea, when ye make many prayers, I will not
hear: your hands are full of blood. Wash you, make you clean; put
away the evil of your doings from before mine eyes," (Isaiah 1:
13-16, compared with ch. 58) What is meant by the Lord thus
nauseating the observance of his law? Nay, indeed, he does not
repudiate any thing relating to the genuine observance of the law,
the beginning of which is as he uniformly declares the sincere fear
of his name. When this is wanting, all the services which are
offered to him are not only nugatory but vile and abominable. Let
hypocrites now go, and while keeping depravity wrapt up in their
heart, study to lay God under obligation by their works. In this way
they will only offend him more and more. "The sacrifice of the
wicked is an abomination to the Lord; but the prayer of the upright
is his delight," (Prov. 15: 8. ) We hold it, therefore, as
indubitable, indeed it should be notorious to all tolerably verdant
with Scriptures that the most splendid works performed by men, who
are not yet truly sanctified, are so far from being righteousness in
the sight of the Lord, that he regards them as sins. And, therefore
it is taught with perfect truth, that no man procures favor with God
by means of works, but that, on the contrary, works are not pleasing
to God unless the person has previously found favor in his sight.
Here we should carefully observe the order which scripture sets
before us. Moses says that "the Lord had respect unto Abel and to
his offering," (Gen. 4: 4.) Observe how he says that the Lord was
propitious (had respect) to Abel, before he had respect to his
works. Wherefore, purification of heart ought to precede, in order
that the works performed by us may be graciously accepted by God:
for the saying of Jeremiah is always true, "O Lord, are not thine
eyes upon the truth?" (Jer. 5: 3.) Moreover the Holy Spirit declared
by the mouth of Peter, that it is by faith alone the heart is
purified, (Acts 15: 9.) Hence it is evident, that the primary
foundation is in true and living faith.
9. Let us now see what kind of righteousness belongs to those
persons whom we have placed in the fourth class. We admits that when
God reconciles us to himself by the intervention of the
righteousness of Christ, and bestowing upon us the free pardon of
sins regards us as righteous, his goodness is at the same time
conjoined with mercy, so that he dwells in us by means of his Holy
Spirit, by whose agency the lusts of our flesh are every day more
and more mortified while that we ourselves are sanctified; that is
consecrated to the Lord for true purity of life, our hearts being
trained to the obedience of the law. It thus becomes our leading
desire to obey his will, and in all things advance his glory only.
Still, however while we walk in the ways of the Lord, under the
guidance of the Holy Spirit, lest we should become unduly elated,
and forget ourselves, we have still remains of imperfection which
serve to keep us humble: "There is no man that sinneth not," saith
Scripture, (1 Kings 8: 46.) What righteousness then can men obtain
by their works? First, I say, that the best thing which can be
produced by them is always tainted and corrupted by the impurity of
the flesh, and has, as it were, some mixture of dross in it. Let the
holy servant of God, I say, select from the whole course of his life
the action which he deems most excellent, and let him ponder it in
all its parts; he will doubtless find in it something that savors of
the rottenness of the flesh, since our alacrity in well-doing is
never what it ought to be, but our course is always retarded by much
weakness. Although we see theft the stains by which the works of the
righteous are blemished, are by no means unapparent, still, granting
that they are the minutest possible, will they give no offense to
the eye of God, before which even the stars are not clean? We thus
see, that even saints cannot perform one work which, if judged on
its own merits, is not deserving of condemnation.
10. Even were it possible for us to perform works absolutely
pure, yet one sin is sufficient to efface and extinguish all
remembrance of former righteousness, as the prophet says, (Ezek. 18:
24.) With this James agrees, "Whosoever shall keep the whole law,
and yet offend in one point, is guilty of all," (James 2: 10.) And
since this mortal life is never entirely free from the taint of sin,
whatever righteousness we could acquire would ever and anon be
corrupted, overwhelmed, and destroyed, by subsequent sins, so that
it could not stand the scrutiny of God, or be imputed to us for
righteousness. In short, whenever we treat of the righteousness of
works, we must look not to the legal work but to the command.
Therefore, when righteousness is sought by the Law, it is in vain to
produce one or two single works; we must show an uninterrupted
obedience. God does not (as many foolishly imagine) impute that
forgiveness of sins once for all, as righteousness; so that having
obtained the pardon of our past life we may afterwards seek
righteousness in the Law. This were only to mock and delude us by
the entertainment of false hopes. For since perfection is altogether
unattainable by us, so long as we are clothed with flesh, and the
Law denounces death and judgment against all who have not yielded a
perfect righteousness, there will always be ground to accuse and
convict us unless the mercy of God interpose, and ever and anon
absolve us by the constant remission of sins. Wherefore the
statement which we set out is always true, If we are estimated by
our own worthiness, in every thing that we think or devise, with all
our studies and endeavors we deserve death and destruction.
11. We must strongly insist on these two things: That no
believer ever performed one work which, if tested by the strict
judgment of God, could escape condemnation; and, moreover, that were
this granted to be possible, (though it is not,) yet the act being
vitiated and polluted by the sins of which it is certain that the
author of it is guilty, it is deprived of its merit. This is the
cardinal point of the present discussion. There is no controversy
between us and the sounder Schoolmen as to the beginning of
justification. They admit that the sinner, freely delivered from
condemnation, obtains justification, and that by forgiveness of
sins; but under the term justification they comprehend the
renovation by which the Spirit forms us anew to the obedience of the
Law; and in describing the righteousness of the regenerate man,
maintain that being once reconciled to God by means of Christ, he is
afterwards deemed righteous by his good works, and is accepted in
consideration of them. The Lord, on the contrary, declares, that he
imputed Abraham's faith for righteousness, (Rom. 4: 3,) not at the
time when he was still a worshipper of idols, but after he had been
many years distinguished for holiness. Abraham had long served God
with a pure heart, and performed that obedience of the Law which a
mortal man is able to perform: yet his righteousness still consisted
in faith. Hence we infer, according to the reasoning of Paul, that
it was not of works. In like manners when the prophet says, "The
just shall live by his faith," (Hab. 2: 4,) he is not speaking of
the wicked and profane, whom the Lord justifies by converting them
to the faith: his discourse is directed to believers, and life is
promised to them by faith. Paul also removes every doubt, when in
confirmation of this sentiment he quotes the words of David,
"Blessed is he whose transgression is forgiven, whose sin is
covered," (Ps. 32: 1.) It is certain that David is not speaking of
the ungodly but of believers such as he himself was, because he was
giving utterance to the feelings of his own mind. Therefore we must
have this blessedness not once only, but must hold it fast during
our whole lives. Moreover, the message of free reconciliation with
God is not promulgated for one or two days, but is declared to be
perpetual in the Church, (2 Cor. 5: 18, 19.) Hence believers have
not even to the end of life any other righteousness than that which
is there described. Christ ever remains a Mediator to reconcile the
Father to us, and there is a perpetual efficacy in his death, viz.,
ablution, satisfaction, expiation; in short, perfect obedience, by
which all our iniquities are covered. In the Epistle to the
Ephesians, Paul says not that the beginning of salvation is of
grace, but "by grace are ye saved," "not of works, lest any man
should boast," (Eph. 2: 8, 9.)
12. The subterfuges by which the Schoolmen here endeavor to
escape will not disentangle them. They say that good works are not
of such intrinsic worth as to be sufficient to procure
justification, but it is owing to accepting grace that they have
this effect. Then because they are forced to confess that here the
righteousness of works is always imperfect, they grant that so long
as we are in this life we stand in need of the forgiveness of sin in
order to supply the deficiency of works, but that the faults which
are committed are compensated by works of supererogation. I answer,
that the grace which they call accepting, is nothing else than the
free goodness with which the Father embraces us in Christ when he
clothes us with the innocence of Christ, and accepts it as ours, so
that in consideration of it he regards us as holy, pure, and
innocent. For the righteousness of Christ (as it alone is perfect,
so it alone can stand the scrutiny of God) must be sisted for us,
and as a surety represent us judicially. Provided with this
righteousness, we constantly obtain the remission of sins through
faith. Our imperfection and impurity, covered with this purity, are
not imputed but are as it were buried, so as not to come under
judgment until the hour arrive when the old man being destroyed, and
plainly extinguished in us, the divine goodness shall receive us
into beatific peace with the new Adam, there to await the day of the
Lord, on which, being clothed with incorruptible bodies, we shall be
translated to the glory of the heavenly kingdom.
13. If these things are so, it is certain that our works cannot
in themselves make us agreeable and acceptable to God, and even
cannot please God, except in so far as being covered with the
righteousness of Christ we thereby please him and obtain forgiveness
of sins. God has not promised life as the reward of certain works,
but only declares, "which if a man do, he shall live in them," (Lev.
18: 5,) denouncing the well-known curse against all who do not
continue in all things that are written in the book of the Law to do
them. In this way is completely refuted the fiction of a partial
righteousness, the only righteousness acknowledged in heaven being
the perfect observance of the Law. There is nothing more solid in
their dogma of compensation by means of works of supererogation. For
must they not always return to the proposition which has already
been disproved, viz., that he who observes the Law in part is so far
justified by works? This, which no man of sound judgment will
concede to them, they are not ashamed to take for granted. The Lord
having so often declared that he recognizes no justification by
works unless they be works by which the Law is perfectly fulfilled,
- how perverse is it, while we are devoid of such works, to endeavor
to secure some ground of glorying to ourselves; that is not to yield
it entirely to God, by boasting of some kind of fragments of works,
and trying to supply the deficiency by other satisfactions?
Satisfactions have already been so completely disposed of, that we
ought never again even to dream of them. Here all I say is, that
those who thus trifle with sin do not at all consider how execrable
it is in the sight of God; if they did, they would assuredly
understand, that all the righteousness of men collected into one
heap would be inadequate to compensate for a single sin. For we see
that by one sin man was so cast off and forsaken by God, that he at
the same time lost all power of recovering salvation. He was,
therefore, deprived of the power of giving satisfaction. Those who
flatter themselves with this idea will never satisfy God, who cannot
possibly accept or be pleased with anything that proceeds from his
enemies. But all to whom he imputes sin are enemies, and, therefore,
our sins must be covered and forgiven before the Lord has respect to
any of our works. From this it follows, that the forgiveness of sins
is gratuitous, and this forgiveness is wickedly insulted by those
who introduce the idea of satisfaction. Let us, therefore, after the
example of the Apostle, "forgetting those things which are behind,
and reaching forth unto those things which are before," "press
toward the mark for the prize of the high calling of God in Jesus
Christ," (Philip. 3: 13, 14.)
14. How can boasting in works of supererogation agree with the
command given to us: "When ye shall have done all those things which
are commanded you, say, We are unprofitable servants: we have done
that which was our duty to do?" (Luke 17: 10.) To say or speak in
the presence of God is not to feign or lie, but to declare what we
hold as certain. Our Lord, therefore, enjoins us sincerely to feel
and consider with ourselves that we do not perform gratuitous
duties, but pay him service which is due. And truly. For the
obligations of service under which we lie are so numerous that we
cannot discharge them though all our thoughts and members were
devoted to the observance of the Law; and, therefore, when he says
"When ye shall have done all those things which are commanded you,"
it is just as if he had said that all the righteousness of men would
not amount to one of these things. Seeing, then, that every one is
very far distant from that goal, how can we presume to boast of
having accumulated more than is due? It cannot be objected that a
person, though failing in some measure in what is necessary, may yet
in intention go beyond what is necessary. For it must ever be held
that in whatever pertains to the worship of God, or to charity,
nothing can ever be thought of that is not comprehended under the
Law. But if it is part of the Law, let us not boast of voluntary
liberality in matters of necessary obligation.
15. On this subject, they ceaselessly allege the boast of Paul,
that among the Corinthians he spontaneously renounced a right which,
if he had otherwise chosen, he might have exercised, (1 Cor. 9: 15;)
thus not only paying what he owed them in duty, but gratuitously
bestowing upon them more than duty required. They ought to have
attended to the reason there expressed, that his object was to avoid
giving offense to the weak. For wicked and deceitful workmen
employed this pretence of kindness that they might procure favor to
their pernicious dogmas, and excite hatred against the Gospel, so
that it was necessary for Paul either to peril the doctrine of
Christ, or to thwart their schemes. Now, if it is a matter of
indifference to a Christian man whether or not he cause a scandal
when it is in his power to avoid it, then I admit that the Apostle
performed a work of supererogation to his Master; but if the thing
which he did was justly required in a prudent minister of the
Gospel, then I say he did what he was bound to do. In short, even
when no such reason appears, yet the saying of Chrysostom is always
true, that everything which we have is held on the same condition as
the private property of slaves; it is always due to our Master.
Christ does not disguise this in the parable, for he asks in regard
to the master who, on return from his labour, requires his servant
to gird himself and serve him, "Does he thank that servant because
he did the things that were commanded him? I trow not," (Luke 17:
9.) But possibly the servant was more industrious than the master
would have ventured to exact. Be it so: still he did nothing to
which his condition as a servant did not bind him, because his
utmost ability is his master's. I say nothing as to the kind of
supererogations on which these men would plume themselves before
God. They are frivolities which he never commanded, which he
approves not, and will not accept when they come to give in their
account. The only sense in which we admit works of supererogation is
that expressed by the prophet, when he says, "Who has required this
at your hand?" (Isaiah 1: 12.) But let them remember what is
elsewhere said of them: "Wherefore do ye spend money for that which
is not bread? and your labour for that which satisfieth not?"
(Isaiah 55: 2.) It is, indeed, an easy matter for these indolent
Rabbis to carry on such discussions sitting in their soft chairs
under the shade, but when the Supreme Judge shall sit on his
tribunal, all these blustering dogmas will behave to disappear.
This, this I say, was the true question: not what we can fable and
talk in schools and corners, but what ground of defense we can
produce at his judgment-seat.
16. In this matter the minds of men must be specially guarded
against two pestiferous dogmas, viz., against putting any confidence
in the righteousness of works, or ascribing any glory to them. From
all such confidence the Scriptures uniformly dissuade us when they
declare that our righteousness is offensive in the sight of God
unless it derives a sweet odour from the purity of Christ: that it
can have no other effect than to excite the divine vengeance unless
sustained by his indulgent mercy. Accordingly, the only thing they
leave to us is to deprecate our Judge with that confession of David:
"Enter not into judgment with thy servant: for in thy sight shall no
living be justified," (Psalm 143: 2.) And when Job says, "If I be
wicked, woe unto me: and if I be righteous, yet will I not lift up
my head," (Job 10: 15.) Although he refers to that spotless
righteousness of God, before which even angels are not clean, he
however shows, that when brought to the bar of Gods all that mortals
can do is to stand dumb. He does not merely mean that he chooses
rather to give way spontaneously than to risk a contest with the
divine severity, but that he was not conscious of possessing any
righteousness that would not fall the very first moment it was
brought into the presence of God. Confidence being banished, all
glorying must necessarily cease. For who can attribute any merit of
righteousness to works, which instead of giving confidence, only
make us tremble in the presence of God? We must, therefore, come to
what Isaiah invites us: "In the Lord shall all the seed of Israel be
justified, and shall glory," (Isaiah 45: 25;) for it is most true,
as he elsewhere says, that we are "the planting of the Lord, that he
might be glorified," (Isaiah 61: 3.) Our soul, therefore, will not
be duly purified until it ceases to have any confidence, or feel any
exultation in works. Foolish men are puffed up to this false and
lying confidence by the erroneous idea that the cause of their
salvation is in works.
17. But if we attend to the four kinds of causes which
philosophers bring under our view in regard to effects, we shall
find that not one of them is applicable to works as a cause of
salvation. The efficient cause of our eternal salvation the
Scripture uniformly proclaims to be the mercy and free love of the
heavenly Father towards us; the material cause to be Christ, with
the obedience by which he purchased righteousness for us; and what
can the formal or instrumental cause be but faith? John includes the
three in one sentence when he says, "God so loved the world, that he
gave his only begotten Son, that whosoever believeth in him should
not perish but have everlasting life," (John 3: 16.) The Apostle,
moreover, declares that the final cause is the demonstration of the
divine righteousness and the praise of his goodness. There also he
distinctly mentions the other three causes; for he thus speaks to
the Romans: "All have sinned, and come short of the glory of God,
being justified freely by his grace," (Rom. 3: 23, 24.) You have
here the head and primary source - God has embraced us with free
mercy. The next words are, "through the redemption that is in Christ
Jesus;" this is as it were the material cause by which righteousness
is procured for us. "Whom God has set forth to be a propitiation
through faith." Faith is thus the instrumental cause by which
righteousness is applied to us. He lastly subjoins the final cause
when he says, "To declare at this time his righteousness; that he
might be just, and the justifier of him that believeth in Jesus."
And to show by the way that this righteousness consists in
reconciliation, he says that Christ was "set forth to be a
propitiation." Thus also, in the Epistle to the Ephesians, he tells
us that we are received into the favor of God by mere mercy; that
this is done by the intervention of Christ; that it is apprehended
by faith; the end of all being that the glory of the divine goodness
may be fully displayed. When we see that all the parts of our
salvation thus exist without us, what ground can we have for
glorying or confiding in our works? Neither as to the efficient nor
the final cause can the most sworn enemies of divine grace raise any
controversy with us unless they would abjure the whole of Scripture.
In regard to the material or formal cause they make a gloss, as if
they held that our works divide the merit with faith and the
righteousness of Christ. But here also Scripture reclaims, simply
affirming that Christ is both righteousness and life, and that the
blessing of justification is possessed by faith alone.
18. When the saints repeatedly confirm and console themselves
with the remembrance of their innocence and integrity, and sometimes
even abstain not from proclaiming them, it is done in two ways:
either because by comparing their good cause with the bad cause of
the ungodly, they thence feel secure of victory, not so much from
commendation of their own righteousness, as from the just and
merited condemnation of their adversaries; or because, reviewing
themselves before God, even without any comparison with others the
purity of their conscience gives them some comfort and security. The
former reason will afterwards be considered, (chap. 17, sec. 14, and
chap. 20, sec. 10;) let us now briefly show, in regard to the
latter, how it accords with what we have above said, that we can
have no confidence in works before the bar of God, that we cannot
glory in any opinion of their worth. The accordance lies here, that
when the point considered is the constitution and foundation of
salvation, believers, without paying any respect to works, direct
their eyes to the goodness of God alone. Nor do they turn to it only
in the first instance, as to the commencement of blessedness, but
rest in it as the completion. Conscience being thus founded, built
up, and established is farther established by the consideration of
works, inasmuch as they are proofs of God dwelling and reigning in
us. Since, then, this confidence in works has no place unless you
have previously fixed your whole confidence on the mercy of God, it
should not seem contrary to that on which it depends. Wherefore,
when we exclude confidence in works, we merely mean, that the
Christian mind must not turn back to the merit of works as an aid to
salvation, but must dwell entirely on the free promise of
justification. But we forbid no believer to confirm and support this
faith by the signs of the divine favor towards him. For if when we
call to mind the gifts which God has bestowed upon us, they are like
rays of the divine countenance, by which we are enabled to behold
the highest light of his goodness; much more is this the case with
the gift of good works, which shows that we have received the Spirit
of adoption.
19. When believers therefore feel their faith strengthened by a
consciousness of integrity, and entertain sentiments of exultation,
it is just because the fruits of their calling convince them that
the Lord has admitted them to a place among his children.
Accordingly, when Solomon says, "In the fear of the Lord is strong
confidence," (Prov. 14: 26,) and when the saints sometimes beseech
the Lord to hear them, because they walked before his face in
simplicity and integrity, (Gen. 24: 10; 2 Kings 20: 3,) these
expressions apply not to laying the foundation of a firm conscience,
but are of force only when taken a posteriori. For there is no where
such a fear of God as can give full security, and the saints are
always conscious that any integrity which they may possess is
mingled with many remains of the flesh. But as the fruits of
regeneration furnish them with a proof of the Holy Spirit dwelling
in them, experiencing God to be a Father in a matter of so much
moment, they are strengthened in no slight degree to wait for his
assistance in all their necessities. Even this they could not do,
had they not previously perceived that the goodness of God is sealed
to them by nothing but the certainty of the promise. Should they
begin to estimate it by their good works, nothing will be weaker or
more uncertain; works, when estimated by themselves, no less proving
the divine displeasure by their imperfection, than his good-will by
their incipient purity. In short, while proclaiming the mercies of
the Lord, they never lose sight of his free favor, with all its
"breadth and length, and depth and height," testified by Paul, (Eph.
3: 18;) as if he had said, Whithersoever the believer turns, however
loftily he climbs, however far and wide his thoughts extend, he must
not go farther than the love of Christ, but must be wholly occupied
in meditating upon it, as including in itself all dimensions.
Accordingly, he declares that it "passeth knowledge," that "to know
the love of Christ" is to "be filled with all the fulness of God,"
(Eph. 3: 19.) In another passage, where he glories that believers
are victorious in every contest, he adds the reason, "through him
that loved us," (Rom. 8: 37.)
20. We now see that believers have no such confidence in works
as to attribute any merit to them, (since they regard them only as
divine gifts, in which they recognize his goodness, and signs of
calling, in which they discern their election;) nor such confidence
as to derogate in any respect from the free righteousness of Christ;
since on this it depends, and without this cannot subsist. The same
thing is briefly but elegantly expressed by Augustine when he says,
"I do not say to the Lord, Despise not the works of my hands; I have
sought the Lord with my hands, and have not been deceived. But I
commend not the works of my hands, for I fear that when thou
examinest them thou wilt find more faults than merits. This only I
say, this asks this desire, Despise not the works of thy hands. See
in me thy work, not mine. If thou sees mine, thou condemnest; if
thou sees thine own, thou crownest. Whatever good works I have are
of thee," (August. in Ps. 137.) He gives two reasons for not
venturing to boast of his works before God: first, that if he has
any good works, he does not see in them any thing of his own; and,
secondly, that these works are overwhelmed by a multitude of sins.
Whence it is, that the conscience derives from them more fear and
alarm than security. Therefore, the only way in which he desires God
to look at any work which he may have done aright is, that he may
therein see the grace of his calling, and perfect the work which he
has begun.
21. Moreover, when Scripture intimates that the good works of
believers are causes why the Lord does them good, we must still
understand the meaning so as to hold unshaken what has previously
been said, viz., that the efficient cause of our salvation is placed
in the love of God the Father; the material cause in the obedience
of the Son; the instrumental cause in the illumination of the
Spirit, that is, in faith; and the final cause in the praise of the
divine goodness. In this, however, there is nothing to prevent the
Lord from embracing works as inferior causes. But how so? In this
way: Those whom in mercy he has destined for the inheritance of
eternal life, he, in his ordinary administration, introduces to the
possession of it by means of good works. What precedes in the order
of administration is called the cause of what follows. For this
reason, he sometimes makes eternal life a consequent of works; not
because it is to be ascribed to them, but because those whom he has
elected he justifies, that he may at length glorify, (Rom. 8: 30;)
he makes the prior grace to be a kind of cause, because it is a kind
of step to that which follows. But whenever the true cause is to be
assigned, he enjoins us not to take refuge in works, but to keep our
thoughts entirely fixed on the mercy of God; "The wages of sin is
death; but the gift of God is eternal life," (Rom. 6: 23.) Why, as
he contrasts life with death, does he not also contrast
righteousness with sin? Why, when setting down sin as the cause of
death, does he not also set down righteousness as the cause of life?
The antithesis which would otherwise be complete is somewhat marred
by this variation; but the Apostle employed the comparison to
express the fact, that death is due to the deserts of men, but that
life was treasured up solely in the mercy of God. In short, by these
expressions, the order rather than the cause is noted. The Lord
adding grace to grace, takes occasion from a former to add a
subsequent, so that he may omit no means of enriching his servants.
Still, in following out his liberality, he would have us always look
to free election as its source and beginning. For although he loves
the gifts which he daily bestows upon us, inasmuch as they proceed
from that fountain, still our duty is to hold fast by that
gratuitous acceptance, which alone can support our souls; and so to
connect the gifts of the Spirit, which he afterwards bestows, with
their primary cause, as in no degree to detract from it.
Calvin, Institutes of the Christian Religion, Vol. 3, Part 15
(continued in part 16...)
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