Calvin, Institutes, Vol.3, Part 25
(... continued from part 24)
45. The next petition is, FORGIVE ITS OUR DEBTS. In this and
the following petition our Saviour has briefly comprehended whatever
is conducive to the heavenly life, as these two members contain the
spiritual covenant which God made for the salvation of his Church,
"I will put my law in their inward parts, and write it on their
hearts." "I will pardon all their iniquities," (Jer. 31: 33; 33: 8.)
Here our Saviour begins with the forgiveness of sins, and then adds
the subsequent blessing, viz., that God would protect us by the
power, and support us by the aid of his Spirit, so that we may stand
invincible against all temptations. To sins he gives the name of
_debts_, because we owe the punishment due to them, a debt which we
could not possibly pay were we not discharged by this remission, the
result of his free mercy, when he freely expunges the debt,
accepting nothing in return; but of his own mercy receiving
satisfaction in Christ, who gave himself a ransom for us, (Rom. 3:
24.) Hence, those who expect to satisfy God by merits of their own
or of others, or to compensate and purchase forgiveness by means of
satisfactions, have no share in this free pardon, and while they
address God in this petition, do nothing more than subscribe their
own accusation, and seal their condemnation by their own testimony.
For they confess that they are debtors, unless they are discharged
by means of forgiveness. This forgiveness, however, they do not
receive, but rather reject, when they obtrude their merits and
satisfactions upon God, since by so doing they do not implore his
mercy, but appeal to his justice. Let those, again, who dream of a
perfection which makes it unnecessary to seek pardon, find their
disciples among those whose itching ears incline them to
imposture,[25] (see Calv. on Dan. 9: 20;) only let them understand
that those whom they thus acquire have been carried away from
Christ, since he, by instructing all to confess their guilt,
receives none but sinners, not that he may soothe, and so encourage
them in their sins, but because he knows that believers are never so
divested of the sins of the flesh as not to remain subject to the
justice of God. It is, indeed, to be wished, it ought even to be our
strenuous endeavour, to perform all the parts of our duty, so as
truly to congratulate ourselves before God as being pure from every
stain; but as God is pleased to renew his image in us by degrees, so
that to some extent there is always a residue of corruption in our
flesh, we ought by no means to neglect the remedy. But if Christ,
according to the authority given him by his Father, enjoins us,
during the whole course of our lives, to implore pardon, who can
tolerate those new teachers who, by the phantom of perfect
innocence, endeavour to dazzle the simple, and make them believe
that they can render themselves completely free from guilt? This, as
John declares, is nothing else than to make God a liar, (1 John 1:
10.) In like manner, those foolish men mutilate the covenant in
which we have seen that our salvation is contained by concealing one
head of it, and so destroying it entirely; being guilty not only of
profanity in that they separate things which ought to be
indissolubly connected; but also of wickedness and cruelty in
overwhelming wretched souls with despair--of treachery also to
themselves and their followers, in that they encourage themselves in
a carelessness diametrically opposed to the mercy of God. It is
excessively childish to object, that when they long for the advent
of the kingdom of God, they at the same time pray for the abolition
of sin. In the former division of the prayer absolute perfection is
set before us; but in the latter our own weakness. Thus the two
fitly correspond to each other--we strive for the goal, and at the
same time neglect not the remedies which our necessities require. In
the next part of the petition we pray to be forgiven, "_as we
forgive our debtors;_" that is, as we spare and pardon all by whom
we are in any way offended, either in deed by unjust, or in word by
contumelious treatment. Not that we can forgive the guilt of a fault
or offense; this belongs to God only; but we can forgive to this
extent: we can voluntarily divest our minds of wrath, hatred, and
revenge, and efface the remembrance of injuries by a voluntary
oblivion. Wherefore, we are not to ask the forgiveness of our sins
from God, unless we forgive the offenses of all who are or have been
injurious to us. If we retain any hatred in our minds, if we
meditate revenge, and devise the means of hurting; nay, if we do not
return to a good understanding with our enemies, perform every kind
of friendly office, and endeavour to effect a reconciliation with
them, we by this petition beseech God not to grant us forgiveness.
For we ask him to do to us as we do to others. This is the same as
asking him not to do unless we do also. What, then, do such persons
obtain by this petition but a heavier judgment? Lastly, it is to be
observed that the condition of being forgiven as we forgive our
debtors, is not added because by forgiving others we deserve
forgiveness, as if the cause of forgiveness were expressed; but by
the use of this expression the Lord has been pleased partly to
solace the weakness of our faith, using it as a sign to assure us
that our sins are as certainly forgiven as we are certainly
conscious of having forgiven others, when our mind is completely
purged from all envy, hatred, and malice; and partly using as a
badge by which he excludes from the number of his children all who,
prone to revenge and reluctant to forgive, obstinately keep up their
enmity, cherishing against others that indignation which they
deprecate from themselves; so that they should not venture to invoke
him as a Father. In the Gospel of Luke, we have this distinctly
stated in the words of Christ.
46. The sixth petition corresponds (as we have observed) to the
promise[26] of _writing the law upon our hearts_; but because we do
not obey God without a continual warfare, without sharp and arduous
contests, we here pray that he would furnish us with armour, and
defend us by his protection, that we may be able to obtain the
victory. By this we are reminded that we not only have need of the
gift of the Spirit inwardly to soften our hearts, and turn and
direct them to the obedience of God, but also of his assistance, to
render us invincible by all the wiles and violent assaults of Satan.
The forms of temptation are many and various. The depraved
conceptions of our minds provoking us to transgress the law--
conceptions which our concupiscence suggests or the devil excites,
are temptations; and things which in their own nature are not evil,
become temptations by the wiles of the devil, when they are
presented to our eyes in such a way that the view of them makes us
withdraw or decline from God.[27] These temptations are both on the
right hand and on the left.[28] On the right, when riches, power,
and honours, which by their glare, and the semblance of good which
they present, generally dazzle the eyes of men, and so entice by
their blandishments, that, caught by their snares, and intoxicated
by their sweetness, they forget their God: on the left, when
offended by the hardship and bitterness of poverty, disgrace,
contempt, afflictions, and other things of that description, they
despond, cast away their confidence and hope, and are at length
totally estranged from God. In regard to both kinds of temptation,
which either enkindled in us by concupiscence) or presented by the
craft of Satan's war against us, we pray God the Father not to allow
us to be overcome, but rather to raise and support us by his hand,
that strengthened by his mighty power we may stand firm against all
the assaults of our malignant enemy, whatever be the thoughts which
he sends into our minds; next we pray that whatever of either
description is allotted us, we may turn to good, that is, may
neither be inflated with prosperity, nor cast down by adversity.
Here, however, we do not ask to be altogether exempted from
temptation, which is very necessary to excite, stimulate, and urge
us on, that we may not become too lethargic. It was not without
reason that David wished to be tried,[29] nor is it without cause
that the Lord daily tries his elect, chastising them by disgrace,
poverty, tribulation, and other kinds of cross.[30] But the
temptations of God and Satan are very different: Satan tempts, that
he may destroy, condemn, confound, throw headlong; God, that by
proving his people he may make trial of their sincerity, and by
exercising their strength confirm it; may mortify, tame, and
cauterize their flesh, which, if not curbed in this manner, would
wanton and exult above measure. Besides, Satan attacks those who are
unarmed and unprepared, that he may destroy them unawares; whereas
whatever God sends, he "will with the temptation also make a way to
escape, that ye may be able to bear it."[31] Whether by the term
evil we understand the devil or sin, is not of the least
consequence. Satan is indeed the very enemy who lays snares for our
life,[32] but it is by sin that he is armed for our destruction. Our
petition, therefore, is, that we may not be overcome or overwhelmed
with temptation, but in the strength of the Lord may stand firm
against all the powers by which we are assailed; in other words, may
not fall under temptation: that being thus taken under his charge
and protection, we may remain invincible by sin, death, the gates of
hell, and the whole power of the devil; in other words, be delivered
from evil. Here it is carefully to be observed, that we have no
strength to contend with such a combatant as the devil, or to
sustain the violence of his assault. Were it otherwise, it would be
mockery of God to ask of him what we already possess in ourselves.
Assuredly those who in self-confidence prepare for such a fight, do
not understand how bold and well-equipped the enemy is with whom
they have to do. Now we ask to be delivered from his power, as from
the mouth of some furious raging lion, who would instantly tear us
with his teeth and claws, and swallow us up, did not the Lord rescue
us from the midst of death; at the same time knowing that if the
Lord is present and will fight for us while we stand by, through him
"we shall do valiantly," (Ps. 60: 12.) Let others if they will
confide in the powers and resources of their free will which they
think they possess; enough for us that we stand and are strong in
the power of God alone. But the prayer comprehends more than at
first sight it seems to do. For if the Spirit of God is our strength
in waging the contest with Satan, we cannot gain the victory unless
we are filled with him, and thereby freed from all infirmity of the
flesh. Therefore, when we pray to be delivered from sin and Satan,
we at the same time desire to be enriched with new supplies of
divine grace, until completely replenished with them, we triumph
over every evil. To some it seems rude and harsh to ask God not to
lead us into temptation, since, as James declares (James 1: 13,) it
is contrary to his nature to do so. This difficulty has already been
partly solved by the fact that our concupiscence is the cause, and
therefore properly bears the blame of all the temptations by which
we are overcome. All that James means is, that it is vain and unjust
to ascribe to God vices which our own consciousness compels us to
impute to ourselves. But this is no reason why God may not when he
sees it meet bring us into bondage to Satan, give us up to a
reprobate mind and shameful lusts, and so by a just, indeed, but
often hidden judgment, lead us into temptation. Though the cause is
often concealed from men, it is well known to him. Hence we may see
that the expression is not improper, if we are persuaded that it is
not without cause he so often threatens to give sure signs of his
vengeance, by blinding the reprobate, and hardening their hearts.
47. These three petitions, in which we specially commend
ourselves and all that we have to God, clearly show what we formerly
observed (sec. 38, 39,) that the prayers of Christians should be
public, and have respect to the public edification of the Church and
the advancement of believers in spiritual communion. For no one
requests that anything should be given to him as an individual, but
we all ask in common for daily bread and the forgiveness of sins,
not to be led into temptation, but delivered from evil. Moreover,
there is subjoined the reason for our great boldness in asking and
confidence of obtaining, (sec. 11, 36.) Although this does not exist
in the Latin copies, yet as it accords so well with the whole, we
cannot think of omitting it. The words are, THINE IS THE KINGDOM,
AND THE POWER, AND THE GLORY, FOR EVER. Here is the calm and firm
assurance of our faith. For were our prayers to be commended to God
by our own worth, who would venture even to whisper before him? Now,
however wretched we may be, however unworthy, however devoid of
commendation, we shall never want a reason for prayer, nor a ground
of confidence, since the kingdom, power, and glory, can never be
wrested from our Father. The last word is AMEN, by which is
expressed the eagerness of our desire to obtain the things which we
ask, while our hope is confirmed, that all things have already been
obtained and will assuredly be granted to us, seeing they have been
promised by God, who cannot deceive. This accords with the form of
expression to which we have already adverted: "Grant, O Lord, for
thy name's sake, not on account of us or of our righteousness." By
this the saints not only express the end of their prayers, but
confess that they are unworthy of obtaining did not God find the
cause in himself and were not their confidence founded entirely on
his nature.
48. All things that we ought, indeed all that we are able, to
ask of God, are contained in this formula, and as it were rule, of
prayer delivered by Christ, our divine Master, whom the Father has
appointed to be our teacher, and to whom alone he would have us to
listen, (Matth. 17. 5.) For he ever was the eternal wisdom of the
Father, and being made man, was manifested as the Wonderful, the
Counselor, (Isa. 11: 2; ix. 6.) Accordingly, this prayer is complete
in all its parts, so complete, that whatever is extraneous and
foreign to it, whatever cannot be referred to it, is impious and
unworthy of the approbation of God. For he has here summarily
prescribed what is worthy of him, what is acceptable to him, and
what is necessary for us; in short, whatever he is pleased to grant.
Those, therefore, who presume to go further and ask something more
from God, first seek to add of their own to the wisdom of God, (this
it is insane blasphemy to do;) secondly, refusing to confine
themselves within the will of God, and despising it, they wander as
their cupidity directs; lastly, they will never obtain anything,
seeing they pray without faith. For there cannot be a doubt that all
such prayers are made without faith, because at variance with the
word of God, on which if faith do not always lean it cannot possibly
stand. Those who, disregarding the Master's rule, indulge their own
wishes, not only have not the word of God, but as much as in them
lies oppose it. Hence Tertullian (De Fuga in Persequutione) has not
less truly than elegantly termed it _Lawful Prayer_, tacitly
intimating that all other prayers are lawless and illicit.
49. By this, however, we would not have it understood that we
are so restricted to this form of prayer as to make it unlawful to
change a word or syllable of it. For in Scripture we meet with many
prayers differing greatly from it in word, yet written by the same
Spirit, and capable of being used by us with the greatest advantage.
Many prayers also are continually suggested to believers by the same
Spirit, though in expression they bear no great resemblance to it.
All we mean to say is, that no man should wish, expect, or ask
anything which is not summarily comprehended in this prayer. Though
the words may be very different, there must be no difference in the
sense. In this way, all prayers, both those which are contained in
the Scripture, and those which come forth from pious breasts, must
be referred to it, certainly none can ever equal it, far less
surpass it in perfection. It omits nothing which we can conceive in
praise of God, nothing which we can imagine advantageous to man, and
the whole is so exact that all hope of improving it may well be
renounced. In short, let us remember that we have here the doctrine
of heavenly wisdom. God has taught what he willed; he willed what
was necessary.
50. But although it has been said above, (sec. 7, 27, &c.,)
that we ought always to raise our minds upwards towards God, and
pray without ceasing, yet such is our weakness, which requires to be
supported, such our torpor, which requires to be stimulated, that it
is requisite for us to appoint special hours for this exercise,
hours which are not to pass away without prayer, and during which
the whole affections of our minds are to be completely occupied;
namely, when we rise in the morning, before we commence our daily
work, when we sit down to food, when by the blessing of God we have
taken it, and when we retire to rest. This, however, must not be a
superstitious observance of hours, by which, as it were, performing
a task to God, we think we are discharged as to other hours; it
should rather be considered as a discipline by which our weakness is
exercised, and ever and anon stimulated. In particular, it must be
our anxious care, whenever we are ourselves pressed, or see others
pressed by any strait, instantly to have recourse to him not only
with quickened pace, but with quickened minds; and again, we must
not in any prosperity of ourselves or others omit to testify our
recognition of his hand by praise and thanksgiving. Lastly, we must
in all our prayers carefully avoid wishing to confine God to certain
circumstances, or prescribe to him the time, place, or mode of
action. In like manner, we are taught by this prayer not to fix any
law or impose any condition upon him, but leave it entirely to him
to adopt whatever course of procedure seems to him best, in respect
of method, time, and place. For before we offer up any petition for
ourselves, we ask that his will may be done, and by so doing place
our will in subordination to his, just as if we had laid a curb upon
it, that, instead of presuming to give law to God, it may regard him
as the ruler and disposer of all its wishes.
51. If, with minds thus framed to obedience, we allow ourselves
to be governed by the laws of Divine Providence, we shall easily
learn to persevere in prayer, and suspending our own desires wait
patiently for the Lord, certain, however little the appearance of it
may be, that he is always present with us, and will in his own time
show how very far he was from turning a deaf ear to prayers, though
to the eyes of men they may seem to be disregarded. This will be a
very present consolation, if at any time God does not grant an
immediate answer to our prayers, preventing us from fainting or
giving way to despondency, as those are wont to do who, in invoking
God, are so borne away by their own fervor, that unless he yield on
their first importunity and give present help, they immediately
imagine that he is angry and offended with them and abandoning all
hope of success cease from prayer. On the contrary, deferring our
hope with well tempered equanimity, let us insist with that
perseverance which is so strongly recommended to us in Scripture. We
may often see in The Psalms how David and other believers, after
they are almost weary of praying, and seem to have been beating the
air by addressing a God who would not hear, yet cease not to pray
because due authority is not given to the word of God, unless the
faith placed in it is superior to all events. Again, let us not
tempt God, and by wearying him with our importunity provoke his
anger against us. Many have a practice of formally bargaining with
God on certain conditions, and, as if he were the servant of their
lust, binding him to certain stipulations; with which if he do not
immediately comply, they are indignant and fretful, murmur,
complain, and make a noise. Thus offended, he often in his anger
grants to such persons what in mercy he kindly denies to others. Of
this we have a proof in the children of Israel, for whom it had been
better not to have been heard by the Lord, than to swallow his
indignation with their flesh, (Num. 11: 18, 33.)
52. But if our sense is not able till after long expectation to
perceive what the result of prayer is, or experience any benefit
from it, still our faith will assure us of that which cannot be
perceived by sense, viz., that we have obtained what was fit for us,
the Lord having so often and so surely engaged to take an interest
in all our troubles from the moment they have been deposited in his
bosom. In this way we shall possess abundance in poverty, and
comfort in affliction. For though all things fail, God will never
abandon us, and he cannot frustrate the expectation and patience of
his people. He alone will suffice for all, since in himself he
comprehends all good, and will at last reveal it to us on the day of
judgment, when his kingdom shall be plainly manifested. We may add,
that although God complies with our request, he does not always give
an answer in the very terms of our prayers but while apparently
holding us in suspense, yet in an unknown way, shows that our
prayers have not been in vain. This is the meaning of the words of
John, "If we know that he hear us, whatsoever we ask, we know that
we have the petitions that we desired of him," (1 John 5: 15.) It
might seem that there is here a great superfluity of words, but the
declaration is most useful, namely, that God, even when he does not
comply with our requests, yet listens and is favourable to our
prayers, so that our hope founded on his word is never disappointed.
But believers have always need of being supported by this patience,
as they could not stand long if they did not lean upon it. For the
trials by which the Lord proves and exercises us are severe, nay, he
often drives us to extremes, and when driven allows us long to stick
fast in the mire before he gives us any taste of his sweetness. As
Hannah says, "The Lord killeth, and maketh alive; he bringeth down
to the grave, and bringeth up," (1 Sam. 2: 6.) What could they here
do but become dispirited and rush on despair, were they not, when
afflicted, desolate, and half dead, comforted with the thought that
they are regarded by God, and that there will be an end to their
present evils. But however secure their hopes may stand, they in the
meantime cease not to pray, since prayer unaccompanied by
perseverance leads to no result.
Notes
[1] French, "Dont il sembleroit que ce fust chose supeflue de le
soliciter par prieres; veu que nous avons accoustume de soliciter
ceux qui ne pensent a nostre affaire, et qui sont endormis."--Whence
it would seem that it was a superfluous matter to solicit him by
prayer; seeing we are accustomed to solicit those who think not of
our business and who are slumbering.
[2] French, "Pourtant ce qui est escrit en la prophetie qu'on
attribue a Baruch, combien que l'autheur soit incertain, est tres
sainctement dit;"--However, what is written in the prophecy which is
attributed to Baruch, though the author is uncertain, is very holily
said.
[3] French, "il reconoissent le chastisement qu'ils ont merite;"--
they acknowledge the punishment which they have deserved.
[4] The French adds, "Ils voudront qu'on leur oste le mal de tests
et des reins, et seront contens qu'on ne touche point a la fievre;"-
-They would wish to get quit of the pain in the head and the loins,
and would be contented to leave the fever untouched.
[5] Latin, "prosternere preces." French, "mettent bas leurs
prieres;" -- lay low their prayers.
[6] The French adds, "duquel id n'eust pas autrement este asseure;"-
-of which he would not otherwise have felt assured.
[7] Latin, "Desine a me." French, "Retire-toy;"--Withdraw from me.
[8] French, "Confusion que nous avons, ou devons avoir en
nousmesmes;"-- confusion which we have, or ought to have, in
ourselves.
[9] Erasmus, though stumbling and walking blindfold in clear light,
ventures to write thus in a letter to Sadolet, 1530: "Primum,
constat nullum esse locum in divinis voluminibus, qui permittat
invocare divos nisi fortasse detorquere huc placet, quod dives in
Evangelica parabola implorat opem Abrahae. Quanquam autem in re
tanta novare quicquam praeter auctoritatem Scripturae, merito
periculosum videri possit, tamen invocationem divorum nusquam
improbo," &c.--First, it is clear that there is no passage in the
Sacred Volume which permits the invocation of saints, unless we are
pleased to wrest to this purpose what is said in the parable as to
the rich man imploring the help of Abraham. But though in so weighty
a matter it may justly seem dangerous to introduce anything without
the authority of Scripture, I by no means condemn the invocation of
saints, &c.
[10] Latin, "Pastores;"--French, "ceux qui se disent prelats, cures,
ou precheurs;"--those who call themselves prelates, curates, or
preachers.
[11] French, "Mais encore qu'ils taschent de laver leur mains d'un
si vilain sacrilege, d'autant qu'il ne se commet point en leurs
messes ni en leurs vespres; sous quelle couleur defendront ils ces
blasphemes qu'il lisent a pleine gorge, ou ils prient St Eloy ou St
Medard, de regarder du ciel leurs serviteurs pour les aider? mesmes
ou ils supplient la vierge Marie de commander a son fils qu'il leur
ottroye leur requestes?"--But although they endeavour to wash their
hands of the vile sacrilege, inasmuch as it is not committed in
their masses or vespers, under what pretext will they defend those
blasphemies which they repeat with full throat, in which they pray
St Eloy or St Medard to look from heaven upon their servants and
assist them; even supplicate the Virgin Mary to command her Son to
grant their requests?
[12] The French adds, "et quasi en une fourmiliere de saincts;"--and
as it were a swarm of saints.
[13] French, "C'est chose trop notoire de quel bourbieu ou de quelle
racaille ils tirent leur saincts."-It is too notorious out of what
mire or rubbish they draw their saints.
[14] French, "Cette longueur de priere a aujourd'hui sa vogue en la
Papaute, et procede de cette mesme source; c'est que les uns
barbotant force Ave Maria, et reiterant cent fois un chapelet,
perdent une partie du temps; les autres, comme les chanoines et
caphars, en abayant le parchemin jour et nuict, et barbotant leur
breviaire vendent leur coquilles au peuple."--This long prayer is at
present in vogue among the Papists, and proceeds from the same
cause: some muttering a host of Ave Marias, and going over their
beads a hundred times, lose part of their time; others, as the
canons and monks grumbling over their parchment night and day, and
muttering their breviary, sell their cockleshells to the people.
[15] Calvin translates, "Te expectat Deus, laus in Sion,"--God, the
praise in Sion waiteth for thee.
[16] See Book 1: chap. 11: sec. 7,13, on the subject of images in
churches. Also Book 4: chap. 4: sec. 8, and chap. 5: sec. 18, as to
the ornaments of churches.
[17] This clause of the sentence is omitted in the French.
[18] The French adds, "ou on en avoit tousjours use;"--where it had
always been used.
[19] The whole of this quotation is omitted in the French.
[20] French, "Mais il adjouste d'autre part, que quand il se
souvenoit du fruict et de l'edification qu'il avoit recue en oyant
chanter a l'Eglise il enclinoit plus a l'autre partie, c'est,
approuver le chant;"--but he adds on the other hand that when he
called to mind the fruit and edification which he had received from
hearing singing in the church, he inclined more to the other side;
that is, to approve singing.
[21] French, "Qui est-ce donc qui se pourra assez esmerveiller d'une
audace tant effrenee qu'ont eu les Papistes et ont encore, qui
contre la defense de l'Apostre, chantent et brayent de langue
estrange et inconnue, en laquelle le plus souvent ils n'entendent
pas eux mesmes une syllabe, et ne veulent que les autres y
entendent?"--Who then can sufficiently admire the unbridled audacity
which the Papists have had, and still have, who, contrary to the
prohibition of the Apostle, chant and bray in a foreign and unknown
tongue, in which, for the most part, they do not understand one
syllable, and which they have no wish that others understand?
[22] Augustine in Enchiridion ad Laurent. 30: 116. Pseudo-Chrysost.
in Homilies on Matthew, hom. 14: See end of sec. 53.
[23] "Dont il est facile de juger que ce qui est adjouste en S.
Matthieu, et qu'aucuns ont pris pour une septieme requeste, n'est
qu'un explication de la sixieme, et se doit a icelle rapporter;"--
Whence it is easy to perceive that what is added in St Matthew, and
which some have taken for a seventh petition, is only an explanation
of the sixth, and ought to be referred to it.
[24] French, "Quelque mauvaistie qu'ayons eue, ou quelque
imperfection ou pourete qui soit en nous;"-whatever wickedness we
may have done, or whatever imperfection or poverty there may be in
us.
[25] French, "Telles disciples qu'ils voudront;"--such disciples as
they will.
[26] The French adds, "que Dieu nous a donnee et faite;"--which God
has given and performed to us.
[27] James 1: 2, 14; Matth. 4: 1, 3; I Thess. 3: 5.
[28] 2 Cor. 6: 7, 8.
[29] Ps. 26: 2
[30] Gen. 22: 1; Deut. 8: 2; 13: 3. For the sense in which God is
said to lead us into temptation. see the end of this section.
[31] 1 Cor. 10: 13; 2 Pet. 2: 9
[32] 1 Pet. 5: 8
Calvin, Institutes of the Christian Religion, Vol. 3, Part 25
(continued in part 26...)
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file: /pub/resources/text/ipb-e/epl-04: cvin3-25.txt
.