Front Page Titles (by Subject) CHAPTER III.: REGENERATION BY FAITH. OF REPENTANCE. - The Institutes of the Christian Religion
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CHAPTER III.: REGENERATION BY FAITH. OF REPENTANCE. - John Calvin, The Institutes of the Christian Religion 
The Institutes of the Christian Religion, trans. Henry Beveridge (Edinburgh: Calvin Translation Society, 1846). 2 volumes in 1.
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REGENERATION BY FAITH. OF REPENTANCE.
This chapter is divided into five parts. I. The title of the chapter seems to promise a treatise on Faith, but the only subject here considered is Repentance, the inseparable attendant of faith. And, first, various opinions on the subject of repentance are stated, sec. 1—4. II. An exposition of the orthodox doctrine of Repentance, sec. 5—9. III. Reasons why repentance must be prolonged to the last moment of life, sec. 10—14. IV. Of the fruits of repentance, or its object and tendency, sec. 15—20. V. The source whence repentance proceeds, sec. 21—24. Of the sin against the Holy Spirit, and the impenitence of the reprobate, sec. 25.
Connection of this chapter with the previous one and the subsequent chapters. Repentance follows faith, and is produced by it. Reason. Error of those who take a contrary view.
Their First Objection. Answer. In what sense the origin of Repentance ascribed to Faith. Cause of the erroneous idea that faith is produced by repentance. Refutation of it. The hypocrisy of Monks and Anabaptists in assigning limits to repentance exposed.
A second opinion concerning repentance considered.
A third opinion, assigning two forms to repentance, a legal and an Evangelical. Examples of each.
The orthodox doctrine of Repentance. 1. Faith and Repentance to be distinguished, not confounded or separated. 2. A consideration of the name. 3. A definition of the thing, or what repentance is. Doctrine of the Prophets and Apostles.
Explanation of the definition. This consists of three parts. 1. Repentance is a turning of our life unto God. This described and enlarged upon.
2. Repentance produced by fear of God. Hence the mention of divine judgment by the Prophets and Apostles. Example. Exposition of the second branch of the definition from a passage in Paul. Why the fear of God is the first part of Repentance.
3. Repentance consists in the mortification of the flesh and the quickening of the Spirit. These required by the Prophets. They are explained separately.
How this mortification and quickening are produced. Repentance just a renewal of the divine image in us. Not completed in a moment, but extends to the last moment of life.
Reasons why repentance must so extend. Augustine’s opinion as to concupiscence in the regenerate examined. A passage of Paul which seems to confirm that opinion.
Answer. Confirmation of the answer by the Apostle himself. Another confirmation from a precept of the law. Conclusion.
Exception, that those desires only are condemned which are repugnant to the order of God. Desires not condemned in so far as natural, but in so far as inordinate. This held by Augustine.
Passages from Augustine to show that this was his opinion. Objection from a passage in James.
Another objection of the Anabaptists and Libertines to the continuance of repentance throughout the present life. An answer disclosing its impiety. Another answer, founded on the absurdities to which it leads. A third answer, contrasting sincere Christian repentance with the erroneous view of the objectors. Confirmation from the example and declaration of an Apostle.
Of the fruits of repentance. Carefulness. Excuse. Indignation. Fear. Desire. Zeal. Revenge. Moderation to be observed, as most sagely counselled by Bernard.
Internal fruits of Repentance. 1. Piety towards God. 2. Charity towards man. 3. Purity of life. How carefully these fruits are commended by the Prophets. External fruits of repentance. Bodily exercises too much commended by ancient writers. Twofold excess in regard to them.
Delusion of some who consider these external exercises as the chief part of Repentance. Why received in the Jewish Church. The legitimate use of these exercises in the Christian Church.
The principal part of repentance consists in turning to God. Confession and acknowledgment of sins. What their nature should be. Distinction between ordinary and special repentance. Use of this distinction.
End of Repentance. Its nature shown by the preaching of John Baptist, our Saviour, and his Apostles. The sum of this preaching.
Christian repentance terminates with our life.
Repentance has its origin in the grace of God, as communicated to the elect, whom God is pleased to save from death. The hardening and final impenitence of the reprobate. A passage of an Apostle as to voluntary reprobates, gives no countenance to the Novatians.
Of the sin against the Holy Ghost. The true definition of this sin as proved and explained by Scripture. Who they are that sin against the Holy Spirit. Examples:—1. The Jews resisting Stephen. 2. The Pharisees. Definition confirmed by the example of Paul.
Why that sin unpardonable. The paralogism of the Novatians in wresting the words of the Apostle examined. Two passages from the same Apostle.
First objection to the above doctrine. Answer. Solution of a difficulty founded on the example of Esau and the threatening of a Prophet. Second objection.
Third objection, founded on the seeming approval of the feigned repentance of the ungodly, as Ahab. Answer. Confirmation from the example of Esau. Why God bears for a time with the ungodly, pretending repentance. Exception.
Although we have already in some measure shown how faith possesses Christ, and gives us the enjoyment of his benefits, the subject would still be obscure were we not to add an exposition of the effects resulting from it. The sum of the Gospel is, not without good reason, made to consist in repentance and forgiveness of sins; and, therefore, where these two heads are omitted, any discussion concerning faith will be meagre and defective, and indeed almost useless. Now, since Christ confers upon us, and we obtain by faith, both free reconciliation and newness of life, reason and order require that I should here begin to treat of both. The shortest transition, however, will be from faith to repentance; for repentance being properly understood, it will better appear how a man is justified freely by faith alone, and yet that holiness of life, real holiness, as it is called, is inseparable from the free imputation of righteousness.1 That repentance not only always follows faith, but is produced by it, ought to be without controversy (see Calvin in Joann. i. 13). For since pardon and forgiveness are offered by the preaching of the Gospel, in order that the sinner, delivered from the tyranny of Satan, the yoke of sin, and the miserable bondage of iniquity, may pass into the kingdom of God, it is certain that no man can embrace the grace of the Gospel without betaking himself from the errors of his former life into the right path and making it his whole study to practise repentance. Those who think that repentance precedes faith instead of flowing from, or being produced by it, as the fruit by the tree, have never understood its nature, and are moved to adopt that view on very insufficient grounds.
Christ and John. it is said, in their discourses, first exhort the people to repentance, and then add, that the kingdom of heaven is at hand (Matth. iii. 2; iv. 17). Such, too, is the message which the Apostles received, and such the course which Paul followed, as is narrated by Luke (Acts xx. 21). But clinging superstitiously to the juxta-position of the syllables, they attend not to the coherence of meaning in the words. For when our Lord and John begin their preaching thus, “Repent, for the kingdom of heaven is at hand” (Matth. iii. 2), do they not deduce repentance as a consequence of the offer of grace and promise of salvation? The force of the words, therefore, is the same as if it were said, As the kingdom of heaven is at hand, for that reason repent. For Matthew, after relating that John so preached, says that therein was fulfilled the prophecy concerning the voice of one crying in the desert, “Prepare ye the way of the Lord, make straight in the desert a highway for our God” (Isaiah xl. 3). But in the Prophet that voice is ordered to commence with consolation and glad tidings. Still, when we attribute the origin of repentance to faith, we do not dream of some period of time in which faith is to give birth to it: we only wish to show that a man cannot seriously engage in repentance unless he know that he is of God. But no man is truly persuaded that he is of God until he have embraced his offered favour. These things will be more clearly explained as we proceed. Some are perhaps misled by this, that not a few are subdued by terror of conscience, or disposed to obedience before they have been imbued with a knowledge, nay, before they have had any taste of the divine favour (see Calvin in Acts xx. 21). This is that initial fear1 which some writers class among the virtues, because they think it approximates to true and genuine obedience. But we are not here considering the various modes in which Christ draws us to himself, or prepares us for the study of piety: All I say is, that no righteousness can be found where the Spirit, whom Christ received in order to communicate it to his members, reigns not. Then, according to the passage in the Psalms, “There is foreiveness with thee, that thou mayest be feared” (Psalm cxxx. 4), no man will ever reverence God who does not trust that God is propitious to him, no man will ever willingly set himself to observe the Law who is not persuaded that his services are pleasing to God. The indulgence of God in tolerating and pardoning our iniquities is a sign of paternal favour. This is also clear from the exhortation in Hosea, “Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up” (Hos. vi. 1); the hope of pardon is employed as a stimulus to prevent us from becoming reckless in sin. But there is no semblance of reason in the absurd procedure of those who, that they may begin with repentance, prescribe to their neophytes certain days during which they are to exercise themselves in repentance, and after these are elapsed, admit them to communion in Gospel grace. I allude to great numbers of Anabaptists, those of them especially who plume themselves on being spiritual, and their associates the Jesuits, and others of the same stamp. Such are the fruits which their giddy spirit produces, that repentance, which in every Christian man lasts as long as life, is with them completed in a few short days.
Certain learned men, who lived long before the present day, and were desirous to speak simply and sincerely, according to the rule of Scripture, held that repentance consists of two parts, mortification and quickening. By mortification they mean, grief of soul and terror, produced by a conviction of sin and a sense of the divine judgment. For when a man is brought to a true knowledge of sin, he begins truly to hate and abominate sin. He also is sincerely dissatisfied with himself, confesses that he is lost and undone, and wishes he were different from what he is. Moreover, when he is touched with some sense of the divine justice (for the one conviction immediately follows the other), he lies terror-struck and amazed, humbled and dejected, desponds and despairs. This, which they regarded as the first part of repentance, they usually termed contrition. By quickening they mean, the comfort which is produced by faith, as when a man prostrated by a consciousness of sin, and smitten with the fear of God, afterwards beholding his goodness, and the mercy, grace, and salvation obtained through Christ, looks up, begins to breathe, takes courage, and passes, as it were, from death unto life. I admit that these terms, when rightly interpreted, aptly enough express the power of repentance; only I cannot assent to their using the term quickening, for the joy which the soul feels after being calmed from perturbation and fear. It more properly means, that desire of pious and holy living which springs from the new birth; as if it were said, that the man dies to himself that he may begin to live unto God.
Others seeing that the term is used in Scripture in different senses, have set down two forms of repentance, and, in order to distinguish them, have called the one Legal repentance; or that by which the sinner, stung with a sense of his sin, and overwhelmed with fear of the divine anger, remains in that state of perturbation, unable to escape from it. The other they term Evangelical repentance; or that by which the sinner, though grievously downcast in himself, yet looks up and sees in Christ the cure of his wound, the solace of his terror, the haven of rest from his misery. They give Cain, Saul, and Judas,1 as examples of legal repentance. Scripture, in describing what is called their repentance, means that they perceived the heinousness of their sins, and dreaded the divine anger; but, thinking only of God as a judge and avenger, were overwhelmed by the thought. Their repentance, therefore, was nothing better than a kind of threshold to hell, into which having entered even in the present life, they began to endure the punishment inflicted by the presence of an offended God. Examples of evangelical repentance we see in all those who, first stung with a sense of sin, but afterwards raised and revived by confidence in the divine mercy, turned unto the Lord.2 Hezekiah was frightened on receiving the message of his death, but praying with tears, and beholding the divine goodness, regained his confidence. The Ninevites were terrified at the fearful announcement of their destruction; but clothing themselves in sackcloth and ashes, they prayed, hoping that the Lord might relent and avert his anger from them. David confessed that he had sinned greatly in numbering the people, but added, “Now, I beseech thee, O Lord, take away the iniquity of thy servant.” When rebuked by Nathan, he acknowledged the crime of adultery, and humbled himself before the Lord; but he, at the same time, looked for pardon. Similar was the repentance of those who, stung to the heart by the preaching of Peter, yet trusted in the divine goodness, and added, “Men and brethren, what shall we do?” Similar was the case of Peter himself, who indeed wept bitterly, but ceased not to hope.
Though all this is true, yet the term repentance (in so far as I can ascertain from Scripture) must be differently taken. For in comprehending faith under repentance, they are at variance with what Paul says in the Acts, as to his “testifying both to the Jews and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ” (Acts xx. 21). Here he mentions faith and repentance as two different things. What then? Can true repentance exist without faith? By no means. But although they cannot be separated, they ought to be distinguished. As there is no faith without hope, and yet faith and hope are different, so repentance and faith, though constantly linked together, are only to be united, not confounded. I am not unaware that under the term repentance is comprehended the whole work of turning to God, of which not the least important part is faith; but in what sense this is done will be perfectly obvious, when its nature and power shall have been explained. The term repentance is derived in the Hebrew from conversion, or turning again; and in the Greek from a change of mind and purpose; nor is the thing meant inappropriate to both derivations, for it is substantially this, that withdrawing from ourselves we turn to God, and laying aside the old, put on a new mind. Wherefore, it seems to me, that repentance may be not inappropriately defined thus: A real conversion of our life unto God, proceeding from sincere and serious fear of God; and consisting in the mortification of our flesh and the old man, and the quickening of the Spirit. In this sense are to be understood all those addresses in which the prophets first, and the apostles afterwards, exhorted the people of their time to repentance. The great object for which they laboured was, to fill them with confusion for their sins and dread of the divine judgment, that they might fall down and humble themselves before him whom they had offended, and, with true repentance, betake themselves to the right path. Accordingly, they use indiscriminately in the same sense, the expressions, turning, or returning to the Lord; repenting, doing repentance.1 Whence, also, the sacred history describes it as repentance towards God, when men who disregarded him and wantoned in their lusts begin to obey his word, and are prepared to go whithersoever he may call them. And John Baptist and Paul, under the expression, bringing forth fruits meet for repentance, described a course of life exhibiting and bearing testimony, in all its actions, to such a repentance.
But before proceeding farther, it will be proper to give a clearer exposition of the definition which we have adopted. There are three things, then, principally to be considered in it. First, in the conversion of the life to God, we require a transformation not only in external works, but in the soul itself, which is able only after it has put off its old habits to bring forth fruits conformable to its renovation. The prophet, intending to express this, enjoins those whom he calls to repentance to make them “a new heart and a new spirit” (Ezek. xviii. 31). Hence Moses, on several occasions, when he would show how the Israelites were to repent and turn to the Lord, tells them that it must be done with the whole heart, and the whole soul (a mode of expression of frequent recurrence in the prophets), and by terming it the circumcision of the heart, points to the internal affections. But there is no passage better fitted to teach us the genuine nature of repentance than the following: “If thou wilt return, O Israel, saith the Lord, return unto me.” “Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart” (Jer. iv. 1—4). See how he declares to them that it will be of no avail to commence the study of righteousness unless impiety shall first have been eradicated from their inmost heart. And to make the deeper impression, he reminds them that they have to do with God, and can gain nothing by deceit, because he hates a double heart. For this reason Isaiah derides the preposterous attempts of hypocrites, who zealously aimed at an external repentance by the observance of ceremonies, but in the meanwhile cared not “to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free” (Isaiah lviii. 6). In these words he admirably shows wherein the acts of unfeigned repentance consist.
The second part of our definition is, that repentance proceeds from a sincere fear of God. Before the mind of the sinner can be inclined to repentance, he must be aroused by the thought of divine judgment; but when once the thought that God will one day ascend his tribunal to take an account of all words and actions has taken possession of his mind, it will not allow him to rest, or have one moment’s peace, but will perpetually urge him to adopt a different plan of life, that he may be able to stand securely at that judgment-seat. Hence the Scripture, when exhorting to repentance, often introduces the subject of judgment as in Jeremiah, “Lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings” (Jer. iv. 4). Paul, in his discourse to the Athenians, says, “The times of this ignorance God winked at; but now commandeth all men everywhere to repent: because he hath appointed a day, in the which he will judge the world in righteousness” (Acts xvii. 30, 31). The same thing is repeated in several other passages. Sometimes God is declared to be a judge, from the punishments already inflicted, thus leading sinners to reflect that worse awaits them if they do not quickly repent. There is an example of this in the xxixth chapter of Deuteronomy. As repentance begins with dread and hatred of sin, the Apostle sets down godly sorrow as one of its causes (2 Cor vii. 10). By godly sorrow he means when we not only tremble at the punishment, but hate and abhor the sin, because we know it is displeasing to God. It is not strange that this should be, for unless we are stung to the quick, the sluggishness of our carnal nature cannot be corrected; nay, no degree of pungency would suffice for our stupor and sloth, did not God lift the rod and strike deeper. There is, moreover, a rebellious spirit which must be broken as with hammers. The stern threatenings which God employs are extorted from him by our depraved dispositions. For while we are asleep it were in vain to allure us by soothing measures. Passages to this effect are everywhere to be met with, and I need not quote them. But there is another reason why the fear of God lies at the root of repentance—viz. that though the life of man were possessed of all kinds of virtue, still if they do not bear reference to God, how much soever they may be lauded in the world, they are mere abomination in heaven, inasmuch as it is the principal part of righteousness to render to God that service and honour of which he is impiously defrauded, whenever it is not our express purpose to submit to his authority.
We must now explain the third part of the definition, and show what is meant when we say that repentance consists of two parts—viz. the mortification of the flesh, and the quickening of the Spirit. The prophets, in accommodation to a carnal people, express this in simple and homely terms, but clearly, when they say, “Depart from evil, and do good” (Ps. xxxiv. 14). “Wash you, make you clean, put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment; relieve the oppressed,” &c. (Isaiah i. 16, 17). In dissuading us from wickedness they demand the entire destruction of the flesh, which is full of perverseness and malice. It is a most difficult and arduous achievement to renounce ourselves, and lay aside our natural disposition. For the flesh must not be thought to be destroyed unless everything that we have of our own is abolished. But seeing that all the desires of the flesh are enmity against God (Rom. viii. 7), the first step to the obedience of his law is the renouncement of our own nature. Renovation is afterwards manifested by the fruits produced by it—viz. justice, judgment, and mercy. Since it were not sufficient duly to perform such acts, were not the mind and heart previously endued with sentiments of justice, judgment, and mercy, this is done when the Holy Spirit, instilling his holiness into our souls, so inspires them with new thoughts and affections, that they may justly be regarded as new. And, indeed, as we are naturally averse to God, unless self-denial precede, we shall never tend to that which is right. Hence we are so often enjoined to put off the old man, to renounce the world and the flesh, to forsake our lusts, and be renewed in the spirit of our mind. Moreover, the very name mortification reminds us how difficult it is to forget our former nature, because we hence infer that we cannot be trained to the fear of God, and learn the first principles of piety, unless we are violently smitten with the sword of the Spirit and annihilated, as if God were declaring, that to be ranked among his sons there must be a destruction of our ordinary nature.
Both of these we obtain by union with Christ. For if we have true fellowship in his death, our old man is crucified by his power, and the body of sin becomes dead, so that the corruption of our original nature is never again in full vigour (Rom. vi. 5, 6). If we are partakers in his resurrection, we are raised up by means of it to newness of life which conforms us to the righteousness of God. In one word, then, by repentance I understand regeneration,1 the only aim of which is to form in us anew the image of God, which was sullied, and all but effaced by the transgression of Adam. So the Apostle teaches when he says, “We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord.” Again, “Be renewed in the spirit of your mind,” and “put ye on the new man, which after God is created in righteousness and true holiness.” Again, “Put ye on the new man, which is renewed in knowledge after the image of him that created him.”1 Accordingly through the blessing of Christ we are renewed by that regeneration into the righteousness of God from which we had fallen through Adam, the Lord being pleased in this manner to restore the integrity of all whom he appoints to the inheritance of life. This renewal, indeed, is not accomplished in a moment, a day, or a year, but by uninterrupted, sometimes even by slow, progress God abolishes the remains of carnal corruption in his elect, cleanses them from pollution, and consecrates them as his temples, restoring all their inclinations to real purity, so that during their whole lives they may practise repentance, and know that death is the only termination to this warfare. The greater is the effrontery of an impure raver and apostate, named Staphylus, who pretends that I confound the condition of the present life with the celestial glory, when, after Paul, I make the image of God to consist in righteousness and true holiness; as if in every definition it were not necessary to take the thing defined in its integrity and perfection. It is not denied that there is room for improvement; but what I maintain is that the nearer any one approaches in resemblance to God, the more does the image of God appear in him. That believers may attain to it, God assigns repentance as the goal towards which they must keep running during the whole course of their lives.
By regeneration the children of God are delivered from the bondage of sin, but not as if they had already obtained full possession of freedom, and no longer felt any annoyance from the flesh. Materials for an unremitting contest remain, that they may be exercised, and not only exercised, but may better understand their weakness. All writers of sound judgment agree in this, that, in the regenerate man, there is still a spring of evil which is perpetually sending forth desires that allure and stimulate him to sin. They also acknowledge that the saints are still so liable to the disease of concupiscence, that, though opposing it, they cannot avoid being ever and anon prompted and incited to lust, avarice, ambition, or other vices. It is unnecessary to spend much time in investigating the sentiments of ancient writers. Augustine alone may suffice, as he has collected all their opinions with great care and fidelity.2 Any reader who is desirous to know the sense of antiquity may obtain it from him. There is this difference apparently between him and us, that while he admits that believers, so long as they are in the body, are so liable to concupiscence that they cannot but feel it, he does not venture to give this disease the name of sin. He is contented with giving it the name of infirmity, and says, that it only becomes sin when either external act or consent is added to conception or apprehension; that is, when the will yields to the first desire. We again regard it as sin whenever man is influenced in any degree by any desire contrary to the law of God; nay, we maintain that the very pravity which begets in us such desires is sin. Accordingly, we hold that there is always sin in the saints, until they are freed from their mortal frame, because depraved concupiscence resides in their flesh, and is at variance with rectitude. Augustine himself does not always refrain from using the name of sin, as when he says, “Paul gives the name of sin to that carnal concupiscence from which all sins arise. This in regard to the saints loses its dominion in this world, and is destroyed in heaven.” In these words he admits that believers, in so far as they are liable to carnal concupiscence, are chargeable with sin.
When it is said that God purifies his Church, so as to be “holy and without blemish” (Eph. v. 26, 27), that he promises this cleansing by means of baptism, and performs it in his elect, I understand that reference is made to the guilt rather than to the matter of sin. In regenerating his people God indeed accomplishes this much for them; he destroys the dominion of sin,1 by supplying the agency of the Spirit, which enables them to come off victorious from the contest. Sin, however, though it ceases to reign, ceases not to dwell in them. Accordingly, though we say that the old man is crucified, and the law of sin is abolished in the children of God (Rom. vi. 6), the remains of sin survive, not to have dominion, but to humble them under a consciousness of their infirmity. We admit that these remains, just as if they had no existence, are not imputed, but we, at the same time, contend that it is owing to the mercy of God that the saints are not charged with the guilt which would otherwise make them sinners before God. It will not be difficult for us to confirm this view, seeing we can support it by clear passages of Scripture. How can we express our view more plainly than Paul does in Rom. vii. 6? We have elsewhere shown, and Augustine by solid reasons proves, that Paul is there speaking in the person of a regenerated man. I say nothing as to his use of the words evil and sin. However those who object to our view may quibble on these words, can any man deny that aversion to the law of God is an evil, and that hinderance to righteousness is sin? In short, who will not admit that there is guilt where there is spiritual misery? But all these things Paul affirms of this disease. Again, the law furnishes us with a clear demonstration by which the whole question may be quickly disposed of. We are enjoined to love God with all our heart, with all our soul, with all our strength. Since all the faculties of our soul ought thus to be engrossed with the love of God, it is certain that the commandment is not fulfilled by those who receive the smallest desire into their heart, or admit into their minds any thought whatever which may lead them away from the love of God to vanity. What then? Is it not through the faculties of mind that we are assailed with sudden motions, that we perceive sensual, or form conceptions of mental objects? Since these faculties give admission to vain and wicked thoughts, do they not show that to that extent they are devoid of the love of God? He, then, who admits not that all the desires of the flesh are sins, and that that disease of concupiscence, which they call a stimulus, is a fountain of sin, must of necessity deny that the transgression of the law is sin.
If any one thinks it absurd thus to condemn all the desires by which man is naturally affected, seeing they have been implanted by God the author of nature, we answer, that we by no means condemn those appetites which God so implanted in the mind of man at his first creation, that they cannot be eradicated without destroying human nature itself, but only the violent lawless movements which war with the order of God. But as, in consequence of the corruption of nature, all our faculties are so vitiated and corrupted, that a perpetual disorder and excess is apparent in all our actions, and as the appetites cannot be separated from this excess, we maintain that therefore they are vicious; or, to give the substance in fewer words, we hold that all human desires are evil, and we charge them with sin not in as far as they are natural, but because they are inordinate, and inordinate because nothing pure and upright can proceed from a corrupt and polluted nature. Nor does Augustine depart from this doctrine in reality so much as in appearance. From an excessive dread of the invidious charge with which the Pelagians assailed him, he sometimes refrains from using the term sin in this sense; but when he says (ad Bonif.) that the law of sin remaining in the saints, the guilt only is taken away, he shows clearly enough that his view is not very different from ours.
We will produce some other passages to make it more apparent what his sentiments were. In his second book against Julian, he says, “This law of sin is both remitted in spiritual regeneration and remains in the mortal flesh; remitted, because the guilt is forgiven in the sacrament by which believers are regenerated, and yet remains, inasmuch as it produces desires against which believers fight.” Again, “Therefore the law of sin (which was in the members of this great Apostle also) is forgiven in baptism, not ended.” Again, “The law of sin, the guilt of which, though remaining, is forgiven in baptism, Ambrose called iniquity, for it is iniquitous for the flesh to lust against the Spirit.” Again, “Sin is dead in the guilt by which it bound us; and until it is cured by the perfection of burial, though dead it rebels.” In the fifth book he says still more plainly, “As blindness of heart is the sin by which God is not believed; and the punishment of sin, by which a proud heart is justly punished; and the cause of sin, when through the error of a blinded heart any evil is committed: so the lust of the flesh, against which the good Spirit wars, is also sin, because disobedient to the authority of the mind; and the punishment of sin, because the recompense rendered for disobedience; and the cause of sin, consenting by revolt or springing up through contamination.” He here without ambiguity calls it sin, because the Pelagian heresy being now refuted, and the sound doctrine confirmed, he was less afraid of calumny. Thus, also, in his forty-first Homily on John, where he speaks his own sentiments without controversy, he says, “If with the flesh you serve the law of sin, do what the Apostle himself says, ‘Let not sin, therefore, reign in your mortal body, that ye should obey it in the lusts thereof’ (Rom. vi. 12). He does not say, Let it not be, but Let it not reign. As long as you live there must be sin in your members; but at least let its dominion be destroyed; do not what it orders.” Those who maintain that concupiscence is not sin, are wont to found on the passage of James, “Then, when lust hath conceived, it bringeth forth sin” (James i. 15). But this is easily refuted: for unless we understand him as speaking only of wicked works or actual sins, even a wicked inclination will not be accounted sin. But from his calling crimes and wicked deeds the fruits of lust, and also giving them the name of sins, it does not follow that the lust itself is not an evil, and in the sight of God deserving of condemnation.
Some Anabaptists in the present age mistake some indescribable sort of frenzied excess for the regeneration of the Spirit, holding that the children of God are restored to a state of innocence, and, therefore, need give themselves no anxiety about curbing the lust of the flesh; that they have the Spirit for their guide, and under his agency never err.1 It would be incredible that the human mind could proceed to such insanity, did they not openly and exultingly give utterance to their dogma. It is indeed monstrous, and yet it is just, that those who have resolved to turn the word of God into a lie, should thus be punished for their blasphemous audacity. Is it indeed true, that all distinction between base and honourable, just and unjust, good and evil, virtue and vice, is abolished? The distinction, they say, is from the curse of the old Adam, and from this we are exempted by Christ. There will be no difference, then, between whoredom and chastity, sincerity and craft, truth and falsehood, justice and robbery. Away with vain fear! (they say), the Spirit will not bid you do anything that is wrong, provided you sincerely and boldly leave yourself to his agency. Who is not amazed at such monstrous doctrines? And yet this philosophy is popular with those who, blinded by insane lusts, have thrown off common sense. But what kind of Christ, pray, do they fabricate? what kind of Spirit do they belch forth? We acknowledge one Christ, and his one Spirit, whom the prophets foretold and the Gospel proclaims as actually manifested, but we hear nothing of this kind respecting him. That Spirit is not the patron of murder, adultery, drunkenness, pride, contention, avarice, and fraud, but the author of love, chastity, sobriety, modesty, peace, moderation, and truth. He is not a Spirit of giddiness, rushing rashly and precipitately, without regard to right and wrong, but full of wisdom and understanding, by which he can duly distinguish between justice and injustice. He instigates not to lawless and unrestrained licentiousness, but, discriminating between lawful and unlawful, teaches temperance and moderation. But why dwell longer in refuting that brutish frenzy? To Christians the Spirit of the Lord is not a turbulent phantom, which they themselves have produced by dreaming, or received ready-made by others; but they religiously seek the knowledge of him from Scripture, where two things are taught concerning him: first, that he is given to us for sanctification, that he may purge us from all iniquity and defilement, and bring us to the obedience of divine rigteousness, an obedience which cannot exist unless the lusts to which these men would give loose reins are tamed and subdued; secondly, that though purged by his sanctification, we are still beset by many vices and much weakness, so long as we are enclosed in the prison of the body. Thus it is, that placed at a great distance from perfection, we must always be endeavouring to make some progress, and daily struggling with the evil by which we are entangled. Whence, too, it follows that, shaking off sloth and security, we must be intently vigilant, so as not to be taken unawares in the snares of our flesh; unless, indeed, we presume to think that we have made greater progress than the Apostle, who was buffeted by a messenger of Satan, in order that his strength might be perfected in weakness, and who gives in his own person a true, not a fictitious representation, of the strife between the Spirit and the flesh (2 Cor. xii. 7, 9; Rom. vii. 6).
The Apostle, in his description of repentance (2 Cor. vii. 2), enumerates seven causes, effects, or parts belonging to it, and that on the best grounds. These are carefulness, excuse, indignation, fear, desire, zeal, revenge. It should not excite surprise that I venture not to determine whether they ought to be regarded as causes or effects: both views may be maintained. They may also be called affections conjoined with repentance; but as Paul’s meaning may be ascertained without entering into any of these questions, we shall be contented with a simple exposition. He says then that godly sorrow produces carefulness. He who is really dissatisfied with himself for sinning against his God, is, at the same time, stimulated to care and attention, that he may completely disentangle himself from the chains of the devil, and keep a better guard against his snares, so as not afterwards to lose the guidance of the Holy Spirit, or be overcome by security. Next comes excuse, which in this place means not defence, in which the sinner to escape the judgment of God either denies his fault or extenuates it, but apologising, which trusts more to intercession than to the goodness of the cause; just as children not altogether abandoned, while they acknowledge and confess their errors, yet employ deprecation; and to make room for it, testify, by every means in their power, that they have by no means cast off the reverence which they owe to their parents; in short, endeavour by excuse not to prove themselves righteous and innocent, but only to obtain pardon. Next follows indignation, under which the sinner inwardly murmurs, expostulates, and is offended with himself on recognising his perverseness and ingratitude to God. By the term fear is meant that trepidation which takes possession of our minds whenever we consider both what we have deserved, and the fearful severity of the divine anger against sinners. Accordingly, the exceeding disquietude which we must necessarily feel, both trains us to humility and makes us more cautious for the future. But if the carefulness or anxiety which he first mentioned is the result of fear, the connection between the two becomes obvious. Desire seems to me to be used as equivalent to diligence in duty, and alacrity in doing service, to which the sense of our misdeeds ought to be a powerful stimulus. To this also pertains zeal, which immediately follows; for it signifies the ardour with which we are inflamed when such goads as these are applied to us. “What have I done? Into what abyss had I fallen had not the mercy of God prevented?” The last of all is revenge, for the stricter we are with ourselves, and the severer the censure we pass upon our sins, the more ground we have to hope for the divine favour and mercy. And certainly when the soul is overwhelmed with a dread of divine judgment, it cannot but act the part of an avenger in inflicting punishment upon itself. Pious men, doubtless, feel that there is punishment in the shame, confusion, groans, self-displeasure, and other feelings produced by a serious review of their sins. Let us remember, however, that moderation must be used, so that we may not be overwhelmed with sadness, there being nothing to which trembling consciences are more prone than to rush into despair. This, too, is one of Satan’s artifices. Those whom he sees thus overwhelmed with fear he plunges deeper and deeper into the abyss of sorrow, that they may never again rise. It is true that the fear which ends in humility without relinquishing the hope of pardon cannot be in excess. And yet we must always beware, according to the apostolic injunction, of giving way to extreme dread, as this tends to make us shun God while he is calling us to himself by repentance. Wherefore, the advice of Bernard is good, “Grief for sins is necessary, but must not be perpetual. My advice is to turn back at times from sorrow and the anxious remembrance of your ways, and escape to the plain, to a calm review of the divine mercies. Let us mingle honey with wormwood, that the salubrious bitter may give health when we drink it tempered with a mixture of sweetness: while you think humbly of yourselves, think also of the goodness of the Lord” (Bernard in Cant. Serm. xi.).
We can now understand what are the fruits of repentance—viz. offices of piety towards God, and love towards men, general holiness and purity of life. In short, the more a man studies to conform his life to the standard of the divine law, the surer signs he gives of his repentance. Accordingly, the Spirit, in exhorting us to repentance, brings before us at one time each separate precept of the law; at another the duties of the second table; although there are also passages in which, after condemning impurity in its fountain in the heart, he afterwards descends to external marks, by which repentance is proved to be sincere. A portraiture of this I will shortly set before the eye of the reader when I come to describe the Christian life (infra, chapter vi.). I will not here collect the passages from the prophets in which they deride the frivolous observances of those who labour to appease God with ceremonies, and show that they are mere mockery; or those in which they show that outward integrity of conduct is not the chief part of repentance, seeing that God looks at the heart. Any one moderately versant in Scripture will understand by himself, without being reminded by others, that when he has to do with God, nothing is gained without beginning with the internal affections of the heart. There is a passage of Joel which will avail not a little for the understanding of others: “Rend your heart, and not your garments” (Joel ii. 13). Both are also briefly expressed by James in these words: “Cleanse your hands, ye sinners; and purify your hearts, ye double-minded” (James iv. 8). Here, indeed, the accessory is set down first; but the source and principle is afterwards pointed out—viz. that hidden defilements must be wiped away, and an altar erected to God in the very heart. There are, moreover, certain external exercises which we employ in private as remedies to humble us and tame our flesh, and in public, to testify our repentance. These have their origin in that revenge of which Paul speaks (2 Cor. vii. 2), for when the mind is distressed it naturally expresses itself in sackcloth, groans, and tears, shuns ornament and every kind of show, and abandons all delights. Then he who feels how great an evil the rebellion of the flesh is, tries every means of curbing it. Besides, he who considers aright how grievous a thing it is to have offended the justice of God, cannot rest until, in his humility, he have given glory to God. Such exercises are often mentioned by ancient writers when they speak of the fruits of repentance. But although they by no means place the power of repentance in them, yet my readers must pardon me for saying what I think—they certainly seem to insist on them more than is right. Any one who judiciously considers the matter will, I trust, agree with me that they have exceeded in two ways; first, by so strongly urging and extravagantly commending that corporal discipline, they indeed succeeded in making the people embrace it with greater zeal; but they in a manner obscured what they should have regarded as of much more serious moment. Secondly, the inflictions which they enjoined were considerably more rigorous than ecclesiastical mildness demands, as will be elsewhere shown.
But as there are some who, from the frequent mention of sackcloth, fasting, and tears, especially in (Joel ii. 12), think that these constitute the principal part of repentance, we must dispel their delusion. In that passage the proper part of repentance is described by the words, “turn ye even to me with your whole heart;” “rend your heart, and not your garments.” The “fasting,” “weeping,” and “mourning,” are introduced not as invariable or necessary effects, but as special circumstances.1 Having foretold that most grievous disasters were impending over the Jews, he exhorts them to turn away the divine anger, not only by repenting, but by giving public signs of sorrow. For as a criminal, to excite the commiseration of the judge, appears in a supplicating posture, with a long beard, uncombed hair, and coarse clothing, so should those who are charged at the judgment-seat of God deprecate his severity in a garb of wretchedness. But although sackcloth and ashes were perhaps more conformable to the customs of these times,2 yet it is plain that weeping and fasting are very appropriate in our case whenever the Lord threatens us with any defeat or calamity. In presenting the appearance of danger, he declares that he is preparing, and, in a manner, arming himself for vengeance. Rightly, therefore, does the Prophet exhort those, on whose crimes he had said a little before that vengeance was to be executed, to weeping and fasting,—that is, to the mourning habit of criminals. Nor in the present day do ecclesiastical teachers act improperly when, seeing ruin hanging over the necks of their people,3 they call aloud on them to hasten with weeping and fasting: only they must always urge, with greater care and earnestness, “rend your hearts, and not your garments.” It is beyond doubt that fasting is not always a concomitant of repentance, but is specially destined for seasons of calamity.4 Hence our Saviour connects it with mourning (Matth. ix. 15), and relieves the Apostles of the necessity of it until, by being deprived of his presence, they were filled with sorrow. I speak of formal fasting. For the life of Christians ought ever to be tempered with frugality and sobriety, so that the whole course of it should present some appearance of fasting. As this subject will be fully discussed when the discipline of the Church comes to be considered, I now dwell less upon it.
This much, however, I will add: when the name repentance is applied to the external profession, it is used improperly, and not in the genuine meaning as I have explained it. For that is not so much a turning unto God as the confession of a fault accompanied with deprecation of the sentence and punishment. Thus to repent in sackcloth and ashes (Matth. xi. 21; Luke x. 13), is just to testify self-dissatisfaction when God is angry with us for having grievously offended him. It is, indeed, a kind of public confession by which, condemning ourselves before angels and the world, we prevent the judgment of God. For Paul, rebuking the sluggishness of those who indulge in their sins, says, “If we would judge ourselves, we should not be judged” (1 Cor. xi. 31). It is not always necessary, however, openly to inform others, and make them the witnesses of our repentance; but to confess privately to God is a part of true repentance which cannot be omitted. Nothing were more incongruous than that God should pardon the sins in which we are flattering ourselves, and hypocritically cloaking that he may not bring them to light. We must not only confess the sins which we daily commit, but more grievous lapses ought to carry us farther, and bring to our remembrance things which seemed to have been long ago buried. Of this David sets an example before us in his own person (Ps. li). Filled with shame for a recent crime he examines himself, going back to the womb, and acknowledging that even then he was corrupted and defiled. This he does not to extenuate his fault, as many hide themselves in the crowd, and catch at impunity by involving others along with them. Very differently does David, who ingenuously makes it an aggravation of his sin, that being corrupted from his earliest infancy he ceased not to add iniquity to iniquity. In another passage, also, he takes a survey of his past life, and implores God to pardon the errors of his youth (Ps. xxv. 7). And, indeed, we shall not prove that we have thoroughly shaken off our stupor until, groaning under the burden, and lamenting our sad condition, we seek relief from God. It is, moreover, to be observed, that the repentance which we are enjoined assiduously to cultivate, differs from that which raises, as it were, from death those who had fallen more shamefully, or given themselves up to sin without restraint, or by some kind of open revolt, had thrown off the authority of God. For Scripture, in exhorting to repentance, often speaks of it as a passage from death unto life, and when relating that a people had repented, means that they had abandoned idolatry, and other forms of gross wickedness. For which reason Paul denounces woe to sinners, “who have not repented of the uncleanness, and fornication, and lasciviousness which they have committed” (2 Cor. xii. 21). This distinction ought to be carefully observed, lest when we hear of a few individuals having been summoned to repent we indulge in supine security, as if we had nothing to do with the mortification of the flesh; whereas, in consequence of the depraved desires which are always enticing us, and the iniquities which are ever and anon springing from them, it must engage our unremitting care. The special repentance enjoined upon those whom the devil has entangled in deadly snares, and withdrawn from the fear of God, does not abolish that ordinary repentance which the corruption of nature obliges us to cultivate during the whole course of our lives.
Moreover, if it is true, and nothing can be more certain, than that a complete summary of the Gospel is included under these two heads—viz. repentance and the remission of sins—do we not see that the Lord justifies his people freely, and at the same time renews them to true holiness by the sanctification of his Spirit? John, the messenger sent before the face of Christ to prepare his ways, proclaimed, “Repent, for the kingdom of heaven is at hand” (Matth. xi. 10; iii. 2). By inviting them to repentance, he urged them to acknowledge that they were sinners, and in all respects condemned before God, that thus they might be induced earnestly to seek the mortification of the flesh, and a new birth in the Spirit. By an nouncing the kingdom of God, he called for faith, since by the kingdom of God which he declared to be at hand, he meant forgiveness of sins, salvation, life, and every other blessing which we obtain in Christ; wherefore we read in the other Evangelists, “John did baptise in the wilderness, and preach the baptism of repentance for the remission of sins” (Mark i. 4; Luke iii. 3). What does this mean, but that, weary and oppressed with the burden of sin, they should turn to the Lord, and entertain hopes of forgiveness and salvation?1 Thus, too, Christ began his preaching, “The kingdom of God is at hand: repent ye, and believe the Gospel” (Mark i. 15). First, he declares that the treasures of the divine mercy were opened in him; next, he enjoins repentance; and, lastly, he encourages confidence in the promises of God. Accordingly, when intending to give a brief summary of the whole Gospel, he said that he behoved “to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name among all nations” (Luke xxiv. 26, 46). In like manner, after his resurrection the Apostles preached, “Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Israel and forgiveness of sins” (Acts v. 31). Repentance is preached in the name of Christ, when men learn, through the doctrines of the Gospel, that all their thoughts, affections, and pursuits, are corrupt and vicious; and that, therefore, if they would enter the kingdom of God they must be born again. Forgiveness of sins is preached when men are taught that Christ “is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor. i. 30), that on his account they are freely deemed righteous and innocent in the sight of God. Though both graces are obtained by faith (as has been shown elsewhere), yet as the goodness of God, by which sins are forgiven, is the proper object of faith, it was proper carefully to distinguish it from repentance.
Moreover, as hatred of sin, which is the beginning of repentance, first gives us access to the knowledge of Christ, who manifests himself to none but miserable and afflicted sinners, groaning, labouring, burdened, hungry, and thirsty, pining away with grief and wretchedness, so if we would stand in Christ, we must aim at repentance, cultivate it during our whole lives, and continue it to the last. Christ came to call sinners, but to call them to repentance. He was sent to bless the unworthy, but by “turning away every one” “from his iniquities.” The Scripture is full of similar passages. Hence, when God offers forgiveness of sins, he in return usually stipulates for repentance, intimating that his mercy should induce men to repent. “Keep ye judgment,” saith he, “and do justice: for my salvation is near to come.” Again, “The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob.” Again, “Seek ye the Lord while he may be found, call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him.” “Repent ye, therefore, and be converted, that your sins may be blotted out.”1 Here, however, it is to be observed, that repentance is not made a condition in such a sense as to be a foundation for meriting pardon; nay, it rather indicates the end at which they must aim if they would obtain favour, God having resolved to take pity on men for the express purpose of leading them to repent. Therefore, so long as we dwell in the prison of the body, we must constantly struggle with the vices of our corrupt nature, and so with our natural disposition. Plato sometimes says,2 that the life of the philosopher is to meditate on death. More truly may we say, that the life of a Christian man is constant study and exercise in mortifying the flesh, until it is certainly slain, and the Spirit of God obtains dominion in us. Wherefore, he seems to me to have made most progress who has learned to be most dissatisfied with himself. He does not, however, remain in the miry clay without going forward; but rather hastens and sighs after God, that, ingrafted both into the death and the life of Christ, he may constantly meditate on repentance. Unquestionably those who have a genuine hatred of sin cannot do otherwise: for no man ever hated sin without being previously enamoured of righteousness. This view, as it is the simplest of all, seemed to me also to accord best with Scripture truth.
Moreover, that repentance is a special gift of God, I trust is too well understood from the above doctrine to require any lengthened discourse. Hence the Church3 extols the goodness of God, and looks on in wonder, saying, “Then hath God also to the Gentiles granted repentance unto life” (Acts xi. 18); and Paul, enjoining Timothy to deal meekly and patiently with unbelievers, says, “If God peradventure will give them repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil” (2 Tim. ii. 25, 26). God indeed declares, that he would have all men to repent, and addresses exhortations in common to all; their efficacy, however, depends on the Spirit of regeneration. It were easier to create us at first, than for us by our own strength to acquire a more excellent nature. Wherefore, in regard to the whole process of regeneration, it is not without cause we are called God’s “workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph. ii. 10).1 Those whom God is pleased to rescue from death, he quickens by the Spirit of regeneration; not that repentance is properly the cause of salvation, but because, as already seen, it is inseparable from the faith and mercy of God; for, as Isaiah declares, “The Redeemer shall come to Zion, and unto them that turn from trangression in Jacob.” This, indeed, is a standing truth, that wherever the fear of God is in vigour, the Spirit has been carrying on his saving work. Hence, in Isaiah, while believers complain and lament that they have been forsaken of God, they set down the supernatural hardening of the heart as a sign of reprobation. The Apostle also, intending to exclude apostates from the hope of salvation, states, as the reason, that it is impossible to renew them to repentance (Heb. vi. 6); that is, God by renewing those whom he wills not to perish, gives them a sign of paternal favour, and in a manner attracts them to himself, by the beams of a calm and reconciled countenance; on the other hand, by hardening the reprobate whose impiety is not to be forgiven, he thunders against them. This kind of vengeance the Apostle denounces against voluntary apostates, (Heb. x. 29), who, in falling away from the faith of the gospel, mock God, insultingly reject his favour, profane and trample under foot the blood of Christ, nay, as far as in them lies, crucify him afresh. Still, he does not, as some austere persons preposterously insist, leave no hope of pardon to voluntary sins, but shows that apostacy being altogether without excuse, it is not strange that God is inexorably rigorous in punishing sacrilegious contempt thus shown to himself. For, in the same Epistle, he says, that “it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the word of God, and the powers of the world to come, if they shall fall away to renew them again to repentance, seeing they crucify the Son of God afresh, and put him to an open shame” (Heb. vi. 4—6). And in another passage, “If we sin willingly, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment,” &c. (Heb. xi. 25, 26). There are other passages, from a misinterpretation of which the Novatians of old extracted materials for their heresy; so much so, that some good men taking offence at their harshness, have deemed the Epistle altogether spurious, though it truly savours in every part of it of the apostolic spirit. But as our dispute is only with those who receive the Epistle, it is easy to show that those passages give no support to their error. First, the Apostle must of necessity agree with his Master, who declares, that “all manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall not be forgiven unto men,” “neither in this world, neither in the world to come” (Matth. xii. 31; Luke xii. 10). We must hold that this was the only exception which the Apostle recognised, unless we would set him in opposition to the grace of God. Hence it follows, that to no sin is pardon denied save to one, which proceeding from desperate fury cannot be ascribed to infirmity, and plainly shows that the man guilty of it is possessed by the devil.
Here, however, it is proper to consider what the dreadful iniquity is which is not to be pardoned. The definition which Augustine somewhere gives1 —viz. that it is obstinate perverseness, with distrust of pardon, continued till death—scarcely agrees with the words of Christ, that it shall not be forgiven in this world. For either this is said in vain, or it may be committed in this world. But if Augustine’s definition is correct, the sin is not committed unless persisted in till death. Others say, that the sin against the Holy Spirit consists in envying the grace conferred upon a brother; but I know not on what it is founded. Here, however, let us give the true definition, which, when once it is established by sound evidence, will easily of itself overturn all the others. I say, therefore, that he sins against the Holy Spirit who, while so constrained by the power of divine truth that he cannot plead ignorance, yet deliberately resists, and that merely for the sake of resisting. For Christ, in explanation of what he had said, immediately adds, “Whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him” (Matth. xii. 31). And Matthew uses the term spirit of blasphemy2 for blasphemy against the Spirit. How can any one insult the Son, without at the same time attacking the Spirit? In this way. Those who in ignorance assail the unknown truth of God, and yet are so disposed that they would be unwilling to extinguish the truth of God when manifested to them, or utter one word against him whom they knew to be the Lord’s Anointed, sin against the Father and the Son. Thus there are many in the present day who have the greatest abhorrence to the doctrine of the Gospel, and yet, if they knew it to be the doctrine of the Gospel, would be prepared to venerate it with their whole heart. But those who are convinced in conscience that what they repudiate and impugn is the word of God, and yet cease not to impugn it, are said to blaspheme against the Spirit, inasmuch as they struggle against the illumination which is the work of the Spirit. Such were some of the Jews, who, when they could not resist the Spirit speaking by Stephen, yet were bent on resisting (Acts vi. 10). There can be no doubt that many of them were carried away by zeal for the law; but it appears that there were others who maliciously and impiously raged against God himself, that is, against the doctrine which they knew to be of God. Such, too, were the Pharisees, on whom our Lord denounced woe. To depreciate the power of the Holy Spirit, they defamed him by the name of Beelzebub (Matth. ix. 3, 4; xii. 24). The spirit of blasphemy, therefore, is, when a man audaciously, and of set purpose, rushes forth to insult his divine name. This Paul intimates when he says, “but I obtained mercy, because I did it ignorantly in unbelief;” otherwise he had deservedly been held unworthy of the grace of God.1 If ignorance joined with unbelief made him obtain pardon, it follows that there is no room for pardon when knowledge is added to unbelief.
If you attend properly, you will perceive that the Apostle speaks not of one particular lapse or two, but of the universal revolt by which the reprobate renounce salvation. It is not strange that God should be implacable to those whom John, in his Epistle, declares not to have been of the elect, from whom they went out (1 John ii. 19). For he is directing his discourse against those who imagined that they could return to the Christian religion though they had once revolted from it. To divest them of this false and pernicious opinion, he says, as is most true, that those who had once knowingly and willingly cast off fellowship with Christ, had no means of returning to it. It is not, however, so cast off by those who merely, by the dissoluteness of their lives, transgress the word of the Lord, but by those who avowedly reject his whole doctrine. There is a paralogism in the expression casting off and sinning. Casting off, as interpreted by the Novatians, is when any one, notwithstanding of being taught by the Law of the Lord not to steal or commit adultery, refrains not from theft or adultery. On the contrary, I hold that there is a tacit antithesis, in which all the things, contrary to those which had been said, must be held to be repeated, so that the thing expressed is not some particular vice, but universal aversion to God, and (so to speak) the apostasy of the whole man. Therefore, when he speaks of those falling away “who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and the powers of the world to come,” we must understand him as referring to those who, with deliberate impiety, have quenched the light of the Spirit, tasted of the heavenly word and spurned it, alienated themselves from the sanctification of the Spirit, and trampled under foot the word of God and the powers of a world to come. The better to show that this was the species of impiety intended, he afterwards expressly adds the term wilfully. For when he says, “If we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,” he denies not that Christ is a perpetual victim to expiate the transgressions of saints (this the whole Epistle, in explaining the priesthood of Christ, distinctly proclaims), but he says that there remains no other sacrifice after this one is abandoned. And it is abandoned when the truth of the Gospel is professedly abjured.
To some it seems harsh, and at variance with the divine mercy, utterly to deny forgiveness to any who betake themselves to it. This is easily disposed of. It is not said that pardon will be refused if they turn to the Lord, but it is altogether denied that they can turn to repentance, inasmuch as for their ingratitude they are struck by the just judgment of God with eternal blindness. There is nothing contrary to this in the application which is afterwards made of the example of Esau, who tried in vain, by crying and tears, to recover his lost birthright; nor in the denunciation of the Prophet, “They cried, and I would not hear.” Such modes of expression do not denote true conversion or calling upon God, but that anxiety with which the wicked, when in calamity, are compelled to see what they before securely disregarded—viz. that nothing can avail but the assistance of the Lord. This, however, they do not so much implore as lament the loss of. Hence all that the Prophet means by crying, and the Apostle by tears, is the dreadful torment which stings and excruciates the wicked in despair. It is of consequence carefully to observe this: for otherwise God would be inconsistent with himself when he proclaims through the Prophet, that “If the wicked will turn from all his sins that he hath committed,”—“he shall surely live, he shall not die” (Ezek. xviii. 21, 22). And (as I have already said) it is certain that the mind of man cannot be changed for the better unless by his preventing grace. The promise as to those who call upon him will never fail; but the names of conversion and prayer are improperly given to that blind torment by which the reprobate are distracted when they see that they must seek God if they would find a remedy for their calamities, and yet shun to approach him.
But as the Apostle declares that God is not appeased by feigned repentance, it is asked how Ahab obtained pardon, and averted the punishment denounced against him (1 Kings xxi. 28, 29), seeing, it appears, he was only amazed on the sudden, and afterwards continued his former course of life. He, indeed, clothed himself in sackcloth, covered himself with ashes, lay on the ground, and (as the testimony given to him bears) humbled himself before God. It was a small matter to rend his garments while his heart continued obstinate and swollen with wickedness, and yet we see that God was inclined to mercy. I answer, that though hypocrites are thus occasionally spared for a time, the wrath of God still lies upon them, and that they are thus spared not so much on their own account as for a public example. For what did Ahab gain by the mitigation of his punishment except that he did not suffer it alive on the earth? The curse of God, though concealed, was fixed on his house, and he himself went to eternal destruction. We may see the same thing in Esau (Gen. xxvii. 38, 39). For though he met with a refusal, a temporal blessing was granted to his tears. But as, according to the declaration of God, the spiritual inheritance could be possessed only by one of the brothers, when Jacob was selected instead of Esau, that event excluded him from the divine mercy; but still there was given to him, as a man of a grovelling nature, this consolation, that he should be filled with the fatness of the earth and the dew of heaven. And this, as I lately said, should be regarded as done for the example of others, that we may learn to apply our minds, and exert ourselves with greater alacrity, in the way of sincere repentance, as there cannot be the least doubt that God will be ready to pardon those who turn to him truly and with the heart, seeing his mercy extends even to the unworthy, though they bear marks of his displeasure. In this way also, we are taught how dreadful the judgment is which awaits all the rebellious who with audacious brow and iron heart make it their sport to despise and disregard the divine threatenings. God in this way often stretched forth his hand to deliver the Israelites from their calamities, though their cries were pretended, and their minds double and perfidious, as he himself complains in the Psalms, that they immediately returned to their former course (Psalm lxxviii. 36, 37). But he designed thus by kindness and forbearance to bring them to true repentance, or leave them without excuse. And yet by remitting the punishment for a time, he does not lay himself under any perpetual obligation. He rather at times rises with greater severity against hypocrites, and doubles their punishment, that it may thereby appear how much hypocrisy displeases him. But, as I have observed, he gives some examples of his inclination to pardon, that the pious may thereby be stimulated to amend their lives, and the pride of those who petulantly kick against the pricks be more severely condemned.
[1 ] The French adds in explanation, “C’est à dire, que cela s’accorde bien, que nous ne soyons pas sans bonnes œuvres, et toutesfois que nous soyons reputés justes sans bonnes œuvres;”—That is to say, that the two propositions are quite consistent—viz. that we are not without good works, and yet that we are accounted righteous without works.
[1 ] Latin, “Initialis timor,” which is thus paraphrased by the French: “Et c’est une crainte comme on la voit aux petits enfans, qui ne sont point gouvernés par raison;”—And it is a fear such as we see in little children, who are not governed by reason.
[1 ] Gen. iv. 13; 1 Sam. xv. 30; Matt. xxvii. 3, 4.
[2 ] 2 Kings xx. 2; Isa. xxxviii. 2; Jonah iii. 5; 2 Sam. xxiv. 10; xii. 13, 16; Acts ii. 37; Matth. xxvi. 75; Luke xxii. 62.
[1 ] Matth iii. 2; 1 Sam. vii. 8; Luke iii. 8; Rom. vi. 4; Acts xxvi. 20.
[1 ] French, “une regeneration spirituelle;”—a spiritual regeneration.
[1 ] 2 Cor. iii. 18; Eph. iv. 23, 24; Col. iii. 10; 2 Cor. iv. 16.
[2 ] See August. ad Bonif. Lib. iv. et cont. Julianum, Lib. i. and ii. See also Serm. 6, de Verbis Apost. See also Calv. cont. Pighium, and Calv. ad Conc. Trident.
[1 ] Latin, “Reatus.”—French, “l’imputation du peché;”—the imputation of sin.
[1 ] See Calvin, adv. Libertinos, cap. xviii.
[1 ] French, “Circonstances qui convenoyent specialement alors;”—circumstances which were then specially suitable.
[2 ] French, “Fust la coustume de ce temps-la, et ne nous appartienne aujourdhui de rien;”—was the custom of that time, and we have nowadays nothing to do with it.
[3 ] The French adds, “Soit de guerre, de famine, ou de pestilence;”—whether of war, famine, or pestilence.
[4 ] Latin, “Calamitosis temporibus peculiariter destinari.”—French, “Convient particulierement a ceux qui veulent testifier quils se recognoissant avoir merité l’ire de Dieu, et neantmoins requierent pardon de sa clemence;”—is particularly suitable to those who acknowledge they have deserved the wrath of God, and yet seek pardon of his mercy.
[1 ] The French adds, “pource qu’il lui est propre, et comme naturel, de sauver ce que est perdu;”—because it is proper, and, as it were, natural to him to save that which is lost.
[1 ] Isaiah lvi. 1; lix. 20; lv. 6, 7; Acts ii. 38; iii. 19.
[2 ] This is to be found in different passages of his work, and often in the Phaido.
[3 ] French, “L’Eglise primitive du temps des Apostres;”—the primitive Church of the Apostles’ time.
[1 ] The French adds, “Et ce non seulement au regard d’un jour, mais de tout le cours de notre vocation;”—and this in regard not only to a single day, but to the whole course of our vocation.
[1 ] August. Lib. de Correp. et Gratia, cap. xii.
[2 ] The Greek is, “τοῦ πνεύματος βλασφημία.” This Calvin translates in Latin, “Spiritum blasphemiæ,” and in French, “Esprit de blaspheme.”
[1 ] The omission of this last clause in the French seems to be an improvement.