What kind of Freedom of Will Does a SINNER HAVE

“Determinism, Chance and Freedom”

by John M. Frame

_{http://frame-poythress.org/determinism-chance-and-freedom/}

 

Determinists believe t

that every event (or every event in a certain category) has a cause that makes it happen exactly as it happens.

Among the varieties of determinism are the views of

(1) Plato, who held that one’s ethical choices are determined by his view of what is good, (2) B. F. Skinner, who believed that stimuli, dispositions and motives govern all human behavior.

(3) Democritus, Hobbes, Spinoza, and many others, who have held that every event in the universe is determined by a physical cause.

Of special interest to us are

(4) theological determinists, who hold that all events occur exactly as God has foreordained them.

These would include Calvin and others in his tradition.

The classic exposition of theological determinism is Jonathan Edwards’ Freedom of the Will. Note that it is possible to be a determinist in sense

without being a determinist in sense

That seems to be the position of the Westminster Confession of Faith, which says in 3.1 that “God did… ordain whatsoever comes to pass,” but also says in 9.1 that man’s will “is neither forced, nor, by any absolute necessity of nature, determined to good, or evil” (compare 5.2).

William James, in his article “The Dilemma of Determinism,” distinguished between “hard” and “soft” determinism.

On his view, soft determinists hold that all events, including human decisions, are determined, but that some kind of freedom and moral responsibility also exists.

Hard determinists hold (what James thought was the more consistent position) that the determination of human decisions requires us to reject the concept of moral responsibility.

Other writers, however, have used the hard/soft distinction differently, defining soft determinism as a view that is largely deterministic but that allows for some uncaused or self-caused human choices

Chance can refer

(1) to uncaused events, or

(2) to events of which the causes are uncertain and normally uncontrollable. When we throw dice, we often say that the result is “by chance;” but we then don’t usually mean that the result is uncaused, only that the causes are hard to ascertain or control. Laws of probability enable us to predict the results of such chance events over the long term (for example, 50% of coin flips come out tails), but not in individual cases.

Chance can also be

(3) a synonym of fate, conceived as an impersonal force that makes everything happen as it happens. In the first sense, chance is incompatible with determinism. In the second sense, it is compatible with determinism. In the third sense, it presupposes determinism.

Freedom is a more complicated notion.

Generally speaking, a person is free when

(1) he has the ability to do something,

(2) there is some obstacle or barrier that might have prevented him from exercising that ability but is not now preventing him. Someone is “set free” from prison, for example, when he can go where he likes without the barriers of prison walls, bars, guards, etc.

People have political freedom when they are able publish political opinions, organize political parties, etc., without government interference. So freedom is always “freedom to” and “freedom from:” freedom to do something, and freedom from some obstacle.

On this account, there are many different kinds of freedom, since there are many different things we can be free to do, and many obstacles we can be free from. So we speak of economic freedom, political freedom, religious freedom, freedom from illness, and many others.

The following kinds of freedom are of particular interest to theologians and apologists:

(1) Moral freedom, or the ability to do good, despite the barrier of our sinful condition. God gives us this freedom by his grace (_{John 8:32-36, Rom. 6:7, 18-23, 8:2). When Scripture speaks of human freedom, it is almost always in this sense.}

John 8:32 and you will know the truth, and the truth will set you free.”

Romans 6:7 For one who has died has been set free from sin.

Romans 6:18 and, having been set free from sin, have become slaves of righteousness.

(2) The freedom to act according to our own desires.

This kind of freedom is sometimes called compatibilism, because it is compatible with determinism. Scripture doesn’t describe this capacity as “freedom,” but it does ascribe this capacity to all human beings.

Jesus teaches, for example, that the good person acts out of the desires of his good heart, the wicked person out of his wicked heart (_{Matt. 12:35). There are times, of course, when we are unable to do what we “want” to do, at some level of wanting (as Rom. 7:15). But in most of the decisions of life, we do what we want, in the face of potential obstacles.}

Matthew 12:35 The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil.

Romans 7:15 For I do not understand my own actions. For do not do what I want, but I do the very thing I hate.

(3) Freedom from natural necessity,

the freedom to act without the constraint of natural causes. This is the freedom mentioned in my earlier reference to the Westminster Confession. Its theological importance is its implication that human choice is not necessarily or always the result of natural causes. As image of God, we have dominion over the earth and in some ways transcend the world process. And we may not excuse our sins by saying that they were forced upon us by heredity or environment.

(4) Freedom from all causation, sometimes called libertarianism.

I have freedom in the libertarian sense when, no matter what I choose to do, I might equally have chosen the opposite.

So my choices are not only free from natural causes (as in (3)) but also from divine causation. Indeed, my libertarian choices are also free from myself in a way, for they are not determined by my character, dispositions, or desires.

These inner motives may influence a free decision in this sense, but they never determine it.

So a libertarian free decision is entirely indeterminate, uncaused. Thus libertarianism is sometimes called incompatibilism, since it is incompatible with determinism.

Libertarianism has been taught by a number of philosophers from ancient Greece (Epicurus) to the present (Alvin Plantinga). It was the position of some church Fathers including Justin Martyr and Tertullian, Pelagius, the opponent of Augustine, the Jesuit Luis Molina, Fausto and Lelio Socinus, Jacob Arminius, and present-day Arminians, open theists and process theologians.

Libertarians argue that we must have this kind of freedom because

(1) our intuition reveals that we have it, and

(2) it is necessary for moral responsibility, for we cannot be held responsible for anything we are determined to do.

Opponents of libertarianism, however, reply that

(1) Human intuition reveals that we choose among various alternatives, but it never reveals to us that any of our choices are absolutely uncaused. Intuition cannot prove a universal negative.

(2) Far from teaching that libertarian freedom is essential to moral responsibility, Scripture never mentions libertarian freedom.

(3) This doctrine would make it impossible for us to judge anyone’s guilt in a court of law. For to prove someone responsible for a crime and therefore guilty, the prosecution would have to take on the impossible burden of proof of showing that the decision of the accused had no cause whatsoever.

(4) Law courts, indeed, assume the opposite of libertarianism, namely that people are responsible only for actions that they are sufficiently motivated to perform. If it could be shown that an accused person committed a crime without any sufficient cause or motivation at all he would most likely be judged insane rather than guilty.

(5) Scripture contradicts libertarianism, by ascribing divine causes to human decisions

(_{Exod. 34:24, Is. 44:28, Dan. 1:9, John 19:24, Acts 13:48, 16:14), even sinful ones (Gen. 45:5-8, Ps. 105:24, Luke 22:22, Acts 2:23-24, 3:18, 4:27-28, Rom. 9:17). In none of these (or many other) cases does divine causation eliminate human responsibility. In fact, these texts often mention human responsibility in the same context.}

Exodus 34:24 For I will cast out nations before you and enlarge your borders; no one shall covet your land, when you go up to appear before the Lord your God three times in the year.

Isaiah 44:28 28 who says of Cyrus, ‘He is _{nmy shepherd, and he shall fulfill all my purpose’; saying of Jerusalem, ‘She shall be built,’ and of the temple, ‘Your foundation shall be laid.’ ”}

Daniel 1:9 And God gave Daniel favor and compassion in the sight of the chief of the eunuchs,

John 19:24 24 so they said to one another, “Let us not tear it, but cast lots for it to see whose it shall be.” This was to fulfill the Scripture which says, They divided my garments among them, and for my clothing they cast lots.” So the soldiers did these things,

Acts 13:48 And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.

Acts 16:14 14 One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul.

Genesis 45:5 And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life.

Psalm 105:24 And the Lord made his people very fruitful and made them stronger than their foes.

Luke 22:22 For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed!”

Acts 2:23 this Jesus, delivered up according to _{ithe definite plan and jforeknowledge of God, you crucified and killed by the hands of lawless men.}

Romans 9:17 For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.”

 

(6) Scripture also contradicts libertarianism by teaching that human decisions are governed by the heart (_{Luke 6:45), and by teaching that the human heart itself is under God’s control (Ps. 33:15, Prov. 21:1).}

Luke 6:45 The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.

Psalm 33:15 he who fashions the hearts of them all and observes all their deeds.

Proverbs 21:1 The king’s heart is a stream of water in the hand of the Lord; he turns it wherever he will.

(7) In Scripture, the basis of human responsibility is not libertarian freedom, but

(a) God’s sovereign right to evaluate the conduct of his creatures (_{Rom. 9:19-21), and (b) the knowledge (Luke 12:47-48, Rom. 1:18-32) and resources (Matt. 25:14-29) God has given to each person.}

Romans 9:19 You will say to me then, “Why does he still find fault? For who can resist his will?”

Romans 1:18 God’s Wrath on Unrighteousness 18 For the wrath of God _{lis revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.}

(b) shows that in Scripture there is an important relation between responsibility and ability, but the abilities in view here do not include the absolute ability to choose opposite courses of action.

These considerations lead to the conclusion that the Bible teaches theistic determinism, one that is “soft” in James’s sense. Scripture renounces chance in the first and third senses above, but not in the second. And it teaches that human beings sometimes have moral freedom, usually have compatibilist freedom, never have libertarian freedom. Scripture may imply that we have freedom from natural causation as well. Certainly it doesn’t deny that, but I don’t know of any passage that clearly affirms it.

Bibliography

1. M. Frame, The Doctrine of God (Phillipsburg, NJ, 2002).

_______, No Other God (Phillipsburg, NJ, 2001).

1. Edwards, Freedom of the Will (New Haven, CT, 1973).
2. James, “The Dilemma of Determinism,” in Essays in Pragmatism (New York, 1955), 37-64, and in many other editions of James’s works.

Filed Under: _{Apologetics, Blog, Chance, Determinism, Frame Articles, Freedom}

John Calvin and His Concept of Culture

I have been reading today a book by Henry R. Van Till: Called The Calvinistic Concept of Culture

Reading a book by Henery R. Van Til on by Kindle Fire: “THE CALVINISTIC CONCEPT OF CULTURE” It is very interesting for sure.  The book  was written in 2001 I think not sure.

Verse they used at the start of this book

1. Genesis 1:28
2. Matthew 10:34
3. Colossians 2:2-3
4. 2 Corinthians 10:5
5. Philippians 2:9-10
6. Revelation 4:11
7. Revelation 21:1-4

The concept of Culture:

1. Some look at cuture as people who have refinement of manners, social courtesty, etc. But its more than that.  This book states that the whole man must be involved and all the aspects of human life have a bearing on the issue.
2. William T. Heridge says this: “A cultured person is one who is thorougly matured in every part of his life, so that he is able to fulfill the pupose of his creation.”
3. There seens to be this idea that culture is more than religon, and inward, but the development of all the powers which make for the beauty and worth of human nature.  Good grief I say to this.
4. But the able statement is refusted.
5. Emil brunner says: ” Culture as such cannot save us.  Culture as such does not humanize a man. (as so forht)
6. Here is the stateemnt that gets me:  “There is no appreciation in it of man’s calling to subdue the universe and to rule over it for God’s sake.”  Where did that come from I wonder?
7. CULTURAL ANTHROPOLOGISTS, now there is an occupation for sure.   Every primitive people has its own peculiar culture. They learn to solve there on problems by producing a secondary environment and transmitting thisto the following generation, he has a culture.
8. Every culture has some kind of economic organizaiton.
9. Man is a cultural creature, and civilization is merely the external side of culture.
10. Culture is no something neutral, without ethical or religious connotation.
11. Human achievement is not purposeless but seeks to achieve certain ends, which are either good or bad.
12. Since man is a moral being, his culture can not be a-moral.
13. Because man is a religious being, his culture too, must be religiously oriented.
14. There is no pure culture in the sense of being neutral religiously, or without positive or negative value ethically.
15. Although the realization of values in a culture may seem on the surface to be concerned merely with the temporal only….
16. this is appearance only, for man is a spiritual being destined for eternity, exhaustively accountable to his Creator-Lord.
17. All that he does is involved in the whole of his nature as a man.
18. It certainly appears as if the search for value is dominated by man’s ego-centricity, that it is purely anthropocentiric (which is how most of us live)  adj.  “regarding humankind as the contral or most important element of existence, as opposed to God. ” (Definiton found)
19. Is whether culture is not, the incarnation of a people’s relgion? To which “Culture, however, does not include religion! They say, those that are naturalistic and cultural anthropoligist say: “religion is simply a projection of the  human spirit, an attempt to manipulate the unseen by magic, or , in any case, that man creates the gods in his own image, thus making it a cultural achievement. (Good thought, man does try to manikpulate his own god.)
20. While others have tried to use religion as a mere means to a higher end.
21. It is true a given cluture does form the individual man, nevertheless man as cultural being precedes his culture and is the creator of culture.
22. But religous faith is necessary to understand human destiny.
23. And man in his faith is covenantally related to a Being that is transcendent, and, becasue of this covenental relationship, which constitutes true religon, man has an eternal destiny, which transscends culture.

24. The meaning of life does not lie in culture as such, but culture derives its meaning from man’s faith in God, it is never an end in itself, but always a means of expression one’s religious faith.

25. This is not to say that there is not the influence of culture on relligion, Religion has developed its own peculiar institutions which are culturally fomred, its habits, customs, norms, manner,  dogmas, discipline and place of worship.
26. Two terms:  Culture and Civilization is often  used interchangeably.  But preferable to speak of them in two ways.

27. To speak of culture,  in distinction from civilization, which points to a degree of cultural development, as the total human effort of subduingthe earth together with its total achievement in fulfilling the creative will of God.

28. So now I Charles e Whisnant is getting to better understand this concept: Good grief for sure  Where is what I think they are saying
    

    ,  When God at the end of the creation week and he pronouced al lthings good, He had not brought them to the fulfilment of perfection. (they say this I don’t) But what God did He made man His co-laborer and God blessed them and said: Genesis 1:28. And God gave them dominion over all things. Adam was placed in the Garden to cultivate and owrk and keep the garden of Eden.  Then they say, after the Flood God made a coveannt with Noah and in him the whole huan race : Genesis 9:1 again to be frutiful .  Then there is the earliest cultural development in the family of Cain, in building the city, the invention of musical instruments, etc.

29. At the beginning the word and term “culture” meant to simply the tilling or cultivati8ng of the ground” As Adam was told to do. In so doing God would bless it and it would bring forth fruit. Which is called agriculture.
30. Today we use the term of any human labor bestowed on God’s creation in its widest sense, including man himself (voice, culture, physical culture.) by which it receives historical forms and is refined to a higher level of productivity for the enjoyment of man.,

31. Culture, then, is any and all human effort and labor expended upon the cosmos, to unearth its treasurews and its riches and bring them into the service of man for the enrichment of human existence unto the glory of God.

32. With this I will end this post and give another on later.

The Relationship of Religion and Culture

calvinism Defined

The Calvinistic Conception of Sin and Its effect on culture

Pure Preaching of the Word: by John Calvin

Pure Preaching of the Word

by John Calvin

www.reformedsermonarchives.com

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But shun profane and vain babblings; for they will increase unto more ungodliness. And their word will eat as doth a canker: of whom is Hymeneus and Philetus; Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

2 Timothy 2:16-18

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We have already shown that St. Paul hath, not without cause, diligently exhorted Timothy to follow the pure simplicity of the Word of God, without disguising it. The doctrine which is set forth to us in God’s name, to be the food of our souls, will be corrupted by the devil, if in his power; when he cannot destroy it, he blendeth things with it, in order to bring it into contempt, and destroy our knowledge of the will of God. There are many in this day who put themselves forward to teach; and what is the cause of it? Ambition carrieth them away; they disguise the Word of God, and thus Satan goeth about to deprive us of the spiritual life.

But this he is not able to accomplish, unless by some means the doctrine of God be corrupted. St. Paul repeateth the exhortation: that we must shun all unprofitable babbling, and stay ourselves upon plain teaching. which is forcible. He not only condemneth manifest errors, superstition, and lies, but he condemneth the disguising of the Word of God: as when men invent subtleties, to cloy men’s ears; bringing no true nourishment to the soul, nor edification in faith, and the fear of God, to the hearers.

When St. Paul speaketh of vain babbling, he meaneth that which contenteth curious men; as we see many that take great pleasure in vain questions, wherewith they seem to be ravished. They do not openly speak against the truth, but they despise it as a thing too common and base; as a thing for children and fools; as for them, they will know some higher and more profound matter. Thus they are at variance with that which would be profitable for them. Therefore, let us weigh well the words of St. Paul: vain babbling; as though he said, if there be nothing but fine rhetoric and exquisite words to gain him credit that speaketh, and to show that he is well learned, none of this should be received into the church; all must be banished.

For God will have His people to be edified; and He hath appointed His Word for that purpose. Therefore, if we go not about the salvation of the people, that they may receive nourishment by the doctrine that is taught them, it is sacrilege; for we pervert the pure use of the Word of God. This word profane, is set against that which is holy and dedicated to God. Whatsoever pertaineth to the magnifying of God, and increases our knowledge of His majesty, whereby we may worship Him; whatsoever draweth us to the kingdom of heaven, or taketh our affections from the world, and leadeth us to Jesus Christ, that we may be grafted into His body, is called holy.

On the contrary, when we feel not the glory of God, when we feel not to submit ourselves to Him, when we know not the riches of the kingdom of heaven, when we are not drawn into His service to live in pureness of conscience, when we know not what the salvation meaneth which was purchased by our Lord Jesus Christ, we belong to the world, and are profaned. The doctrine which serves to mislead us in such things, is also called profane. Thus we see what St. Paul’s meaning is: to wit, when we come together in the name of God, it is not to hear merry songs, and to be fed with wind, that is, with vain and unprofitable curiosity, but to receive spiritual nourishment. For God will have nothing preached in His name, but that which will profit and edify the hearers, nothing but that which containeth good matter.

But it is true, our nature is such, that we take great pleasure in novelty, and in speculations which seem to be subtle. Therefore, let us beware, and think as we ought, that we may not profane God’s holy Word. Let us seek that which. edifieth, and not abuse ourselves by receiving that which hath no substance in it. It is hard to withdraw men from such vanity, because they are inclined to participate in it. But St. Paul showeth that there is nothing more miserable than such vain curiosity: “For they will increase unto more ungodliness.” As if he had said, my friends, you know not at first sight what hurt cometh by these deceivers; who go about to gain credit and estimation among you, and with pleasant toys endeavor to please you; but believe me, they are Satan?s instruments and such as in no wise serve God but increase unto more wickedness; that is. if they are let alone, they will mar the Christian religion; they will not leave one jot safe and sound. Therefore, see that you flee them as plagues, although at first sight, the poison which they bring be not perceived.

Every one of us should suspect himself, when we have to judge of this doctrine. And why so? Because (as I said before), we are all weak; our minds are altering and changing, and besides, we have a foolish desire that draweth to things which are unprofitable.

And therefore let us beware that we do not satisfy our own desires. Although this doctrine may not seem bad to us at the first view, yet notwithstanding,

if it has not a tendency to lead us to God, and strengthen us in His service, to confirm us in the faith and hope that is given us of everlasting life, it will deceive us in the end; and prove to be but a mixture which serveth no purpose, except to take away the good which we had received before.

To be short, those that have not this in view, to draw the world to God, and build up the kingdom of our Lord Jesus Christ, that He may rule among us, mar all. All the labor and pains they take but increases their wickedness; and if they be suffered to go on in this way, a gate is set open to Satan, whereby he may bring to nought whatsoever is of God. Although this is not done at the first blow, yet we see the end is such. To express this the better, St. Paul adds, “Their word will eat as doth a canker.”

The word “eat,” mentioned here, is not commonly understood; it is what the surgeons call, an eating sore, and what is also called, St. Anthony’s fire: that is to say, when there is such an inflammation in any part of the body, that thc sore eateth not only the flesh and sinews, but the bones also. In short, it is a fire that devoureth all: the hand will cause the arm to be lost, and the foot the leg, unless at the beginning, the part that is affected be cut off; thus the man is in danger of losing his members, unless there be fit remedies provided for it; in this case we should spare no pains, but cut off the part affected, that the rest be not utterly destroyed.

Thus we view it here spiritually: for St. Paul showeth us that although we may have been well instructed in wholesome doctrine, all will be marred, if we give place to these unprofitable questions, and only endeavor to please the hearers, and feed their desires. Seeing we understand what St. Paul’s meaning is, let us endeavor to put this exhortation into practice. When we see men go about, endeavoring to turn us aside from the true doctrine, let us shun them, and shut the gate against them. Unless we take it in hand at the first start, and entirely cut it off, it may be as difficult to control as the disease of which we have spoken.

Therefore, let us not be sleeping; for this is a matter of importance; it will prove a deadly disease, unless it be seen to in time. If this exhortation had been observed, things would be in a better condition at the present day in Christendom. For this doltishness of papistry is but the vain babbling spoken of by St. Paul. Even those who would be counted the greatest doctors among them, who are of many years standing, yea, and have spent their whole life in it, think upon nothing but foolish prattling; which serveth no other purpose than to lead men astray, as no man knoweth what they mean. It seemeth that the devil hath forged this language by a miraculous subtlety, in order that he might bring all doctrine into confusion.

It is plainly perceived that they have conspired to do contrary to that which St. Paul hath in God’s name forbidden. For they that have thus turned the Word of God into a profane language of barbarous and unknown words shall be much less able to excuse themselves. Many there are that would gladly have pleasant things taught them; they would make pastime of the Word of God, and recreate themselves thereby; thus they seek vain and unprofitable teaching. They would bring error, contention, and debate into the church, and endeavor to bring the religion we hold into doubt, and obscure the Word of God.

Therefore we must be so much the more earnestly serve God, and continue constantly in the pureness of the gospel. If we have a desire to obey our God as we ought, we must practice that which is commanded us, and pray Him to cleanse the church from these plagues, for they are the devil?s instruments. This might be applied to all corruptions and stumbling-blocks invented by the devil; but it is here spoken of concerning the doctrine whereby we are quickened, which is the true food of the soul.

Now let us come to that part of the subject, in which St. Paul informs us who are of this number. He saith, “Of whom is Hymeneus, and Philetus; who concerning the truth have erred, saying that the resurrection is past already: and overthrow the faith of some.” When he nameth Hymeneus and Philetus, he showeth that we must not spare them, who, like scabby sheep, may infect the flock, but we must rather tell every one, what kind of men they are, that they may beware of them. Are we not traitors to cur neighbors when we see them in danger of being turned from God, and do not inform them of it? A wicked man that goeth about to establish perverse doctrine, and cause offences in the church, what is he but an impostor? If I dissemble when I see him, is it not as though I should see my neighbor in danger, and would not bid him beware?

If the life of the body ought to be so precious to us that we would do all in our power to preserve it, of how much more importance is the life of the soul! Those who endeavor to turn every thing upside down, will come and sow their false doctrine among the people, in order to draw them into a contempt of God. These barking dogs, these vile goats, these ravenous wolves, are they that have erred, and endeavored to overthrow the faith of the church: and yet we suffer them. Men will frequently say, must we be at defiance with them? Must we cast them off that they may fall into despair? This is said by those who think we ought to use gentleness; but what mercy is it to spare one man, and in the mean time to cast away a thousand souls, rather than warn them? We must not suffer wicked herbs to grow among us – lest they should get the upper hand, and choke whatsoever good seed there be, or utterly destroy it.

Satan cometh with his poison and plagues, that he may destroy all. We see the flock of God troubled and tormented with ravenous wolves, that devour and destroy whatsoever they can. Must we be moved with mercy towards a wolf: and in the mean time let the poor sheep and lambs of which our Lord hath such a special care, let them. I say, perish?

When we see any wicked man troubling the church? either by offences or false doctrine, we must prevent him as much as lieth in our power: we must warn the simple, that they be not misled and carried away; this I say, is our duty.

The Lord would have the wicked made known, that the world may discern them, that their ungodliness may be made manifest to all.

St. Paul speaketh of some who are busy bodies, idlers &c.: these must be pointed out likewise, that they may be shunned. What must be done to those who have the sword in hand; who have become very devils; who can in no wise live in peace and concord, but thrust themselves forward to bring all to nought? When we see them thus, must we hold our peace? Let us learn to know them that trouble the church of God, and keep them back, and endeavor to prevent them from doing injury. Hereby we see how few there are that have a zeal for God?s church.

We speak not only of open enemies (for we confess that we must name the papists, that we be not entangled with their error and superstition), but we see others that seek to turn us away from the simplicity of the gospel: they endeavor to bring all things into disorder; they sow tares, that they may bring this doctrine into hatred, and cause men to be grieved with it; others would have a licentious liberty to do what wickedness they choose, and thus throw off the yoke of our Lord Jesus Christ. We see others, who seek nothing but to fill the world with wickedness, blasphemies, and vileness, and thus endeavor to tread the reverence of God under foot. We likewise see gross drunkards and tiplers, who endeavor to bring all men into confusion.

And yet, who is there among us that setteth himself against these things? Who is there that saith, let us beware and be watchful? On the contrary, those that ought to reprove such wickedness sharply not only wink at it, and let it pass, but they favor it, and give it their support. We see the wickedness that overspreads the land; we see those that endeavor to pervert and bring to nought our salvation, and bring the church of God into doubt; and shall we dissemble, and make as though we saw none of these things? We may boast as much as we please about being Christians, yet there are more devils among us than Christians, if we countenance such things.

Therefore, let us look well to the doctrine which is here given us; and if we see wicked persons trying to infect the church of God, to darken good doctrine, or destroy it, let us endeavor to bring their works to light, that every one may behold them, and thereby be enabled to shun them.

If we attend not to these things, we are traitors to God, and have no zeal for His honor, nor for the salvation of the church. We must be professed enemies of wickedness, if we will serve God. It is not enough for us merely to refrain from committing sin, but we must condemn it as much as possible, that it may not bear any sway, or get the upper hand of us.

After St. Paul hath named these two individuals, he informs us that they turned away from the faith, insomuch that they said the resurrection was passed. So we see their fall was horrible. Hymeneus and Philetus were not obscure men; for St. Paul makes mention of them, although they were afar off, Timothy being at this time in Ephesus. It is therefore evident that they were famous men. They had been for some time in great reputation, as chief pillars in the church. But we see how far they fell; even to renounce everlasting salvation which was purchased for us by our Lord Jesus Christ. If we look not for the resurrection, of what use is it for us to teach that there is a redeemer who hath saved us from the slavery of death? Of what use will the death and passion of our Lord Jesus Christ be to us, unless we wait for the fruit that is promised us in the latter day, at His coming?

Notwithstanding these men had been for a season of the number of the faithful, yet they fell, as it were, into the bottomless gulf of hell. Thus God declareth His vengeance toward them that abuse His gospel. It seemeth that these men were drunken with foolish ambition: they sought nothing but renown; they disguised the simplicity of the Word of God, and endeavored to show themselves greater than others.

But God esteemeth His Word far higher than He doth man; for if men cast it down and make a mock of it, He will not hold them guiltless. Thus we see that those who were like angels have become very devils: they are blinded, and yet they would become great doctors.

The ability of these persons, of whom St. Paul speaketh, were not of the common sort; they were not idiots, but of high standing in all the churches: and yet they are fallen into such blindness that they deny the resurrection of the dead: that is, they renounce the chiefest article of our religion and deprive themselves of all hope of salvation. How is this possible! It seemeth strange that men who were able to teach others should come to such gross and beastly ignorance. Thus we see how God revengeth scoffers and scorners that abuse His Word. It cannot be but He must cast them off into a state of reprobation; that they may never be able to discern any more, and become utterly void of all reason.

Therefore, if at this day, we see men become beastly, after having known the truth of God, and become void of reason, we must know that God will thereby magnify His Word, and cause us to feel the majesty thereof. And why so? Because He punished the contempt of it by giving such persons to the devil, and giving him full liberty over them. Therefore we must not be offended when we see those who have tasted the gospel, revolt from the obedience of God; but let it rather be a confirmation of our faith: for God showeth us plainly that His Word is of such importance that He cannot in any wise have men abuse it, nor take it in vain, neither disguise or profane it.

We must learn to take heed, and walk fearfully and carefully. Let us view these things as a looking-glass set before our eyes, that we may see those who seemed to be passing for good Christians, fallen; having in themselves nothing but wickedness, using detestable speeches, having nothing but filthiness in all their lives. Seeing God hath placed these things before us, let us take warning thereby, and awake and walk in the simplicity of the gospel, that we may not become a prey to Satan.

It is true, these men had a fantastical resurrection as some do at the present day; who would make us believe that to become Christians was to rise again: but the Scripture calleth us to the coming of our Lord Jesus Christ that we be always ready and prepared, that He may be made manifest; and until that time our life is hidden, and we are, as it were, in the shadow of death. When the Scripture calleth us to our Lord Jesus, these fanatics say, we must look for no other resurrection, except that which takes place when we are enlightened in the gospel.

We will here observe that our old man must be crucified, if we will be partakers of the glory of our Lord Jesus Christ, and rise again with Him. St. Paul hath shown us, that if we will be of the kingdom of our Lord Jesus Christ, we must be partakers of His cross; we must walk in death before we can come to life. How long will this death continue? As long as we are in this world. Therefore St. Peter saith, baptism is, as it were, a figure of the ark of Noah (I Pet. 3:21). For we must be enclosed, as it were, in a grave; being dead to the world, if we will be quickened by the mark of our Lord Jesus Christ.

They that would have a resurrection at midway, do they not pervert the nature of baptism, and consequently all the order that God hath set among us? Let us learn that until God shall take us out of this world, we must be as pilgrims in a strange country: and that our salvation shall not be shown us until the coming of our Lord Jesus Christ: for He has become the first fruits of them that slept (I Cor. 15). And likewise, “He is the head of the body, the church; who is the beginning, the first-born from the dead; that in all things he might have the pre-eminence” (Col. 1:18). It is true that Jesus Christ has risen again; but He must needs appear to us, and His life and glory must be shown us before we can come to Him.

St. John saith that we are sure we are God’s children: that we shall see Him even as He is, when we shall be made like Him. It is true, God is revealed to us when He transformed us into His image; but that which we conceive by faith, is not yet seen, we must hope for it at the coming of our Lord Jesus Christ. Notwithstanding the great absurdity of the error, St. Paul informs us that the two individuals here spoken of, have overthrown the faith of some. This is a thing that ought to make us tremble; to think that a doctrine which ought to be laid aside at the first sight should overthrow the faith of some.

We see how the children of God are afflicted in this world; yea, it is often pitiable to behold their situation; while the unbelievers who contemn God, are at their ease, and live in pleasure. They make their triumph, whereas the saints are made as the off-scouring of the world (I Cor. 4:13). How is it possible for men to conceive this heresy: to say the resurrection is already past? And yet we see that this was welcome to some; yea, in the primitive church in the time of the apostles. When they, whom Jesus Christ had chosen to preach His truth throughout the world, still lived, some fell from the faith.

When we see such an example, have we not occasion to be astonished, and walk in fear! Not that we should doubt but what God will help and guide us, but it behooveth us to arm ourselves with prayer, and rely upon the promises of our God. Well may we be amazed, when we think upon the heinousness of this error; that God hath suffered some to be turned away from the faith already. If the apostles, who exercised all the power that was given them from above to maintain the truth of God, could not prevent men from being misled, what must we expect now-a-days! Let us be diligent in prayer, and flee to God that He may preserve us by His Holy Spirit. May we not be puffed up with presumption, but consider our nothingness, for we should quickly be overthrown, if we were not upheld by the supreme Being.

These lessons are not given us without a cause. Although Hymeneus and Philetus are not alive at this day, yet in their persons the Holy Ghost meant to degrade the wicked, who go about to pervert our faith; that we may not be grieved at whatsoever comes to pass; that we may not depart from the good way, but be guarded against all offences. We must not be so puffed up with pride, as to go astray after our own foolish imaginations; but we must take heed, and keep ourselves in obedience to the Word of God. Then we shall be daily more and more confirmed, until our good God taketh us to His everlasting rest, whereunto we are called.

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John Calvin Sermon On Ephesians 1:1-3

The First Sermon on the First Chapter

This sermon had 6939 words

by John Calvin

www.reformedsermonarchives.com

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‘Paul, an apostle of Jesus Christ by the will of God, to all you holy and faithful ones in Jesus Christ. which are at Ephesus. Grace be to you and peace from God our Father, and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly things in Christ.’

Ephesians 1:1-3

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When we read the epistles which St. Paul wrote to a variety of places, we must always consider that God meant they should serve not only for one time alone, or for certain people only, but for ever, and in general for the whole church. And truly if a man considers well the doctrine that is contained in them, it will be easy to discern that God’s intention was to be heard in the things that are spoken there, even to the world’s end; and also that he has such a care for us that he has not passed over or forgotten anything that might further our salvation. The sum of this Epistle which I have now taken in hand to expound is that St. Paul confirms such as had been already instructed in the gospel, in order that they might know that that is what they must rest upon, as upon the true and perfect wisdom, and that it is not lawful to add anything to it.

Paul tells us that the benefits which are brought us by our Lord Jesus Christ and of which we are made partakers by means of his gospel are so excellent that we must surely be extremely unthankful if we scurry to and fro like people who are never at rest or contented. And then he shows us also what we have in Christ in order that we should so cleave to him as not to presume to seek help anywhere else, but assure ourselves that he has procured everything for us.

Again, on the other side, he shows us that Christ has so well provided for his church that if we know how to use the gifts of grace he offers us, we shall have full and perfect happiness. Along with this, he warns such as have been instructed in the truth of the gospel to lead a holy life, and to show that they have profited as they ought to do in God’s school.

Now these things serve not only for the city of Ephesus, nor for any one country, nor for any one age or time, but we have need to be urged on more and more, seeing that the devil strives ceaselessly to turn us to evil. And when he cannot lead us completely away from the doctrine of Jesus Christ, he labours to make it distasteful to us some way or another, and to entangle us in new curiosities, only to bring to pass that we may not be constant in the faith that we have received, but give way to vacillation. Now whenever our fancies are so fidgety, it is certain that an opening is made to blot out the remembrance of all that we had learned before and to take in many follies, yes, and erroneous doctrines, which serve to corrupt and pervert the purity of our faith.

We see then that the doctrine which is contained in this epistle is directed and dedicated to us at this present day, and that God has by his wonderful providence so disposed things beforehand that we not only have had the foundations of the gospel upon which to ground ourselves, but also the means by which our faith may from day to day grow and increase, so that we may still go forward until we reach perfection.

First and foremost, St. Paul claims the authority belonging to him, which had been given him by God, in order that men should not waste their time over his person, as though his word had been but the saying of a mortal man. For in very deed our Lord Jesus Christ is the only master from whom we must learn, for it is witnessed of him from heaven that it is only he and no other to whom we must listen [Matt. 17:5]. It has always been God’s will to keep the guiding of his own church to himself, and that his Word should be received without contradiction. He has not given that privilege to any creature. And when Jesus Christ is ordained in the place of God his Father, it is because he is God manifested in the flesh, and the infallible truth itself, and his wisdom which was before all time [I Tim. 3:16].

Furthermore, when men speak they must not do it in their own name, nor put forward anything of their own fancy and brain, but they must faithfully set forth the thing that God has enjoined upon them and given them in charge. Thus you see why St. Paul uses this preface, as it were everywhere, that he is an apostle of our Lord Jesus Christ. Hence he holds it as a settled principle that if any man introduces himself to speak in his own name, there is nothing but rashness in him, for he takes upon himself what belongs to God only.

Again, since our Lord Jesus Christ was purposely sent to be our last teacher that we might have such wisdom as is perfect and utterly without fault, therefore St. Paul calls himself an apostle sent by him. This presupposes two things; first, that St. Paul had that charge committed to him; secondly, that he duly acquitted himself of it by rendering faithful service in the office that he was called to. For if a man were the most gifted and most excellent in the world, yet if he thrusts himself forward under his own impulse, he disturbs all order. And we know that God will have order and not disorder amongst us, as St. Paul says in the fourteenth chapter of the first epistle to the Corinthians.

He then that speaks, at least to teach, must have a calling, that is to say, he must be admitted and have his charge given him, so that every man may not put himself forward by reason of an unadvised zeal, as I said before. But to speak further of St. Paul’s calling is not needful at this time, for we know how God gave testimony that he anointed him as his apostle [Acts 9:15]. And indeed he does not dispute much about it here, because it was known well enough in the church of Ephesus. But since the Galatians had been troubled by deceivers, so that St. Paul’s authority, yes, and the name of God himself had been disgraced there, we see how he maintained his own status, telling them that the reverence due to an apostle of Jesus Christ could not be taken from him without overthrowing the divine order [Gal. I:13—16]. Therefore it is enough for him here to have said in one word that he is an apostle of Jesus Christ.

Let us come to the second point upon which I touched, namely, that it is not enough for a man to be called, except he discharge his duty with a pure conscience and with integrity in his office, which thing St. Paul took upon him as a thing beyond all question, and he had given sufficient proof of it. The deceivers may well boast with full mouth that they are called, as we see they do. For all they who fight against God and his Word, and sow trouble and tares in his church, would fain make a shield of their calling, and also of their zeal, for they will insist on being called Christians over and over again. But St. Paul had sufficiently proved that he did not come of himself, nor sought anything else than to spend himself in the building up of the church. And since the same was well known in Ephesus (as we may gather from the history of St. Luke: Acts 19), and he had fought many a hard battle, therefore he thinks it enough to say in one word that he is an apostle of our Lord Jesus Christ.

Here we must take warning, first to keep to the pure doctrine which we know has proceeded from God, for we cannot go wrong if we follow that rule. And seeing that in our Lord Jesus Christ we have the performance of all that is requisite and needful for our instruction, so that we have no need to doubt whether we must keep to the gospel or add something to it, let us be content to take the Son of God as our Master, especially as he vouchsafes to stoop so low as to take that charge upon him, and also testifies that if we have profited well in his doctrine, we shall come to the true goal to which we should make our way.

You see then that the first lesson which we have to gather from this passage is that our faith must not waver one way or another, but have a sure and immoveable foundation to rest on, namely, God’s truth, even as it is contained in the gospel. And seeing that St. Paul is sufficiently acknowledged by us, let us not doubt that God’s Spirit speaks to us at this day by his mouth, neither let us hear the doctrine as if it were subject to our judgment. But let us subject our own understanding and minds and receive it without calling it in question, unless we will wilfully make war against God and lift up ourselves above him. This, then, is one of the things which we have to notice from this passage.

Furthermore, in order that this doctrine may not only be reverenced among us, but that it may also be pleasant to us, let us take note that St. Paul speaks in the name of Christ, who was sent to us by God his Father to bring us glad tidings of peace. Also let us bear in mind how he says in another passage that he was ordained to bring the message of reconciliation, and that he beseeches men in God’s name to be reconciled to God [2 Cor. 5:20]. Now I told you that this was done to make the doctrine of the gospel sweet, that we might be desirous of it and give ourselves wholly to it. For whenever it is told us that God speaks to us, truly it is enough to give authority to all that he shall speak. But yet we may tremble at his voice and at the same time be troubled by it, according as we see a great number confess well enough that God deserves to be obeyed and to have all men subject to him, but in the meanwhile they turn away and shun him as far as they can, because his voice makes them afraid.

But when Jesus Christ speaks to us as the mediator between God and man, we may go to him boldly, for (as it is said in the Epistle to the Hebrews) we are no more, as it were, at Mt. Sinai, where the lightnings flashed in the air when the law was published, insomuch that if a beast had come near to it, it must have died. The voice which God uttered at that time was terrible [Heb. 12:18—20; Exod. 19:12]. But nowadays, seeing that he encourages us by his gospel to receive the grace he offers us, and intends to wipe away the remembrance of our sins, let us allow ourselves to be justified by his free grace, and let us be peaceable and obedient to him. For indeed this ought to move us to come to him like poor hungry souls to be fed with the heavenly food that he will give us. Thus we see in effect what we have to remember when St. Paul calls himself the apostle of Jesus Christ.

Paul adds that he is an apostle by the will of God. This serves to place it beyond all doubt, in order that men should not blame him for presumption, as though he thought himself of better reputation than other men. He protests that it was not because of any worthiness of his own, but because it had pleased God to choose him for that office. And certainly it is no feigned humility when he says he was set in that position by God’s mere grace and choosing [I Cor. 15:9; I Tim. 1:13—16]. For we see how in other passages he confesses that he is not worthy of such honour, but rather had deserved utter damnation, and therefore was to be taken as a mirror of God’s infinite goodness, in that he had exalted him so high, even him who had been a murderer of Christians, who had shed the blood of the martyrs, and who had blasphemed against God and his Word, as he himself reports it.

We see then that there was no pretence in this confession of his, where he says that he was set in that state and rank by the will of God alone. And this serves a great purpose still, in order that we may not esteem God’s Word according to the worth of those who bring it to us. For one of the common artifices which the devil uses to diminish reverence for God’s Word is to place before our eyes the persons who bring it. Now it is certain that we are frail vessels and of no value, yes, of no more worth than broken pots. What is there in those whom God has ordained to be the ministers of his Word But the treasure is inestimably great at all times, despite the contemptibleness of the vessels [2 Cor. 4:7].

Let us take note then that when men come to bear testimony to the forgiveness of our sins and the salvation we ought to hope for, our faith must rise up higher and not stand questioning whether such a man is worthy to be heard or not, or enquiring what manner of person he is. Let us content ourselves with the thought that God by that means intends to draw us to himself. This is the way we must walk, and if we step aside from it, we soon go astray and are on the way to perdition.

Let us note this well, then, that we must submit ourselves to God’s will and ordinance and receive without hindrance the doctrine that is preached to us by the mouths of mortal men. For we must not be wise in the way that many people are, who demand whether God could not send his angels from heaven and teach us by revelations, nor in the way of some busybodies who make pretence that they have the Holy Ghost at their beck and call, [en leur manche (Fr.) (In their sleeve)], for which reason they disdain to receive the gifts as they are dealt out by God. So that we may not be bewitched by Satan after this manner, let us take note how it is said here that it is God’s will that the gospel should be preached by the mouths of men, and that they are, as it were, witnesses to us. Whoever exempts himself from this ordinance is acting as if he thrusts back God’s hand when he offers him sure and infallible testimony of his salvation. Thus you see what we still have to take note of from this passage.

Again, they that are called to proclaim God’s Word ought to take warning from St. Paul’s example to walk in lowliness. For who are we if we compare ourselves with him He shows us that he was not chosen for any native sufficiency or ability, but because it was God’s will to have it so. Therefore let us assure ourselves that we hold all things of God and his pure grace, and that we cannot attribute anything to ourselves, unless we intend to rob him of his right. And we know that such ingratitude is not to be tolerated.

Next the apostle says, ‘To all the holy ones that are in Ephesus and to the faithful in Jesus Christ’. It is true that the name of the city is expressed here, but yet (as I have touched on already) the doctrine is common to us all, and God has granted it for our use at this day, and we must receive it as if St. Paul were still alive and among us. Yes, and we must not only have an eye to him, but to the Person by whom he is sent. For although he died when he had finished his race, yet God’s Spirit is immortal. Whatever happens, we must, for our learning, bear in mind what St. Paul says here when he speaks to the saints and faithful ones in Jesus Christ.

Although, then, we are not of that time, nor of the country and people of Asia, nevertheless seeing it has pleased God to join us with those to whom St. Paul wrote in his time, let us assure ourselves that it behoves us to be strengthened in the faith which we have received by the gospel, because it was the intention and purpose of the Holy Spirit to exhort to perseverance all those who have the rudiments of the gospel, and are still weak and in need of stronger confirmation.

But let us bear well in mind these words where it is said, ‘the saints and faithful ones in Jesus Christ’. For St. Paul shows that all the holiness of men is nothing else but pretence until God has brought them to his own service and dedicated and consecrated them to it by faith. For we are all unclean by nature, and nothing but infection can come from us. It is true that, if men put on some fine outward show and appearance, they will be accounted as righteous as can be, and their virtues will be commended everywhere, just as we see that a man can acquire the reputation of great perfection if he but possesses some fair qualities. But we must remember that it is said in the fifteenth chapter of Acts that God cleanses men’s hearts by faith [15:9]. And he had great reason to do so, for (as the prophet Jeremiah says) man’s heart is a pit of horrible confusion [17:9]. We ourselves do not perceive it, but God has clearer eyes than me. Be that as it may, let us assure ourselves of this, that all the holiness which men imagine they have is but corruption and abominable before God, until such time as they are made one by the faith of the gospel. Therefore note it for a settled point that no other holiness is accepted and acknowledged at God’s hand than the holiness of believers. For except we first become Christians we are blind and can never render to God his due.

Although there were no other sacrilege than this, would it not be enough to mar all the virtues that we could have besides Again, seeing that the spirit of perfection, the spirit of the fear of God, the spirit of righteousness and the spirit of purity abide and rest in Jesus Christ, it is certain that all such as are separated from him have nothing else in them but vice and all manner of uncleanness, however much the world may applaud them.

On the other hand, let us note also that all such as boast of having faith in the gospel, and are not sanctified by God, betray their own hypocrisy and lying, and belie themselves by their own life, no matter what they may sing or say, just as we see many nowadays who defile and profane this name of the faith which ought to be holy. For every man will say that he is faithful, and they who have least faith are boldest to say that there is no faith but in themselves. And would God that it were so only by half! But we see even among all that bear the name of Christians that their whole life is disordered and loose, insomuch that they mock God to the full and despise all religion, and yet nevertheless in the meanwhile think (as I have said already) that they are greatly wronged if they are not taken as good and catholic Christians.

Yet for all this we see how St. Paul links these two things together in an inseparable bond, namely, that if we have the faith of the gospel, we must consequently give ourselves over entirely to our God and separate ourselves from the corruptions of the world, just as we have seen that in the Epistle to the Galatians [I:4; 4:5—7] he says that the coming into the world of our Lord Jesus Christ is in order that we should be sanctified by his blood, to yield obedience henceforth in all pureness to God his Father. And as he says in another place [IThess. 4:7] we are not called to uncleanness but to righteousness, in order that God’s name should be honoured and glorified by us.

Thus you see what we have to remember from this preface, in order that we may be the better prepared to receive the doctrine contained in this Epistle, and that it may have such authority among us as it deserves, and moreover be made pleasant to us, so that we may understand how it is for our special benefit to learn at Paul’s hand. For the apostle testifies the grace of our Lord Jesus Christ to us and leads us to God to be reconciled to him, whereas we are naturally the children of wrath. And furthermore he shows how we may stand in God’s favour, so that we may be bold to call upon him as our Father and be sure that he also accounts us his children.

Next Paul uses a thanksgiving to lift up all men’s hearts to acknowledge how much they are bound and indebted to God, especially considering that he has shown himself so bountiful towards them in giving forth himself in all kinds of ways. ‘Blessed (he says) be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly things (or in heavenly places) in Christ.’ Since the chief sacrifice which God requires at men’s hands is that they should acknowledge his benefits and be thankful to him for them, St. Paul considers first of all how the same may provoke them to do their duty, for we are so slack that it is frightful to see it. We can well enough confess that our chief study and endeavour ought to be to have a well-ordered life, namely, to praise God. For if a man asks us why we are found in this world, why God has such a care for us, why his goodness feeds and cherishes us, and finally why he, as it were, dazzles us with the great number of benefits he bestows upon us, it is in order that we should yield some acknowledgement of them to him. For (as it is said in the psalm) we for our part cannot profit him at all, neither does he require anything else of us in exchange, but thanksgiving, according as it is said in Psalm 116, ‘What shall I render to the Lord for all the benefits which I have received from him, except to take the cup of salvation at his hand and to call upon his name

You see then that all that we can ever bring to God is but to acknowledge ourselves bound to him for all things. And yet, for all that, no man discharges his duty, no, nor a hundredth part of it, in that respect, but rather, all of us from the greatest to the least defraud him of it, inasmuch as we do not cease through our baseness to bury his praise which ought to resound in our mouths. For this reason our Lord rebukes us for our negligence, for when the holy Scripture exhorts us to praise God and uses many words for that purpose, let us not think that they are superfluous, but let us acknowledge them to be so many upbraidings of our malice and wickedness for failing in the thing that is so requisite and (as you would say) the principal thing in life.

It is true that the Holy Spirit often sets forth other reasons why we should magnify God’s name, as (for example) the order of nature, the fruits which the earth yields, the aid and help which God gives us, and other such things. And these are sufficient matter for which to praise God. But St. Paul leads us higher here, and will have us to glorify God above all things. He thinks it not enough to own that God has placed us in the world and that he nourishes us here, and that he provides all things needful during the passing of this transitory life, but he also says that God has chosen us to be heirs of his kingdom and of the heavenly life.

We are then doubly bound to God, and that, much more closely than ignorant and unbelieving wretches are. For although they are sufficiently indebted already, yet the good he has done us in Jesus Christ is beyond all comparison more excellent and noble, because he has adopted us to be his children. It is true, since we are men, that we are of the number of his creatures which he has fashioned after his own image. But what of that? This image is defaced in us by sin and by the corruption with which we are tainted by Adam’s disobedience. And now what other heritage have we than his wrath and eternal death?

In brief, we are not worthy to be reckoned among the number of brute beasts, if we remain in the state which is ours by nature. Now then, seeing that God makes us members of his only Son, and ranks us with the angels and prepares us to become partakers of his own nature and glory (as St. Peter says in his first Epistle, I:12) ought we not to perceive there so high and noble a grace as should ravish us completely.

Thus you see that of the things which St. Paul meant to say in this text, the first is that we are here exhorted to apply ourselves wholeheartedly to the work of praising God, just because we are too cold and indifferent in that respect, if we are not pushed and constrained to it. Besides this, St. Paul had one other intention more, namely, to feed us in such a way with the grace that we have by the gospel that we may no more covet this thing and that thing after our customary manner. We see how fickle we are by nature, and when God is so good to us as to set his Word before us, we insist on having some other things beside, and nothing can content us. And why not Because we are dull and have never conceived or understood what God shows us by his Word [Eph. 3:18]. For we shall see hereafter that such as know the love that God shows us in our Lord Jesus Christ have all that they can wish, high and low, far and wide. Also St. Paul now calls upon us to bless God with the purpose of keeping us to the doctrine in which consists the fulness of all happiness, at least if we know how to use it to our profit.

Furthermore, let us also note that it is not without reason that he speaks of ‘spiritual blessings’. For although we cannot eat a scrap of bread or drink a drop of water without being robbers of God, unless we acknowledge and confess that he therein shows himself a true Father to us, nevertheless the things that concern this body and this our transitory life are nothing compared with the things that serve for the eternal welfare of our souls. And in very deed, St. Paul’s exhorting us here to praise God for his heavenly blessings is done in such a way that at the same time he gives us to understand that we must be patient if we are afflicted in respect of the flesh, and do not have all things according to our desires, and if God curtails our food and handles us not so tenderly as we could wish.

Two things therefore are contained here. The one is that we should learn to know wherein our true and perfect happiness consists, namely, in the life which we hope for and which is hid from us as yet, in order that we should not be tied to the world. Note that for one point. Secondly, that if this world rejects us and despises us, and makes a laughing-stock out of us, we must settle ourselves in patience; and while the despisers of God vaunt themselves with pomp and show and it seems that we are unhappy compared with them, insomuch that some of us suffer hunger and thirst, and others are troubled and unjustly molested, we must look further. And why Even because we ought to content ourselves with the heavenly blessings which God has bestowed upon us. This blessedness so great, so high, and so inestimable, then, must make us overlook all the encumbrances we can conceive, whenever God exercises and tries us in this world by many afflictions, and wills that we should know scarcity and the lack of many things. This is the effect of the things we have to note from this passage.

Now before we come to the rest, let us note that this word ‘blessing’ is taken in different senses when St. Paul applies it either to God or to ourselves. It is said that we bless God. And how As he blesses us. After what manner does he bless us We do not bless him as he blesses us. We come far short of that. For (as I have shown already from the sixteenth psalm) all our services can do him no good. Again, we have to conclude that (as I have also shown from the one hundredth and sixteenth psalm) all that we can bring to God is no more than this acknowledgement that we are bound to him for all the good things we have. You see then that all our blessing is but to yield the sacrifice of praise to God. Let that serve for one point.

But now, when God blesses us, is it simply in words No! No! But it is a filling of us and a bestowing of all things upon us that we want, as far as is needful. And why is this word ‘blessing’ attributed to him? Because he does not need to labour and take great pains to help his servants and to give them what he knows is expedient for them. If he simply says the word, that is to say, if he only declares his will, the thing is done.

Since then God, having created the world by his word alone, has power also to do us good simply by commanding it, therefore it is said that we become rich by his blessing alone, that is to say, by his showing himself loving and favourable to us. Now let us see if we are to be excused when we defraud God of his due by disdaining to open our lips to confess how much we are bound and indebted to him after we have received so many benefits at his hand. Let all the blessings that all the men in the world can give to God be laid in the balance against the blessing with which he enriches them; and which has the greater worth All that they can put forward is that it is needful for them to confess that they can neither say nor do anything that is worth while, whereas at the same time God shows us that he has all that is requisite for our happiness. Therefore it is not without reason that St. Paul says here that the faithful must fully devote and apply their minds and endeavours to bless the name of God, seeing that he gives them so great cause, for otherwise they would be unthankful and churlish. Therefore he says two things, ‘The Father of our Lord Jesus Christ who has blessed us in Christ’.

When he says ‘the God and Father of our Lord Jesus Christ’, it must be explained in this way, that the God whom we feel so favourable to us is the Father of our Lord Christ. This circumstance deserves to be noted well. For by it St. Paul makes us understand that God’s benefits, especially those that belong to the heavenly life and to the everlasting salvation of our souls, cannot come to us, except Jesus Christ is, as it were, the channel of them, so that we may be made partakers of them for his name’s sake. Therefore let us note well that we are shut out from all God’s benefits and from all things that concern the salvation of our souls, unless Jesus Christ becomes our way.

It is true that unbelievers eat and drink and glut themselves to the utmost, and the sun shines on them. But be that as it may, to speak properly, they do not enjoy all the things God gives them, because they usurp them without any lawful title to them. For the world was created for God’s children, even with respect to their Head, who is our Lord Jesus Christ, In brief, it is not without cause that St. Paul, showing how God has given himself to us, says that it is because he is the Father of our Lord Jesus Christ. But (as I have already told you) it is not a question of eating and drinking, but of far greater and more precious things, namely, that God has adopted us as his children. And so you see in effect what we have to bear in mind.

Yet, that we may the better profit from this passage, let us take note that we must check ourselves lest we wander into many speculations when we know God, the Father of our Lord Jesus Christ. And why? The papists have this word ‘God’ often enough in their mouths, and likewise the word ‘Jesus Christ’, but at the same time they have disfigured Jesus Christ and utterly falsified the doctrine of his gospel in which he should be seen. So they have a God, though but by confused fancies, and yet they do not know him. And truly, they can no more explain what God they serve and adore than the Turks do. We know that our Lord Jesus Christ (in the fourth chapter of St. John) says that they who do not have the doctrine by which to rule themselves well do not know what they worship, but continually invent idols for themselves. Therefore there is but one way by which to have good and infallible access to God, and that is by beholding him in his living image, for his majesty is too high, too much hidden, and too deep for us. But Jesus Christ has communicated himself to us, and applied himself to our weakness, and taught us whatever it was requisite to know, that we might come to God his Father.

You see then that we must have our Lord Jesus Christ for our way, in order that we might not stray. For seeing that God is the Father of our Head and of him who is made one with us, you see how we may have access to come freely to him. And surely without that mediator we are entirely shut out from him, and the majesty of God is bound to make the hairs of our head stand on end. But when we consider that he is entitled the Father of him who is our Head, let us know that he also is bound to own us as his children, because he has redeemed us.

Furthermore, although St. Paul here sets down in one word what our spiritual blessings are, nevertheless he shows that God has shown himself bountiful towards us in more ways than one. And of this he will make a larger exposition later by setting forth in particular the benefits which we obtain by the gospel, for the whole of this chapter is full of them. But be that as it may, here he gives us to understand that God’s giving of his gracious gifts to us is not sparingly, and that his causing us to taste them is not done with a finger-lick, [faire goûtee à leche doigt (Fr.)]. as they say. But he shows that God has given them to us so diversely and fully that we have reason to magnify him in every respect. Therefore let us understand that, seeing that Jesus Christ is so given to us, in him we obtain all that is necessary for our salvation and for our happiness, just as St. Paul speaks of it in the eighth chapter of the Epistle to the Romans. For if the only begotten Son is given to us, how should not all the benefits which he has in himself be communicated to us with him and through him.

But be that as it may, let us learn to taste God’s spiritual gifts in such a way that all our mental faculties may be concentrated to make much of them. And that this may come to pass, let us beware of having our minds too much wedded to the world. For the very cause that draws us away, preventing us from perceiving the hundredth part of the good that God has done us and from applying his benefits to our profit, is our own vanity, because everyone of us beguiles himself with his own foolish and extravagant lusts. Therefore let us learn to shake off the things that stop us from coming to our Lord Jesus Christ. And although our evil nature provokes us to seek the transitory things of this world, yet let us endeavour to withdraw from them, so that we may yield ourselves with a free heart to God and be earnestly minded to obey him and to give ourselves wholly to him, for so it is his will to have us joined to him.

This is the thing which we have to notice in St. Paul when, having spoken of the spiritual blessings, he immediately adds, ‘in heavenly places (or things)’, by which he meant to show that we are not able to receive the gracious gifts which are communicated to us in our Lord Jesus Christ, and which God would have us possess, till we know that there is not anything in this world that ought to hold us back. Therefore when once we know that we are not created to dwell for ever in this world, but that we must only be pilgrims in it, and that our permanent heritage and rest is above in heaven, let us thereupon make our way there, and press towards it more and more. And although we are feeble, yet let us not faint, but pluck up good courage and pray God to give it to us. Moreover you see that the reason why St. Paul sets down the word ‘blessings’ is to cause us to know that whereas the devil lays many traps to debauch us and to turn us out of the way, God has made provision for all that, for he has such a store of blessings that he can overthrow and destroy all that may ever be against our salvation.

But now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him to acquaint us more and more with them, that we may be brought to true repentance. And let us condemn ourselves and seek to find in our Lord Jesus Christ all that we need, and that not for one day, or for a mere brief moment, but continually and steadfastly to our life’s end. And whatever happens to us, let us always assure ourselves that we have good cause to praise our God, and that even if we are poor and miserable in this world, the happiness of heaven is enough to appease us, to sweeten all our afflictions and sorrows, and to give us such content that we may nevertheless have our mouths open to bless God for showing himself so kindhearted and liberal towards us as even to adopt us as his children, and to show us that the heritage which has been purchased for us by the blood of his only Son is ready for us, and that we cannot miss it, seeing that we go to it with true and invincible constancy of faith. May it please him to grant this grace not only to us but also to all peoples.