ON THE CHRISTIAN LIFE 
 
                             by 
 
                         John Calvin 
 
 
 
(From the Institutes of the Christian Religion, Bk. 3, chs. VIPX.) 
 
          Translated by Henry Beveridge, Esq., 1845 
              for the Calvin Translation Society. 
 
 
              This book is in the public domain. 
            Digitized by Harry Plantinga, June 1994. 
 
 
 
 
                          CHAPTER I. 
 
THE LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT. 
 
     This and the four following chapters treat of the Life of the 
Christian, and are so arranged as to admit of being classed under 
two principal heads. 
     First, it must be held to be an universally acknowledged 
point, that no man is a Christian who does not feel some special 
love for righteousness, chap. i. Secondly, in regard to the 
standard by which every man ought to regulate his life, although 
it seems to be considered in chap. ii. only, yet the three 
following chapters also refer to it. For it shows that the 
Christian has two duties to perform. First, the observance being 
so arduous, he needs the greatest patience. Hence chap. iii. 
treats professedly of the utility of the cross, and chap. iv. 
invites to meditation on the future life. Lastly, chap. v. clearly 
shows, as in no small degree conducive to this end, how we are to 
use this life and its comforts without abusing them. 
     This first chapter consists of two parts,QI. Connection 
between this treatise on the Christian Life and the doctrine of 
Regeneration and Repentance. Arrangement of the treatise, sec. 1- 
3. II. Extremes to be avoided; 1. False Christians denying Christ 
by their works condemned, sec. 4. 2. Christians should not 
despair, though they have not attained perfection, provided they 
make daily progress in piety and righteousness. 
 
 
                           Sections. 
 
     1. Connection between this chapter and the doctrine of 
Regeneration. Necessity of the doctrine concerning the Christian 
Life. The brevity of this treatise. The method of it. Plainness 
and unadorned simplicity of the Scripture system of morals. 
     2. Two divisions. First, Personal holiness. 1. Because God is 
holy. 2. Because of our communion with his saints. 
     3. Second division, relating to our Redemption. Admirable 
moral system of Scripture. Five special inducements or 
exhortations to a Christian Life. 
     4. False Christians who are opposed to this life censured 1. 
They have not truly learned Christ. 2. The Gospel not the guide of 
their words or actions. 3. They do not imitate Christ the Master. 
4. They would separate the Spirit from his word. 
     5. Christians ought not to despond: Provided 1. They take the 
word of God for their guide. 2. Sincerely cultivate righteousness. 
3. Walk, according to their capacity, in the ways of the Lord. 4. 
Make some progress. 5. Persevere. 
 
     1. We have said that the object of regeneration is to bring 
the life of believers into concord and harmony with the 
righteousness of God, and so confirm the adoption by which they 
have been received as sons. But although the law comprehends 
within it that new life by which the image of God is restored in 
us, yet, as our sluggishness stands greatly in need both of helps 
and incentives it will be useful to collect out of Scripture a 
true account of this reformations lest any who have a heartfelt 
desire of repentance should in their zeal go astray. Moreover, I 
am not unaware that, in undertaking to describe the life of the 
Christian, I am entering on a large and extensive subject, one 
which, when fully considered in all its parts, is sufficient to 
fill a large volume. We see the length to which the Fathers in 
treating of individual virtues extend their exhortations. This 
they do, not from mere loquaciousness; for whatever be the virtue 
which you undertake to recommend, your pen is spontaneously led by 
the copiousness of the matter so to amplify, that you seem not to 
have discussed it properly if you have not done it at length. My 
intention, however, in the plan of life which I now propose to 
give, is not to extend it so far as to treat of each virtue 
specially, and expatiate in exhortation. This must be sought in 
the writings of others, and particularly in the Homilies of the 
Fathers.1 For me it will be sufficient to point out the method by 
which a pious man may be taught how to frame his life aright, and 
briefly lay down some universal rule by which he may not 
improperly regulate his conduct. I shall one day possibly find 
time for more ample discourse, [or leave others to perform an 
office for which I am not so fit. I have a natural love of 
brevity, and, perhaps, any attempt of mine at copiousness would 
not succeed. Even if I could gain the highest applause by being 
more prolix, I would scarcely be disposed to attempt it,2] while 
the nature of my present work requires me to glance at simple 
doctrine with as much brevity as possible. As philosophers have 
certain definitions of rectitude and honesty, from which they 
derive particular duties and the whole train of virtues; so in 
this respect Scripture is not without order, but presents a most 
beautiful arrangement, one too which is every way much more 
certain than that of philosophers. The only difference is, that 
they, under the influence of ambition, constantly affect an 
exquisite perspicuity of arrangement, which may serve to display 
their genius, whereas the Spirit of God, teaching without 
affectation, is not so perpetually observant of exact method, and 
yet by observing it at times sufficiently intimates that it is not 
to be neglected. 
     2. The Scripture system of which we speak aims chiefly at two 
objects. The former is, that the love of righteousness, to which 
we are by no means naturally inclined, may be instilled and 
implanted into our minds. The latter is, (see chap. ii.,) to 
prescribe a rule which will prevent us while in the pursuit of 
righteousness from going astray. It has numerous admirable methods 
of recommending righteousness.3 Many have been already pointed out 
in different parts of this work; but we shall here also briefly 
advert to some of them. With what better foundation can it begin 
than by reminding us that we must be holy, because "God is holy?" 
(Lev. xix. 1; 1 Pet. i. 16.) For when we were scattered abroad 
like lost sheep, wandering through the labyrinth of this world, he 
brought us back again to his own fold. When mention is made of our 
union with God, let us remember that holiness must be the bond; 
not that by the merit of  holiness we come into communion with him, 
(we ought rather first to cleave to him, in order that, pervaded 
with his holiness, we may follow whither he calls,) but because it 
greatly concerns his glory not to have any fellowship with 
wickedness and impurity. Wherefore he tells us that this is the 
end of our calling, the end to which we ought ever to have 
respect, if we would answer the call of God. For to what end were 
we rescued from the iniquity and pollution of the world into which 
we were plunged, if we allow ourselves, during our whole lives, to 
wallow in them? Besides, we are at the same time admonished, that 
if we would be regarded as the Lord's people, we must inhabit the 
holy city Jerusalem, (Isaiah rev. 8, et alibi;) which, as he hath 
consecrated it to himself, it were impious for its inhabitants to 
profane by impurity. Hence the expressions, "Who shall abide in 
thy tabernacle? who shall dwell in thy holy hill? He that walketh 
uprightly, and worketh righteousness," (Ps. xv. 1, 2; xxiv. 3, 4;) 
for the sanctuary in which he dwells certainly ought not to be 
like an unclean stall. 
     3. The better to arouse us, it exhibits God the Father, who, 
as he hath reconciled us to himself in his Anointed, has impressed 
his image upon us, to which he would have us to be conformed, 
(Rom. v. 4.) Come, then, and let them show me a more excellent 
system among philosophers, who think that they only have a moral 
philosophy duly and orderly arranged. They, when they would give 
excellent exhortations to virtue, can only tell us to live 
agreeably to nature. Scripture derives its exhortations from the 
true source,4 when it not only enjoins us to regulate our lives 
with a view to God its author to whom it belongs; but after 
showing us that we have degenerated from our true origin, viz., 
the law of our Creator, adds, that Christ, through whom we have 
returned to favour with God, is set before us as a model, the 
image of which our lives should express. What do you require more 
effectual than this? Nay, what do you require beyond this? If the 
Lord adopts us for his sons on the condition that our life be a 
representation of Christ, the bond of our adoption,Qthen, unless 
we dedicate and devote ourselves to righteousness, we not only, 
with the utmost perfidy, revolt from our Creator, but also abjure 
the Saviour himself. Then, from an enumeration of all the 
blessings of God, and each part of our salvation, it finds 
materials for exhortation. Ever since God exhibited himself to us 
as a Father, we must be convicted of extreme ingratitude if we do 
not in turn exhibit ourselves as his sons. Ever since Christ 
purified us by the laver of his blood, and communicated this 
purification by baptism, it would ill become us to be defiled with 
new pollution. Ever since he ingrafted us into his body, we, who 
are his members, should anxiously beware of contracting any stain 
or taint. Ever since he who is our head ascended to heaven, it is 
befitting in us to withdraw our affections from the earth, and 
with our whole soul aspire to heaven. Ever since the Holy Spirit 
dedicated us as temples to the Lord, we should make it our 
endeavour to show forth the glory of God, and guard against being 
profaned by the defilement of sin. Ever since our soul and body 
were destined to heavenly incorruptibility and an unfading crown, 
we should earnestly strive to keep them pure and uncorrupted 
against the day of the Lord. These, I say, are the surest 
foundations of a well-regulated life, and you will search in vain 
for any thing resembling them among philosophers, who, in their 
commendation of virtue, never rise higher than the natural dignity 
of man. 
     4. This is the place to address those who, having nothing of 
Christ but the name and sign, would yet be called Christians. How 
dare they boast of this sacred name? None have intercourse with 
Christ but those who have acquired the true knowledge of him from 
the Gospel. The Apostle denies that any man truly has learned 
Christ who has not learned to put off "the old man, which is 
corrupt according to the deceitful lusts, and put on Christ," 
(Eph. iv. 22.) They are convicted, therefore, of falsely and 
unjustly pretending a knowledge of Christ, whatever be the 
volubility and eloquence with which they can talk of the Gospel. 
Doctrine is not an affair of the tongue, but of the life; is not 
apprehended by the intellect and memory merely, like other 
branches of learning; but is received only when it possesses the 
whole soul, and finds its seat and habitation in the inmost 
recesses of the heart. Let them, therefore, either cease to insult 
God, by boasting that they are what they are not, or let them show 
themselves not unworthy disciples of their divine Master. To 
doctrine in which our religion is contained we have given the 
first place, since by it our salvation commences; but it must be 
transfused into the breast, and pass into the conduct, and so 
transform us into itself, as not to prove unfruitful. If 
philosophers are justly offended, and banish from their company 
with disgrace those who, while professing an art which ought to be 
the mistress of their conduct, convert it into mere loquacious 
sophistry, with how much better reason shall we detest those 
flimsy sophists who are contented to let the Gospel play upon 
their lips, when, from its efficacy, it ought to penetrate the 
inmost affections of the heart, fix its seat in the soul, and 
pervade the whole man a hundred times more than the frigid 
discourses of philosophers? 
     5. I insist not that the life of the Christian shall breathe 
nothing but the perfect Gospel, though this is to be desired, and 
ought to be attempted. I insist not so strictly on evangelical 
perfection, as to refuse to acknowledge as a Christian any man who 
has not attained it. In this way all would be excluded from the 
Church, since there is no man who is not far removed from this 
perfection, while many, who have made but little progress, would 
be undeservedly rejected. What then? Let us set this before our 
eye as the end at which we ought constantly to aim. Let it be 
regarded as the goal towards which we are to run. For you cannot 
divide the matter with God, undertaking part of what his word 
enjoins, and omitting part at pleasure. For, in the first place, 
God uniformly recommends integrity as the principal part of his 
worship, meaning by integrity real singleness of mind, devoid of 
gloss and fiction, and to this is opposed a double mind; as if it 
had been said, that the spiritual commencement of a good life is 
when the internal affections are sincerely devoted to God, in the 
cultivation of holiness and justice. But seeing that, in this 
earthly prison of the body, no man is supplied with strength 
sufficient to hasten in his course with due alacrity, while the 
greater number are so oppressed with weakness, that hesitating, 
and halting, and even crawling on the ground, they make little 
progress, let every one of us go as far as his humble ability 
enables him, and prosecute the journey once begun. No one will 
travel so badly as not daily to make some degree of progress. 
This, therefore, let us never cease to do, that we may daily 
advance in the way of the Lord; and let us not despair because of 
the slender measure of success. How little soever the success may 
correspond with our wish, our labour is not lost when to-day is 
better than yesterday, provided with true singleness of mind we 
keep our aim, and aspire to the goal, not speaking flattering 
things to ourselves, nor indulging our vices, but making it our 
constant endeavour to become better, until we attain to goodness 
itself. If during the whole course of our life we seek and follow, 
we shall at length attain it, when relieved from the infirmity of 
flesh we are admitted to full fellowship with God. 
 
 
 
                          CHAPTER II. 
 
      A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-DENIAL.5 
 
     The divisions of the chapter are,QI. The rule which permits 
us not to go astray in the study of righteousness, requires two 
things, viz., that man, abandoning his own will, devote himself 
entirely to the service of God; whence it follows, that we must 
seek not our own things, but the things of God, sec. 1, 2. II. A 
description of this renovation or Christian life taken from the 
Epistle to Titus, and accurately explained under certain special 
heads, sec. 3 to end. 
 
 
                           Sections. 
 
     1. Consideration of the second general division in regard to 
the Christian life. Its beginning and sum. A twofold respect. 1. 
We are not our own. Respect to both the fruit and the use. Unknown 
to philosophers, who have placed reason on the throne of the Holy 
Spirit. 
     2. Since we are not our own, we must seek the glory of God, 
and obey his will. Self-denial recommended to the disciples of 
Christ. He who neglects it, deceived either by pride or hypocrisy, 
rushes on destruction. 
     3. Three things to be followed, and two to be shunned in 
life. Impiety and worldly lusts to be shunned. Sobriety, justice, 
and piety, to be followed. An inducement to right conduct. 
     4. Self-denial the sum of Paul's doctrine. Its difficulty. 
Qualities in us which make it difficult. Cures for these 
qualities. 1. Ambition to be suppressed. 2. Humility to be 
embraced. 3. Candour to be esteemed. 4. Mutual charity to be 
preserved. 5. Modesty to be sincerely cultivated. 
     5. The advantage of our neighbour to be promoted. Here self- 
denial most necessary, and yet most difficult. Here a double 
remedy. 1. The benefits bestowed upon us are for the common 
benefit of the Church. 2. We ought to do all we can for our 
neighbour. This illustrated by analogy from the members of the 
human body. This duty of charity founded on the divine command. 
     6. Charity ought to have for its attendants patience and 
kindness. We should consider the image of God in our neighbours, 
and especially in those who are of the household of faith. Hence a 
fourfold consideration which refutes all objections. A common 
objection refuted. 
     7. Christian life cannot exist without charity. Remedies for 
the vices opposed to charity. 1. Mercy. 2. Humility. 3. Modesty. 
4. Diligence. 5. Perseverance. 
     8. Self-denial, in respect of God, should lead to equanimity 
and tolerance. 1. We are always subject to God. 2. We should shun 
avarice and ambition. 3. We should expect all prosperity from the 
blessing of God, and entirely depend on him. 
     9. We ought not to desire wealth or honours without the 
divine blessing, nor follow the arts of the wicked. We ought to 
cast all our care upon God, and never envy the prosperity of 
others. 
     10. We ought to commit ourselves entirely to God. The 
necessity of this doctrine. Various uses of affliction. Heathen 
abuse and corruption. 
 
 
     1. Although the Law of God contains a perfect rule of conduct 
admirably arranged, it has seemed proper to our divine Master to 
train his people by a more accurate method, to the rule which is 
enjoined in the Law; and the leading principle in the method is, 
that it is the duty of believers to present their "bodies a living 
sacrifice, holy and acceptable unto God, which is their reasonable 
service," (Rom. xii. 1.) Hence he draws the exhortation: "Be not 
conformed to this world: but be ye transformed by the renewing of 
your mind, that ye may prove what is that good, and acceptable, 
and perfect will of God." The great point, then, is, that we are 
consecrated and dedicated to God, and, therefore, should not 
henceforth think, speak, design, or act, without a view to his 
glory. What he hath made sacred cannot, without signal insult to 
him, be applied to profane use. But if we are not our own, but the 
Lord's, it is plain both what error is to be shunned, and to what 
end the actions of our lives ought to be directed. We are not our 
own; therefore, neither is our own reason or will to rule our acts 
and counsels. We are not our own; therefore, let us not make it 
our end to seek what may be agreeable to our carnal nature. We are 
not our own; therefore, as far as possible, let us forget 
ourselves and the things that are ours. On the other hand, we are 
God's; let us, therefore, live and die to him (Rom. xiv. 8.) We 
are God's; therefore, let his wisdom and will preside over all our 
actions. We are God's; to him, then, as the only legitimate end, 
let every part of our life be directed. O how great the 
proficiency of him who, taught that he is not his own, has 
withdrawn the dominion and government of himself from his own 
reason that he may give them to God! For as the surest source of 
destruction to men is to obey themselves, so the only haven of 
safety is to have no other will, no other wisdom, than to follow 
the Lord wherever he leads. Let this, then be the first step, to 
abandon ourselves, and devote the whole energy of our minds to the 
service of God. By service, I mean not only that which consists in 
verbal obedience, but that by which the mind, divested of its own 
carnal feelings, implicitly obeys the call of the Spirit of God. 
This transformation, (which Paul calls the renewing of the mind, 
Rom. xii. 2; Eph. iv. 23,) though it is the first entrance to 
life, was unknown to all the philosophers. They give the 
government of man to reason alone, thinking that she alone is to 
be listened to; in short, they assign to her the sole direction of 
the conduct. But Christian philosophy bids her give place, and 
yield complete submission to the Holy Spirit, so that the man 
himself no longer lives, but Christ lives and reigns in him, (Gal. 
ii. 20.) 
     2. Hence follows the other principle, that we are not to seek 
our own, but the Lord's will, and act with a view to promote his 
glory. Great is our proficiency, when, almost forgetting 
ourselves, certainly postponing our own reason, we faithfully make 
it our study to obey God and his commandments. For when Scripture 
enjoins us to lay aside private regard to ourselves, it not only 
divests our minds of an excessive longing for wealth, or power, or 
human favour, but eradicates all ambition and thirst for worldly 
glory, and other more secret pests. The Christian ought, indeed, 
to be so trained and disposed as to consider, that during his 
whole life he has to do with God. For this reason, as he will 
bring all things to the disposal and estimate of God, so he will 
religiously direct his whole mind to him. For he who has learned 
to look to God in everything he does, is at the same time diverted 
from all vain thoughts. This is that self-denial which Christ so 
strongly enforces on his disciples from the very outset, (Matth. 
xvi. 24,) which, as soon as it takes hold of the mind, leaves no 
place either, first, for pride, show, and ostentation; or, 
secondly, for avarice, lust, luxury, effeminacy, or other vices 
which are engendered by self love. On the contrary, wherever it 
reigns not, the foulest vices are indulged in without shame; or, 
if there is some appearance of virtue, it is vitiated by a 
depraved longing for applause. Show me, if you can, an individual 
who, unless he has renounced himself in obedience to the Lord's 
command, is disposed to do good for its own sake. Those who have 
not so renounced themselves have followed virtue at least for the 
sake of praise. The philosophers who have contended most strongly 
that virtue is to be desired on her own account, were so inflated 
with arrogance as to make it apparent that they sought virtue for 
no other reason than as a ground for indulging in pride. So far, 
therefore, is God from being delighted with these hunters after 
popular applause with their swollen breasts, that he declares they 
have received their reward in this world, (Matth. vi. 2,) and that 
harlots and publicans are nearer the kingdom of heaven than they, 
(Matth. xxi. 31.) We have not yet sufficiently explained how great 
and numerous are the obstacles by which a man is impeded in the 
pursuit of rectitude, so long as he has not renounced himself. The 
old saying is true, There is a world of iniquity treasured up in 
the human soul. Nor can you find any other remedy for this than to 
deny yourself, renounce your own reason, and direct your whole 
mind to the pursuit of those things which the Lord requires of 
you, and which you are to seek only because they are pleasing to 
Him. 
     3. In another passage, Paul gives a brief, indeed, but more 
distinct account of each of the parts of a well-ordered life: "The 
grace of God that bringeth salvation hath appeared to all men, 
teaching us that, denying ungodliness and worldly lusts, we should 
live soberly, righteously, and godly, in this present world; 
looking for that blessed hope, and the glorious appearance of the 
great God and our Saviour Jesus Christ; who gave himself for us, 
that he might redeem us from all iniquity, and purify to himself a 
peculiar people, zealous of good works," (Tit. ii. 11-14.) After 
holding forth the grace of God to animate us, and pave the way for 
His true worship, he removes the two greatest obstacles which 
stand in the way, viz., ungodliness, to which we are by nature too 
prone, and worldly lusts, which are of still greater extent. Under 
ungodliness, he includes not merely superstition, but everything 
at variance with the true fear of God. Worldly lusts are 
equivalent to the lusts of the flesh. Thus he enjoins us, in 
regard to both tables of the Law, to lay aside our own mind, and 
renounce whatever our own reason and will dictate. Then he reduces 
all the actions of our lives to three branches, sobriety, 
righteousness, and godliness. Sobriety undoubtedly denotes as well 
chastity and temperance as the pure and frugal use of temporal 
goods, and patient endurance of want. Righteousness comprehends 
all the duties of equity, in every one his due. Next follows 
godliness, which separates us from the pollutions of the world, 
and connects us with God in true holiness. These, when connected 
together by an indissoluble chain, constitute complete perfection. 
But as nothing is more difficult than to bid adieu to the will of 
the flesh, subdue, nay, abjure our lusts, devote ourselves to God 
and our brethren, and lead an angelic life amid the pollutions of 
the world, Paul, to set our minds free from all entanglements, 
recalls us to the hope of a blessed immortality, justly urging us 
to contend, because as Christ has once appeared as our Redeemer, 
so on his final advent he will give full effect to the salvation 
obtained by him. And in this way he dispels all the allurements 
which becloud our path, and prevent us from aspiring as we ought 
to heavenly glory; nay, he tells us that we must be pilgrims in 
the world, that we may not fail of obtaining the heavenly 
inheritance. 
     4. Moreover, we see by these words that self-denial has 
respect partly to men and partly (more especially) to God, (sec. 
8-10.) For when Scripture enjoins us, in regard to our fellow men, 
to prefer them in honour to ourselves, and sincerely labour to 
promote their advantages (Rom. xii. 10; Phil. ii. 3,) he gives us 
commands which our mind is utterly incapable of obeying until its 
natural feelings are suppressed. For so blindly do we all rush in 
the direction of self-love, that every one thinks he has a good 
reason for exalting himself and despising all others in 
comparison. If God has bestowed on us something not to be repented 
of, trusting to it, we immediately become elated, and not only 
swell, but almost burst with pride. The vices with which we abound 
we both carefully conceal from others, and flatteringly represent 
to ourselves as minute and trivial, nay, sometimes hug them as 
virtues. When the same qualities which we admire in ourselves are 
seen in others, even though they should be superior, we, in order 
that we may not be forced to yield to them, maliciously lower and 
carp at them; in like manner, in the case of vices, not contented 
with severe and keen animadversion, we studiously exaggerate them. 
Hence the insolence with which each, as if exempted from the 
common lot, seeks to exalt himself above his neighbour, 
confidently and proudly despising others, or at least looking down 
upon them as his inferiors. The poor man yields to the rich, the 
plebeian to the noble, the servant to the master, the unlearned to 
the learned, and yet every one inwardly cherishes some idea of his 
own superiority. Thus each flattering himself, sets up a kind of 
kingdom in his breast; the arrogant, to satisfy themselves, pass 
censure on the minds and manners of other men, and when contention 
arises, the full venom is displayed. Many bear about with them 
some measure of mildness so long as all things go smoothly and 
lovingly with them, but how few are there who, when stung and 
irritated, preserve the same tenor of moderation? For this there 
is no other remedy than to pluck up by the roots those most 
noxious pests, self-love and love of victory, (filoneicia cai 
filantia.) This the doctrine of Scripture does. For it teaches us 
to remember, that the endowments which God has bestowed upon us 
are not our own, but His free gifts, and that those who plume 
themselves upon them betray their ingratitude. "Who maketh thee to 
differ," saith Paul, "and what hast thou that thou didst not 
receive? now if thou didst receive it, why dost thou glory, as if 
thou hadst not received it?" (1 Cor. iv. 7.) Then by a diligent 
examination of our faults let us keep ourselves humble. Thus while 
nothing will remain to swell our pride, there will be much to 
subdue it. Again, we are enjoined, whenever we behold the gifts of 
God in others, so to reverence and respect the gifts, as also to 
honour those in whom they reside. God having been pleased to 
bestow honour upon them, it would ill become us to deprive them of 
it. Then we are told to overlook their faults, not, indeed, to 
encourage by flattering them, but not because of them to insult 
those whom we ought to regard with honour and good will.6 In this 
way, with regard to all with whom we have intercourse, our 
behaviour will be not only moderate and modest, but courteous and 
friendly. The only way by which you can ever attain to true 
meekness, is to have your heart imbued with a humble opinion of 
yourself and respect for others. 
     5. How difficult it is to perform the duty of seeking the 
good of our neighbour! Unless you leave off all thought of 
yourself and in a manner cease to be yourself, you will never 
accomplish it. How can you exhibit those works of charity which 
Paul describes unless you renounce yourself, and become wholly 
devoted to others? "Charity (says he, 1 Cor. xiii. 4) suffereth 
long, and is kind; charity envieth not; charity vaunteth not 
itself, is not puffed up, doth not behave itself unseemly, seeketh 
not her own, is not easily provoked &c. Were it the only thing 
required of us to seek not our own, nature would not have the 
least power to comply: she so inclines us to love ourselves only, 
that she will not easily allow us carelessly to pass by ourselves 
and our own interests that we may watch over the interests of 
others, nay, spontaneously to yield our own rights and resign it 
to another. But Scripture, to conduct us to this, reminds us, that 
whatever we obtain from the Lord is granted on the condition of 
our employing it for the common good of the Church, and that, 
therefore, the legitimate use of all our gifts is a kind and 
liberal communication of them with others. There cannot be a surer 
rule, nor a stronger exhortation to the observance of it, than 
when we are taught that all the endowments which we possess are 
divine deposits entrusted to us for the very purpose of being 
distributed for the good of our neighbour. But Scripture proceeds 
still farther when it likens these endowments to the different 
members of the body, (1 Cor. xii. 12.) No member has its function 
for itself, or applies it for its own private use, but transfers 
it to its fellow-members; nor does it derive any other advantage 
from it than that which it receives in common with the whole body. 
Thus, whatever the pious man can do, he is bound to do for his 
brethren, not consulting his own interest in any other way than by 
striving earnestly for the common edification of the Church. Let 
this, then, be our method of showing good-will and kindness, 
considering that, in regard to everything which God has bestowed 
upon us, and by which we can aid our neighbour, we are his 
stewards, and are bound to give account of our stewardship; 
moreover, that the only right mode of administration is that which 
is regulated by love. In this way, we shall not only unite the 
study of our neighbour's advantage with a regard to our own, but 
make the latter subordinate to the former. And lest we should have 
omitted to perceive that this is the law for duly administering 
every gift which we receive from God, he of old applied that law 
to the minutest expressions of his own kindness. He commanded the 
first-fruits to be offered to him as an attestation by the people 
that it was impious to reap any advantage from goods not 
previously consecrated to him, (Exod. xxii. 29; xxiii. 19.) But if 

(continued in part 2...)



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