Calvin, Institutes, Vol.2, Part 8
(... continued from part 7)
Chapter 7.
7. The law given, not to retain a people for itself, but to keep
alive the hope of salvation in Christ until His advent.
The divisions of this chapter are, I. The Moral and Ceremonial
Law a schoolmaster to bring us to Christ, sec. 1, 2. II. This true
of the Moral Law, especially its conditional promises. These given
for the best reasons. In what respect the observance of the Moral
Law is said to be impossible, sec. 3-5. III. Of the threefold office
and use of the Moral Law, sec. 6-12. Antinomians refuted, sec. 13.
IV. What the abrogation of the Law, Moral and Ceremonial, sec. 1~17.
Sections.
1. The whole system of religion delivered by the hand of Moses, in
many ways pointed to Christ. This exemplified in the case of
sacrifices, ablutions, and an endless series of ceremonies.
This proved, 1. By the declared purpose of God; 2. By the
nature of the ceremonies themselves; 3. From the nature of God;
4. From the grace offered to the Jews; 5. From the consecration
of the priests.
2. Proof continued. 6. From a consideration of the kingdom erected
in the family of David. 7. From the end of the ceremonies. 8.
From the end of the Moral Law.
3. A more ample exposition of the last proof. The Moral Law leads
believers to Christ. Showing the perfect righteousness required
by God, it convinces us of our inability to fulfil it. It thus
denies us life, adjudges us to death, and so urges us to seek
deliverance in Christ.
4. The promises of the Law, though conditional, founded on the best
reason. This reason explained.
5. No inconsistency in giving a law, the observance of which is
impossible. This proved from reason, and confirmed by
Scripture. Another confirmation from Augustine.
6. A consideration of the office and use of the Moral Law shows that
it leads to Christ. The Law, while it describes the
righteousness which is acceptable to God, proves that every man
is unrighteous.
7. The Law fitly compared to a mirror, which shows us our
wretchedness. This derogates not in any degree from its
excellence.
8. When the Law discloses our guilt, we should not despond, but flee
to the mercy of God. How this may be done.
9. Confirmation of the first use of the Moral Law from various
passages in Augustine.
10. A second use of the Law is to curb sinners. This most necessary
for the good of the community at large; and this in respect not
only of the reprobate, but also of the elect, previous to
regeneration. This confirmed by the authority of an Apostle.
11. The Law showing our wretchedness, disposes us to admit the
remedy. It also tends to keep us in our duty. Confirmation from
general experience.
12. The third and most appropriate use of the Law respects the
elect. 1. It instructs and teaches them to make daily progress
in doing the will of God. 2. Urges them by exhortation to
obedience. Testimony of David. How he is to be reconciled with
the Apostle.
13. The profane heresy of the Antinomians must be exploded. Argument
founded on a passage in David, and another in Moses.
14. Last part of the chapter treating of the abrogation of the Law.
In what respect any part of the Moral Law abrogated.
15. The curse of the Law how abrogated.
16. Of the abrogation of the Ceremonial Law in regard to the
observance only.
17. The reason assigned by the Apostle applicable not to the Moral
Law, but to ceremonial observances only. These abrogated, not
only because they separated the Jews from the Gentiles, but
still more because they were a kind of formal instruments to
attest our guilt and impunity. Christ, by destroying these, is
justly said to have taken away the handwriting that was against
us, and nailed it to his cross.
1. From the whole course of the observations now made, we may
infer, that the Law was not superadded about four hundred years
after the death of Abraham in order that it might lead the chosen
people away from Christ, but, on the contrary, to keep them in
suspense until his advent; to inflame their desire, and confirm
their expectation, that they might not become dispirited by the long
delay. By the Law, I understand not only the Ten Commandments, which
contain a complete rule of life, but the whole system of religion
delivered by the hand of Moses. Moses was not appointed as a
Lawgiver, to do away with the blessing promised to the race of
Abraham; nay, we see that he is constantly reminding the Jews of the
free covenant which had been made with their fathers, and of which
they were heirs; as if he had been sent for the purpose of renewing
it. This is most clearly manifested by the ceremonies. For what
could be more vain or frivolous than for men to reconcile themselves
to God, by offering him the foul odour produced by burning the fat
of beasts? or to wipe away their own impurities by be sprinkling
themselves with water or blood? In short, the whole legal worship
(if considered by itself apart from the types and shadows of
corresponding truth) is a mere mockery. Wherefore, both in Stephen's
address, (Acts 7: 44,) and in the Epistle to the Hebrews, great
weight is justly given to the passage in which God says to Moses,
"Look that thou make them after the pattern which was showed thee in
the mount," (Exod. 25: 40.) Had there not been some spiritual end to
which they were directed, the Jews, in the observance of them, would
have deluded themselves as much as the Gentiles in their vanities.
Profane men, who have never made religion their serious study,
cannot bear without disgust to hear of such a multiplicity of rites.
They not merely wonder why God fatigued his ancient people with such
a mass of ceremonies, but they despise and ridicule them as childish
toys. This they do, because they attend not to the end; from which,
if the legal figures are separated, they cannot escape the charge of
vanity. But the type shows that God did not enjoin sacrifice, in
order that he might occupy his worshippers with earthly exercises,
but rather that he might raise their minds to something higher. This
is clear even from His own nature. Being a spirit, he is delighted
only with spiritual worship. The same thing is testified by the many
passages in which the Prophets accuse the Jews of stupidity, for
imagining that mere sacrifices have any value in the sight of God.
Did they by this mean to derogate in any respect from the Law? By no
means; but as interpreters of its true meaning, they wished in this
way to turn the attention of the people to the end which they ought
to have had in view, but from which they generally wandered. From
the grace offered to the Jews we may certainly infer, that the law
was not a stranger to Christ. Moses declared the end of the adoption
of the Israelites to be, that they should be "a kingdom of priests,
and an holy nation," (Exod. 19: 6.) This they could not attain,
without a greater and more excellent atonement than the blood of
beasts. For what could be less in accordance with reason, than that
the sons of Adams who, from hereditary taint, are all born the
slaves of sin, should be raised to royal dignity, and in this way
made partakers of the glory of God, if the noble distinction were
not derived from some other source? How, moreover, could the
priestly office exist in vigour among those whose vices rendered
them abominable in the sight of God, if they were not consecrated in
a holy head? Wherefore, Peter elegantly transposes the words of
Moses, teaching that the fulness of grace, of which the Jews had a
foretaste under the Law, is exhibited in Christ, "Ye are a chosen
generation, a royal priesthood," (1 Pet. 2: 9.) The transposition of
the words intimates that those to whom Christ has appeared in the
Gospel, have obtained more than their fathers, inasmuch as they are
all endued with priestly and royal honour, and can, therefore,
trusting to their Mediator, appear with boldness in the presence of
God.
2. And it is to be observed, by the way, that the kingdom,
which was at length erected in the family of David, is part of the
Law, and is comprehended under the dispensation of Moses; whence it
follows, that, as well in the whole tribe of Levi as in the
posterity of David, Christ was exhibited to the eyes of the
Israelites as in a double mirror. For, as I lately observed, (sec.
1,) in no other way could those who were the slaves of sin and
death, and defiled with corruption, be either kings or priests.
Hence appears the perfect truth of Paul's statement, "The law was
our schoolmaster to bring us unto Christ," "till the seed should
come to whom the promise was made" (Gal. 3: 24, 19.) For Christ not
yet having been made familiarly known to the Jews, they were like
children whose weakness could not bear a full knowledge of heavenly
things. How they were led to Christ by the ceremonial law has
already been adverted to, and may be made more intelligible by
several passages in the Prophets. Although they were required, in
order to appease God, to approach him daily with new sacrifices, yet
Isaiah promises, that all their sins would be expiated by one single
sacrifice, and with this Daniel concurs, (Isa. 53: 5; Dan. 9: 26,
27.) The priests appointed from the tribe of Levi entered the
sanctuary, but it was once said of a single priest, "The Lord has
sworn, and will not repent, Thou art a priest for ever, after the
order of Melchizedek," (Ps. 110: 4.) The unction of oil was then
visible, but Daniel in vision declares that there will be another
unction. Not to dwell on this, the author of the Epistle to the
Hebrews proves clearly, and at length, from the fourth to the
eleventh chapter, that ceremonies were vain, and of no value, unless
as bringing us to Christ. In regard to the Ten Commandments, we
must, in like manner, attend to the statement of Paul, that "Christ
is the end of the law for righteousness to every one that
believeth," (Rom. 10: 4;) and, again, that ministers of the new
testament were "not of the letter, but of the spirit: for the letter
killeth, but the split giveth life," (2 Cor. 3: 6.) The former
passage intimates, that it is in vain to teach righteousness by
precept, until Christ bestow it by free imputation, and the
regeneration of the Spirit. Hence he properly calls Christ the end
or fulfilling of the Law, because it would avail us nothing to know
what God demands did not Christ come to the succour of those who are
labouring, and oppressed under an intolerable yoke and burden. In
another place, he says that the Law "was added because of
transgressions," (Gal. 3: 19,) that it might humble men under a
sense of their condemnation. Moreover, inasmuch as this is the only
true preparation for Christ, the statements, though made in
different words, perfectly agree with each other. But because he had
to dispute with perverse teachers, who pretended that men merited
justification by the works of the Law, he was sometimes obliged, in
refuting their error, to speak of the Law in a more restricted
sense, merely as law, though, in other respects, the covenant of
free adoption is comprehended under it.
3. But in order that a sense of guilt may urge us to seek for
pardon, it is of importance to know how our being instructed in the
Moral Law renders us more inexcusable. If it is true, that a perfect
righteousness is set before us in the Law, it follows, that the
complete observance of it is perfect righteousness in the sight of
God; that is, a righteousness by which a man may be deemed and
pronounced righteous at the divine tribunal. Wherefore Moses, after
promulgating the Law, hesitates not to call heaven and earth to
witness, that he had set life and death, good and evil, before the
people. Nor can it be denied, that the reward of eternal salvation,
as promised by the Lord, awaits the perfect obedience of the Law,
(Deut. 30: 19.) Again, however, it is of importance to understand in
what way we perform that obedience for which we justly entertain the
hope of that reward. For of what use is it to see that the reward of
eternal life depends on the observance of the Law, unless it
moreover appears whether it be in our power in that way to attain to
eternal life? Herein, then, the weakness of the Law is manifested;
for, in none of us is that righteousness of the Law manifested, and,
therefore, being excluded from the promises of life, we again fall
under the curse. I state not only what happens, but what must
necessarily happen. The doctrine of the Law transcending our
capacity, a man may indeed look from a distance at the promises held
forth, but he cannot derive any benefit from them. The only thing,
therefore, remaining for him is, from their excellence to form a
better estimate of his own misery, while he considers that the hope
of salvation is cut off, and he is threatened with certain death. On
the other hand, those fearful denunciations which strike not at a
few individuals, but at every individual without exceptions rise up;
rise up, I says and, with inexorable severity, pursue us; so that
nothing but instant death is presented by the Law.
4. Therefore, if we look merely to the Law, the result must be
despondency, confusion, and despair, seeing that by it we are all
cursed and condemned, while we are kept far away from the
blessedness which it holds forth to its observers. Is the Lord,
then, you will ask, only sporting with us? Is it not the next thing
to mockery, to hold out the hope of happiness, to invite and exhort
us to it, to declare that it is set before us, while all the while
the entrance to it is precluded and quite shut up? I answer,
Although the promises, in so far as they are conditional, depend on
a perfect obedience of the Law, which is nowhere to be found, they
have not, however, been given in vain. For when we have learned,
that the promises would be fruitless and unavailing, did not God
accept us of his free goodness, without any view to our works, and
when, having so learned, we, by faith, embrace the goodness thus
offered in the gospel, the promises, with all their annexed
conditions, are fully accomplished. For God, while bestowing all
things upon us freely, crowns his goodness by not disdaining our
imperfect obedience; forgiving its deficiencies, accepting it as if
it were complete, and so bestowing upon us the full amount of what
the Law has promised. But as this point will be more fully discussed
in treating of justification by faith, we shall not follow it
further at present.
5. What has been said as to the impossible observance of the
Law, it will be proper briefly to explain and confirm, the general
opinion being, that nothing can be more absurd. Hence Jerome has not
hesitated to denounce anathema against it. What Jerome thought, I
care not; let us inquire what is the truth. I will not here enter
into a long and intricate discussion on the various kinds of
possibility. By impossible, I mean, that which never was, and, being
prevented by the ordination and decree of God, never will be. I say,
that if we go back to the remotest period, we shall not find a
single saint who, clothed with a mortal body, ever attained to such
perfection as to love the Lord with all his heart, and soul, and
mind, and strength; and, on the other hand, not one who has not felt
the power of concupiscence. Who can deny this? I am aware, indeed of
a kind of saints whom a foolish superstition imagines, and whose
purity the angels of heaven scarcely equal. This, however, is
repugnant both to Scripture and experience. But I say further, that
no saint ever will attain to perfection, so long as he is in the
body. Scripture bears clear testimony to this effect: "There is no
man that sinneth not," saith Solomon (1 Kings 8: 46.) David says,
"In thy sight shall no man living be justified," (Psalm 143: 2.) Job
also, in numerous passages, affirms the same thing. But the clearest
of all is Paul, who declares that "the flesh lusteth against the
Spirit, and the Spirit against the flesh," (Gal. 5: 17.) And he
proves, that "as many as are of the works of the law are under the
curse," for the simple reason, that it is written, "Cursed is every
one that continueth not in all things which are written in the book
of the law to do them," (Gal. 3: 10; Deut. 27: 26;) intimating, or
rather assuming it as confessed, that none can so continue. But
whatever has been declared by Scripture must be regarded as
perpetual, and hence necessary. The Pelagians annoyed Augustine with
the sophism, that it was insulting to God to hold, that he orders
more than believers are able, by his grace, to perform; and he, in
order to evade it, acknowledged that the Lord was able, if he chose,
to raise a mortal man to angelic purity; but that he had never done,
and never would do it, because so the Scripture had declared,
(Augustine, lib. de Nat. et Grat.) This I deny not: but I add, that
there is no use in absurdly disputing concerning the power of God in
opposition to his truth; and therefore there is no ground for
cavilling, when it is said that that thing cannot be, which the
Scriptures declare will never be. But if it is the word that is
objected to, I refer to the answer which our Saviour gave to his
disciples when they asked, "Who then can be saved?" "With men," said
he, "this is impossible; but with God all things are possible"
(Matth. 19: 25.) Augustine argues in the most convincing manner,
that while in the flesh, we never can give God the love which we owe
him. "Love so follows knowledge, that no man can perfectly love God
who has not previously a full comprehension of his goodness,"
(Augustin. de Spiritu et Litera, towards the end, and elsewhere.) So
long as we are pilgrims in the world, we see through a glass darkly,
and therefore our love is imperfect. Let it therefore be held
incontrovertible, that, in consequence of the feebleness of our
nature, it is impossible for us, so long as we are in the flesh, to
fulfil the law. This will also be proved elsewhere from the writings
of Paul, (Rom. 8: 3.)
6. That the whole matter may be made clearer, let us take a
succinct view of the office and use of the Moral Law. Now this
office and use seems to me to consist of three parts. First, by
exhibiting the righteousness of God, - in other words, the
righteousness which alone is acceptable to God, - it admonishes
every one of his own unrighteousness, certiorates, convicts, and
finally condemns him. This is necessary, in order that man, who is
blind and intoxicated with self-love, may be brought at once to know
and to confess his weakness and impurity. For until his vanity is
made perfectly manifest, he is puffed up with infatuated confidence
in his own powers, and never can be brought to feel their feebleness
so long as he measures them by a standard of his own choice. So
soon, however, as he begins to compare them with the requirements of
the Law, he has something to tame his presumption. How high soever
his opinion of his own powers may be, he immediately feels that they
pant under the heavy load, then totter and stumble, and finally fall
and give way. He, then, who is schooled by the Law, lays aside the
arrogance which formerly blinded him. In like manner must he be
cured of pride, the other disease under which we have said that he
labours. So long as he is permitted to appeal to his own judgement,
he substitutes a hypocritical for a real righteousness, and,
contented with this, sets up certain factitious observances in
opposition to the grace of God. But after he is forced to weigh his
conduct in the balance of the Law, renouncing all dependence on this
fancied righteousness, he sees that he is at an infinite distance
from holiness, and, on the other hand, that he teems with
innumerable vices of which he formerly seemed free. The recesses in
which concupiscence lies hid are so deep and tortuous that they
easily elude our view; and hence the Apostle had good reason for
saying, "I had not known lust, except the law had said, Thou shalt
not covet." For, if it be not brought forth from its lurkingplaces,
it miserably destroys in secret before its fatal sting is discerned.
7. Thus the Law is a kind of mirror. As in a mirror we discover
any stains upon our face, so in the Law we behold, first, our
impotence; then, in consequence of it, our iniquity; and, finally,
the curse, as the consequence of both. He who has no power of
following righteousness is necessarily plunged in the mire of
iniquity, and this iniquity is immediately followed by the curse.
Accordingly, the greater the transgression of which the Law convicts
us, the severer the judgement to which we are exposed. To this
effect is the Apostle's declaration, that "by the law is the
knowledge of sin," (Rom. 3: 20.) By these words, he only points out
the first office of the Law as experienced by sinners not yet
regenerated. In conformity to this, it is said, "the law entered
that the offence might abound;" and, accordingly, that it is "the
ministration of death;" that it "worketh wrath" and kills, (Rom. 5:
20; 2 Cor. 3: 7; Rom. 4: 15.) For there cannot be a doubt that the
clearer the consciousness of guilt, the greater the increase of sin;
because then to transgression a rebellious feeling against the
Lawgiver is added. All that remains for the Law, is to arm the wrath
of God for the destruction of the sinner; for by itself it can do
nothing but accuse, condemn, and destroy him. Thus Augustine says,
"If the Spirit of grace be absent, the law is present only to
convict and slay us." But to say this neither insults the law, nor
derogates in any degree from its excellence. Assuredly, if our whole
will were formed and disposed to obedience, the mere knowledge of
the law would be sufficient for salvation; but since our carnal and
corrupt nature is at enmity with the Divine law, and is in no degree
amended by its discipline, the consequence is, that the law which,
if it had been properly attended to, would have given life, becomes
the occasion of sin and death. When all are convicted of
transgression, the more it declares the righteousness of God, the
more, on the other hand, it discloses our iniquity; the more
certainly it assures us that life and salvation are treasured up as
the reward of righteousness, the more certainly it assures us that
the unrighteous will perish. So far, however are these qualities
from throwing disgrace on the Law, that their chief tendency is to
give a brighter display of the divine goodness. For they show that
it is only our weakness and depravity that prevents us from enjoying
the blessedness which the law openly sets before us. Hence
additional sweetness is given to divine grace, which comes to our
aid without the law, and additional loveliness to the mercy which
confers it, because they proclaim that God is never weary in doing
good, and in loading us with new gifts.
8. But while the unrighteousness and condemnation of all are
attested by the law, it does not follow (if we make the proper use
of it) that we are immediately to give up all hope and rush headlong
on despair. No doubt, it has some such effect upon the reprobate,
but this is owing to their obstinacy. With the children of God the
effect is different. The Apostle testifies that the law pronounces
its sentence of condemnation in order "that every mouth may be
stopped, and all the world may become guilty before God," (Rom. 3:
19.) In another place, however, the same Apostle declares, that "God
has concluded them all in unbelief;" not that he might destroy all,
or allow all to perish, but that "he might have mercy upon all,"
(Rom. 11: 32:) in other words, that divesting themselves of an
absurd opinion of their own virtue, they may perceive how they are
wholly dependent on the hand of God; that feeling how naked and
destitute they are, they may take refuge in his mercy, rely upon it,
and cover themselves up entirely with it; renouncing all
righteousness and merit, and clinging to mercy alone, as offered in
Christ to all who long and look for it in true faith. In the
precepts of the law, God is seen as the rewarder only of perfect
righteousness, (a righteousness of which all are destitute,) and, on
the other hand, as the stern avenger of wickedness. But in Christ
his countenance beams forth full of grace and gentleness towards
poor unworthy sinners.
9. There are many passages in Augustine, as to the utility of
the law in leading us to implore Divine assistance. Thus he writes
to Hilary, "The law orders, that we, after attempting to do what is
ordered and so feeling our weakness under the law, may learn to
implore the help of grace." In like manner, he writes to Asellius,
"The utility of the law is, that it convinces man of his weakness,
and compels him to apply for the medicine of grace, which is in
Christ." In like manner, he says to Innocentius Romanus, "The law
orders; grace supplies the power of acting." Again, to Valentinus,
"God enjoins what we cannot do, in order that we may know what we
have to ask of him." Again, "The law was given, that it might make
you guilty - being made guilty might fear; fearing, might ask
indulgence, not presume on your own strength." Again, "The law was
given, in order to convert a great into a little man - to show that
you have no power of your own for righteousness; and might thus,
poor, needy, and destitute, flee to grace." He afterwards thus
addresses the Almighty, "So do, O Lord, so do, O merciful Lord;
command what cannot be fulfilled; nay, command what cannot be
fulfilled, unless by thy own grace: so that when men feel they have
no strength in themselves to fulfil it, every mouth may be stopped,
and no man seem great in his own eyes. Let all be little ones; let
the whole world become guilty before God." But I am forgetting
myself in producing so many passages, since this holy man wrote a
distinct treatise, which he entitled De Spiritu et Litera. The other
branch of this first use he does not describe so distinctly, either
because he knew that it depended on the former, or because he was
not so well aware of it, or because he wanted words in which he
might distinctly and clearly explain its proper meaning. But even in
the reprobate themselves, this first office of the law is not
altogether wanting. They do not, indeed, proceed so far with the
children of God as, after the flesh is cast down, to be renewed in
the inner man, and revive again, but stunned by the first terror,
give way to despair. Still it tends to manifest the equity of the
Divine judgement, when their consciences are thus heaved upon the
waves. They would always willingly carp at the judgement of God; but
now, though that judgement is not manifested, still the alarm
produced by the testimony of the law and of their conscience
bespeaks their deserts.
10. The second office of the Law is, by means of its fearful
denunciations and the consequent dread of punishment, to curb those
who, unless forced, have no regard for rectitude and justice. Such
persons are curbed not because their mind is inwardly moved and
affected, but because, as if a bridle were laid upon them, they
refrain their hands from external acts, and internally check the
depravity which would otherwise petulantly burst forth. It is true,
they are not on this account either better or more righteous in the
sight of God. For although restrained by terror or shame, they dare
not proceed to what their mind has conceived, nor give full license
to their raging lust, their heart is by no means trained to fear and
obedience. Nay, the more they restrain themselves, the more they are
inflamed, the more they rage and boil, prepared for any act or
outbreak whatsoever were it not for the terror of the law. And not
only so, but they thoroughly detest the law itself, and execrate the
Lawgiver; so that if they could, they would most willingly
annihilate him, because they cannot bear either his ordering what is
right, or his avenging the despisers of his Majesty. The feeling of
all who are not yet regenerate, though in some more, in others less
lively, is, that in regard to the observance of the law, they are
not led by voluntary submission, but dragged by the force of fear.
Nevertheless, this forced and extorted righteousness is necessary
for the good of society, its peace being secured by a provision but
for which all things would be thrown into tumult and confusion. Nay,
this tuition is not without its use, even to the children of God,
who, previous to their effectual calling, being destitute of the
Spirit of holiness, freely indulge the lusts of the flesh. When, by
the fear of Divine vengeance, they are deterred from open
outbreakings, though, from not being subdued in mind, they profit
little at present, still they are in some measure trained to bear
the yoke of righteousness, so that when they are called, they are
not like mere novices, studying a discipline of which previously
they had no knowledge. This office seems to be especially in the
view of the Apostle, when he says, "That the law is not made for a
righteous man, but for the lawless and disobedient, for the ungodly
and for sinners, for unholy and profane, for murderers of fathers
and murderers of mothers, for manslayers, for whoremongers, for them
that defile themselves with mankind, for men-stealers, for liars,
for perjured persons, and if there be any other thing that is
contrary to sound doctrine," (1 Tim. 1: 9, 10.) He thus indicates
that it is a restraint on unruly lusts that would otherwise burst
all bonds.
11. To both may be applied the declaration of the Apostle in
another place, that "The law was our schoolmaster to bring us unto
Christ," (Gal. 3: 24;) since there are two classes of persons, whom
by its training it leads to Christ. Some (of whom we spoke in the
first place,) from excessive confidence in their own virtue or
righteousness, are unfit to receive the grace of Christ, until they
are completely humbled. This the law does by making them sensible of
their misery, and so disposing them to long for what they previously
imagined they did not want. Others have need of a bridle to restrain
them from giving full scope to their passions, and thereby utterly
losing all desire after righteousness. For where the Spirit of God
rules not, the lusts sometimes so burst forth, as to threaten to
drown the soul subjected to them in forgetfulness and contempt of
God; and so they would, did not God interpose with this remedy.
Those, therefore, whom he has destined to the inheritance of his
kingdom, if he does not immediately regenerate, he, through the
works of the law, preserves in fear, against the time of his
visitation, not, indeed, that pure and chaste fear which his
children ought to have, but a fear useful to the extent of
instructing them in true piety according to their capacity. Of this
we have so many proofs, that there is not the least need of an
example. For all who have remained for some time in ignorance of God
will confess, as the result of their own experience, that the law
had the effect of keeping them in some degree in the fear and
reverence of God, till, being regenerated by his Spirit, they began
to love him from the heart.
12. The third use of the Law (being also the principal use, and
more closely connected with its proper end) has respect to believers
in whose hearts the Spirit of God already flourishes and reigns. For
although the Law is written and engraven on their hearts by the
finger of God, that is, although they are so influenced and actuated
by the Spirit, that they desire to obey God, there are two ways in
which they still profit in the Law. For it is the best instrument
for enabling them daily to learn with greater truth and certainty
what that will of the Lord is which they aspire to follow, and to
confirm them in this knowledge; just as a servant who desires with
all his soul to approve himself to his master, must still observe,
and be careful to ascertain his master's dispositions, that he may
comport himself in accommodation to them. Let none of us deem
ourselves exempt from this necessity, for none have as yet attained
to such a degree of wisdom, as that they may not, by the daily
instruction of the Law, advance to a purer knowledge of the Divine
will. Then, because we need not doctrine merely, but exhortation
also, the servant of God will derive this further advantage from the
Law: by frequently meditating upon it, he will be excited to
obedience, and confirmed in it, and so drawn away from the slippery
paths of sin. In this way must the saints press onward, since,
however great the alacrity with which, under the Spirit, they hasten
toward righteousness, they are retarded by the sluggishness of the
flesh, and make less progress than they ought. The Law acts like a
whip to the flesh, urging it on as men do a lazy sluggish ass. Even
in the case of a spiritual man, inasmuch as he is still burdened
with the weight of the flesh, the Law is a constant stimulus,
pricking him forward when he would indulge in sloth. David had this
use in view when he pronounced this high eulogium on the Law, "The
law of the Lord is perfect, converting the soul: the testimony of
the Lord is sure, making wise the simple. The statutes of the Lord
are right, rejoicing the heart: the commandment of the Lord is pure,
enlightening the eyes," (Ps. 19: 7, 8.) Again, "Thy word is a lamp
unto my feet, and a light unto my path," (Ps. 119: 105.) The whole
psalm abounds in passages to the same effect. Such passages are not
inconsistent with those of Paul, which show not the utility of the
law to the regenerate, but what it is able of itself to bestow. The
object of the Psalmist is to celebrate the advantages which the
Lord, by means of his law, bestows on those whom he inwardly
inspires with a love of obedience. And he adverts not to the mere
precepts, but also to the promise annexed to them, which alone makes
that sweet which in itself is bitter. For what is less attractive
than the law, when, by its demands and threatening, it overawes the
soul, and fills it with terror? David specially shows that in the
law he saw the Mediator, without whom it gives no pleasure or
delight.
13. Some unskilful persons, from not attending to this, boldly
discard the whole law of Moses, and do away with both its Tables,
imagining it unchristian to adhere to a doctrine which contains the
ministration of death. Far from our thoughts be this profane notion.
Moses has admirably shown that the Law, which can produce nothing
but death in sinners, ought to have a better and more excellent
effect upon the righteous. When about to die, he thus addressed the
people, "Set your hearts unto all the words which I testify among
you this day, which ye shall command your children to observe to do,
all the words of this law. For it is not a vain thing for you;
because it is your life," (Deut. 32: 46, 47.) If it cannot be denied
that it contains a perfect pattern of righteousness, then, unless we
ought not to have any proper rule of life, it must be impious to
discard it. There are not various rules of life, but one perpetual
and inflexible rule; and, therefore, when David describes the
righteous as spending their whole lives in meditating on the Law,
(Psalm 1: 2,) we must not confine to a single age, an employment
which is most appropriate to all ages, even to the end of the world.
Nor are we to be deterred or to shun its instructions, because the
holiness which it prescribes is stricter than we are able to render,
so long as we bear about the prison of the body. It does not now
perform toward us the part of a hard taskmaster, who will not be
satisfied without full payment; but, in the perfection to which it
exhorts us, points out the goal at which, during the whole course of
our lives, it is not less our interest than our duty to aim. It is
well if we thus press onward. Our whole life is a race, and after we
have finished our course, the Lord will enable us to reach that goal
to which, at present, we can only aspire in wish.
14. Since, in regard to believers, the law has the force of
exhortation, not to bind their consciences with a curse, but by
urging them, from time to time, to shake off sluggishness and
chastise imperfection, - many, when they would express this
exemption from the curse, say, that in regard to believers the Law
(I still mean the Moral Law) is abrogated: not that the things which
it enjoins are no longer right to be observed, but only that it is
not to believers what it formerly was; in other words, that it does
not, by terrifying and confounding their consciences, condemn and
destroy. It is certainly true that Paul shows, in clear terms, that
there is such an abrogation of the Law. And that the same was
preached by our Lord appears from this, that he would not have
refuted the opinion of his destroying the Law, if it had not been
prevalent among the Jews. Since such an opinion could not have
arisen at random without some pretext, there is reason to presume
that it originated in a false interpretation of his doctrine, in the
same way in which all errors generally arise from a perversion of
the truth. But lest we should stumble against the same stone, let us
distinguish accurately between what has been abrogated in the Law,
and what still remains in force. When the Lord declares, that he
came not to destroy the Law, but to fulfil, (Matth. 5: 17;) that
until heaven and earth pass away, not one jot or little shall remain
unfulfilled; he shows that his advent was not to derogate, in any
degree, from the observance of the Law. And justly, since the very
end of his coming was to remedy the transgression of the Law.
Therefore, the doctrine of the Law has not been infringed by Christ,
but remains, that, by teaching, admonishing, rebuking, and
correcting, it may fit and prepare us for every good work.
15. What Paul says, as to the abrogation of the Law, evidently
applies not to the Law itself, but merely to its power of
constraining the conscience. For the Law not only teaches, but also
imperiously demands. If obedience is not yielded, nay, if it is
omitted in any degree, it thunders forth its curse. For this reason,
the Apostle says, that "as many as are of the works of the law are
under the curse: for it is written, Cursed is every one that
continueth not in all things which are written in the book of the
law to do them," (Gal. 3: 10; Deut. 27: 26.) Those he describes as
under the works of the Law, who do not place righteousness in that
forgiveness of sins by which we are freed from the rigour of the
Law. He therefore shows, that we must be freed from the fetters of
the Law, if we would not perish miserably under them. But what
fetters? Those of rigid and austere exaction, which remits not one
iota of the demand, and leaves no transgression unpunished. To
redeem us from this curse, Christ was made a curse for us: for it is
written, Cursed is every one that hangeth on a tree, (Deut. 21: 23,
compared with Gal. 3: 13, 4: 4.) In the following chapter, indeed,
he says, that "Christ was made under the law, in order that he might
redeem those who are under the law;" but the meaning is the same.
For he immediately adds, "That we might receive the adoption of
sons." What does this mean? That we might not be, all our lifetime,
subject to bondage, having our consciences oppressed with the fear
of death. Meanwhile, it must ever remain an indubitable truth, that
the Law has lost none of its authority, but must always receive from
us the same respect and obedience.
16. The case of ceremonies is different, these having been
abrogated not in effect but in use only. Though Christ by his advent
put an end to their use, so far is this from derogating from their
sacredness, that it rather commends and illustrates it. For as these
ceremonies would have given nothing to God's ancient people but
empty show, if the power of Christ's death and resurrection had not
been prefigured by them, - so, if the use of them had not ceased, it
would, in the present day, be impossible to understand for what
purpose they were instituted. Accordingly, Paul, in order to prove
that the observance of them was not only superfluous, but pernicious
also, says that they "are a shadow of things to come; but the body
is of Christ," (Col. 2: 17.) We see, therefore, that the truth is
made clearer by their abolition than if Christ, who has been openly
manifested, were still figured by them as at a distance, and as
under a veil. By the death of Christ, the veil of the temple was
rent in vain, the living and express image of heavenly things, which
had begun to be dimly shadowed forth, being now brought fully into
view, as is described by the author of the Epistle to the Hebrews,
(Heb. 10: 1.) To the same effect, our Saviour declares, that "the
law and the prophets were until John: since that time the kingdom of
God is preached, and every man presseth into it," (Luke 16: 16;) not
that the holy fathers were left without the preaching of the hope of
salvation and eternal life, but because they only saw at a distance,
and under a shadow, what we now behold in full light. Why it behaved
the Church to ascend higher than these elements, is explained by
John the Baptist, when he says, "The law was given by Moses, but
grace and truth came by Jesus Christ," (John 1: 17.) For though it
is true that expiation was promised in the ancient sacrifices, and
the ark of the covenant was a sure pledge of the paternal favour of
God, the whole would have been delusory had it not been founded on
the grace of Christ, wherein true and eternal stability is found. It
must be held as a fixed point, that though legal rites ceased to be
observed, their end serves to show more clearly how great their
utility was before the advent of Christ, who, while he abolished the
use, sealed their force and effect by his death.
17. There is a little more difficulty in the following passage
of Paul: "You, being dead in your sins and the uncircumcision of
your flesh, has he quickened together with him, having forgiven you
all trespasses; blotting out the handwriting of ordinances that was
against us, which was contrary to us, and took it out of the way,
nailing it to his cross," &c., (Col. 2: 13, 14.) He seems to extend
the abolition of the Law considerably farther, as if we had nothing
to do with its injunctions. Some err in interpreting this simply of
the Moral Law, as implying the abolition not of its injunctions, but
of its inexorable rigour. Others examining Paul's words more
carefully, see that they properly apply to the Ceremonial Law, and
show that Paul repeatedly uses the term ordinance in this sense. He
thus writes to the Ephesians: "He is our peace, who has made both
one, and has broken down the middle wall of partition between us;
having abolished in his flesh the enmity, even the law of
commandments contained in ordinances; for to make in himself of
twain one new man," (Eph. 2: 14.) There can be no doubt that he is
there treating of ceremonies, as he speaks of "the middle wall of
partition" which separated Jews and Gentiles. I therefore hold that
the former view is erroneous; but, at the same time, it does not
appear to me that the latter comes fully up to the Apostle's
meaning. For I cannot admit that the two passages are perfectly
parallel. As his object was to assure the Ephesians that they were
admitted to fellowship with the Jews, he tells them that the
obstacle which formerly stood in the way was removed. This obstacle
was in the ceremonies. For the rites of ablution and sacrifice, by
which the Jews were consecrated to the Lord, separated them from the
Gentiles. But who sees not that, in the Epistle to the Colossians, a
sublimer mystery is adverted to? No doubt, a question is raised
there as to the Mosaic observances, to which false apostles were
endeavouring to bind the Christian people. But as in the Epistle to
the Galatians he takes a higher view of this controversy, and in a
manner traces it to its fountain, so he does in this passage also.
For if the only thing considered in rites is the necessity of
observing them, of what use was it to call it a handwriting which
was contrary to us? Besides, how could the bringing in of it be set
down as almost the whole sum of redemption? Wherefore, the very
nature of the case clearly shows that reference is here made to
something more internal. I cannot doubt that I have ascertained the
genuine interpretation, provided I am permitted to assume what
Augustine has somewhere most truly affirmed, nay, derived from the
very words of the Apostle, viz., that in the Jewish ceremonies there
was more a confession than an expiation of sins. For what more was
done in sacrifice by those who substituted purifications instead of
themselves, than to confess that they were conscious of deserving
death? What did these purifications testify but that they themselves
were impure? By these means, therefore, the handwriting both of
their guilt and impurity was ever and anon renewed. But the
attestation of these things was not the removal of them. Wherefore,
the Apostle says that Christ is "the mediator of the new testament,
- by means of death, for the redemption of the transgressions that
were under the first testament," (Heb. 9:15.) Justly, therefore,
does the Apostle describe these handwritings as against the
worshipers, and contrary to them, since by means of them their
impurity and condemnation were openly sealed. There is nothing
contrary to this in the fact that they were partakers of the same
grace with ourselves. This they obtained through Christ, and not
through the ceremonies which the Apostle there contrasts with
Christ, showing that by the continued use of them the glory of
Christ was obscured. We perceive how ceremonies, considered in
themselves, are elegantly and appositely termed handwritings, and
contrary to the salvation of man, in as much as they were a kind of
formal instruments which attested his liability. On the other hand,
when false apostles wished to bind them on the Christian Church,
Paul, entering more deeply into their signification, with good
reason warned the Colossians how seriously they would relapse if
they allowed a yoke to be in that way imposed upon them. By so
doing, they, at the same time, deprived themselves of all benefit
from Christ, who, by his eternal sacrifice once offered, had
abolished those daily sacrifices, which were indeed powerful to
attest sin, but could do nothing to destroy it.
Calvin, Institutes of the Christian Religion, Vol. 2, Part 8
(continued in part 9...)
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