Calvin, Institutes, Vol.3, Part 11
(... continued from part 10)
Chapter 10.
10. How to use the present life, and the comforts of it.
The divisions of this chapter are, - I. The necessity and
usefulness of this doctrine. Extremes to be avoided, if we would
rightly use the present life and its comforts, sec. 1, 2. II. One of
these extremes, viz, the intemperance of the flesh, to be carefully
avoided. Four methods of doing so described in order, sec. 3-6.
Sections.
1. Necessity of this doctrine. Use of the goods of the present life.
Extremes to be avoided. 1. Excessive austerity. 2. Carnal
intemperance and lasciviousness.
2. God, by creating so many mercies, consulted not only for our
necessities, but also for our comfort and delight. Confirmation
from a passage in the Psalms, and from experience.
3. Excessive austerity, therefore, to be avoided. So also must the
wantonness of the flesh. 1. The creatures invite us to know,
love, and honour the Creator. 2. This not done by the wicked,
who only abuse these temporal mercies.
4. All earthly blessings to be despised in comparison of the
heavenly life. Aspiration after this life destroyed by an
excessive love of created objects. First, Intemperance.
5. Second, Impatience and immoderate desire. Remedy of these evils.
The creatures assigned to our use. Man still accountable for
the use he makes of them.
6. God requires us in all our actions to look to his calling. Use of
this doctrine. It is full of comfort.
1. By such rudiments we are at the same time well instructed by
Scripture in the proper use of earthly blessings, a subject which,
in forming a scheme of life, is by no mean to be neglected. For if
we are to live, we must use the necessary supports of life; nor can
we even shun those things which seem more subservient to delight
than to necessity. We must therefore observe a mean, that we may use
them with a pure conscience, whether for necessity or for pleasure.
This the Lord prescribes by his word, when he tells us that to his
people the present life is a kind of pilgrimage by which they hasten
to the heavenly kingdom. If we are only to pass through the earth,
there can be no doubt that we are to use its blessings only in so
far as they assist our progress, rather than retard it. Accordingly,
Paul, not without cause, admonishes us to use this world without
abusing it, and to buy possessions as if we were selling them, (1
Cor. 7: 30, 31.) But as this is a slippery place, and there is great
danger of falling on either side, let us fix our feet where we can
stand safely. There have been some good and holy men who, when they
saw intemperance and luxury perpetually carried to excess, if not
strictly curbed, and were desirous to correct so pernicious an evil,
imagined that there was no other method than to allow man to use
corporeal goods only in so far as they were necessaries: a counsel
pious indeed, but unnecessarily austere; for it does the very
dangerous thing of binding consciences in closer fetters than those
in which they are bound by the word of God. Moreover, necessity,
according to them, [15] was abstinence from every thing which could
be wanted, so that they held it scarcely lawful to make any addition
to bread and water. Others were still more austere, as is related of
Cratetes the Theban, who threw his riches into the sea, because he
thought, that unless he destroyed them they would destroy him. Many
also in the present day, while they seek a pretext for carnal
intemperance in the use of external things, and at the same time
would pave the way for licentiousness, assume for granted, what I by
no means concede, that this liberty is not to be restrained by any
modification, but that it is to be left to every man's conscience to
use them as far as he thinks lawful. I indeed confess that here
consciences neither can nor ought to be bound by fixed and definite
laws; but that Scripture having laid down general rules for the
legitimate uses we should keep within the limits which they
prescribe.
2. Let this be our principle, that we err not in the use of the
gifts of Providence when we refer them to the end for which their
author made and destined them, since he created them for our good,
and not for our destruction. No man will keep the true path better
than he who shall have this end carefully in view. Now then, if we
consider for what end he created food, we shall find that he
consulted not only for our necessity, but also for our enjoyment and
delight. Thus, in clothing, the end was, in addition to necessity,
comeliness and honour; and in herbs, fruits, and trees, besides
their various uses, gracefulness of appearance and sweetness of
smell. Were it not so, the Prophet would not enumerate among the
mercies of God "wine that maketh glad the heart of man, and oil to
make his face to shine," (Ps. 104: 15.) The Scriptures would not
everywhere mention, in commendation of his benignity, that he had
given such things to men. The natural qualities of things themselves
demonstrate to what end, and how far, they may be lawfully enjoyed.
Has the Lord adorned flowers with all the beauty which spontaneously
presents itself to the eye, and the sweet odour which delights the
sense of smell, and shall it be unlawful for us to enjoy that beauty
and this odour? What? Has he not so distinguished colours as to make
some more agreeable than others? Has he not given qualities to gold
and silver, ivory and marble, thereby rendering them precious above
other metals or stones? In short, has he not given many things a
value without having any necessary use?
3. Have done, then, with that inhuman philosophy which, in
allowing no use of the creatures but for necessity, not only
maliciously deprives us of the lawful fruit of the divine
beneficence, but cannot be realised without depriving man of all his
senses, and reducing him to a block. But, on the other hand, let us
with no less care guard against the lusts of the flesh, which, if
not kept in order, break through all bounds, and are, as I have
said, advocated by those who, under pretence of liberty, allow
themselves every sort of license. First one restraint is imposed
when we hold that the object of creating all things was to teach us
to know their author, and feel grateful for his indulgence. Where is
the gratitude if you so gorge or stupify yourself with feasting and
wine as to be unfit for offices of piety, or the duties of your
calling? Where the recognition of God, if the flesh, boiling forth
in lust through excessive indulgences infects the mind with its
impurity, so as to lose the discernment of' honour and rectitude?
Where thankfulness to God for clothing, if on account of sumptuous
raiment we both admire ourselves and disdain others? if, from a love
of show and splendour, we pave the way for immodesty? Where our
recognition of God, if the glare of these things captivates our
minds? For many are so devoted to luxury in all their senses that
their mind lies buried: many are so delighted with marble, gold, and
pictures, that they become marble-hearted - are changed as it were
into metal, and made like painted figures. The kitchen, with its
savoury smells, so engrosses them that they have no spiritual
savour. The same thing may be seen in other matters. Wherefore, it
is plain that there is here great necessity for curbing licentious
abuse, and conforming to the rule of Paul, "make not provision for
the flesh to fulfil the lusts thereof," (Rom. 13: 14.) Where too
much liberty is given to them, they break forth without measure or
restraint.
4. There is no surer or quicker way of accomplishing this than
by despising the present life and aspiring to celestial immortality.
For hence two rules arise: First, "it remaineth, that both they that
have wives be as though they had none;" "and they that use this
world, as not abusing it," (1 Cor. 7: 29, 31.) Secondly, we must
learn to be no less placid and patient in enduring penury, than
moderate in enjoying abundance. He who makes it his rule to use this
world as if he used it not, not only cuts off all gluttony in regard
to meat and drink, and all effeminacy, ambition, pride, excessive
shows and austerity, in regard to his table, his house, and his
clothes, but removes every care and affection which might withdraw
or hinder him from aspiring to the heavenly life, and cultivating
the interest of his soul. [16] It was well said by Cato: Luxury
causes great care, and produces great carelessness as to virtue; and
it is an old proverb, - Those who are much occupied with the care of
the body, usually give little care to the soul. Therefore while the
liberty of the Christian in external matters is not to be tied down
to a strict rule, it is, however, subject to this law - he must
indulge as little as possible; on the other hand, it must be his
constant aims not only to curb luxury, but to cut off all show of
superfluous abundance, and carefully beware of converting a help
into an hinderance.
5. Another rule is, that those in narrow and slender
circumstances should learn to bear their wants patiently, that they
may not become immoderately desirous of things, the moderate use of
which implies no small progress in the school of Christ. For in
addition to the many other vices which accompany a longing for
earthly good, he who is impatient under poverty almost always
betrays the contrary disease in abundance. By this I mean, that he
who is ashamed of a sordid garment will be vain-glorious of a
splendid one; he who not contented with a slender, feels annoyed at
the want of a more luxurious supper, will intemperately abuse his
luxury if he obtains it; he who has a difficulty, and is
dissatisfied in submitting to a private and humble condition, will
be unable to refrain from pride if he attain to honour. Let it be
the aim of all who have any unfeigned desire for piety to learn,
after the example of the Apostle, "both to be full and to be hungry,
both to abound and to suffer need," (Philip. 4: 12.) Scripture,
moreover, has a third rule for modifying the use of earthly
blessings. We have already adverted to it when considering the
offices of charity. For it declares that they have all been given us
by the kindness of God, and appointed for our use under the
condition of being regarded as trusts, of which we must one day give
account. We must, therefore, administer them as if we constantly
heard the words sounding in our ears, "Give an account of your
stewardship." At the same time, let us remember by whom the account
is to be taken, viz., by him who, while he so highly commends
abstinence, sobriety, frugality, and moderation, abominates luxury,
pride, ostentation, and vanity; who approves of no administration
but that which is combined with charity, who with his own lips has
already condemned all those pleasures which withdraw the heart from
chastity and purity, or darken the intellect.
6. The last thing to be observed is, that the Lord enjoins
every one of us, in all the actions of life, to have respect to our
own calling. He knows the boiling restlessness of the human mind,
the fickleness with which it is borne hither and thither, its
eagerness to hold opposites at one time in its grasp, its ambition.
Therefore, lest all things should be thrown into confusion by our
folly and rashness, he has assigned distinct duties to each in the
different modes of life. And that no one may presume to overstep his
proper limits, he has distinguished the different modes of life by
the name of callings. Every man's mode of life, therefore, is a kind
of station assigned him by the Lord, that he may not be always
driven about at random. So necessary is this distinction, that all
our actions are thereby estimated in his sight, and often in a very
different way from that in which human reason or philosophy would
estimate them. There is no more illustrious deed even among
philosophers than to free one's country from tyranny, and yet the
private individual who stabs the tyrant is openly condemned by the
voice of the heavenly Judge. But I am unwilling to dwell on
particular examples; it is enough to know that in every thing the
call of the Lord is the foundation and beginning of right action. He
who does not act with reference to it will never, in the discharge
of duty, keep the right path. He will sometimes be able, perhaps, to
give the semblance of something laudable, but whatever it may be in
the sight of man, it will be rejected before the throne of God; and
besides, there will be no harmony in the different parts of his
life. Hence, he only who directs his life to this end will have it
properly framed; because free from the impulse of rashness, he will
not attempt more than his calling justifies, knowing that it is
unlawful to overleap the prescribed bounds. He who is obscure will
not decline to cultivate a private life, that he may not desert the
post at which God has placed him. Again, in all our cares, toils,
annoyances, and other burdens, it will be no small alleviation to
know that all these are under the superintendence of God. The
magistrate will more willingly perform his office, and the father of
a family confine himself to his proper sphere. Every one in his
particular mode of life will, without repining, suffer its
inconveniences, cares, uneasiness, and anxiety, persuaded that God
has laid on the burden. This, too, will afford admirable
consolation, that in following your proper calling, no work will be
so mean and sordid as not to have a splendour and value in the eye
of God.
Notes
[15]See Chrysost. ad Heb. Hi. As to Cratetes the Theban, see
Plutarch, Lib. de Vitand. aere alien. and Philostratus in Vita
Apollonii.
[16]French, "Parer notre ame de ses vrais ornemens;" - deck our soul
with its true ornaments.
Calvin, Institutes of the Christian Religion, Vol. 3, Part 11
(continued in part 12...)
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