Not Our Own, But His

This excerpt is taken from John Calvin’s Institutes of the Christian Religion, Book III, ch.vii. I have edited this in modern English, and though it may not be the best rendition, I pray that the essence of its content (since it pertains to practical Christianity) will go forth to the heart of the reader. Enjoy. Be blessed. Be edified…

Although the Law of God contains a perfect rule of conduct admirably arranged, it seemed appropriate to our divine Teacher to train His people by a more accurate method with regard to the standard which is connected to the Law; and the key principle in the method is that it is the duty of believers to present their “bodies as a living sacrifice, holy and acceptable to God, which is [their] spiritual worship” (Romans 12:1, ESV).

This key principal produces this exhortation: “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:2, ESV). Therefore, the great point for our consideration is that we are consecrated and dedicated unto God; and as a result, we should no longer think, speak, design, or act without a perspective of His glory or for His glory.

What God has made sacred cannot, without being monumentally insulting to Him, be used in an unholy or profane way. If we belong to the Lord and are not our own, then it is clear what error is to be shunned, and to what end the actions of our lives must be directed.

If we are not our own, then neither should our will and reason guide independently in our thoughts and actions. If we are not our own, then let us not make it our goal to seek those things that are profitable to the flesh. If we are not our own, then as far as possible, let us forget ourselves and things that are ours.

On the other hand, if we are God’s, then let us, therefore, live and die unto Him (Romans 14:8). If we are God’s, then let His wisdom and will control all our actions. If we are God’s, then let every area of our lives be directed unto Him as the only legitimate goal.

O what great advancement the believer has made who has been taught that he is not his own; who has withdrawn the reign and government of himself from his own reason so that he may give them to God! As the most certain source of men’s destruction is to obey themselves, their only save haven is to have no other will, no other wisdom, than to follow the Lord wherever He leads.

Let this, then, be the first step in abandoning ourselves unto God and devoting all the energy of our minds to the service of God. By service, I not only mean a verbal obedience, but also a willingness to set aside our carnal desires, and surrender completely to the leadership of the Spirit of God.

This transformation (which Paul calls the renewal of the mind, Romans 12:2; Ephesians 4:23), though it is the real beginning of life, was unknown to all the unbelieving philosophers. They believed that man was governed by reason alone, and that reason alone was to be listened to; in short, they believed that reason was the sole guide for life and conduct. Yet, Christian philosophy demands that we surrender and yield complete submission to the Holy Spirit, so that the man himself no longer lives, but Christ lives and reigns in him (Galatians 2:20).

Necessity of Spiritual Progress

This excerpt is taken from John Calvin’s Institutes of the Christian Religion, Book III, ch.vi. I have edited this in modern English, and though it may not be the best rendition, I pray that the essence of its content (since it pertains to practical Christianity) will go forth to the heart of the reader. Enjoy. Be blessed. Be edified…

Although the very breath of the Christian life should be to desire the perfect Gospel, and though we should attempt to attain that life, I should never insist that others have absolute perfection. Neither should I insist that evangelical perfection be reached by a man before I were to call him a Christian. If that were so, everyone would be excluded from the Church, since no man [save Jesus Christ] is perfect. Many who have made very little progress in their Christian life would be undeservedly rejected. What then?

Let us set this before our eye as the end by which we should constantly aim. Let us regard it as the goal toward which we run. For you cannot divide the matter with God, undertaking part of what His Word commands, and omitting other parts as it pleases us.

For, in the first place, God uniformly recommends integrity as the principal part of His worship. What I mean by integrity is this: real singleness of mind, free from external show and creative pretense.

The double mind opposes the spiritual life. This implies a sincere devotion to God in the pursuit of holiness and justice. Yet, we understand that in this earthly prison of the body, no man has the strength sufficient to hasten his way on his spiritual journey with proper watchfulness. Still, there are so many others that are so oppressed with weakness, that hesitating, and stopping, and even crawling on the ground, they make little progress. Let every one of us go as far as his humble ability enables him; to pursue the journey with the goal in sight once begun.

No one will travel so poorly that he does not daily make at least some degree of progress. Therefore, let us never cease to do all we can so that we may advance daily in the way of the Lord; and let us not despair because of the slender measure of success. However little that success may match our desire, our labor is not lost when today is better than yesterday.

Let us progress in our spiritual journey toward our goal having true singleness of mind, eagerly desiring the goal, not speaking flattering things to ourselves, nor indulging our vices, but making it our constant effort to become better, until we attain to goodness itself. If during the whole course of our life we seek and follow, we shall attain it at the end when we are relieved from the infirmity of the flesh and admitted into the full fellowship with God.

External Christianity is NOT Enough

This excerpt is taken from John Calvin’s Institutes of the Christian Religion, Book III, ch.vi. I have edited this in modern English, and though it may not be the best rendition, I pray that the essence of its content (since it pertains to practical Christianity) will go forth to the heart of the reader. Enjoy. Be blessed. Be edified…

“This is where we address those who would still consider themselves Christians but have nothing of Christ except His name and church membership. How dare they boast of this sacred name? The only ones who truly have communion with Christ are those who have acquired the true knowledge of Him from the Gospel.

“The Apostle teaches that no man has truly learned Christ who has not learned to ‘put off [the] old self, which belongs to [the] former manner of life and is corrupt through deceitful desires,’ and put on Christ (Ephesians 4:22, ESV). Therefore, they are convicted of falsely and unjustly pretending to have knowledge of Christ, regardless of how flowing or eloquent their speech is concerning the Gospel.

“Doctrine is not a matter of the tongue, but of the life. It is not merely understood by the intellect and memory like other branches of learning, but is also received only when it possesses the whole soul, and finds its seat and habitation in the innermost recesses of the heart. Let them, therefore, either cease to insult God by boasting that they are what they are not, or else let them demonstrate that they are not unworthy disciples of their divine Master.

“We must give first priority to doctrine contained in Christianity, since doctrine is where our salvation begins. Yet, it must be transfused into our hearts, and pass into our conduct, and transform us the new creatures the Scripture speaks, so as not to prove unfruitful.

“Philosophers are offended with those who profess a knowledge of the art of life yet have a conduct that does not display that life, and rightly so. They banish these offenders from their presence in disgrace because they ramble with words of wisdom that are meaningless. How much more then should we detest those flimsy sophists who are happy to give lip service to the Gospel, when we know that the true Gospel is powerful and effective, and ought to penetrate the innermost affections of the heart, fix its seat in the soul, and spread through the whole man a hundred times more than the cold speeches of philosophers?”

Holiness Means Obedience to Christ

This excerpt is taken from John Calvin’s Institutes of the Christian Religion, Book III, ch.vi. I have edited this in modern English, and though it may not be the best rendition, I pray that the essence of its content (since it pertains to practical Christianity) will go forth to the heart of the reader. Enjoy. Be blessed. Be edified…

“The better to arouse us, the Scripture reveals God the Father, who, as He has reconciled us to Himself in His Anointed, has impressed Christ’s image upon us, to which He would have us to be conformed (Romans 5:4). Come, then, and let them show me a more excellent system among philosophers, who think that they are the only ones with a just and orderly arranged morality. When they would give excellent exhortations to virtue, they can only tell us to live agreeably to nature.

“Scripture gets its exhortations from the true source: God;[i] and the Scriptures alone is our authority to govern our lives with a view to God, its Author, to whom it belongs. Yet, after showing us that we have degenerated from our true origin, namely, the law of our Creator, He adds that Christ, through whom we have been restored to favor with God, is set before us as an example, the image of which our lives should express. What could be a more effectual requirement than this?

“If the Lord adopts us a His sons on the condition that our life is a representation of Christ, the bond of our adoption-- then, unless we dedicate and devote ourselves to righteousness, we not only revolt against our Creator with the highest treason, but we also reject the Savior Himself. Scripture accompanies its exhortations with the countless blessings of God, as well as each part of our salvation. Ever since God revealed Himself to us as a Father, we must be convicted of extreme ingratitude if we do not in turn show ourselves to be His sons.

“Ever since Christ purified us by the baptism in His blood, it would it would be inappropriate for us to be defiled with new pollution. Ever since He engrafted us into His body, we, who are His members, should very carefully beware of contracting any stain or taint. Ever since Christ, our Head, ascended to heaven, it is good for us to remove our affections from the earth, and with our whole soul seek and desire heaven.

“Ever since the Holy Spirit dedicated us as temples to the Lord, we should make every effort 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.

“I tell you that these are the surest foundations of a well-regulated life, and you will search in vain for anything resembling them among philosophers, who, in their commendation of virtue, never rise higher than the natural dignity of man.”

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[i] Mal. 1:6; Eph. 5:1; 1 John 3:1, 3; Eph. 5:26; Rom. 6:1-4; 1 Cor. 6:11; 1 Pet. 1:15, 19; 1 Cor. 6:15; John 15:3; Eph. 5:2, 3; Col. 3:1, 2; 1Cor. 3:16, 5:17; 2 Cor. 6:16; 1 Thess. 5:23 [original footnote]

Holiness: the Key of Life

This excerpt is taken from John Calvin’s Institutes of the Christian Religion, Book III, ch.vi. I have edited this in modern English, and though it may not be the best rendition, I pray that the essence of its content (since it pertains to practical Christianity) will go forth to the heart of the reader. Enjoy. Be blessed. Be edified…

“It has numerous admirable methods of recommending righteousness.[ii] Many have been pointed out already in different parts of this work; but here, we shall also briefly turn our attention to some of them. What better foundation can it begin with than by reminding us that we must be holy, because “God is holy?” (Leviticus 19:1; 1 Peter 1:16).

“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 someone speaks of our union with God, let us remember that holiness must be the connection; not that holiness is a merit that allows us to attain communion with Him (rather, we ought to cling to Him first, in order that we, saturated with His holiness, may follow whenever and wherever He calls), but because it greatly concerns His glory not to have any fellowship with wickedness and impurity. This is why He tells us that this is the goal of our calling, the end to which we should always respect, if we are to answer the call of God.

“To what end were we rescued from the iniquity and pollution of the world into which we were plunged if we allow ourselves to wallow in them our whole lives? At the same time we admonished by God’s holiness to inhabit the holy city Jerusalem if we would be regarded as the Lord’s people.[iii] God has consecrated Jerusalem to Himself, and therefore, cannot be profaned by impure inhabitants; and thus, the Psalmist declares, “LORD, who shall abide in Thy tabernacle? who shall dwell in Thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart” (Psalms 15:1-2; cf. Psalms 24:3-4); for the sanctuary in which He dwells should certainly not to be like an unclean stall.

“The system of Scripture that we speak aims primarily at two objects: first, that the love of righteousness may be instilled and implanted into our minds, because by nature, we are not so inclined to do that; second,[i] to lay down a rule that will prevent us from going astray while we pursue the righteousness of God in Christian living.

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[i] The original has a parenthetical note to “(see chap. 7).” This portion being in Chapter 6, the point will be expanded and explained in Chapter 7. [my additional footnote]

[ii] The French begins the sentence thus, “Quant est du premier poinct;”—As to the former point. [original footnote]

[iii] The original has a parenthetical note: “(Isaiah rev. 8, et alibi). [my additional footnote]

Scripture: the Rule of Life

This excerpt is taken from John Calvin’s Institutes of the Christian Religion, Book III, ch.vi. I have edited this in modern English, and though it may not be the best rendition, I pray that the essence of its content (since it pertains to practical Christianity) will go forth to the heart of the reader. Enjoy. Be blessed. Be edified…

"We have stated that the aim of regeneration is to bring the life of believers into peace and harmony with the righteousness of God. This confirms the adoption by which they have been received as sons.

"Although the law of God contains in itself that new life by which God’s image is restored in us, since we are naturally sluggish as a result of Adam’s fall, we are in great need, both of assistance and incentives; therefore, it will be useful to gather from Scripture a true explanation of this reformation for fear that anyone that has a sincere desire for repentance should go astray because of zeal.

"Moreover, I am certainly aware that I am entering a large and extensive topic by attempting to describe the Christian life. When one considers every dimension of the Christian life, it is sufficient to fill a large volume. We see the lengthy works that the early church Fathers have written in explaining individual virtues. They do this, not merely becaus they want to hear themselves talk; for whatever the virtue is that you attempt to praise, your pen is spontaneously led by the abundance of the matter to amplify it; yet, regardless of how long you have discussed it, you seem to have never discussed it properly or sufficiently.

"My intention, however, in the plan of life which I now propose to give, is not to extend it in order to treat each virtue specifically, and expound upon them in exhortation. This must be sought in the writings of others, and particularly in the writings of the church Fathers.[i] 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 regulate his conduct appropriately. One day, I shall possibly find time for more sufficient discussion, [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 I might try to write more copiously would not succeed. Even if I could gain the highest applause by being more flowery, I would hardly be inclined to attempt it],[ii] while the nature of my present work requires me to glance at simple doctrine with as much brevity as possible.

"As philosophers[iii] have certain definitions of morality and honesty, from which they derive specific rules and general principals from these virtues; so in this respect, Scripture is not without order and structure. Nevertheless, Scripture presents a most beautiful arrangement; one that is also much more certain than that of philosopher in every way.

"Here is the difference: philosophers are ambitious and they constantly attempt an exquisite clarity of arrangement, which may serve to display their genius; the Spirit of God, however, teaches without pretense, and He is not so continuously observant of exact method, and yet, by observing it at times, sufficiently suggests that it should not be neglected."[iv]

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[i] The French adds, “C’est a dire, sermons populaires;”—that is to say, popular sermons. [original footnote]
[ii] The passage in brackets is ommited in the French. [original footnote]
[iii] The term “Philosophers,” as used in the writings of Protestant Reformers, like the word “Humanist” did not carry the same meaning it has today. Most often, it referred to men who were scholastic in their search for wisdom in life, particularly of religious men who studied the Scriptures with a desire to uncover all (or particular) aspects of Christianity. [my additional footnote]
[iv] See 1 Corinthians 2:1-5 [my additional footnote]

Reformation Month Sale!

Beginning today, October 1st, until the anniversary of Martin Luther’s nailing the 95 Theses on Wittenberg’s door at the end of the month (October 31st), our printed publications will be significantly discounted. Our paperbacks are print-on-demand through CreateSpace.com and we want to make them available at the lowest price possible. We currently have 5 books available.

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Teach Us to Pray (is Coming Soon)

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Christian Behavior (in Print)

John Bunyan's classic, Christian Behavior, has been updated in modern English and, though it will remain available as a free e-Book, is now available as a printed publication… a traditional paperback book. This 98-page book is available for only $7.77 through CreateSpace.com, a division of Amazon.com. Click on the book cover to the left or CLICK HERE to order the book... or you can check it out on the Christian Behavior weblog by CLICKING HERE.

Now Available in Print

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Now Available in Print

Although its separate components, Charles Spurgeon's A Puritan Catechism, Robert Murray McCheyne's Daily Bread, and the 1689 London Baptist Confession, will remain available as free e-Books on our SermonAudio site, A Puritan Family Devotional is now available as a paperback book. CLICK HERE or on the book cover to the left to purchase the 84-page paperback for only $7.77 through CreateSpace.com. You can also CLICK HERE to go to A Puritan Family Devotional weblog.

Soon Available in Print

John Bunyan's treatise, entitled Christian Behavior, although it will remain available as a free e-Book, this important work will soon be available as a printed paperback publication. Click on the book cover to the left, or CLICK HERE to go to the Christian Behavior weblog.

Now Available in Print

Essential Spurgeon for Today’s Reformed Pastor, though it will remain available as a free e-Book, is now available as a printed publication… a traditional paperback book. This 222-page book is available for only $12.95 through CreateSpace.com, a division of Amazon.com. Click on the book cover on the left or CLICK HERE to order the book... or you can check it out on the Essential Spurgeon weblog by CLICKING HERE.

Sovereign Grace in Man's Conversion

“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast” (Ephesians 2:8-9).

In a forward to Chapter 16 of his autobiography, “A Defense of Calvinism,” Charles Spurgeon wrote, “The old truth that Calvin preached, that Augustine preached, that Paul preached, is the truth that I must preach today, or else be false to my conscience and my God. I cannot shape the truth; I know of no such thing as paring off the rough edges of a doctrine. John Knox’s gospel is my gospel. That which thundered through Scotland must thunder through England again.”

Although this is the “ante-Puritan” page, and Charles Spurgeon is definitely from the post-Puritan era, his quote on this blog would seem to me most appropriate as Mr. Spurgeon mentions four ministers who lived prior to the 17th century: John Calvin, Augustine, the apostle Paul, and John Knox.

In answering objections to the doctrine of man’s conversion through the free and sovereign grace of God alone (monergism), John Calvin (1509-1564) presents arguments from Scripture, as well as the “free-will” view of John Chrysostom (347-407), archbishop of Constantinople, and the opposing free grace view of Aurelius Augustinus, aka Augustine (354-430), bishop of Hippo.

The following excerpt is taken from John Calvin’s The Institutes of the Christian Religion, Book II, chapter 3, paragraph 10; translated by Henry Beveridge, Esq., in 1845 for the Calvin Translation Society….

This movement of the will is not of that description which was for many ages taught and believed, viz., a movement which thereafter leaves us the choice to obey or resist it, but one which affects us efficaciously. We must, therefore, repudiate the oft-repeated sentiment of Chrysostom, “Whom he draws, he draws willingly;” insinuating that the Lord only stretches out his hand, and waits to see whether we will be pleased to take his aid. We grant that, as man was originally constituted, he could incline to either side, but since he has taught us by his example how miserable a thing free will is if God works not in us to will and to do, of what use to us were grace imparted in such scanty measure? Nay, by our own ingratitude, we obscure and impair divine grace. The Apostle’s doctrine is not, that the grace of a good will is offered to us if we will accept of it, but that God himself is pleased so to work in us as to guide, turn, and govern our heart by his Spirit, and reign in it as his own possession. Ezekiel promises that a new spirit will be given to the elect, not merely that they may be able to walk in his precepts, but that they may really walk in them (Ezekiel 11:19; 36:27). And the only meaning which can be given to our Saviour’s words, “Every man, therefore, that has heard and learned of the Father, cometh unto me” (John 6:45), is that the grace of God is effectual in itself. This Augustine maintains in his book De Praedestinatione Sancta. This grace is not bestowed on all promiscuously, according to the common brocard[i] (of Occam,[ii] if I mistake not) that it is not denied to any one who does what in him lies. Men are indeed to be taught that the favour of God is offered, without exception, to all who ask it; but since those only begin to ask whom heaven by grace inspires, even this minute portion of praise must not be withheld from him. It is the privilege of the elect to be regenerated by the Spirit of God, and then placed under his guidance and government. Wherefore Augustine justly derides some who arrogate to themselves a certain power of willing, as well as censures others who imagine that that which is a special evidence of gratuitous election is given to all (August. de Verbis Apost. Serm. 21). He says, “Nature is common to all, but not grace;” and he calls it a showy acuteness “which shines by mere vanity, when that which God bestows, on whom he will is attributed generally to all.” Elsewhere he says, “How came you? By believing. Fear, lest by arrogating to yourself the merit of finding the right way, you perish from the right way. I came, you say, by free choice, came by my own will. Why do you boast? Would you know that even this was given you? Hear Christ exclaiming, ‘No man comets unto me, except the Father which has sent me draw him.’”[iii] And from the words of John (6:44) he infers it to be an incontrovertible fact, that the hearts of believers are so effectually governed from above, that they follow with undeviating affection. “Whosoever is born of God does not commit sin; for his seed remaineth in him” (1 John 3:9). That intermediate movement, which the sophists[iv] imagine, a movement, which every one is free to obey orto reject, is obviously excluded by the doctrine of effectual perseverance.

[i] An elementary principle or maxim; a short proverbial rule.
[ii] Probably, William of Occam (c.1280-c.1349), also spelled William of Ockham, an English philosopher, and although born after the death of Roman Catholic theologian, Thomas Aquinas (1224-1274), was an outspoken critic and opponent of Aquinas’ views and teachings.
[iii] “No man can come to Me, except the Father which hath sent Me draw him: and I will raise him up at the last day” (John 6:44, KJV).
[iv] A study of the sophists of the 16th century is a tremendously huge topic all on its own; however, to keep it as simple as possible, the sophists of John Calvin’s day were philosophers who engaged in debate through vague, ambiguous language and misleading rhetoric in order to support, promote or defend their fallacious reasoning. Interestingly, much of 16th century sophist thinking exists today with the current attack of liberalism against the absolute truth and sufficiency of Scripture.