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]

--- --- ---

[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]