Thomas Boston - Of the Benefits of Effectual Calling

Rom. viii. 30.—Whom he called, them he also justified ; and whom he justified, them he also glorified.

In this and the preceding verse is the golden chain of salvation, consisting of five links. The first two lie out of the sinner's view, till they be brought to light by means of the third. The first is God's foreknowledge, or eternal free-love and favour to some of mankind, laid on them from everlasting. The second is the predestination of these, Meeting them to everlasting life, and the means leading thereto. The third is the calling of the predestinated, calling them effectually, which is done in time, of which we have spoke before: There are other two that hang upon this. The fourth is the justification of the called which may imply the whole of the relative change made upon them, both their justification and adoption; for it is evident from verse 29, that the apostle has respect to adoption in this chain. The fifth is the glorifying of the justified,  which may import the whole of the real change made on the elect, namely, the sanctifying of them here, and glorifying of them hereafter. For what is grace but glory in the bud, and glory but grace brought to perfection? and therefore believers, ' with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord,' 2 Cor. iii. 18. Thus effectual calling, as it rises from eternal love, so it makes the soul happy here and hereafter.
The text affords this doctrine, viz.
Doct. ' They that are effectually called do thereby partake of great and glorious benefits and privileges, both in this life and the life  to come.'
Here I shall briefly shew,
I. What are those benefits which they who are effectually called partake of in this life.
II. The benefits they partake of in the life to come.
III. Apply.
I. I shall shew what are those benefits which they that are effectually called partake of in this life.
First, There are three leading benefits which they partake of here.
1. They are all justified. So says the text. As soon as ever the soul answers the call of the gospel, and comes to Christ, the man is brought out of a state of condemnation, and gets his absolviture, Rom. viii. 1. He lives not a moment longer under the black cloud of the curse, but is translated into another climate, where he lives under the sunshine of the blessing. His sins are all pardoned, and he is accepted as a righteous man. He is judged, and he gets the white stone. Rev. ii. 17. The law and justice have no more to demand of him; the cords of guilt are loosed and thrown away, and he is clothed with a perfect righteousness.
2. They are all adopted children of God, Eph. i. 5. They get not only the white stone, but the new name, the name of sons and daughters to God. They are brought out of the devil’s family, and made members of the household of faith: not servants only, but sons. For the moment they answer the call, new blood runs in their veins; they are of the blood-royal of heaven; Christ's Father is their Father, he is their elder brother; and the Spirit of his Son dwells in them, teaching them to cry, Abba, Father. They are of the same household with the excellent of the earth: All ye are brethren; nay, with the saints and angels in heaven; for though the one dwell above, and the other below, they are all but one family, Eph. iii. 15.
3. They are all sanctified, 1 Cor. i. 30. 1 Thess. iv. 7- It is a holy calling, 2 Tim. i. 9. The author of it is holy, the means are holy, and the end and effect of it must needs be holy. As soon as the sinner answers the call, the Spirit of sanctification goes on with the begun work in him, breaks the reigning power of sin, gives it a deadly blow, so that it shall never recover, but languish on, till it quite die out. He adorns him with all saving graces, conforming the sinner to the image of Christ, John i. 16 ; so that he begins to lead a new life, living to the Lord and his service. The call brings him, like Lazarus, out of the congregation of the dead, and then the remainder of his life is spent in putting off the grave-cloths of sin, and acting from a principle of spiritual life.
Secondly, There are other benefits which accompany or flow from these. For these come not alone, but each of them is the opening of a treasure to the called, the striking up of a fountain, that runs out in many streams, Eph. i. 3. Some of these are mentioned in that question, ' What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification? ' Ans.—' Assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.' But who can reckon up all these benefits? For 'all things are theirs; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are theirs,' 1 Cor. iii. 21, 22. I shall only at present single out the following.
    1. Reconciliation with God, Rom. v. 1. ' Being justified by faith we have peace with God. 'When the sinner is effectually called, the real enmity is taken away, and the legal enmity is removed by justification. God and the sinner become friends, and are firmly so in a covenant of peace, having common friends and enemies. Sin being removed and pardoned, the peace follows of course. The war is ended; for the treaty of peace proposed by the ambassadors of peace is complied with. But of this I spoke when treating of Christ's priestly office.
    2. Access to God, as children to a Father, Eph. iii. 12. as one  friend to another. The war being ended, and peace concluded, the communication betwixt heaven and earth is opened. They may export thither all their wants, petitions, and requests, being sure that they will be taken oft' their hands; and import supplies of all kinds necessary, to make them happy, light, life, strength, &c.
    3. Freedom from the slavery of sin and Satan, John viii. 32. They that are sanctified by the Spirit, are loosed from the Egyptian bondage, and made the Lord's free-men. Though Satan and sin molest them, and put them hard to it, they shall never get them back again into their former house of bondage. But they shall, like a dog snarling at the horses heels, be bruised under their feet at length; and the soul shall be more than conqueror.
    4. Lastly, A right to eternal life. Rom. viii. 17- Acts xx. 32, They may claim it in their head Christ, and their title is good and sure in him ; for it is a heavenly calling, whereby they are called to the eternal inheritance. And therefore says the apostle, 2 Cor. v. 1. 'We know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.'
II. I shall shew what benefits they that are effectually called partake of in the life to come. The advantages of effectual calling are great in this life, but they do not stop there, when a man must leave all temporal benefits, which he enjoys any manner of way here in this world, he will enter to the full enjoyment of the benefits coming by his answering the gospel-call. These are comprehended in one word, glorification, which will fall in afterwards to be treated of. In a word, at death the converted soul is received into heaven ; at the last day his body will be gloriously raised, and both soul and body made perfectly happy for ever, 2 Thess. ii. 14.
    I come now to make some practical improvement of this subject.
    Use I. Of information. This doctrine lets us see,
    1. That the gospel is the best news that ever was heard in the world, and the most excellent offer that ever was made to poor sinners, Eph. iii. 8. There are many to court the soul; Satan makes his offers, the world its offers, and sin has its offers too. But all that they offer will not tell far, it perishes in the using, at most it cannot reach beyond this life. But Christ's offer in the gospel is of the best of things here, and the best of all hereafter, that we may enter to the enjoyment of, when nothing remains but the bitter dregs of the offers of sin, Satan, and the world.
    2. God deals very liberally and kindly with his people that answer his call. He docs not put an empty spoon into their mouths, he sets them not down to bare commons; they get much in hand, and yet far more in hope, Psal. Ixxxiv. 11. Their present possessions are far more valuable than crowns and sceptres in the world; but what they have a title to, is what eye hath not seen, nor ear heard, nor has it entered into the heart of man to conceive. And then all is firm and sure ; they can never be shaken out of their privileges, Rom. xi. 29. Heb. xii. 28.
    3. Whatever men lose by complying with and following the gospel-call, they are gainers, Phil. iii. 8. He was a wise merchant that sold all to buy the pearl of great price. They are wise indeed that are wise for their souls ; and they are so that come to Christ on his call ; while all the neglectors of the great salvation, gain what they will otherwise, do lose a talent while they gain a mite, losing their own souls, which loss can never be made up.
Use II. Of exhortation.
    First, To unconverted sinners. O comply with the gospel-call at length, and come away to Christ. I offer a few motives to press the exhortation.
    Mot. 1. While ye do not come away upon the call, ye have no part or lot in these benefits. If ye presume to apply them to yourselves, God's word knocks off your fingers from them, for they are the peculiar privilege of those that are effectually called. And,
    1. Ye are not justified, the sentence of condemnation is standing in force against you. Gal. iii. 10. John iii. ult. And as sure as God's word cannot fail, it will be executed, if ye come not in in time. Every sin deserves God's wrath and curse; all that thou dost is sin. But not one of all thy sins is pardoned; they are all wreathed about thy neck, and thou hast them all to reckon for. And thou hast not a cautioner to go between justice and thee; the burden must lie on thy own back.
    2. Ye are none of God's children, but of the devil's, John viii. 44. Ye are still of the family ye were born of. A sad family against which God will have war for ever. Ye can have no access to God, nor communion with him, nor may any of the privileges of the children of God be claimed by you. Your inheritance is suitable to the family ye are of, namely, that ye are children of wrath, and heirs of hell.
    3. Ye are not sanctified. There is no sanctification without the Spirit of Christ dwelling in you; ye have not Christ's Spirit, for ye are none of his. A form of godliness ye may have, but the power of it ye are strangers to. Ye are Satan's drudges and sin's slaves, though all are not employed in alike coarse work by the master of that family, Eph. ii. 2, 3,
    Mot. 2. If ye will come to Christ on his call, ye shall partake of all these benefits. If your sins were never so great and many, they shall be pardoned, Isa. Iv. 7. Ye shall be the children of God through Jesus Christ, John i. 12. Ye shall be made holy, 1 Cor. vi. 11. Come in under the covert of his blood, and then neither law nor justice shall reach you. Match with the Son of God, and ye shall be of his Father's family. Answer his call, and he will break the yoke from off your necks, and make you free.
    O, Sirs, do not ye need this benefits? How will ye live without them? are ye able to bear the weight of unpardoned guilt? How will ye die without them? What will it be to die in an unpardoned state, strangers to the family of heaven, and still in your sins? May not these glorious privileges prevail with you? Do ye think nothing of the white stone and new name, which ye may get by coming to Christ? Seemeth it a light thing to you to be adopted into the family of the King of heaven, and to have his image drawn on you? Think with yourselves how it will aggravate your condemnation, that Christ and all his salvation was in your offer, and ye would have none of him, Heb. ii. 3.
    Secondly, To converted sinners that have answered the call.
    1. Labour to know your great privileges for time and eternity, 2 Pet. i. 10.! it is a sad matter that the people of God should have so little knowledge of their state. This would be a notable means to promote sanctification, and tenderness in heart and life.
    2. Be thankful for these privileges. Bless God for Christ and the gospel. bless him for his holy and powerful Spirit. Admire and adore his rich grace, bestowed on worthless worms through Christ, 1 John iii. 1.
    3. Lastly, Walk worthy of the vocation, and suitable to the privileges of it, that is, humbly, holily, heavenly, contentedly patiently, and cheerfully, in hopes of the glory that is to be revealed.

Samuel Willard - The Nature of Christ's Resurrection

Question 28. Wherein consists Christ's Exaltation? Answer. Christ's Exaltation consists in his rising again from the dead on the third day, in ascending up to heaven, and in sitting at the right hand of God the Father, and in coming to judge the world at the last day.


[This is the second of a five sermon series on this question from the Westminster Shorter Catechism.]


Leaving the general consideration of Christ's Exaltation, we will continue with a more detailed account. There are several steps to his Exaltation, which may be summarised under two heads: either those degrees of triumph, to which he is exalted already, or the manifestation of it which is reserved for the Day of Judgement. God has already highly lifted him up, but he will yet make his glory known more conspicuously at the end of the world. The saints in heaven see his face in glory and are happy in that sight. Believers on earth see him with an eye of faith and rejoice in it, 1 Pet. 1:8, "Whom having not seen you love. Though now you do not see him, yet believing, you rejoice with joy inexpressible and full of glory." At that time his enemies also will see him. They had seen him dead and buried, that was the last sight they had of him: but they must see him glorified to their eternal confusion, Rev. 1:7 "Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen."
Let us consider the glorification which Christ has received already. It consists in two things: his resurrection from death, and his taking possession of the kingdom of glory. We will begin with his resurrection because it was the first step of his glorification, after he had humbled himself in death.
This article is a main pillar of the Christian faith, and we need to be well established on it. As the apostles were appointed to be witnesses of the resurrection of Christ (Acts 1:22), so they preached it clearly in every place they came. We may take a brief account of it under several heads.

I. The precise nature of Christ's resurrection consists of two things: there is something internal, the reunion of his soul and body, and external, his coming out of the grave after that reunion. Both of these are implied by the words used in the New Testament to express resurrection. The word used in Matt. 28:6, egeirw [hegeiro], signifies both to wake out of sleep and to rise out of bed. When Christ's soul came into his body he awakened, and when he left his sepulchre, then he left his bed. Resurrection is also expressed by anastasiV [anastasis], which signifies rising from a fall and standing up again. Christ fell down into the dust when he died, and stood up again when he arose. The first of these was properly his resurrection, and the second the manifestation of it.

II. The subject of this resurrection may be considered in two categories.
1. The precise subject of the resurrection was the whole human nature of Christ. Christ is said to die and to rise again, 1 Cor. 15:14,15. It is attributed to his person in respect to his human nature because his divine nature is not in itself capable of either Humiliation or Exaltation. The resurrection may be attributed to his whole human nature in as much as both his soul and body were sharers in it. His entire humanity fell by death in some sense, and his soul therefore arose by a deliverance from the state of separation and its reunion, and his body arose by a restoration to life and being brought out of the grave.
2. The resurrection is ascribed to his body, his soul, and his person in various regards, as:
It was his body that was most strictly raised. That only fell down; while his soul went upward to paradise, Luke 23:43, "Today you will be with me in paradise." Only his body lay in the grave, his soul ascended to heaven. Only his body was completely deprived of its working, for his soul as it departed was actively happy in the presence of God.
1. Now, regarding his body:
a. It was the same body that fell, which was raised again. Matt. 28:5,6 "But the angel answered and said to the women, "Do not be afraid, for I know that you seek Jesus who was crucified. He is not here; for he is risen, as he said. Come, see the place where the Lord lay." He did not take upon himself another body to be exalted in, but the same in which he was humbled.
b. His rational soul came from heaven into the sepulchre, where his body lay, and was there reunited with it. Psa. 16:10 "For you will not leave my soul in Sheol." This must be understood as the state of separation.
c. His vital spirits, which had been dissipated by death, were again restored and helped to knit his soul and body together. For this reason he is said to be alive again, Rom. 14:9 "For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living."
d. His senses were also restored to his body. His organs of sensation had been deprived of their power by his death and had been useless, but now his eyes and ears and other organs of sensation received their power of operation. Thus they were prepared to serve his rational soul according to their natural use, and were evident proof of his being alive again, Acts 1:3.
e. The prison doors were opened and he came out of his grave. His body was raised a glorious body, Phil. 3:21, 1 Cor. 15:43. However, the glorious splendour of his body was veiled for a time as he thought it appropriate. This was for a few days while he abode with his disciples before his ascension, so that they might be able to have communion with him.
2. Regarding his soul, while it may not be quite correct to say that it arose, nevertheless a resurrection is connected with it.
a. It was reunited with his body after separation. Otherwise his body would not have arisen. Its death was effected by that separation, and therefore its resurrection required such a reunion.
b. In this way it was delivered from that separation which was contrary to its natural inclination and was made again to enjoy the desired company of the body. A separated soul, being only a part of the man, is not at rest until it is restored to the other part for which it was made, and so undergoes a sort of death while separate.
c. It came out of the sepulchre with and in his body, and so it joined with it in the second part of his resurrection. It was for this cause that his body was enabled to come forth, which before was lifeless.
d. It now enjoyed its previous freedom of exercising its operations upon and in his glorious body. It had again the use of all his senses and members, which had been for a while suspended.
e. Both together took possession of the glory which he had merited with both in his humiliation, Psa. 16:9-11. His mediatorial glory was not completed until he was thus raised.
3. Regarding his person, it is certain that he who arose was Christ, the second Person of the Trinity. As it was mentioned before, the divine nature of Christ, being unchangeable, could neither die nor rise. Nevertheless the declarative glory of his divine nature which was obscured in the days of his flesh began to radiate out and shine forth clearly in his resurrection. Therefore, Christ is "...declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead," Rom. 1:4. In this regard it was a declarative begetting of Christ, Acts 13:33, "God has fulfilled this for us their children, in that he has raised up Jesus, as it is also written in the second Psalm: 'You are my Son, today I have begotten You.'" Christ as mediator was now glorified to fulfil the promise made to him in the Covenant of Redemption.

III. Christ really did rise again. The Scripture gives abundant testimony to this. Because it is a matter of historical fact, the historical witness alone should be a sufficient reason for faith to accept it; although there are also persuasive arguments to accept it, such as:
1. There is the testimony of the two glorious angels for the resurrection, Matt. 28:5,6 and Luke 24:45,46.
2. The testimony of the women that went to the sepulchre, where they saw him and spoke with him, Matt. 28:9.
3. The various appearances which he made to his disciples. Before his ascension he was seen by at least five hundred persons who had his resurrection confirmed by many tangible and convincing proofs, 1 Cor. 15:5-8.
4. In particular there is the testimony of the Apostles, who because they were to be bearers of this truth, and witnesses to the world, had frequent communion with him at times, for forty days after he had risen, Acts 1:3, during which time they "looked upon and handled" the "Word of life," 1 John 1:1,2. Therefore, Luke 24:39,40, "Behold my hands and my feet, that it is I myself. Handle me and see, for a spirit does not have flesh and bones as you see I have. When He had said this, He showed them His hands and His feet." "Then He said to Thomas, 'Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing,'" John 20:27.
5. Indeed the very nature of the thing declares that he must be risen. If he was the Son of God and by his death satisfied for sin, and answered all the demands of justice in the place of his redeemed, it was impossible that the grave could hold him. Therefore when he had lain in it long enough to confirm the reality of his being dead, there was no reason for his lying there any longer. Thus the Scripture argues, "God raised [him] up, having loosed the pains of death, because it was not possible that he should be held by it," Acts 2:24.

IV. If it should be demanded, by what power did he arise, or who was the causative agent of his resurrection? It may be replied, that it was not any other outside power, but he himself was the author of his own rising from the dead. This he clearly prophesied beforehand, John 2:19 and 10:17,18. It is true that this work is ascribed to the Father, Acts 2:24. Being the Creditor, now fully satisfied in the discharge of the debt which his Son determined to pay, sent his angel as an officer to discharge him with glorious pomp and majesty. This work is also attributed to the Spirit, Rom. 8:11, because he was raised by a glorious and almighty power. This power did not manifest itself so much in the raising of his body from the grave (though nothing but omnipotent power could do that), as in releasing the chains of the second death which were upon him in his state of humiliation, and in discharging him from the sentence of the Law, by which he was condemned to die as our surety and representative. Indeed this work, being a divine work, belongs to the Deity and consequently to the Trinity. Yet Christ attributes this work to himself because his divine nature exerted itself mightily in his resurrection. As it was by a voluntary act that he laid down his life, and no one else could have taken it from him, so by an act of his mighty power he took it up again. Death himself could not stand against him, and he became a conqueror over it. In his own person Christ fulfilled the prophecy, Hosea 13:14 "I will ransom them from the power of the grave; I will redeem them from death. O Death, I will be your plagues! O Grave, I will be your destruction! Pity is hidden from my eyes." The angels who were present at the resurrection were not the instruments of it, but only waited on their Lord and honoured him in this phase of his Exaltation.

V. Christ's resurrection was on the third day after his death and burial, Luke 24:7. This was foretold by Christ himself, John 2:19. "And be raised the third day," Matt. 16:21. In this regard he claimed that Jonah was a type of himself, Matt. 12:39,40. He continued three days in a state of death, in order that there would be no question about his being truly dead. It was no longer in order that his disciples would not faint in their spirits and be discouraged by the corruption of his body, because it was foretold that it would not see corruption, Psa. 16:10. It is true, that he did not lay in the grave three whole days, but it was for some part of three successive days. He was buried on the sixth day (Friday) before sunset, and he lay in the grave the entire seventh day (Saturday) and the night of the first day (Sunday), considering the day to begin with the sunset.

VI. It was required that Christ should rise from the dead. Just as he had to die, he had to rise and live. This was necessary for several reasons:
1. He rose again to prove and declare that he was the Son of God, Rom. 1:4. During his Humiliation, and particularly in his death, Christ's divinity was obscured under a veil of the many infirmities of his humanity, but in his resurrection he proved his eternal power and Godhead. Indeed it is true that others were raised, and indeed shortly all shall rise; therefore merely to be raised from the dead is not proof of the divinity of the one raised. Yet, for someone to raise himself by his own power, that is sufficient proof of divinity. He gave evidence of divinity by raising others in his name, but he was required to raise himself by his own power to prove himself God.
There was a further proof of his divinity in the resurrection, in that he died according to the Law and justice of God, sentenced as our Surety to suffer the whole weight of the wrath of God. For him to be released from this sentence, after he had been born for that very purpose, and to live again having fulfilled all the demands of justice upon him, proves him to be God. The weight of wrath that he bore would have broken the whole of creation, and they would never have been released.
2. In this way he attested to his perfect victory over death and our spiritual enemies. It was not enough that Christ should die for us. In dying he must be a conqueror, otherwise his death would not profit us. Indeed, he suffered in order that he might overcome, Heb. 2:14, "That through death He might destroy him who had the power of death, that is, the devil." This was shown and proven by his resurrection. This is the reason why Paul, after he had demonstrated by many arguments that Christ was risen, and then shown what was the glorious cause of it, concluded the passage with a note of triumph, 1 Cor. 15:57, "But thanks be to God, who gives us the victory through our Lord Jesus Christ." It is true that Christ conquered all on his cross: there the battle was fought and there the victory was gained. But that victory was made into a triumph in his resurrection. Now his enemies fled, quitting the field. Psa. 68:1, "Let God arise, let his enemies be scattered; let those also who hate him flee before him." He made a conquest of death itself, and it lay dead at his feet. Christ would never be known as a conqueror, except for this. If death had held him as her captive, where would his victory be?
3. He rose for our justification. "Who was delivered up because of our offences, and was raised because of our justification," Rom. 4:25. As he died to pay our debt, so he rose again to acquit or absolve us from it. Christ's resurrection was both his and our discharge: his, when he stood as our surety bond for us, and ours, as those for whom he was Surety. As Christ by dying was made virtually, so by rising he becomes actually the object of our justifying faith.
He became a sufficient object of faith not merely by undertaking to appear in our place, but by actually making an end of the transgressions on our account and paying our whole debt. If he had not made satisfaction for us, we could not in justice have been pardoned. If he had not fully reconciled us to God and completely answered the Law's demands, we could not have been saved. Therefore if he had continued on in death, it would have shown the continuing need for payment; which would have revealed its imperfection, and consequently its invalidity. Christ could not rise until justice acquitted him. His bond was submitted for our cause, and it must be accepted by the Judge, and that only by a full payment of the bond. When he arose, this bond was returned to him, and cancelled. Our debt is paid, our bond is returned. Therefore his resurrection stands in opposition to all that could be laid to our charge, Rom. 8:34. Therefore this is one of the arguments that the Apostle uses to prove that Christ must be risen, "And if Christ is not risen, your faith is futile; you are still in your sins!" 1 Cor. 15:17.
4. It was to put Christ into a proper condition for the completing of the work remaining in the execution of his offices. We observed in a previous sermon that Christ executes his offices in both states of Humiliation and Exaltation. As our Priest he was to satisfy justice for us, and afterwards to intercede for us, Heb. 7:25. As our Prophet, here he taught with his mouth, but there he sent forth his Spirit, and therefore he had to go to the Father, John 16:17. As our King, here he commanded his disciples and gave them laws, but he must also govern them by his power and wield the sceptre over the world. This was accomplished by his resurrection, Psa. 2:6 and following, cf. Acts 13:33. Indeed, there was the glory of a mediator promised to him as a reward for his obedience, and it was necessary for him to rise in order to take possession of it, Luke 24:26, "Ought not the Christ to have suffered these things and to enter into His glory?"
5. It was necessary for him to rise, so he would be the first fruits of our resurrection, both spiritually and bodily. See 1 Cor. 15:20-23. By first fruits we are not to understand first in order of time, but in order of causation. Those who rose at Christ's death, as described in the Gospel, Matt. 27:52,53, rose by the power and influence of his resurrection. Furthermore it is a sure pledge of the resurrection of his members. When the first fruits were offered to God under the Law, he accepted them and gave his people an assurance of the harvest. The Apostle makes the same point in 1 Cor. 15 using the order of the covenants. Just as Adam in the first covenant, standing for us, procured death for us, so Christ in the new covenant, being our Surety, has purchased a resurrection for us. His resurrection is the earnest of ours, 1 Cor. 15:20.
To summarise, Christ as God is the efficient cause: Christ as our substitute satisfying for our sins is the meritorious cause: Christ rising from the dead is the continuing cause of our resurrection. "A little while longer and the world will see me no more, but you will see me. Because I live, you will live also," John 14:19.

APPLICATION 1. Learn from this, that it is the concern of all those who desire a joyful, triumphant resurrection at last, to get and secure a claim to Christ's resurrection. There will be a general rising again of all who die, both just and unjust, but no one will rise in glory except those who are under the saving power of the resurrection of Christ.
Others shall rise only to receive an everlasting second fall into the bottomless pit of never-ending miseries. As long as men are out of Christ, thoughts of the resurrection may well be full of dread, for it is that which truly makes death to be a reason for terror. If death were to put an end to the being of men, it would not have such fearfulness in it, as it does when one considers that after death comes a dreadful judgement and then a resurrection to condemnation. To think that I must be restored to an incorruptible state for the purpose of being prepared to suffer eternal torments, and lie in everlasting burning, is a most confounding thought. Is it enough to cause us to seriously enquire how may we escape this doom, and be happy at the last day? The solution is, let us get the power of Christ's resurrection applied to us, first to raise us up from sin, which is done in this life, and then to raise us up to glory, which will be at the last day. The second depends upon the first. Let us make sure, then, that he rose for our justification by being in him by faith, and so we shall be both justified and glorified by him at that day.

APPLICATION 2. Let us labour to get our faith strengthened and established by rightly meditating on the resurrection of Christ. Let this satisfy us, that Christ has made a complete redemption, as the Apostle argues, Heb. 7:25. Justice had him in its hands, it put him to death, but it has released him. A risen Surety must be a sufficient Saviour: there can no longer be any reason to question whether the justice of God is satisfied. Let this encourage us to go to Christ to finish all that is lacking in our being prepared for eternal life. Remember, he is exalted for this very purpose, to complete what he began in his earthly life and death.
APPLICATION 3. Let the consideration of our interest in his resurrection help us to triumph over death and the grave. Christ is risen and gone to heaven: he is our forerunner to take possession in our name and make ready our accommodations. Let us cheerfully follow him, rejoicing in the hope of a happy rising, and being with him forever.

[Preached June 8,1697]

John Calvin - Institutes of the Christian Religion - Book 1 - Chapter 6

Book 1, Chapter 6: The need of Scripture, as a guide and teacher, in coming to God as a Creator.

Section 1. God gives his elect a better help to the knowledge of himself, viz., the Holy Scriptures. This he did from the very first.

Therefore, though the effulgence which is presented to every eye, both in the heavens and on the earth, leaves the ingratitude of man without excuse, since God, in order to bring the whole human race under the same condemnation, holds forth to all, without exception, a mirror of his Deity in his works, another and better help must be given to guide us properly to God as a Creator. Not in vain, therefore, has he added the light of his Word in order that he might make himself known unto salvation, and bestowed the privilege on those whom he was pleased to bring into nearer and more familiar relation to himself. For, seeing how the minds of men were carried to and fro, and found no certain resting-place, he chose the Jews for a peculiar people, and then hedged them in that they might not, like others, go astray. And not in vain does he, by the same means, retain us in his knowledge, since but for this, even those who, in comparison of others, seem to stand strong, would quickly fall away. For as the aged, or those whose sight is defective, when any books however fair, is set before them, though they perceive that there is something written are scarcely able to make out two consecutive words, but, when aided by glasses, begin to read distinctly, so Scripture, gathering together the impressions of Deity, which, till then, lay confused in our minds, dissipates the darkness, and shows us the true God clearly. God therefore bestows a gift of singular value, when, for the instruction of the Church, he employs not dumb teachers merely, but opens his own sacred mouth; when he not only proclaims that some God must be worshipped, but at the same time declares that He is the God to whom worship is due; when he not only teaches his elect to have respect to God, but manifests himself as the God to whom this respect should be paid.

The course which God followed towards his Church from the very first, was to supplement these common proofs by the addition of his Word, as a surer and more direct means of discovering himself. And there can be no doubt that it was by this help, Adam, Noah, Abraham, and the other patriarchs, attained to that familiar knowledge which, in a manner, distinguished them from unbelievers. I am not now speaking of the peculiar doctrines of faith by which they were elevated to the hope of eternal blessedness. It was necessary, in passing from death unto life, that they should know God, not only as a Creator, but as a Redeemer also; and both kinds of knowledge they certainly did obtain from the Word. In point of order, however, the knowledge first given was that which made them acquainted with the God by whom the world was made and is governed. To this first knowledge was afterwards added the more intimate knowledge which alone quickens dead souls, and by which God is known not only as the Creator of the worlds and the sole author and disposer of all events, but also as a Redeemer, in the person of the Mediator. But as the fall and the corruption of nature have not yet been considered, I now postpone the consideration of the remedy, (for which, see 2.6-17.) Let the reader then remember, that I am not now treating of the covenant by which God adopted the children of Abraham, or of that branch of doctrine by which, as founded in Christ, believers have, properly speaking, been in all ages separated from the profane heathen. I am only showing that it is necessary to apply to Scripture, in order to learn the sure marks which distinguish God, as the Creator of the world, from the whole herd of fictitious gods. We shall afterward, in due course, consider the work of Redemption. In the meantime, though we shall adduce many passages from the New Testament, and some also from the Law and the Prophets, in which express mention is made of Christ, the only object will be to show that God, the Maker of the world, is manifested to us in Scripture, and his true character expounded, so as to save us from wandering up and down, as in a labyrinth, in search of some doubtful deity.

Section 2. First, By oracles and visions, and the ministry of the Patriarchs. Secondly, By the promulgation of the Law, and the preaching of the Prophets. Why the doctrines of religion are committed to writing.

Whether God revealed himself to the fathers by oracles and visions[1], or, by the instrumentality and ministry of men, suggested what they were to hand down to posterity, there cannot be a doubt that the certainty of what he taught them was firmly engraven on their hearts, so that they felt assured and knew that the things which they learnt came forth from God, who invariably accompanied his word with a sure testimony, infinitely superior to mere opinion. At length, in order that, while doctrine was continually enlarged, its truth might subsist in the world during all ages, it was his pleasure that the same oracles which he had deposited with the fathers should be consigned, as it were, to public records. With this view the law was promulgated, and prophets were afterwards added to be its interpreters. For though the uses of the law were manifold, (2.7 and 2.8) and the special office assigned to Moses and all the prophets was to teach the method of reconciliation between God and man, (whence Paul calls Christ "the end of the law," Rom. 10: 4) still I repeat that, in addition to the proper doctrine of faith and repentance in which Christ is set forth as a Mediator, the Scriptures employ certain marks and tokens to distinguish the only wise and true God, considered as the Creator and Governor of the world, and thereby guard against his being confounded with the herd of false deities. Therefore, while it becomes man seriously to employ his eyes in considering the works of God, since a place has been assigned him in this most glorious theatre that he may be a spectator of them, his special duty is to give ear to the Word, that he may the better profit[2]. Hence it is not strange that those who are born in darkness become more and more hardened in their stupidity; because the vast majority instead of confining themselves within due bounds by listening with docility to the Word, exult in their own vanity. If true religion is to beam upon us, our principle must be, that it is necessary to begin with heavenly teaching, and that it is impossible for any man to obtain even the minutest portion of right and sound doctrine without being a disciple of Scripture. Hence, the first step in true knowledge is taken, when we reverently embrace the testimony which God has been pleased therein to give of himself. For not only does faith, full and perfect faith, but all correct knowledge of God, originate in obedience. And surely in this respect God has with singular Providence provided for mankind in all ages.

Section 3. This view confirmed, I. By the depravity of our nature making it necessary in every one who would know God to have recourse to the word; II. From those passages of the Psalms in which God is introduced as reigning.

For if we reflect how prone the human mind is to lapse into forgetfulness of God, how readily inclined to every kind of error, how bent every now and then on devising new and fictitious religions, it will be easy to understand how necessary it was to make such a depository of doctrine as would secure it from either perishing by the neglect, vanishing away amid the errors, or being corrupted by the presumptuous audacity of men. It being thus manifest that God, foreseeing the inefficiency of his image imprinted on the fair form of the universe, has given the assistance of his Word to all whom he has ever been pleased to instruct effectually, we, too, must pursue this straight path, if we aspire in earnest to a genuine contemplation of God; - we must go, I say, to the Word, where the character of God, drawn from his works is described accurately and to the life; these works being estimated, not by our depraved judgement, but by the standard of eternal truth. If, as I lately said, we turn aside from it, how great soever the speed with which we move, we shall never reach the goal, because we are off the course. We should consider that the brightness of the Divine countenance, which even an apostle declares to be inaccessible, (1Ti 6: 16) is a kind of labyrinth, - a labyrinth to us inextricable, if the Word do not serve us as a thread to guide our path; and that it is better to limp in the way, than run with the greatest swiftness out of it. Hence the Psalmist, after repeatedly declaring (Psa 93, 96, 97, 99, &c.) that superstition should be banished from the world in order that pure religion may flourish, introduces God as reigning; meaning by the term, not the power which he possesses and which he exerts in the government of universal nature, but the doctrine by which he maintains his due supremacy: because error never can be eradicated from the heart of man until the true knowledge of God has been implanted in it.

Section 4. Another confirmation from certain direct statements in the Psalms. Lastly, From the words of our Saviour.

Accordingly, the same prophet, after mentioning that the heavens declare the glory of God, that the firmament sheweth forth the works of his hands, that the regular succession of day and night proclaim his Majesty, proceeds to make mention of the Word: - "The law of the Lord," says he, "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," (Psa 19: 1-9) For though the law has other uses besides, (as to which, see 2.7.6, 10, 12) the general meaning is, that it is the proper school for training the children of God; the invitation given to all nations, to behold him in the heavens and earth, proving of no avail. The same view is taken in the 29th Psalm, where the Psalmist, after discoursing on the dreadful voice of God, which, in thunder, wind, rain, whirlwind, and tempest, shakes the earth, makes the mountains tremble, and breaks the cedars, concludes by saying, "that in his temple does every one speak of his glory," unbelievers being deaf to all God's words when they echo in the air. In like manner another Psalm, after describing the raging billows of the sea, thus concludes, "Thy testimonies are very sure; holiness becometh thine house for ever," (Psa 93: 5) To the same effect are the words of our Saviour to the Samaritan woman, when he told her that her nation and all other nations worshipped they knew not what; and that the Jews alone gave worship to the true God, (John 4: 22) Since the human mind, through its weakness, was altogether unable to come to God if not aided and upheld by his sacred word, it necessarily followed that all mankind, the Jews excepted, inasmuch as they sought God without the Word, were labouring under vanity and error.

[1] The French adds, "C'est a dire, temoignages celestes", - that is to say, messages from heaven.

[2] Tertullian, Apologet. adv. Gentes: "Quae plenius et impressius tam ipsum quam dispositionesn ejus et voluntates adiremus, instrumentum adjecit literaturae.

John Calvin - Institutes of the Christian Religion - Book 1 - Chapter 5 - Part 2 of 2

Section 11. The second part of the chapter, which describes the stupidity both of learned and unlearned, in ascribing the whole order of things, and the admirable arrangements of divine Providence, to fortune.

Bright, however, as is the manifestation which God gives

both of himself and his immortal kingdom in the mirror of his works, so great is our stupidity, so dull are we in regard to these bright manifestations, that we derive no benefit from them. For in regard to the fabric and admirable arrangement of the universe, how few of us are there who, in lifting our eyes to the heavens, or looking abroad on the various regions of the earth, ever think of the Creator? Do we not rather overlook Him, and sluggishly content ourselves with a view of his works? And then in regard to supernatural events, though these are occurring every day, how few are there who ascribe them to the ruling providence of God - how many who imagine that they are casual results produced by the blind evolutions of the wheel of chance? Even when under the guidance and direction of these events, we are in a manner forced to the contemplation of God, (a circumstance which all must occasionally experience,) and are thus led to form some impressions of Deity, we immediately fly off to carnal dreams and depraved fictions, and so by our vanity corrupt heavenly truth. This far, indeed, we differ from each other, in that every one appropriates to himself some peculiar error; but we are all alike in this, that we substitute monstrous fictions for the one living and true God - a disease not confined to obtuse and vulgar minds, but affecting the noblest, and those who, in other respects, are singularly acute. How lavishly in this respect have the whole body of philosophers betrayed their stupidity and want of sense? To say nothing of the others whose absurdities are of a still grosser description, how completely does Plato, the soberest and most religious of them all, lose himself in his round globe?[8] What must be the case with the rest, when the leaders, who ought to have set them an example, commit such blunders, and labour under such hallucinations? In like manner, while the government of the world places the doctrine of providence beyond dispute, the practical result is the same as if it were believed that all things were carried hither and thither at the caprice of chance; so prone are we to vanity and error. I am still referring to the most distinguished of the philosophers, and not to the common herd, whose madness in profaning the truth of God exceeds all bounds.

Section 12. Hence Polytheism, with all its abominations, and the endless and irreconcilable opinions of the philosophers concerning God.

Hence that immense flood of error with which the whole world is overflowed. Every individual mind being a kind of labyrinth, it is not wonderful, not only that each nation has adopted a variety of fictions, but that almost every man has had his own god. To the darkness of ignorance have been added presumption and wantonness, and hence there is scarcely an individual to be found without some idol or phantom as a substitute for Deity. Like water gushing forth from a large and copious spring, immense crowds of gods have issued from the human mind, every man giving himself full license, and devising some peculiar form of divinity, to meet his own views. It is unnecessary here to attempt a catalogue of the superstitions with which the world was overspread. The thing were endless; and the corruptions themselves, though not a word should be said, furnish abundant evidence of the blindness of the human mind. I say nothing of the rude and illiterate vulgar; but among the philosophers[9] who attempted, by reason and learning, to pierce the heavens, what shameful disagreement! The higher any one was endued with genius, and the more he was polished by science and art, the more specious was the colouring which he gave to his opinions. All these, however, if examined more closely, will be found to be vain show. The Stoics plumed themselves on their acuteness, when they said[10] that the various names of God might be extracted from all the parts of nature, and yet that his unity was not thereby divided: as if we were not already too prone to vanity, and had no need of being presented with an endless multiplicity of gods, to lead us further and more grossly into error. The mystic theology of the Egyptians shows how sedulously they laboured to be thought rational on this subject[11]. And, perhaps, at the first glance, some show of probability might deceive the simple and unwary; but never did any mortal devise a scheme by which religion was not foully corrupted. This endless variety and confusion emboldened the Epicureans, and other gross despisers of piety, to cut off all sense of God. For when they saw that the wisest contradicted each others they hesitated not to infer from their dissensions, and from the frivolous and absurd doctrines of each, that men foolishly, and to no purpose, brought torment upon themselves by searching for a God, there being none: and they thought this inference safe, because it was better at once to deny God altogether, than to feign uncertain gods, and thereafter engage in quarrels without end. They, indeed, argue absurdly, or rather weave a cloak for their impiety out of human ignorance; though ignorance surely cannot derogate from the prerogatives of God. But since all confess that there is no topic on which such difference exists, both among learned and unlearned, the proper inference is, that the human mind, which thus errs in inquiring after God, is dull and blind in heavenly mysteries. Some praise the answer of Simonides, who being asked by King Hero what God was, asked a day to consider. When the king next day repeated the question, he asked two days; and after repeatedly doubling the number of days, at length replied, "The longer I consider, the darker the subject appears."[12] He, no doubt, wisely suspended his opinion, when he did not see clearly: still his answer shows, that if men are only naturally taught, instead of having any distinct, solid, or certain knowledge, they fasten only on contradictory principles, and, in consequence, worship an unknown God.

Section 13. All guilty of revolt from God, corrupting pure religion, either by following general custom, or the impious consent of antiquity.

Hence we must hold, that whosoever adulterates pure religion, (and this must be the case with all who cling to their own views,) make a departure from the one God. No doubt, they will allege that they have a different intention; but it is of little consequence what they intend or persuade themselves to believe, since the Holy Spirit pronounces all to be apostates, who, in the blindness of their minds, substitute demons in the place of God. For this reason Paul declares that the Ephesians were "without God," (Eph 2: 12) until they had learned from the Gospel what it is to worship the true God. Nor must this be restricted to one people only, since, in another place, he declares in general, that all men "became vain in their imaginations," after the majesty of the Creator was manifested to them in the structure of the world. Accordingly, in order to make way for the only true God, he condemns all the gods celebrated among the Gentiles as lying and false, leaving no Deity anywhere but in Mount Zion where the special knowledge of God was professed, (Hab 2: 18, 20) Among the Gentiles in the time of Christ, the Samaritans undoubtedly made the nearest approach to true piety; yet we hear from his own mouth that they worshipped they knew not what, (John 4: 22) whence it follows that they were deluded by vain errors. In short, though all did not give way to gross vice, or rush headlong into open idolatry, there was no pure and authentic religion founded merely on common belief. A few individuals may not have gone all insane lengths with the vulgar; still Paul's declaration remains true, that the wisdom of God was not apprehended by the princes of this world, (1Co 2: 8) But if the most distinguished wandered in darkness, what shall we say of the refuse? No wonder, therefore, that all worship of man's device is repudiated by the Holy Spirit as degenerate. Any opinion which man can form in heavenly mysteries, though it may not beget a long train of errors, is still the parent of error. And though nothing worse should happen, even this is no light sin - to worship an unknown God at random. Of this sin, however, we hear from our Saviour's own mouth, (John 4: 22) that all are guilty who have not been taught out of the law who the God is whom they ought to worship. Nay, even Socrates in Xenophon, (lib. 1 Memorabilia) lauds the response of Apollo enjoining every man to worship the gods according to the rites of his country, and the particular practice of his own city. But what right have mortals thus to decide of their own authority in a matter which is far above the world; or who can so acquiesce in the will of his forefathers, or the decrees of the people, as unhesitatingly to receive a god at their hands? Every one will adhere to his own judgement, sooner than submit to the dictation of others. Since, therefore, in regulating the worship of God, the custom of a city, or the consent of antiquity, is a too feeble and fragile bond of piety; it remains that God himself must bear witness to himself from heaven.

Section 14. Though irradiated by the wondrous glories of creation, we cease not to follow our own ways.

In vain for us, therefore, does Creation exhibit so many bright lamps lighted up to show forth the glory of its Author. Though they beam upon us from every quarter, they are altogether insufficient of themselves to lead us into the right path. Some sparks, undoubtedly, they do throw out; but these are quenched before they can give forth a brighter effulgence. Wherefore, the apostle, in the very place where he says that the worlds are images of invisible things, adds that it is by faith we understand that they were framed by the word of God, (Heb 11: 3) thereby intimating that the invisible Godhead is indeed represented by such displays, but that we have no eyes to perceive it until they are enlightened through faith by internal revelation from God. When Paul says that that which may be known of God is manifested by the creation of the world, he does not mean such a manifestation as may be comprehended by the wit of man, (Rom 1: 19) on the contrary, he shows that it has no further effect than to render us inexcusable, (Acts 17: 27) And though he says, elsewhere, that we have not far to seek for God, inasmuch as he dwells within us, he shows, in another passage, to what extent this nearness to God is availing. God, says he, "in times past, suffered all nations to walk in their own ways. Nevertheless, he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness," (Acts 14: 16, 17) But though God is not left without a witness, while, with numberless varied acts of kindness, he woos men to the knowledge of himself, yet they cease not to follow their own ways, in other words, deadly errors.

Section 15. Our conduct altogether inexcusable, the dullness of perception being attributable to ourselves, while we are fully reminded of the true path, both by the structure and the government of the world.

But though we are deficient in natural powers which might enable us to rise to a pure and clear knowledge of God, still, as the dullness which prevents us is within, there is no room for excuse. We cannot plead ignorance, without being at the same time convicted by our own consciences both of sloth and ingratitude. It were, indeed, a strange defence for man to pretend that he has no ears to hear the truth, while dumb creatures have voices loud enough to declare it; to allege that he is unable to see that which creatures without eyes demonstrate, to excuse himself on the ground of weakness of mind, while all creatures without reason are able to teach. Wherefore, when we wander and go astray, we are justly shut out from every species of excuse, because all things point to the right path. But while man must bear the guilt of corrupting the seed of divine knowledge so wondrously deposited in his mind, and preventing it from bearing good and genuine fruit, it is still most true that we are not sufficiently instructed by that bare and simple, but magnificent testimony which the creatures bear to the glory of their Creator. For no sooner do we, from a survey of the world, obtain some slight knowledge of Deity, than we pass by the true God, and set up in his stead the dream and phantom of our own brain, drawing away the praise of justice, wisdom, and goodness, from the fountain-head, and transferring it to some other quarter. Moreover, by the erroneous estimate we form, we either so obscure or pervert his daily works, as at once to rob them of their glory and the author of them of his just praise.

[8] Plato in Timaeos. See also Cic. De Nat. Deorum. lib.i; Plut. De Philos Placitis, lib. i.

[9] Cicero: Qui deos esse dixerunt tanta sunt in varietate ac dissensione, ut eorum molestum sit enumerare sententias. - Cicero, De Nat. Deorum, lib.i and ii. Lactant Inst. Div. lib.i.&c.

[10] Seneca, De Benef., lib. iv.c.7. et Natural. Quaest, lib. i. in Praef., et lib. ii. c.45.

[11] Plutarch. lib. De Iside et Osiride.

[12] Cicero, De Nat. Deor. lib. i.

John Calvin - Institutes of the Christian Religion - Book 1 - Chapter 5 - Part 1 of 2

Book 1, Chapter 5: The knowledge of God conspicuous in the creation, and continual government of the world.

This chapter consists of two parts:

I. The former, which occupies Section 1 - 10, divides all the works of God into two great classes, and elucidates the knowledge of God as displayed in each class. The one class is treated of in Section 1 - 6, and the other in the four following sections, Section 7 - 10:

II. The latter part of the chapter shows, that, in consequence of the extreme stupidity of men, those manifestations of God, however perspicuous, lead to no useful result. This latter part, which commences at Section 11 section, is continued to the end of the chapter, Section 15.

Section 1. The invisible and incomprehensible essence of God, to a certain extent, made visible in his works.

Since the perfection of blessedness consists in the knowledge of God, he has been pleased, in order that none might be excluded from the means of obtaining felicity, not only to deposit in our minds that seed of religion of which we have already spoken, but so to manifest his perfections in the whole structure of the universe, and daily place himself in our view, that we cannot open our eyes without being compelled to behold him. His essence, indeed, is incomprehensible, utterly transcending all human thought; but on each of his works his glory is engraven in characters so bright, so distinct, and so illustrious, that none, however dull and illiterate, can plead ignorance as their excuse. Hence, with perfect truth, the Psalmist exclaims, "He covereth himself with light as with a garment," (Psa 104: 2) as if he had said, that God for the first time was arrayed in visible attire when, in the creation of the world, he displayed those glorious banners, on which, to whatever side we turn, we behold his perfections visibly portrayed. In the same place, the Psalmist aptly compares the expanded heavens to his royal tent, and says, "He layeth the beams of his chambers in the waters, maketh the clouds his chariot, and walketh upon the wings of the wind," sending forth the winds and lightnings as his swift messengers. And because the glory of his power and wisdom is more refulgent in the firmament, it is frequently designated as his palace. And, first, wherever you turn your eyes, there is no portion of the world, however minute, that does not exhibit at least some sparks of beauty; while it is impossible to contemplate the vast and beautiful fabric as it extends around, without being overwhelmed by the immense weight of glory. Hence, the author of the Epistle to the Hebrews elegantly describes the visible worlds as images of the invisible, (Heb 11: 3) the elegant structure of the world serving us as a kind of mirror, in which we may behold God, though otherwise invisible. For the same reason, the Psalmist attributes language to celestial objects, a language which all nations understand, (Psa 19: 1) the manifestation of the Godhead being too clear to escape the notice of any people, however obtuse. The apostle Paul, stating this still more clearly, says, "That which may be known of God is manifest in them, for God has showed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead," (Rom 1: 19, 20)

Section 2. This declared by the first class of works, viz., the admirable motions of the heavens and the earth, the symmetry of the human body, and the connection of its parts; in short, the various objects which are presented to every eye.

In attestation of his wondrous wisdom, both the heavens and the earth present us with innumerable proofs not only those more recondite proofs which astronomy, medicine, and all the natural sciences, are designed to illustrate, but proofs which force themselves on the notice of the most illiterate peasant, who cannot open his eyes without beholding them. It is true, indeed, that those who are more or less intimately acquainted with those liberal studies are thereby assisted and enabled to obtain a deeper insight into the secret workings of divine wisdom. No man, however, though he be ignorant of these, is incapacitated for discerning such proofs of creative wisdom as may well cause him to break forth in admiration of the Creator. To investigate the motions of the heavenly bodies, to determine their positions, measure their distances, and ascertain their properties, demands skill, and a more careful examination; and where these are so employed, as the Providence of God is thereby more fully unfolded, so it is reasonable to suppose that the mind takes a loftier flight, and obtains brighter views of his glory[1]. Still, none who have the use of their eyes can be ignorant of the divine skill manifested so conspicuously in the endless variety, yet distinct and well ordered array, of the heavenly host; and, therefore, it is plain that the Lord has furnished every man with abundant proofs of his wisdom. The same is true in regard to the structure of the human frame. To determine the connection of its parts, its symmetry and beauty, with the skill of a Galen, (Lib. De Usu Partium) requires singular acuteness; and yet all men acknowledge that the human body bears on its face such proofs of ingenious contrivance as are sufficient to proclaim the admirable wisdom of its Maker.

Section 3. This more especially manifested in the structure of the human body.

.

Hence certain of the philosophers[2] have not improperly called man a microcosm, (miniature world,) as being a rare specimen of divine power, wisdom, and goodness, and containing within himself wonders sufficient to occupy our minds, if we are willing so to employ them. Paul, accordingly, after reminding the Athenians that they "might feel after God and find him," immediately adds, that "he is not far from every one of us," (Acts 17: 27) every man having within himself undoubted evidence of the heavenly grace by which he lives, and moves, and has his being. But if, in order to apprehend God, it is unnecessary to go farther than ourselves, what excuse can there be for the sloth of any man who will not take the trouble of descending into himself that he may find Him? For the same reason, too, David, after briefly celebrating the wonderful name and glory of God, as everywhere displayed, immediately exclaims, "What is man, that thou art mindful of him?" and again, "Out of the mouths of babes and sucklings thou hast ordained strength," (Psa 8: 2, 4) Thus he declares not only that the human race are a bright mirror of the Creator's works, but that infants hanging on their mothers' breasts have tongues eloquent enough to proclaim his glory without the aid of other orators. Accordingly, he hesitates not to bring them forward as fully instructed to refute the madness of those who, from devilish pride, would fain extinguish the name of God. Hence, too, the passage which Paul quotes from Aratus, "We are his offspring," (Acts 17: 28) the excellent gifts with which he has endued us attesting that he is our Father. In the same way also, from natural instinct, and, as it were, at the dictation of experience, heathen poets called him the father of men. No one, indeed, will voluntarily and willingly devote himself to the service of God unless he has previously tasted his paternal love, and been thereby allured to love and reverence Him.

Section 4. The shameful ingratitude of disregarding God, who, in such a variety of ways, is manifested within us. The still more shameful ingratitude of contemplating the endowments of the soul, without ascending to Him who gave them. No objection can be founded on any supposed organism in the soul.

But herein appears the shameful ingratitude of men. Though they have in their own persons a factory where innumerable operations of God are carried on, and a magazine stored with treasures of inestimable value - instead of bursting forth in his praise, as they are bound to do, they, on the contrary, are the more inflated and swelled with pride. They feel how wonderfully God is working in them, and their own experience tells them of the vast variety of gifts which they owe to his liberality. Whether they will or not, they cannot but know that these are proofs of his Godhead, and yet they inwardly suppress them. They have no occasion to go farther than themselves, provided they do not, by appropriating as their own that which has been given them from heaven, put out the light intended to exhibit God clearly to their minds. At this day, however, the earth sustains on her bosom many monster minds - minds which are not afraid to employ the seed of Deity deposited in human nature as a means of suppressing the name of God. Can any thing be more detestable than this madness in man, who, finding God a hundred times both in his body and his soul, makes his excellence in this respect a pretext for denying that there is a God? He will not say that chance has made him differ from the brutes that perish; but, substituting nature as the architect of the universe, he suppresses the name of God. The swift motions of the soul, its noble faculties and rare endowments, bespeak the agency of God in a manner which would make the suppression of it impossible, did not the Epicureans, like so many Cyclops, use it as a vantageground, from which to wage more audacious war with God. Are so many treasures of heavenly wisdom employed in the guidance of such a worm as man, and shall the whole universe be denied the same privilege? To hold that there are organs in the soul corresponding to each of its faculties, is so far from obscuring the glory of God, that it rather illustrates it. Let Epicurus tell what concourse of atoms, cooking meat and drink, can form one portion into refuse and another portion into blood, and make all the members separately perform their office as carefully as if they were so many souls acting with common consent in the superintendence of one body.

Section 5. The powers and actions of the soul, a proof of its separate existence from the body. Proofs of the soul's immortality. Objection that the whole world is quickened by one soul. Reply to the objection. Its impiety.

But my business at present is not with that stye: I wish rather to deal with those who, led away by absurd subtleties, are inclined, by giving an indirect turn to the frigid doctrine of Aristotle, to employ it for the purpose both of disproving the immortality of the soul, and robbing God of his rights. Under the pretext that the faculties of the soul are organised, they chain it to the body as if it were incapable of a separate existence, while they endeavour as much as in them lies, by pronouncing eulogiums on nature, to suppress the name of God. But there is no ground for maintaining that the powers of the soul are confined to the performance of bodily functions. What has the body to do with your measuring the heavens, counting the number of the stars, ascertaining their magnitudes, their relative distances, the rate at which they move, and the orbits which they describe? I deny not that Astronomy has its use; all I mean to show is, that these lofty investigations are not conducted by organised symmetry, but by the faculties of the soul itself apart altogether from the body. The single example I have given will suggest many others to the reader. The swift and versatile movements of the soul in glancing from heaven to earth, connecting the future with the past, retaining the remembrance of former years, nay, forming creations of its own - its skill, moreover, in making astonishing discoveries, and inventing so many wonderful arts, are sure indications of the agency of God in man. What shall we say of its activity when the body is asleep, its many revolving thoughts, its many useful suggestions, its many solid arguments, nay, its presentiment of things yet to come? What shall we say but that man bears about with him a stamp of immortality which can never be effaced? But how is it possible for man to be divine, and yet not acknowledge his Creator? Shall we, by means of a power of judging implanted in our breast, distinguish between justice and injustice, and yet there be no judge in heaven? Shall some remains of intelligence continue with us in sleep, and yet no God keep watch in heaven? Shall we be deemed the inventors of so many arts and useful properties that God may be defrauded of his praise, though experience tells us plainly enough, that whatever we possess is dispensed to us in unequal measures by another hand? The talk of certain persons concerning a secret inspiration quickening the whole world, is not only silly, but altogether profane. Such persons are delighted with the following celebrated passage of Virgil [3]:-

Know, first, that heaven, and earth's compacted frame,

And flowing waters, and the starry flame,

And both the radiant lights, one common soul

Inspires and feeds - and animates the whole.

This active mind, infused through all the space,

Unites and mingles with the mighty mass:

Hence, men and beasts the breath of life obtain,

And birds of air, and monsters of the main.

Th' ethereal vigour is in all the same,

And every soul is filled with equal flame.[4]

The meaning of all this is, that the world, which was made to display the glory of God, is its own creator. For the same poet has, in another place[5], adopted a view common to both Greeks and Latins: -

Hence to the bee some sages have assigned

A portion of the God, and heavenly mind;

For God goes forth, and spreads throughout the whole,

Heaven, earth, and sea, the universal soul;

Each, at its birth, from him all beings share,

Both man and brute, the breath of vital air;

To him return, and, loosed from earthly chain,

Fly whence they sprung, and rest in God again;

Spurn at the grave, and, fearless of decay,

Dwell in high heaven, art star th' ethereal way.[6]

Here we see how far that jejune speculation, of a universal mind animating and invigorating the world, is fitted to beget and foster piety in our minds. We have a still clearer proof of this in the profane verses which the licentious Lucretius has written as a deduction from the same principle[7]. The plain object is to form an unsubstantial deity, and thereby banish the true God whom we ought to fear and worship. I admit, indeed that the expressions "Nature is God," may be piously used, if dictated by a pious mind; but as it is inaccurate and harsh, (Nature being more properly the order which has been established by God) in matters which are so very important, and in regard to which special reverence is due, it does harm to confound the Deity with the inferior operations of his hands.

Section 6. Conclusion from what has been said, viz., that the omnipotence, eternity, and goodness of God, may be learned from the first class of works, i. e., those which are in accordance with the ordinary course of nature.

Let each of us, therefore, in contemplating his own nature, remember that there is one God who governs all natures, and, in governing, wishes us to have respect to himself, to make him the object of our faith, worship, and adoration. Nothing, indeed, can be more preposterous than to enjoy those noble endowments which bespeak the divine presence within us, and to neglect him who, of his own good pleasure, bestows them upon us. In regard to his power, how glorious the manifestations by which he urges us to the contemplation of himself; unless, indeed, we pretend not to know whose energy it is that by a word sustains the boundless fabric of the universe - at one time making heaven reverberate with thunder, sending forth the scorching lightning, and setting the whole atmosphere in a blaze; at another, causing the raging tempests to blow, and forthwith, in one moment, when it so pleases him, making a perfect calm; keeping the sea, which seems constantly threatening the earth with devastation, suspended as it were in air; at one time, lashing it into fury by the impetuosity of the winds; at another, appeasing its rage, and stilling all its waves. Here we might refer to those glowing descriptions of divine power, as illustrated by natural events, which occur throughout Scripture; but more especially in the book of Job, and the prophecies of Isaiah. These, however, I purposely omit, because a better opportunity of introducing them will be found when I come to treat of the Scriptural account of the creation. (Infra, 1.14.1, 2, 20) I only wish to observe here, that this method of investigating the divine perfections, by tracing the lineaments of his countenance as shadowed forth in the firmament and on the earth, is common both to those within and to those without the pale of the Church. From the power of God we are naturally led to consider his eternity since that from which all other things derive their origin must necessarily be selfexistent and eternal. Moreover, if it be asked what cause induced him to create all things at first, and now inclines him to preserve them, we shall find that there could be no other cause than his own goodness. But if this is the only cause, nothing more should be required to draw forth our love towards him; every creature, as the Psalmist reminds us, participating in his mercy. "His tender mercies are over all his works," (Psa 145: 9).

Section 7. The second class of works, viz., those above the ordinary course of nature, afford clear evidence of the perfections of God, especially his goodness, justice, and mercy.

In the second class of God's works, namely those which are above the ordinary course of nature, the evidence of his perfections are in every respect equally clear. For in conducting the affairs of men, he so arranges the course of his providence, as daily to declare, by the clearest manifestations, that though all are in innumerable ways the partakers of his bounty, the righteous are the special objects of his favour, the wicked and profane the special objects of his severity. It is impossible to doubt his punishment of crimes; while at the same time he, in no unequivocal manner, declares that he is the protector, and even the avenger of innocence, by shedding blessings on the good, helping their necessities, soothing and solacing their griefs, relieving their sufferings, and in all ways providing for their safety. And though he often permits the guilty to exult for a time with impunity, and the innocent to be driven to and fro in adversity, nay, even to be wickedly and iniquitously oppressed, this ought not to produce any uncertainty as to the uniform justice of all his procedure. Nay, an opposite inference should be drawn. When any one crime calls forth visible manifestations of his anger, it must be because he hates all crimes; and, on the other hand, his leaving many crimes unpunished, only proves that there is a judgement in reserve, when the punishment now delayed shall be inflicted. In like manner, how richly does he supply us with the means of contemplating his mercy when, as frequently happens, he continues to visit miserable sinners with unwearied kindness, until he subdues their depravity, and woos them back with more than a parent's fondness?

Section 8. Also his providence, power, and wisdom.

To this purpose the Psalmist, (Psa 107) mentioning how God, in a wondrous manner, often brings sudden and unexpected succour to the miserable when almost on the brink of despair, whether in protecting them when they stray in deserts, and at length leading them back into the right path, or supplying them with food when famishing for want, or delivering them when captive from iron fetters and foul dungeons, or conducting them safe into harbour after shipwreck, or bringing them back from the gates of death by curing their diseases, or, after burning up the fields with heat and drought, fertilising them with the river of his grace, or exalting the meanest of the people, and casting down the mighty from their lofty seats: - the Psalmist, after bringing forward examples of this description, infers that those things which men call fortuitous events, are so many proofs of divine providence, and more especially of paternal clemency, furnishing ground of joy to the righteous, and at the same time stopping the mouths of the ungodly. But as the greater part of mankind, enslaved by error, walk blindfold in this glorious theatre, he exclaims that it is a rare and singular wisdom to meditate carefully on these works of God, which many, who seem most sharp-sighted in other respects, behold without profit. It is indeed true, that the brightest manifestation of divine glory finds not one genuine spectator among a hundred. Still, neither his power nor his wisdom is shrouded in darkness. His power is strikingly displayed when the rage of the wicked, to all appearance irresistible, is crushed in a single moment; their arrogance subdued, their strongest bulwarks overthrown, their armour dashed to pieces, their strength broken, their schemes defeated without an effort, and audacity which set itself above the heavens is precipitated to the lowest depths of the earth. On the other hand, the poor are raised up out of the dust, and the needy lifted out of the dung hill, (Psa 113: 7) the oppressed and afflicted are rescued in extremity, the despairing animated with hope, the unarmed defeat the armed, the few the many, the weak the strong. The excellence of the divine wisdom is manifested in distributing everything in due season, confounding the wisdom of the world, and taking the wise in their own craftiness, (1Co 3: 19) in short, conducting all things in perfect accordance with reason.

Section 9. Proofs and illustrations of the divine Majesty. The use of them, viz., the acquisition of divine knowledge in combination with true piety.

We see there is no need of a long and laborious train of argument in order to obtain proofs which illustrate and assert the Divine Majesty. The few which we have merely touched, show them to be so immediately within our reach in every quarter, that we can trace them with the eye, or point to them with the finger. And here we must observe again, (see 1.2.2) that the knowledge of God which we are invited to cultivate is not that which, resting satisfied with empty speculation, only flutters in the brain, but a knowledge which will prove substantial and fruitful wherever it is duly perceived, and rooted in the heart. The Lord is manifested by his perfections. When we feel their power within us, and are conscious of their benefits, the knowledge must impress us much more vividly than if we merely imagined a God whose presence we never felt. Hence it is obvious, that in seeking God, the most direct path and the fittest method is, not to attempt with presumptuous curiosity to pry into his essence, which is rather to be adored than minutely discussed, but to contemplate him in his works, by which he draws near, becomes familiar, and in a manner communicates himself to us. To this the Apostle referred when he said, that we need not go far in search of him, (Acts 17: 27) because, by the continual working of his power, he dwells in every one of us. Accordingly, David, (Psa 145) after acknowledging that his greatness is unsearchable, proceeds to enumerate his works, declaring that his greatness will thereby be unfolded. It therefore becomes us also diligently to prosecute that investigation of God which so enraptures the soul with admiration as, at the same time, to make an efficacious impression on it. And, as Augustine expresses it, (in Psa 144) since we are unable to comprehend Him, and are, as it were, overpowered by his greatness, our proper course is to contemplate his works, and so refresh ourselves with his goodness.

Section 10. The tendency of the knowledge of God to inspire the righteous with the hope of future life, and remind the wicked of the punishments reserved for them. Its tendency, moreover, to keep alive in the hearts of the righteous a sense of the divine goodness.

By the knowledge thus acquired, we ought not only to be stimulated to worship God, but also aroused and elevated to the hope of future life. For, observing that the manifestations which the Lord gives both of his mercy and severity are only begun and incomplete, we ought to infer that these are doubtless only a prelude to higher manifestations, of which the full display is reserved for another state. Conversely, when we see the righteous brought into affliction by the ungodly, assailed with injuries, overwhelmed with calumnies, and lacerated by insult and contumely, while, on the contrary, the wicked flourish, prosper, acquire ease and honour, and all these with impunity, we ought forthwith to infer, that there will be a future life in which iniquity shall receive its punishment, and righteousness its reward. Moreover, when we observe that the Lord often lays his chastening rod on the righteous, we may the more surely conclude, that far less will the righteous ultimately escape the scourges of his anger. There is a well-known passage in Augustine, (De Civitat. Dei, lib. 1 c. 8) "Were all sin now visited with open punishment, it might be thought that nothing was reserved for the final judgement; and, on the other hand, were no sin now openly punished, it might be supposed there was no divine providence." It must be acknowledged, therefore, that in each of the works of God, and more especially in the whole of them taken together, the divine perfections are delineated as in a picture, and the whole human race thereby invited and allured to acquire the knowledge of God, and, in consequence of this knowledge, true and complete felicity. Moreover, while his perfections are thus most vividly displayed, the only means of ascertaining their practical operation and tendency is to descend into ourselves, and consider how it is that the Lord there manifests his wisdom, power, and energy, - how he there displays his justice, goodness, and mercy. For although David (Psa 92: 6) justly complains of the extreme infatuation of the ungodly in not pondering the deep counsels of God, as exhibited in the government of the human race, what he elsewhere says (Psa 40) is most true, that the wonders of the divine wisdom in this respect are more in number than the hairs of our head. But I leave this topic at present, as it will be more fully considered afterwards in its own place, (1.16.6 - 9.)

[1] Augustinus: Astrologia magnum religiosis argumentum tormentumque curiosis.

[2] See Aristot. Hist. Anim. lib.i.c.17; Macrob. in Somn. Scip. lib.ii.c.12; Boeth. De Definitione.

[3] AEneid, vi. 724, sq. See Calvin on Acts 17:28. Manil. lib. i. Astron.

[4] Dryden's Virgil, AEneid, Book vi.1.980-990.

[5] Georgic iv. 220. Plat. in Tim. Arist. lib.i. De Animo. See also Metaph. lib. 1. Merc. Trismegr. in Pimandro.

[6] Dryden's Virgil, Book iv. 1.252-262.

[7] He maintains, in the beginning of the First Book, that nothing is produced of nothing, but that all things are formed out of certain primative materials. He also perverts the ordinary course of generation into an argument against the existence of God. In the Fifth Book, however, he admits that the world was born and will die.