Chapter 6. Of the Life of a Christian Man, and First by What Arguments the Scripture Exhorts Us to It

We have already said, that the mark to which regeneration tends, is that in the life of the faithful there should appear an agreement and consent between the righteousness of God and their obedience: and that so they should confirm the adoption, whereby they are received to be children. But although his law contains in itself that newness, whereby the image of God is restored in us, yet because our dullness has need both of many prickings forward and helps, therefore it shall be profitable to gather out of diverse places of the Scripture an order of framing of life, that they that have a desirous mind of amendment, may not wander out of the way in their endeavor. Now when I take upon me the framing of a Christian man's life, I am not ignorant that I enter into a manifold and plenteous argument, and such as may with the greatness thereof fill a long volume, if I would absolutely treat of it in all points. For we see into what great length are stretched the exhortatory orations of old writers, made only every one of one several virtue. And it is not done with too much idle babbling. For whatever virtue a man purposes to set out in oration, the style runs of itself into such largeness with plenty of matter, that a man cannot seem to have discoursed well of it, unless he has spoken much. But my mind is not to stretch so far the instruction of life, which I promise to teach, as peculiarly to go through every special virtue, and wander abroad into exhortations. Let such things be fetched out of other men's writings, and specially out of the homilies of the old fathers. It shall be enough for me to show an orderly method, whereby a godly man may be guided to a right mark of framing his life, and shortly to appoint out a certain universal rule, by which he may well try what his duties are. There shall perhaps at some other season be a fit time to make declamations, or I will leave that to others, which I myself am not fit to do. I do naturally love shortness, and perhaps if I would speak more at large, it would not frame well with me. And if a longer manner of teaching were never so much pleasing, yet I would scarce have mind to put it in proof. But the course of this present work requires to knit up a simple doctrine with as great shortness as I may. As the philosophers have their certain ends of right and honesty, from which they derive particular duties and all the company of virtues: so the Scripture is not without her order in this matter: but holds a most goodly well-ordered disposition, and much more certain than all the philosophers' orders. This only is the difference, that they (as they were vainglorious men) have diligently endeavored to attain an exquisite plainness of order, to show forth the ready aptness of their wit. But the Spirit of God, because he taught without curious affectation, has not so exactly nor continually kept an orderly method: which yet when he sometimes uses he does sufficiently declare, that it is not to be neglected by us.

This instruction that the Scripture teaches, of which we now speak, stands chiefly upon two parts. The first, that there be poured and brought into our minds a love of righteousness, to which otherwise we are by nature nothing inclined. The second, that there be a rule set out to us, that may not suffer us to go out of the way in following righteousness. In commendation of righteousness it has both very many and very good reasons: of which we have previously in diverse places spoken of some, and others we shall in this place briefly touch. At what foundation may it better begin, than when it puts us in mind that we must be holy, because our God is holy? For when we were scattered abroad like straying sheep, and dispersed abroad in the maze of the world, he gathered us together again, to join us in one flock with himself. When we hear mention made of our joining with God, let us remember that holiness must be the bond thereof. Not that by the merit of holiness we come into fellowship with him: (whereas rather we must first cleave to him, that being endued with his holiness, we may follow wherever he calls) but because it greatly pertains to his glory, that he have no fellowship with wickedness and uncleanness. Therefore also it teaches, that this is the end of our calling, which we ought always to have respect to, if we will answer God that calls us. For to what purpose was it, that we should be drawn out of the wickedness and filthiness of the world, if we give ourselves leave all our life long to wallow in them still? Moreover it also admonishes us, that to the end we may be reckoned among the people of God, we must dwell in the holy city Jerusalem. Which as he has hallowed to himself, so is it unlawful that it be unholily profaned by the uncleanness of the inhabitants. From here came these sayings, that they shall have a place in the tabernacle of God that walk without spot, and study to follow righteousness, etc. Because it is not fitting that the sanctuary wherein he dwells, should be like a stable full of filthiness.

And the better to awake us, it shows that God the father, as he has joined us to himself in his Christ, so has printed an image for us in him, after which he would have us to be fashioned. Now let them find me a better order among the philosophers, that think that the philosophy concerning manners, is in them only orderly framed. They when they will excellently well exhort us to virtue, bring nothing else but that we should live agreeably to nature. But the Scripture brings her exhortation from the true wellspring, when it not only teaches us to refer our life to God, the author of it, to whom it is bound: but also when she has taught that we have swerved out of kind from the true original and state of our creation, she immediately adds, that Christ by whom we come again into favor with God, is set before us for an example, that we should express the form thereof in our life. What may a man require more effectual than this one thing? Yes, what may a man require more than this only thing? For if the Lord has by adoption made us children with this condition, that our life should resemble Christ the bond of our adoption: if we do not give and avow ourselves to righteousness, we do not only with most wicked breach of allegiance depart from our creator, but also we forswear him to be our savior. Then the Scripture takes matter of exhortation out of all the benefits of God, which she rehearses to us, and all the parts of our salvation. And shows that since God has showed himself a father to us, we are worthy to be condemned of extreme unthankfulness, if we do not likewise in our behalf show ourselves children to him. Since Christ has cleansed us with the washing of his blood, and has made us partakers of this cleansing by baptism, it is not seemly that we should be spotted with new filthiness. Since he has grafted us into his body, we must carefully take heed that we sprinkle not any spot or blot upon us that are his members. Since he himself that is our head, is ascended into heaven, it behooves us that laying away earthly affection, we do with all our heart aspire heavenward. Since the Holy Spirit has dedicated us temples to God, we must endeavor that God's glory may be honorably set out by us, and must not do anything whereby we may be profaned with filthiness of sin. Since both our soul and our body are ordained to heavenly incorruption and an unperishing crown, we must diligently travail, that the same may be kept pure and uncorrupted to the day of the Lord. These (I say) are the best-laid foundations to build a man's life, and such as the like are not to be found among the philosophers, which in commendation of virtue do never climb above the natural dignity of man.

And here is a fit place to speak to them, that having nothing but the title and badge of Christ, yet would be named Christians. But with what face do they boast of his holy name: since none have any fellowship with Christ, but they that have received a true knowledge of him out of the word of the Gospel? But the Apostle says, that all they have not rightly learned Christ, that are not taught that they must cast away the old man which is corrupted according to the desire of error, and have not put on Christ. Therefore it is proved that they falsely, yes and wrongfully pretend the knowledge of Christ, although they can eloquently and roundly talk of the Gospel. For it is not a doctrine of tongue, but of life: and is not conceived as other learnings are, with only understanding and memory, but is then only received when it possesses the whole soul, and finds a seat and place to hold it in the most inward affection of the heart. Therefore either let them cease, to the slander of God, to boast of that which they are not, or let them show themselves not unworthy scholars for Christ their master. We have given the first place to the doctrine wherein our religion is contained, because our salvation begins at it: but the same must be poured into our heart, and pass into our manners, yes and transform us into it, that it be not unfruitful to us. If the philosophers do justly chafe against them, and do with shameful reproach drive them from their company, that professing an art that ought to be the schoolmasters of life, do turn it into a sophistical babbling: with how much better reason shall we detest these trifling sophists, that are contented to roll the Gospel upon the top of their tongues, the effectual working whereof ought to pierce into the innermost affections of the heart, to rest in the soul, and to alter the whole man a hundred times more, than the cold exhortations of philosophers?

Yet do I not require, that the manners of a Christian man savor of nothing but the absolute Gospel: which nevertheless both were to be wished, and we must endeavor us toward it. But I do not so severely require a gospel-like perfection, that I would not acknowledge him for a Christian that has not yet attained to it. For so should all men be excluded from the church, since there is no man found that is not by a great space distant from it, and many have hitherto but a little way proceeded toward it, who yet should be unjustly cast away. What then? Let that be set for the mark before our eyes, to which alone all our endeavor may be directed. Let that be appointed the goal for us to run and travel to. For it is not lawful for you so to make partition with God, to take upon yourself part of these things that are commanded you in his word, and to leave part at your own choice. For first of all he everywhere commends integrity as the chief part of worshipping him: by which word he means a pure simplicity of mind that is without all deceitful color and feigning: against which a double heart is set as contrary: as if it should be said, that the beginning of living uprightly is spiritual, when the inward affection of the mind is without feigning dedicated to God to observe holiness and righteousness. But because no man in this earthly prison of the body has so great strength to hasten with such freshness of running, as he perfectly ought to do, and the greater number are so feeble, that with staggering and halting, indeed and creeping upon the ground, they advance but slowly forward: let us every one go according to the measure of his little power, and proceed on our journey begun. No man shall go so poorly, but he shall every day get some ground, though it be but little. Therefore let us not cease to travel so, that we may continually proceed somewhat in the way of the Lord. And let us not despair upon the slenderness of our going forward, for however the success answers not our desire, yet we have not lost our labor when this day passes yesterday: so that with pure simplicity we look to our mark, and long toward the end of our course, not soothingly flattering ourselves, nor tenderly bearing with our own evils, but with continual endeavor traveling to this, that we may still become better than ourselves, till we attain to goodness itself: which indeed we seek for and follow all our life long: but we shall then only attain it, when being unclothed of the weakness of the flesh, we shall be received into the full fellowship thereof.

We have already said that the goal toward which regeneration moves is this: that in the lives of the faithful there should appear a harmony and agreement between God's righteousness and their obedience, so confirming the adoption by which they have been received as children. But although the law already contains in itself this newness by which God's image is renewed in us, our dullness still needs many spurs and aids. It will therefore be useful to draw together from various parts of Scripture an ordered approach to the shaping of life, so that those earnestly seeking improvement do not lose their way in the attempt. When I take up the subject of shaping a Christian's life, I am aware that I am entering an extensive and rich topic that could easily fill a large volume if I tried to treat it exhaustively. We see how lengthy are the exhortatory works of the early writers, each one dealing with a single virtue alone. And this is not mere idle wordiness — for whatever virtue a person sets out to discuss, the subject itself expands with so much material that no treatment seems adequate unless much has been said. But my intention is not to stretch the instruction I am offering to that length, going through every individual virtue or ranging widely in exhortations. Those things can be found in other writers, especially in the homilies of the early fathers. It will be enough for me to show an orderly approach by which a godly person may be guided toward the right goal in shaping his life, and to briefly lay out a certain general rule by which he can well measure his duties. Perhaps there will be a fitting time for more extended treatment elsewhere, or I will leave that to others — it is not something I am particularly suited to do. By nature I love brevity, and a more expansive style would probably not suit me well anyway. And even if a fuller manner of teaching were ever so attractive, the design of this present work requires that I keep the instruction as concise as possible. Just as philosophers have their certain principles of right and virtue from which they derive specific duties and the full range of virtues — so Scripture has its own order in this matter, a most beautifully arranged structure far more certain than any philosopher's system. The one difference is that philosophers, being vain and ambitious men, labored carefully to achieve an elegant order that would display the sharpness of their intellect. The Spirit of God, teaching without such self-conscious artistry, has not maintained the same level of systematic method throughout — yet wherever He does use it, He shows plainly enough that it is not to be neglected by us.

The instruction Scripture gives — which we are now discussing — rests chiefly on two elements. The first is that a love of righteousness should be instilled and poured into our minds, to which we are by nature in no way inclined. The second is that a rule should be set before us that will not allow us to wander off the path in following righteousness. Scripture offers many excellent reasons for commending righteousness; we have touched on some of them in various earlier places, and will briefly mention a few others here. Where could such instruction better begin than with the reminder that we must be holy, because our God is holy? For when we had wandered like straying sheep and scattered through the maze of the world, He gathered us again to join us with Himself into one flock. When we hear of our union with God, let us remember that holiness must be its bond. Not that by the merit of holiness we enter into fellowship with Him — for we must first cleave to Him, and then, endued with His holiness, follow wherever He calls. Rather, holiness is essential because it greatly concerns His glory that He have no fellowship with wickedness and uncleanness. Therefore Scripture also teaches that this is the purpose of our calling, which we ought always to keep in view if we are to respond rightly to the God who calls us. For what purpose were we drawn out of the wickedness and filth of the world, if we are still free to spend our entire lives wallowing in them? Moreover, Scripture reminds us that to be counted among the people of God we must dwell in the holy city Jerusalem — which, since God has set it apart for Himself, must not be profaned by the uncleanness of its inhabitants. From this come the sayings that those who walk blamelessly and pursue righteousness will have a place in God's tabernacle — for it is not fitting that the sanctuary in which He dwells should be like a stable filled with filth.

To awaken us more fully, Scripture shows that God the Father, having joined us to Himself in His Christ, has printed for us in Christ an image after which He intends us to be fashioned. Now let anyone find me a better framework than this among the philosophers, who think that moral philosophy is properly their own domain. When they want to exhort us excellently to virtue, their best argument is that we should live in accordance with nature. But Scripture draws its exhortation from the true source. It not only teaches us to refer our life to God its Author, to whom it is bound — it also, having taught that we have strayed from our true original and the condition of our creation, immediately adds that Christ, through whom we are restored to God's favor, is set before us as an example whose form we should express in our lives. What more effective motivation could anyone ask? Indeed, what more could anyone ask at all? For if the Lord has made us His children by adoption on this condition — that our lives should resemble Christ, the bond of our adoption — then if we do not give and devote ourselves to righteousness, we are not only betraying our Creator with the most wicked disloyalty, but also renouncing Him as our Savior. Then Scripture draws its material for exhortation from all of God's benefits toward us and from every aspect of our salvation. It shows that since God has proved Himself our Father, we would deserve to be condemned for the most extreme ingratitude if we did not in turn show ourselves His children. Since Christ has cleansed us with the washing of His blood and made us partakers of that cleansing through baptism, it is not fitting that we should be stained with new filth. Since He has grafted us into His body, we must take careful heed not to soil ourselves — we who are His members. Since our Head Himself has ascended into heaven, it is fitting that we, laying aside earthly desires, should aspire with our whole heart toward what is above. Since the Holy Spirit has dedicated us as temples to God, we must strive to display God's glory honorably through us and must not do anything that would defile us with the filth of sin. Since both our soul and body are destined for heavenly immortality and an undying crown, we must diligently labor to keep them pure and undefiled until the day of the Lord. These, I say, are the best foundations on which to build a human life — foundations of a kind that cannot be found among the philosophers, who in commending virtue never rise above the natural dignity of man.

This is an appropriate place to address those who, possessing nothing but the title and badge of Christ, still wish to be called Christians. But with what face do they boast of His holy name, when no one has fellowship with Christ except those who have received true knowledge of Him from the word of the Gospel? The apostle says that all who have not been taught to put off the old self — corrupted by its deceitful desires — and to put on Christ have not rightly learned Christ. It is therefore proven that they falsely — indeed wrongfully — claim knowledge of Christ, even if they can speak about the Gospel eloquently and fluently. For the Gospel is not a doctrine of the tongue but of life. It is not received like other learning, through understanding and memory alone, but only when it takes possession of the whole soul and finds a seat and dwelling place in the innermost affection of the heart. Therefore, let them either stop boasting of what they are not — to the dishonor of God — or let them show themselves worthy students of Christ their Master. We have given first place to doctrine, in which our religion is contained, because our salvation begins with it. But doctrine must be poured into our hearts and pass into our conduct — indeed, it must transform us — or it will be fruitless for us. If the philosophers rightly become angry with those who, claiming to practice an art that should be the schoolmaster of life, turn it into mere sophisticated wordplay and drive them from their company with deserved shame — how much more should we detest these trifling sophisticates who are content to roll the Gospel around on the tip of their tongues, when its effective power ought to pierce into the deepest affections of the heart, take up residence in the soul, and transform the whole person a hundred times more powerfully than the cold exhortations of any philosopher?

Yet I do not require that the conduct of a Christian person show nothing but absolute Gospel perfection — though this would indeed be desirable, and we must press toward it. But I do not demand Gospel perfection so severely that I would refuse to acknowledge as a Christian anyone who has not yet reached it. For then everyone would be excluded from the church, since no one is found who is not still far from it, and many who have so far made only a little progress would be unjustly cast away. What then? Let the goal be set before our eyes as the single mark toward which all our effort is directed. Let it be appointed as the finish line to which we run and press forward. For it is not permitted to make a division with God — taking upon yourself the parts of what His Word commands that you find acceptable, and leaving the rest to your own choice. He everywhere commends integrity as the chief part of worshipping Him. By this word He means a pure simplicity of mind, free from all deceitful disguise and pretense — the opposite of a divided heart. He is saying that the beginning of living rightly is inward: when the inward disposition of the mind is without pretense given to God in the practice of holiness and righteousness. But since no one in this earthly prison of the body has sufficient strength to run at the pace he perfectly ought to keep, and the greater number are so weak that they stagger and limp, even crawling along the ground, advancing only slowly — let each of us go according to the measure of his little power and continue on the journey already begun. No one will advance so poorly but that he will gain some ground each day, even if only a little. Therefore let us not stop pressing forward, so that we may continually make some progress in the way of the Lord. And let us not despair at the slowness of our progress. Even if our success falls short of our desire, our labor has not been lost if this day surpasses yesterday — provided that with pure simplicity we keep our eye on our mark and press toward the end of our course. This means not soothingly flattering ourselves, not gently making excuses for our own faults, but with continual effort striving to become better than we were, until we attain to goodness itself. This is what we seek and pursue our whole lives. We will fully attain it only when, stripped of the weakness of the flesh, we are received into complete fellowship with it.