Institutes of the Christian Religion (Vol. 2 of 2)Calvin, Jean
Religion
Institutes of the Christian Religion (Vol. 2 of 2)
Calvin, Jean
Reformed Church -- Doctrines -- Early works to 1800; Theology, Doctrinal -- Early works to 1800
his own conscience, he is so far from presuming familiarly to
communicate his cares to God, that he trembles at every approach to him,
except in a reliance on his mercy and forgiveness. There is also,
indeed, another special confession, when they wish for an alleviation of
punishments, which is tacitly praying for the pardon of their sins;
because it were absurd to desire the removal of an effect, while the
cause remains. For we must beware of imitating foolish patients, who are
only solicitous for the cure of the symptoms, but neglect the radical
cause of the disease. Besides, we should first seek for God to be
propitious to us, previously to any external testimonies of his favour;
because it is his own will to observe this order, and it would be of
little advantage to us to receive benefits from him, unless a discovery
to the conscience of his being appeased towards us rendered him
altogether amiable in our view. Of this we are likewise apprized by the
reply of Christ; for when he had determined to heal a paralytic person,
he said, “Thy sins be forgiven thee;”[289] thereby calling our attention
to that which ought to be the chief object of desire, that God may
receive us into his favour, and then, by affording us assistance,
discover the effect of reconciliation. But beside the special confession
of present guilt, in which believers implore the pardon of every sin and
the remission of every punishment, that general preface, which
conciliates a favourable attention to our prayers, is never to be
omitted; because, unless they be founded on God’s free mercy, they will
all be unavailing. To this topic we may refer that passage of John—“If
we confess our sins, he is faithful and just to forgive us our sins, and
to cleanse us from all unrighteousness.”[290] Wherefore, under the law,
prayers are required to be consecrated by an atonement of blood, to
render them acceptable, and to remind the people that they were unworthy
of so great and honourable a privilege, till, purified from their
pollutions, they should derive confidence in prayer from the mere mercy
of God.
Public-domain text, read in full here on John Shaqi.
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