Calvin: Institutes Chapters 3.14.19. to 3.15.3.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 14.

THE BEGINNING OF JUSTIFICATION. IN WHAT SENSE PROGRESSIVE

3.14.19.

When Believers experience the joy and confidence that comes from serving Christ and knowing they belong to Him, this is not the cause of assurance but the fruit. All that we are and do, even in those seemingly good things are gifts of His grace. "Even this they could not do, had they not previously perceived that the goodness of God is sealed to them by nothing but the certainty of the promise."

3.14.20.

"We now see that believers have no such confidence in works as to attribute any merit to them (since they regard them only as divine gifts, in which they recognize his goodness, and signs of calling, in which they discern their election); nor such confidence as to derogate in any respect from the free righteousness of Christ; since on this it depends, and without this cannot subsist."

3.14.21.

Calvin concludes this section with a good summary of causes. It would go like this:

1. The efficient cause of our salvation and of anything good done to us is the love and mercy of the Father.
2. The material cause is the obedience of the Son in His life and death.
3. The instrumental cause is the Holy Spirit's work of grace
4. The the final cause is in the "praise of the divine goodness."

None of this denies that God can use weaker causes, more inferiort causes (secondary causes) in that He might say that He will do good -- He will honor, those that honor Him. This does not make our efforts efficient causes!

CHAPTER 15.
THE BOASTED MERIT OF WORKS SUBVERSIVE BOTH OF THE GLORY OF GOD, IN BESTOWING RIGHTEOUSNESS, AND OF THE CERTAINTY OF SALVATION.

3.15.1.

Calvin, being an excellent instructor brings us back to the primary issue: "The principal point in this subject has been now explained: as justifications if dependent upon works, cannot possibly stand in the sight of God, it must depend solely on the mercy of God and communion with Christ, and therefore on faith alone . . . Above we have clearly shown that justification by works consists only in a perfect and absolute fulfillment of the law, and that, therefore, no man is justified by works unless he has reached the summit of perfection, and cannot be convicted of even the smallest transgression."

3.15.2.

So we are sure that good works do not "merit" justification, but do they in some way please God? Calvin is rightly concerned about the use of the term "merit" as some use it. He would rather strongly like a better word to be used for as soon as we use this word it engenders controversy. Now with some unusual poignant humor Calvin adds: "It suffices for merit to know that merits suffice not."

3.15.3.

Luke 17:10 gives us the foundational understanding of the virtue of good works ("So you too, when you do all the things which are commanded you, say, 'We are unworthy slaves; we have done only that which we ought to have done.") And yet having said that we also know that "those good works which the Lord has bestowed upon us he counts ours also, and declares, that they are not only acceptable to him, but that he will recompense them." But if we truly understand that all goodness that may be found in us to any degree is because of grace. Therefore, "There is not a particle of it which we can properly ascribe to ourselves." The best thing that I can do for the sake of Christ is yet polluted by sin.

Questions To Consider:

1. For Calvin, what is justification by faith alone?

2. What problem does Calvin have with the use of the word merit?

3. Can someone use it without corrupting the gospel?