The New extended the Old’s promises beyond the present life, and held out a sure hope of immortality

John Calvin writes,

“In the same way we infer that the Old Testament was both established by the free mercy of God and confirmed by the intercession of Christ. For the preaching of the Gospel declares nothing more than that sinners, without any merit of their own, are justified by the paternal indulgence of God. It is wholly summed up in Christ. Who, then, will presume to represent the Jews as destitute of Christ, when we know that they were parties to the Gospel covenant, which has its only foundation in Christ? Who will presume to make them aliens to the benefit of gratuitous salvation, when we know that they were instructed in the doctrine of justification by faith? And not to dwell on a point which is clear, we have the remarkable saying of our Lord, “Your father Abraham rejoiced to see my day, and he saw it and was glad,” (John 8:56). What Christ here declares of Abraham, an apostle shows to be applicable to all believers, when he says that Jesus Christ is the “same yesterday, to-day, and for ever,” (Heb. 13:8). For he is not there speaking merely of the eternal divinity of Christ, but of his power, of which believers had always full proof. Hence both the blessed Virgin²³¹ and Zachariah, in their hymns, say that the salvation revealed in Christ was a fulfilment of the mercy promised “to our fathers, to Abraham, and to his seed for ever,” (Luke 1:55, 72). If, by manifesting Christ, the Lord fulfilled his ancient oath, it cannot be denied that the subject of that oath²³² must ever have been Christ and eternal life.”

John Calvin Preaching On the Sabbath

On Thursday the 20^th of June, 1555. The 34^th sermon, which is the fifth on the fifth chapter.

After he had spoken of the pure worship and serving God, by glorifying his name without dishonoring it in oaths or in other ways, he now mentions service to God as it is required in his Law, and of the order which he has set down by which the faithful are to exercise themselves.

For example, the [Sabbath or] day of rest was, first, a figure partly to show that men cannot serve God properly unless they put to death all that is of their own nature and dedicate themselves fully to him so as to be separate from the world. Second, the day of rest was a ceremony to bring the people together so that they could hear the Law, call upon the name of God, and offer sacrifices and do all other things that concern the spiritual government. Thus we see the type of Sabbath day being spoke of yet it cannot be well understood without setting forth these two parts separately.

Therefore, we have to note that the Sabbath, or day of rest, was a shadow under the Law until the coming of our Lord Jesus Christ so as to make men understand that God requires that they should utterly cease from their own works. This is what I meant when I said that we must put to death all that is of our own nature if we are to conform ourselves to our God. This is what Saint Paul declares, and we have many other instances in the NT. But it is sufficient to declare what is apparent, namely in Colossians (2.17) where it is said that we have in Jesus Christ the substance and the principal part of the things that were under the Law. Therefore it was necessary for the fathers of old to be trained in this hope, by the day of rest as well as by other ceremonies.

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John Calvin Dealing with Self-Denial

It can easily be said that the summary of the Christian Life is one that is in constant self-denial. To what exactly it takes for one to be consistent in this may be at hard times to see. Understanding that the christian is not of his own, but only to seek the glory of God obeying His will can at times get hard living in the fallen flesh. However self-denial is still commanded of the Lord’ people. He who neglects it, deceived either by pride or hypocrisy, rushes on destruction. John Calvin provides quite the wisdom dealing with this issue in his Institutes 3.7.2 saying,

Hence follows the other principle, that we are not to seek our own, but the Lord’s will, and act with a view to promote his glory. Great is our proficiency, when, almost forgetting ourselves, certainly postponing our own reason, we faithfully make it our study to obey God and his commandments. For when Scripture enjoins us to lay aside private regard to ourselves, it not only divests our minds of an excessive longing for wealth, or power, or human favour, but eradicates all ambition andthirst for worldly glory, and other more secret pests. The Christian ought, indeed, to be so trained and disposed as to consider, that during his whole life he has to do with God. For this reason, as he will bring all things to the disposal and estimate of God, so he will religiously direct his whole mind to him. For he who has learned to look to God in everything he does, is at the same time diverted from all vain thoughts. This is that self-denial which Christ so strongly enforces on his disciples from the very outset (Mt. 16:24), which, as soon as it takes hold of the mind, leaves no place either, first, for pride, show, and ostentation; or, secondly, for avarice, lust, luxury, effeminacy, or other vices which are engendered by self love. On the contrary, wherever it reigns not, the foulest vices are indulged in without shame; or, if there is some appearance of virtue, it is vitiated by a depraved longing for applause. Show me, if you can, an individual who, unless he has renounced himself in obedience to the Lord’s command, is disposed to do good for its own sake. Those who have not so renounced themselves have followed virtue at least for the sake of praise. The philosophers who have contended most strongly that virtue is to be desired on her own account, were so inflated with arrogance as to make it apparent that they sought virtue for no other reason than as a ground for indulging in pride. So far, therefore, is God from being delighted with these hunters after popular applause with their swollen breasts, that he declares they have received their reward in this world (Mt. 6:2), and that harlots and publicans are nearer the kingdom of heaven than they (Mt. 21:31). We have not yet sufficiently explained how great and numerous are the obstacles by which a man is impeded in the pursuit of rectitude, so long as he has not renounced himself. The old saying is true, There is a world of iniquity treasured up in the human soul. Nor can you find any other remedy for this than to deny yourself, renounce your own reason, and direct your whole mind to the pursuit of those things which the Lord requires of you, and which you are to seek only because they are pleasing to Him.

The Life of a Christian Man

For the Christian Man today life can at times seem hard to draw the connection between living yet in a sinful body but being regenerated already. Yet John Calvin does an amazing job explaining this relationship – the Necessity of the doctrine concerning the Male Christian Life. The brevity of this treatise. The method of it. Plainness and unadorned simplicity of the Scripture system of morals for the man to live out today. He says,

We have said that the object of regeneration is to bring the life of believers into concord and harmony with the righteousness of God, and so confirm the adoption by which they have been received as sons. But although the law comprehends within it that new life by which the image of God is restored in us, yet, as our sluggishness stands greatly in need both of helps and incentives it will be useful to collect out of Scripture a true account of this reformations lest any who have a heartfelt desire of repentance should in their zeal go astray. Moreover, I am not unaware that, in undertaking to describe the life of the Christian, I am entering on a large and extensive subject, one which, when fully considered in all its parts, is sufficient to fill a large volume. We see the length to which the Fathers in treating of individual virtues extend their exhortations. This they do, not from mere loquaciousness; for whatever be the virtue which you undertake to recommend, your pen is spontaneously led by the copiousness of the matter so to amplify, that you seemnot to have discussed it properly if you have not done it at length. My intention, however, in the plan of life which I now propose to give, is not to extend it so far as to treat of each virtue specially, and expatiate in exhortation. This must be sought in the writings of others, and particularly in the Homilies of the Fathers. For me it will be sufficient to point out the method by which a pious man may be taught how to frame his life aright, and briefly lay down some universal rule by which he may not improperly regulate his conduct. I shall one day possibly find time for more ample discourse, [or leave others to perform an office for which I am not so fit. I have a natural love of brevity, and, perhaps, any attempt of mine at copiousness would not succeed. Even if I could gain the highest applause by being more prolix, I would scarcely be disposed to attempt it], while the nature of my present work requires me to glance at simple doctrine with as much brevity as possible. As philosophers have certain definitions of rectitude and honesty, from which they derive particular duties and the whole train of virtues; so in this respect Scripture is not without order, but presents a most beautiful arrangement, one too which is every way much more certain than that of philosophers. The only difference is, that they, under the influence of ambition, constantly affect an exquisite perspicuity of arrangement, which may serve to display their genius, whereas the Spirit of God, teaching without affectation, is not so perpetually observant of exact method, and yet by observing it at times sufficiently intimates that it is not to be neglected.

The Need for Scripture

The need for Scripture is confirmed By ONE the depravity of our nature making it necessary in every one who would know God to have recourse to the word and by TWO From those passages of the Psalms in which God is introduced as reigning. Calvin writes in 1.6.3 of his Institutes,

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 Judgment, 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 (1 Tim. 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 (Psalm 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.

How Bad Do You Need the Scripture?

The Scriptures act as a guide for the people of God, better yet they are the teacher bringing those that our the Lord’s elect to Him. How much greater is it for the believer of the gospel to know that they have been given the Scriptures, so that they might know Him and live in obedience for him. Calvin writes on this issue in his institutes 1.6.1. saying,

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, andbestowed 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 Book 2 c. 6 &c). 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.D14 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.

A Twofold Knowledge of God—Before the Fall and After It

The necessary rules to be observed in considering the state of man before the fall being laid down, the point first considered is the creation of the body, and the lesson taught by its being formed out of the earth, and made alive. Institutes 1.15.1. states,

We have now to speak of the creation of man, not only because of all the works of God it is the noblest, and most admirable specimen of his justice, wisdom, and goodness, but, as we observed at the outset, we cannot clearly and properly know God unless the knowledge of ourselves be added. This knowledge is twofold,—relating, first, to the condition in which we were at first created; and, secondly to our condition such as it began to be immediately afterAdam’s fall. For it would little avail us to know how we were created if we remained ignorant of the corruption and degradation of our nature in consequence of the fall. At present, however, we confine ourselves to a consideration of our nature in its original integrity. And, certainly, before we descend to the miserable condition into which man has fallen, it is of importance to consider what he was at first. For there is need of caution, lest we attend only to the natural ills of man, and thereby seem to ascribe them to the Author of nature; impiety deeming it a sufficient defence if it can pretend that everything vicious in it proceeded in some sense from God, and not hesitating, when accused, to plead against God, and throw the blame of its guilt upon Him. Those who would be thought to speak more reverently of the Deity catch at an excuse for their depravity from nature, not considering that they also, though more obscurely, bring a charge against God, on whom the dishonour would fall if anything vicious were proved to exist in nature. Seeing, therefore, that the flesh is continually on the alert for subterfuges, by which it imagines it can remove the blame of its own wickedness from itself to some other quarter, we must diligently guard against this depraved procedure, and accordingly treat of the calamity of the human race in such a way as may cut off every evasion, and vindicate the justice of God against all who would impugn it. We shall afterwards see, in its own place (Book 2 chap. 1 sec. 3), how far mankind now are from the purity originally conferred on Adam. And, first, it is to be observed, that when he was formed out of the dust of the ground a curb was laid on his pride—nothing being more absurd than that those should glory in their excellence who not only dwell in tabernacles of clay, but are themselves in part dust and ashes. But God having not only deigned to animate a vessel of clay, but to make it the habitation of an immortal spirit, Adam might well glory in the great liberality of his Maker.