INSTITUTES OF THE CHRISTIAN RELIGION
CHAPTER IX
OF MEDITATING ON THE FUTURE LIFE
Sections
1. The design of God in afflicting his people. 1. To accustom us to despise the present life. Our infatuated love of it. Afflictions employed as the cure. 2. To lead us to aspire to heaven.
2. Excessive love of the present life prevents us from duly aspiring to the other. Hence the disadvantages of prosperity. Blindness of the human judgment. Our philosophising on the vanity of life only of momentary influence. The necessity of the cross.
3. The present life an evidence of the divine favour to his people; and, therefore, not to be detested. On the contrary, should call forth thanksgiving. The crown of victory in heaven after the contest on earth.
4. Weariness of the present life how to be tempered. The believer’s estimate of life. Comparison of the present and the future life. How far the present life should be hated.
5. Christians should not tremble at the fear of death. Two reasons. Objection. Answer. Other reasons.
6. Reasons continued. Conclusion.
(By our tribulations God weans us from excessive love of this present life, 1–2)
1. The vanity of this life
Whatever kind of tribulation presses upon us, we must ever look to this end: to accustom ourselves to contempt for the present life and to be aroused thereby to meditate upon the future life. For since God knows best how much we are inclined by nature to a brutish love of this world, he uses the fittest means to draw us back and to shake off our sluggishness, lest we cleave too tenaciously to that love. There is not one of us, indeed, who does not wish to seem throughout his life to aspire and strive after heavenly immortality. For it is a shame for us to be no better than brute beasts, whose condition would be no whit inferior to our own if there were not left to us hope of eternity after death. But if you examine the plans, the efforts, the deeds, of anyone, there you will find nothing else but earth. Now our blockishness arises from the fact that our minds, stunned by the empty dazzlement of riches, power, and honors, become so deadened that they can see no farther. The heart also, occupied with avarice, ambition, and lust, is so weighed down that it cannot rise up higher. In fine, the whole soul, enmeshed in the allurements of the flesh, seeks its happiness on earth. To counter this evil the Lord instructs his followers in the vanity of the present life by continual proof of its miseries. Therefore, that they may not promise themselves a deep and secure peace in it, he permits them often to be troubled and plagued either with wars or tumults, or robberies, or other injuries. That they may not pant with too great eagerness after fleeting and transient riches, or repose in those which they possess, he sometimes by exile, sometimes by barrenness of the earth, sometimes by fire, sometimes by other means, reduces them to poverty, or at least confines them to a moderate station. That they may not too complacently take delight in the goods of marriage, he either causes them to be troubled by the depravity of their wives or humbles them by evil offspring, or afflicts them with bereavement. But if, in all these matters, he is more indulgent toward them, yet, that they may not either be puffed up with vainglory or exult in self-assurance, he sets before their eyes, through diseases and perils, how unstable and fleeting are all the goods that are subject to mortality.
Then only do we rightly advance by the discipline of the cross, when we learn that this life, judged in itself, is troubled, turbulent, unhappy in countless ways, and in no respect clearly happy; that all those things which are judged to be its goods are uncertain, fleeting, vain, and vitiated by many intermingled evils. From this, at the same time, we conclude that in this life we are to seek and hope for nothing but struggle; when we think of our crown, we are to raise our eyes to heaven. For this we must believe: that the mind is never seriously aroused to desire and ponder the life to come unless it be previously imbued with contempt for the present life.
2. Our tendency to leave unnoticed the vanity of this life
Indeed, there is no middle ground between these two: either the world must become worthless to us or hold us bound by intemperate love of it. Accordingly, if we have any concern for eternity, we must strive diligently to strike off these evil fetters. Now, since the present life has very many allurements with which to entice us, and much show of pleasantness, grace, and sweetness wherewith to wheedle us, it is very much in our interest to be called away now and again so as not to be captivated by such panderings. What, then, I beg of you, would happen if we enjoyed here an enduring round of wealth and happiness, since we cannot, even with evil continually goading us, be sufficiently awakened to weigh the misery of this life?
That human life is like smoke [cf. Ps. 102:3] or shadow [cf. Ps. 102:11] is not only obvious to the learned, but even ordinary folk have no proverb more commonplace than this. And since they counted this something very profitable to know, they have couched it in many striking sayings. But there is almost nothing that we regard more negligently or remember less. For we undertake all things as if we were establishing immortality for ourselves on earth. If some corpse is being buried, or we walk among graves, because the likeness of death then meets our eyes, we, I confess, philosophize brilliantly concerning the vanity of this life. Yet even this we do not do consistently, for often all these things affect us not one bit. But when it happens, our philosophy is for the moment; it vanishes as soon as we turn our backs, and leaves not a trace of remembrance behind it. In the end, like applause in the theater for some pleasing spectacle, it evaporates. bForgetful not only of death but also of mortality itself, as if no inkling of it had ever reached us, we return to our thoughtless assurance of earthly immortality. If anyone in the meantime croaks the proverb: “Man is the creature of a day,” we indeed admit it; but with no attention, so that the thought of perpetuity nonetheless remains fixed in our minds. Who, then, can deny that it is very much worth-while for all of us, I do not say to be admonished with words, but by all the experiences that can happen, to be convinced of the miserable condition of earthly life; inasmuch as, even when convinced, we scarcely cease to be stunned with a base and foolish admiration of it, as if it contained in itself the ultimate goal of good things. But if God has to instruct us, it is our duty, in turn, to listen to him calling us, shaking us out of our sluggishness, that, holding the world in contempt, we may strive with all our heart to meditate upon the life to come.
(A right estimate of the present life, which is transient and unsatisfying, leads us to meditate on the life to come, 3–6)
3. Gratitude for earthly life!
But let believers accustom themselves to a contempt of the present life that engenders no hatred of it or ingratitude against God. Indeed, this life, however crammed with infinite miseries it may be, is still rightly to be counted among those blessings of God which are not to be spurned. Therefore, if we recognize in it no divine benefit, we are already guilty of grave ingratitude toward God himself. For believers especially, this ought to be a testimony of divine benevolence, wholly destined, as it is, to promote their salvation. For before he shows us openly the inheritance of eternal glory, God wills by lesser proofs to show himself to be our Father. These are the benefits that are daily conferred on us by him. Since, therefore, this life serves us in understanding God’s goodness, should we despise it as if it had no grain of good in itself? We must, then, become so disposed and minded that we count it among those gifts of divine generosity which are not at all to be rejected. For if testimonies of Scripture were lacking, and they are very many and very clear, nature itself also exhorts us to give thanks to the Lord because he has brought us into its light, granted us the use of it, and provided all the necessary means to preserve it.
And this is a much greater reason if in it we reflect that we are in preparation, so to speak, for the glory of the Heavenly Kingdom. For the Lord has ordained that those who are one day to be crowned in heaven should first undergo struggles on earth in order that they may not triumph until they have overcome the difficulties of war, and attained victory.
Then there is another reason: we begin in the present life, through various benefits, to taste the sweetness of the divine generosity in order to whet our hope and desire to seek after the full revelation of this. When we are certain that the earthly life we live is a gift of God’s kindness, as we are beholden to him for it we ought to remember it and be thankful. Then we shall come in good time to consider its most unhappy condition in order that we may, indeed, be freed from too much desire of it, to which, as has been said, we are of ourselves inclined by nature.
4. The right longing for eternal life
Now whatever is taken away from the perverse love of this life ought to be added to the desire for a better one. I confess that those showed a very sound judgment who thought it the best thing not to be born, and the next best thing to die as quickly as possible [cf. Eccl. 4:2–3]. Since they were deprived of the light of God and true religion, what could they see in it that was not unhappy and repulsive? And they did not act without reason who celebrated the birthdays of their kindred with sorrow and tears, but their funeral rites with solemn joy.6 But they did this without profit because, bereft of the right teaching of faith, they did not see how something that is neither blessed nor desirable of itself can turn into something good for the devout. Thus in despair they brought their judgment to a close.
Let the aim of believers in judging mortal life, then, be that while they understand it to be of itself nothing but misery, they may with greater eagerness and dispatch betake themselves wholly to meditate upon that eternal life to come. When it comes to a comparison with the life to come, the present life can not only be safely neglected but, compared to the former, must be utterly despised and loathed. For, if heaven is our homeland, what else is the earth but our place of exile? If departure from the world is entry into life, what else is the world but a sepulcher? And what else is it for us to remain in life but to be immersed in death? If to be freed from the body is to be released into perfect freedom, what else is the body but a prison? If to enjoy the presence of God is the summit of happiness, is not to be without this, misery? But until we leave the world “we are away from the Lord” [2 Cor. 5:6]. Therefore, if the earthly life be compared with the heavenly, it is doubtless to be at once despised and trampled under foot. Of course it is never to be hated except in so far as it holds us subject to sin; although not even hatred of that condition may ever properly be turned against life itself. In any case, it is still fitting for us to be so affected either by weariness or hatred of it that, desiring its end, we may also be prepared to abide in it at the Lord’s pleasure, so that our weariness may be far from all murmuring and impatience. For it is like a sentry post at which the Lord has posted us, which we must hold until he recalls us. Paul, indeed, held too long in the bonds of the body, laments his lot and sighs with fervent desire for redemption [Rom. 7:24]. Nonetheless, that he may obey God’s command he professes himself ready for either [Phil. 1:23–24]. For he acknowledges that he owes it to God to glorify his name whether through death or through life [Rom. 14:8]. But it is for God to determine what best conduces to his glory. Therefore, if it befits us to live and die to the Lord, let us leave to his decision the hour of our death and life, but in such a way that we may both burn with the zeal for death and be constant in meditation. But in comparison with the immortality to come, let us despise this life and long to renounce it, on account of bondage of sin, whenever it shall please the Lord.
5. Against the fear of death!
But monstrous it is that many who boast themselves Christians are gripped by such a great fear of death, rather than a desire for it, that they tremble at the least mention of it, as of something utterly dire and disastrous. Surely, it is no wonder if the natural awareness in us bristles with dread at the mention of our dissolution. But it is wholly unbearable that there is not in Christian hearts any light of piety to overcome and suppress that fear, whatever it is, by a greater consolation. For if we deem this unstable, defective, corruptible, fleeting, wasting, rotting tabernacle of our body to be so dissolved that it is soon renewed unto a firm, perfect, incorruptible, and finally, heavenly glory, will not faith compel us ardently to seek what nature dreads? If we should think that through death we are recalled from exile to dwell in the fatherland, in the heavenly fatherland, would we get no comfort from this fact?
But, someone will object, there is nothing that does not crave to endure. To be sure, I agree; and so I maintain that we must have regard for the immortality to come, where a firm condition will be ours which nowhere appears on earth. eFor Paul very well teaches that believers eagerly hasten to death not because they want to be unclothed but because they long to be more fully clothed [2 Cor. 5:2–3]. Shall the brute animals, and even inanimate creatures—even trees and stones—conscious of the emptiness of their present existence, long for the final day of resurrection, to be released from emptiness with the children of God [Rom 8:19 ff.]; and shall we, endowed with the light of understanding, and above understanding illumined with the Spirit of God, when our very being is at stake, not lift our minds beyond this earthly decay?
But it is not my present purpose, nor is it the proper place, to dispute against this very great perversity. At the very beginning I stated that I had no intention of undertaking a detailed treatment of commonplaces. I would advise such timid minds to read Cyprian’s treatise On the Mortality, unless they deserved to be sent off to the philosophers, that they may begin to blush when they see the contempt of death that the latter display.
Let us, however, consider this settled: that no one has made progress in the school of Christ who does not joyfully await the day of death and final resurrection. Paul, too, distinguishes all believers by this mark [Titus 2:13; cf. 2 Tim. 4:8], and Scripture habitually recalls us to it whenever it would set forth proof of perfect happiness. “Rejoice,” says the Lord, “and raise your heads; for your redemption is drawing near.” [Luke 21:28 p.] Is it reasonable, I ask you, that what our Lord meant to be sufficient to arouse us to rejoicing and good cheer should engender nothing but sorrow and dismay? If this is so, why do we still boast of him as our Master? Let us, then, take hold of a sounder view, and even though the blind and stupid desire of the flesh resists, let us not hesitate to await the Lord’s coming, not only with longing, but also with groaning and sighs, as the happiest thing of all. He will come to us as Redeemer, and rescuing us from this boundless abyss of all evils and miseries, he will lead us into that blessed inheritance of his life and glory.
6. The comfort prepared for believers by aspiration for the life to come
This is obvious: the entire company of believers, so long as they dwell on earth, must be “as sheep destined for the slaughter” [Rom. 8:36] to be conformed to Christ their Head. They would therefore have been desperately unhappy unless, with mind intent upon heaven, they had surmounted whatever is in this world, and passed beyond the present aspect of affairs [cf. 1 Cor. 15:19]. On the contrary, when they have once lifted their heads above everything earthly, even though they may see wicked men flourishing in wealth and honors, even though they may observe the latter enjoying deep peace, taking pride in the splendor and luxury of all their possessions, abounding with every delight—if, moreover, believers are troubled by the wickedness of these men, bear their arrogant insults, are robbed through their greed, or harried by any other sort of inordinate desire on their part—they will without difficulty bear up under such evils also. For before their eyes will be that day when the Lord will receive his faithful people into the peace of his Kingdom, “will wipe away every tear from their eyes” [Rev. 7:17; cf. Isa. 25:8], will clothe them with “a robe of glory … and rejoicing” [Ecclus. 6:31, EV], will feed them with the unspeakable sweetness of his delights, will elevate them to his sublime fellowship—in fine, will deign to make them sharers in his happiness. But those impious ones who have flourished on earth he will cast into utter disgrace; he will turn their delights into tortures, their laughter and mirth into weeping and gnashing of teeth; he will trouble their peace with the dire torment of conscience; he will punish their wantonness with unquenchable fire [cf. Isa. 66:24; Matt. 25:41; Mark 9:43, 46; Rev. 21:8]; he will also make them bow their heads in subjection to the godly, whose patience they have abused. eFor, as Paul testifies, this is righteousness: to grant rest to the unhappy and unjustly afflicted, to repay with affliction the wicked who afflict the godly, when the Lord Jesus is revealed from heaven [2 Thess. 1:6–7].
This truly is our sole comfort. If it be taken away, either our minds must become despondent or, to our destruction, be captivated with the empty solace of this world. Even the prophet confesses that his steps had well-nigh wavered when he stopped too long to dwell upon the present prosperity of the wicked [Ps. 73:2–3], and he could not understand it until he entered God’s sanctuary and gazed upon the ultimate end of the pious and the wicked [Ps. 73:17]. To conclude in a word: if believers’ eyes are turned to the power of the resurrection, in their hearts the cross of Christ will at last triumph over the devil, flesh, sin, and wicked men.
~Calvin, J. (2011). Institutes of the Christian Religion & 2. (J. T. McNeill, Ed., F. L. Battles, Trans.) (Vol. 1, pp. 712–713). Louisville, KY: Westminster John Knox Press.
). For instance, section 1 of this chapter begins with, "The design of God in afflicting His people".
