Institutes 4.13.13 — OF VOWS. THE MISERABLE ENTANGLEMENTS CAUSED BY VOWING RASHLY.

CON treatise-section · status:draft · license:PD

**OF VOWS. THE MISERABLE ENTANGLEMENTS CAUSED BY VOWING RASHLY.**

But they produce another argument for their perfection, and deem it invincible. Our Lord said to the young man who put a question to him concerning the perfection of righteousness, “If thou wilt be perfect, go and sell that thou hast, and give to the poor” ( Mt. 19:21 ). Whether they do so, I do not now dispute. Let us grant for the present that they do. They boast, then, that they have become perfect by abandoning their all. If the sum off perfection consists in this, what is the meaning of Paul’s doctrine, that though a man should give all his goods to feed the poor, and have not charity, he is nothing? ( 1 Cor. 13:3 ). What kind of perfection is that which, if charity be wanting, is with the individual himself reduced to nothing? Here they must of necessity answer that it is indeed the highest, but is not the only work of perfection. But here again Paul interposes; and hesitates not to declare that charity, without any renunciation of that sort, is the “bond of perfectness” ( Col. 3:14 ). If it is certain that there is no disagreement between the scholar and the master, and the latter clearly denies that the perfection of a man consists in renouncing all his goods, and on the other hand asserts that perfection may exist without it, we must see in what sense we should understand the words of Christ, “If thou wilt be perfect, go and sell that thou hast.” Now, there wil1 not be the least obscurity in the meaning if we consider (this ought to be attended to in all our Saviour’s discourses) to whom the words are addressed ( Luke 10:25 ). A young man asks by what works he shall enter into eternal life. Christ, as he was asked concerning works, refers him to the law. And justly; for, considered in itself, it is the way of eternal life, and its inefficacy to give eternal life is owing to our depravity. By this answer Christ declared that he did not deliver any other rule of life than that which had formerly been delivered in the law of the Lord. Thus he both bore testimony to the divine law, that it was a doctrine of perfect righteousness, and at the same time met the calumnious charge of seeming, by some new rule of life, to incite the people to revolt from the law. The young man, who was not ill-disposed, but was puffed up with vain confidence, answers that he had observed all the precepts of the law from his youth. It is absolutely certain that he was immeasurably distant from the goal which he boasted of having reached. Had his boast been true, he would have wanted nothing of absolute perfection. For it has been demonstrated above, that the law contains in it a perfect righteousness. This is even obvious from the fact, that the observance of it is called the way to eternal life. To show him how little progress he had made in that righteousness which he too boldly answered that he had fulfilled, it was right to bring before him his besetting sin. Now, while he abounded in riches, he had his heart set upon them. Therefore, because he did not feel this secret wound, it is probed by Christ—“Go,” says he, “and sell that thou hast.” Had he been as good a keeper of the law as he supposed, he would not have gone away sorrowful on hearing these words. For he who loves God with his whole heart, not only regards everything which wars with his love as dross, but hates it as destruction ( Phil. 3:8 ). Therefore, when Christ orders a rich miser to leave all that he has, it is the same as if he had ordered the ambitious to renounce all his honours, the voluptuous all his luxuries, the unchaste all the instruments of his lust. Thus consciences, which are not reached by any general admonition, are to be recalled to a particular feeling of their particular sin. In vain, therefore, do they wrest that special case to a general interpretation, as if Christ had decided that the perfection of man consists in the abandonment of his goods, since he intended nothing more by the expression than to bring a youth who was out of measure satisfied with himself to feel his sore, and so understand that he was still at a great distance from that perfect obedience of the law which he falsely ascribed to himself. I admit that this passage was ill understood by some of the Fathers; Chrysostom, in his Homily on the words of Paul, “Salute Prisca,” &c., says, “All who retire to monasteries separate themselves from the Church, seeing they plainly assert that their monasticism is the form of a second baptism.”

Source

• source-manifest/institutes — Calvin, Institutes of the Christian Religion, tr. Beveridge 1845 (PD)
• evidence_grade: D_doctrinal_textbook