Above the life of the early Christians towered the words, “But as he which hath called you is holy, so be ye holy in all manner of conversation” (1 Pet. 1:15). By way of baptism and profession of faith, they rescinded their allegiance to the devil and the world. The bond with paganism was fully severed. Formerly the Chris­tian was a citizen of this world, but now he had become a citizen of God’s kingdom and a member of the house­hold of God. Justinus wrote:

Formerly we found delight in immorality; now we only embrace morality. Formerly we engaged in occult practices; now we have turned to God who alone is good and without beginning. Formerly we loved money and material possessions above every­thing else; now we use our possessions for the common good and to give to every needy person. Formerly hatred and envy were common among us; now we pray for our enemies and try to lead those who unjustly hate us to repentance.

This is the practical application of the Sermon on the Mount.

The early Christians spoke to heathens about the renewal of their lives. Cyprian of Carthage testifies:

When I still lived in the darkness of the night and was tossed to and fro upon the uncertain waves of my life and roamed about in a world of vacillating fortune, I could not accept the fact that someone could be born again. I could not accept that through the redeeming washing of regeneration one could lay aside what one used to be formerly — yes, that, invigorated by a new life, one’s heart and affec­tions could be changed, though one would continue his earthly existence as he did formerly.

Nevertheless, this high standard was not always maintained. Tertullian mentions that also among Christians there was pride, materialism, unholy passion, cowardice, and gambling — the vice of paganism.

The very best of Christians had to concur with Paul, “Not as though I had already attained” (Phil. 3:12). Clement confesses: “Even I am still a sinner to the core of my being and have in no wise escaped temptation.” Tertullian made the well-known confession, “Since I am defiled by every imaginable sin, I was born for no other reason except to repent.”

One detects in the writings of the early church fathers that they have wrestled with their sins and failures subsequent to their baptism and profession of faith. They asked themselves the question, “Has all that is old truly passed away? Am I not still a heathen at heart though with my head I am a Christian? How shall I deliver myself from the thousands of snares with which the world surrounds me?”

As a reaction to these questions, there was a practice in the early church known as a second repentance. There was no other way to have peace with God except by renewed repentance and being washed in the blood of Christ. Calvin was not the first to say that one must remember his baptism. It was a message of comfort for the early Christian who, after his baptism, still found so much of sin and the world within himself. In many writings of the early church fathers you will find the expression, “Your baptism remains efficacious through­out your entire life.” And indeed, the blood of Jesus always remains fresh and invigorating.

Repentance was a very important component of the teaching of the early church. A Christian needed to live a penitent life. Calvin, in spite of its abuse by Rome, adopted this view. He rejected Roman Catholic penance; however, he praised a life of penitence. It is in that way that God’s image is restored in us:

In one word, then, by repentance I understand regen­eration, the only aim of which is to form in us anew the image of God, which was sullied, and all but effaced by the transgression of Adam.Institutes 3.3.9

Therefore, Calvin deems that person to have advanced the most who has learned to loathe himself the most. It is in this way that God’s children are exercised not only in becoming better acquainted with their weakness, but also to become better acquainted with God’s faithfulness, His readiness to pardon, and Christ’s blood as well as to become the more earnest in pursuing sanctification.

If anyone were to think that it shall become better in the future, Calvin dismantles this vain dream. He writes:

God ... cleanses them from pollution, and consecrates them as his temples, restoring all their inclinations to real purity, so that during their whole lives they may practice repentance, and know that death is the only termination to this warfare Institutes 3.3.9

The way to heaven is different than one anticipates at the beginning of conversion. At that time, one thinks and hopes that he will grow in godliness, that he will become stronger in the battle against sin, that he will be delivered from doubt, and that finally he will enter heaven as a truly holy and godly person.

The way, however, is so very different! The way to heaven is a way of becoming weaker in one’s self, seeing increasingly more sin in one’s self, and having no other hope but in the finished mediatorial work of Christ. Such a person will concur with Luther by saying, “Oh, my soul, you should indeed tremble were it not for the fact that King Jesus is there.”

This is a good and proper way, for in this way Christ becomes increasingly precious and indispensable. This way God alone will receive the honor of our salvation.

Therefore, you ought not to be too discouraged when the way is so different than you had anticipated when making profession of faith. When with all your good intentions you run aground, and you discover more and more sin in your heart, you must bring all this to Jesus. When you stumble, you must be mindful of your baptism, which declares “that I am as certainly washed by His blood and Spirit from all the pollution of my soul, that is, from all my sins, as I am washed externally with water.”

And when you do not increase in either holiness or godliness, you must consider that Scripture says, “He must increase and I must decrease” (John 3:30). The Lord will leave an afflicted and poor people, of whom we read, however, that “they shall trust in the name of the LORD” (Zeph. 3:12).

There will be a struggle until the very last breath. However, it will be a good fight, for it is a battle which we will wage “under our only Teacher, King, and High Priest, Jesus Christ.” When you may look upon Him, you will be comforted and strengthened in the way. Salvation is secure in His sacrifice and intercession. However weak you may be in yourself, you will be more than conquerors in Him.

Even though you will be disappointed in yourself every day, and even though you will never progress beyond “For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not” (Rom. 7:18) — it is nevertheless a good fight in which the Lord will put more gladness in our hearts than in the time that the corn and the wine of the ungodly are increased.

How blessed is then the prospect of the believer! Hear what Paul says: “I have fought a good fight, I have finished my course, I have kept the faith: hence­forth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Tim 4:7-8).

The way of the good fight is the way that leads to victory. For you it shall then become true what was already expressed at your baptism, “We shall finally be presented without spot or wrinkle among the assembly of the elect in life eternal.”