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PRINCETON, N. J.
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PRESENTED Br
THE PRESBYTERIAN BOARD OF PUBLICATION
T\ V_
/osi
V, 2-
fj^'
INSTITUTES
CHRISTIAN RELIGION.
1/
JOHN CALVIN
TRANSLATED FKOM THE ORIGINAL LATIN, AND COLLATED WITH
THE author's last EDITION IN FRENCH,
BY JOHN ALLEN.
Noil taineii omiiiiio potuit mors invida totum
Toilers Calvinum torris ; a>terna manebunt
Ingenii monumenta tui : ct livorig iniqui
Languida paula'tim cum flamma resedcrit, omnes
Rcli^'io qua pura nitft se funJet in oras
Fama tui Buchavam.
THIRD AMERICAN EDITION, REVISED AND CORRECTED.
IN TWO VOLUMES.
vol.. II.
PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION
JAMES RUSSELL, PUBLISHING AGENT.
1^4 I
(?.S, /I, ^1-24)
INSTITUTES
CHRISTIAN RELIGION
BOOK III
CHAPTER XIV.
THE COMMENCEMENT AND CONTINUAL PROGRESS OF JUSTIFICATION.
For the further elucidation of this subject, let us examine
what kind of righteousness can be found in men during the
whole course of their lives. Let us divide them into four
classes. For either they are destitute of the knowledge of
God, and immerged in idolatry ; or, having been initiated by
the sacraments, they lead impure lives, denying God in their
actions, while they confess him with their lips, and belong to
Christ only in name; or they are hypocrites, concealing the
iniquity of their hearts with vain disguises ; or, being regene-
rated by the Spirit of God, they devote themselves to true holi-
ness, in the first of these classes, judged of according to their
natural characters, from the crown of the head to the sole of
the foot there will not be found a single spark of goodness ;
unless we mean to charge the Scripture with falsehood in
these representations which it gives of all the sons of Adam —
that "the heart is deceitful above all things, and desperately-
wicked ; " {w) that " every imagination of man's heart is evil
from his youth ; " {x) that " the thoughts of man are vanity ;
that there is no fear of God before his eyes; " {y) that " there
is none that understandeth, none that seeketh after God ; " {z)
in a word, " that he is flesh," {a) a term expressive of all
those works which are enumerated by Paul — " adultery, forni-
(w) Jer. xvii. 9. (x) Gen. vi. 5; viii. 21. {y) Psalm xciv. 11 ; xxxvi. 1.
(z) Psalm xiv. 1—3. Rom. iii. 11. («) Gen. vi. 3.
4 INSTITUTES OF THE [
BOOK III.
cation, uncleanness, lasciviousness, idolatry, witchcraft, hatred,
variance, emulations, wrath, strife, seditions, heresies, envyings,
murders," (b) and every impurity and abomination that can be
conceived. This is the dignity, in the confidence of which
they must glory. But if any among them discover that in-
tegrity in their conduct which among men has some appear-
ance of sanctity, yet, since we know that God regards not
external splendour, we must penetrate to the secret springs of
these actions, if we wish them to avail any thing to justifica-
tion. We must narrowly examine, I say, from what disposi-
tion of heart these works proceed. Though a most extensive
field of observation is now before us, yet, since the subject
may be despatched in very few words, I shall be as compendi-
ous as possible.
II. In the first place, I do not deny, that whatever excellences
appear in unbelievers, they are the gifts of God. I am not
so at variance with the common opinion of mankind, as to con-
tend that there is no diflerence between the justice, moderation,
and equity of Titus or Trajan, and the rage, intemperance, and
cruelty of Caligula, or Nero, or Domitian ; between the obsce-
nities of Tiberius and the continence of Yespasian ; and, not to
dwell on particular virtues or vices, between the observance
and the contempt of moral obligation and positive laws. For
so great is the difference between just and unjust, that it is
visible even in the lifeless image of it. For what order will
be left in the world, if these opposites be confounded together ?
Such a distinction as this, therefore, between virtuous and
vicious actions, has not only been engraven by the Lord in
the heart of every man, but has also been frequently confirmed
by his providential dispensations. We see how he confers
many blessings of the present life on those who practise virtue
among men. Not that this external resemblance of virtue
merits the least favour from him ; but he is pleased to discover
his great esteem of true righteousness, by not permitting that
which is external and hy])ocritical to remain without a tem-
poral reward. Whence it follows, as we have just acknow-
ledged, that these virtues, whatever they may be, or rather
images of virtues, are the gifts of God ; since there is nothing
in any respect laudable which docs not proceed from him.
III. Nevertheless the observation of Augustine is strictly
true — that all who are strangers to the religion of the one true
God, however they may be esteemed worthy of admiration for
their reputed virtue, not only merit no reward, but are rather
deserving of punishment, because they contaminate the pure
gifts of God with the pollution of their own hearts. For
ib) Gal. V. 19, &c.
CHAP. XIV.J CHRISTIAN llELIGION. O
though they are instruments used by God for the preservation
of human society, by the exercise of justice, continence, friend-
ship, temperance, fortitude, and prudence, yet they perform
these good works of God very improperly ; being restrained
from the commission of evil, not by a sincere attachment to
true virtue, but either by mere ambition, or by self-love, or by
some other irregular disposition. These actions, therefore,
being corrupted in their very source by the impurity of their
hearts, are no more entitled to be classed among virtues, than
those vices which commonly deceive mankind by their affinity
and similitude to virtues.' Besides, when we remember that
the end of what is right is always to serve God, whatever is
directed to any other end, can have no claim to that appella-
tion. Therefore, since they regard not the end prescribed by
Divine wisdom, though an act performed by them be externally
and apparently good, yet, being directed to a wrong end, it
becomes sin. He concludes, therefore, that all the Fabricii,
Scipios, and Catos, in all their celebrated actions, were guilty
of sin, inasmuch as, being destitute of the light of faith, they
did not direct those actions to that end to which they ought to
have directed them ; that consequently they had no genuine
righteousness ; because moral duties are estimated not by ex-
ternal actions, but by the ends for which such actions are
designed.
IV. Besides, if there be any truth in the assertion of John,
that " he that hath not the Son of God, hath not life ; " (c)
they who have no interest in Christ, whatever be their cha-
racters, their actions, or their endeavours, are constantly ad-
vancing, through the whole course of their lives, towards
destruction and the sentence of eternal death. On this ar-
gument is founded the following observation of Augustine :
" Our religion discriminates between the righteous and the un-
righteous, not by the law of works, but by that of faith, without
which works apparently good are perverted into sins." Where-
fore the same writer, in another place, strikingly compares the
exertions of such men to a deviation in a race from the pre-
scribed course. For the more vigorously any one runs out of
the way, he recedes so much the further from the goal, and
becomes so much the more unfortunate. Wherefore he con-
tends, that it is better to halt in the way, than to run out of the
way. Finally, it is evident that they are evil trees, since with-
out a participation of Christ there is no sanctification. They
may produce fruits fair and beautiful to the eye, and even sweet
to the taste, but never any that are good. Hence we clearly
perceive that all the thoughts, meditations, and actions of man,
(c) 1 John V. 12.
6 INSTITUTES OF THE [bOOK III.
antecedent to a reconciliation to God by faith, are accnrsed,
and not only of no avail to justification, but certainly deserving
of condenniation. But why do we dispute concerning it as a
dubious point, when it is already proved by the testimony of the
apostle, that •' without faith it is impossible to please God ? " (d)
V. But the proof will be still clearer, if the grace of God be
directly opposed to the natural condition of man. The Scrip-
ture invariably proclaims, that God finds nothing in men which
can incite him to bless them, but that he prevents them by his
gratuitous goodness. For what can a dead man do to recover
life ? But when God illuminates us with the knowledge of
himself, he is said to raise us from death, and to make us new
creatures, (e) For under this character we find the Divine
goodness towards us frequently celebrated, especially by the
apostle. " God," says he, " who is rich in mercy, for his great
love wherewith he loved us, even when we were dead in sins,
hath quickened us together with Christ," &c. (/) In another
place, when, under the type of Abraham, he treats of the general
calling of believers, he says. It is ". God, who quickeneth the
dead, and calleth those things which be not as though they
were." (if-) If we are nothing, what can we do? Wherefore
God forcibly represses this presumption, in the Book of Job, in
the following words : '' Who hath prevented me, that I should
repay him ? Whatsoever is under the whole heaven is
mine." (A) Paul, explaining this passage, concludes from it,
that we ought not to suppose we bring any thing to the Lord
but ignominious indigence and emptiness, (i) Wherefore, in
the passage cited above, in order to prove that we attain to the
hope of salvation, not by works, but solely by the grace of God,
he alleges, that " we are his workmanship, created in Christ
Jesus unto good works, which God hath before ordained that
we should walk in them." (k) As though he would say, Who
of us can boast that he has influenced God by his right-
eousness, since our first power to do well proceeds from re-
generation ? For, according to the constitution of our nature,
oil might be extracted from a stone sooner than we could
|)erform a good work. It is wonderful, indeed, that man,
ooiidonnied to such ignominy, dares to pretend to have any
thing left. Let us confess, therefore, with that eminent servant
of the Lord, that "God hath saved us, and called us Avith a
holy calling, not according to our works, but according to his
own purpose and grace ; " (I) and that " the kindness and love
of (iod our Saviour towards man appeared," because "not by
works of ritrhteoiisncss which we have done, but according to
(rf) Meb. xi. 6. (/) Eph. li. 4, 5. (A) Job xli. 11. (k) Ephes. ii. 10.
(e) Jolm V. '.^5 (g) Rn,„. iv. 17. (j) Rom. li. 35 (/) 2 Tim. i. 9.
CHAP. XIV.] CHRISTIAN RELIGION. 7
his mercy he saved us ; that being justified by his grace, we
should be made heirs of eternal life." (w) By this confession
we divest man of all righteousness, even to the smallest particle,
till through mere mercy he has been regenerated to the hope of
eternal life ; for if a righteousness of works contributed any
thing to our justification, we are not truly said to be "justified
by grace." The apostle, when he asserted justification to be
by grace, had certainly not forgotten his argument in another
place, that "if it be of works, then it is no more grace." (yi)
And what else does our Lord intend, when he declares, " I am
not come to call the righteous, but sinners?" (o) If sinners
only are admitted, why do we seek to enter by a counterfeit
righteousness ?
VI. The same thought frequently recurs to me, that I am in
danger of injuring the mercy of God, by labouring with so
much anxiety in the defence of this doctrine, as though it were
doubtful or obscure. But such being our malignity, that, unless
it be most powerfully subdued, it never allows to God that
which belongs to him, I am constrained to dwell a little longer
upon it. But as the Scripture is sufficiently perspicuous on
this subject, I shall use its language in preference to my own.
Isaiah, after having described the universal ruin of mankind,
properly subjoins the method of recovery. " The Lord saw it,
and it displeased him that there was no judgment. And he saw
that there was no man, and wondered that there was no interces-
sor : therefore his own arm brought salvation unto him ; and his
righteousness it sustained him."(p) Where are our righteous-
nesses, if it be true, as the prophet says, that no one assists the
Lord in procuring his salvation ? So another prophet introduces
the Lord speaking of the reconciliation of sinners to himself, say-
ing, " I will betroth thee unto me for ever, in righteousness, and
in judgment, and in loving-kindness, and in mercies. I will
have mercy upon her that had not obtained mercy." (q) If this
covenant, which is evidently our first union with God, depend
on his mercy, there remains no foundation for our righteousness.
And I should really wish to be informed by those, who pretend
that man advances to meet God with some righteousness of
works, whether there be any righteousness at all, but that which
is accepted by God. If it be madness to entertain such a thought,
what that is acceptable to God can proceed from his enemies,
who, with all their actions, are the objects of his complete
abhorrence ? And that we are all the inveterate and avowed
enemies of our God, till we are justified and received into his
friendship, is an undeniable truth, (r) If justification be the
(ml Titus iii. 4, 5, 7. (o) Matt. ix. 13. (q) Hosea ii. 19, 23.
In) Rom. xi. 6. (p) Isaiah lix. 15, 16. (r) Rom. v. 6, 10. Col. i. 21.
8 INSTITUTES OF THE [bOOK III.
principle from which love originates, what righteousnesses of
works can precede it? To destroy that pestilent arrogance,
therefore, John carefully apprizes us that " we did not first love
him." (s) And the Lord had by his prophet long before taught
the same truth : " I will love them freely," saith he, "for mine
anger is turned away."(^) If his love was spontaneously iu-
chned towards us, it certainly is not excited by works. But the
Ignorant mass of mankind have only this notion of it — that no
man has merited that Christ should effect our redemption;
but that towards obtaining the possession of redemption, we
derive some assistance from our OAvn works. But however we
may have been redeemed by Christ, yet till we are introduced
into communion with him by the calling of the Father, we are
both heirs of darkness and death, and enemies to God. For
Paul teaches, that we are not purified and washed from our
pollutions by the blood of Christ, till the Spirit effects that
purification within us. {u) This is the same that Peter intends,
when he declares that the " sanctification of the Spirit" is
effectual " unto obedience, and sprinkling of the blood of Jesus
^j^';^f •'.' (■''') I^^^^e are sprinkled by the Spirit with the blood
of Christ for purification, we must not imagine that before this
ablution we are m any^ther state than that of sinners desti-
tute of Christ. We may be certain, therefore, that the com-
mencement of our salvation is, as it were, a resurrection from
death to life ; because, when " on the behalf of Christ it is
given to us to believe on him," (y) we then begin to experience
a transition from death to life.
VII. The same reasoning may be applied to the second and
third classes of men in the division stated above. For the
imi)unty of the conscience proves, that they are neither of them
yet regenerated by the Spirit of God ; and their unregeneracy
betrays also their want of faith: whence it appears, that they
are not yet reconciled to God, or justified m his sight, since
these blessings are only attained by faith. What can be per-
ormed by sinners alienated from God, that is not execrable in
Ins view . Yet all the impious, and especially hypocrites, are
.ntlated with this toolish confidence. Though they know that
ll.eir heart is full of impurity, yet if they perform any specious
actions, they esteem them too good to be despised by God
Hence that pernicious error, that though convicted of a polluted
:md impious heart, they cannot be brought to confess them-
selves destitute of righteousness; but while they acknowledge
tliL'inselves to be unrighteous, because it cannot be denied they
still arrogate to themselves some degree of righteousness. This
(.) 1 John .v^ la (,) „o«ea xiv. 4. („) , Cor. vi. 11.
(r) 1 Peter i. y. (y) p,„, ■ o<)
CHAP. XIV.] CHRISTIAN RELIGION. 9
vanity the Lord excellently refutes by the prophet. " Ask
now," saith he, " the priests, saying, If one bear holy flesh in
the skirt of his garment, and with his skirt do touch bread, or
any meat, shall it be holy? And the priests answered and
said. No. Then said Haggai, If one that is unclean by a dead
body touch any of these, shall it be unclean ? And the priests
answered and said, It shall be unclean. Then answered Hag-
gai, and said. So is this people, and so is this nation before
me, saith the Lord ; and so is every work of their hands ; and
that which they olFer there is unclean." (z) I wish that this
passage might either obtain full credit with us, or be deeply
impressed on our memory. For there is no one, however fla-
gitious his whole life may be, who can suff"er himself to be
persuaded of what the Lord here plainly declares. The great-
est sinner, as soon as he has performed two or three duties of
the law, doubts not but they are accepted of him for righteous-
ness ; but the Lord positively denies that any sanctification is
acquired by such actions, unless the heart be previously well
purified ; and not content with this, he asserts that all the
works of sinners are contaminated by the impurity of their
hearts. Let the name of righteousness, then, no longer be given
to these works which are condemned for their pollution by the
lips of God. And by what a fine similitude does he demon-
strate this ! For it might have been objected that what the
Lord had enjoined was inviolably holy. But he shov/s, on the
contrary, that it is not to be wondered at, if those things which
are sanctified by the law of the Lord, are defiled by the pollu-
tion of the wicked ; since an unclean hand cannot touch any
thing that has been consecrated, without profaning it.
VIII. He excellently pursues the same argument also in
Isaiah : " Bring no more vain oblations ; incense is an abomina-
tion unto me ; your new moons and your appointed feasts my
soul hateth ; they are a trouble unto me ; I am weary to bear
them. When ye spread forth your hands, I will hide mine eyes
from you ; yea, when ye make many prayers, I will not hear :
your hands are full of blood. Wash you, make you clean ; put
away the evil of your doings." (a) What is the reason that
the Lord is so displeased at an obedience to his law ? But, in
fact, he here rejects nothing that arises from the genuine ob-
servance of the law ; the beginning of which, he every where
teaches, is an unfeigned fear of his name, (b) If that be want-
ing, all the oblations made to him are not merely trifles, but
nauseous and abominable pollutions. Let hypocrites go now,
and, retaining depravity concealed in their hearts, endeavour by
(z) Hag. ii. 11—14. (a) Isaiah i. 13—16.
(i) Deut. iv. 6. Psalm cxi. 10. Prov. i. 7 ; ix. 10.
10 INSTITUTES OF THE [bOOK III.
their works to merit the favour of God. But by such means
they will add provocation to provocation ; for " the sacrifice of
the wicked is an abomination to the Lord ; but the prayer of
the upright " alone " is his delight." (c) We lay it down,
therefore, as an undoubted truth, wliich ought to be well known
to such as are but moderately versed in the Scriptures, that
even the most splendid works of men not yet truly sanctified,
are so far from righteousness in the Divine view, that they are
accounted sins. And therefore they have strictly adhered to
the truth, who have maintained that the works of a man do
not conciliate God's favour to his person ; but, on the contrary,
that works are never acceptable to God, unless the person who
performs them has previously found favour in his sight. And
this order, to which the Scripture directs us, is religiously to be
observed. Moses relates, that " The Lord had respect unto
Abel and to his offering." (d) Does he not plainly indicate
that the Lord is propitious to men, before he regards their
works ? Wherefore the purification of the heart is a necessary
prerequisite, in order that the works which we perform may be
favourably received by God ; for the declaration of Jeremiah is
always in force, that the " eyes of the Lord are upon the
truth." (e) And the |Ioly Spirit has asserted by the mouth of
Peter, that it is "by faith" alone that the "heart" is "pu-
rified," (/) which proves that the first foundation is laid in a
true and living faith.
IX. Let us now examine what degree of righteousness is
possessed by those whom we have ranked in the fourth class.
We admit, that when God, by the interposition of the right-
eousness of Christ, reconciles us to himself, and having granted
us the free remission of our sins, esteems us as righteous per-
sons, to this mercy he adds also another blessing ; for he dwells
in us by his Holy Spirit, by whose power our carnal desires
are daily more and more mortified, and we are sanctified, that
is, consecrated to the Lord unto real purity of life, having our
hearts moulded to obey his law, so that it is our prevailing in-
clination to submit to his will, and to promote his glory alone by
all possible means. But even while, under the guidance of the
Holy Spirit, we are walking in the ways of the Lord, — that we
may not forget ourselves, and be filled with pride, we feel such
remains of imperfection, as afford us abundant cause for hu-
mility. The Scripture declares, that " there is not a just man
upon earth, that doeth good and sinneth not." (g) What kind
of righteousness, tlien, will even believers obtain from their own
works ? In the first place, I assert, that the best of their per-
formances arc tarnished and corrupted by some carnal impurity,
(f) Prov. XV. y. (rf) Gen. iv. 4. (e) Jer. v. 3.
(/) Acts XV, 9. (g) Eccles. vii. 20.
CHAP. XIV.] CHRISTIAN RE1.IGI0N. 11
and debased by a mixture of some alloy. Let any holy servant
of God select from his whole life that which he shall conceive
to have been the best of all his actions, and let him examine it
with attention on every side ; he will undoubtedly discover in
it some taint of the corruption of the flesh ; since our alacrity
to good actions is never what it ought to be, but our course is
retarded by great debility. Though we perceive that the ble-
mishes which deform the works of the saints, are not difficult
to be discovered, yet suppose we admit them to be very dimi-
nutive spots, will they not be at all off"ensive in the sight of God,
in which even the stars are not pure ? We have now ascer-
tained, that there is not a single action performed by the saints,
which, if judged according to its intrinsic merit, does not justly
deserve to be rewarded with shame.
X. In the next place, even though it were possible for us to
perform any works completely pure and perfect, yet one sin is
sufficient to extinguish and annihilate all remembrance of ante-
cedent righteousness, as is declared by the prophet, (h) With
him James also agrees: "Whosoever shall ofl'end," says he,
" in one point, he is guilty of all." (?) Now, since this mortal
life is never pm-e or free from sin, whatever righteousness we
might acquire being perpetually corrupted, overpowered, arid
destroyed by subsequent sins, it would neither be admitted in
the sight of God, nor be imputed to us for righteousness.
Lastly, in considering the righteousness of works, we should
regard, not any action commanded in the law, but the com-
mandment itself. Therefore, if we seek righteousness by the
law, it is in vain for us to perform two or three works; a
perpetual observance of the law is indispensably necessary.
Wherefore God does not impute to us for righteousness that
remission of sins, of which we have spoken, once only, (as
some foohshly imagine,) in order that, having obtained pardon
for our past lives, we may afterwards seek righteousness by the
law ; which would be only sporting with us, and deluding us
by a fallacious hope. For since perfection is unattainable by
us, as long as we are in this mortal body, and the law denounces
death and judgment on all whose works are not completely and
universally righteous, it will always have matter of accusation
and condemnation against us, unless it be prevented by the
Divine mercy continually absolving us by a perpetual remission
of our sins. Wherefore it will ever be true, as we asserted at
the beginning, that if we be judged according to our demerits,
whatever be our designs or undertakings, we are nevertheless,
with all our endeavours and all our pursuits, deserving of death
and destruction.
(A) Ezek. xviii. 24. (i) James ii. 10
12 INSTITUTES OF THE [bOOK III.
XI. We must strenuously insist on these two points — first,
that there never was an action performed by a pious man,
which, if examined by the scrutinizing eye of Divine justice,
would not deserve condemnation ; and secondly, if any such
thing be admitted, (though it cannot be the case with any indi-
vidual of mankind,) yet being corrupted and contaminated by
the sins, of which its performer is confessedly guilty, it loses
every claim to the Divine favour. And this is the principal
hinge on which our controversy [with the Papists] turns. For
concerning the beginning of justification, there is no dispute
between us and the sounder schoolmen, but we all agree, that a
sinner being freely delivered from condemnation obtains right-
eousness, and that by the remission of his sins ; only they,
under the term justification, comprehend that renovation in
which we are renewed by the Spirit of God to an obedience to
the law, and so they describe the righteousness of a regenerate
man as consisting in this — that a man, after having been once
reconciled to God through faith in Christ, is accounted right-
eous with God on account of his good works, the merit of
which is the cause of his acceptance. But the Lord, on the
contrary, declares, " that faith was reckoned to Abraham for
righteousness," {k) not during the time while he yet remained
a worshipper of idols, but after he had been eminent during
many years for the sanctity of his life. Abraham, then, had for
a long time worshipped God from a pure heart, and performed
all that obedience to the law, which a mortal man is capable
of performing ; yet, after all. his righteousness consisted in faith.
Whence we conclude, according to the argument of Paul, that
it was not of Avorks. So when the prophet says, " The just
shall live by his faith," (Z) he is not speaking of the impious
and profane, whom the Lord justifies by converting them to
the faith ; but his address is directed to believers, and they are
promised life by faith. Paul also removes every doubt, when,
in confirmation of this sentiment, he adduces the following
passage of David : " Blessed are they whose iniquities are for-
given." {m) But it is certain that David spake not of impious
men, but of believers, whose characters resembled his own ; for
he spoke from the experience of his own conscience. Where-
fore it is necessary for us. not to have this blessing for once
only, but to retain it as long as we live. Lastly, he asserts,
that the message of a free reconciliation with God, is not only
promulgated for a day or two, but is perpetual in the church, (w)
Believers, therefore, even to the end of their lives, have no
other righteousness than that which is there described. For
the mediatorial oflice is perpetually sustained by Christ, by
(k) Rom. iv. 9. (/) Hab. ii. 4. (wi) Rom. iv. 7. (n) 2 Cor. v. 18, 19.
CHAP. XIV.] CHRISTIAN RELIGION. 13
whom the Father is reconciled to ns ; and the efficacy of
whose death is perpetually the same, consisting in ablution,
satisfaction, expiation, and perfect obedience, which covers all
our iniquities. And Paul does not tell the Ephesians that they
are indebted to grace merely for the beginning of their salva-
tion, but that they "are saved by grace, not of works, lest any
man should boast." (o)
XII. The subterfuges, by which the schoolmen endeavour
to evade these arguments, are unavailing. They say, that the
sufficiency of good works to justification arises not from their
intrinsic merit, but from the grace through which they are
accepted. Secondly, because they are constrained to acknow-
ledge the righteousness of works to be always imperfect in the
present state, they admit, that as long as we live we need the
remission of our sins, in order to supply the defects of our
works ; but that our deficiencies are compensated by works of
supererogation. I reply, that what they denominate the grace
through which our works are accepted, is no other than the
free goodness of the Father, with which he embraces us in
Christ, when he invests us with the righteousness of Christ,
and accepts it as ours, in order that, in consequence of it, he
may treat us as holy, pure, and righteous persons. For the
righteousness of Christ (which, being the only perfect right-
eousness, is the only one that can bear the Divine scrutiny)
must be produced on our behalf, and judicially presented, as in
the case of a surety. Being furnished with this, we obtain by
faith the perpetual remission of our sins. Our imperfections
and impurities, being concealed by its purity, are not imputed
to us, but are as it were buried, and prevented from appearing
in the view of Divine justice, till the advent of that hour,
when the old man being slain and utterly annihilated in us, the
Divine goodness sliall receive us into a blessed peace with the
new Adam, in that state to wait for the day of the Lord, when
we shall receive incorruptible bodies, and be translated to the
glories of the celestial kingdom.
XIII. If these things are true, surely no works of ours can
render us acceptable to God ; nor can the actions themselves
be pleasing to him, any otherwise than as a man, who is
covered with the righteousness of Christ, pleases God and
obtains the remission of his sins. For God has not promised
eternal life as a reward of certain works ; he only declares,
that "he that doeth these things shall live," (j9) denouncing,
on the contrary, that memorable curse against all who continue
not in the observance of every one of his commands, (q) This
aljundantly refutes the erroneous notion of a partial righteous-
(o) Ephes. ii. 8, 9. (p) Lev. xviii. 5. Rom. x. 5.
(q) Deut. xxvii. 26. Gal. iii. 10.
14 INSTITUTES OF THE [
BOOK III.
ness, since no other righteousness is admitted into heaven but
an entire observance of the law. Nor is there any more solidity
in their pretence of a sufficient compensation for imperfections
by works of supererogation. For are they not by this perpe-
tually recurring to the subterfuge, from which they have already
been driven, that the partial observance of the law constitutes,
as far as it goes, a righteousness of works? They unblush-
ingly assume as granted, what no man of sound judgment will
concede. The Lord frequently declares, that he acknowledges
no righteousness of works, except in a perfect obedience to his
law. What presumption is it for us, who are destitute of this,
in order that we may not appear to be despoiled of all our
glory, or, in other words, to submit entirely to the Lord — what
presumption is it for us to boast of I know not what fragments
of a few actions, and to endeavour to supply deficiencies by
other satisfactions ! Satisfactions have already been so com-
pletely demolished, that they ought not to occupy even a
transient thought. I only remark, that those who trifle in this
manner, do not consider what an execrable thing sin is in the sight
of God ; for indeed they ought to know, that all the righteous-
ness of all mankind, accnmulated in one mass, is insufficient to
compensate for a single sin. We see that man on account of
one otrencc Avas rejected and abandoned by God, so that he
lost all means of regaining salvation, (r) They are deprived,
therefore, of the power of satisfaction, with which, however
they flatter themselves, they will certainly never be able to
render a satisfaction to God, to whom nothing will be pleasing
or acceptable that proceeds from his enemies. Now, his ene-
mies are all those to whom he determines to impute sin. Our
sins, therefore, must be covered and forgiven, before the Lord
can regard any of our works. Whence it follows that the
remission of sins is absolutely gratuitous, and that it is wick-
edly blasphemed by those who obtrude any satisfactions. Let
US, therefore, after the example of the apostle, " forgetting those
things which are behind, and reaching forth unto those things
which are before, press toward the mark for the prize of our
high calling." (s)
XIV. But how is the pretence of Avorks of supererogation
consistent with this injunction — " Wlien ye shall have done
all those things which are commanded you, say. We are un-
profitable servants ; we have done that which was our duty to
do?" (t) This direction does not inculcate an act of simula-
tion or falsehood, but a decision in our mind respecting that
of which we are certain. The Lord, therefore, commands us
sincerely to think and consider with ourselves, that om services
(r) G«n. iii. (s) Phil. iii. 13, 14. (0 Luke xvii. 10.
CHAP. XIV.] CHRISTIAN RELIGION. 15
to him are none of them gratuitous, but merely the performance
of indispensable duties ; and that justly ; for we are servants
under such numerous obligations as we could never discharge ;
even though all our thoughts and all our members were devoted
to the duties of the law. In saying, therefore, " When ye shall
have done all those things which are commanded," he supposes
a case of one man having attained to a degree of righteousness
beyond what is attained by all the men in the world. How,
then, while every one of us is at the greatest distance from this
point, can we presume to glory that we have completely attained
to that perfect standard? Nor can any one reasonably object,
that there is nothing to prevent his eiforts from going beyond
his necessary obligations, who in any respect fails of doing the
duty incumbent on him. For we must acknowledge, that we
cannot imagine any thing pertaining either to the service of
God or to the love of our neighbour, which is not comprehend-
ed in the Divine law. But if it is a part of the law, let us not
boast of voluntary liberality, where we are bound by necessity.
XV. It is irrelevant to this subject, to allege the boasting
of Paul, (u) that among the Corinthians he voluntarily receded
from what, if he had chosen, he might have claimed as his
right, and not only did what was incumbent on him to do,
but afforded them his gratuitous services beyond the requisi-
tions of duty. They ought to attend to the reason there as-
signed, that he acted thus, " lest he should hinder the gospel
of Christ." {w) For wicked and fraudulent teachers recom-
mended themselves by this stratagem of liberality, by which
they endeavoured, both to conciliate a favourable reception to
their ov^^n pernicious dogmas, and to fix an odium on the gos-
pel ; so that Paul was necessitated either to endanger the doc-
trine of Christ, or to oppose these artifices. Now, if it be a
matter of indifference to a Christian to incur an offence when
he may avoid it, I confess that the apostle performed for the
Lord a work of supererogation ; but if this was justly required
of a prudent minister of the gospel, I maintain that he did
what was his duty to do. Even if no such reason appeared,
yet the observation of Chrysostom is always true — that all that
we have is on the same tenure as the possessions of slaves,
which the law pronounces to be the property of their masters.
And Christ has clearly delivered the same truth in the parable,
where he inquires whether we thank a servant, when he re-
turns home in the evening, after the various labours of the
day. (.r) But it is possible that he may have laboured with
greater diligence than we had ventured to require. This may
be granted; yet he has done no more than, by the condition
(u) 1 Cor. ix. (w) 1 Cor. ix. la. (a:) Luke xvii. 9.
16 IXSTITUTES OF THE [bOOK III.
of servitude, he was under an obligation to do ; since he be-
longs to us, with all the ability he has. I say nothing of the
nature of the supererogations which these men wish to boast
of before God ; for they are contemptible trifles, which he has
never commanded, which he does not approve, nor, when they
render up tbeir account to him, will he accept them. We
cannot admit that there are any works of supererogation, ex-
cept such as those of which it is said by the prophet, "Who
hath required this at your hand ? ^' (y) But let them remem-
ber the language of another passage respecting these things ■
" VVherefore do ye spend money for that which is not bread '^
and your labour for that which satisfieth not ? " (2;) It is easy,
mdeed, for these idle doctors to dispute concerning these things
in easy chairs ; but when the Judge of all shall ascend the
judgment seat, all such empty notions must vanish away
The object of our inquiries ought to be, what plea we may
brmg forward with confidence at his tribunal, not what we can
invent in schools and cloisters.
XVI. On this subject our minds require to be guarded
chiefly against two pernicious principles — That we place no
confidence in the righteousness of our works, and that we
ascribe no glory to them. The Scriptures every wiiere drive
us from all confidence, when they declare that all our ric^ht-
eousnesses are odious in the Divine view, unless they are per-
fumed with the holiness of Christ ; and that they can only
excite the vengeance of God, unless they are supported by his
merciful pardon. Thus they leave us nothing to do, but to
deprecate the wrath of our Judge with the confession of David
l^^nter not mto judgment with thy servant; for in thy sic-ht
shall no man living be justified." (a) And where Job says
If I be wicked, woe unto me ; and if I be righteous, yet will
I not hit up my head ; " (b) though he refers to that consum-
mate righteousness of God, compared to which even the an-els
are deficient, yet he at the same time shows, that when God
comes to judgment, all men must be dumb. For he not only
means that he would rather freely recede, than incur the dan-
ger of contending wiih the rigour of God, but signifies that he
experiences in himself no other righteousness than what would
instantaneously vanish before the Divine presence When
confidence is destroyed, all boasting must of necessity be re
lUKiuislied ^'''■>'- -•>'>•- — -;-- - .1- • ^ . . ■'
1' or who can give the i)raise of righteousness to
.v,..xo ,., which he IS afraid to confide in the presence of
.' We nui.st therefore have recourse to the Lord, in whom
re assured, by Isaiah, that "all the seed of Israel shall be
fied, and shall glory; "(c) for it is strictly true, as he
('') J"'^ ^- 1^- (r) Isaiah xlv. 25.
CHAP. XIV.l CHRISTIAN RELIGION.
17
says in another place, that we are " the planting of the Lord,
that he might be glorified." {d) Our minds therefore will then
be properly pnrified, when they shall in no degree confide nor
glory in our works. But foolish men are led into such a false
and delusive confidence, by the error of always considering
their works as the cause of their salvation.
XVII. But if we advert to the four kinds of causes, which
the philosophers direct us to consider in the production of effects,
we shall find none of them consistent with works in the accom-
plishment of our salvation. For the Scripture every where
proclaims, that the efficient cause of eternal life being procured
for us, was the mercy of our heavenly Father, and his gra-
tuitous love towards us ; that the material cause is Christ and
his obedience, by which he obtained a righteousness for us ;
and what shall we denominate the formal and instrumental
cause, unless it be faith? These three John comprehends in
one sentence, when he says, that " God so loved the world
that he gave his only begotten Son, that whosoever believeth
in him should not perish, but have everlasting life." (e) The
final cause the apostle declares to be, both the demonstration of
the Divine righteousness and the praise of the Divme goodness,
in a passage in which he also expressly mentions the other three
causes. For this is his language to the Romans : '' All have
sinned, and come short of the glory of God, bemg justihed
freely by his grace : " (/) here we have the original source ot
our salvation, which is the gratuitous mercy of God towards us.
It follows, ''through the redemption that is in Christ Jesus:
here we have the matter of our justification. " Through faith
in his blood: " here he points out the instrumental cause, by
which the righteousness of Christ is revealed to us. Lastly,
he subjoins the end of all, when he says, "To declare his
righteousness ; that he might be just, and the justifier of him
which believeth in Jesus." And to suggest, by the way, that
this righteousness consists in reconciliation or propitiation, he
expressly asserts that Christ was " set forth to be a propitiation.
So also in the first chapter to the Ephesians, he teaches that
we are received into the favour of God through his mere mercy ;
that it is accomplished by the mediation of Christ ; that it is
apprehended by faith ; and that the end of all is, that the glory
of the Divine goodness may be fully displayed, {g) When we
see that every part of our salvation is accomplished without us,
what reason have we to confide or to glory m our works?
Nor can even the most inveterate enemies of Divme grace raise
any controversy with us concerning the efficient or the final
(d) Isaiah Ixi. 3. (/) Rom. iii. 23, &c.
(e) John iii. 16. ig) Ephes. i. 5-7, 13.
VOL. II. 3
18 INSTITUTES OF THE [bOOK III.
cause, unless they mean altogether to renounce the authority
of the Scripture. Over the material and formal causes they
superinduce a false colouring ; as if our own works were to
share the honour of them with faith and the righteousness of
Christ. But this also is contradicted by the Scripture, which
allirms that Christ is the sole author of our righteousness and
life, and that this blessing of righteousness is enjoyed by faith
alone.
XVIII. The saints often confirm and console themselves
with the remembrance of their own innocence and integrity,
and sometimes even refrain not from proclaiming it. Now, this
is done for two reasons ; either that, in comparing their good
cause with the bad cause of the impious, they derive from such
comparison an assurance of victory, not so much by the com-
mendation of their own righteousness, as by the just and
merited condemnation of their adversaries ; or that, even with-
out any comparison with others, while they examine them-
selv^es before God, the purity of their consciences affords them
some consolation and confidence. To the former of these rea-
sons we shall advert hereafter ; let us now briefly examine
the consistency of the latter with what we have before asserted,
that in the sight of Go(J we ought to place no reliance on the
merit of works, nor glory on account of them. The con-
sistency appears in this — that for the foundation and accom-
plishment of their salvation, the saints look to the Divine good-
ness alone, without any regard to works. And they not only
apply themselves to it above all things, as the commencement
of their happiness, but likewise depend upon it as the con-
summation of their felicity. A conscience thus founded, built
up, and established, is also confirmed by the consideration of
works ; that is, as far as they are evidences of God dwelling
and reigning in us. Now, this confidence of works being found
in none but those who have previously cast all the confidence
of their souls on the mercy of God, it ought not to be thought
contrary to that upon which it depends. Wherefore, when we
exclude the confidence of works, we only mean that the mind
of a Christian should not be directed to any merit of works as a
mean of salvation ; but should altogether rely on the gratuitous
pronnse of righteousness. We do not forbid him to support
and confirm this faith by marks of the Divine benevolence to
Inru. For if, when we call to remembrance the various gifts
which (iod has conferred on us, they are all as so many rays
horn thf Divine countenance, by which we are illuminated to
contemplate the full blaze of supreme goodness, — much more
the grace of good works, whieh demonstrates that we have
received the Spirit of adoption.
XIX. When the saints, therefore, confirm their faith, or
CHAP. XIV,] CHRISTIAN RELIGION. 19
derive matter of rejoicing from the integrity of their con-
sciences, they only concUide, from the fruits of vocation, that
they have been adopted by the Lord as his children. The de-
claration of Solomon, that " In the fear of the Lord is strong
confidence ; " (h) and the protestation sometimes used by the
saints to obtain a favourable audience from the Lord, that
"they have walked before " him "in truth and with a perfect
heart ; " («) these things have no concern in laying the foun-
dation for establishing the conscience ; nor are they of any
value, except as they are consequences of the Divine vocation.
For there nowhere exists that fear of God which can establish
a full assurance, and the saints are conscious that their integrity
is yet accompanied with many relics of corruption. Bat as
the fruits of regeneration evince that the Holy Spirit dwells in
them, this affords them ample encouragement to expect the as-
sistance of God in all their necessities, because they experience
him to be their Father in an affair of such vast importance.
And even this they cannot attain, unless they have first appre-
hended the Divine goodness, confirmed by no other assurance
but that of the promise. For if they begin to estimate it by
their good works, nothing will be weaker or more uncertain ;
for, if their works be estimated in themselves, their imperfection
will menace them with the wrath of God, as much as their
purity, however incomplete, testifies his benevolence. In a
word, they declare the benefits of God, but in such a way as
not to turn away from his gratuitous favour, in which Paul as-
sures us there is " length, and breadth, and depth, and height ; "
as though he had said, Which way soever the pious turn their
views, how high soever they ascend, how widely soever they
expatiate, yet they ought not to go beyond the love of Christ,
but employ themselves wholly in meditating on it, because it
comprehends in itself all dimensions. Therefore he says that it
" passeth knowledge," and that when we know how much
Christ has loved us, we are "filled with all the fulness of
God." (k) So also in another place, when he glories that
believers are victorious in every conflict, he immediately adds,
as the reason of it, " through him that loved us." (l)
XX. We see now, that the confidence which the saints
have in their works is not such as either ascribes any thing to
the merit of them, (since they view them only as the gifts of
God, in which they acknowledge his goodness, and as marks
of their calling, whence they infer their election,) or derogates
the least from the gratuitous righteousness which we obtain in
Christ ; since it depends upon it, and cannot subsist without it.
(h) Prov. xiv. 26. (k) Ephes. iii. 18, 19.
(i) 2 Kings XX. 3. (0 Rom. viii. 37.
20 INSTITUTES OF THE [bOOK HI.
This is concisely and beautifully represented by Augustine,
when he says, " I do not say to the Lord, Despise not the
works of my hands. I have sought the Lord with my hands,
and I have not been deceived. But I commend not the works
of my hands ; for I fear that when thou hast examined them,
thou wilt find more sin than merit. This only I say, this I
ask, this I desire ; Despise not the works of thy hands. Be-
hold in me thy work, not mine. For if thou beholdest mine,
thou condemnest me ; if thou beholdest thine own, thou
crownest me. Because whatever good works I have, they are
from thee." He assigns two reasons why he ventured not to
boast of his works to God ; first, that if he has any good ones,
he sees nothing of his own in them ; secondly, that even these
are buried under a multitude of sins. Hence the conscience
experiences more fear and consternation than security. There-
fore he desires God to behold his best performances, only that
he may recognize in them the grace of his own calling, and
perfect the work which he has begun.
XXI. The remaining objection is, that the Scripture repre-
sents the good works of believers as the causes for which
the Lord blesses them. But this must be understood so as not
to affect what we have, before proved, that the efficient cause
of our salvation is the love of God the Father ; the material
cause, the obedience of the Son ; the instrumental cause, the
illumination of the Spirit, that is, faith ; and the final cause,
the glory of the infinite goodness of God. No obstacle arises
from these things to prevent good works being considered by
the Lord as inferior causes. But how does this happen ? Be-
cause those whom his mercy has destined to the inheritance of
eternal life, he, in his ordinary dispensations, introduces to the
possession of it by good works. That which, in the order of his
dispensations, precedes, he denominates the cause of that which
follows. For this reason he sometimes deduces eternal life
from \vorks ; not that the acceptance of it is to be referred to
them ; but because he justifies the objects of his election, that
he may finally glorify them ; he makes the former favour,
which is a step to the succeeding one, in some sense the cause
of it. But whenever the true cause is to be assigned, he does
not direct us to take refuge in works, but confines our thoughts
entirely to liis mercy. For what does he teach us by the
apostle ? " The wages of sin is death ; but the gift of God is
eternal life through Jesus Christ our Lord." Why does he not
oppose righteousness to sin, as well as life to death ? Why
does he not make righteousness the cause of life, as well as sin
the cause of death ? For then the antithesis would have been
complete, whereas by this variation it is partly destroyed. But
the apostle intended by tliis comparison to express a certain
CHAP. XV.] CHRISTIAN RELIGION. 21
truth — that death is due to the demerits of men, and that life
proceeds solely from the mercy of God. Lastly, these phrases
denote rather the order of the Divine gifts, than the cause of
them. In the accumulation of graces upon graces, God derives
from the former a reason for adding the next, that he may not
omit any thing necessary to the enrichment of his servants.
And while he thus pursues his liberality, he would have us
always to remember his gratuitous election, which is the
source and original of all. For although he loves the gifts
which he daily confers, as emanations from that fountain, yet
it is our duty to adhere to that gratuitous acceptance, which
alone can support our souls, and to connect the gifts of his
Spirit, which he afterwards bestows on us, with the first cause,
in such a manner as M'ill not be derogatory to it.
CHAPTER XV.
BOASTING OF THE MERIT OF WORKS, EQUALLY SUBVERSIVE OF
god's glory IN THE GIFT OF RIGHTEOUSNESS, AND OF THE
CERTAINTY OF SALVATION.
We have now discussed the principal branch of this subject ;
that because righteousness, if dependent on works, must inevi-
tably be confounded in the sight of God, therefore it is con-
tained exclusively in the mercy of God and the participation
of Christ, and consequently in faith alone. Now, it must be
carefully remarked that this is the principal hinge on which the
argument turns, that we may not be implicated in the common
delusion, which equally affects the learned and the vulgar.
For as soon as justification by faith or works becomes the sub-
ject of inquiry, they have immediate recourse to those passages
which seem to attribute to works some degree of merit in the
sight of God ; as though justification by works would be fully
evinced, if they could be proved to be of any value before
God. We have already clearly demonstrated that the right-
eousness of works consists only in a perfect and complete ob-
servance of the law. Whence it follows, that no man is justified
by works, but he who, being elevated to the summit of perfec-
tion, cannot be convicted even of the least transgression. This,
therefore, is a different and separate question, whether, although
works be utterly insufiicient for the justification of men, they
do not, nevertheless, merit the grace of God.
22 INSTITUTES OF THE [bOOK III.
II. In the first place, with respect to the term merit, it is
necessary for me to premise, that whoever first applied it to
human works, as compared with the Divine judgment, showed
very little concern for the purity of the faith. I gladly abstain
from all controversies about mere words ; but I could wish that
this sobriety had always been observed by Christian writers,
that they had avoided the unnecessary adoption of terms not
used in the Scriptures, and calculated to produce great offence,
but very little advantage. For what necessity was there for
the introduction of the word merit, when the value of good
works might be significantly expressed without offence by a
different term ? But the great offence contained in it, appears
in the great injury the world has received from it. The con-
summate haughtiness of its import can only obscure the Divine
grace, and taint the minds of men with presumptuous arro-
gance. I confess, the ancient writers of the Church have
generally used it, and I wish that their misuse of one word had
not been the occasion of error to posterity. Yet they also de-
clare in some places that they did not intend any thing preju-
dicial to the truth. For this is the language of Augustine in
one passage : "Let human merit, which was lost by Adam,
here be silent, and let the grace of God reign through Jesus
Christ." Again : " The saints ascribe nothing to their own
merits; they will ascribe all, O God, only to thy mercy." In
another place : " And when a man sees that whatever good he
has, he has it not from himself, but from his God, he sees that
all that is commended in him proceeds not from his own merits,
but from the Divine mercy." We see how, by divesting man
of the power of performing good actions, he likewise destroys
the dignity of merit. Chrysostom says, "Our works, if there
be any consequent on God's gratuitous vocation, are a retribu-
tion and a debt ; but the gifts of God are grace, beneficence,
and innnense liberality." Leaving the name, however, let us
rather attend to the thing. I have before cited a passage from
Bernard : " As not to presume on our merits is sufficiently
meritorious, so to be destitute of merits is sufficient for the
judgment." But by the explanation immediately annexed, he
properly softens the harshness of these expressions, when he
says, " Therefore you should be concerned to have merits ; and
if you have them, you should know that they are given to you ;
you should hope for the fruit, the mercy of God ; and you
have escaped all danger of poverty, ingratitude, and presumj)-
tion. Happy the Church which is not destitute, either of
merits without presumption, or of presumption without merits."
And just ])eforc he had fully shown how pious his meaning
was. " For concerning merits," he says, " why should the
Clunch be solicitous, which has a more firm and secure founda-
CHAP. XV.] CHRISTIAN RELIGION. 23
tion for glorying in the purpose of God ? For God cannot
deny himself; he will perform what he has promised. Thus
you have no reason for inquiring, on account of what merits
we may hope for blessings, especially when you read, ' Not for
your sakes, but for my sake ; ' (w) it is sufficiently meritorious
to know that merits are insufficient."
III. The Scripture shows what all our works are capable of
meriting, when it represents them as unable to bear the Divine
scrutiny, because they are full of impurity ; and in the next
place, what would be merited by the perfect observance of the
law, if this could any where be found, when it directs us,
" When ye shall have done all those things which are com-
manded you, say. We are unprofitable servants ; " (n) because
we shall not have conferred any favour on God, but only have
performed the duties incumbent on us, for which no thanks are
due. Nevertheless, the good works which the Lord has con-
ferred on us, he denominates our own, and declares that he
will not only accept, but also reward them. It is our duty to
be animated by so great a promise, and to stir up our minds
that we " be not weary in well doing," (o) and to be truly
grateful for so great an instance of Divine goodness. It is
beyond a doubt, that whatever is laudable in our works pro-
ceeds from the grace of God ; and that we cannot properly
ascribe the least portion of it to ourselves. If we truly and
seriously acknowledge this truth, not only all confidence, but
likewise all idea of merit, immediately vanishes. We, I say,
do not, like the sophists, divide the praise of good works be-
tween God and man, but we preserve it to the Lord complete,
entire, and uncontaminated. All that we attribute to man, is,
that those works which were otherwise good are tainted and
polluted by his impurity. For nothing proceeds from the most
perfect man, which is wholly immaculate. Therefore let the
Lord sit in judgment on the best of human actions, and he
will indeed recognize in them his own righteousness, but man's
disgrace and shame. Good works, therefore, are pleasing to
God, and not unprofitable to the authors of them ; and they
will moreover receive the most ample blessings from God as
their reward ; not because they merit them, but because the
Divine goodness has freely appointed them this reward. But
what wickedness is it, not to be content with that Divine
liberality which remunerates works destitute of merit with
unmerited rewards, but with sacrilegious ambition still to aim
at more, that what entirely originates in the Divine munifi-
cence may appear to be a compensation of the merit of works !
Here I appeal to the common sense of every man. If he who,
(m) Ezek. xxxvi. 32. (w) Luke xvii. 10. (o) Gal. vi. 9. 2 Thess. iii. 13.
24 INSTITCTES OF TH£ [:
BOOK III.
by the liberality of another, enjoys the use and profit of an
estate, usurp to himself also the title of proprietor, does he
not by such ingratitude deserve to lose the possession which he
had? So also if a slave, manumitted by his master, conceal
his mean condition as a freed-man, and boast that he was free
by birth, does he not deserve to be reduced to his former
servitude ? For this is the legitimate way of enjoying a benefit,
if we neither arrogate more than is given us, nor defraud our
benefactor of his due praise ; but, on the contrary, conduct
ourselves in such a manner, that what he has conferred on us
may appear, as it were, to continue with himself. If this
moderation ought to be observed towards men, let every one
examine and consider what is due to God.
IV. I know that the sophists abuse some texts in order to
prove that the term merit is found in the Scriptures with refer-
ence to God. They cite a passage from Ecclesiasticus : " Mercy
shall make place for every man according to the merit of his
works." (p) And from the Epistle to the Hebrews: " To do
good, and to communicate, forget not ; for with such sacrifices
men merit of God."(5') My right to reject the authority of
Ecclesiasticus I at present relinquish ; but I deny that they
faithfully cite the words of the writer of Ecclesiasticus, who-
ever he might be ; for in the Greek copy it is as follows :
narfr) sXerjfAotfuvr) ifoir^dsi ro'fov' kxacfTos yap xa) 2 Tim. ii. 20. Rom. ix. 23.
(?) Luke ix. 23. (r) 2 Cor. iv. 8—10.
CHAP. XVI.] CHRISTIAN RELIGION. 29
we shall also live with him ; if we suffer, we shall also reign
with him." {t) " Being made conformable unto his death; if
by any means I might attain unto the resurrection of the
dead." (m) The Father has predestinated all whom he has
chosen in his Son " to be conformed to his image, that he
might be the first-born among many brethren ; " and therefore
" neither death, nor life, nor things present, nor things to come,
shall separate us from the love of God which is in Christ
Jesus ; " (w) but " all things shall work together for good " {x)
to us, and conduce to our salvation. We do not justify men
by works before God ; but we say, that all who are of God are
regenerated and made new creatures, that they may depart
from the kingdom of sin into the kingdom of righteousness :
and that by this testimony they ascertain their vocation, [y) and,
like trees, are judged by their fruits.
CHAPTER XVI.
A REFUTATION OF THE INJURIOUS CALUMNIES OF THE PAPISTS
AGAINST THIS DOCTRINE.
The observation with which we closed the preceding chap-
ter is, of itself, sufficient to refute the impudence of some
impious persons, who accuse us, in the first place, of destroying
good works, and seducing men from the pursuit of them, when
we say that they are not justified by works, nor saved through
their own merit ; and secondly, of making too easy a road to
righteousness, when we teach that it consists in the gratuitous
remission of sins ; and of enticing men, by this allurement, to
the practice of sin, to which they have naturally too strong a
propensity. These calumnies, I say, are sufficiently refuted by
that one observation ; yet I will briefly reply to them both.
They allege that justification by faith destroys good works. I
forbear any remarks on the characters of these zealots for good
works, who thus calumniate us. Let them rail with impunity
as licentiously as they infest the whole world with the im-
purity of their lives. They affect to lament that while faith is
so magnificently extolled, works are degraded from their proper
rank. What if they be more encouraged and established ?
For we never dream either of a faith destitute of good works,
(0 2 Tim. ii. 11, 12. (m) Phil. iii. 10, 11. {w) Rom. viii. 29, 38, 39.
(z) Rom. yiii. 28. {y) 2 Peter i. 10.
30 INSTITUTES OF THE [bOOK III.
or of a justification unattended by them : this is the sole dif-
ference, that while we acknowledge a necessary connection
between faith and good works, we attribute justification, not
to works, but to faith. Our reason for this we can readily
explain, if we only turn to Christ, towards whom faith is
directed, and from whom it receives all its virtue. Why, then,
are we justified by faith ? Because by faitli we apprehend the
righteousness of Christ, which is the only medium of our re-
conciliation to God. But this you cannot attain, without at the
same time attaining to sanctification ; for he " is made unto us
wisdom and righteousness, and sanctification and redemp-
tion." (z) Christ therefore justifies no one whom he does not
also sanctify. For these benefits are perpetually and indissolu-
bly connected, so that whom he illuminates with his wisdom,
them he redeems ; whom he redeems, he justifies ; whom
he justifies, he sanctifies. But as the present question re-
lates only to righteousness and sanctification, let us in-
sist upon them. We may distinguish between them, but
Christ contains both inseparably in himself. Do you wish,
then, to obtain righteousness in Christ ? You must first pos-
sess Christ ; but you cannot possess him without becoming a
partaker of his sanctification ; for he cannot be divided. Since,
then, the Lord affords us the enjoyment of these blessings only
in the bestowment of himself, he gives them both together,
and never one without the other. Thus we see how true it is
that we are justified, not without works, yet not by works ;
since miion with Christ, by which we are justified, contains
sanctification as well as righteousness,
II. It is also exceedingly false, that the minds of men are
seduced from an inclination to virtue, by our divesting them
of all ideas of merit. Here the reader must just be informed,
that they impertinently argue from reward to merit, as I shall
afterwards more fully explain ; because, in fact, they are igno-
rant of this principle, that God is equally liberal in assigning a
reward to good works, as in imparting an ability to perform
tliem. But this I would rather defer to its proper place. It
will sufiice, at jiresent, to show the weakness of their objection,
which shall bo done two ways. For, first, when they say that
there will be no concern about the pro})cr regulation of our life
without a hope of reward being proposed, they altogether de-
ceive themselves. If they only mean that men serve God in
exj)ectation of a reward, and hire or sell their services to him,
they gain biit little ; for he will be freely worshipped and
freely loved, and he approves of tliat worshijiper who, after
being deprived of all hope of receiving any reward, still ceases
(2) 1 Cor. i. 30.
CHAP. XVI.] CHRISTIAN RELIGION. 31
not to worship him. Besides, if men require to be stimulated,
it is impossible to urge more forcible arguments than those
which arise from the end of our redemption and calling;
such as the word of God adduces, when it inculcates, that it
is the greatest and most impious ingratitude not reciprocally to
"love him who first loved us ; " (a) that "by the blood of
Christ our consciences are purged from dead works, to serve
the living God ; " (6) that it is a horrible sacrilege, after having
been once purged, to defile ourselves with new pollutions, and
to profane that sacred blood; (c) that we have been "delivered
out of the hand of our enemies," that we "might serve him
without fear, in holiness and righteousness before him, all the
days of our life ; " () that we are made "free from sin,"
that with a free spirit we might "become the servants of
righteousness ; " (e) " that our old man is crucified," that " we
should walk in newness of life." (/) Again : " If ye be risen
with Christ," as his members indeed are, " seek those things
which are above," and conduct yourselves as " pilgrims on the
earth ; " that you may aspire towards heaven, where your
treasure is. (g) That " the grace of God hath appeared,
teaching us, that denying ungodliness and worldly lusts, we
should live soberly, righteously, and godly, in this present
world ; looking for that blessed hope, and the glorious appear-
ing of the great God and our Saviour." (h) Wherefore "God
hath not appointed us to wrath, but to obtain salvation by
Christ." (i) That we are the " temples of the Holy Ghost,"
which it is unlawful to profane ; (k) that we are not darkness,
" but light in the Lord," whom it becomes to "walk as chil-
dren of the light ;"(/) that "God hath not called us unto
uncleanness, but unto holiness ; for this is the will of God,
even our sanctification, that we should abstain from fornica-
tion ; " {m) that our calling is a holy one, which should be
followed by a correspondent purity of life ; {n) that we are
"made free from sin," that we might "become servants of
righteousness." (o) Can we be incited to charity by any
stronger argument than that of John, " If God so loved us, we
ought also to love one another? " " in this the children of God
are manifest, and the children of the devil ; " (i?) hereby the
children of light, by their abiding in love, are distinguished from
the children of darkness ; or that of Paul, That if we be united
to Christ, we are members of one body, and ought to afford
each other mutual assistance ? {q) Or can we be more power-
(a) 1 John iv. 10, 19. {g) Col. iii. 1. Heb. xi. 13. (0 Ephes. v. 8.
(h) Heb. ix. 14. 1 Peter ii. 11. (m) 1 Thess. iv. 3, 7.
(c) Heb. X. 29. (h) Titus ii. 11—13. (n) 2 Tim. i. 9. 1 Peter i. 15.
(d) Luke i. 74, 75. {i) 1 Thess. v. 9. (o) Rom. vi. 18.
(e) Rom. vi. 18. (V) 1 Cor. iii. 16, 17; vi. 19. (p) 1 John iv. 11 ; iii. 10.
(/) Rom. vi. 4, 6. Ephes. ii. 21. (?) 1 Cor. xii. 12, &c.
32 INSTITUTES OF THE [bOOK III.
fully excited to holiness, than when we are informed by John,
that "every man that hath this hope in him purifieth him-
self, even as God is pure?" (;•) Or when Paul says, "Hav-
ing therefore these promises, (relative to our adoption,) let
us cleanse ourselves from all filthiness of the flesh and
spirit?^' (s) or than when we hear Christ proposing himself
as our example, that w^e should follow his steps ? (t)
III. These few instances, indeed, I have given as a speci-
men ; for if I were disposed to quote every particular passage,
I should produce a large volume. The apostles are quite full
of admonitions, exhortations, and reproofs, to "furnish the man
of God unto all good works," (u) and that without any men-
tion of merit. But they rather deduce their principal exhorta-
tions from this consideration. That our salvation depends not
on any merit of ours, but merely on the mercy of God. As
Paul, after having very largely shown that we can have no
hope of life, but from the righteousness of Christ, when he
proceeds to exhortations, beseeches us " by the mercies of
God " with which we have been favoured, (v) And indeed
this one reason ought to be enough ; that God may be glori-
fied in us. (w) But if any persons be not so powerfully af-
fected by the glory of God, yet the remembrance of his benefits
should be amply sufficient to incite them to rectitude of con-
duct. But these men, who by the obtrusion of merit extort
some servile and constrained acts of obedience to the law, are
guilty of falsehood when they affirm that we have no argu-
ments to enforce the practice of good works, because we do
not proceed in the same way ; as though, truly, such obedi-
ence were very pleasing to God, who declares that he " loveth
a cheerful giver ; " and forbids any thing to be given " grudg-
ingly, or of necessity." (x) Nor do I say this, because I either
reject or neglect that kind of exhortation, which the Scripture
frequently uses, that no method of animating us to our duty
may be omitted. It mentions the reward which "God will
render to every man according to his works ; " (y) but that
this is the only argument, or the principal one, I deny. In
the next place, I assert that we ought not to begin with it.
Moreover, I contend that it has no tendency to establish the
merit preached by these men, as we shall afterwards see ; and,
lastly, that it is entirely useless, unless preceded by this doc-
trine, That we are justified solely on account of the merit of
Christ, apprehended by faith, and not on account of any merit
in our own works ; because none can be capable of the pursuit
of holiness, but such as have previously imbibed this doctrine.
(r) 1 John iii. 3. («) 2 Tim. iLi. 17. (r) 2 Cor. ii. 7.
W 2 Cor. VII. 1. (r) Rom. xii. 1. (y) Matt. xvi. 27.
(0 Matt. XI. 29. John xiii. 15. (ir) Matt. v. 16. Rom. ii. 6.
CHAP. XVI. CHRISTIAN RELIGION.
33
This sentiment is beautifully suggested by the Psalmist when
he thus addresses the Lord : " There is forgiveness with thee,
that thou may est be feared ; " (2;) for he shows that there is no
worship of God without an acknowledgment of his mercy, on
which alone it is both founded and established. And this well
deserves to be remarked, in order that we may know, not only
that the true worship of God arises from a reliance on his
mercy, but that the fear of God (which the Papists hold to be
meritorious) cannot be dignified with the title of wenY, because
it is founded in the pardon and remission of sins.
IV. But the most futile of all their calumnies is, that men
are encouraged to the practice of sin by our maintaining the
gratuitous remission of sins, in which we make righteousness to
consist. For we say that so great a blessing could never be
compensated by any virtue of ours, and that therefore it could
never be obtained, unless it were gratuitously bestowed ; more-
over, that it is gratuitous to us indeed, but not so to Christ,
whom it cost so much, even his own most sacred blood, beside
which no price sufficiently valuable could be j)aid to Divine
justice. When men are taught in this manner, they are ap-
prized that it is not owing to them that this most sacred blood
is not shed as often as they sin. Besides, we learn that such
is our pollution, that it can never be washed away, except in
the fountain of this immaculate blood. Must not persons who
hear these things conceive a greater horror of sin, than if it
were said to be cleansed by a sprinkling of good works ? And
if they have any fear of God, will they not dread, after being
once purified, to plunge themselves again into the mire, and
thereby to disturb and infect, as far as they can, the purity of
this fountain? ^'I have washed my feet," (says the believing
soul in Solomon,) " how shall I defile them ? " (a) Now, it is
plain which party better deserves the charge of degrading the
value of remission of sins, and prostituting the dignity of
righteousness. They pretend that God is appeased by their
frivolous satisfactions, Avhich are no better than dung ; we
assert, that the guilt of sin is too atrocious to be expiated by
such insignificant trifles ; that the displeasure of God is too
great to be appeased by these worthless satisfactions ; and
therefore that this is the exclusive prerogative of the blood of
Christ. They say, that righteousness, if it ever be defective,
is restored and repaired by works of satisfaction. We think it
so valuable that no compensation of works can be adequate to
it ; and therefore that for its restitution we must have recourse
to the mercy of God alone. The remaining particulars that
pertain to the remission of sins may be found in the next
chapter.
(z) Psalm cxxx. 4. (a) Cant. v. 3.
VOL. II. 5
34 INSTITUTES OF THE [bOOK III.
CHAPTER XVII.
THE HARMONY BETWEEN THE PROMISES OF THE LAW AND
THOSE OF THE GOSPEL.
Let us now pursue the other arguments with which Satan by
his satellites attempts to destroy or to weaken justification by
faith. I think we have already gained this point with these
calumniators — that they can no longer accuse us of being ene-
mies to good works. For we reject the notion of justification
by works, not that no good works may be done, or that those
which are performed may be denied to be good, but that we
may neither confide in them, nor glory in them, nor ascribe
salvation to them. For this is our trust, this is our glory, and
the only anchor of our salvation, That Christ the Son of God is
ours, and that we are likewise, in him, sons of God and heirs
of the celestial kingdom ; being called, not for our worthiness,
but by the Divine goodness, to the hope of eternal felicity.
But since they assail .us besides, as we have observed, with
other weapons, let us also proceed to the repulsion of them.
In the first place, they return to the legal promises which the
Lord gave to the observers of his law, and inquire whether we
suppose them to be entirely vain, or of any validity. As it
would be harsh and ridiculous to say they are vain, they take
it for granted that they have some efficacy. Hence they
argue, that we are not justified by faith alone. For thus saith
the Lord, " Wherefore it shall come to pass, if ye hearken to
these judgments, and keep and do them, that the Lord thy
God shall keep unto thee the covenant and the mercy wliich he
sware unto thy fathers ; and he will love thee, and bless thee,
and multiply thee." (i) Again: "If ye thoroughly amciul
your ways and your doings ; if ye thoroughly execute judg-
ment between a man and his neighbour ; if ye oppress not,
neither walk after other gods ; then will I cause you to dwell
in this place," &c. (c) I am not willing to recite a thousand pas-
sages of the same kind, which, not being different in sense, will
be elucidated by an explanation of these. The sum of all is
declared by Moses, who says that in the law are proposed "a
blessing and a curse, life and death." (d) Now, they argue,
eitlier tliat this blessing becomes inefficacious and nugatory, or
that justification is not by faith alone. We have already
shown, how, if we adhere to the law, being destitute of every
(h) Dout. vii. 12, 13. (r) Jer. vii. 5—7. (d) Deut. xi. 2G ; x.kx. 15.
CHAP. XVII.] CHRISTIAN RELIGION. 35
blessing, we are obnoxious to the curse which is denounced on
all transgressors. For the Lord promises nothing, except to
the perfect observers of his law, of which description not one
can be found. The consequence then is, that all mankind are
proved by the law to be obnoxious to the curse and wrath of
God ; in order to be saved from which, they need deliverance
from the power of the law, and emancipation from its servi-
tude ; not a carnal liberty, which would seduce us from obedi-
ence to the law, invite to all kinds of licentiousness, break
down the barriers of inordinate desire, and give the reins to
every lawless passion ; but a spiritual liberty, which will con-
sole and elevate a distressed and dejected conscience, showing
it to be delivered from the curse and condemnation under
which it was held by the law. This liberation from subjection
to the law, and manumission, (if I may use the term.) we
attain, when we apprehend by faith the mercy of God in
Christ, by which we are assured of the remission of sins, by
the sense of which the law penetrated us with compunction
and remorse.
II. For this reason all the promises of the law would be
ineffectual and vain, unless we were assisted by the goodness
of God in the gospel. For the condition of a perfect obe-
dience to the law, on which they depend, and in consequence
of which alone they are to be fulfilled, will never be performed.
Now, the Lord affords this assistance, not by leaving a part of
righteousness in our works, and supplying part from his mercy,
but by appointing Christ alone for the completion of right-
eousness. For the apostle, having said that he and other Jews,
" knowing that a man is not justified by the works of the law,
believed in Christ," adds as a reason, not that they might be
assisted to obtain a complete righteousness by faith in Christ,
but " that they might be justified by the faith of Christ, and
not by the works of the law." (e) If the faithful pass from the
law to faith, to find righteousness in the latter, which they
perceive to be wanting in the former, they certainly renounce
the righteousness of the law. Therefore let whosoever will
now amplify the rewards which are said to await the observer
of the law ; only let him remark, that our depravity prevents
us from receiving any benefit from them, till we have obtained
by faith another righteousness. Thus David, after having
mentioned the reward which the Lord has prepared for his
servants, immediately proceeds to the acknowledgment of sins,
by which it is annulled. In the nineteenth psalm, likewise, he
magnificently celebrates the benefits of the law ; but imme-
diately exclaims, "Who can understand his errors? cleanse
(e) Gal. ii. 16
36 INSTITUTES OF THE [bOOK III.
thou me from secret faults." (/) This passage perfectly ac-
cords with that before referred to, where, after having said,
"All the paths of the Lord are mercy and truth unto such as
keep his covenant and his testimonies," he adds, "For thy
name's sake, O Lord, pardon mme iniquity ; for it is great." (§•)
So we ought also to acknowledge, that the Divine favour is
offered to us in the law, if we could purchase it by our works ;
but that no merit of ours can ever obtain it.
III. What, then, it will be said, were those promises given, to
vanish away without producing any effect ? I have already
declared that this is not my opinion. I assert, indeed, that
they have no efficacy with respect to us as long as they are
referred to the merit of works ; wherefore, considered in them-
selves, they are in some sense abolished. Thus that grand
promise, " Keep my statutes and judgments ; which if a man
do, he shall live in them ; "(A) the apostle maintains to be of
no value to us, if we rest upon it, and that it will be no more
beneficial to us than if it had never been given ; because it is
inapplicable to the holiest of God's servants, who are all far
from fulfilling the law, and are encompassed with a multitude of
transgressions, (i) But when these are superseded by the evan-
gelical promises, which proclaim the gratuitous remission of
sins, the consequence is, that not only our persons, but also our
works, are accepted by God ; and not accepted only, but fol-
lowed by those blessings, wliich were due by the covenant
to the observance, of the law. I grant, therefore, that the
works of believers are rewarded by those things which the
Lord has promised in his law to the followers of righteousness
and holiness ; but in this retribution it is always necessary to
consider the cause, which conciliates such favour to those
works. Now, this we perceive to be threefold: The first is,
That God, averting his eyes from the actions of his servants,
which are invariably more deserving of censure than of praise,
receives and embraces them in Christ, and by the intervention
of faith alone reconciles them to himself without the assistance
of works. The second is. That in his paternal benignity and
indulgence, he overlooks the intrinsic worth of these works,
and exalts them to such honour, that he esteems them of some
degree of value. The third cause is. That he pardons these
works as he receives them, not imputing the imperfection with
which they are all so defiled, that they might otherwise be
accounted rather sins than virtues. Hence it appears how
great has been the delusion of the sophists, who thought that
they had dexterously avoided all absurdities by saying that
works are sufficient to merit salvation, not on account of their
(/) Psalm xix. V2. (k) Lev. xviii. 5.
(g) Psalm XXV. 10, 11, (A Rom. x. 5, &c.
CHAP. XVII.] CHRISTIAN RELIGION. 37
own intrinsic goodness, but by reason of the covenant, because
the Lord in his mercy has estimated them so highly. Bat at
the same time, they had not observed how far the works,
which they styled meritorious, fell short of the condition of the
promise ; unless they were preceded by justification founded
on faith alone, and by remission of sins, by which even good
works require to be purified from blemishes. Therefore, of the
three causes of the Divine goodness, in consequence of which
the works of believers are accepted, they only noticed one,
and suppressed two others, and those the principal.
IV. They allege the declaration of Peter, which Luke recites
in the Acts : " Of a truth I perceive that God is no respecter of
persons ; but in every nation he that worketh righteousness is
accepted with him." [k) And hence they conclude, what
they think admits of no doubt, that if a man by rectitude of
conduct conciliate to himself the favour of God, the grace of
God is not the sole cause of his salvation ; moreover, that God
of his own mercy assists a sinner in such a manner, as to be
influenced to the exercise of mercy by his works. But we
cannot by any means reconcile the Scriptures with themselves,
unless we observe a twofold acceptance of man with God.
For God finds nothing in man, in his native condition, to
incline him to mercy, but mere misery. If, then, it is evident
that man is entirely destitute of all good, and full of every kind
of evil, when he is first received by God, by what good qualities
shall we pronounce him entitled to the heavenly calling ? Let
us reject, therefore, all vain imagination of merits, where God
so evidently displays his unmerited clemency. The declaration
of the angel to Cornelius in the same passage, " Thy prayers
and thine alms are come up for a memorial before God,"
they most wickedly pervert to prove that the practice of good
works prepares a man to receive the grace of God. For
Cornelius must have been already illuminated with the Spirit
of wisdom, since he was endued with the fear of God, which
is true wisdom ; and he must have been sanctified by the same
Spirit, since he was a follower of righteousness, which the
apostle represents as one of the Spirit's most certain fruits, [l)
It was from the grace of God, then, that he derived all these
things in which he is said to have pleased him ; so far was he
from preparing himself to receive it by the exercise of his own
powers. There cannot indeed be adduced a single syllable of the
Scripture, which is not in harmony with this doctrine ; That there
is no other cause for God's reception of man into his love, than
his knowledge that man, if abandoned by him, would be utterly
lost ; and because it is not his will to abandon him to perdition,
(k) Acts X. 34, 35. (/) Gal. v. 5.
38 INSTITUTES OF THE [bOOK III.
he displays his mercy in liis deliverance. Now, we see that
this acceptance is irrespective of the righteousness of man, but
is an unequivocal proof of the Divine goodness towards mise-
rable sinners, who are infinitely unworthy of so great a favour.
V. After the Lord has recovered a man from the abyss of
perdition, and separated him to himself by the grace of adop-
tion, — because he has regenerated him, and raised him to a ncAV
life, he now receives and embraces him, as a new creature, with
the gifts of his Spirit. This is the acceptance mentioned by
Peter, in which even the works of believers after their voca-
tion are approved by God ; for the Lord cannot but love and
accept those good effects which are produced in them by his
Spirit. But it must always be remembered, that they are
accepted by God in consequence of their works, only because,
for their sakes and the favour which he bears to them, he
deigns to accept whatever goodness he has liberally communi-
cated to their works. For whence proceeds the goodness of
their works, but from the Lord's determination to adorn with
true purity those whom he has chosen as vessels of honour ?
And how is it that they are accounted good, as though they
were free from all imperfection, except from the mercy of their
Father, who pardons the blemishes Avhich adhere to them ? In
a word, Peter intends nothing else in this passage, but that God
accepts and loves his children, in whom he beholds the marks
and lineaments of his own countenance ; for we have elsewhere
shown that regeneration is a reparation of the Divine image in
us. Wherever the Lord contemplates his own likeness, he
iustly both loves and honours it. The life of his children,
therefore, being devoted to holiness and righteousness, is truly
represented as pleasing to him. But as the faithful, while they
are surrounded with mortal flesh, are still sinners, and all their
works arc imperfect, and tainted with the vices of the llesh, he
cannot be propitious either to their persons or to their works,
without regarding them in Christ rather than in themselves.
It is in tiiis sense that those passages must be imdcrstood,
which declare God to be merciful and compassionate to the
followers of righteousness. Moses said to the Israelites, " The
Lord thy God, which keepeth covenant and mercy with them
that love him and keep his commandments, to a thousand
generations " (w) — a sentence which Avas afterwards in frequent
use among that people. Thus Solomon, in his solemn prayer:
" Lord God of Israel, who keepest covenant and mercy with
thy servants that walk before thee Avith all their heart." (?;)
The same language is also repeated by Nehcmiah. (o) For as,
in all the covenants of his mercy, the Lord stipulates with his
(m) Deut. vii. 9. (n) 1 Kings viii. 23. (o) Neh i. 5.
CHAP. XVII.] CHRISTIAN RELIGION. O^
servants for integrity and sanctity in their lives, that his good-
ness may not become an object of contempt, and that no man
infected with a vain confidence in his mercy, (i?) may bless
himself in his mind while walking in the depravity of his
heart, so he designs by these means to confine to their duty
all that are admitted to the participation of his covenant ; yet,
nevertheless, the covenant is originally constituted and perpetu-
ally remains altogether gratuitous. For this reason, David,
thouc^h he declares that he had been rewarded for the purity of
his hands, does not overlook that original source which I have
mentioned : " He delivered me, because he delighted m me ; {qj
where he commends the goodness of his cause, so as not to
derogate from the gratuitous mercy which precedes all the
gifts that originate from it.
VI. And here it will be useful to remark, by the way, what
difference there is between such forms of expression and the
legal promises. By legal promises I intend, not all those which
are contained in the books of Moses, — since in those books there
likewise occur manv evangelical ones, — but such as properly
pertain to the ministry of the law. Such promises, by what-
ever appellation they may be distinguished, proclaim that a
reward is ready to be bestowed, on condition that we perform
what is commanded. But when it is said that " the Loixl
keepeth covenant and mercy with them that love him," this
rather designates the characters of his servants, who have laith-
fully received his covenant, than expresses the causes ot his
beneficence to them. Now, this is the way to prove it : As the
Lord favours us with the hope of eternal life, in order that he
may be loved, reverenced, and worshipped by us, therefore all
the promises of mercy contained in the Scriptures are justly
directed to this end, that we may revere and worship the
Author of our blessings. Whenever, therefore, we hear of his
beneficence to them who observe his laws, let us remember that
the children of God are designated by the duty m which they
ought always to be found ; and that Ave are adopted as his chil-
dren, in order that we may venerate him as our Father. There-
fore that we may not renounce the privilege of our adoption,
we ought to aim at that which is the design of our vocation.
On the other hand, however, we may be assured, that the
accomplishment of God^s mercy is independent of the works
of believers ; but that he fulfils the promise of salvation to
them whose vocation is followed by a correspondent rectitude
of life, because in them who are directed by his Spirit to good
works, he recognizes the genuine characters of his children.
To this must be referred what is said of the citizens of the
(p) Deut. xxix. 19, 20. () 2 Sam. xxii. 20, 21.
40 INSTITUTES OF THE [bOOK III.
Church : " Lord, who shall abide in thy tabernacle ? who shall
dwell in thy holy hill? He that walketh uprightly, and
worketh righteousness, " &c. (r) And in Isaiah : " Who shall
dwell with the devouring fire ? He that walketh righteously,
and speaketh uprightly," &c. (s) For these passages describe,
not the foundation which supports the faithful before God, but
the manner in which their most merciful Father introduces
them into communion with him, and preserves and confirms
them in it. For as he detests sin, and loves righteousness,
those whom he unites to him he purifies by his Spirit, in order
to conform them to himself and his kingdom. Therefore, if it
be inquired what is the first cause which gives the saints an
entrance into the kingdom of God, and which makes their
continuance in it permanent, the answer is ready ; Because
the Lord in his mercy has once adopted and perpetually
defends them. But if the question relate to the manner in
which he does this, it will then be necessary to advert to
regeneration and its fruits, which are enumerated in the psalm
that we have just quoted.
VH. But there appears to be much greater difficulty in those
places which dignify good works with the title of righteous-
ness, and assert that a man is justified by them. Of the former
kind there are many, where the observance of the commands
is denoimna.ted justification or rigJiteousness. An example of
the other kind we find in Moses : " And it shall be our right-
eousness, if we observe to do all these commandments." {t) If
it be objected that this is a legal promise, which, having an
impossible condition annexed to it, proves nothing, — there are
other passages which will not admit of a similar reply ; such
as, "In case thou shalt deliver him the pledge, &c., it shall be
righteousness unto thee before the Lord." {u) Similar to this
is what the Psalmist says, that the zeal of Phinehas in aveng-
ing the disgrace of Israel, " was counted unto him for right-
eousness." (i^) Therefore the Pharisees of our day suppose
tbat these passages afl"ord ample ground for their clamour
against us. For when we say, that if the righteousness of
faith be established, there is an endof justification by works, —
they argue, in the same manner, that if righteousness be by
works, then it is not true that we are justified by faith alone.
Though I grant that the precepts of the law are termed right-
eousness, there is nothing surprising in this ; for they are so in
reality. The reader, however, ought to be apprized that the
Hebrew word C3'pn [roniniatuhnents) is not well translated by
the Greek word (5ixaiw,aaTa, [righteousness.) But I readily relin-
(r) Psalm xv. 1 , i». (.•:) Isaiah xxxiii. 14, !.">. {t) Deut. vi. 25.
(u) Deul. xxiv. 13. (ir) Psalm cvi. 30, 31.
CHAP. XVII.] CHRISTIAN REI,IGIOxV. 41
quish all controversy respecting the word. Nor do we deny
that the Divine law contains perfect righteousness. For al-
though, being under an obligation to fulfil all its precepts, we
should, even after a perfect obedience to it, only be unprofitable
servants, — yet, since the Lord has honoured the observance of
it with the title of righteousness^ we would not detract from
what he has given. We freely acknowledge, therefore, that
the perfect obedience of the law is righteousness, and that the
observance of every particular command is a part of righteous-
ness ; since complete righteousness consists of all the parts.
But we deny that such a kind of righteousness any where ex-
ists. And therefore we reject the righteousness of the law :
not that it is of itself defective and mutilated, but because, on
account of the debility of our flesh, {x) it is no where to be
found. It may be said, that the Scripture not only calls the
Divine precepts righteousnesses, but gives this appellation also to
the works of the saints. As where it relates of Zacharias and
his wife, that " they were both righteous before God, walking in
all his commandments : " [y) certainly, when it speaks thus, it
estimates their works rather according to the nature of the law,
than according to the actual condition of the persons. Here it is
necessary to repeat the observation which I have just made,
that no rule is to be drawn from the incautiousness of the
Greek translator. But as Luke has not thought proper to alter
the common version, neither will I contend for it. Those
things which are commanded in the law, God has enjoined
upon man as necessary to righteousness ; but that righteousness
we do not fulfil without observing the whole law, which is
broken by every act of transgression. Since the law, there-
fore, only prescribes a righteousness, if we contemplate the
law itself, all its distinct commands are parts of righteousness ;
if we consider men, by whom they are performed, they cannot
obtain the praise of righteousness from one act, while they are
transgressors in many, and while that same act is partly vicious
by reason of its imperfection.
VIII. But I proceed to the second class of texts, in which
the principal difficulty lies. Paul urges nothing more forcible
in proof of justification by faith, than what is stated respecting
Abraham — that he "believed God, audit was counted unto
him for righteousness." {z) Since the action of Phinehas,
therefore, is said to have been " counted unto him for right-
eousness," {a) we may also use the same argument concerning
works, which Paul insists on respecting faith. Therefore our
adversaries, as though they had established the point, determine
(z) Rom. viii. 3. (2) Rom. iv. 3. Gal. iii. 6.
{y) Luke i. 6. (a) Psalm cvi. 31.
VOL. II. 6
42 INSTITUTES OF THE [bOOK III.
that we are justified neither without faith, nor by faith alone ;
and that our righteousness is completed by works. Therefore
I conjure believer.s, if they know that the true rule of righteous-
ness is to be sought in the Scripture alone, to accompany me
in a serious and solemn examination how the Scripture may be
properly reconciled with itself without any sophistry. Paul,
knowing the righteousness of faith to be the refuge of tliose
who are destitute of any righteousness of their own, boldly
infers that all who are justified by faith, are excluded from
the righteousness of works. It being likewise evident, on the
other hand, that this is common to all believers, he with
equal confidence concludes that no man is justified by works,
but rather, on the contrary, that we are justified independently
of all works. But it is one thing to dispute concerning the
intrinsic value of works, and another, to argue respecting the
place they ought to hold after the establishment of the right-
eousness of faith. If we are to determine the value of works
by their own worthiness, we say that they are unworthy to
appear in the sight of God ; that there is nothing in our works
of which we can glory before God ; and consequently, that
being divested of all assistance from works, we are justified by
faith alone. Now, wejdescribe this righteousness in the follow-
ing manner : That a sinner, being admitted to communion
with Christ, is by his grace reconciled to God ; while, being
purified by his blood, he obtains remission of sins, and being
clothed with his righteousness, as if it were his own, he stands
secure before the heavenly tribunal. Where remission of sins
has been previously received, the good works which succeed
are estimated far beyond their intrinsic merit ; for all their
imperfections are covered by the perfection of Christ, and all
their blemishes are removed by his purity, that they may not
be scrutinized by the Divine judgment. The guilt, therefore,
of all transgressions, by which men are prevented from oliering
any thing acceptable to God being obliterated, and the imperfec-
tion, which universally deforms even the good works of believers,
being buried in oblivion, their works are accounted righteous,
or, which is the same thing, are imputed for righteousness.
IX. Now, if any one urge this to me as an objection, to
oppose the righteousness of faith, I will first ask him. Whether
a man is reputed righteous on account of one or two holy
works, who is in the other actions of his life a transgressor of
the law. This would be too absurd to be pretended. I shall
next inquire, If he is reputed righteous on account of many
good works, while he is found guilty of any instance of trans-
gression. Tliis, likewise, my adversary will not presume to
maintain, in opposition to the sanction of the law, which de-
noimces a curse on all those who do not fulfil every one of its
CHAP. XVII. CHRISTIAN RELIGION.
43
precepts, (b) I will further inquire, If there is any work
which does not deserve the charge of impurity or imperfec-
tion, (c) But how could this be possible before those eyes, in
Avhich the stars are not sufficiently pure, nor the angels suffi-
ciently righteous ? Thus he will be compelled to concede, that
there is not a good work to be found, which is not too much
polluted, both by its own imperfection and by the transgressions
with which it is attended, to have any claim to the honourable
appellation of righteousness. Now, if it be evidently in con-
sequence of justification by faith, that works, otherwise impure
and imperfect, unworthy of the sight of God, and much more of
his approbation, are imputed for righteousness, — why do they
attempt, by boasting of the righteousness of works, to destroy the
righteousness of faith, from which all righteousness of works pro-
ceeds? But do they wish to produce a viperous offspring lo de-
stroy the parent ? For such is the true tendency of this impious
doctrine. They cannot deny that justification by faith is the be-
ginning, foundation, cause, motive, and substance of the right-
eousness of works ; yet they conclude, that a man is not justified
by faith because good works also are imputed for righteousness.
Let us therefore leave these impertinences, and acknowledge
the real state of the case ; if all the righteousness which can be
attributed to works depends on justification by faith, the latter is
not only not diminished, but, on the contrary, is confirmed by it ;
since its influence appears the more extensive. But let us not
suppose that works, subsequent to gratuitous justification, are
so highly esteemed, that they succeed to the office of justifying
men, or divide that office with faith. For unless justification
by faith remain always unimpaired, the impurity of their works
will be detected. Nor is there any absurdity in saying, that a
man is so justified by faith, that he is not only righteous him-
self, but that even his works are accounted righteous beyond
what they deserve.
X. In this way we will admit, not only a partial righteous-
ness of works, which our opponents maintain, but such as is
approved by God, as though it were perfect and complete. A
remembrance of the foundation on which it stands will solve
every difficulty. For no work is ever acceptable, till it be
received with pardon. Now, whence proceeds pardon, but from
God's beholding us and all our actions in Christ ? When we
are ingrafted into Christ, therefore, as our persons appear right-
eous before God, because our iniquities are covered by his
righteousness, so our works are accounted righteous, because
the sinfulness otherwise belonging to them is not imputed, be-
ing all buried in the purity of Christ. So we may justly
(6) Deut. xxvii. 26. (c) Job iv. 18; xv. 15; xxv. 5.
44 INSTITUTES OF THE [bOOK III.
assert, that not only our persons, but even our works, are justi-
fied by faith alone. Now, if this righteousness of works,
whatever be its nature, is consequent and dependent on faith
and gratuitous justification, it ought to be included under it,
and subordinated to it, as an effect to its cause ; so far is it
from deserving to be exalted, either to destroy or to obscure
the righteousness of faith. Thus Paul, to evince that oui
blessedness depends on the mercy of God, and not on oui
works, chiefly urges this declaration of David : " Blessed are
they whose iniquities are forgiven, and whose sins are covered.
Blessed is the man to whom the Lord will not impute sin." (d)
If, in opposition to this, the numerous passages be adduced
where blessedness seems to be attributed to works ; such as,
'•' Blessed is the man that feareth the Lord ; (e) that hath mercy
on the poor ;(/) that walketh not in the counsel of the un-
godly ; (§•) that endureth temptation ; " (h) " Blessed are they
that keep judgment ; (i) the undefiled, (k) the poor in spirit,
the meek, the merciful," «Stc. ; (I) they will not at all weaken
the truth of what is advanced by Paul. For since no man
ever attains all these characters, so as thereby to gain the Divine
approbation, it appears that men are always miserable till they
are delivered from misery by the pardon of their sms. Since all
the beatitudes celebrated in the Scriptures are of no avail, and
no man can derive any benefit from them, till he has obtained
blessedness by the remission of his sins, which then makes
room for the other beatitudes, it follows that -this is not
merely the noblest and principal, but the only blessedness ;
unless, indeed, we suppose it to be diminished by those which
are dependent on it. Now, we have much less reason to be
disturbed by the appellation of righteous, which is generally
given to believers. I acknowledge that they are denomi-
nated riglitcous from the sanctity of their lives ; but as they
rather devote themselves to the pursuit of righteousness than
actually attain to righteousness itself, it is proper that this
righteousness, such as it is, should be subordinate to justifica-
tion by faith, from which it derives its origin.
XI. But our adversaries say that we have yet more difficulty
with James, since he contradicts us in express terms. For he
teaches, that " Abraham was justified by works," and that we
are all "justified by works, and not by faith only." (m) What
then? Will they draw Paul into a controversy with James ?
If they consider James as a minister of Christ, his declarations
must be understood in some sense not at variance with Christ
(rf) Rom. iv. 7, 8. Psalm xxxii. 1, 2. ( «■) Psalm i. 1. (A) Psalm cxix. 1.
(e) Psalm cxii. I. (A) James i. 12. (/) Matt. v. 3, 5, 7.
) Prov. xiv. 21. (i) Psalm cvi. 3. (w) James ii. 21, 24.
i?:
CHAP. XVII.] CHRISTIAN RELIGION. 45
when speaking by the mouth of Paul. The Spirit asserts, by
the mouth of Paul, that Abraham obtained righteousness by
faith, not by works ; we likewise teach, that we are all justified
by faith without the works of the law. The same Spirit
affirms by James, that both Abraham's righteousness and ours
consists in works, and not in faith only. That the Spirit is not
inconsistent with himself is a certain truth. But what harmony
can there be between these two apparently opposite assertions ?
Our adversaries would be satisfied, if they could totally subvert
the righteousness of faith, which we wish to be firmly es-
tablished ; but to aff'ord tranquillity to the disturbed conscience,
they feel very little concern. Hence we perceive, that they
oppose the doctrine of justification by faith, but at the same
time fix no certain rule of righteousness, by which the con-
science may be satisfied. Let them triumph then as they please,
if they can boast no other victory but that of having removed
all certainty of righteousness. And this miserable victory,
indeed, they will obtain, where, after having extinguished the
light of truth, they are permitted by the Lord to spread the
shades of error. But, wherever the truth of God remains, they
will not prevail. I deny, therefore, that the assertion of James,
which they hold up against us as an impenetrable shield, affords
them the least support. To evince this, we shall first examine
the scope of the apostle, and then remark wherein they are de-
ceived. Because there were many persons at that time, and the
Church is perpetually infested with similar characters, who, by
neglecting and omitting the proper duties of believers, manifest-
ly betrayed their real infidelity, while they continued to glory in
the false pretence of faith, James here exposes the foolish con-
fidence of such persons. It is not his design, then, to diminish,
in any respect, the virtue of true faith, but to show the folly of
these triflers, who were content with arrogating to themselves
the vain image of it, and securely abandoned themselves to
every vice. This statement being premised, it will be easy
to discover where lies the error of our adversaries. For they
fall into two fallacies ; one respecting the word " faith," the
other respecting the word "justification." When the apostle
gives the appellation oi faith to a vain notion, widely different
from true faith, it is a concession which derogates nothing from
the argument ; this he shows from the beginning in these words :
"What doth it profit, my brethren, though a man say he hath
faith, and have not works ? " {n) He does not say. If any one
have faith without works ; but. If any one boast of having it.
He speaks still more plainly just after, where he ridicules it by
representing it as worse than the knowledge of devils; and lastly,
(7j) James ii. 14.
46 INSTITUTES OF THE [bOOK III
when he calls it dead. But his meaning may be siiflicientlv
miderstood from the definition he gives : " Thou believest,"
says he, " that there is one God." Indeed, if nothing be con-
tained in this creed but a belief of the Divine existence, it is
not at all surprising that it is inadequate to justification. And
we must not suppose this denial to be derogatory to Christian
faith, the nature of which is widely different. For how does
true faith justify, but by uniting us to Christ, that, being made
one with him, we may participate his righteousness ? It does
not, therefore, justify us, by attaining a knowledge of God's
existence, but by a reliance on the certainty of his mercy.
XII. But we shall not have ascertained the whole scope of
the apostle, till we have exposed the other fallacy ; for he at-
tributes justification partly to works. If we wish to make
James consistent with the rest of the Scriptures, and even with
himself, we must understand the word "justify" in a different
signification from that in which it is used by Paul. For we are
said by Paul to be justified, when the memory of our unright-
eousness is obliterated, and we are accounted righteous. If
James had alluded to this, it would have been preposterous for
him to make that quotation from Moses : " Abraham believed
God," &c. (o) For he introduces it in the following manner :
Abraham obtained righteousness by works, because he hesitated
not to sacrifice his son at the command of God. And thus was
the Scripture fulfilled, which saith, Abraham believed God, and
it was imputed unto him for righteousness. If an effect ante-
cedent to its cause be an absurdity, either Moses falsely asserts
in that place, that Abraham's faith was imputed to him for
righteousness, or Abraham did not obtain righteousness by his
obedience, displayed in the oblation of his son. Abraham was
justified by faith, while Ishmael, who arrived at adolescence
before the birth of Isaac, was not yet conceived. How, then,
can we ascribe his justification to an act of obedience performed
so long after ? Wherefore, either James improperly inverted
the order of events, (which it is unlawful to imagine,) or, by
saying that Abraham was justified, he did not moan that the
patriarch deserved to be accounted righteous. What, then, was
his meaning ? He evidently appears to speak of a declaration
of righteousness before men, and not of an imputation of it in
the sight of God ; as though he had said, They who are jus-
tified by true faith, prove their justification, not by a barren
and imaginary resemblance of faith, but by obedience and good
works. In a word, he is not disputing concerning the method
of justification, but requiring of believers a righteousness
manifested in good works. And as Paul contends for justi-
(o) James ii. 21—23. Gen. xv. G.
CHAP. XVII.
CHRISTIAN RELIGION. 47
fication independent of works, so James will not allow those to
be accounted righteous, who are destitute of good works. The
consideration of this object will extricate us from every diffi-
culty. For the principal mistake of our adversaries consists in
supposing, that James describes the method of justification,
while he only endeavours to destroy the corrupt security of
those who make vain pretences to faith, in order to excuse their
contempt of good works. Into whatever forms, therefore, they
pervert the words of James, they will extort nothing but these
two truths — that a vain notion of faith cannot justify ; and that
the faithful, not content with such an imagination, manifest
their righteousness by their good works.
XIII. Nor can they derive the least support from a similar
passage which they cite from Paul, that '' Not the hearers of the
law, but the doers of the law, shall be justified." (p) I have no
wish to evade it by the explanation of Ambrose, that this is
spoken, because faith in Christ is the fulfilling of the law. For
this I conceive to be a mere subterfuge, which is totally un-
necessary. The apostle in that place is demolishing the foolish
confidence of the Jews, who boasted of possessing the exclusive
knowledge of the law, whilst at the same time they were the
greatest despisers of it. To prevent such great self-complacence
on account of a mere acquaintance with the law, he admonishes
them, that if righteousness be sought by the law, it is requisite
not only to know but to observe it. We certainly do not
question that the righteousness of the law consists in works,
nor that this righteousness consists in the worthiness and
merit of works. But still it cannot be proved that we are
justified by works, unless some person be produced who has
fulfilled the law. That Paul had no other meaning, is
sufficiently evident from the context. After having con-
demned the Gentiles and Jews indiscriminately for unright-
eousness, he proceeds particularly to inform us, that " as many
as have sinned without law shall also perish without law ; "
which refers to the Gentiles ; and that " as many as have
sinned in the law shall be judged by the law ; " which belongs
to the Jews. Moreover, because they shut their eyes against
their transgressions, and gloried in their mere possession of the
law, he adds, what is exceedingly applicable, that the law was
not given that men might be justified merely by hearing its
voice, but by obeying it ; as though he had said, Do you seek
righteousness by the law ? Plead not your having heard it, which
of itself is a very small advantage, but produce works as an evi-
dence that the law has not been given to you in vain. Since
in this respect they were all deficient, they were consequently
deprived of their glorying in the law. The meaning of Paul,
(j») Rom. ii. 13.
48 INSTITUTES OF THE [uOOK III.
therefore, rather furnishes an opposite argument : Legal right-
eousness consists in perfect works ; no man can boast of having
satisfied the law by his works; therefore there is no right-
eousness by the law.
XIV. Our adversaries proceed to adduce those passages in
which the faithful boldly offer their righteousness to the ex-
amination of Divine justice, and desire to be judged according
to it. Such are the following : " Judge me, O Lord, according
to my righteousness, and according to mine integrity that is in
me." {q) Again : " Hear the right, O Lord. Thou hast proved
mine heart ; thou hast visited me in the night ; thou hast tried
me, and shalt find nothing." (r) Again : " I have kept the ways
of the Lord, and have not wickedly departed from my God. I
was also upright before him, and I kept myself from mine
iniquity. Therefore hath the Lord recompensed me according
to my righteousness, according to the cleanness of my hands." (s)
Again : " Judge me, O liOrd, for I have walked in mine integ-
rity. I have not sat Avith vain persons ; neither will I go in
with dissemblers. Gather not my soul with sinners, nor my
life with bloody men ; in whose hands is mischief, and their
right hand is full of bribes. But as for me, I will walk in mine
integrity." {t) I have^ already spoken of the confidence which
the saints appear to derive from their works. The passages
now adduced will form no objection to our doctrine, when they
are explained according to the occasion of them. Now, this is
twofold. P^'or believers who have expressed themselves in
this manner, have no wish to submit to a general examination,
to be condemned or absolved according to the whole tenor of
their lives, but they bring forward a particular cause to be
judged ; and they attribute righteousness to themselves, not
with reference to the Divine perfection, but in comparison
with men of impious and abandoned characters. In the
first place, in order to a man's being justified, it is requisite
that he should have, not only a good cause in some particular
instance, but a perpetual consistency of righteousness through
life. But the saints, when they implore the judgment of God
in approbation of their innocence, do not present themselves as
free from every charge, and absolutely guiltless ; but having
fixed their dependence on his goodness alone, and confiding
in his readiness to avenge the poor who are unlawfully and
unjustly afilicted, they supplicate his regard to the cause in
which the innocent are oppressed. But when they place them-
selves and their adversaries before the Divine tribunal, they
boast not an innocence, which, on a severe examination, would
(9) Psalm vii. 8. (s) Psalm xviii. 21, 23, 24.
(r) Pealm xvii. 1, 3. (t) Psalm xxvi. 1, 4, 9—11.
CHAP. XVII.] CHRISTIAN RELIGION. 49
be found correspondent to the purity of God; but knowing
that their sincerity, justice, simplicity, and purity, are pleasing
and acceptable to God, in comparison with the malice, wicked-
ness, fraud, and iniquity of their enemies, they are not afraid to
invoke Him to judge between them. Thus, when David said
to Saul, " The Lord render to every man his righteousness and
his faithfulness," [v] he did not mean that the Lord should ex-
amine every individual by himself, and reward him according
to his merits ; but he called the Lord to witness the greatness
of his innocence in comparison with the iniquity of Saul. Nor
did Paul, when he gloried in having "the testimony of" his
" conscience " that he had conducted himself in the Church
" with simplicity and godly sincerity," {lo) intend to rely on this
before God ; but the calumnies of the impious constrained him
to oppose all their slanderous aspersions by asserting his fidelity
and probity, which he knew to be acceptable to the Divine good-
ness. For we know what he says in another place : " I am con-
scious to myself of nothing ; yet am I not hereby justified." (:r)
Because, indeed, he was certain, that the judgment of God far
transcended the narrow comprehension of man. However,
therefore, the pious may vindicate their innocence against the
hypocrisy of the impious, by invoking God to be their witness
and judge, yet in their concerns with God alone, they all with
one voice exclaim, " If thou, Lord, shouldst mark iniquities, O
Lord, who shall stand? " {y) Again: " Enter not into judg-
ment with thy servant, for in thy sight shall no man living be
justified." {z) And, diffident of their own works, they gladly
sing, " Thy loving-kindness is better than life." {a)
XV. There are likewise other passages, similar to the prece-
ding, on which some person may yet insist. Solomon says,
'' The just man walketh in his integrity." {h) Again : " In the
way of righteousness there is life ; and in the pathway thereof
there is no death." (c) Thus also Ezekiel declares, that he who
"doth that which is lawful and right, shall surely live." (rf)
We neither deny nor obscure any of these. But let one of the
sons of Adam produce such an integrity. If no one can, they
must either perish from the presence of God, or flee to the
asylum of mercy. Nor do we deny, that to believers their
integrity, however imperfect, is a step toward immortality.
But what is the cause of this, unless it be that when the Lord
has admitted any persons into the covenant of his grace, he
does not scrutinize their works according to their intrinsic
merit, but embraces them with paternal benignity ? By this
(r) 1 Sam. xxvi. 23. (y) Psalm cxxx. 3. {h) Prov. xx. 7.
(w) 2 Cor. i. 12. (2) Psalm cxliii. 2. (c) Prov. xii. 28.
(z) 1 Cor. iv. 4. (a) Psalm Ixiii. 3. {d) Ez. xxxiii. 14, 15.
VOL. II. 7
50 INSTITUTES OF THE [bOOK III.
we mean, not merely what is taught by the schoolmen, ''that
works receive their value from the grace \vhich accepts them ; "
for they suppose, that works, otherwise inadequate to the at-
tainment of salvation by the legal covenant, are rendered suf-
ficient for this by the Divine acceptance of them. But I assert,
that they are so defiled, both by other transgressions and by
their own blemishes, that they are of no value at all, except as
the Lord pardons both ; and this is no other than bestowing
on a man gratuitous righteousness. It is irrelevant to this
subject, to allege those prayers of the apostle, in which he
desires such perfection for believers, that they may be un-
blamable and irreprovable in the day of Christ, (e) These
passages, indeed, the Celestines formerly perverted, in order to
prove a perfection of righteousness in the present life. We
think it sufficient briefly to reply, with Augustine, " that all
the pious ought, indeed, to aspire to this object, to appear one
day immaculate and guiltless before the presence of God ; but
since the highest excellency in this life is nothing more than
a progress towards perfection, we shall never attain it, till,
being divested at once of mortality and sin, we shall fully
adhere to the Lord." Nevertheless, I shall not pertinaciously
contend with any person who chooses to attribute to the saints
the character of perfection, provided he also defines it in the
words of Augustine himself; who says, "When we denomi-
nate the virtue of the saints perfect, to this perfection itself
belongs the acknowledgment of imperfection, both in truth
and in humility."
CHAPTER XVIIL
JUSTIFICATION BY WORKS NOT TO BE INFERRED FROM THE
PROMISE OF A REWARD.
Let us now proceed to those passages which affirm that
"God will render to every man according to his deeds ; " (/)
that "every one may receive the things done in his body, ac-
cording to that he hath done, whether it be good or bad." (g)
"Tribulation and anguish upon every soul that doeth evil;
but glory, honour, and peace, to every man that worketh
good."(/i) And, "All shall come forth; they that have done
good, unto the resurrection of life ; and they that have done
evil, unto the resurrection of damnation." (i) " Come, ye
(e) 1 Thcss. iii. 13, et alibi. ( f) Rom. ii. 6. Matt. xvi. 27.
(g) 2 Cfor. V. 10. (/i) Rom. ii.i», 10. (/) John v. 29.
CHAP. XVIII.] CHRISTIAN RELIGION. 51
blessed of my Father ; for I was a hungered, and ye gave me
meat: I was thhsty, and ye gave me drink," &c. (A') And
with these let us also connect those which represent eternal
life as the reward of works, such as the following : " The re-
compense of a man's hands shall be rendered unto him." (I)
"He that feareth the commandment shall be rewarded." (7/i)
" Rejoice and be exceeding glad ; for great is your reward in
heaven." (w) "Every one shall receive his own reward, ac-
cording to his own labour." (o) The declaration, that God
will render to every one according to his works, is easily ex-
plained. For that phrase indicates the order of events, rather
than the cause of them. But it is beyond all doubt, that the
Lord proceeds to the consummation of our salvation by these
several gradations of mercy : " Whom he hath predestinated,
them he calls ; whom he hath called, he justifies ; and whom
he hath justified, he finally glorifies." (p) Though he receives
his children into eternal life, therefore, of his mere mercy, yet
since he conducts them to the possession of it through a course
of good works, that he may fulfil his work in them in the order
he has appointed, we need not wonder if they are said to be
rewarded according to their works, by which they are un-
doubtedly prepared to receive the crown of immortality. And
for this reason, they are properly said to "work out their own
salvation," (r/) while, devoting themselves to good works, they
aspire to eternal life ; just as in another place they are com-
manded to "labor for the meat which perisheth not," when
they obtain eternal life by believing in Christ ; and yet it is
immediately added, " which the Son of man shall give unto
you." (r) Whence it appears that the word work is not op-
posed to grace, but refers to human endeavours ; and there-
fore it does not follow, either that believers are the authors of
their own salvation, or that salvation proceeds from their works.
But as soon as they are introduced, by the knowledge of the
gospel and the illumination of the Holy Spirit, into commu-
nion with Christ, eternal life is begun in them. Now, " the
good work which" God "hath begun in" them, "he will per-
form until the day of Jesus Christ." (s) And it is performed,
when they prove themselves to be the genuine children of God
by their resemblance to their heavenly Father in righteousness
and holiness.
H. We have no reason to infer from the term reward^ that
good works are the cause of salvation. First, let this truth be
established in our minds, that the kingdom of heaven is not
(A) Matt. XXV. 34— 36. (n) Matt. v. 12. Luke vi. 23. (y) Phil. ii. 12.
\l) Prov. xii. 14. (o) 1 Cor. iii. 8. (r) John vi. 27.
(m) Prov. xiii. 13. {p) Rom. viii. 30. (s) Phil. i. 6.
52 INSTITUTES OF THE [bOOK III.
the stipend of servants, but the inheritance of children, which
will be enjoyed only by those whom the Lord adopts as his
children, and for no other cause than on account of this adop-
tion. " For the son of the bond-woman shall not be heir with
the son of the free-woman." (t) And, therefore, in the same
passages in which the Holy Spirit promises eternal life as the re-
ward of works, by expressly denominating it " an inheritance,"
he proves it to proceed from another cause. Thus Christ enu-
merates the works which he compensates by the reward of
heaven, when he calls the elect to the possession of it ; but at
the same time adds, that it is to be enjoyed by right of inherit-
ance, (v) So Pavd encourages servants, who faithfully discharge
their duty, to hope for a reward from the Lord ; but at the same
time calls it " the reward of the inheritance." (w) We see how
they, almost in express terms, caution us against attributing
eternal life to works, instead of ascribing it to Divine adoption.
Why, then, it may be asked, do they at the same time make
mention of works ? This question shall be elucidated by one
example from the Scripture. Before the nativity of Isaac,
there had been promised to Abraham a seed in whom all the
nations of the earth were to be blessed, a multiplication of his
posterity, which would.equal the stars of heaven and the sands
of the sea, and other similar blessings, (.r) Many years after,
in consequence of a Divine command, Abraham prepares to
sacrifice his son. After this act of obedience, he receives this
promise : " By myself have I sworn, saith the Lord, for because
thou hast done this thing, and hast not withheld thy son, thine
only son ; that in blessing I will bless thee, and in multiplying
I will multiply thy seed as the stars of the heaven, and as the
sand which is upon the sea-shore ; and thy seed shall possess
the gate of his enemies ; and in thy seed shall all the na-
tions of the earth be blessed ; because thou hast obeyed my
voice." (y) What ? did Abraliam by his obedience merit that
blessing which had been promised him before the command
was delivered ? Here, then, it appears, beyond all doubt, that
the Lord rewards tlic works of believers with those blessings
which he had already given them before their works were
thought of, and while he had no reason for his beneficence,
but his own mercy.
III. Nor does the Lord deceive or trifle with us, when he
says that he will requite works with what he had freely giv-
en previously to the performance of them. For since it is
his pleasure that we be employed in good works, while as-
piring after the manifestation or enjoyment of those things
(t) Gal. iv. 30. (r) Matt. xxv. 34. (w) Col. iii. 24.
(i) Gen. xii. 2, 3 ; xiii. 16 ; xv. 5. (>/) Gen. xxii. 1&— lb.
CHAP. XVIII.] CHRISTIAN RELIGION. 53
which he has promised, and that they constitute the road in
which we should travel to endeavour to attain the blessed hope
proposed to us in heaven, therefore the fruit of the promises, to
the perfection of which fruit those works conduct us, is justly-
assigned to them. The apostle beautifully expressed both those
ideas, when he said that the Colossians applied themselves to
the duties of charity, " for the hope which was laid up for
them in heaven, whereof they heard before in the word, of the
truth of the gospel." (z) For his assertion, that they knew
from the gospel, that there was hope laid up for them in hea-
ven, is equivalent to a declaration that it depended not on any
works, but on Christ alone ; which perfectly accords with the
observation of Peter, that believers " are kept by the power of
God through faith unto salvation, ready to be revealed in the
last time." (a) When it is said that they must labour for it, it
implies, that in order to attain to it, believers have a race to run,
which terminates only with their lives. Bat that we might
not suppose the reward promised us by the Lord to be regula-
ted according to the proportion of merit, he proposes a parable,
in which he has represented himself under the character of a
householder, who employs all the persons he meets in the cul-
tivation of his vineyard ; some he hires at the first hour
of the day, others at the second, others at the third, and some
even at the eleventh hour ; in the evening he pays them all
the same wages. (6) A brief and just explanation of this
parable is given by the ancient writer, whoever he was, of the
treatise " On the Calling of the Gentiles," which bears the
name of Ambrose. I shall adopt his words in preference to
my own. " By the example of this comparison, (says he,) the
Lord has shown a variety of manifold vocation pertaining to
the same grace. They Avho, having been admitted into the
vineyard at the eleventh hour, are placed on an equality with
them who had laboured the whole day, represent the state of
those whom, to magnify the excellence of grace, God, in his
mercy, has rewarded in the decline of the day, and at the con-
clusion of life ; not paying them the wages due to their labour,
but sending down the riches of his goodness, in copious effu-
sions, on them whom he has chosen without works ; that even
they who have laboured the most, and have received no more
than the last, may understand theirs to be a reward of grace,
not of works." Lastly, it is also worthy of being observed,
that in those places where eternal life is called a reward of
works, it is not to be understood simply of that communion
which we have with God, as the prelude to a happy immor-
tality, when he embraces us in Christ with paternal benevo-
(2) Col. i. 4, 5. (a) 1 Peter i. 5. (b) Matt. xx. 1, «fec.
54 INSTITUTES OF THE [bOOK III.
lence ; but of the possession or fruition of ultimate blessedness,
as the very words of Christ import — -'in the world to come,
eternal life." (c) And in another place, " Come, inherit the
kingdom," &.c. (d) For the same reason, Paul applies the
term adoption to the revelation of adoption, which shall be
made in the resurrection ; and afterwards explains it to be
" the redemption of our body." (e) Otherwise, as alienation
from God is eternal death, so when a man is received into the
favour of God so as to enjoy communion with him and become
united to him, he is translated from death to life ; which is
solely the fruit of adoption. And if they insist, with their ac-
customed pertinacity, on the reward of works, we may retort
against them that passage of Peter, where eternal life is called
" the end (or reward) of faith." (/)
IV". Let us not, therefore, imagine, that the Holy Spirit by
these promises commends the worthiness of our works, as
though they merited such a reward. For the Scripture leaves
us nothing that can exalt us in the Divine presence. Its whole
tendency is rather to repress our arrogance, and to inspire us
with humility, dejection, and contrition. But such promises
assist our weakness, which otherwise would immediately slide
and fall, if it did not sustain itself by this expectation, and al-
leviate its sorrows by this consolation. First, let every one re-
flect, how difficult it is for a man to relinquish and renounce,
not only all that belongs to him, but even himself. And yet
this is the first lesson which Christ teaches his disciples, that
is to say, all the pious. Afterwards he gives them such tuition
during the remainder of their lives, under the discipline of the
cross, that their hearts may not fix either their desires or their
dependence on present advantages. In short, he generally ma-
nages them in such a manner, that whithersoever they turn
their views throughout the world, nothing but despair presents
itself to them on every side ; so that Paul says, " If in this life
only we have hope in Christ, we are of all men most mise-
rable." {g) To preserve them from sinking under these afliic-
tions, they have the presence of the Lord, who encourages
them to raise their heads higher, and to extend their views
furtlier, by assurances that they will find in him that blessed-
ness which they cannot see in the world. This blessedness
he calls a reheard, a i^ecompcnsc ; not attributing any merit
to their works, but signifying that it is a compensation for
their oppressions, suflerings, and disgrace. Wherefore there
is no objection against our following the example of the Scrip-
ture in calling eternal life a reward; since in that state the
(c) Mark X. SO. (d) Matt. xxv. 34. (e) Rom. viii. 23.
(/) 1 Peter i. 9. (g) 1 Cor. iv. 19.
CHAP. XVIII.] CHRISTIAN RELIGION. 55
Lord receives his people from labor into rest ; from affliction into
prosperity and happiness ; from sorrow into joy ; from poverty
into affluence ; from ignominy into glory ; and commutes all the
evils which they have endm-ed for blessings of superior magni-
tude. So, likewise, it will occasion no inconvenience, if we con-
sider holiness of life as the way, not which procures our admis-
sion into the glory of the heavenly kingdom, but through which
the elect are conducted by their God to the manifestation of it ;
since it is his good pleasure to glorify them whom he has
sanctified. Only let us not imagine a reciprocal relation of
merit and reward, which is the error into which the sophists
fell, for want of considering the end which we have stated.
But how preposterous is it, when the Lord calls our attention
to one end, for us to direct our views to another ! Nothing is
clearer, than that the promise of a reward to good works is de-
signed to afford some consolation to the weakness of our flesh,
but not to inflate our minds with vain-glory. Whoever, there-
fore, infers from this, that there is any merit in works, or ba-
lances the work against the reward, errs very widely from the
true design of God.
V. Therefore, when the Scripture says, that " the Lord, the
righteous Judge, shall give " to his people " a crown of right-
eousness," (h) I not only reply with Augustine — "To whom
could the righteous Judge have given a crown, if the Father
of mercies had never given grace ? and how would it have
been an act of righteousness, if not preceded by that grace
which justifies the ungodly ? how could these due rewards be
rendered, unless those unmerited blessings were previously
bestowed?" but I further inquire — How could he impute
righteousness to our works, unless his indulgent mercy had
concealed their unrighteousness ? How could he esteem them
worthy of a reward, unless his infinite goodness had abolished
all their demerit of punishment? Augustine is in the habit
of designating eternal life by the word grace, because, when it
is given as the reward of works, it is conferred on the gratui-
tous gifts of God. But the Scripture humbles us more, and at
the same time exalts us. For beside prohibiting us to glory in
works, because they are the gratuitous gifts of God, it likewise
teaches us that they are always defiled by some pollutions ; so
that they cannot satisfy God, if examined according to the rule
of his judgment ; but it is also added, to prevent our despon-
dency, that they please him merely through his mercy. Now,
though Augustine expresses himself somewhat diflferently from
us, yet that there is no real difference of sentiment will appear
from his language to Boniface. After a comparison between
(A) 2 Tim. iv. 8.
56 INSTITUTES OF THE [bOOK III.
two men, the one of a life holy and perfect even to a miracle,
the other a man of probity and integrity, yet not so perfect but
that many defects might be discovered, he at length makes
this inference : " The latter, whose character appears inferior
to the former, on account of the true faith in God by which he
lives, and according to which he accuses himself in all his de-
linquencies, and in all his good works praises God, ascribing
the glory to him, the ignominy to himself, and deriving from
him both the pardon of his sins and the love of virtue ; this
man, I say, when delivered from this life, removes into the
presence of Christ. AVherefore, but on account of faith ? which,
though no man be saved by it without works, (for it is not a
reprobate faith, but such as works by love,) yet produces re-
mission of sins, for the just lives by faith ; (i) but without it,
works apparently good are perverted into sins." Here he
avows, without any obscurity, that for which we so strenuously
contend — that the righteousness of good works depends on
their acceptance by the Divine mercy.
VI. Very similar to the foregoing passages is the import
of the following : " Make to yourselves friends of the mammon
of unrighteousness ; that, when ye fail, they may receive you
into everlasting habitations." (k) " Charge them that are rich
in this world, that they he not high-minded, nor trust in uncer-
tain riches, but in the living God ; that they do good, that
they be rich in good works ; laying up in store for themselves
a good foundation against the time to come, that they may lay
hold on eternal life." (I) Here good works are compared to
riches, which we may enjoy in the happiness of eternal life.
I reply, that we shall never arrive at the true meaning of these
passages, unless we advert to the design of the Spirit in such
language. If Christ's declaration be true, that " where our
treasure is, there will our heart be also," (m) — as the children
of this world are generally intent on the acquisition of those
things which conduce to the comfort of the present life, so it
ought to be the concern of believers, after they have been
tauglit that this life will ere long vanish like a dream, to trans-
mit those things which they really wish to enjoy, to that place
where they shall possess a perfect and permanent life. It
behoves us, therefore, to imitate the conduct of those who
determine to migrate to any new situation, where they have
chosen to reside during the remainder of their lives ; they send
their property before them, without regarding the inconveni-
ence of a temporary absence from it ; esteeming their happiness
the greater in proportion to the wealth which they possess in
the i)lace which they intend for their permanent residence. If
(/) Ileb. X. 38. (k) Luke xvi. 9. (/) 1 Tim. vi. 17—19. (w) Matt. vi. 21,
CHAP. XVIII.] CHRISTIAN REUGION. 57
we believe heaven to be our country, it is better for us to
transmit our wealth thither, than to retain it here, where we
may lose it by a sudden removal. But how shall Ave transmit
it ? Why, if we communicate to the necessities of the poor ;
whatever is bestowed on them, the Lord considers as given to
himself (?^) Whence that celebrated promise, "He that hath
pity upon the poor, lendeth unto the Lord." (o) Again : "He
which soweth bountifully shall reap also bountifully." (jp) For
all things that are bestowed on our brethren in a way of
charity, are so many deposits in the hand of the Lord ; which
he, as a faithful depositary, will one day restore with ample
interest. Are our acts of duty, then, it will be asked, so valu-
able in the sight of God, that they are like riches reserved
in his hand for us ? And who can be afraid to assert this,
when the Scripture so frequently and plainly declares it ? But
if any one, from the mere goodness of God, would infer the
merit of works, these testimonies will afford no countenance to
such an error. For we can infer nothing from them except
the indulgence which God in his mercy is disposed to show
us, since, in order to animate us to rectitude of conduct, though
the duties we perform are unworthy of the least notice from
him, yet he suffers not one of them to go unrewarded.
VH. But they insist more on the words of the apostle, who,
to console the Thessalonians under their tribulations, tells them
that the design of their infliction is, " that they may be count-
ed worthy of the kingdom of God, for which they also suffer.
Seeing," says he, " it is a righteous thing with God to recom-
pense tribulation to them that trouble you ; and to you who are
troubled, rest with us, when the Lord Jesus shall be revealed
from heaven." (q) And the author of the Epistle to the
Hebrews says, " God is not unrighteous to forget your work and
labour of love, which ye have showed toward his name, in that
ye have ministered to the saints." (?•) To the first passage I
reply. That it indicates no worthiness of merit ; but since it
is the will of God the Father, that those whom he has chosen
as his children be conformed to Christ his first begotten Son ; (s)
as it was necessary for him first to suffer and then to enter
into the glory destined for him ; (^) so "we must through
much tribulation enter into the kingdom of God." (u) The
tribulations, therefore, which we suffer for the name of Christ,
are, as it were, certain marks impressed on us by which God
usually distinguishes the sheep of his flock. For this reason,
then, we are accounted worthy of the kingdom of God, because
(n) Matt. XXV. 40. (p) 2 Cor. ix. 6. (r) Heb. vi. 10. (t) Luke xxiv. 26
(o) Prov. xix. 17. (g) 2 Thess. i. 5—7. (s) Rom. viii. 29. (m) Acts xiv. 22.
VOL. II. 8
58 INSTITUTES OF THE [bOOK III.
we bear in our body the mai'ks of our Lord and Master, (w)
which are the badges of the children of God. The same
sentiment is conveyed in the following passages: "Bearing
about in the body the dying of the Lord Jesus, that the life also
of Jesus might be made manifest in our body." (.r) " Being made
conformable unto his death, if by any means I might attain
unto the resurrection of the dead." (y) The reason which the
apostle subjoins tends not to establish any merit, but to confirm
the hope of the kingdom of God ; as though he had said, As it is
consistent with the judgment of God to avenge on your enemies
those vexations with which they have harassed you, so it is
also to grant you respite and repose from those vexations. Of
the other passage, which represents it as becoming the right-
eousness of God not to forget our services, so as almost to im-
ply that he would be unrighteous if he did forget them, the
meaning is, that in order to arouse our indolence, God has as-
sured us that the labour which we undergo for the glory of his
name shall not be in vain. And we should always remember
that this promise, as well as all others, would be fraught with no
benefit to us, unless it were preceded by the gratuitous cove-
nant of mercy, on which the whole certainty of our salvation
must depend. But relying on that covenant, we may securely
confide, that our services, however unworthy, will not go with-
out a reward from the goodness of God, To confirm us in that
expectation, the apostle asserts that God is not unrighteous,
but will perform the promise he has once made. This right-
eousness, therefore, refers rather to the truth of the Divine
promise, than to the equity of rendering to us any thing that is
our due. To this purpose there is a remarkable observation of
Augustine ; and as that holy man has not hesitated frequently
to repeat it as deserving of remembrance, so I deem it not un-
worthy of a constant place in our minds. " The Lord," says
he, " is faithful, who has made himself our debtor, not by
receiving any thing from us, but by promishig all things to us."
Vin. Our Pharisees adduce the following passages of Paul :
" Though I have all faith, so that I could remove mountains,
and have not charity, I am nothing." Again : " Now abideth
faith, hope, charity, these three ; but the greatest of these is
charity." (z) Again : " Above all these things, put on charity,
which is the bond of perfectness." (a) From the first two pas-
sages they contend that we are justified rather by charity than
by faith ; that is, by the superior virtue, as they express it.
But this argimient is easily overturned. For we have already
shown, that what is mentioned in the first passage, has no
(w) Gal. vi. 17. (x) 2 Cor. iv. 10. (y) Phil. iii. 10, 11.
(z) 1 Cor. xiii. 2, 13. (a) Col. iii. 14.
CHAP. XVIII.] CHRISTIAN RELIGION. 59
reference to true faith. The second we explam to signify true
faith, than which he calls charity greater, not as being more
meritorious, but because it is more fruitful, more extensive,
more generally serviceable, and perpetual in its duration ;
whereas the use of faith is only temporary. In respect of ex-
cellence, the preeminence must be given to the love of God,
which is not in this place the subject of Paul's discourse. For
the only point which he urges is, that with reciprocal charity
we mutually edify one another in the Lord. But let us suppose
that charity excels faith in all respects, yet what person pos-
sessed of sound judgment, or even of the common exercise of
reason, would argue from this that it has a greater concern in
justification ? The power of justifying, attached to faith, con-
sists not in the worthiness of the act. Our justification depends
solely on the mercy of God and the merit of Christ, which
when faith apprehends, it is said to justify us. Now, if we ask
our adversaries in what sense they attribute justification to
charity, they will reply, that because it is a duty pleasing to
God, the merit of it, being accepted by the Divine goodness, is
imputed to us for righteousness. Here we see how curiously
their argument proceeds. We assert that faith justifies, not by
procuring us a righteousness through its own merit, but as
the instrument by which we freely obtain the righteousness of
Christ. These men, passing over in silence the mercy of God,
and making no mention of Christ, in whom is the substance of
righteousness, contend that we are justified by the virtue of
charity, because it is more excellent than faith ; just as though
any one should insist that a king, in consequence of his superior
rank, is more expert at making a shoe than a shoemaker. This
one argument affords an ample proof that all the Sorbonic
schools are destitute of the least experience of justification by
faith. But if any wrangler should yet inquire, why we un-
derstand Paul to use the word faith in different acceptations in
the same discourse, I am prepared with a substantial reason for
such an interpretation. For since those gifts which Paul enu-
merates, are in some respect connected with faith and hope,
because they relate to the knowledge of God, he summarily
comprises them all under those two words ; as though he had
said. The end of prophecy, and of tongues, of knowledge, and of
the gift of interpretation, is to conduct us to the knowledge of
God. But we know God in this life only by hope and faith.
Therefore, when I mention faith and hope, I comprehend all
these things under them. " And now abide th faith, hope,
charity, these three ; " that is, all gifts, whatever may be their
variety, are referred to these. " But the greatest of these is
charity." From the third passage they infer, that if "charity
is the bond of perfectness," it is therefore the bond of right-
60 INSTITUTES OF THE [bOOK III.
eousness, which is no other than perfection. Now, to refrain
from observing that what Paul calls pcrfectiicss^ is the mutual
comiection which subsists between the members of a well-con-
stituted church, and to admit that charity constitutes our per-
fection before God ; yet what new advantage will they gain ?
On the contrary, I shall always object, that we never arrive
at that perfection, unless we fulfil all the branches of charity ;
and hence I shall infer, that since all men are at an immense
distance from complete charity, they are destitute of all hope
of perfection.
IX. I have no inclination to notice all the passages of Scrip-
ture, which the folly of the modern Sorbonists seizes as they
occur, and without any reason employs against us. For some
of them are so truly ridiculous, that I could not even mention
them, unless I wished to be accounted a fool. I shall therefore
conclude this subject after having explained a sentence uttered
by Christ, with which they are wonderfully pleased. To a
lawyer, who asked him wiiat was necessary to salvation, he
replied, " If thou wilt enter into life, keep the command-
ments." {h) What can we wish more, say they, when the
Author of grace himself commands to obtain the kingdom of
heaven by an observance of the commandments ? As though
it were not evident, that Christ adapted his replies to those with
whom he conversed. Here a doctor of the law inquires the
method of obtaining happiness, and that not simply, but what
men must do in order to attain it. Both the character of the
speaker and the inquiry itself induced the Lord to make this
reply. The inquirer, persuaded of the righteousness of the law,
possessed a blind confidence in his w^orks. Besides, he only
inquired what were those works of riglitcousness by which sal-
vation might be procured. lie is therefore justly referred to
the law, which contains a perfect mirror of righteousness. We
also explicitly declare, that if life be sought by works, it is indis-
pensably requisite to keep the commandments. And this doctrine
is necessary to be known by Christians ; for how should they
flee for refuge to Christ, if they did not acknowledge themselves
to have fallen from the way of life upon the precipice of death ?
And how could they know how far they have wandered from
the way of life, without a previous knowledge of what that
way of life is ? It is then, therefore, that Christ is presented to
them as the asylum of salvation, when they perceive the vast
difference between their own lives and the Divine righteousness,
which consists in the observance of the law. The sum of the
whole is, that if we seek salvation by works, we must keep the
commandments, by which we are taught perfect righteousness.
{b) Matt. xix. 17.
CHAP. XVIIl.] CHRISTIAN RELIGION. 61
But to stop here, would be failing in the midst of our course ;
for to keep the commandments is a task to which none of us
are equal. Being excluded, then, from the righteousness of the
law, we are under the necessity of resorting to some other refuge,
namely, to faith in Christ. Wherefore, as the Lord, knowing
this doctor of the law to be inflated with a vain confidence in his
works, recalls his attention to the law, that it may teach him
his own character as a sinner, obnoxious to the tremendous
sentence of eternal death, so, in another place, addressing those
who have already been humbled under this knowledge, he
omits all mention of the law, and consoles them with a promise
of grace — "Come unto me, all ye that labour and are heavy
laden, and I will give you rest ; and ye shall find rest unto
your souls." (c)
X. At length, after our adversaries have wearied themselves
with perversions of Scriptm-e, they betake themselves to sub-
tleties and sophisms. They cavil, that faith is in some places
called a work, (d) and hence they infer that we improperly
oppose faith to works. As though faith procured righteousness
for us by its intrinsic merit, as an act of obedience to the Divine
will, and not rather because, by embracing the Divine mercy, it
seals to our hearts the righteousness of Christ, which that mercy
oflfers to us in the preaching of the gospel. The reader will
pardon me for not dwelling on the confutation of such follies ;
for they require nothing to refute them but their own weakness.
But I wish briefly to answer one objection, which has some ap-
pearance of reason, to prevent its being the source of any dif-
ficulty to persons who have had but little experience. Since
common sense dictates that opposites are subject to similar
rules, and as all sins are imputed to us for unrighteousness,
they maintain it to be reasonable, on the other hand, that all
good works should be imputed to us for righteousness. Those
who reply, that the condemnation of men proceeds from un-
belief alone, and not from particular sins, do not satisfy me. I
agree with them, that incredulity is the fountain and root of all
evils. For it is the original defection from God, which is
afterwards followed by particular transgressions of the law.
But as they appear to fix one and the same rule for good
and evil works in forming a judgment of righteousness or un-
righteousness, here I am obliged to dissent from them. For
the righteousness of works is the perfect obedience of the law.
We cannot therefore be righteous by works, unless we follow
this straight line throughout the whole of our lives. The first
deviation from it is a lapse into unrighteousness. Hence it
appears that righteousness arises not from one or a few works,
(c) Matt. xi. 28, 29. (d) John vi. 29.
62 INSTITUTES OF THE [bOOK III.
but from an inflexible and indefatigable observance of the
Divine will. But the rule of judging of unrighteousness is very
different. For he who has committed fornication or theft, is
for one transgression liable to the sentence of death, because he
has offended against the divine Majesty. These disputants of
ours, therefore, fall into an error for want of adverting to the
decision of James, that " whosoever shall keep the whole law,
and yet offend in one point, he is guilty of all." For he that
said, " Do not commit adultery," said also, " Do not kill," &c. (e)
It ought not, therefore, to be deemed absurd, when we say, that
death is the reward justly due to every sin, because they are all
and every one deserving of the indignation and vengeance of God.
But it will be a weak argument to infer, on the contrary, that
one good work will reconcile a man to God, whose wrath he
has incurred by a multitude of sins.
CHAPTER XIX.
ON CHRISTIAN LIBERTY.
We have now to treat of Christian liberty, an explanation of
which ought not to be omitted in a treatise which is designed
to comprehend a compendious summary of evangelical doctrine.
For it is a subject of the first importance, and unless it be Avell
understood, our consciences scarcely venture to undertake any
thing without doubting, experience in many things hesitation
and reluctance, and are always subject to fluctuations and fears.
But especially it is an appendix to justification, and affords no
small assistance towards the knowledge of its influence. Hence
they who sincerely fear God will experience the incomparable
advantage of that doctrine, which impious scoffers pursue with
their railleries ; because in the spiritual intoxication with which
they are seized, they allow themselves the most unbounded
impudence. Wherefore this is the proper time to introduce the
subject ; and though we have slightly touched upon it on some
former occasions, yet it was useful to defer the full discussion
of it to this place ; because, as soon as any mention is made of
Christian liberty, then either inordinate passions rage, or violent
emotions arise, unless timely opposition be made to those
wanton spirits, who most nefai'iously corrupt things which are
otherwise the best. For some, under the pretext of this liberty,
(c) James ii. 10, 11.
CHAP. XIX.] CHRISTIAN RELIGION. 63
cast off all obedience to God, and precipitate themselves into
the most unbridled licentiousness ; and some despise it, sup-
posing it to be subversive of all moderation, order, and moral
distinctions. What can we do in this case, surrounded by such
difficulties ? Shall we entirely discard Christian liberty, and so
preclude the occasion of such dangers? But, as we have ob-
served, unless this be understood, there can be no right know-
ledge of Christ, or of evangelical truth, or of internal peace of
mind. We should rather exert ourselves to prevent the sup-
pression of such a necessary branch of doctrine, and at the
same time to obviate those absurd objections which are fre-
quently deduced from it.
II. Christian liberty, according to my judgment, consist^
of three parts. The first part is, that the consciences of be-
lievers, when seeking an assurance of their justification before
God, should raise themselves above the law, and forget all the
righteousness of the law. Por since the law, as we have else-
where demonstrated, leaves no man righteous, either we must
be excluded from all hope of justification, or it is necessary for
us to be delivered from it, and that so completely as not to have
any dependence on works. For he who imagines, that in order
to obtain righteousness he must produce any works, however
small, can fix no limit or boundary, but renders himself a debtor
to the whole law. Avoiding, therefore, all mention of the law,
and dismissing all thought of our own works, in reference to
justification, we must embrace the Divine mercy alone, and
turning our eyes from ourselves, fix them solely on Christ.
For the question is, not how we can be righteous, but how,
though unrighteous and unworthy, we can be considered as
righteous. And the conscience that desires to attain any cer-
tainty respecting this, must give no admission to the law. Nor
will this authorize any one to conclude, that the law is of
no use to believers, whom it still continues to instruct and
exhort, and stimulate to duty, although it has no place in their
consciences before the tribunal of God. For these two things,
being very difli'erent, require to be properly and carefully dis-
tinguished by us. The whole life of Christians ought to be an
exercise of piety, since they are called to sanctification. (/) It
is the office of the law to remind them of their duty, and there-
by to excite them to the pursuit of holiness and integrity. But
when their consciences are solicitous how God may be propi-
tiated, what answer they shall make, and on what they shall
rest their confidence, if called to his tribunal, there must then
be no consideration of the requisitions of the law, but Christ
alone must be proposed for righteousness, who exceeds all the
perfection of the law.
(/) Ephes. i. 4. 1 Thess. iv. 3, 7.
64 INSTITUTES OF THE [bOOK III.
III. On this point turns almost the whole argument of the
Epistle to the Galatians. For that they are erroneous ex-
positors, who maintain, that Paul there contends only for liberty
from ceremonies, may be proved from the topics of his reasoning.
Such as these : " Christ hath redeemed us from the curse of the
law, being made a curse for us." (g-) Again : '• Stand fast, there-
fore, in the liberty wherewith Christ hath made us free, and be
not entangled again with the yoke of bondage. Behold, I Paul
say unto you, that if ye be circumcised, Christ shall profit you
nothing. Every man that is circumcised is a debtor to do the
whole law. Christ is become of no effect unto you, whosoever
of you are justified by the law ; ye are fallen from grace." (h)
These passages certainly comprehend something more exalted
than a freedom from ceremonies. I confess, indeed, that Paul
is there treating of ceremonies, because he is contending with
the false apostles, w^io attempted to introduce again into the
Christian Church the ancient shadows of the law, which had
been abolished by the advent of Christ. But for the decision
of this question it was necessary to discuss some higher topics, in
which the whole controversy lay. First, because the brightness
of the gospel was obscured by those Jewish shadows, he shows
that in Christ we have a complete exhibition of all those things
which were adumbrated by the ceremonies of Moses. Secondly,
because these impostors instilled into the people the very perni-
cious opinion, that this ceremonial obedience was sufficient to
merit the Divine favour, he principally contends, that be-
lievers ought not to suppose that they can obtain righteousness
before God by any works of the law, much less by those in-
ferior elements. And he at the same time teaches, that from
the condemnation of the law, which otherwise impends over all
men, they are delivered by the cross of Christ, that they may
rely with perfect security on him alone — a topic which properly
belongs to our present subject. Lastly, he asserts the liberty of
the consciences of believers, which ought to be laid under no
obligation in things that are not necessaiy.
IV. The second part of Christian liberty, which is dependent
on the first, is, that their consciences do not observe the law, as
being under any legal obligation; but that, being liberated from
tlTe"yb"kc"~orihe law, they yield a vohmtaiy obedience to the
will of God. For being possessed' with perpetual terrors, as
long as they remain under the dominion of the law, they will
never engage with alacrity and promptitude in the service of
God, unless they have previously received this liberty. We
shall more easily and clearly discover the design of these things
from an example. The precept of the law is, " Thou shalt
(S) Gat. iii. 13. (A) Gal. v. 1—4.
CHAP. XIX.] CHRISTIAN RELIGION. 65
love the Lord thy God with all thine heart, and with all thy
soul, and with all thy might." (^) That this command may be
fulfilled, our soul must be previously divested of every other
perception and thought, our heart must be freed from all desires,
and om* might must be collected and contracted to this one point.
Those who, compared with others, have made a very consi-
derable progress in the way of the Lord, are yet at an immense
distance from this perfection. For though they love God with
their soul, and with sincere affection of heart, yet they have still
much of their heart and soul occupied by carnal desires, which
retard their progress towards God. They do indeed press
forward with strong exertions, but the flesh partly debilitates
their strength, and partly attracts it to itself What can they do
in this case, when they perceive that they are so far from ob-
serving the law ? They wish, they aspire, they endeavour, but
they do nothing with the perfection that is required. If they
advert to the law, they see that every work they attempt or
meditate is accursed. Nor is there the least reason for any
person to deceive himself, by concluding that an action is not
necessarily altogether evil, because it is imperfect, and that
therefore the good part of it is accepted by God. For the law,
requiring perfect love, condemns all imperfection, unless its
rigour be mitigated. Let him consider his work, therefore,
which he wished to be thought partly good, and he will find
that very work to be a transgression of the law, because it is
imperfect.
V. See how all our works, if estimated according to the
rigour of the law, are subject to its curse. How, then, could
unhappy souls apply themselves with alacrity to any work for
which they could expect to receive nothing but a curse ? On
the contrary, if they are liberated from the severe exaction of
the law, or rather from the whole of its rigour, and hear God
calling them with paternal gentleness, then with cheerfulness
and prompt alacrity they will answer to his call and follow his
guidance. In short, they who are bound by the yoke of the
law, are like slaves who have certain daily tasks appointed by
their masters. They think they have done nothing, and pre-
sume not to enter into the presence of their masters without
having finished the work prescribed to them. But children,
who are treated by their parents in a more liberal manner,
hesitate not to jDresent to them their imperfect, and in some
respects faulty works, in confidence that their obedience and
promptitude of mind will be accepted by them, though they
have not performed all that they wished. Such children ought
we to be, feeling a certain confidence that our services, however
(i) Deut. vi. 5.
66 INSTITUTES OF THE [bOOK III.
small, rude, and imperfect, will be approved by onr most indul-
gent Father. This he also confirms to us by the prophet : " 1
will spare them," saith he, "as a man spareth his own son that
serveth him ; " (k) where it is evident, from the mention of
service, that the word spare is used to denote indulgence, or an
overlooking of faults. And we have great need of this confi-
dence, without which all our endeavours will be vain ; for
God considers us as serving him in none of our works, but
such as are truly done by us to his honour. But how can
this be done amidst those terrors, where it is a matter of doubt
whether our works offend God or honour him ?
VI. This is the reason why the author of the Epistle to the
Hebrews refers to faith, and estimates only by faith, all the
good works which are recorded of the holy patriarchs. {I) On
this liberty there is a remarkable passage in the Epistle to the
Romans, where Paul reasons that sin ought not to have do-
minion over us, because we are not under the law, but under
grace, (m) For after he had exhorted believers, " Let not
sin, therefore, reign in your mortal body ; neither yield ye
your members as instruments of unrighteousness ; but yield
yourselves unto God, as those that are alive from the dead,
and your members as instruments of righteousness unto
God," (w) — they might, on the contrary, object that they yet
carried about with them the flesh full of inordinate desires, and
that sin dwelt in them ; but he adds the consolation furnished
by their liberty from the law ; as though he had said, Al-
though you do not yet experience sin to be destroyed, and
righteousness living in you in perfection, yet you have no
cause for terror and dejection of mind, as if God were perpetu-
ally oflended on account of your remaining sin ; because by
grace you are emancipated from the law, that your works may
not be judged according to that rule. But those, who infer
that we may commit sin because we are not under the law,
may be assured that they have no concern with this liberty,
the end of which is to animate us to virtue.
VII. The third part of Christian liberty teaches us, that we
are bound by no obligation kefore God respecting external
things, which in themselves are indiff"erent ; but that we may
indifferently sometimes use, and at other times omit them.
And the knowledge of this liberty also is very necessary for
us ; for without it we shall have no tranquillity of conscience,
nor will there be any end of superstitions. Many in the pre-
sent age think it a folly to raise any dispute concerning the
free use of meats, of days, and of habits, and similar subjects,
considering these things as frivolous and nugatory ; but they
(k) Mai. iii. 17. (0 Ileb. xi. 2. (m) Rom. vi. 14. (n) Rom. vi. 12, 15,
CHAP. XIX.] CHRISTIAN RELIGION. 67
are of greater importance than is generally believed. For
when the conscience has once fallen into the snare, it enters a
long and inextricable labyrinth, from which it is afterwards
difficult to escape ; if a man begin to doubt the lawfulness of
using flax in sheets, shirts, handkerchiefs, napkins, and table
cloths, neither will he be certain respecting hemp, and at last
he will doubt of the lawfulness of using tow ; for he will
consider with himself whether he cannot eat without table
cloths or napkins, whether he cannot do without handkerchiefs.
If any one imagine delicate food to be unlawful, he will ere
long have no tranquillity before God in eating brown bread and
common viands, while he remembers that he might support
his body with meat of a quality still inferior. If he hesitate
respecting good wine, he will afterwards be unable with any
peace of conscience to drink the most vapid ; and at last he will
not presume even to touch purer and sweeter water than others.
In short, he will come to think it criminal to step over a twig
that lies across his path. For this is the commencement of no
trivial controversy ; but the dispute is whether the use of cer-
tain things be agreeable to God, whose will ought to guide all
our resolutions and all our actions. The necessary consequence
is, that some are hurried by despair into a vortex of confusion,
from which they see no way of escape ; and some, despising
God, and casting off all fear of him, make a way of ruin for
themselves. For all, who are involved in such doubts, which
way soever they turn their views, behold something ofi'ensive
to their consciences presenting itself on every side.
VIII. " I know," says Paul, "that there is nothing unclean
of itself; but to him that esteemeth any thing to be unclean,
to him it is unclean." (o) In these words he makes all ex-
ternal things subject to our liberty, provided that our minds
have regard to this liberty before God. But if any supersti-
tious notion cause us to scruple, those things which were
naturally pure become contaminated to us. Wherefore he sub-
joins, " Happy is he that condemneth not himself in that
which he alloweth. And he that doubteth is condemned if
he eat, because he eateth not of faith ; for whatsoever is not
of faith is sin." (p) Are not they, who in these perplexities
show their superior boldness by the security of their presump-
tion, guilty of departing from God? whilst they who are deeply
affected with the true fear of God, when they are even con-
strained to admit many things to which their own consciences
are averse, are filled with terror and consternation. No persons
of this description receive any of the gifts of God with thanks-
giving, by which alone Paul, nevertheless, declares them to be
all sanctified to our use. (q) I mean a thanksgiving proceeding
(o) Rom. xiv. 14. (p) Rom. xiv. 22, 23. (?) 1 Tim. iv. 5.
68 INSTITUTES OF THE [bOOK III.
from a mind which acknowledges the beneficence and good-
ness of God in the blessings he bestows. For many of them,
indeed, apprehend the good things which they use to be from
God, whom they praiise in his works ; but not being persuaded
that they are give7i to them, how could they give thanks to
God as the giver of them? We see, in short, the tendency of
this liberty, which is, that without any scruple of conscience or
perturbation of mind, we should devote the gifts of God to that
use for which he has given them ; by which confidence our
souls may have peace with him, and acknowledge his liberality
towards us. For this comprehends all ceremonies, the observa-
tion of which is left free, that the conscience may not be bound
by any obligation to observe them, but may remember that by
the goodness of God it may use them, or abstain from them, as
shall be most conducive to edification.
IX. Now, it must be carefully observed, that Christian liberty
is in all its branches a spiritual thing ; all the virtue of which
consists in appeasing terrified consciences before God, whether
they are disquieted and solicitous concerning the remission of
their sins, or are anxious to know if their works, which are im-
perfect and contaminated by the defilements of the flesh, be
acceptable to God ; or are tormented concerning the use of
things that are indifferent. Wherefore they are guilty of per-
verting its meaning, who either make it the pretext of their
irregular appetites, that they may abuse the Divine blessings to
the purposes of sensuality, or who suppose that there is no
liberty but what is used before men, and therefore in the exer-
cise of it totally disregard their weak brethren. The former
of these sins is the more common in the present age. There
is scarcely any one, whom his wealth permits to be sumptuous,
who is not delighted with luxurious splendour in his enter-
tainments, in his dress, and in his buildings ; who does not
desire a preeminence in every species of luxury ; who does not
strangely flatter himself on his elegance. And all these things
are defended under the pretext of Christian liberty. They allege
that they are things i)idiflerent ; this I admit, provided they be
indilTerently used. But where they are too ardently coveted,
proudly boasted, or luxuriously lavished, these things, of them-
selves otherwise indifi'erent, are completely polluted by such
vices. This passage of Paul makes an excellent distinction
respecting things which are indifferent : " Unto the pure all
things are pure ; but unto them that are defiled and unbelieving
is nothing pure ; but even their mind and conscience is de-
filed." (r) For why are curses denounced on rich men, who
" receive their consolation," who are " satiated," who " now
(r) Titus i. 15.
CHAP. XIX.] CHRISTIAN RELIGION. 69
laugh," who "lie on beds of ivory," who "join field to field,"
who " have the harp, and the lyre, and the tab ret, and wine in
their feasts ? " (s) Ivory and gold, and riches of all kinds, are
certainly blessings of Divine Providence^ not only permitted,
but expressly designed for the use of men ; nor are we any where
prohibited to laugh, or to be satiated with food, or to annex
new possessions to those already enjoyed by ourselves or by our
ancestors, or to be delighted with musical harmony, or_^o drink
wine. This indeed is true ; but amidst an abundance of all
things, to be immersed in sensual delights, to inebriate the
heart and mind with present pleasures, and perpetually to grasp
at new ones, — these things are very remote from a legitimate use
of the Divine blessings. Let them banish, therefore, immoderate
cupidity, excessive profusion, vanity, and arrogance ; that with
a pure conscience they may make a proper use of the gifts of
God. When their hearts shall be formed to this sobriety, they
will have a rule for the legitimate enjoyment of them. On the
contrary, without this moderation, even common and ordina-
ry pleasures are chargeable with excess. For it is truly ob-
served, that a proud heart frequently dwells under coarse and
ragged garments, and that simplicity and humility are some-
limes concealed under purple and fine linen. Let all men, in
their respective stations, whether of poverty, of competence, or of
splendour, live in the remembrance of this truth, that God confers
his blessings on them for the support of life, not for luxury ; and
let them consider this as the law of Christian liberty, that they
learn the lesson which Paul had learned, when he said, " I have
learned, in whatsoever state I am, therewith to be content. I
know both how to be abased, and I know how to abound : every
where and in all things I am instructed, both to be full and to be
hungry, both to abound and to suffer need." (t)
X. Many persons err likewise in this respect, that, as if their
liberty would not be perfectly secure unless witnessed by men,
they make an indiscriminate and imprudent use of it — a dis-
orderly practice, which occasions frequent offence to their weak
brethren. There are some to be found, in the present day,
who imagine their liberty would be abridged, if they were not
to enter on the enjoyment of it by eating animal food on Friday.
Their eating is not the subject of my reprehension ; but their
minds require to be divested of this false notion ; for they ought
to consider, that they obtain no advantage from their liberty
before men, but with God ; and that it consists in abstinence
as well as in use. If they apprehend it to be immaterial in
God's view, whether they eat animal food or eggs, whether
their garments be scarlet or black, it is quite sufficient. The
(5) Luke vi. 24, 25. Amos vi. 1, &c. Isaiah v. 8, &c. («) Phil. iv. 11, 12.
70 INSTITUTES OF THE [bOOK III,
conscience, to which the benefit of this liberty was due, is now
emancipated. Therefore, though they abstain from flesh, and
wear but one color, during all the rest of their lives, this is no
diminution of their freedom. Nay, because they are free, they
therefore abstain with a free conscience. But they fall into a very
pernicious error in disregarding the infirmity of their brethren,
which it becomes us to bear, so as not rashly to do any thing
which would give them the least offence. But it will be said,
that it is sometimes right to assert our liberty before men.
This I confess ; yet the greatest caution and moderation must
be observed, lest we cast off all concern for the weak, whom
God has so strongly recommended to our regards.
XI. I shall now, therefore, make some observations con-
cerning offences ; how they are to be discriminated, what are to
be avoided, and what are to be disregarded ; whence we may
afterwards determine what room there is for our liberty in our
intercourse with mankind. I approve of the common distinc-
tion between an offence given and an offence taken, since it is
plainly countenanced by Scripture, and is likewise sufliciently
significant of the thing intended to be expressed. If you do
any thing at a wrong time or place, or with an unseasonable
levity, or wantonness, 9r temerity, by which the weak and in-
experienced are offended, it must be termed an offence given
by you ; because it arises from your fault. And an offence is
always said to be given in any action, the fault of which pro-
ceeds from the performer of that action. An offence taken is,
when any transaction, not otherwise unseasonable or culpable,
is, through malevolence, or some perverse disposition, construed
into an occasion of oftence. For in this instance the offence is
not given, but taken without reason by such perversencss of
construction. The first species of offence aflects none but the
weak ; the second is created by moroseness of temper, and
Pharisaical superciliousness. Wherefore we shall denominate
the former, the offence of the weak, the latter, that of Pha-
risees ; and we shall so temper the use of our liberty, that it
ought to submit to the ignorance of weak brethren, but not at
all to the austerity of Pharisees. For our duty to the weak,
Paul fully shows in many places. " Him that is weak in the
faith receive ye." Again: "Let us not therefore judge one
another any more ; but judge this rather, that no man put a
stumbling-block or an occasion to fall in his brother's way ; " (?<)
and much more to the same import, which were better exa-
mined in its proper connection than recited here. The sum of
all is, that " we, then, that are strong, ought to bear the infirmi-
ties of the weak, and not to please ourselves. Let every one of
(«) Rom. xiv. 1,13.
CHAP. XIX.] CHRISTIAN RELIGION. 71
US please his neighbour for his good to edification." (v) In
another place : " But take heed lest by any means this liberty
of yours become a stumbling-block to them that are weak." (w)
Again : " Whatsoever is sold in the shambles, that eat ; ask-
ing no questions for conscience' sake ; conscience, I say, not
thine own, but of the other." In short, "Give none offence,
neither to the Jews, nor to the Gentiles, nor to the Church of
God." (.1-) In another place also: "Brethren, ye have been
called unto liberty ; only use not liberty for an occasion to the
flesh, but by love serve one another." (y) The meaning of
this is, that our liberty is not given us to be used in opposition
to our weak neighbours, to whom charity obliges us to do
every possible service ; but rather in order that, having peace
with God in our minds, we may also live peaceably among
men. But how much attention should be paid to an offence
taken by Pharisees, we learn from our Lord's injunction, " Let
them alone; they be blind leaders of the blhid." (z) The
disciples had informed him, that the Pharisees were offended
with his discourse. He replies that they are to be let alone,
and their offence disregarded.
XIL But the subject is still pending in uncertainty, unless
we know whom we are to account weak, and whom we are to
consider as Pharisees ; without which distinction, I see no use
of liberty in the midst of offences, but such as must be at-
tended with the greatest danger. But Paul appears to me to
have very clearly decided, both by doctrine and examples, how
far our liberty should be either moderated or asserted on the
occurrence of offences. When he made Timothy his associate,
he circumcised him ; (a) but could not be induced to circum-
cise Titus, (b) Here was a difference in his proceedings, but
no change of mind or of purpose. In the circumcision of Ti-
mothy, " though he was free from all men, yet he made himself
servant unto all ; " and says he, " Unto the Jews I became as a
Jew, that I might gain the Jews ; to them that are under the
law, as under the law, that I might gain them that are under
the law : I am made all things to all men, that I might by all
means save some." (c) Thus we have a proper moderation of
liberty, if it may be indifferently restricted with any advantage.
His reason for resolutely refraining from circumcising Titus,
he declares in the following words : " But neither Titus, who
was with me, being a Greek, was compelled to be circumcised ;
and that because of false brethren unawares brought in, who
came in privily to spy out our liberty which we have in Christ
Jesus, that they might bring us into bondage ; to whom we
(r) Rom. XV. 1, 2. (y) Gal. v. 13. (b) Gal. ii. 3.
(w) 1 Cor. viii. 9. (z) Matt. xv. 14. (c) 1 Cor. ix. 19,
(x) 1 Cor. X. 25, 29, 32. (a) Acts xvi. 3. 20, 22.
72 INSTITUTES OF THE [bOOK III,
gave place by subjection, no, not for an hour ; that the truth
of the gospel might continue with you." (d) We also are
under the necessity of vindicating our liberty, if it be endan-
gered in weak consciences by the iniquitous requisitions of
false apostles. We must at all times study charity, and keep
in view the edification of our neighbour. "All things (says
Paul) ai'c lawful for me, but all things are not expedient : all
things are lawful for me, but all things edify not. Let no man
seek his own, but every man another's." (e) Nothing can be
plainer than this rule, that our liberty should be used, if it con-
duces to our neighbour's edification ; but that if it be not bene-
ficial to our neighbour, it should be abridged. There are some,
who pretend to imitate the prudence of Paul in refraining from
the exercise of liberty, Avhile they are doing any thing but ex-
ercising the duties of charity. For to promote their own tran-
quillity, they wish all mention of liberty to be buried ; whereas
it is no less advantageous to our neighbours sometimes to use
our liberty to their benefit and edification, than at other times
to moderate it for their accommodation. But a pious man con-
siders this liberty in external things as granted him in order
that he may be the better prepared for all the duties of charity.
XIII. But whatever I have advanced respecting the avoid-
ance of ofifences, I wish to be referred to indifferent and un-
important things ; for necessary duties must not be omitted
through fear of any offence : as our liberty should be subject
to charity, so charity itself ought to be subservient to the purity
of faith. It becomes us, indeed, to have regard to charity ; but
we must not offend God for the love of our neighbour. We
cannot approve the intemperance of those who do nothing but in
a tumultuous manner, and who prefer violent measures to le-
nient ones. Nor must we listen to those, who, while they show
themselves the leaders in a thousand species of impiety, pretend
that they are obliged to act in such a manner, that they may give
no offence to their neighbours ; as though they are not at the
same time fortifying the consciences of their neighbours in sin ;
especially since they are always sticking in the same mire
without any hope of deliverance. And whether their neighbour
is to be instructed by doctrine or by example, they maintain
that he ought to be fed with milk, though they are infecting
him with the worst and most pernicious notions. Paul tells
the Corinthians, " I have fed you with milk; " (/) but if the
Popish mass had been then introduced among them, would he
have united in that pretended sacrifice in order to feed them
with milk ? Certainly not ; for milk is not poison. They are
guilty of falsehood, therefore, in saying that they feed those
(d) Gal. ii. 3—5. (e) 1 Cor. x. 23, 24. (/) 1 Cor. iii. 2.
CHAP. XIX.] CHRISTIAN RELIGION. 73
whom they cruelly murder under the appearance of such flat-
teries. But admittmg that such dissimulation is to be approved
for a time, how long will they feed their children with the
same milk ? For if they never grow, so as to be able to bear
even some light meat, it is a clear proof that they were never
fed with milk. I am prevented from pushing this con-
troversy with them any further at present, by two reasons —
first, because their absurdities scarcely deserve a refutation,
being justly despised by all men of sound understanding ;
secondly, having done this at large in particular treatises, I am
unwilling to travel the same ground over again. Only let the
readers remember, that with whatever offences Satan and the
world may endeavour to divert us from the ordinances of God,
or to retard our pursuit of what he enjoins, yet we must never-
theless strenuously advance ; and moreover, that whatever dan-
gers threaten us, we are not at liberty to deviate even a hair's
breadth from his command, and that it is not lawful under any
pretext to attempt any thing but what he permits.
XIV. Now, since the consciences of believers, being pri-
vileged with the liberty which we have described, have been
delivered by the favour of Christ from all necessary obliga-
tion to the observance of those things in which the Lord has
been pleased they should be left free, we conclude that they
are exempt from all human authority. For it is not right that
Christ should lose the acknowledgments due to such kindness,
or our consciences the benefit of it. Neither is that to be
accounted a trivial thing, which we see cost Christ so much ;
which he estimated not with gold or silver, but with his own
blood ; (n) so that Paul hesitates not to assert, that his death is
rendered vain, if we suffer our souls to be in subjection to men. (o)
For his sole object in some chapters of his Epistle to the Gala-
tians is to prove that Christ is obscured, or rather abolished, with
respect to us, unless our consciences continue in their liberty ;
from which they are certainly fallen, if they can be insnared in
the bonds of laws and ordinances at the pleasure of men. Qd)
But as it is a subject highly worthy of being understood, so it
needs a more diffuse and perspicuous explanation. For as soon
as a word is mentioned concerning the abrogation of human
establishments, great tumults are excited, partly by seditious
persons, partly by cavillers ; as though all obedience of men
were at once subverted and destroyed.
XV. To prevent any one from falling into this error, let us
therefore consider, in the first place, that man is under two kinds
of government — one spiritual, by which the conscience is
formed to piety and the service of God ; the other political, by
(n) 1 Peter i. 18, 19. (o) Gal. v. 1, 4. (p) 1 Cor. vii. 23
FOL. XL 10
74 INSTITUTES OF THE [bOOK III.
which a man is instructed in the duties of humanity and civi-
lity, which are to be observed in an intercourse with mankind.
They are generally, and not improperly, denominated the
spiritual and the temporal jurisdiction ; indicating that the
former species of government pertains to the life of the soul, and
that the latter relates to the concerns of the present state ; not
only to the provision of food and clothing, but to the enactment
of laws to regulate a man's life among his neighbours by the
rules of holiness, integrity, and sobriety. For the former has its
seat in the interior of the mind, whilst the latter only directs
the external conduct : one may be termed a spiritual kingdom,
and the other a political one. But these two, as we have dis-
tinguished them, always require to be considered separately ;
and while the one is under discussion, the mind must be ab-
stracted from all consideration of the other. For man contains,
as it were, two worlds, capable of being governed by various
rulers and various laws. This distinction will prevent what
the gospel inculcates concerning spiritual liberty from being
misapplied to political regulations ; as though Christians were
less subject to the external government of human laws, because
their consciences have been set at liberty before God ; as
though their freedom ©f spirit necessarily exempted them from
all carnal servitude. Again, because even in those constitutions
which seem to pertain to the spiritual kingdom, there may
possibly be some deception, it is necessary to discriminate
between these also ; which are to be accounted legitimate, as
according with the Divine word, and which, on the contrary,
ought not to be received among believers. Of civil govern-
ment I shall treat in another place. Of ecclesiastical laws
also I forbear to speak at present ; because a full discussion of
them will be proper in the Fourth Book, where we shall treat
of the power of the Church. But we shall conclude the present
argument in the following manner : The question, which, as I
have observed, is in itself not very obscure or intricate, greatly
perplexes many, because they do not distinguish with sufficient
precision between the external jurisdiction and the court of
conscience. The difficulty is increased by Paul's injunction to
obey magistrates " not only for wrath, but also for conscience'
sake ; " {q) from which it should follow, that the conscience also
is bound by political laws. But if this were true, it would
supersede all that we have already said, or are now about to
say, respecting spiritual government. For the solution of this
difficulty, it will be of use, first, to know what conscience is.
And the definition of it must be derived from the etymology of
the word. For as, when men apprehend the knowledge of
() Rom. xiii. 1, 5.
CHAP. XIX.] CHRISTIAN RELIGION. 75
things in the mind and understanding, they are thence said
scire, " to know," whence is derived the word scientia,
" science " or " knowledge ; " so when they have a sense of
Divine justice, as an additional witness, which permits them
not to conceal their sins, or to elude accusation at the tribunal
of the supreme Judge, this sense is termed coiiscientia, " con-
science." For it is a kind of medium between God and man ;
because it does not suffer a man to suppress what he knows
within himself, but pursues him till it brings him to conviction.
This is what Paul means by " their conscience also bearing
witness, and their thoughts accusing, or else excusing, one
another." (r) Simple knowledge might remain, as it were,
confined within a man. This sentiment, therefore, which
places man before the Divine tribunal, is appointed, as it were,
to watch over man, to observe and examine all his secrets, that
notliing may remain enveloped in darkness. Hence the old
proverb. Conscience is as a thousand witnesses. For the same
reason Peter speaks of " the answer of a good conscience
towards God," (s) to express our tranquillity of mind, when,
persuaded of the favour of Christ, we present ourselves with
boldness in the presence of God. And the author of the
Epistle to the Hebrews expresses absolution or freedom from
every future charge of sin, by "having no more conscience
of sin." (0
XVI. Therefore, as works respect men, so conscience regards
God ; so that a good conscience is no other than inward in-
tegrity of heart. In which sense Paul says, that " the end of
the commandment is charity, out of a pure heart, and of a good
conscience, and of faith unfeigned." (u) Afterwards also, in
the same chapter, he shows how widely it differs from under-
standing, saying, that " some, having put away a good con-
science, concerning faith have made shipwreck." (z^) For
these words indicate that it is a lively inclination to the service
of God, and a sincere pursuit of piety and holiness of life.
Sometimes, indeed, it is likewise extended to men ; as when
the same apostle declares, " Herein do I exercise myself, to
have always a conscience void of offence toward God and
toward men." (x) But the reason of this assertion is, that the
fruits of a good conscience reach even to men. But in strict
propriety of speech it has to do with God alone, as I have
already observed. Hence it is that a law, which simply binds
a man without relation to other men, or any consideration of
them, is said to bind the conscience. For example, God not
only enjoins the preservation of the mind chaste and pure from
every libidinous desire, but prohibits all obscenity of language
(r) Rom. ii. 15. (t) Hcb. x. 2. (w) 1 Tim. i. 19.
(s) 1 Peter iii. 21. (m) 1 Tim. i. 5. (x) Acts xxiv. 16.
76 liXSTITUTES OF THE [bOOK III,
and external lasciviousness. The observance of this law is in-
cumbent on my conscience, though there were not another man
existing in the world. Thus he who transgresses the limits of
temperance, not only sins by givhig a bad example to his
brethren, but contracts guilt on his conscience before God.
Things in themselves indifferent are to be guided by other
considerations. It is our duty to abstain from them, if they
tend to the least ofience, yet without violating our liberty of
conscience. So Paul speaks concerning meat consecrated to
idols: "If any man say unto you. This is offered in sacrifice
to idols, eat not for conscience' sake; conscience, I say, not
thine own, but of the other." (y) A pious man would be guilty
of sin, who, being previously admonished, should, nevertheless,
eat such meat. But though, with respect to his brother,
abstinence is necessary for him, as it is enjoined by God, yet
he ceases not to retain liberty of conscience. We see, then,
how this law, though it binds the external action, leaves the
conscience free.
CHAPTER XX.
ON PKAYER, THE PRINCIPAL EXERCISE OF FAITH, AND THE
MEDIUM OF OUR DAILY RECEPTION OF DIVINE BLESSINGS.
From the subjects already discussed, we clearly perceive
how utterly destitute man is of every good, and in want of all
the means of salvation. Wherefore, if he seek for relief in his
necessities, he must go out of himself, and obtain it from some
other quarter. It has been subsequently stated, that the Lord
voluntarily and liberally manifests himself in his Christ, in
whom he offers us all felicity instead of our misery, and opu-
lence instead of our poverty ; in whom he opens to our view the
treasures of heaven, that our faith may be wholly engaged in
the contemplation of his beloved Son, that all our expectation
may depend upon him, and that in him all our hope may rest
and be fully satisfied. This, indeed, is that secret and recondite
philosophy, which cannot be extr^acted from syllogisms; but
is well understood by those whose eyes God has opened, that
in his light they may see light. But since we have been
taught by faith to acknowledge, that whatever we want for
the supply of our necessities is in God and our Lord Jesus
Christ, in whom it has pleased the Father all the fulness of his
(y) 1 Cor. X. 28, 29.
CHAP. XX.] CHRISTIAN RELIGION. 77
bounty should dwell, that we may all draw from it, as from a
most copious fountain, it remains for us to seek in him, and
by prayers to implore of him, that which we have been in-
formed resides in him. Otherwise to know God as the Lord
and Giver of every good, who invites us to supplicate him, but
neither to approach him nor to supplicate him, would be equally
unprofitable, as for a man to neglect a treasure discovered to
him buried in the earth. Wherefore the apostle, to show that
true faith cannot but be engaged in calling upon God, has laid
down this order — that, as faith is produced by the gospel, so
by faith our hearts are brought to invoke the name of the
Lord, (z) And this is the same as he had a little before said,
that the "Spirit of adoption," who seals the testimony of the
gospel in our hearts, encourages our spirits, so that they ven-
ture to pour out their desires before God, excite " groanings
that cannot be uttered," and cry with confidence, "Abba,
Father." (a) This last subject, therefore, having been before
only cursorily mentioned and slightly touched, requires now to
be treated more at large.
IL By means of prayer, then, we penetrate to those riches
which are rgserved with our heavenly Father for our use.
i^op bet-weien God and men there is a certain cbmmunicatiofff^
by which they enter into the sanctuary of heaven, and in his
immediate presence remind him of his promises, in order that
his declarations, which they have implicitly believed, may in
time of necessity be verified in their experience. We see,
therefore, that nothing is revealed to us, to be expected from
the Lord, for which we are not likewise enjoined to pray ; so
true is it, that prayer digs out those treasures, which the gos-
pel of the Lord discovers to our faith. Now, the necessity and
various utility of the exercise of prayer no language can suffi-
ciently explain. It is certainly not without reason that our
heavenly Father declares, that the only fortress of salvation
consists in invocation of his name ; by which we call to our
aid the presence of his providence, which watches over all our
concerns ; of his power, which supports us when weak and
ready to faint ; and of his goodness, which receives us into
favour, though miserably burdened with sins ; in which,
finally, we call upon him to manifest his presence with us in
all his attributes. Hence our consciences derive peculiar peace
and tranquillity ; for when the affliction which oppressed us is
represented to the Lord, we feel abundant composure even
from this consideration — that none of our troubles are concealed
from him, whom we know to possess both the greatest readi-
ness and the greatest ability to promote, our truest interest.
(2) Rom. X. 13, 14, 17. (a) Rom. viii. 15, 26
78 INSTITUTES OF THE [bOOK III.
III. But some will say, Does he not, without information,
know both our troubles and our necessities ; so that it may ap-
pear unnecessary to solicit him with our prayers, as if he were
inattentive or sleeping, till aroused by our voice ? But such
reasoners advert not to the Lord's end in teaching his people to
pray ; for he has appointed it not so much for his own sake as
for ours. It is his pleasure indeed, as is highly reasonable, that
his right be rendered to him, by their considering him as the
Author of all that is desired and found useful by men, and by
their acknowledgments of this in their prayers. But the uti-
lity of this sacrifice, by which he is worshipped, returns to us.
The greater the confidence, therefore, with which the ancient
saints gloried in the Divine benefits to themselves and others,
with so much the more earnestness were they incited to pray.
The single example of Elijah shall suffice, who, though certain
of God's design, having already with sufficient authority pro-
mised rain to king Ahab, yet anxiously prays between his
knees, and sends his servant seven times to look for it ; (b) not
with an intention to discredit the Divine oracle, but under a
conviction of his duty to prevent his faith becoming languid
and torpid, by pouring out his prayers before God. Where-
fore, although, when w£ are stupid and insensible to our own
miseries, he vigilantly watches and guards us, and sometimes
affords us unsolicited succour, yet it highly concerns us as-
siduously to supplicate him, that our heart may be always in-
flamed with a serious and ardent desire of seeking, loving, and
worshipping him, while we accustom ourselves in all our ne-
cessities to resort to him as our sheet anchor. Further, that no
desire or wish, which we should be ashamed for him to know,
may enter our minds; when we learn to present our wishes,
and so to pour out our whole heart in his presence. Next,
that we may be prepared to receive his blessings with true
gratitude of soul, and even with grateful acknowledgments;
being reminded by our praying that they come from his hand.
Moreover, that when we have obtained what we sought, the
persuasion that he has answered our requests may excite us to
more ardent meditations on his goodness, and produce a more
joyful welcome of those things which we acknowledge to be
the fruits of our prayers. Lastly, that use and experience itself
may yield our minds a confirmation of his providence in pro-
portion to our imbecility, while we appi-ehend that he not only
promises never to forsake us, and freely opens a way of access
for our addressing him in the very moment of necessity ; but
that his hand is always extended to assist his people, whom he
does not feed with mere words, but supports with present aid.
(6) 1 Kings xviii. 42, &c.
CHAP. XX.] CHRISTIAN RELIGION. 79
On these accounts our most merciful Father, though Hable to
no sleep or languor, yet frequently appears as if he were sleepy
or languid, in order to exercise us, who are otherwise slothful
and inactive, in approaching, supplicating,, and earnestly im-
portuning him to our own advantage. It is extremely absurd,
therefore, in them who, with a view to divert the minds of
men from praying to God, pretend that it is useless for us by
our interruptions to weary the Divine Providence, which is
engaged in the conservation of all things ; whereas the Lord de-
clares, on the contrary, that he " is nigh to all that call upon
him in truth." (c) And equally nugatory is the objection of
others, that it is superfluous to petition for those things which
the Lord is ready voluntarily to bestow ; whereas even those
very things, which flow to us from his spontaneous liberality,
he wishes us to consider as granted to our prayers. This is
evinced by that memorable passage in the Psalms, as well as
by many other correspondent texts, — " The eyes of the Lord
are upon the righteous, and his ears are open unto their
cry ; " (d) which celebrates the Divine Providence as sponta-
neously engaged to accomplish the salvation of believers ; yet
does not omit the exercise of faith, by which sloth is expelled
from the minds of men. The eyes of God, then, are vigilant
to succour the necessity of the blind ; but he is likewise will-
ing to hear our groans, to give a better proof of his love
towards us. And thus it is equally true, that " he that keep-
eth Israel neither slumbers nor sleeps," and yet that he remains,
as it were, forgetful of us, while he beholds us slothful and
dumb.
IV. Now, for conducting prayer in a right and proper man-
ner, the first rule is, that our heart and mind be composed to a
suitable frame, becoming those who enter into conversation
with God. This state of mind we shall certainly attain, if,
divested of all carnal cares and thoughts, that tend to divert
and seduce it from a right and clear view of God, it not only
devotes itself entirely to the solemn exercise, but is likewise as
far as possible elevated and carried above itself. Nor do I here
require a mind so disengaged as to be disturbed by no solicitude ;
since there ought, on the contrary, most anxiously to be kindled
within us a fervency of prayer, (as we see the holy servants of
God discover great solicitude, and even anguish, when they
say they utter their complaints to the Lord from the deep
abysses of affliction and the very jaws of death.) But I main-
tain the necessity of dismissing all foreign and external cares,
by which the wandering mind may be hurried hither and
thither, and dragged from heaven down to earth. It ought to
(c) Psalm cxlv. 18. (d) Psalm xxxiv. 15.
80 INSTITUTES OF THE [bOOK III.
be elevated above itself, that it may not intrude into the Divine
presence any of the imaginations of our blind and foolish reason,
nor confine itself within the limits of its own vanity, but rise
to purity worthy of God.
V. Both these things are highly worthy of observation — first,
that whoever engages in prayer, should apply all his faculties
and attention to it, and not be distracted, as is commonly the
case, with wandering thoughts ; nothing being more contrary
to a reverence for God than such levity, which indicates a
licentious spirit, wholly unrestrained by fear. In this case our
exertions must be great in proportion to the difficulty we
experience. For no man can be so intent on praying, but he
may perceive many irregular thoughts intruding on him, and
either interrupting, or by some oblique digression retarding, the
course of his devotions. But here let us consider what an
indignity it is, when God admits us to familiar intercourse with
him, to abuse such great condescension by a mixture of things
sacred and profane, while our thoughts are not confined to him
by reverential awe ; but as if we were conversing with a mean
mortal, we quit him in the midst of our prayer, and make
excursions on every side. We may be assured, therefore, that
none are rightly prepared for the exercise of prayer, but those
who are so affected by the Divine Majesty as to come to it
divested of all earthly cares and affections. And this is indi-
cated by the ceremony of lifting up the hands, that men may
remember that they are at a great distance from God, unless
they lift up their thoughts on high. As it is also expressed in
the psalm, " Unto thee do I lift up my soul." (e) And the Scrip-
ture frequently uses this mode of expression, " to lift up one's
prayer ; " that they, who desire to be heard by God, may not
sink into lethargic inactivity. To sum up the whole, the
greater the liberality of God towards us, in gently inviting us
to disburden ourselves of our cares by casting them on him,
the less excusable are we, unless his signal and incomparable
favour preponderate with us beyond every thing else, and at-
tract us to him in a serious application of all our faculties and
attention to the duty of prayer ; which cannot be done unless
our mind by strenuous exertion rise superior to every impedi-
ment. Oiir second proposition is, that we must pray for no
more than God permits. For though he enjoins us to pour out
our hearts before him, (/) yet he does not carelessly give the
reins to affections of folly and depravity ; and when he pro-
mises to " fulfil the desire " (g) of believers, he does not go
to such an extreme of indulgence, as to subject himself to their
caprice. But offences against both these rules are common
(e) Psalm xxv. 1. (/) Psalm Ixii. 8. (g) Psalm cxlv. 19.
CHAP. XX.] CHRISTIAN RELIGION. 81
and great ; for most men not only presume, without modesty or
reverence, to address God concerning their folhes, and impu-
dently to utter at his tribunal whatever has amused them in
their reveries or dreams, but so great is their folly or stupidity,
that they dare to obtrude upon God all their foulest desires,
which they would be exceedingly ashamed to reveal to men.
Some heathens have ridiculed and even detested this presump-
tion, but the vice itself has always prevailed ; and hence it
was that the ambitious chose Jupiter as their patron ; the ava-
ricious, Mercury ; the lovers of learning, Apollo and Minerva ;
the warlike. Mars ; and the libidinous, Venus ; just as in the
present age (as I have lately hinted) men indulge a greater
license to their unlawful desires in their prayers, than if they
were conversing in a jocular manner with their equals. God
suffers not his indulgence to be so mocked, but asserts his
power, and subjects our devotions to his commands. There-
fore we ought to remember this passage in John : " This is the
confidence that we have in him, that, if we ask any thing ac-
cording to his will, he heareth us." (h) But as our abilities are
very unequal to such great perfection, we must seek some
remedy to relieve us. As the attention of the mind ought to
be fixed on God, so it is necessary that it should be followed
by the affection of the heart. But they both remain far below
this elevation ; or rather, to speak more consistently with truth,
they grow weary and fail in the ascent, or are carried a contrary
course. Therefore, to assist this imbecility, God gives us the
Spirit, to be the director of our prayers, to suggest what is
right, and to regulate our affections. For " the Spirit helpeth
our infirmities ; for we know not what we should pray for as
we ought ; but the Spirit itself maketh intercession for us
with groanings which cannot be uttered ; " (i) not that he
really prays or groans : but he excites within us confidence,
desires, and sighs, to the conception of which our native
powers were altogether inadequate. Nor is it without reason
that Paul terms those "groanings," which arise from believers
under the influence of the Spirit, " unutterable ; " because
they who are truly engaged in prayers, are not ignorant that
they are so perplexed with dubious anxieties, that they can
scarcely decide what it is expedient to utter ; and even
while they are attempting to lisp, they stammer and hesitate ;
whence it follows that the ability of praying rightly is a pe-
culiar gift. These things are not said in order that we may
indulge our own indolence, resigning the office of prayer to the
Spirit of God, and growing torpid in that negligence to which
we are too prone ; according to the impious errors of some, that
(h) 1 John V. 14. (i) Rom. viii. 26.
VOL. II. 11
82 INSTITUTES OF THE [bOOK III.
we should wait in indolent supineness till he call onr minds from
other engagements and draw them to himself; but rather that,
wearied with our sloth and inactivity, we may implore such as-
sistance of the Spirit. Nor does the apostle, when he exhorts
us to "pray in the Holy Ghost," {k) encourage us to remit our
vigilance ; signifying, that the inspiration of the Spirit operates
in the formation of our prayers, so as not in the least to impede
or retard our own exertions ; since it is the will of God to
prove in this instance the efficacious influence of faith on our
hearts.
VI. Let this be the second rule : That in our supplications
we should have a real and permanent sense of our indigence,
and seriously considering our necessity of all that we ask,
should join with the petitions themselves a serious and ardent
desire of obtaining them. For multitudes carelessly recite a
form of prayer, as though they were discharging a task imposed
on them by God ; and though they confess that this is a
remedy necessary for their calamities, since it would be certain
destruction to be destitute of the Divine aid which they im-
plore, yet that they perform this duty merely in compliance
with custom, is evident from the coldness of their hearts, and
their inattention to the nature of their petitions. They are
led to this by some general and confused sense of their ne-
cessity, which nevertheless does not excite them to implore a
relief for their great need as a case of present urgency. Now,
what can we imagine more odious or execrable to God than .
this hypocrisy, when any man prays for the pardon of sins,
who at the same time thinks he is not a sinner, or at least does
not think that he is a sinner ? which is an open mockery of
God himself. But such depravity, as I have before observed,
pervades the whole human race, that as a matter of form they
frequently implore of God many things which they either ex-
pect to receive from some other source independent of his good-
ness, or imagine themselves already to possess. The crime of
some others appears to be smaller, but yet too great to be
tolerated ; who, having only imbibed this principle, that God
must be propitiated by devotions, mutior over their prayers
without meditation. But believers ought to be exceedingly
cautious, never to enter into the presence of God to present any
petition, without being inflamed with a fervent aflcction of soul,
and feeling an ardent desire to obtain it from him. Moreover,
although in those things which we request only for the Divine
glory, we do not at the first glance appear to regard our own
necessity, yet it is incumbent on us to pray for them with
equal fervour and vehemence of desire. As when we pray that
(k) Jude 20. 1 Cor. xiv. 15.
CHAP. XX.] CHRISTIAN RELIGION. 83
his name may be hallowed, or sanctified, we ought (so to speak)
ardently to hunger and thirst for that sanctification.
VII. If any man object, that we are not always urged to
pray by the same necessity, this I grant, and this distinction is
usefully represented to us by James : " Is any among you af-
flicted ? let him pray. Is any merry ? let him sing psalms." (I)
Common sense itself therefore dictates, that because of our
extreme indolence, we are the more vigorously stimulated by
God to earnestness in prayer according to the exigencies of our
condition. And this David calls " a time when God may be
found," (m) because (as he teaches in many other places) the
more severely we are oppressed by troubles, disasters, fears, and
other kinds of temptations, we have the greater liberty of access
to God, as though he then particularly invited us to approach
him. At the same time, it is equally true that we ought to be,
as Paul says, ''praying always," (n) because, how great soever
we may believe the prosperity of our affairs, and though we are
surrounded on every side by matter of joy, yet there is no mo-
ment of time in which our necessity does not furnish incite-
ments to prayer. Does any one abound in wine and corn ?
Since he cannot enjoy a morsel of bread but by the continual
favour of God, his cellars or barns afford no objection to his
praying for daily bread. Now, if we reflect how many dangers
threaten us every moment, fear itself will teach us that there is
no time in which prayer is unsuitable to us. Yet this may be
discovered still better in spiritual concerns. For when will so
many sins, of which we are conscious, suffer us to remain in
security, without humbly deprecating both the guilt and the
punishment ? When will temptations grant us a truce, so that
we need not be in haste to obtain assistance ? Besides, an
ardent desire of the Divine kingdom and glory ought irresisti-
bly to attract us. not by intervals, but without intermission,
rendering every season equally suitable. It is not in vain,
therefore, that assiduity in prayer is so frequently enjoined. I
speak not yet of perseverance, which shall be mentioned here-
after ; but the scriptural admonitions to "pray without ceas-
ing " are so many reproofs of our sloth ; because we feel not
our need of this care and diligence. This rule precludes and
banishes from prayer, hypocrisy, subtilty, and falsehood. God
promises that he will be near to all who call upon him in truth,
and declares he will be found by those who seek him with
their whole heart. But to this, persons pleased with their own
impurity never aspire. Legitimate prayer, therefore, requires
repentance. Whence it is frequently said in the Scriptures,
that God hears not the wicked, and that their prayers are an
(l) James v. 13. (m) Psalm xxxii. 6. (n) Ephes. vi. 18.
INSTITUTES OF THE BOOK III
abomination ; as are also their sacrifices ; for it is reasonable,
that they who shut up their own hearts, should find the ears
of God closed against them ; and God should be inflexible to
them who provoke his rigour by their obduracy. In Isaiah, he
threatens thus : " Wlien ye make many prayers, I will not
hear: your hands are full of blood." (o) Again in Jeremiah :
" I protested, yet they inclined not their ear. Therefore,
though they shall cry unto me, I will not hearken unto
them." (p) Because he considers himself grossly insulted by
the Avicked boasting of his covenant, while they are continually
dishonouring his sacred name. Wherefore he complains, in
Isaiah, " This people draw near me with their mouth, but
have removed their heart far from me." (q) He does not re-
strict this solely to prayer ; but asserts his abhorrence of hy-
pocrisy in every branch of his worship. Which is the meaning
of this passage in James : " Ye ask, and receive not, because
ye ask amiss, that ye may consume it upon your lusts." (;•) It
is true, indeed, (as we shall presently again see,) that the
prayers of the faithful depend not on their personal worthiness ;
yet this does not supersede the admonition of John : " What-
soever we ask, we receive of him, because we keep his com-
mandments ; " (s) because an evil conscience shuts the gate
against us. Whence it follows, that none pray aright, and that
no others are heard, but the sincere worshippers of God. Who-
soever therefore engages in prayer, should be displeased with
himself on account of his sins, and assume, what he cannot do
without repentance, the character and disposition of a beggar.
VIII. To these must be added a third rule — That whoever
presents himself before God for the purpose of praying to him,
must renounce every idea of his own glory, reject all opinion
of his own merit, and, in a word, relincpiish all confidence in
himself, giving, by this humiliation of himself, all the glory
entirely to God; lest, arrogating any thing, though ever so
little, to ourselves, we perish from his presence in consequence
of our vanity. Of this submission, which prostrates every high
thought, we have frequent examples in the servants of God ;
of whom the most eminent for holiness feel the greatest con-
sternation on entering into the presence of the Lord. Thus
Daniel, whom the Lord himself has so highly commended,
said, " We do not present our supplications before thee for our
righteousness, but for thy great mercies. O Lord, hear ; O
Lord, forgive ; O Lord, hearken and do ; defer not, for thine
own sake, O my God ; for thy city and thy people are called
by thy name." (t) Nor does he, as is generally the case,
confound himself with the multitude, as one of the people;
(o) Isaiah i. 15. (q) Isaiah xx'ix. 13. (s) 1 John iii. 22.
(p) Jer. xi. 7, 8, 11. (r) James iv. 3. (0 Dan. ix. 18, 19.
CHAP. XX.] CHRISTIAN RELIGION. 85
but makes a separate confession of his own guilt, resorting as a
suppliant to the asylum of pardon ; as he expressly declares,
*' Whilst I was confessing my sin, and the sin of my people." (u)
We are taught the same humility also by the example of David :
'• Enter not into judgment with thy servant ; for in thy sight
shall no man living be justified." (v) In this manner Isaiah
prays : " Behold, thou art wroth ; for we have sinned : in thy
ways is continuance, and we shall be saved. For we are all
as an unclean thing, and all our righteousnesses are as filthy
rags ; and we all do fade as a leaf ; and our iniquities, like the
wind, have taken us away. And there is none that calleth
upon thy name, that stirreth up himself to take hold of thee ;
for thou hast hid thy face from us, and hast consumed us,
because of our iniquities. But now, O Lord, thou art our
Father ; we are the clay, and thou our potter ; and we all are
the work of thy hand. Be not wroth very sore, O Lord, nei-
ther remember iniquity for ever ; behold, see, we beseech thee,
we are all thy people." (lo) Observe, they have no depend-
ence but this ; that considering themselves as God's children,
they despair not of his future care of them. Thus Jeremiah :
" Though our iniquities testify against us, do thou it for thy
name's sake." (x) For that is equally consistent with the
strictest truth and holiness, which was written by an uncertain
author, but is ascribed to the prophet Baruch : " A soul sorrow-
ful and desolate for the greatness of its sin, bowed down and
infirm, a hungry soul and fainting eyes give glory to thee, O
Lord. Not according to the righteousnesses of our fathers do we
pour out our prayers in thy sight, and ask mercy before thy
face, O Lord, our God ; but because thou art merciful, have
mercy upon us, for we have sinned against thee." (y)
IX. Finally, the commencement and even introduction to
praying rightly is a supplication for pardon with an humble and
ingenuous confession of guilt. For neither is there any hope
that even the holiest of men can obtain any blessing of God till
he be freely reconciled to him, nor is it possible for God to be
propitious to any, but those whom he pardons. It is no wonder,
then, if believers with this key open to themselves the gate
of prayer ; as we learn from many places in the Psalms. For
David, when requesting another thing, says, " Remember not
the sins of my youth, nor my transgressions : according to thy
mercy remember thou me, for thy goodness' sake, O Lord."
Again : " Look upon mine affliction and my pain ; and forgive
all my sins." (z) Where we likewise perceive, that it is not
sufficient for us to call ourselves to a daily account for recent
sins, unless we remember those which might seem to have
(m) Dan. ix. 20. (w) Isaiah Ixiv. 5—9. (y) Baruch ii. 18.
(v) Psalm ciliii. 2. (x) Jer. xiv. 7. (z) Psalm xxv. 7, 18.
86 INSTITUTES OF THE
BOOK III,
been long buried in oblivion. For the same Psalmist, in another
place, (a) having confessed one grievous crime, takes occasion
thence to revert to his mother's womb, where he had con-
tracted his original pollution ; not in order to extenuate his guilt
by the corruption of his nature, but that, accumulating all the
sins of his life, he may find God the more ready to listen to his
prayers in proportion to the severity of his self-condemnation.
But though the saints do not always in express terms pray for
remission of sins, yet if we diligently examine their prayers
recited in the Scriptures, it will easily appear, as I assert, that
they derived their encouragement to pray from the mere mercy
of God, and so always began by deprecating his displeasure ;
for if every man examine his own conscience, he is so far from
presuming familiarly to communicate his cares to God, that he
trembles at every approach to him, except in a reliance on his
mercy and forgiveness. There is also, indeed, another special
confession, when they wish for an alleviation of punishments,
Avhich is tacitly praying for the pardon of their sins ; because it
were absurd to desire the removal of an eflect, while the cause
remains. For we must beware of imitating foolish patients,
who are only solicitous for the cure of the symptoms, but
neglect the radical cayse of the disease. Besides, we should
first seek for God to be propitious to us, previously to any
external testimonies of his favour ; because it is his own will
to observe this order, and it would be of little advantage to us
to receive benefits from him, unless a discovery to the con-
science of his being appeased towards us rendered him alto-
gether amiable in our view. Of this we are likewise apprized
by the reply of Christ ; for when he had determined to heal a
paralytic person, he said, "Thy sins be forgiven thee; "(6)
thereby calling our attention to that which ought to be the
chief object of desire, that God may receive us into his favour,
and then, by affording us assistance, discover the eflect of re-
conciliation. But beside the special confession of present guilt,
in which believers implore the pardon of every sin and the
remission of every punishment, that general preface, which
conciliates a favourable attention to our prayers, is never to be
omitted ; because, unless they be founded on God's free mercy,
they will all be unavailing. To this topic we may refer that
passage of John — " If we confess our sins, he is faithful and
just to forgive us our sins, and to cleanse us from all unright-
eousness." (c) Wherefore, under the law, prayers are required
to be consecrated by an atonement of blood, to render them ac-
ceptable, and to remind the people that they were unworthy of
60 great and honourable a privilege, till, purified from their
(a) Psalm li. 5. (i) Matt. i.\. 2. (r) 1 John i. 9.
CHAP. XX.] CHRISTIAN RELIGION. 87
pollutions, they should derive confidence in prayer from the
mere mercy of God.
X. But when the saints sometimes appear to urge their own
righteousness as an argument in their supplications with God,
— as when David says, " Preserve my soul ; for I am holy ; " (d)
and Hezekiah, " I beseech thee, O Lord, remember now how I
have walked before thee in truth, and have done that which is
good in thy sight," (e) — their only design in such modes of ex-
pression is, from their regeneration to prove themselves to be
servants and sons of God, to whom he declares he will be pro-
pitious. He tells us by the Psalmist, (as we have already seen,)
that " his eyes are upon the righteous, and that his ears are
open unto their cry;"(/) and again, by the apostle, that
" whatsoever we ask, we receive of him, because we keep his
commandments ; " (g-) in which passages he does not determine
the value of prayer according to the merit of works ; but
intends by them to establish the confidence of those who are
conscious to themselves, as all believers ought to be, of
unfeigned integrity and innocence. For the observation in
John, made by the blind man who received his sight, that
" God heareth not sinners," (h) is a principle of Divine truth,
if we understand the word siiuiers, in the common acceptation
of Scripture, to signify those who are all asleep and content in
their sins, without any desire of righteousness ; since no heart
can ever break out into a sincere invocation of God, unaccom-
panied with aspirations after piety. To such promises, there-
fore, correspond those declarations of the saints, in which they
introduce the mention of their own purity or innocence, that
they may experience a manifestation to themselves of what is
to be expected by all tlie servants of God. Besides, they arc
generally found in the use of this species of prayer, when before
the Lord they compare themselves with their enemies, from
whose iniquity they desire him to deliver them. Now, in this
comparison, we need not wonder, if they produce their right-
eousness and simplicity of heart, in order to prevail upon him
by the justice of their cause to yield the more ready assist-
ance. We object not, therefore, to the pious heart of a good
man making use before the Lord of the consciousness of his
own purity for his confirmation in the promises which the Lord
has given for the consolation and support of his true worship-
pers ; but his confidence of success Ave wish to be independent
of every consideration of personal merit, and to rest solely on
the Divine clemency.
XI. The fourth and last rule is, That thus prostrate with
true humility, we should nevertheless be animated to pray by
(d) Psalm Ixxxvi. 2. (c) 2 Kings xx. 3. (/) Psalm xxxiv. 15.
(g) 1 John iii. 22, (h) John ix. 31.
88 INSTITUTES OF THE [bOOK III.
the certain hope of obtaining our requests. It is indeed an
apparent contradiction, to connect a certain confidence of God's
favour with a sense of his righteous vengeance ; though these
two things are perfectly consistent, if persons oppressed by
their own guilt be encouraged solely by the Divine goodness.
For as we have before stated, that repentance and faith, of
which one terrifies, and the other exhilarates, are inseparably
connected, so their union is necessary in prayer. And this
agreement is briefly expressed by David : " I will come (says
he) into thy house in the multitude of thy mercy ; and in thy
fear will I worship toward thy holy temple." (i) Under the
" goodness of God,"' he comprehends faith, though not to the
exclusion of fear ; for his majesty not only commands our
reverence, but our own unworthiness makes us forget all
pride and security, and fills us with fear. I do not mean a
confidence which delivers the mind from all sense of anxiety,
and soothes it into pleasant and perfect tranquillity ; for such a
placid satisfaction belongs to those whose prosperity is equal
to their wishes, who are afl'ected by no care, corroded by no
desire, and alarmed by no fear. And the saints have an ex-
cellent stimulus to calling upon God, when their necessities and
perplexities harass and.disquiet them, and they are almost de-
spairing in themselves, till faith opportunely relieves them ; be-
cause, amidst such troubles, the goodness of God is so glorious
in their view, that though they groan under the pressure of
present calamities, and are likewise tormented with the fear of
greater in future, yet a reliance on it alleviates the difliculty of
bearing them, and encourages a hope of deliverance. The
prayers of a pious man, therefore, must proceed from both these
dispositions, and must also contain and discover them both ;
though he must groan under present evils, and is anxiously
afraid of new ones, yet at the same time he must resort for
refuge to God, not doubting his readiness to extend the as-
sistance of his hand. For God is highly incensed by our
distrust, if we supplicate him for blessings which we have no
expectation of receiving. There is nothing, therefore, more
suitable to the nature of prayers, than that they be conformed
to this rule — not to rush forward with temerity, but to follow
the steps of faith. To this principle Christ calls the attention
of us all in the following passage : " I say unto you, What
things soever ye desire, when ye pray, believe that ye receive
them, and ye shall have them." (k) This he confirms also in
another place : " Whatsoever ye shall ask in prayer, believing,
ye shall receive." (/) With which James agrees: "If any of
you lack wisdom, let him ask of God, that giveth to all men
(i) Psalm V. 7. (k) Mark .xi. 24. (/) Matt, xxl 22.
CHAP. XX.] CHRISTIAN RELIGION. 89
liberally, and iipbraideth not. But let him ask in faith, nothing
wavering." (tn) Where, by opposing " faith " to " wavering,"
he very aptly expresses its nature. And equally worthy of
attention is what he adds, that they avail nothing, who call
upon God in perplexity and doubt, and are uncertain in their
minds whether they shall be heard or not ; whom he even com-
pares to waves, which are variously tossed and driven about with
the wind. Whence he elsewhere calls a legitimate prayer " the
prayer of faith." (?i) Besides, when God so frequently affirms,
that he will give to every man according to his faith, he implies
that we can obtain nothing without faith. Finally, it is faith
that obtains whatever is granted in answer to prayer. This is
the meaning of that famous passage of Paul, to which injudi-
cious men pay little attention : " How shall they call on him, in
whom they have not believed ? And how shall they believe in
him, of whom they have not heard ? So then faith cometh by
hearing, and hearing by the word of God." (o) For by a re-
gular deduction of prayer originally from faith, he evidently
contends, that God cannot be sincerely invoked by any, but
those to whom his clemency and gentleness have been revealed
and familiarly discovered by the preaching of the gospel.
XII. This necessity our adversaries never consider. There-
fore, when we inculcate on believers a certain confidence of
mind that God is propitious and benevolent towards them,
they consider us as advancing the greatest of all absurdities.
But if they were in the habit of true prayer, they would cer-
tainly understand, that there can be no proper invocation of
God without such a strong sense of the Divine benevolence.
But since no man can fully discover the power of faith without
an experience of it in his heart, what advantage can arise
from disputing with such men, who plainly prove that they
never had any other than a vain imagination ? For the value
and necessity of that assurance which we require, is chiefly
learned by prayer ; and he who does not perceive this, betrays
great stupidity of conscience. Leaving, then, this class of blind-
ed mortals, let us ever abide by the decision of Paul, that God
cannot be called upon, but by those who receive from the gos-
pel a knowledge of his mercy, and a certain persuasion that it
is prepared for them. For what kind of an address would this
be? "O Lord, I am truly in doubt, whether thou be willing
to hear me ; but since I am oppressed with anxiety, I flee to
thee, that if I be worthy thou mayest assist me." This does
not resemble the solicitude of the saints, whose prayers we
read in the Scriptures. Nor is it agreeable to the teaching of
the Holy Spirit by the apostle, who commands us " to come
(m) James i. 5, 6. (n) James v. 15. (o) Rom. x. 14, 17.
VOL. II. 12
90 INSTITUTES OF THE [bOOK III.
boldly to the throne of grace, that we may find grace ; " (p)
and informs us, that " we have boldness and access, with con-
fidence, by the faith of Christ." (q) This assurance of obtaining
what we implore, therefore, which is both commanded by the
Lord himself, and taught by the example of the saints, it be-
comes us to hold fast with all our might, if we would pray to
any good purpose. For that prayer alone is accepted by God,
which arises (if I may use the expression) from such a pre-
sumption of faith, and is founded on an undaunted assurance
of hope. He might, indeed, have contented himself with the
simple mention of " faith ; " yet he has not only added " con-
fidence," but furnished that confidence with liberty or " bold-
ness," to distinguish by this criterion between us and unbe-
lievers, who do indeed pray to God in common with us, but
entirely at an uncertainty. For which reason, the whole
Church prays in the psalm, " Let thy mercy, O Lord, be
upon us, according as we hope in thee." (r) The Psalmist
elsewhere introduces the same idea: "This I know; for God
is for me." (s) Again: "In the morning will I direct my
prayer unto thee, and will look up." (t) For from these words
we gather, that prayers are but empty sounds, if unattended
by hope, from which, a§ from a watch-tower, we quietly look
out for God. With which corresponds the order of Paul's ex-
hortation ; for before exhorting believers to " pray always with
all prayer and supplication in the Spirit," he first directs them
to " take the shield of faith, the helmet of salvation, and the
sword of the Spirit, which is the word of God." (w) Now, let
the reader recollect, what I have before asserted, that faith is
not at all weakened by being connected with an acknowledg-
ment of our misery, poverty, and impurity. For believers feel
themselves oppressed by a grievous load of sins, while destitute
of every thing which could conciliate the favour of God, and
burdened with much guilt, which might justly render him an
object of their dread ; yet they cease not to present themselves
before him ; nor does this experience terrify them from resort-
ing to him, since there is no other way of access to him. For
prayer was instituted, not that we might arrogantly exalt our-
selves in the presence of God, or form a high opinion of any
thing of our own ; but that we might confess our guilt to him,
and deplore our miseries with the familiarity of children con-
fiding their complaints to their parents. The immense accu-
nuilation of our distresses should operate as so many incite-
ments to urge us to pray ; as we are taught likewise by the
example of the Psalmist : " Heal my soul ; for I have siimed
(p) Heb. iv. 16. (r) Psalm xxxiii. 22. (0 Psalm v. 3.
() Ephes. iii. 12. (a) Psalm Ivi. 9. (m) Ephes. vi. 16, 18.
CHAP. XX.] CHRISTIAN RELIGION. 91
against thcfe." (v) I confess, indeed, that the operation of such
incentives would be fatal, were it not for the Divine aid ; but
our most benevolent Father, in his incomparable mercy, has
aflorded a timely remedy, that allaying all perturbation, allevi-
ating all cares, and dispelling all fears, he might gently allure
us to himself, and facilitate our approach to him, by the removal
of every obstacle and every doubt.
XIII. And in the first place, when he enjoins us to pray,
the commandment itself implies a charge of impious contu-
macy, if we disobey it. No command can be more precise
than that in the psalm : '' Call upon me in the day of trou-
ble." (lo) But as the Scripture recommends no one of the
duties of piety more frequently, it is unnecessary to dwell
any longer upon it. "Ask, (says our Lord,) and it shall be
given you ; knock, and it shall be opened unto you." {x) To
this precept, however, there is also annexed a promise, which is
very necessary ; for though all men acknowledge obedience to
be due to a precept, yet the greater part of them would neglect
the calls of God, if he did not promise to be propitious to them,
and even to advance to meet them. These two positions being
proved, it is evident that all those who turn their backs on
God, or do not directly approach him, are not only guilty of dis-
obedience and rebellion, but also convicted of unbelief; because
they distrust the promises ; which is the more worthy of ob-
servation, since hypocrites, under the pretext of humility and
modesty, treat the command of God with such haughty con-
tempt as to give no credit to his kind invitation, and even
defraud him of a principal part of his worship. For after
having refused sacrifices, in which all holiness then appeared
to consist, he declares the principal and most acceptable part
of his service to be, "calling upon him in the day of trouble."
Wherefore, when he requires what is due to him, and animates
us to a cheerful obedience, there are no pretexts for diffidence or
hesitation sufficiently specious to excuse us. The numerous
texts of Scripture, therefore, which enjoin us to call upon God,
are as so many banners placed before our eyes to inspire us with
confidence. It were temerity to rush into the presence of God,
without a previous invitation from him. He therefore opens a
way for us by his own word: " I will say. It is my people ;
and they shall say. The Lord is my God." (y) We see how
he leads his worshippers, and desires them to follow him ; and
therefore that there is no reason to fear lest the melody, which
he dictates, should not be agreeable to him. Let us particu-
larly remember this remarkable character of God, by a reliance
on which we shall easily surmount every obstacle : " O thou
(v) Psalm xli. 4. (w) Psalm 1. 15. (x) Matt. vii. 7. (?/) Zech. xiii. 9.
92 INSTITUTES OF THE [bOOK III.
that hcarest prayer, unto thee shall all flesh come.* (z) For
what is more amiable or attractive than for God to bear this
character, which assures us, that nothing is more agreeable to
his nature, than to grant the requests of humble suppliants ?
Hence the Psalmist concludes that the way is open, not to a
few only, but to all men ; because he addresses all in these
words : '•' Call upon me in the day of trouble : I will deliver
thee, and thou shalt glorify me." (a) According to this rule,
David, in order to obtain his request, pleads the promise that
had been given him : " Thou, O Lord, hast revealed to thy
servant — ; therefore hath thy servant found in his heart to
pray." (b) Whence we conclude that he would have been
fearful, had he not been encouraged by the promise. So in
another place he furnishes himself with this general doctrine :
" He will fulfil the desire of them that fear him." (c) In the
Psalms we may likewise observe the connection of prayer as it
Avere interrupted, and sudden transitions made, sometimes to
the power of God, sometimes to his goodness, and sometimes
to the truth of his promises. It might appear as though David
mutilated his prayers by an unseasonable introduction of such
passages ; but believers know by experience, that the ardour
of devotion languishes, unless it be supported by fresh supplies ;
and therefore a meditation on the nature and the word of God
is far from being useless in the midst of our prayers. Let us
not hesitate, then, to follow the example of David in the intro-
duction of topics calculated to reanimate languid souls with
new vigour.
XIV. And it is wonderful that we are no more aftected
with promises so exceedingly sweet ; that the generality of
men, wandering through a labyrinth of errors, after having for-
saken the fountain of living waters, prefer hewing out for them-
selves cisterns incapable of containing any water, to embracing
the free offers of Divine goodness. " The name of the Lord
(says Solomon) is a strong tower: the righteous runneth into
it, and is safe." (d) And Joel, after having predicted the
speedy approach of a dreadful destruction, adds this memorable
sentence : " Whosoever shall call on the name of the Lord,
shall be delivered ;" (e) which we know properly refers to
the course of the gospel. Scarcely one man in a hundred is
induced to advance to meet the Lord. He proclaims by Isaiah,
" Before they call, I will answer ; and while they arc yet
speaking, I will hear." (/) And in another place he dignifies
the whole Church in general with the same honour ; as it be-
longs to all the members of Christ : " He shall call upon me,
(2) Psalm Ixv. 2. (a) Psalm 1. 15. (/;) 2 Sam. vii. 27. (c) Psalm cxlv. 19.
(d) Prov. xviii. 10. (e) Joel ii. 32. (/) Isaiah Ixv. 24.
CHAP. XX.] CHRISTIAN RELIGION. 93
and I will answer him : I will be with him in trouble : I will
deliver him." (g) As I have before said, however, my design
is not to enumerate all the texts, but to select the most remark-
able, from Avhich we may perceive the condescending kindness
of God in inviting us to him, and the circumstances of ag-
gravation attending our ingratitude, while our indolence still
lingers in the midst of such powerful incitements. Wherefore
let these words perpetually resound in our ears : " The Lord is
nigh unto all them that call upon him, to all that call upon him
in truth ; " (A) as well as those which we have cited from Isaiah
and Joel ; in which God affirms, that he is inclined to hear
prayers, and is delighted, as with a sacrifice of a sweet savour,
when we cast our cares upon him. We derive this singular
benefit from the Divine promises, when our prayers are con-
ceived without doubt or trepidation ; but in reliance on his word,
whose majesty would otherwise terrify us, we venture to call
upon him as our Father, because he deigns to suggest to us
this most delightful appellation. Favoured with such invita-
tions, it remains for us to know that they furnish us with suffi-
cient arguments to enforce our petitions ; since our prayers
rest on no intrinsic merit ; but all their worthiness, as well as
all our hope of obtaining our requests, is founded in, and de-
pendent upon, the Divine promises ; so that there is no need of
any other support or further anxiety. Therefore we may be
fully assured, that though we equal not the sanctity so cele-
brated in holy patriarchs, prophets, and apostles, yet, since the
command to pray is common to us as well as to them, and we
are partakers of the same common faith, if we rely on the Di-
vine word, we are associated with them in this privilege. For
God's declaration, (already noticed,) that he will be gentle and
merciful to all, gives all, even the most miserable, a hope of
obtaining the objects of their supplications ; and therefore we
should remark the general forms of expression, by which no man,
from the greatest to the least, is excluded ; only let him possess
sincerity of heart, self-abhorrence, humility, and faith ; and
let not our hypocrisy profane the name of God by a pretended
invocation of him ; our most merciful Father will not reject
those whom he exhorts to approach him, and even urges by
every possible mode of solicitation. Hence the argument of
David's prayer, just recited: "Thou, O Lord, hast revealed to
thy servant — ; therefore hath thy servant found in his heart to
pray this prayer unto thee. And now, O Lord God, thou art
that God, and thy words be true, and thou hast promised this
goodness unto thy servant : " begin therefore and do it. (i) As
also in another place : " Let thy kindness be according to thy
{g) Psalm xci. 15. (/<) Psalm cxlv. 18. (J) 2 Sam. vii. 27, 28.
94 INSTITUTES OF THE [bOOK III.
word unto thy servant." (k) And all the Israelites together,
whenever they fortify tliemselves with a recollection of the co-
venant, sufficiently declare that fear ought to be banished from
our devotions, because it is contrary to the Divine injunction ;
and in this respect they imitated the examples of the patriarchs,
particularly of Jacob, who, after having confessed himself " not
worthy of the least of all the mercies " he had received from
the hand of God, yet declares himself animated to pray for
still greater blessings, because God had promised to grant
them. (/) But whatever be the pretences of imbelievers, for
not applying to God under the pressure of every necessity, for
not seeking him or imploring his aid, they are equally charge-
able with defrauding him of the honour due to him, as if they
had fabricated for themselves new gods and idols ; for by this
conduct, they deny him to be the Author of all their blessings.
On the contrary, there is nothing more efficacious to deliver be-
lievers from every scruple, than this consideration, that no im-
pediment ought to prevent their acting according to the com-
mand of God, who declares that nothing is more agreeable to
him than obedience. These observations tend more fully to
elucidate what I have advanced before ; that a spirit of bold-
ness in prayer is perfectly consistent with fear, reverence, and
solicitude ; and that there is no absurdity in God's exalting those
who are abased. This establishes an excellent agreement be-
tween those apparently repugnant forms of expression. Both
Jeremiah and Daniel use this phrase : " Make prayers fall " be-
fore God ; for so it is in the original, (m) Jeremiah also: "Let
our supplication fall before thee." (n) Again: believers are
frequently said to " lift up their prayer." (o) So says Hezekiah.
when requesting the prophet to intercede for him. And David
desires that his prayer may ascend "as incense." (y?) For
though, under a persuasion of God's fatherly love, they cheer-
fully commit themselves to his faithfulness, and hesitate not to
implore the assistance he freely promises, yet they are not im-
pudently elated with careless secm-ity, but ascend upwards by
the steps of the promises, yet in such a manner, that they still
continue to be suppliant and self-abased.
XV. Here several questions are started. The Scripture re-
lates that the Lord has complied with some prayers, which
nevertheless did not arise from a calm or well-regulated heart.
Jotham, for a just cause indeed, but from the impulse of rage,
resentment, and revenge, devoted the inhabitants of Slicchcm to
the destruction which afterwards fell upon them : (q) the Lord,
by fulfilling this curse, seems to approve of such disorderly
(At) Psalm cxix. 7G. (/) Gen. xxxii. 10, &c. (m) Jer. xlii. 0. Dan. ix. 18.
(w) Jer. xlii. 2. (o) 2 Kings xix. 4. (p) Psalm cxli. 2. ((/) Judges ix. 20.
CHAP. XX.] CHRISTIAN RELIGION. 95
sallies of passion. Samson also was hurried away by similar
fervour when he said, " O Lord, strengthen me, that I may be
avenged of the Philistines." (r) For though there was some
mixture of honest zeal, yet it was a violent, and therefore sin-
ful, avidity of revenge which predominated. God granted the
request. Whence it seems deducible, that prayers not con-
formable to the rules of the Divine word, are nevertheless effi-
cacious. I reply, first, that a permanent rule is not annulled by
particular examples; secondly, that peculiar emotions have
sometimes been excited in a few individuals, causing a distinc-
tion between them and men in general. For the answer of
Christ to his disciples, who inconsiderately wished to emulate
the example of Elias, " that they knew not what spirit they
were of," is worthy of observation. But we must remark,
further, that God is not always pleased with the prayers which
he grants ; but that, as far as examples are concerned, there are
undeniable evidences of the Scripture doctrine, that he suc-
cours the miserable, and hears the groans of those who under
the pressure of injustice implore his aid ; that he therefore
executes his judgments, when the complaints of the poor arise
to him, though they are unworthy of the least favourable atten-
tion. For how often, by punishing the cruelty, rapine, vio-
lence, lust, and other crimes of the impious, by restraining
their audacity and fury, and even subverting their tyrannical
power, has he manifestly assisted the victims of unrighteous
oppression, though they have been beating the air with suppli-
cations to an unknown God ! And one of the Psalmists clearly
teaches that some prayers are not ineffectual, which neverthe-
less do not penetrate into heaven by faith, (s) For he collects
those prayers which necessity naturally extorts from unbeliev-
ers as well as from believers, but to which the event shows
God to be propitious. Does he by such condescension testify
that they are acceptable to him ? No ; he designs to amplify
or illustrate his mercy by this circumstance, that even the
requests of unbelievers are not refused ; and likewise to stimu-
late his true worshippers to greater diligence in prayer, while
they see that even the lamentations of the profane are not un-
attended with advantage. Yet there is no reason why believers
should deviate from the rule given them by God, or envy un-
believers, as though they had made some great acquisition when
they have obtained the object of their wishes. In this manner
we have said that the Lord was moved by the hypocritical
penitence of Ahab, in order to prove by this example how
ready he is to grant the prayers of his own elect, when they
seek reconciliation with him by true conversion. Therefore in
(r) Judges xvi. 28. (s) Psalm cvii.
96 INSTITUTES OF THE [bOOK III.
the Psalms he expostulates with the Jews, because, after having
experienced his propitiousness to their prayers, they had almost
immediately returned to their native perverseness. (t) It is
evident, also, from the history of the Judges, that whenever
they wept, tliough their tears were hypocritical, yet they were
delivered from the hands of their enemies. As the Lord, there-
fore, " maketh his sun to rise on the evil and on the good," (w)
promiscuously, so he despises not the lamentations of those
whose cause is just, and whose afflictions deserve relief. At
the same time his attention to them is no more connected with
salvation, than his furnishing food to the despisers of his good-
ness. The question relative to Abraham and Samuel is attend-
ed with more difficulty ; the former of whom prayed for the
inhabitants of Sodom without any Divine direction, and the
latter for Saul even contrary to a plain prohibition, (v) The
same is the case of Jeremiah, who deprecated the destruction
of the city, (to) For though they suffered a repulse, yet it
seems harsh to deny them to have been under the influence of
faith. But the modest reader will, I hope, be satisfied with
this solution ; that mindful of the general principles by which
God enjoins them to be merciful even to the unworthy, they
were not entirely destitute of faith, though in a particular in-
stance their opinion may have disappointed them. Augustine
has somewhere this judicious observation : " How do the saints
pray in faith, when they implore of God that which is contrary
to his decrees ? It is because they pray according to his will, not
that hidden and immutable will, but that with which he inspires
them, that he may hear them in a different way, as he wisely
discriminates." This is an excellent remark ; because, accord-
ing to his incomprehensible designs, he so regulates the events of
things, that the prayers of the saints, which contain a mixture
of faith and error, are not in vain. Yet this no more affords
an example for imitation, than a sufficient plea to excuse the
saints themselves, whom I admit to have transgressed the
bounds of duty. Wherefore, when no certain promise can be
found, we should present our supplications to God in a condi-
tional way ; which is implied in this petition of David :
" Awake to the judgment that thou hast commanded ; " (x)
because he suggests that he was directed by a particular revela-
tion to pray for a temporal blessing.
XVI. It will also be of use to remark, that the things I have
delivered concerning the four rules for praying aright, are not
required by God with such extreme rigour as to cause the re-
jection of all prayers, in which he does not find a perfection of
(0 Psalm cvi. 39. («) Matt. v. 45. (») Gen. xviii. 23. 1 Sam. xv. 11.
(w) Jer. xxxii. 16, «fec. (z) Psalm vii. 6.
CHAP. XX.] CHRISTIAN RELIGION. 97
faith or repentance, united with ardent zeal and well-regulated
desires. We have said, that although prayer is a familiar
intercourse between God and pious men, yet reverence and
modesty must be preserved, that we may not give a loose to
all our wishes, nor even in our desires exceed the Divine per-
mission ; and to prevent the majesty of God being lessened in
our view, our minds must be raised to a pure and holy venera-
tion of him. This no man has ever performed with the purity
required ; for, to say nothing of the multitude, how many com-
plaints of David savour of intemperance of spirit ! not that he
would designedly remonstrate with God, or murmur at his
judgments ; but he faints in consequence of his infirmity, and
finds no better consolation than to pour his sorrows into the
Divine bosom. Moreover, God bears with our lisping, and
pardons our ignorance, whenever any inconsiderate expressions
escape us ; and certainly without this indulgence there could
be no freedom of prayer. But though it was David's intention
to submit himself wholly to the Divine will, and his patience
in prayer was equal to his desire of obtaining his requests, yet
we sometimes perceive the appearance and ebullition of turbu-
lent passions, very inconsistent with the first rule we have laid
down. We may discover, particularly from the conclusion of
the thirty-ninth psalm, with what vehemence of grief this holy
man was hurried away beyond all the bounds of propriety.
" O spare me (says he) before I go hence, and be no more." (y)
One might be ready to say, that the man, being in despair,
desires nothing but the removal of God's hand, that he may
putrefy in his own iniquities and miseries. He does not intend
to rush into intemperance of language, or, as is usual with the
reprobate, desire God to depart from him ; he only complains
that he cannot bear the Divine wrath. In these temptations,
also, the saints often drop petitions, not sufficiently conformable
to the rule of God's word, and without due reflection on what
is right and proper. All prayers polluted with these blemishes
deserve to be rejected ; yet if the saints mourn, correct them-
selves, and return to themselves again, God forgives them. Thus
they offend likewise against the second rule ; because they fre-
quently have to contend with their own indifference ; nor do
their poverty and misery sufficiently incite them to seriousness
of devotion. Now, their minds frequently wander, and are almost
absorbed in vanity ; and they also need pardon in this respect, lest
languid, or mutilated, or interrupted and desultory prayers should
meet with a repulse. God has naturally impressed the minds
of men with a conviction that prayers require to be attended
with an elevation of heart. Hence the ceremony of elevating
(i/) Psalm xxxix. 13.
VOL. 11. 13
98 INSTITUTES OF THE [bOOK III.
the hands, as before observed, which has been common in all
ages and nations, and still continues ; but where is the person,
who, while lifting up the hands, is not conscious of dulness,
because his heart cleaves to the earth ? As to praying for the
remission of sins, though none of the faithful omit this article,
yet they who have been truly engaged in prayers, perceive
that they scarcely offer the tenth part of the sacrifices men-
tioned by David : " The sacrifices of God are a broken spirit ;
a broken and a contrite heart, O God, thou wilt not despise." (z)
Thus they have always to pray for a twofold forgiveness ; both
because they are conscious of many transgressions, with which
they are not so deeply affected as to be sutficiently displeased
with themselves, and as they are enabled to advance in repent-
ance and the fear of God, humbled with just sorrow for their
offences, they deprecate the vengeance of the Judge. But
above all, the weakness or imperfection of their faith would
vitiate the prayers of believers, were it not for the Divine indul-
gence ; but we need not wonder that this defect is forgiven by
God, who frequently exercises his children with severe disci-
pline, as if he fully designed to annihilate their faith. It is a
very sharp temptation, when believers are constrained to cry,
"How long wilt thou'be angry against the prayer of thy peo-
ple ? " (a) as though even their prayers were so many provoca-
tions of Divine wrath. So when Jeremiah says, " God shutteth
out my prayer," (b) he was undoubtedly agitated with severe
trouble. Innimierable examples of this kind occur in the
Scriptures, from which it appears that the faith of the saints is
often mingled and agitated with doubts, so that amidst the
exercises of faith and hope, they nevertheless betray some re-
mains of unbelief; but since they cannot attain aU that is to be
wished, it becomes them to be increasingly diligent, in order that,
correcting their faults, they may daily make nearer approaches
to the perfect rule of prayer, and at the same time to consider into
what an abyss of evils they must have been plunged, who even
in their very remedies contract new diseases : since there is no
prayer which God would not justly disdain, if he did not overlook
the blemishes with which they are all deformed. I mention
these things, not that believers may securely forgive themselves
any thing sinful, but that, by severely correcting themselves,
they may strive to surmount these obstacles ; and that, notwith-
standing the endeavours of Satan to obstruct them in all their
ways, with a view to prevent them from praying, they may
nevertheless break through all opposition, certainly persuaded,
that, though they experience many impediments, yet God is
pleased with their efforts, and approves of their prayers, pro-
(:) Psalinli 17. (n) Psalm Ixxx. 4. (A) Lam. iii. 8.
CHAP. XX.] CHRISTIAN RELIGION. 99
vided they strenuously aim at that which they do not immedi-
ately attain.
XVII. But since there is no one of the human race worthy
to present himself to God, and to enter into his presence, our
heavenly Father himself, to deliver us at once from shame and
fear, which might justly depress all our minds, has given us
his Son Jesus Christ our liOrd to be our Advocate and Mediator
with him ; (c) introduced by whom we may boldly approach
him, confident, with such an Intercessor, that nothing we ask
in his name will be denied us, as nothing can be denied to him
by his Father. And to this must be referred all that we have
hitherto advanced concerning faith ; because, as the promise
recommends Christ to us as the Mediator, so, unless our hope
of success depend on him, it deprives itself of all the benefit
of prayer. For as soon as we reflect on the terrible majesty of
God, we cannot but be exceedingly afraid, and driven away
from him by a consciousness of our unworthiness, till we dis-
cover Christ as the Mediator, who changes the throne of dread-
ful glory into a throne of grace ; as the apostle also exhorts us
to " come boldly unto the throne of grace, that we may obtain
mercy, and find grace to help in time of need." {d) And as
there is a rule given for calling upon God, as well as a promise
that they shall be heard who call upon him, so we are par-
ticularly enjoined to invoke him in the name of Christ ; and
we have an express promise, that what we ask in his name we
shall obtain. "Hitherto (says he) ye have asked nothing in
my name : ask, and ye shall receive. At that day ye shall ask
in my name ; and whatsoever ye shall ask in my name, that
will I do, that the Father may be glorified in the Son." (e)
Hence it is plain beyond all controversy, that they who call
upon God in any other name than that of Christ, are guilty of
a contumacious neglect of his precepts, and a total disregard
of his will ; and that they have no promise of any success.
For, as Paul says of Christ, " All the promises of God in him
are yea, and in him amen ; " that is, are confirmed and ful-
filled. (/)
XVIII. And we must carefully remark the circumstance of
the time when Christ commands his disciples to apply to his
intercession, which was to be after his ascension to heaven ;
" At that day (says he) ye shall ask in my name." It is cer-
tain that from the beginning no prayers had been heard but for
the sake of the Mediator. For this reason the Lord had ap-
pointed in the law, that the priest alone should enter the sanc-
tuary, bearing on his shoulders the names of the tribes of Israel,
(r) 1 Tim. ii. 5. 1 John ii. 1. («) John xvi. 24, 26 ; xiv. 13.
(d) Heb. iv. 16. (/) 2 Cor. i. 20.
100 INSTITUTES OF THE [bOOK III.
and the same number of precious stones before his breast ; but
that the people should stand without in the court, and there
unite their prayers with those of tlie priest, (g-) The use of
the sacrifice was to render their prayers effectuaL The mean-
ing, therefore, of that sliadowy ceremony of the law was, that
Ave are all banished from the presence of God, and therefore
need a mediator to appear in our name, to bear us on his
shoulders, and bind us to his breast, that we may be heard in
his person ; and, moreover, that the sprinkling of his blood
purifies our prayers, wliich have been asserted to be otherwise
never free from defilement. And we see that the saints, when
they wished to obtain any thing by prayer, founded their hope
on the sacrifices ; because they knew them to be the confirma-
tions of all their prayers. David says, " The Lord remember
all thy offerings, and accept thy burnt-sacrifice." (A) Hence
we conclude, that God has from the beginning been appeased
by the intercession of Christ, so as to accept the devotions of
believers. Why, then, does Christ assign a new period, when
his disciples shall begin to pray in his name, but because this
grace, being now become more illustrious, deserves to be more
strongly recommended to us ? In this same sense he had just
before said, " Hitherto, ye have asked nothing in my name ;
ask." (i) Not that they were totally unacquainted with the
office of the Mediator, (since all the Jews were instructed in
these first principles,) but because they did not yet clearly
understand that Christ, on his ascension to heaven, would be
more evidently the advocate of the Church than he was before.
Therefore, to console their sorrow for his absence with some
signal advantage, he claims the character of an advocate, and
teaches them that they have hitherto wanted the principal
benefit, which it shall be given them to enjoy, when they
shall call upon God with greater freedom in a reliance on his
intercession ; as the apostle says that this new way is con-
secrated by his blood, (k) So much the more inexcusable is
our perverseness, unless we embrace with the greatest alacrity
such an inestimable benefit, which is particularly destined
for us.
XIX. Moreover, since he is the only way of access by
which we are permitted to approach God, to them who deviate
from this road, and desert this entrance, there remains no other
way of access to God, nor any thing on his throne but wrath,
judgment, and terror. Finally, since the Father has appoint-
ed him to be our Head and Leader, they who in any respect
decline or turn aside from him, endeavour, as far as they can,
to deface and obliterate a character impressed by God. Thus
(g) Exod. xxviii. (//) Psalm xx. 3. (/) John xvi. 24. (k) Ileb. x. 20.
CHAP. XX.] CHRISTIAN RELIGION. 101
Christ is appointed as the one Mediator, by whose intercession
the Father is rendered propitious and favourable to us. The
saints have Ukewise their intercessions, in which they mutually
commend each other's interests to God, and which are men-
tioned by the apostle ; (I) but these are so far from detracting
any thing from the intercession of Christ, that they are entire-
ly dependent on it. For as they arise from the affection of
love, reciprocally felt by us towards each other as members of
one body, so likewise they are referred to the unity of the
Head. I3eing made also in the name of Christ, what are they
but a declaration, that no man can be benefited by any prayers
at all, independently of Christ's intercession ? And as the in-
tercession of Christ is no objection to our mutually pleading
for each other, in our prayers in the Church, so let it be con-
sidered as a certain maxim, that all the intercessions of the
whole Church should be directed to that principal one. We
ought to beware of ingratitude particularly on this head, be-
cause God, pardoning oiu* unworthiness, not only permits us
to pray each one for himself, but even admits us as intercessors
for one another. For, when those who richly deserve to be
rejected, if they should privately pray each for himself, are ap-
pointed by God as advocates of his Church, what pride would
it betray to abuse this liberality to obscure the honour of
Christ !
XX. Now, the cavil of the sophists is quite frivolous, that
Christ is the Mediator of redemption, but believers of interces-
sion ; as if Christ, after performing a temporary mediation, had
left to his servants that which is eternal and shall never die.
They who detract so diminutive a portion of honour from him,
treat him, doubtless, very favourably. But the Scripture, with
the simplicity of which a pious man, forsaking these impostors,
ought to be contented, speaks very differently ; for when John
says, " If any man sin, we have an Advocate with the Father,
Jesus Christ," (m) does he only mean that he has been here-
tofore an Advocate for us, or does he not rather ascribe to him
a perpetual intercession ? What is intended by the assertion
of Paul, that he " is even at the right hand of God, and also
maketh intercession for us ? " (n) And when he elsewhere
calls him the "one Mediator between God and man," does he
not refer to prayers, which he has mentioned just before ? " (o)
For having first asserted that intercessions should be made for
all men, he immediately adds, in confirmation of that idea,
that all have one God and one Mediator. Consistent with
which is the explanation of Augustine, when he thus expresses
(0 Ephes. vi. 18, 19. 1 Tim. ii. 1. (n) Rom. viii. 34.
(to) 1 John ii. 1. (o) 1 Tim. ii. 5.
102 INSTITUTES OF THE [bOOK. III.
himself: '• Christian men in their prayers mutually recommend
each other to the Divine regard. That person, for whom no
one intercedes, while lie intercedes for all, is the true and only Me-
diator. The apostle Paul, though a principal member under the
Head, yet because he was a member of the body of Christ, and
knew the great and true High Priest of the Church had entered,
not typically, into the recesses within the veil, the holy of holies,
but truly and really into the interior recesses of heaven, into a
sanctuary not emblematical, but eternal, — Paul, I say, recom-
mends himself to the prayers of believers. Neither does he
make himself a mediator between God and the people, but ex-
horts all the members of the body of Christ mutually to pray for
one another; since the members have a mutual solicitude for
each other ; and if one member suffers, the rest sympathize with
it. And so should the mutual prayers of all the members, who
are still engaged in the labours of the present state, ascend on
each other's behalf to the Head, who is gone before them into
heaven, and who is the propitiation for our sins. For if Paul
were a mediator, the other apostles would likewise sustain the
same character ; and so there would be many mediators ; and
Paul's argument could not be supported, when he says, ' For
there is one God, and one Mediator between God and men, the
man Christ Jesus ; in whom we also are one, if we keep the
unity of the Spirit in the bond of peace.' " Again, in another
place : " But if you seek a priest, he is above the heavens, where
he now intercedes for you, who died for you on earth." Yet
we do not dream that he intercedes for us in suppliant prostra-
tion at the Father's feet ; but we apprehend, with the apostle,
that he aj^pears in the presence of God for us in such a manner,
that the virtue of his death avails as a perpetual intercession
for us ; yet so as that, being entered into the heavenly sanctuary,
he continually, till the consummation of all things, presents to
God the prayers of his people, who remain, as it were, at a dis-
tance in the court.
XXI. With respect to the saints who are dead in the flesh,
but live in Christ, if we attribute any intercession to them, let
us not imagine that they have any other way of praying to God
than by Christ, who is the only way, or that their prayers are
accepted by God in any other name. Therefore, since the Scrip-
ture calls us away from all others to Christ alone, — since it is
the will of our heavenly Father to gather together all things in
him, — it would be a proof of great stupidity, not to say insanity,
to be so desirous of procuring an admission by the saints, as to
be seduced from him, without whom they have no access them-
selves. But that this has been practised in some ages, and is
now practised wherever Popery prevails, who can deny ? Their
merits are frequently obtruded to conciliate the Divine favour ;
CHAP. XX.J CHRISTIAN RELIGION. 103
and in general Christ is totally neglected, and God is addressed
through their names. Is not this transferring to them that
office of exclusive intercession, which we have before asserted
to be peculiar to Christ ? Again, who, either angel or demon,
ever uttered to any of the human race a syllable concerning
such an intercession as they pretend ? for the Scripture is
perfectly silent respecting any such thing. What reason, then,
was there for its invention ? Certainly, when the human mind
thus seeks assistances for itself, in which it is not warranted
by the word of God, it evidently betrays its want of faith.
Now, if we appeal to the consciences of all the advocates for the
intercession of saints, we shall find that the only cause of it is,
an anxiety in their minds, as if Christ could fail of success, or
be too severe in this business. By which perplexity they, in
the first place, dishonour Christ, and rob him of the character
of the only Mediator, which, as it has been given by the Father
as his peculiar prerogative, ought therefore not to be trans-
ferred to any other. And by this very conduct they obscure
the glory of his nativity, and frustrate the benefit of his cross ;
in a word, they divest and defraud him of the praise which is
due to him for all his actions and all his sufferings ; since the
end of them all is, that he may really be, and be accounted,
the sole Mediator. They at the same time reject the goodness
of God, who exhibits himself as their Father ; for he is not a
father to them, unless they acknowledge Christ as their brother.
Which they plainly deny, unless they believe themselves to be
the objects of his fraternal affection, than which nothing can be
more mild or tender. Wherefore the Scripture offers him alone
to us, sends us to him, and fixes us in him. " He," says Am-
brose, " is our mouth, with which we address the Father ; our
eye, by which we behold the Father ; our right hand, by which
we present ourselves to the Father. Without whose mediation,
neither we, nor any of all the saints, have the least intercourse
with God." If they reply, that the public prayers in the
churches are finished by this conclusion, " through Christ our
Lord," it is a frivolous subterfuge ; because the intercession of
Christ is not less profaned when it is confounded with the
prayers and merits of the dead, than if it were wholly omitted,
and the dead alone mentioned. Besides, in all their litanies,
both verse and prose, where every honour is ascribed to dead
saints, there is no mention of Christ.
XXII. But their folly rises to such a pitch, that we have
here a striking view of the genius of superstition, which, when
it has once shaken off the reins, places in general no limits to
its excursions. For after men had begun to regard the inter-
cession of saints, they by degrees gave to each his particular
attributes, so that sometimes one, sometimes another, might be
104 INSTITUTES OF THE [
BOOK III.
invoked as intercessor, according to the difference of the cases ;
then they chose each his particular sauit, to whose protection
they committed themselves as to the care of tutelary gods.
Thus they not only set up (as the prophet anciently accused
Israel) gods according to the number of their cities, (k) but even
according to the multitude of persons. But, since the saints
refer all their desires solely to the will of God, and observe it,
and acquiesce in it, he must entertain foolish and carnal, and
even degrading thoughts of them, who ascribes to them any
other prayer, than that in which they pray for the advent of the
kingdom of God ; very remote from which is what they pretend
concerning them — that every one of them is disposed by a
private affection more particularly to regard his own worship-
pers. At length multitudes fell even into horrid sacrilege,
by invoking them, not as subordinate promoters, but as prin-
cipal agents, in their salvation. See how low wretched mortals
fall, when they wander from their lawful station, the word of
God. I omit the grosser monstrosities of impiety, for which,
though they render them detestable to God, angels, and men,
they do not yet feel either shame or grief. Prostrate before the
statue or picture of Barbara, Catharine, and others, they mutter
Pater Nosier, " Our Father." This madness the pastors are
so far from endeavouring to remedy or to restrain, that, allured
by the charms of lucre, they approve and applaud it. But
though they attempt to remove from themselves the odium of
so foul a crime, yet what plea will they urge in defence of
this, that Eligius and Medardus are supplicated to look down
from heaven on their servants, and to assist them ? and the
holy Virgin to command her Son to grant their petitions ? It was
anciently forbidden at the Council of Carthage, that at the altar
any prayers should be made directly to the saints ; and it is
probable that, when those holy men could not wholly subdue
the force of depraved custom, they imposed this restraint, that
the public prayers might not be deformed by this phrase,
" Saint Peter, pray for us." But to how much greater lengths
of diabolical absurdity have they proceeded, who hesitate not
to transfer to dead men what exclusively belongs to God and
Christ !
XXIII. But when they attempt to make this intercession
appear to be founded on the authority of Scripture, they labour
in vain. We frequently read, they say, of the prayers of
angels ; and not only so, but the prayers of believers are said
to be carried by their hands into the presence of God. But if
they would compare saints deceased to angels, they ought to
prove that they are the ministering spirits who are delegated
{k) Jer. ii.28; xi. 13.
CHAP. XX.] CHRISTIAN REUIGION. 105
to superintend the concerns of our salvation, whose province it
is to keep us in all our ways, who surround us, who ad-
vise and comfort us, who watch over us ; all of which offices
are committed to angels, but not to departed saints. (Z) How
preposterously they include dead saints with angels, fully
appears from so many different functions, by which the Scrip-
ture distinguishes some from others. No man will presume,
without previous permission, to act the part of an advocate
before an earthly judge : whence, then, have worms so great a
license to obtrude on God as intercessors those who are not
recorded to have been appointed to that office ? God has
been pleased to appoint the angels to attend to our salvation,
whence they frequent the sacred assemblies, and the Church
is to them a theatre, in which they admire the various and
"manifold wisdom of God." (m) Those who transfer to
others that which is peculiar to them, certainly confound and
pervert the order established by God, which ought to be in-
violable. With equal dexterity they proceed to cite other tes-
timonies. God said to Jeremiah, " Though Moses and Samuel
stood before me, yet my mind could not be toward this peo-
ple." (w) How, they say, could he thus have spoken concern-
ing persons deceased, unless he knew that they were accus-
tomed to intercede for the living ? But I, on the contrary,
deduce this conclusion — That since it appears that neither
Moses nor Samuel interceded for the Israelites, there was then
no intercession of the dead. For who of the saints must we
believe to be concerned for the salvation of the people, when
this ceases to be the case with Moses, who far surpassed all
others in this respect while alive ? But if they pursue such
minute subtleties, that the dead intercede for the living, because
the Lord has said, "Though they interceded," I shall argue,
with far greater plausibility, in this manner — In the people's ex-
treme necessity, no intercession was made by Moses, of whom it
is said, Though he interceded. Therefore it is highly probable,
that no intercession is made by any other, since they are all so
far from possessing the gentleness, kindness, and paternal solici-
tude of Moses. This is indeed the consequence of their cavil-
ling, that they are wounded with the same weapons with which
they thought themselves admirably defended. But it is very
ridiculous, that a plain sentence should be so distorted ; only
because the Lord declares that he will not spare the crimes of
the people, even though their cause had been pleaded by
Moses or Samuel, to whose prayers he had shown himself so
very propitious. This idea is very clearly deduced from a
similar passage of Ezekiel — "Though these three men, Noah,
(I) Heb. i. 14. Psalm xci. H ; xxxiv. 7. (?n) Ephes. iii. 10. (w) Jer. xv. 1.
VOL. II. 14
].06 INSTITUTES OF THE [:
BOOK III.
Daniel, and Job, were in the land, they should deliver but their
own souls by their righteousness, saith the Lord God ; " (o)
where he undoubtedly meant to signify, if two of them should
return to life again ; for the third was then alive, namely,
Daniel, who is well known to have given an incomparable
specimen of his piety, even in the flower of his youth. Let us
then leave them, whom the Scripture clearly shows to have
finished their course. Therefore Paul, when speaking of David,
does not say that he assists posterity by his prayers, but only
that " he served his own generation." (p)
XXIV. They further object — Shall we then divest them of
every benevolent wish, who through the whole course of their
lives breathed only benevolence and mercy ? Truly, as I do not
wish too curiously to inquire into their actions or thoughts, so
it is by no means probable that they are agitated by the im-
pulse of particular wishes, but rather that with fixed and per-
manent desires they aspire after the kingdom of God ; which
consists no less in the perdition of the impious, than in the
salvation of believers. If this be true, their charity also is
comprehended within the communion of the body of Christ,
and extends no further than the nature of that communion per-
mits. But though I g?ant that in this respect they pray for us,
yet they do not therefore relinquish their own repose, to be
distracted with earthly cares ; and much less are they there-
fore to be the objects of our invocation. Neither is it a neces-
sary consequence of this, that they must imitate the conduct
of men on earth by mutually praying for one another. For
this conduces to the cultivation of charity among; them, while
they divide, as it were, between them, and reciprocally bear
their mutual necessities. And in this, indeed, they act accord-
ing to God's precept, and are not destitute of his promise;
which two are always the principal points in prayer. No such
considerations have any relation to the dead ; whom when the
Lord has removed from our society, he has left us no inter-
course with them, nor them, indeed, as far as our conjectures
can reach, any with us. (7) But if any one plead, that they
cannot but retain the same charity towards us, as they are
united with us by the same faith, yet who has revealed that
they have ears long enough to reach our voices, and eyes so
perspicacious as to watch over our necessities ? They talk in
the schools of I know not what refulgence of the Divine coun-
tenance irradiating them, in which, as in a mirror, they behold
from heaven the affairs of men. But to affirm this, especially
with the presumption with which they dare to assert it, what
is it but an attempt, by the infatuated dreams of our own
brains, forcibly to penetrate into the secret appointments of
(0) Ezek. xiv. 14. (p) Acts xiii. 36. (?) Eccles. ii. 5, 6.
CHRISTIAN RELIGION.
107
God, without the authority of his word, and to trample the
Scripture under our feet ? which so frequently pronounces our
carnal wisdom to be hostile to the wisdom of God; totally
condemns the vanity of our mind ; and directs all our reason
to be laid in the dust, and the Divine will to be the sole object
of our regard.
XXV. The other testimonies of Scripture which they ad-
duce in defence of this false doctrine, they distort v/ith the
greatest perverseness. But Jacob (they say) prays that his
own name, and the name of his fathers, Abraham and Isaac,
might be named on his posterity, (r) Let us first inquire the
form of this naming, or calling on their names, among the
Israelites ; for they do not invoke their fathers to assist them ;
but they beseech God to remember his servants Abraham, Isaac,
and Jacob. Their example, therefore, is no vindication of those
who address the saints themselves. But as these stupid mor-
tals understand neither what it is to name the name of Jacob,
nor for what reason it should be named, we need not won-
der that they so childishly err even in the form itself. This
phraseology more than once occurs in the Scriptures. For
Isaiah says, that the name of the husband is "called upon " the
wife who lives under his care and protection. The naming or
calling, therefore, of the name of Abraham upon the Israelites,
consists in their deducing their genealogy from him, and re-
vering and celebrating his memory as their great progenitor.
Neither is Jacob actuated by a solicitude for perpetuating the
celebrity of his name, but by a knowledge that all the happi-
ness of his posterity consisted in the inheritance of that cove-
nant which God had made with him : and perceiving that this
would be the greatest of all blessings to them, he prays that
they may be numbered among his children ; which is only
transmitting to them the succession of the covenant. They,
on their part, when they introduce the mention of this in their
prayers, do not recur to the intercessions of the dead, but put
the Lord in remembrance of his covenant, in which their most
merciful Father has engaged to be propitious and beneficent
to them, for the sake of Abraham, Isaac, and Jacob. How
little the saints depended in any other sense on the merits
of their fathers, is evinced by the public voice of the Church
in the prophet : " Thou art our Father, though Abraham be
ignorant of us, and Israel acknowledge us not : thou, O LiOrd,
art our Father, our Redeemer." (s) And when they thus
express themselves, they add at the same time, " O Lord,
return, for thy servants' sake ; " yet not entertaining a thought
of any intercession, but adverting to the blessing of the cove-
(r) Gen. xlviii. 16. (s) Isaiah Ixiii. 16.
108 INSTITUTES OF THE [bOOK HI.
nant. But now, since we have the Lord Jesns, in whose hand
the eternal covenant of mercy is not only made but confirmed
to ns, — whose name should we rather plead in our prayers ?
And since these good doctors contend that the patriarchs are in
these words represented as intercessors, I wish to be informed
by them, why, in such a vast multitude, no place, not even the
lowest among them, is allotted to Abraham, the father of
the Church ? From what vile source they derive their advocates,
is well known. Let them answer me by proving it right, that
Abraham, whom God has preferred to all others, and elevated
to the highest degree of honour, should be neglected and sup-
pressed. The truth is, that since this practice was unknown in
the ancient Church, they thought proper, in order to conceal
its novelty, to be silent respecting the ancient fathers ; as
though the difference of names were a valid excuse for a recent
and corrupt custom. But the objection urged by some, that
God is entreated to have mercy on the people for the sake of
David, is so far from supporting their error, that it is a decisive
refutation of it. For if we consider the character sustained by
David, he is selected from the whole company of the saints,
that God may fulfil the covenant which he made with him ;
so that it refers to the covenant, rather than to the person, and
contains a figurative declaration of the sole intercession of
Christ. For it is certain that what was peculiar to David,
as being a type of Christ, is inapplicable to any others.
XXVL But it seems that some are influenced by the fre-
quent declarations which we read, that the prayers of the
saints are heard. Why ? Truly because they have prayed.
" They cried unto thee," says tire Psalmist, " and were de-
livered ; they trusted in thee, and were not confounded." (^)
Therefore, let us likewise pray after their example, that we may
obtain a similar audience. But these men preposterously argue,
that none will be heard but such as have been once alreo.dy
heard. How much more properly does James say, " Elias
was a man subject to like passions as we are, and he prayed
earnestly that it might not rain ; and it rained not on the earth
by the space of three years and six months. And he prayed
again, and the heaven gave rain, and the earth brought forth
her fruit." {u) AVhat ! does he infer any peculiar privilege of
Elias, to which we should have recourse ? Not at all ; but he
shows the perpetual efficacy of pure and pious prayer, to ex-
hort us to pray in a similar manner. For we put a mean con-
struction on the promptitude and benignity of God in hearing
them, unless we be encouraged by such instances to a firmer
reliance on his promises ; in which he promises to hear, not
one or two, or even a few, but all who call upon his name.
(0 Psalm xxii. 5. (k) James v. 17, 18.
CHAP. XX.] CHRISTIAN RELIGION. 109
And this ignorance is so ranch the less excusable, because they
appear almost professedly to disregard so many testimonies of
Scripture. David experienced frequent deliverances by the
Divine power ; was it tha.t he might arrogate it to himself, in
order to deliver us by his interposition ? He makes some very
different declarations : " The righteous shall compass me about ;
for thou shalt deal bountifally with me."' (.r) Again : " They
looked unto him, and were lightened ; and their faces were not
ashamed. This poor man cried, and the Lord heard him, and
saved him out of all his troubles." (y) The Psalms contain
many such prayers, in which he implores God to grant his
requests from this consideration, that the righteous may not be
put to shame, but may be encouraged by his example to enter-
tain a good hope. Let us be contented at present with one
instance : " For this shall every one that is godly pray unto
thee in a time Avhen thou mayest be found ; " (z) a text which
I have the more readily cited, because the hireling and cavil-
ling advocates of Popery have not been ashamed to plead it to
prove the intercession of the dead. As though David had any
other design than to show the effect which would proceed from
the Divine clemency and goodness when his prayers should be
heard. And in general it must be maintained, that an ex-
perience of the grace of God, both to ourselves and to others,
affords no small assistance to confirm our faith in his promises.
I do not recite numerous passages, where he proposes to him-
self the past blessings of God as a ground of present and future
confidence, since they will naturally occur to those who peruse
the Psalms. Jacob by his example had long before taught the
same lesson : " I am not worthy of the least of all the mercies,
and of all the truth, which thou hast showed unto thy servant ;
for with my staff I passed over this Jordan ; and now I am be-
come two bands." (a) He mentions the promise indeed, but not
alone ; he likewise adds the effect, that he may in future con-
fide with the greater boldness in the continuance of the Divine
goodness towards him. For God is not like mortals, who grow
weary of their liberality, or whose wealth is exhausted; but is
to be estimated by his own nature, as is judiciously done by
David, when he says, " Thou hast redeemed me, O Lord God
of truth." (6) After ascribing to him the praise of his salva-
tion, he adds, that he is a God of truth ; because, unless he
were perpetually and uniformly consistent with himself, there
could not be derived from his benefits a sufficient argument for
confiding in him, and praying to him. But when we know
that every act of assistance, which he affords us, is a specimen
(z) Psalm cxlii. 7. (y) Psalm xxxiv. 5, 6. (;) Psalm xxxii.
(a) Gen. xxxii. 10. (b) Psalm xxxi. 5.
110 INSTITUTES OF THE [bOOK III.
and proof of his goodness and faithfulness, we shall have no
reason to fear lest our hojoes be confounded or our expectations
disappointed.
XXVII. Let us conclude this argument in the following
manner : Since the Scripture represents the principal part of
Divine worship to be an invocation of God, as he, in preference
to all sacrifices, requires of us this duty of piety, no prayer can
without evident sacrilege be directed to any other. Wlicrefore
also the Psalmist says, " If we have stretched out our hands
to a strange god, shall not God search this out? " (c) Besides,
since God will only be invoked in faith, and expressly com-
mands prayers to be conformed to the rule of his word ; finally,
since faith founded on the word is the source of true prayer, —
as soon as the least deviation is made from the word, there must
necessarily be an immediate corruption of prayer. But it has
been already shown, that if the whole Scripture be consulted,
this honour is there claimed for God alone. With respect to
the ofiice of intercession, we have also seen, that it is peculiar
to Christ, and that no prayer is acceptable to God, unless it be
sanctified by this Mediator. And though believers mutually
pray to God for their brethren, we have proved that this dero-
gates nothing from the sole intercession of Christ ; because
they all commend both themselves and others to God in a
reliance upon it. Moreover we have argued, that this is inju-
diciously applied to the dead, of whom we nowhere read that
they are commanded to pray for us. The Scripture frequently
exhorts us to the mutual performance of this duty for each
other; but concerning the dead there is not even a syllable ;
and James, by connecting these two things, " Confess your
faults one to another, and pray one for another," tacitly ex-
cludes the dead, {d) Wherefore, to condemn this error, this
one reason is sufficient, that right prayer originates in faith,
and that faith is produced by hearing the word of God, where
there is no mention of this fictitious intercession ; for the teme-
rity of superstition has chosen itself advocates, who were not
of Divine appointment. For whilst the Scripture abounds
with many forms of prayer, there is not to be found an exam-
ple of this advocacy, without which the Papists believe there
can be no prayer at all. Besides, it is evident that this super-
stition has arisen from a want of faith, because they either
were not content with Christ as their intercessor, or entirely
denied him this glory. The latter of these is easily proved
from their impudence ; for they adduce no argument more valid
to show that we need the mediation of the saints, than when
they object that we are unworthy of familiar access to God.
(f) Psalm xliv. 20, 21. (rf) James v. 16.
CHAP. XX.] CHRISTIAN RELIGION. Ill
Which indeed we acknowledge to be strictly true ; but we
thence conclude, that they rob Christ of every thing, who con-
sider his intercession as unavailing without the assistance of
George and Hippoiytus, and other such phantasms.
XXVIII. But though prayer is properly restricted to wishes
and petitions, yet there is so great an affinity between petition
and thanksgivhig, that they may be justly comprehended
under the same name. For the species which Paul enume-
rates, fall under the first member of this division. In requests
and petitions we pour out our desires before God, imploring
those thhigs which tend to the propagation of his glory and the
illustration of his name, as well as those benefits which conduce
to our advantage. In thanksgiving we celebrate his benefi-
cence towards us with due praises, acknowledging all the bless-
ings we have received as the gifts of his liberality. Therefore
David has connected these two parts together : " Call upon me
in the day of trouble : 1 will deliver thee, and thoushalt glorify
me." (e) The Scripture, not without reason, enjoins us the
continual use of both ; for we have elsewhere said that our
want is so great, and experience itself proclaims that we are
molested and oppressed on every side with such numerous and
great perplexities, that we all have sufficient cause for unceas-
ing sighs, and groans, and ardent supplications to God. For
though they enjoy a freedom from adversity, yet the guilt of
their sins, and the innumerable assaults of temptation, ought to
stimulate even the most eminent saints to pray for relief. But
of the sacrifice of praise and thanksgiving there can be no inter-
ruption, without guilt ; since God ceases not to accumulate on
us his various benefits, according to our respective cases, in order
to constrain us, inactive and sluggish as we are, to the exercise
of gratitude. Finally, we are almost overwhelmed with such
great and copious effusions of his beneficence ; we are siu'rounded,
whithersoever we turn our eyes, by such numerous and amazing
miracles of his hand, that we never want matter of praise and
thanksgiving. And to be a little more explicit on this point,
since all our hopes and all our help are in God, (which has
already been sufficiently proved,) so that we cannot enjoy
prosperity, either in our persons or in any of our affairs, without
his benediction, — it becomes us assiduously to commend to him
ourselves and all our concerns. Further, whatever we think,
speak, or act, let all our thoughts, words, and actions be under
his direction, subject to his will, and finally in hope of his as-
sistance. For the curse of God is denounced on all, who
deliberate and decide on any enterprise in a reliance on them-
selves or on any other, who engage in or attempt to begin any
(c) Psalm 1. 15.
112 INSTITUTES OF THE [bOOK III.
undertaking independently of his will, and without invoking his
aid. And since it has already been several times observed, that
he is justly honoured when he is acknowledged to be the
Author of all blessings, it thence follows that they should all
be so received from his hand, as to be attended with unceasing
thanksgiving ; and that there is no other proper method of
using the benefits which flow to us from his goodness, but by
continual acknowledgments of his praise, and unceasing expres-
sions of our gratitude. For Paul, when he declares that they are
'• sanctified by the word of God and prayer," at the same time
implies, that they are not at all holy and pure to us without
the word and prayer; (/) the word being metonymically used
to denote faith. Wherefore David, after experiencing the good-
ness of the Lord, beautifully declares, " He hath put a new
song in my mouth ; ''(g) in which he certainly implies that we
are guilty of a criminal silence, if we omit to praise him for
any benefit ; since, in every blessing he bestows on us, he gives
us additional cause to bless his name. Thus also Isaiah, pro-
claiming the unparalleled grace of God, exhorts believers to a
new and uncommon song, (h) In which sense David elsewhere
says, " O Lord, open thou my lips ; and my mouth shall show
forth thy praise." (/) .Hezekiah likewise, and Jonah, declare
that the end of their deliverance shall be to sing the Divine
goodness in the temple, (k) David prescribes the same general
rule for all the saints. " What shall I render (says he) unto the
Lord for all his benefits towards me ? I will take the cup of
salvation, and call upon the name of the Lord." (I) And this
is followed by the Church in another psalm : " Save us, O
Lord our God, to give thanks unto thy holy name, and to tri-
umph in thy praise." (m) Again: "He will regard the prayer
of the destitute, and not despise their prayer. This shall be
written for the generation to come ; and the people which
shall be created shall praise the Lord. To declare the name
of the Lord in Zion, and his praise in Jerusalem." (/;) More-
over, whenever believers entreat the Lord to do any thing
" for his name's sake," as they profess themselves unworthy
to obtain any blessing on their own account, so they lay them-
selves under an obligation to thanksgiving ; and promise that
the Divine beneficence shall be productive of this proper eflect
on them, even to cause them to celebrate its fame. Thus
Hosea, speaking of the future redemption of the Church, ad-
dresses the Lord : " Take away all iniquity, and receive us
graciously; so will we render the calves of our lips." (o) Nor
do the Divine blessings only claim the praises of the tongue,
(/) 1 Tim. iv. 5. (i) Psalm li. 15. (»n) Psalm cvi. 47.
(.?) Psalm xl. 3. (A) Isaiah xxxvili. 20. Jonah ii. 9. (n) Psalm cii. 17, &c.
(/t) Isaiah xlii. 10. (Z) Psalm cxvi. 12, 13. (o) Hosea xiv. 2.
CHAP. XX.] CHRISTIAN RELrlGION. 113
but naturally conciliate our love. " I love the Lord (says David)
because he hath heard my voice and my supplications." [p) In
another place also, enumerating the assistances he had expe-
rienced, " I will love thee, O Lord, my strength." {q) Nor
will any praises ever please God, but such as flow from this
ardour of love. We must likewise remember the position of
Paul, that all petitions, to which thanksgiving is not annexed,
are irregular and faulty. For thus he speaks : ^' In every thing
by prayer and supplication with thanksgiving, let your requests
be made known unto God." (r) For since moroseness, weari-
ness, impatience, pungent sorrow and fear, impel many to
mutter petitions, he enjoins such a regulation of the afiections,
that believers may cheerfully bless God, even before they have
obtained their requests. If this connection ought to exist
in circumstances apparently adverse, God lays us under a still
more sacred obligation to sing his praises, whenever he grants
us the enjoyment of our wishes. But as we have asserted that
our prayers, which had otherwise been defiled, are consecrated
by the intercession of Christ, so the apostle, when he exhorts
us "by Christ to offer the sacrifice of praise," (s) admonishes
us that our lips are not sufficiently pure to celebrate the name
of God, without the intervention of the priesthood of Christ.
Whence we infer, how prodigious must be the fascination of
the Papists, the majority of whom wonder that Christ is called
an Advocate. This is the reason why Paul directs to " pray
without ceasing," and '* in every thing to give thanks ; " {t)
because he desires that all men, with all possible assiduity, at
every time and in every place, and in all circumstances and
affairs, may direct their prayers to God, expecting all from him,
and ascribing to him the praise of all, since he affords us
perpetual matter of prayer and praise.
XXIX. But this diligence in prayer, although it chiefly
respects the particular and private devotions of each individual,
has, notwithstanding, some reference also to the public prayers
of the Church. But these cannot be unceasing, nor ought they
to be conducted otherwise than according to the polity which is
appointed by the common consent. This, indeed, I confess.
For therefore also certain hours are fixed and prescribed, though
indifferent with God, yet necessary to the customs of men, that
the benefit of all may be regarded, and all the affairs of the
Church be administered, according to the direction of Paul,
"decently and in order." {u) But this by no means prevents
it from being the duty of every Church often to stimulate them-
selves to a greater frequency of prayer, and also to be inflamed
(p) Psalm cxvi. 1. (r) Phil. iv. 6. (t) 1 Thess. v. 17, 18.
{q) Psalm xviii. 1. \s) Heb. xiii. 15. (w) 1 Cor. xiv. 40.
VOL. II. 15
114 INSTITUTES OF THE [bOOK III.
with more ardent devotion on the pressure of any necessity
unusually great. But the place to speak of perseverance, which
is nearly allied to unceasing diligence, will be towards the end.
Moreover these things aiTord no encouragement to those vain
repetitions which Christ has chosen to interdict us ; (.r) for he
does not forbid us to pray long or frequently, or with great
fervour of affection ; but he forbids us to confide in our ability
to extort any thing from God by stunning his ears with gar-
rulous loquacity, as though he were to be influenced by the arts
of human persuasion. For we know that hypocrites, who do
not consider that they are concerned with God, are as pompous
in their prayers as in a triumph. For that Pharisee, who
thanked God that he was not like other men, (y) undoulDtedly
flattered himself in the eyes of men, as if he wished to gain by
his prayer the reputation of sanctity. Hence that [SarTo'koyia [vain
repetition) which from a similar cause at present prevails among
the Papists ; while some vainly consume the time by reite-
rating the same oraisons, and others recommend themselves
among the vulgar by a tedious accumulation of words. Since
this garrulity is a puerile mocking of God, we need not wonder
that it is prohibited in the Church, that nothing may be heard
there but what is serious, and proceeds from the very heart.
Very similar to this corrupt practice is another, which Christ
condemns at the same time ; that hypocrites, for the sake of
ostentation, seek after many witnesses of their devotions, and
rather pray in the market-place, than that their prayers should
want the applause of the world. But as it has been already
observed that the end of prayer is to elevate our minds towards
God, both in a confession of his praise and in a supplication of
his aid, we may learn from this that its principal place is in the
mind and heart ; or, rather, that prayer itself is the desire of the
inmost heart, which is poured out and laid before God the
searcher of hearts. Wherefore our heavenly Teacher, as has
already been mentioned, when he intended to deliver the best
rule respecting prayer, gave the following command: "Enter
into thy closet, and when thou hast shut thy door, pray to thy
Father which is in secret ; and thy Father which seeth in
secret shall reward thee openly." (z) For when he has dis-
suaded from imitating the example of hypocrites, who endea-
voured by tlie ambitious ostentation of their prayers to gain the
favour of men, he immediately adds a better direction, which is,
to enter into our closet, and there to pray with the door shut.
In which words, as I understand them, he has taught us to seek
retirement, that we may be enabled to descend into our own
hearts, with all our powers of reflection, and promised us that
(z> Matt. vi. 7. {y) Luke xviii. 11 (z) Matt. vi. 6.
CHAP. XX.] CHRISTIAN RELIGION. 115
God, whose temples our bodies ought to be, will accede to the
desires of our souls. For he did not intend to deny the expedi-
ency of praying also in other places ; but shows that prayer is a
kind of secret thing, which lies principally in the heart, and re-
quires a tranquillity of mind undisturbed by all cares. It was
not without reason, therefore, that the Lord himself, when he
would engage in an unusual vehemence of devotion, retired to
some solitary place, far from the tumult of men ; but with a view
to admonish us by his own example, that we ought not to neglect
these helps, by which our hearts, naturally too inconstant, are
more intensely fixed on the devotional exercise. But notwith-
standing, as he did not refrain from praying even in the midst
of a multitude, if at any time the occasion required it, so we,
in all places where it may be necessary, should "lift up holy
hands." (a) And so it is to be concluded, that whoever
refuses to pray in the solemn assembly of the saints, knows
nothing of private prayer, either solitary or domestic. And
again, that he who neglects solitary and private prayer, how
sedulously soever he may frequent the public assemblies, only
forms there such as are mere wind, because he pays more de-
ference to the opinion of men than to the secret judgment of
God. In the mean time, that the common prayers of the
Church might not sink into contempt, God anciently distin-
guished them by splendid titles, especially when he called the
temple a "house of prayer." (6) For by this expression he
taught both that the duty of prayer is a principal part of his
worship, and that the temple had been erected as a standard for
believers, in order that they might engage in it with one
consent. There was also added a remarkable promise : " Praise
waiteth for thee, O God, in Sion ; and unto thee shall the vow
be performed ; " (c) in which words the Psalmist informs us
that the prayers of the Church are never in vain, because the
Lord supplies his people with perpetual matter of praise and
joy. But though the legal shadows have ceased, yet since it
has been the Divine will by this ceremony to maintain a unity
of faith among us also, the same promise undoubtedly belongs
to us, Christ having confirmed it with his own mouth, and
Paul having represented it as perpetually valid.
XXX. Now, as God in his word commands believers to
miite in common prayers, so also it is necessary that public
temples be appointed for performing them ; where they who
refuse to join with the people of God in their devotions, have
no just reason for abusing this pretext, that they enter into
their closets, in obedience to the Divine mandate. For he who
promises to grant whatever shall be implored by two or three
(a) 1 Tim. li. 8. (6) Isaiah Ivi. 7. (c) Psalm Ixv. 1.
\\Q INSTITUTES OF THE [bOOK III.
persons convenea in his name, (d) proves that he is far from
despising prayers offered in public ; provided they be free from
ostentation and a desire of human applause, and accompanied
with a sincere and real affection dwelling in the secret recesses
of the heart. If this be the legitimate use of temples, as it
certainly is, there is need of great caution, lest we either con-
sider them as the proper habitations of the Deity, where he
may be nearer to us to hear our prayers, — an idea which has be-
gun to be prevalent for several ages, — or ascribe to them I know
not what mysterious sanctity, which might be supposed to ren-
der our devotions more holy in the Divine view. For since
we are ourselves the true temples of God, we must pray within
ourselves, if we wish to invoke him in his holy temple. But
let us, who are directed to worship the Lord " in spirit and in
truth," (e) without any difference of place, relinquish those
gross ideas of religion to the Jews or pagans. There was,
indeed, anciently a temple dedicated, by Divine command, to
the oblation of prayers and sacrifices : at that time the truth was
figuratively concealed under such shadows ; but now, having
been plainly discovered to us, it no longer permits an exclusive
attachment to any material temple. Nor, indeed, was the
temple recommended td the Jews that they might enclose the
Divine presence within its walls, but that they might be em-
ployed in contemplating a representation of the true temple.
Therefore Isaiah and Stephen have sharply reprehended those
who suppose that God dwells in any respect '• in temples made
with hands." (/)
XXXI. Hence it is moreover clearly evident, that neither
voice nor singing, if used in prayer, has any validity, or produces
the least benefit with God, unless it proceed from the inmost
desire of the heart. But they rather provoke his wrath against
us, if they be only emitted from the lips and throat ; since that
is an abuse of his sacred name, and a derision of his majesty ;
as we conclude from the words of Isaiah, which, though their
meaning be more extensive, contain also a reproof of this of-
fence : " The Lord said. Forasmuch as this people draw near
me with their mouth, and with their lips do honour me, but
have removed their heart far from me, and their fear toward
me is taught by the precept of men, — therefore, behold, I will
proceed to do a marvellous work among this people, even a
marvellous work and a wonder ; for the wisdom of their wise
men shall perish, and the understanding of their prudent men
shall be hid." {g) Nor do we here condemn the use of the
voice, or singing, but rather highly recommend them, provided
(rf) Matt, xviii. 20. (/) Isaiah Ixvi. 1. Acts vii. 48.
(e) John iv. 23. (^) Isaiah xxix 13, 14. Matt. xv. 8, 9.
CHAP. XX.] CHRISTIAN RELJGION. 117
they accompany the affection of the heart. For they exercise
the mind in Divine meditation, and fix the attention of the
heart ; which by its hibricity and versatihty is easily relaxed
and distracted to a variety of objects, unless it be supported by
various helps. Besides, as the glory of God ought in some
respect to be manifested in every part of our bodies, to this
service, both in singing and in speaking, it becomes us espe-
cially to addict and devote our tongues, which were created for
the express purpose of declaring and celebrating the Divine
praises. Nevertheless the principal use of the tongue is in the
public prayers which are made in the congregations of be-
lievers ; the design of which is, that with one common voice,
and as it were with the same mouth, we may all at once pro-
claim the glory of God, whom we worship in one spirit and
with the same faith ; and this is publicly done, that all inter-
changeably, each one of his brother, may receive the confes-
sion of faith, and be invited and stimulated by his example.
XXXII. Now, the custom of singing in churches (to speak
of it by the way) not only appears to be very ancient, but that
it was even used by the apostles, may be concluded from these
words of Paul : " I will sing with the spirit, and I will sing
with the understanding also."(/i) Again, to the Colossians :
" Teaching and admonishing one another in psalms, and
hymns, and spiritual songs, singing with grace in your hearts
to the Lord." (i) For in the former passage he inculcates
singing with the voice and with the heart ; and in the latter he
recommends spiritual songs, which may conduce to the mutual
edification of the saints. Yet that it was not universal is
proved by Augustine, who relates that in the time of Ambrose,
the church at Milan first adopted the practice of singing, when,
during the persecution of the orthodox faith by Justina, the
mother of Yalentinian, the people were unusually assiduous in
their vigils ; and that the other Western churches followed.
For he had just before mentioned that this custom had been
derived from the churches of the East. He signifies also, in
tlie second book of his Retractations, that in his time it was
received in Africa. "One Hilary, (says he,) who held the
tribunitial office, took every opportunity of loading with ma-
licious censures the custom which was then introduced at Car-
thage, that hymns from the Book of Psalms should be sung at
the altar, either before the oblation, or while that which had
been offered was distributed to the people. In obedience to
the commands of my brethren, T answered him." And cer-
tainly if singing be attempered to that gravity which becomes
the presence of God and of angels, it adds a dignity and grace
(A) 1 Cor, xiv. 15. (i) Col. iii. 16.
118 INSTITUTES OF THE [bOOK III.
to sacred actions, and is very efficacious in exciting the mind
to a true concern and ardour of devotion. Yet great caution is
necessary, that the ears be not more attentive to the modulation
of the notes, than the mind to the spiritual import of the words.
With which danger Augustine confesses himself to have been
so affected, as sometimes to have wished for the observance of
the custom instituted by Athanasius, who directed that the
reader should sound the words with such a gentle inflection of
voice, as would be more nearly allied to rehearsing than to
singing. But when he recollected the great benefit which
himself had received from singing, he inclined to the other
side. With the observance, therefore, of this limitation, it is
without doubt an institution of great solemnity and usefulness.
As, on the reverse, whatever music is composed only to please
and delight the ear, is unbecoming the majesty of the Church,
and cannot but be highly displeasing to God,
XXXIII, Hence also it plainly appears, that public prayers
are to be composed, not in Greek among the Latins, nor in
Latin among the French or English, as has hitherto been uni-
versally practised ; but in the vernacular tongue, which may
be generally understood by the whole congregation ; for it
ought to be conducted to the edification of the whole Church,
to whom not the least benefit can result from sounds which
they do not understand. But they who disregard the voice
both of charity and of humanity, ought at least to discover
some little respect for the authority of Paul, whose words are
free from all ambiguity : " When thou shalt bless with the
Spirit, how shall he that occupieth the room of the unlearned
say Amen at thy giving of thanks, seeing he understandeth
not what thou sayest ? For thou verily givest thanks well,
but the other is not edified." (k) Who, then, can sufliciently
wonder at the unbridled license of the Papists, who, notwith-
standing this apostolic caution against it, are not afraid to bel-
low their verbose prayers in a foreign language, of which they
neither sometimes understand a syllable themselves, nor wisli
a syllable to be understood by others ! But Paul directs to a
difterent practice : " What is it then ? (says he) I will pray
with the spirit, and I will pray with the understanding also : I
will sing with the spirit, and I will sing with the understand-
ing also." (Z) Signifying by the word spirit the peculiar gift
of tongues, which was abused by some of its possessors, when
they separated it from understanding. Thus it must be fully
admitted, that both in public and in private prayer, the tongue,
unaccompanied by the heart, cannot but be highly displeasing
to God ; and likewise that the mind ought to be incited, in the
(k) 1 Cor. xiv. 16, 17. (/) 1 Cor. xiv. 15.
CHAP. XX.] CHRISTIAN RELIGION. 119
ardour of meditation, to rise to a much higher elevation than
can ever be attained by the expression of the tongue : lastly,
that the tongue is indeed not necessary to private prayer, any
further than as the mind is insufficient to arouse itself, or as
the vehemence of its emotions irresistibly carries the tongue
along with them. For though some of the best prayers are
not vocal, yet it is very common, under strong emotions, for the
tongue to break forth into sounds, and the other members into
gesUu-es, without the least ostentation. Hence the uncertain
muttering of Hannah, (ni) somewhat similar to which is expe-
rienced by the saints in all ages, when they break forth into
abrupt and imperfect sounds. The corporeal gestures usually
observed in prayer, such as kneeling and uncovering the head,
are customs designed to increase our reverence of God.
XXXIV. Now, we must learn not only a certain rule, but
also the form of praying ; even that which our heavenly Father
has given us by his beloved Son ; (w) in which we may recog-
nize his infinite goodness and clemency. For beside advising
and exhorting us to seek him in all our necessities, as chil-
dren, whenever they are afflicted with any distress, are accus-
tomed to have recourse to the protection of their parents ; seeing
that we did not sufficiently perceive how great was our poverty,
what it was right to implore, or what would be suitable to our
condition, he has provided a remedy even for this our igno-
rance, and abundantly supplied the deficiencies of our capacity.
For he has prescribed for us a form, in which he gives a state-
ment of all that it is lawful to desire of him, all that is condu-
cive to our benefit, and all that it is necessary to ask. From
this kindness of his, we derive great consolation in the persuasion
that we pray for nothing absurd, nothing injurious or unseason-
able ; in a word, nothing but what is agreeable to him ; since our
petitions are almost in his own words. Plato, observing the igno-
rance of men in presenting their supplications to God, which if
granted were frequently very detrimental to them, pronounces
this to be the best method of praying, borrowed from an an-
cient poet : " King Jupiter, give us those things which are
best, whether we pray for them or not ; but command evil
things to remain at a distance from us, even though we implore
them." And indeed the wisdom of that heathen is conspicu-
ous in this instance, since he considers it as very dangerous to
supplicate the Lord to gratify all the dictates of our appetites ;
and at the same time discovers our infelicity, who cannot,
without danger, even open our mouths in the presence of God,
unless we be instructed by the Spirit in the right rule of
prayer, (o) And this privilege deserves to be the more highly
(m) 1 Sam. i. 13. (n) Matt. vi. 9. Luke xi. 9. (o) Rom. viii. 26, 27.
120 INSTITUTES OF THE [bOOK III.
valued by us, since the only begotten Son of God puts words
into our mouths, which may deliver our minds from all hesi-
tation.
XXXV, This form or rule of prayer, whichever appellation
be given to it, is composed of six petitions. For my reason for
not agreeing with those who divide it into seven parts is, that
the Evangelist appears, by the insertion of the adversative con-
junction, to connect together these two clauses ; as though he
had said, Suffer us not to be oppressed with temptation, but
rather succour our weakness, and deliver us, that we may not
fall. The ancient writers of the Church also are of our
opinion ; so that what is now added in Matthew in the seventh
place, must be explained as belonging to the sixth petition.
Now, though the whole prayer is such, that in every part of it
the principal regard must be paid to the glory of God, yet to
this the first three petitions are particularly devoted, and to
this alone we ought to attend in them, without any consider-
ation of our own interest. The remaining three concern our-
selves, and are expressly assigned to supplications for those
things which tend to our benefit. As when we pray that
God's name may be hallowed, since he chooses to prove
whether our love and \vorship of him be voluntary, or dictated
by mercenary motives, we must then think nothing of our
own interest, but his glory must be proposed as the only object
of our fixed attention ; nor is it lawful for us to be differently
affected in the other petitions of this class. And this indeed
conduces to our great benefit ; because, when the Divine name
is hallowed or sanctified as we pray, it becomes likewise our
sanctification. But our eyes should overlook, and be, as it were,
blind to such advantage, so as not to pay the least regard to it.
And even if Ave were deprived of all hope of private benefit, yet
this hallowing, and the other things which pertain to the glory
of God, ought still to be the objects of our desires and of our
prayers. This is conspicuous in the examples of Moses and
Paul, (p) who felt a pleasure in averting their minds and eyes
from themselves, and in praying with vehement and ardent zeal
for their own destruction, that they might promote the king-
dom and glory of God even at the expense of their own happi-
ness. On the other hand, when we pray that our daily bread
may be given us, although we wish for what is beneficial to
ourselves, yet here also we ought principally to aim at the glory
of God, so as not even to ask it, unless it tend to his glory.
Now, let us attempt an explanation of the prayer itself.
XXXVI. Our Father, who art in heaven, i^c. The first
idea that occurs is, what we have before asserted, that we ought
(p) Exod. x.xxii. 32. Rom. ix. 3.
CHAP. XX.] CHKISTIAN RELIGION. 121
never to present a prayer to God but in the name of Christ,
since no other name can recommend it to his regard. For by
calHng God our Father, we certainly plead the name of Christ.
For with what confidence could any one call God his Father ?
who could proceed to snch a degree of temerity, as to arrogate
to himself the dignity of a son of God, if we had not been
adopted as the children of his grace in Christ ? who, being his
true Son, has been given by him to us as our brother, that the
character which properly belongs to him by nature, may be-
come ours by the blessing of adoption, if we receive this in-
estimable favour with a steady faith ; as John says, that to
them is given " power to become the sons of God, even to
them that believe on the name of the only begotten of the
Father." {q) Therefore he denominates himself our Father,
and Avishes us to give him the same appellation ; delivering
us from all diffidence by the great sweetness of this name,
since the affection of love can nowhere be found in a stronger
degree than in the heart of a father. Therefore he could not
give us a more certain proof of his infinite love towards us,
than by our being denominated the sons of God. But his love
to us is as much greater and more excellent than all the love
of our parents, as he is superior to all men in goodness and
mercy ; (r) so that though all the fathers in the world, divested
of every emotion of paternal affection, should leave their chil-
dren destitute, he will never forsake us, because '' he cannot
deny himself " (s) For we have his promise, "If ye, then,
being evil, know how to give good gifts unto yoiur children,
how much more shall your Father which is in heaven ?" (^)
Again, in the prophet : " Can a woman forget her child ? Yea,
they may forget, yet will I not forget thee." {ii) But if we are
his sons, then, as a son cannot commit himself to the protec-
tion of a stranger and an alien, without at the same time com-
plaining of the cruelty or poverty of his father, so neither can
we seek supplies for our wants from any other quarter than
from him, without charging him with indigence and inability,
or with cruelty and excessive austerity.
XXXVII. Neither let us plead that we are justly terrified
by a consciousness of our sins, which may cause even a merci-
ful, kind Father to be daily offended with us. For if, among
men, a son can conduct his cause with his father by no better
advocate, can conciliate and recover his lost favour by no bet-
ter mediator, than by approaching him as an humble suppliant,
acknowledging his own guilt, and imploring his father's mercy,
(for the bowels of a father could not conceal their emotions at
(j) John i. 12, 14. (r) 1 John iii. 1. Psalm xxvii. 10. Isaiah Ixiii. 16.
(s) 2 Tim. ii. 13. {t) Matt. vii. 11. (m) Isaiah xlix. 15.
VOL. II. 16
122 INSTITUTES OF THE [bOOK III.
such supplications.) what will he do, who is "the Father of
mercies, and the God of all comfort ? " (.r) Will he not hear
the cries and groans of his children when they deprecate his
displeasure for themselves, especially since it is to this that he
invites and exhorts us ; rather than attend to any intercessions
of others, to which they resort in great consternation, not with-
out some degree of despair, arising from a doubt of the kind-
ness and clemency of their Father ? Of this exuberance of
paternal kindness, he gives us a beautiful representation in a
parable ; (y) where a father meets and embraces a son who had
alienated himself from his family, who had dissolutely lavished
his substance, who had grievously oflended him in every re-
spect : nor does he wait till he actually supplicates for pardon,
but anticipates him, recognizes him when returning at a great
distance, voluntarily runs to meet him, consoles him, and re-
ceives him into favour. For by proposing to our view an ex-
ample of such great kindness in a man, he intended to teach us
how much more abundant compassion we ought, notwithstand-
ing our ingratitude, rebellion, and wickedness, to expect from
him, who is not only our Father, but the most benevolent and
merciful of all fathers, provided we only cast ourselves on his
mercy. And to give us the more certain assurance that he is such
a Father, if we be Christians, he will be called not only " Father,"
but expressly " Our Father ; " as though we might address him
in the following manner : O Father, whose alfection towards thy
children is so strong, and whose readiness to pardon them is so
great, we thy children invoke thee and pray to thee, under the
assurance and full persuasion that thou hast no other than a
paternal affection towards us, how unworthy soever we are of
such a Father. But because the contracted capacities of our
minds cannot conceive of a favour of such immense magnitude,
we not only have Christ as the pledge and earnest of adoption,
but as a witness of this adoption he gives us the Spirit, by
whom we are enabled with a loud voice freely to cry, " Abba,
Father." (z) Whenever, therefore, we may be embarrassed
by any difficulty, let us remember to supplicate him, that he
will correct our timidity, and give us this spirit of magnanimity
to enable us to pray with boldness.
XXXVIII. But since we are not instructed, that every indi-
vidual should appropriate him to himself exclusively as his
Father, but rather that we should all in common call him Our
Father, we are thereby admonished how strong a fraternal
affection ought to prevail among us, who, by the same pri-
vilege of mercy and free grace, are equally the children of such
a Father. For if we all have one common Father, (a) from
(x) 2 Cor. i. 3. (»/) Luke xv. 11, &c. (:) Gal. iv. C. (a) Matt, xxiii. 9
CHAP. XX.] CHRISTIAN RELIGION. ^ 123
whom proceeds every blessing we enjoy, there ought to be
nothing exclusively appropriated by any among us, but what
we should be ready to communicate to each other with the
greatest alacrity of heart, whenever necessity requires. Now,
if we desire, as we ought, to exert ourselves for our mutual
assistance, there is nothing in which we can better promote
the interests of our brethren, than by commending them to the
providential care of our most benevolent Father, with whose
mercy and favour no other want can be experienced. And,
indeed, this is a debt which we owe to our Father himself
For as he who truly and cordially loves any father of a family,
feels likewise a love and friendship for his whole household,
in the same manner, our zeal and affection towards this hea-
venly Father must be shown towards his people, his family, his
inheritance, whom he has dignified with the honourable appel-
lation of the "fulness" of his only begotten Son. (b) Let a
Christian, then, regulate his prayers by this rule, that they be
common, and comprehend all who are his brethren in Christ ;
and not only those whom he at present sees and knows to be
such, but all men in the world ; respecting whom, what God
has determined is beyond our knowledge ; only that to wish
and hope the best concerning them, is equally the dictate of
piety and of humanity. It becomes us, however, to exercise a
peculiar and superior affection " unto them who are of the
household of faith ; " whom the apostle has in every case re-
commended to our particular regards, (c) In a word, all our
prayers ought to be such, as to respect that community which
our Lord has established in his kingdom and in his family.
XXXIX. Yet this is no objection to the lawfulness of par-
ticular prayers, both for ourselves and for other certain indi-
viduals ; provided our minds be not withdrawn from a regard
to this community, nor even diverted from it, but refer every
thing to this point. For though the words of them be singular,
yet as they are directed to this end, they cease not to be com-
mon. All this may be rendered very intelligible by a simili-
tude. God has given a general command to relieve the wants
of all the poor ; and yet this is obeyed by them who to that
end succour the indigence of those whom they either know or
see to be labouring under poverty ; even though they pass by
multitudes who are oppressed with necessities equally severe,
because neither their knowledge nor ability can extend to all.
In the same manner, no opposition is made to the Divine will
by them who, regarding and considering this common society
of the Church, present such particular prayers, in which, with
a public spirit, but in particular terms, they recommend to God
(6) Ephes. i. 23. (c) Gal. vi. 10.
124 INSTITUTES OF THE [bOOK III.
themselves or others, whose necessity he has placed within
their more immediate knowledge. However, there is not a
perfect similarity in every respect between prayer and donation
of alms, for munificence cannot be exercised but towards them
Avhose wants we have perceived ; but we may assist by our
prayers even the greatest strangers, and those with whom we
are the most unacquainted, how distant soever they may be
from us. This is done by that general form of prayer, which
comprehends all the children of God, among whom they also
are numbered. To this may be referred the exhortation which
Paul gives believers of his age, " that men pray every where,
lifting up holy hands without wrath ; " ((/) because by admo-
nishing them, that discord shuts the gate against prayers, he ad-
vises them unanimously to unite all their petitions together.
XL. It is added, That he is in heaven. From which it
is not hastily to be inferred, that he is included and circum-
scribed within the circumference of heaven, as by certain bar-
riers. For Solomon confesses, that " the heaven of heavens
cannot contain " him. (e) And he says himself, by the prophet,
" The heaven is my throne, and the earth is my footstool." (/)
By which he clearly signifies that he is not limited to any par-
ticular region, but diffwsed throughout all space. But because
the dulness of our minds could not otherwise conceive of his
ineffable glory, it is designated to us by the heaven, than which
we can behold nothing more august or more majestic. Since,
then, wherever our senses apprehend any thing, there they are
accustomed to fix it, God is represented as beyond all place,
that when we seek him we may be elevated above all reach of
both body and soul. Moreover, by this form of expression, he is
exalted above all possibility of corruption or mutation : finally,
it is signified, that he comprehends and contains the whole
world, and governs the universe by his power. Wherefore,
this is the same as if he had been said to be possessed of an
incomprehensible essence, infinite magnitude or sublimity,
irresistible power, and unlimited immortality. But when we
hear this, our thoughts must be raised to a higher elevation
when God is mentioned ; that we may not entertain any ter-
restrial or carnal imaginations concerning him, that we may
not measure him by our diminutive proportions, or judge of
his will by our affections. We should likewise be encouraged
to place the most implicit reliance on him, by whose providence
and power we understand both heaven and earth to be governed.
To conclude : under the name of " Our Father " is represented
to us, that God who has appeared to us in his own image, that
(d) 1 Tim. ii. 8. (/) Isaiah Ixvi. 1. Acts vii. 49;
(e) 1 Kings viii. 27. xvii. 24.
CHAP. XX.] CHRISTIAN RELIGION. 125
we might call upon him with a steady faith ; and the famiHar
appellation of Father is not only adapted to produce confidence,
but also efficacious to prevent our minds from being seduced
to dubious or fictitious deities, and to cause them to ascend
from tlie only begotten Son to the common Father of angels
and of saints ; moreover, when his throne is placed in heaven,
we are reminded by his government of the world, that it is not
in vain for us to approach to him who makes us the objects of
his present and voluntary care. " He that cometh to God
(says the apostle) must believe that he is, and that he is a re-
warder of them that diligently seek him." (g) Christ asserts
both these of his Father, that we may have first a firm faith
in his existence, and then a certain persuasion that, since he
deigns to extend his providence to us, he will not neglect our
salvation. By these principles, Paul prepares us for praying in
right manner ; for his exhortation, " Let your requests be made
known unto God," is thus prefaced: " The Lord is at hand.
Be careful for nothing." (h) Whence it appears, that their
prayers must be attended with great doubt and perplexity of
mind, who are not well established in this truth, that " the eyes
of the Lord are upon the righteous. " (i)
XLL The first petition is, That God's name may be hal-
lowed ; the necessity of which is connected with our great
disgrace. For what is more shameful, than that the Divine
glory should be obscured partly by our ingratitude, partly by
our malignity, and, as far as possible, obliterated by our pre-
sumption, infatuation, and perverseness ? Notwithstanding all
the sacrilegious rage and clamours of the impious, yet the
refulgence of holiness still adorns the Divine name. Nor does
the Psalmist without reason exclaim, " According to thy name,
0 God, so is thy praise unto the ends of the earth." (k) For
wherever God may be known, there must necessarily be a
manifestation of his perfections of power, goodness, wisdom,
righteousness, mercy, and truth, which command our admira-
tion and excite us to celebrate his praise. Therefore, because
God is so unjustly robbed of his holiness on earth, if it is not
in our power to assert it for him, we are at least commanded to
regard it in our prayers. The substance of it is, that we wish
God to receive all the honour that he deserves, that men may
never speak or think of him but with the highest reverence ; to
which is opposed that profanation, which has always been too
common in the world, as it continues to be in the present age.
And hence the necessity of this petition, which, if we were
influenced by only a tolerable degree of piety, ought to be
(g) Heb. xi. 6. (/) Psalm xxxiv. 15 ; xxxiii. 18.
(A) Phil. iy. 5, 6. {k) Psalm xlviii. 10.
126 INSTITUTES OF THE [
BOOK III.
superfluous. But if the name of God be truly hallowed, when
separated from all others it breathes pure glory, we are here
commanded to pray, not only that God will vindicate his holy
name from all contempt and ignominy, but also that he will
constrain all mankind to revere it. Now, as God manifests
himself to us partly by his word, and partly by his works, he
is no otherwise hallowed by us, than if we attribute to him in
both instances that which belongs to him, and so receive what-
ever proceeds from him ; ascribing, moreover, equal praise to
his severity and to his clemency ; since on the multiplicity and
variety of his works he has impressed characters of his glory,
which should draw from every tongue a confession of his praise.
Thus will the Scripture obtain a just authority with us, nor
will any event obstruct the benedictions which God deserves
in the whole course of his government of the world. The
tendency of the petition is, further, that all impiety which sul-
lies this holy name, may be utterly abolished ; that whatever
obscures or diminishes this hallowing, whether detraction or
derision, may disappear ; and that while God restrains all
sacrilege, his majesty may shine with increasing splendour.
XLII. The second petition is, That the kingdom of God
MAY come ; which, thoj^igh it contains nothing new, is yet not
without reason distinguished from the first ; because, if we con-
sider our inattention in the most important of all concerns, it is
useful for that which ought of itself to have been most inti-
mately known to us, to be inculcated in a variety of words.
Therefore, after we have been commanded to pray to God to
subdue, and at length utterly to destroy, every thing that sullies
his holy name, there is now added another petition, similar and
almost identically the same — That his kingdom may come.
Now, though we have already given a definition of this king-
dom, I now briefly repeat, that God reigns when men, renoun-
cing themselves and despising the world and the present state,
submit themselves to his righteousness, so as to aspire to the
heavenly state. Thus this kingdom consists of two parts ; the
one, God's correcting by the power of his Spirit all our carnal
and depraved appetites, which oppose him in great numbers ;
the other, his forming all our powers to an obedience to his
commands. No others therefore observe a proper order in this
petition, but they who begin from themselves, that is, that they
may be purified from all corruptions which disturb the tran-
quillity, or violate the purity, of God's kingdom. Now, since
the Divine word resembles a royal sceptre, we are commanded
to pray that he will subdue the hearts and minds of all men to
a voluntary obedience to it. This is accomplished, when, by
the secret inspiration of his Spirit, he displays the efficacy of
his word, and causes it to obtain the honour it deserves.
CHAP. XX.] CHRISTIAN RELIGION. 127
Afterwards, it is our duty to desceud to the impious, by whom
his authority is resisted with the perseverauce of obstinacy and
the fury of despair. God therefore erects his kingdom on the
humiliation of the whole world, though his methods of humili-
ation are various ; for he restrains the passions of some, and
breaks the unsubdued arrogance of others. It ought to be the
object of our daily wishes, that God would collect churches for
himself from all the countries of the earth, that he would en-
large their numbers, enrich them with gifts, and establish a
legitimate order among them ; that, on the contrary, he would
overthrow all the enemies of the pure doctrine and religion,
that he would confound their counsels, and defeat their at-
tempts. Whence it appears that the desire of a daily progress
is not enjoined us in vain ; because human affairs are never in
such a happy situation, as that all defilement of sin is removed,
and purity can be seen in full perfection. This perfection is
deferred till the last advent of Christ, when, the apostle says,
"God will be all ii. all," (/) And so this petition ought to
withdraw us from all the corruptions of the world, which sepa-
rate us from God, and prevent his kingdom from flourishing
within us ; it ought likewise to inflame us with an ardent
desire of mortifying the flesh, and finally to teach us to bear
the cross ; since these are the means which God chooses for
the extension of his kingdom. Nor should we be impatient
that the outward man is destroyed, provided the inward man
be renewed. For this is the order of the kingdom of God,
that, when we submit to his righteousness, he makes us par-
takers of his glory. This is accomplished, when, discovering
his light and truth with perpetual accession of splendour,
before which the shades and falsehoods of Satan and of his
kingdom vanish and become extinct, he by the aids of his
Spnit directs his children into the path of rectitude, and
strengthens them to perseverance ; but defeats the impious
conspiracies of his enemies, confounds their insidious and fraud-
ulent designs, disappoints their malice, and represses their ob-
stinacy, till at length "he " will "consume " Antichrist "with
the spirit of his mouth, and destroy " all impiety " with the
brightness of his coming." (m)
XLIII. The third petition is. That the will of God may
BE done on earth AS IT IS IN HEAVEN ; wliich, thougli it is an
appendage to his kingdom, and cannot be disjoined from it, is
yet not without reason separately mentioned, on account of our
ignorance, which does not apprehend with facility what it is
for God to reign in the world. There will be nothing absurd,
then, in understanding this as an explanation, that God's king-
(l) 1 Cor. XV. 28. (m) 2 Thess. ii. 8.
128 INSTITUTES OF THE [bOOK III.
dom will then prevail in the world, when all shall submit to
his will. Now, we speak not here of his secret will, by which
he governs all things, and appoints them to fulfil his own pur-
poses. For though Satan and men oppose him with all the
violence of rage, yet his incomprehensible wisdom is able, not
only to divert their impetuosity, but to overrule it for the
accomplishment of his decrees. But the Divine will here in-
tended, is that to which voluntary obedience corresponds ; and
therefore heaven is expressly compared with the earth, because
the angels, as the Psahnist says, spontaneously " do his com-
mandments, hearkening unto the voice of his word," (n) We
are therefore commanded to desire that, as in heaven nothing is
done but according to the Divine will, and the angels are
placidly conformed to every thing that is right, so the earth,
all obstinacy and depravity being annihilated, may be subject
to the same government. And in praying for this, we renounce
our own carnal desires ; because, unless we resign all our affec-
tions to God, we are guilty of all the opposition in our power
to his will, for nothing proceeds from us but what is sinful.
And we are likewise habituated by this petition to a renuncia-
tion of ourselves, that God may rule us according to his own
pleasure ; and not only so, but that he may also create in us
new minds and new hearts, annihilating our own, that we may
experience no emotion of desire within us, but a mere consent
to his will ; in a word, that we may have no will of our
own, but that our hearts may be governed by his Spirit, by
whose internal teachings we may learn to love those things
which please him, and to hate those which he disapproves ;
consequently, that he may render abortive all those desires
which are repugnant to his will. These are the three first
clauses of this prayer, in praying which we ought solely to
have in view the glory of God, omitting all consideration of
ourselves, and not regarding any advantage of our own, which,
though they largely contribute to it, should not be our end in
these petitions. But though all these things, even if we never
think of them, nor wish for them, nor request them, must
nevertheless happen in their appointed time, yet they ought to
be the objects of our wishes, and the subjects of our prayers.
And such petitions it will be highly proper for us to offer, that
we may testify and profess ourselves to be the servants and
sons of God ; manifesting the sincerest devotedness, and mak-
ing the most zealous efibrts in our power for advancing the
honour which is due to him, both as a Master and as a Father.
Persons, therefore, who are not incited, by this ardent zeal for
promoting the glory of God, to pray, that his name may be
(«) Psalm ciii. 20.
CHAP. XX.] CHRISTIAN RELIGION. 129
hallowed, that his kingdom may come, and that his will may
be done, are not to be numbered among his sons and servants ;
and as all these things will be accompUshed in opposition to
their inclinations, so they will contribute to their confusion
and destruction.
XLIY. Next follows the second part of the prayer, in which
we descend to our own interests ; not that we must dismiss all
thoughts of the Divine glory, (which, according to Paul, (o)
should be regarded even in eating and drinking,) and only seek
what is advantageous to ourselves ; but we have already an-
nounced that this is the distinction — that God, by exclu-
sively claiming three petitions, absorbs us entirely in the con-
sideration of himself, that thus he may prove our piety ; after-
wards he permits us to attend to our own interests, yet on this
condition, that the end of all our requests be the illustration of
his glory, by whatever benefits he confers on us, since nothing
is more reasonable than that we live and die to him. But the
first petition of the second part. Give us this day our daily
BREAD, is a general request to God for a supply of all our corpo-
real wants in the present state, not only for food and clothing,
but also for every thing which he sees to be conducive to
our good, that we may eat our bread in peace. By this we
briefly surrender ourselves to his care, and commit ourselves to
his providence, that he may feed, nourish, and preserve us.
For our most benevolent Father disdains not to receive even
our body into his charge and protection, that he may exercise
our faith in these minute circumstances, while we expect every
thing from him, even down to a crumb of bread and a drop of
water. For since it is a strange effect of our iniquity, to be
affected and distressed with greater solicitude for the body than
for the soul, many, who venture to confide to God the interests of
their souls, are nevertheless still solicitous concerning the body,
still anxious what they shall eat and what they shall wear ; and
unless they have an abundance of corn, wine, and oil, for the
supply of their futnre wants, tremble with fear. Of so much
greater importance to us is the shadow of this transitory life,
than that eternal immortality. But they who, confiding in
God, have once cast off that anxiety for the concerns of the
body, expect likewise to receive from him superior blessings,
even salvation and eternal life. It is therefore no trivial exer-
cise of faith, to expect from God those things which otherwise
fill us with so much anxiety ; nor is it a small proficiency when
we have divested ourselves of this infidelity, which is almost
universally interwoven with the human constitution. The
speculations of some, concerning supernatural bread, appear to
(o) 1 Cor. X. 31.
VOL. II. 17
130 INSTITUTES OF THE [bOOK III.
me not very consonant to the meaning of Christ ; for if we did
not ascribe to God the character of our Supporter even in this
transitory life, our prayer would be defective. The reason which
they allege has too much profanity ; that it is unbecoming for
the children of God, who ought to be spiritual, not only to
devote their own attention to terrestrial cares, but also to in-
volve God in the same anxieties with themselves ; as though,
truly, his benedictiou and paternal favour were not conspicuous
even in our sustenance ; or there were no meaning in the
assertion, that "godliness hath promise of the life that now is,
and of that which is to come." (p) Now, though remission of
sins is of much greater value than corporeal aliments, yet
Christ has given the first place to the inferior blessing, that he
might gradually raise us to the two remaining petitions, which
properly pertain to the heavenly life ; in which he has con-
sulted our dulness. We are commanded to ask " our bread,"
that we may be content with the portion which our heavenly
Father deigns to allot us, nor practise any illicit arts for the
love of lucre. In the mean time, it must be understood that it
becomes ours by a title of donation ; because neither our in-
dustry, nor our labour, nor our hands, (as is observed by Mo-
ses,) (7) acquire any thing for us of themselves, when unat-
tended by the Divine blessing ; and that even an abundance
of bread would not be of the least service to us, unless it were
by the Divine power converted into nourishment. And there-
fore this liberality of God is equally as necessary to the rich as
to the poor ; for though their barns and cellars were full, they
would faint with hunger and thirst, unless through his good-
ness they enjoyed their food. The expression " this day,"
or " day by day," as it is in the other Evangelist, and the
epithet dailij, restrain the inordinate desire of transitory things,
with which we are often violently inflamed, and which leads
to other evils ; since if we have a greater abundance, we fondly
lavish it away in pleasure, delights, ostentation, and other kinds
of luxury. Therefore we are enjoined to ask only as much as
will supply our necessity, and as it were for the present day,
with this confidence, that our heavenly Father, after having
fed us to-day, will not fail us to-morrow. Whatever aflluence,
then, we possess, even when our barns and cellars are full, yet
it behoves us always to ask for our daily bread ; because it
must be considered as an undeniable truth, that all property is
nothing, any further than the Lord, by the effusions of his
favour, blesses it with continual improvement ; and that even
what we have in our possession is not our own, any further than
as he hourly bestows on us some portion of it, and grants us the
(p) 1 Tim. iv. 8. (q) Lev. xxvi. 20.
CHAP. XX.] CHRISTIAN RELIGION. 131
use of it. Since the pride of man does not easily suffer itself
to be convinced of this, the Lord declares that he has given to
all ages an eminent proof of it, by feeding his people with
manna in the desert, in order to apprize us '• that man doth not
live by bread only, but by every word that proceedeth out of
his mouth ; " (r) which implies, that it is his power alone by
which our life and strength are sustained, although he commu-
nicates it to us by corporeal means ; as he is accustomed to
teach us likewise by an opposite example, when he breaks, at
his pleasure, the strength (and, as he himself calls it, " the
staff ") of bread, so that though men eat they pine with hunger,
and though they drink are parched with thirst, (s) Now, they
who are not satisfied with daily bread, but whose avidity is
insatiable, and whose desires are unbounded, and they who are
satiated with their abundance, and think themselves secure
amid their immense riches, and who nevertheless supplicate the
Divine Being in this petition, are guilty of mocking him. For
the former ask what they would not wish to obtain, and even
what most of all they abominate, that is, daily bread only ;
they conceal from God, as much as they can, their avaricious
disposition ; whereas true prayer ought to pour out before him
the whole mind, and all the inmost secrets of the soul ; and the
latter implore what they are far from expecting to receive from
him, what they think they have in their own possession. In
its being called " ours," the Divine goodness is, as we have
observed, the more conspicuous, since it makes that ou?'s, to
which we have no claim of right. Yet we must not reject the
explanation which I have likewise hinted at, that it intends
also such as is acquired by just and innocent labour, and not
procured by acts of deception and rapine ; because, whatever
we acquire by any criminal methods, is never our own, but
belongs to others. Our praying that it may be " given " to us
signifies that it is the simple and gratuitous donation of God,
from what quarter soever we receive it ; even when it most of
all appears to be obtained by our own skill and industry, and to
be procured by our own hands ; since it is solely the efiect of
his blessing, that ovu labours are attended with success.
XLV. It follows — Forgive us our debts; in which peti-
tion, and the next, Christ has comprised whatever relates to
the heavenly life ; as in these two parts consists the spiritual
covenant which God has made for the salvation of his Church
— "I will write my law in their hearts, and will pardon their
iniquities." (t) Here Christ begins with remission of sins : im-
mediately after, he subjoins a second favour — that God would
defend us by the power, and support us by the aid, of his Spirit,
(r) Deut. viii. 3. Matt. iv. 4. (s) Lev. xxvi. 26.
(t) Jer. xxxi. 33, 34; xxxiii. 8.
132 INSTITUTES OF THE [bOOK III.
to enable ns to stand unconqnered against all temptations. Sins
he calls debts, because we owe the penalty of them — a debt we
are altogether incapable of discharging, unless we are released
by this remission, which is a pardon flowing from his gratui-
tous mercy, when he freely cancels these debts without any
payment from us, being satisfied by his own mercy in Christ,
who has once given himself for our redemption. Those, there-
fore, who rely on God's being satisfied with their own merits, or
the merits of others, and persuade themselves that remission of
sins is purchased by these satisfactions, have no interest in this
gratuitous forgiveness ; and while they call upon God in this
form, they are only subscribing their own accusation, and even
sealing their condemnation with their own testimony. For
they confess themselves debtors, unless they are discharged by
the benefit of remission, which nevertheless they accept not,
but rather refuse, while they obtrude upon God their own
merits and satisfactions. For in this way they do not implore
his mercy, but appeal to his judgment. They who amuse
themselves with dreams of perfection, superseding the necessity
of praying for pardon, may have disciples whom itching ears
lead into delusions ; but it must be clear that all whom they
gain are perverted from Christ, since he teaches all to confess
their guilt, and receives none but sinners ; not that he Avould
flatter and encourage sins, but because he knew that believers
are never wholly free from the vices of their flesh, but always
remain obnoxious to the judgment of God. It ought, indeed,
to be the object of our desires and strenuous exertions, that,
having fully discharged every part of our duty, we may truly
congratulate ourselves before God on being pure from every
stain ; but as it {)leases God to restore his image within us by
degrees, so that some contagion always remains in our flesh,
the remedy ought never to be neglected. Now, if Christ, by
the authority given him by the Father, enjoins us, as long as
we live, to have recourse to prayer for the pardon of guilt, who
will tolerate the new teachers, who endeavour to dazzle the
eyes of the simple with a visionary phantom of perfect inno-
cence, and fill them with a confidence in the possibility of
their being delivered from all sin ? which, according to John,
is no other than making God a liar, (u) At the same time, also,
these worthless men, by obliterating one article, mutilate, and
so totally invalidate, the covenant of God, in which we have
seen our salvation is contained ; being thus guilty not only of
sacrilege by separating things so united, but also of impiety and
cruelty, by overwhelming miserable souls with despair, and of
treachery to themselves and others, by contracting a habit of
carelessness, in diametrical opposition to the Divine mercy.
{u) 1 John i. 10.
CHAP. XX.] CHRISTIAN RELIGION. 133
The objection of some, that in wishing the advent of God's king-
dom, we desire at the same time the abolition of sin, is too
puerile ; because, in the first part of the prayer, we have an ex-
hibition of the highest perfection, but here of infirmity. Thus
these two things are perfectly consistent, that in aspiring to-
wards the mark we may not neglect the remedies required by
our necessity. Lastly, we pray that we may be forgiven as
WE FORGIVE OUR DEBTORS ; that is, as we forgive and pardon
all who have ever injured us, either by unjust actions or by
contumelious language. Not that it is our province to forgive
the guilt of sin and transgression ; this is the prerogative of
God alone : our forgiveness consists in divesting the mind of
anger, enmity, and desire of revenge, and losing the memory
of injuries by a voluntary forgetfulness. Wherefore we must
not pray to God for forgiveness of sins, unless we also forgive
all the offences and injuries of others against us, either present
or past. But if we retain any enmities in our minds, meditate
acts of revenge, and seek opportunities of annoyance, and even
if we do not endeavour to obtain reconciliation with our ene-
mies, to oblige them by all kind offices, and to render them
our friends, — we beseech God, by this petition, not to grant us
remission of sins. For we supplicate him to grant to us what we
grant to others. This is praying him not to grant it to us, unless
we grant it also. What do persons of this description gain by
their prayers but a heavier judgment ? Lastly, it must be
observed, that this is not a condition, that he would forgive us
as we forgive our debtors, because we can merit his forgive-
ness of us by our forgiveness of others, as though it described
the cause of his forgiveness ; but, by this expression, the Lord
intended, partly to comfort the weakness of our faith ; for he
has added this as a sign, that we may be as certainly assured
of remission of sins being granted us by him, as we are certain
and conscious of our granting it to others ; if, at the same time,
our minds be freed and purified from all hatred, envy, and re-
venge ; partly by this, as a criterion, he expunges from the
number of his children, those who, hasty to revenge and
difficult to forgive, maintain inveterate enmities, and cherish
in their own hearts towards others, that indignation which
they deprecate from themselves, that they may not presume to
invoke him as their Father. Which is also clearly expressed
by Luke in Christ's own words.
XLVI. The sixth petition is, Lead us not into tempta-
tion, BUT deliver us FROM EVIL. This, as we have said, corrC'-
sponds to the promise respecting the law of God to be engraven
in our hearts. But because our obedience to God is not with-
out continual warfare, and severe and arduous conflicts, we here
pray for arms, and assistance to enable us to gain the victory.
134 INSTITUTES OF THE [bOOK III.
This suggests to us our necessity, not only of the grace of the
Spirit within us to soften, bend, and direct our hearts to obe-
dience to God, but also of his aid to render us invincible, in
opposition to all the stratagems and violent assaults of Satan.
Now, the forms of temptations are many and various. For the
corrupt conceptions of the mind, provoking us to transgressions
of the law, whether suggested by our own concupiscence or
excited by the devil, are temptations ; and things not evil in
themselves, nevertheless become temptations through the sub-
tlety of the devil, when they are obtruded on our eyes in such
a manner that their intervention occasions our seduction or
declension from God. And these temptations are either from
prosperous, or from adverse events. From prosperous ones, as
riches, power, honours ; which generally dazzle men's eyes by
their glitter and external appearance of goodness, and insnare
them with their blandishments, that, caught with such delusions
and intoxicated with such delights, they forget their God. From
unpropitious ones, as poverty, reproaches, contempt, afflictions,
and other things of this kind ; overcome with the bitterness and
difficulty of which, they fall into despondency, cast away faith
and hope, and at length become altogether alienated from God.
To both these kinds ©f temptations which assail us, whether
kindled within us by our concupiscence, or presented to us by
the craft of Satan, we pray our heavenly Father not to ]iermit
us to yield, but rather to sustain and raise us up with his hand,
that, strong in his might, we may be able to stand firm against
all the assaults of our malignant enemy, whatever imaginations
he may inject into our minds ; and also, that whatever is pre-
sented to us on either quarter, we may convert it to our benefit ;
that is, by not being elated with prosperity or dejected with
adversity. Yet we do not here pray for an entire exemption
from all temptations, which we very much need, to excite,
stimulate, and animate us, lest we should grow torpid with too
much rest. For it was not without reason that David wished
to be tempted or tried ; nor is it without cause that the Lord
daily tries his elect, chastising them by ignominy, poverty, tribu-
lation, and the cross in various forms. But the temptations of
God are widely dilferent from those of Satan. Satan tempts
to overthrow, condemn, confound, and destroy. But God, that,
by proving his people, he may make a trial of their sincerity,
to confirm their strength by exercising it, to mortify, purify,
and refine their flesh, which, without such restraints, would
run into the greatest excesses. Besides, Satan attacks persons
unarmed and unprepared, to overwhelm the unwary. " God,
with the tem})tation, also makes a way to escape, that they
may be able to bear " whatever he brings upon them, (y) By
(y) 1 Cor. X. 13.
CHAP. XX.] CHRISTIAN REi^IGION. 135
the Avord evil, whether we understand the devil or sin, is of Httle
importance. Satan himself, indeed, is the enemy that lies in
wait for our life ; but sin is the weapon with which he seeks
our destruction. Our petition therefore is, that we may not
be overwhelmed and conquered by any temptations, but that
we may stand, strong in the power of the Lord, against
all adverse powers that assault us, which is not to submit
to temptations ; that being taken into his custody and charge,
and being secure in his protection, we may persevere uncon-
quered, and rise superior to sin, death, the gates of hell, and
the whole kingdom of the devil. This is being delivered
from evil. Here it must also be carefully remarked, that it is
not in our power to contend with so powerful an enemy as the
devil, and sustain the violence of his assaults. Otherwise it
would be useless, or insulting, to supplicate from God what we
already possessed in ourselves. Certainly, they who prepare
themselves for such a combat with self-confidence, are not
sufficiently aware of the skill and prowess of the enemy that
they have to meet. Now, we pray to be delivered from his
power, as from the mouth of a ravenous and raging lion, just
about to tear us with his teeth and claws, and to swallow us
down his throat, unless the Lord snatch us from the jaws of
death ; knowing, at the same time, that if the Lord shall be
present and fight for us while we are silent, in his strength
" we shall do valiantly." {z) Let others confide as they please
in the native abilities and powers of free-will, which they
suppose themselves to possess, — let it be sufficient for us, to
stand and be strong in the power of God alone. But this
petition comprehends more than at first appears. For if the
Spirit of God is our strength for fighting the battle with Satan,
we shall not be able to gain the victory, till, being full of him,
we shall have laid aside all the infirmity of our flesh. When
we pray for deliverance from Satan and sin, therefore, we pray
to be frequently enriched with new accessions of Divine grace ;
till, being quite filled with them, we may be able to triumph
over all evil. To some there appears a difficulty and harshness
in our petition to God, that he will not lead us into temptation,
whereas, according to James, it is contrary to his nature for
him to tempt us. {a) But this objection has already been
partly answered, because our own lust is properly the cause of
all the temptations that overcome us, and therefore we are
charged with the guilt. Nor does James intend any other than to
assert the futility and injustice of transferring to God the vices
which we are constrained to impute to ourselves, because we
are conscious of our being guilty of them. But notwithstanding
(z) Psalin Ix. 12. (a) James i. 13, 14.
136 INSTITUTES OF THE [bOOK III.
this, God may, when he sees fit, deliver us to Satan, abandon
us to a reprobate mind and sordid passions, and so leadens into
temptations, by a righteous yet often secret judgment ; the
cause being frequently concealed from man, but, at the same
time, well known to him. Whence it is inferred, that there is
no impropriety in this mode of expression, if we are persuaded
that there is any meaning in his frequent threatenings, that he
will manifest his vengeance on the reprobate, by smiting them
with blindness and hardness of heart.
XLVII. These three petitions, in which we particularly com-
mend to God ourselves and all our concerns, evidently prove,
what we have before asserted, that the prayers of Christians
ought to be public, and to regard the public edification of
the Church, and the advancement of the communion of be-
lievers. For each individual does not supplicate the gift of
any favour to himself in particular ; but we all in common
pray for our bread, the remission of our sins, that we may not
be led into temptation, that we may be delivered from evil.
The cause is likewise subjoined, which gives us such great
boldness in asking, and confidence of obtaining ; which, though
not to be found in the Latin copies, yet appears too apposite to
this place to be omitted — namely, His is the kingdom, and
THE POWER, AND THE GLORY FOR EVER. This is SL SOlid and
secure basis for our faith ; for if our prayers were to be recom-
mended to God by our own merit, who could dare to utter a
word in his presence ? Now, all miserable, unworthy, and
destitute as we are of every recommendation, yet we shall
never want an argument or plea for our prayers : our confi-
dence can never forsake us ; for our Father can never be de-
prived of his kingdom, power, and glory. The whole is con-
cluded with Amen ; which expresses our ardent desire to obtain
the blessings supplicated of God, and confirms our hope that
all these things are already obtained, and will certainly be
granted to us ; because they are promised by God, who is in-
capable of deception. And this agrees with that form of peti-
tion already quoted — " Do this, O Lord, for thy name's sake,
not for our sake, or for our righteousness ; " in which the saints
not only express the end of their prayers, but acknowledge that
they are unworthy to obtain it, unless God derive the cause
from himself, and that their confidence of success arises solely
from his nature.
XLVIII. Whatever we ought, or are even at liberty, to
seek from God, is stated to us in this model and directory for
prayer, given by that best of masters, Christ, whom the Father
has set over us as our Teacher, and to whom alone he has en-
joined us to listen, (b) For he was ahvays his eternal wisdom,
(b) Matt. xvii. 5.
CHAP. XX.] CHRISTIAN RliLIGION. 137
and being made man, was given to men as the Angel of great
counsel, (c) And this prayer is so comprehensive and com-
plete, that whatever addition is made of any thing extraneous
or foreign, not capable of being referred to it, is impious and
unworthy of the approbation of God. For in this summary he
has prescribed what is worthy of him, what is acceptable to
him, what is necessary for us, and, in a word, what he chooses
to bestow. Wherefore those who presume to go beyond it.
and to ask of God any thing else, in the first place, are deter-
mined to make some addition of their own to the wisdom of
God, which cannot be done without folly and blasphemy ; in
the next place, despising the limits fixed by the will of God.
they are led far astray by their own irregular desires ; and in
the last place, they will never obtain any thing, since they
pray without faith. And there is no doubt that all prayers of
this kind are made without faith, because they are not sanc-
tioned by the word of God, the only basis on which faith can
stand. But they who neglect the Master's rale, and indulge
their own desires, not only deviate from the word of God^ but
make all possible opposition against it. With equal beauty and
truth, therefore, Tertullian has called this a legitimate fraijer,
tacitly implying, that all others are irregular and unlawful.
XLIX. We would not here be understood, as if we were
confined to this form of prayer, without the liberty of changing
a word or syllable. For the Scriptures contain many prayers,
expressed in words very different from this, yet written by the
same Spirit, and very profitable for our use. Many, which
have little verbal resemblance to it, are continually suggested
to believers by the same Spirit. We only mean by these ob-
servations, that no one should even seek, expect, or ask for any
thing that is not summarily comprehended in this prayer,
though there may be a diversity of expression, without any
variation of sense. As it is certain that all the prayers con-
tained in the Scriptures, or proceeding from pious hearts, are
referred to this, so it is impossible to find one any where which
can surpass or even equal the perfection of this. Here is
nothing omitted which ought to be recollected for the praises
of God, nothing that should occur to the mind of man for his own
advantage ; and the whole is so complete, as justly to inspire
universal despair of attempting any improvement. To con-
clude ; let us remember, that this is the teaching of Divine
wisdom, which taught what it willed, and willed what is
needful.
L. But though we have before said that we ought to be
always aspiring towards God with our minds, and praying
(c) Isaiah xi. 2.
VOL. II. 18
138 INSTITUTES OF THE [bOOK III,
without intermission, yet as our weakness requires many as-
sistances, and our indolence needs to be stimulated, we ought
every one of us, for the sake of regularity, to appoint particular
hours which should not elapse without prayer, and which
should witness all the affections of the mind entirely engaged
in this exercise ; as, when we rise in the morning, before we
enter on the business of the day, when we sit down to meat,
when we have been fed by the Divine blessing, when we re-
tire to rest. This must not be a superstitious observance of
hours, by which, as if discharging our debt to God, we may
fancy ourselves discharged from all obligation for the remain-
ing hours ; but a discipline for our weakness, which may thus,
from time to time, be exercised and stimulated. It must es-
pecially be the object of our solicitous care, whenever we are
oppressed, or see others oppressed, with adversity, immediately
to resort to him with celerity, not of body, but of mind ; second-
ly, to suffer no prosperity of our own or others to pass with-
out testifying our acknowledgment of his hand by praise and
thanksgiving ; lastly, we must carefully observe this in every
prayer, that we entertain not the thought of binding God to cer-
tain circumstances, or prescribing to him the time, the place, or
the manner of his proceedings. As we are taught by this prayer
to fix no law, to impose no condition on him, but to leave it to
his will to d* what he intends, in the manner, at the time,
and in the place he pleases, therefore, before we form a peti-
tion for ourselves, we first pray that his will may be done ;
thereby submitting our will to his, that, being, as it were, bridled
and restrained, it may not presume to regulate God, but may
constitute him the arbiter and ruler of all its desires.
LI. If, with minds composed to this obedience, we suffer
ourselves to be governed by the laws of Divine Providence, we
shall easily leaiii to persevere in prayer, and with suspended
desires to wait patiently for the Lord ; assured, though he does
not discover himself, yet that he is always near us, and in his
own time will declare that his ears have not been deaf to those
prayers which, to human apprehension, seemed to be neglected.
Now, this, if God do not at any time answer our first prayers,
will be an immediate consolation, to prevent our sinking into
despair, like those who, actuated only by their own ardour, call
upon God in such a manner, that if he do not attend to their
first transports, and afl'ord them present aid, they at once
imagine him to be displeased and angry with them, and, casting
away all hope of succeeding in their prayers, cease to call upon
him. But deferring om- hope with a well-tempered equanimity,
let us rather practise the perseverance so highly recommended
to us in the Scriptures. For in the Psalms we may frequently
observe how David and other faithful men, when, almost
CHAP. XX.] CHRISTIAN RELIGION. 139
wearied with praying, they seemed to beat the air, and God
seemed deaf to their petitions, yet did not desist from praying ;
because the authority of the Divine word is not maintained,
unless it be fuUy credited, notwithstanding the appearance of
any circumstances to the contrary. Nor let us tempt God, and
provoke him against us by wearying him with our presump-
tion ; which is the practice of many who merely bargain with
God on a certain condition, and as though he were subservient
to their passions, bind him with laws of their own stipulation ;
with which unless he immediately complies, they give way to
anger and fretfulness, to cavils, and murmurs, and rage. To
such persons, therefore, he frequently grants in his wrath what
he denies in mercy to others. This is exemplified in the
children of Israel, for whom it had been better for the Lord not
to have heard them, than for them to swallow his indignation
with the meat that he sent them, {d)
LII. But if, after long waiting, our sense neither understands
what advance we have made by praying, nor experiences any
advantage resulting from it, yet our faith will assure us, what
cannot be perceived by sense, that we have obtained what was
expedient for us, since the Lord so frequently and so certainly
promises to take care of our troubles when they have been once
deposited in his bosom. And thus he will cause us to pos-
sess abundance in poverty, and consolation in affliction. For
though all things fail us, yet God will never forsake us ; he
cannot disappoint the expectation and patience of his people.
He will amply compensate us for the loss of all others, for he
comprehends in himself all blessings, which he will reveal to us
at the day of judgment, when his kingdom will be fully mani-
fested. Besides, though God grants our prayers, he does not
always answer them according to the express form of the
request ; but seeming to keep us in suspense, shows by un-
known means that our prayers were not in vain. This is the
meaning of these words of John : " If we know that he heareth
us, whatsoever we ask, we know that we have the petitions
that we desired of him." (e) This seems to be a feeble super-
fluity of expression, but is in reality a very useful declaration,
that God, even when he does not comply with our desires, is
nevertheless favourable and propitious to our prayers, so that a
hope depending upon his word can never disappoint us. Now,
this patience is very necessary to support believers, who would
not long stand unless they relied upon it. For the Lord
proves his people with heavy trials, and exercises them with
severity ; frequently driving them to various kinds of extremi-
ties, and suffering them to remain in them a long time before he
{(i) Num. xi. 18, 33. (c) 1 John v. 15.
140 INSTITUTES OF THE [bOOK III.
grants them any enjoyment of his grace ; and as Hannah says,
" The Lord killeth, and maketh alive ; he brmgeth down to
the grave, and bringeth up." (/) In such distresses must they
not inevitably faint in their minds, and fall into despair, unless,
in the midst of their affliction and desolation, and almost death,
they were revived by this reflection, that God regards them,
and that the end of their present evils is approaching ? But
though they rely on the certainty of this hope, they at the same
time cease not to pray ; because, without constant perseverance
in prayer, we pray to no purpose.
CHAPTER XXI.
ETERNAL ELECTION, OR GOD'S PREDESTINATION OF SOME TO
SALVATION, AND OF OTHERS TO DESTRUCTION.
The covenant of life not being equally preached to all, and
among those to whom- it is preached not always finding the
same reception, this diversity discovers the wonderful depth of
the Divine judgment. Nor is it to be doubted that this variety
also follows, subject to the decision of God's eternal election.
If it be evidently the result of the Divine will, that salvation is
freely offered to some, and others are prevented from attaining
itj — this immediately gives rise to important and difficult ques-
tions, which are incapable of any other explication, than by the
establishment of pious minds in what ought to be received
concerning election and predestination — a question, in the
opinion of many, full of perplexity ; for they consider nothing
more unreasonable, than that, of the common mass of mankind,
some should be predestinated to salvation, and others to de-
struction. But how unreasonably they perplex themselves will
afterwards appear from the sequel of our discourse. Besides,
the very obscurity which excites such dread, not only displays
the utility of this doctrine, but shows it to be productive of the
most delightful benefit. We shall never be clearly convinced
as we ought to be, that our salvation flows from the fountain
of God's free mercy, till we are acquainted Avith his eternal
election, which illustrates the grace of God by this comparison,
that he adopts not all promiscuously to the hope of salvation,
but gives to some what he refuses to others. Ignorance of this
principle evidently detracts from the Divine glory, and dimi-
(/) 1 Sam. ii. 6.
CHAP. XXI.] CHRISTIAN RELIGION. 141
nishes real humility. But according to Paul, what is so neces-
sary to be known, never can be known, unless God, without
any regard to works, chooses those whom he has decreed. " At
this present time also, there is a remnant according to the
election of grace. And if by grace, then it is no more of works ;
otherwise, grace is no more grace. But if it be of works, then
it is no more grace ; otherwise, work is no more work." (g)
If we need to be recalled to the origin of election, to prove that
we obtain salvation from no other source than the mere goodness
of God, they who desire to extinguish this principle, do all
they can to obscure what ought to be magnificently and loudly
celebrated, and to pluck up humility by the roots. In ascribing
the salvation of the remnant of the people to the election of
grace, Paul clearly testifies, that it is then only known that
God saves whom he will of his mere good pleasure, and does
not dispense a reward to which there can be no claim. They
who shut the gates to prevent any one from presuming to
approach and taste this doctrine, do no less injury to man than
to God ; for nothing else will be sufficient to produce in us
suitable humility, or to impress us with a due sense of our great
obligations to God. Nor is there any other basis for solid
confidence, even according to the authority of Christ, who, to
deliver us from all fear, and render us invincible amidst so many
dangers, snares, and deadly conflicts, promises to preserve in
safety all whom the Father has committed to his care. Whence
we infer, that they who know not themselves to be God's
peculiar people will be tortured with continual anxiety ; and
therefore, that the interest of all believers, as well as their
own, is very badly consulted by those who, blind to the three
advantages we have remarked, would wholly remove the foun-
dation of our salvation. And hence the Church rises to our
view, which otherwise, as Bernard justly observes, could neither
be discovered nor recognized among creatures, being in two
respects wonderfully concealed in the bosom of a blessed pre-
destination, and in the mass of a miserable damnation. But
before I enter on the subject itself, I must address some pre-
liminary observations to two sorts of persons. The discussion
of predestination — a subject of itself rather intricate — is made
very perplexed, and therefore dangerous, by human curiosity,
which no barriers can restrain from wandering into forbidden
labyrinths, and soaring beyond its sphere, as if determined to
leave none of the Divine secrets unscrutinized or unexplored.
As we see multitudes every where guilty of this arrogance and
presumption, and among them some who are not censurable
in other respects, it is proper to admonish them of the bounds
(g) Rom. xi. 5, 6.
142 INSTITUTES or THE [bOOK III.
of their duty on this subject. First, then, let them remember
that when they inquire into predestination, they penetrate the
inmost recesses of Divine wisdom, where the careless and
confident intruder will obtain no satisfaction to his curiosity,
but will enter a labyrinth from which he will find no way to
depart. For it is unreasonable that man should scrutinize with
impunity those things which the Lord has determined to be
hidden in himself; and investigate, even from eternity, that
sublimity of wisdom which God would have us to adore and
not comprehend, to promote our admiration of his glory. The
secrets of his will which he determined to reveal to us, he
discovers in his word ; and these are all that he foresaw would
concern us or conduce to our advantage.
II. " We are come into the way of faith," says Augustine ;
" let us constantly pursue it. It conducts into the king's
palace, in which are hidden all the treasures of wisdom and
knowledge. For the Lord Christ himself envied not his great
and most select disciples when he said, ' I have many things to
say unto you, but ye cannot bear them now.' We must walk,
we must improve, we must grow, that our hearts may be able
to understand those things of which we are at present incapa-
ble. If the last day finds us improving, we shall then learn
what we never could learn in the present state." If we only
consider that the word of the Lord is the only way to lead us
to an investigation of all that ought to be believed concerning
him, and the only light to enlighten us to behold all that ought
to be seen of him, this consideration will easily restrain and
preserve us from all presumption. For we shall know that
when we have exceeded the limits of the word, we shall get
into a devious and darksome course, in which errors, slips, and
falls, will often be inevitable. Let us, then, in the first place,
bear in mind, that to desire any other knowledge of predestina-
tion than what is unfolded in the word of God, indicates as
great folly, as a wish to walk through unpassable roads, or to
see in the dark. Nor let us be ashamed to be ignorant of some
things relative to a subject in which there is a kind of learned
ignorance. Rather let us abstain with cheerfulness from the
pursuit of that knowledge, the aflectation of which is foolish,
dangerous, and even fatal. But if we are stimulated by the
wantonness of intellect, we must oppose it with a reflection
calculated to repress it, that as " it is not good to eat much
honey, so for men to search their own glory, is not glory." (A)
For there is sufficient to deter us from that presumption, which
can only precipitate us into ruin.
III. Others, desirous of remedying this evil, will have all
(A) ProT. XIV. 27.
CHAP. XXI.] CHRISTIAN RELIGION. 143
mention of predestination to be as it were buried ; they teach
men to avoid every question concerning it as they would a
precipice. Though their moderation is to be commended, in
judging that mysteries ought to be handled with such great
sobriety, yet, as they descend too low, they have little influence
on the mind of man, which refuses to submit to unreasonable
restraints. To observe, therefore, the legitimate boundary on
this side also, we must recur to the word of the Lord, which
affords a certain rule for the understanding. For the Scripture
is the school of the Holy Spirit, in which, as nothing necessary
and useful to be known is omitted, so nothing is taught which
it is not beneficial to know. Whatever, therefore, is declared
in the Scripture concerning predestination, we must be cautious
not to withhold from believers, lest we appear either to de-
fraud them of the favor of their God, or to reprove and censure
the Holy Spirit for publishing what it would be useful by any
means to suppress. Let us, I say, permit the Christian man to
open his heart and his ears to all the discourses addressed to
him by God, only with this moderation, that as soon as the
Lord closes his sacred mouth, he shall also desist from further
inquiry. This will be the best barrier of sobriety, if in learn-
ing we not only follow the leadings of God, but as soon as he
ceases to teach, we give up our desire of learning. Nor is the
danger they dread, sufficient to divert our attention from the
oracles of God. It is a celebrated observation of Solomon, that
"it is the glory of God to conceal a thing." (i) But, as both
piety and common sense suggest that this is not to be under-
stood generally of every thing, we must seek for the proper
distinction, lest we content ourselves with brutish ignorance
under the pretext of modesty and sobriety. Now, this distinc-
tion is clearly expressed in a few words by Moses. " The
secret things," he says, "belong unto the Lord our God; but
those things which are revealed belong unto us, and to our
children for ever, that we may do all the words of this law." (k)
For we see how he enforces on the people attention to the
doctrine of the law only by the celestial decree, because it
pleased God to promulgate it ; and restrains the same people
within those limits with this single reason, that it is not lawful
for mortals to intrude into the secrets of God,
IV. Profane persons, I confess, suddenly lay hold of some-
thing relating to the subject of predestination, to furnish occa-
sion for objections, cavils, reproaches, and ridicule. But if we
are frightened from it by their impudence, all the princi-
pal articles of the faith must be concealed, for there is scarcely
one of them which such persons as these leave unviolated by
(t) Prov. XXV. 2. (k) Deut. xxix. 29.
144 INSTITUTES OF THE [bOOK III,
blasphemy. The refractory mind will discover as much inso-
lence, on hearing that there are three persons in the Divine
essence, as on being told, that when God created man, he fore-
saw what would happen concerning him. Nor will they
refrain from derision on being informed, that little more than
five thousand years have elapsed since the creation of the
world. They will ask why the power of God was so long idle
and asleep. Nothing can be advanced which they will not
endeavour to ridicule. Must we, in order to check these sacri-
leges, say nothing of the Divinity of the Son and Spirit, or pass
over in silence the creation of the world ? In this instance, and
every other, the truth of God is too powerful to dread the
detraction of impious men ; as is strenuously maintained by
Augustine, in his treatise on the Perseverance of the Faithful.
We see the false apostles, with all their defamation and accu-
sation of the true doctrine of Paul, could never succeed to
make him ashamed of it. Their assertion, that all this discus-
sion is dangerous to pious minds, because it is inconsistent
with exhortations, shakes their faith, and disturbs and discou-
rages the heart itself, is without any foundation. Augustine
admits, that he was frequently blamed, on these accounts, for
preaching predestinahon too freely ; but he readily and am-
ply refutes them. But as many and various absurdities are
crowded upon us here, we prefer reserving every one to be
refuted in its proper place. 1 only desire this general admis-
sion, that we should neither scrutinize those things which the
Lord has left concealed, nor neglect those which he has openly
exhibited, lest we be condemned for excessive curiosity on the
one hand, or for ingratitude on the other. For it is judiciously
remarked by Augustine, that we may safely follow the Scrip-
ture, which proceeds as with the pace of a mother stooping to
the weakness of a child, that it may not leave our weak capa-
cities behind. But persons who are so cautious or timid, as to
wish predestination to be buried in silence, lest feeble minds
should be disturbed, — with what pretext, I ask, will they gloss
over their arrogance, which indirectly charges God with foolish
inadvertency, as though he foresaw not the danger which they
suppose they have had the penetration to discover. Whoever,
therefore, endeavours to raise prejudices against the doctrine
of predestination, openly reproaches God, as though something
had inconsiderately escaped from him that is pernicious to the
Church.
V. Predestination, by which God adopts some to the hope
of life, and adjudges others to eternal death, no one, desirous
of the credit of piety, dares absolutely to deny. But it is in-
volved in many cavils, especially by those who make fore-
knowledge the cause of it. We maintain, that both belong to
CHAP. XXI.] CHRISTIAN RELIGION. 145
God ; but it is preposterous to represent one as dependent on
the other. When we attribute foreknowledge to God, we mean
that all things have ever been, and perpetually remain, before
his eyes, so that to his knowledge nothing is future or past, but
all things are present ; and present in such a manner, that he
does not merely conceive of them from ideas formed in his
mind, as things remembered by us appear present to our minds,
but really beholds and sees them as if actually placed before him.
And this foreknowledge extends to the whole Avorld, and to all
the creatures. Predestination we call the eternal decree of
God, by which he has determined in himself, what he would
have to become of every individual of mankind. For they are!
not all created with a similar destiny ; but eternal life is fore-|
ordained for some, and eternal damnation for others. Everyj
man, therefore, being created for one or the other of theseeiids^f
V^saj, he IS predestinated either~to life or to death. This God
has not only testified in particular persons, but^ has given a
specimen of it in the Avhole posterity of Abraham, which should
evidently show the future condition of every nation to depend
upon his decision. " When the Most High divided the nations,
when he separated the sons of Adam, the Lord's portion was
his people ; Jacob was the lot of his inheritance." (Z) The
separation is before the eyes of all : in the person of Abraham,
as in the dry trunk of a tree, one people is peculiarly chosen
to the rejection of others : no reason for this appears, except
that Moses, to deprive their posterity of all occasion of glorying,
teaches them that their exaltation is wholly from God's gra-
tuitous love. He assigns this reason for their deliverance, that
"he loved their fathers, and chose their seed after them."(w)
More fully in another chapter : " The Lord did not set his love
upon you, nor choose you, because you were more in number
than any people ; but because the Lord loved you." (n) He
frequently repeats the same admonition : " Behold, the heaven
is the Lord's thy God, the earth also, with all that therein is.
Only the Lord had a delight in thy fathers to love them, and
he chose their seed after them." (o) In another place, sancti-
fication is enjoined upon them, because they were chosen to
be a peculiar people. ( p) And again, elsewhere, love is asserted
to be the cause of their protection. It is declared by the united
voice of the faithful, " He hath chosen our inheritance for us,
the excellency of Jacob, whom he loved." (9) For the gifts
conferred on them by God, they all ascribe to gratuitous love,
not only from a consciousness that these were not obtained by
any merit of theirs, but from a conviction, that the holy patri-
(0 Deut. xxxii. 8, 9. (n) Deut. vii. 7, 8. (p) Deut. xxiii.
(m) Deut. iy. 37. (o) Deut. x. 14, J5. (q) Psalm xlvii. 4.
VOL. IL 19
146 INSTITUTES OF THE [bOOK III,
arch himself was not endued with such excellence as to acquire
the privilege of so great an honour for himself and his pos-
terity. And the more effectually to demolish all pride, he
reproaches them with having deserved no favour, being " a stiff-
necked and rebellious people." (r) The prophets also fre-
quently reproach the Jews with the unwelcome mention of this
election, because they had shamefully departed from it. Let
them, however, now come forward, who wish to restrict the
election of God to the desert of men, or the merit of works.
When they see one nation preferred to all others, — when they
hear that God had no inducement to be more favourable to a
J few, and ignoble, and even disobedient and obstinate people, —
. will they quarrel with him because he has chosen to give such
. an example of mercy ? But their obstreperous clamours will
» nofimpede his work, nor will the reproaches they hurl against
Heaven, injure or "affect hrs"justice ; they will rather reciJiT
upon their own" heads. To this principle of the graciour cove-
nant, the Israelites are also recalled whenever thanks are to
be rendered to God, or their hopes are to be raised for futurity.
" He hath made us, and not we ourselves," says the Psalmist :
" we are his people, and the sheep of his pasture." (s) It is not
without reason that the negation is added, " not we ourselves,"
that they may know that of all the benefits they enjoy, God is
not only the Author, but derived the cause from himself, there
being nothmg in them deserving of such great honour. He
also enjoins them to be content with the mere good pleasure
of God, in these words : " O ye seed of Abraham his servant,
ye children of Jacob his chosen." And after having recounted
the continued benefits bestowed by God as fruits of election, he
at length concludes that he had acted with such liberality, " be-
cause he remembered his covenant." (t) Consistent with this
doctrine is the song of the whole Church : " Thy right hand,
and thine arm, and the light of thy countenance, gave our fa-
thers the land, because thou hadst a favour unto them." (u)
It must be observed that where mention is made of the land,
it is a visible symbol of the secret separation, wliich compre-
hends adoption. David, in another place, exhorts the people
to the same gratitude : " Blessed is the nation whose God is
the Lord ; and the people whom he hath chosen for his own
inheritance." (a;-) Samuel animates to a good hope: "The
Lord will not forsake his people, for his great name's sake ;
because it hath pleased the Lord to make you his people." (y)
David, when his faith is assailed, thus arms himself for the
conflict : " Blessed is the man whom thou choosest, and causest
(r) Dcut. ix. 6, 7. (l) Psalm cv. G, 8. (r) Psalm xxxiii. 12.
(s) Psalm c. 3. («) Psalm xliv. 3. (y) 1 Sam. xii. 22.
XXI.] CHRISTIAN RELMJION.
147
to approach unto thee ; he shall dwell in thy courts." (z)
But smce the election hidden in God has been confirmed by
the first deliverance, as well as by the second and other niter-
mediate blessings, the word choose is transferred to it m Isaiah :
" The Lord will have mercy on Jacob, and will yet choose
Israel ; " (a) because, contemplating a future period, he declares
that the collection of the residue of the people, whom he had
appeared to have forsaken, would be a sign of the stable and
sure election, which had likewise seemed to fail. When he
says also, in another place, " I have chosen thee, and not cast
thee away," {b) he commends the continual course of his sig-
nal liberality and paternal benevolence. The angel, in Zecha-
riah, speaks more plainly : " The Lord shall choose Jerusalem
again ; " (c) as though his severe chastisement had been a
rejection, or their exile had been an interruption of election ;
which, nevertheless, remains inviolable, though the tokens of
it are not always visible.
• VL We must now proceed to a second degree of election,
still more restricted, or that in which the Divine grace was
displayed in a more special manner, when of the same race of
Abraham God rejected some, and by nourishing others in the
Church, proved that he retained them among his children.
Ishmael at first obtained the same station as his brother Isaac,
for the spiritual covenant was equally sealed in him by the
symbol of circumcision. He is cut off; afterwards Esau;
lastly, an innumerable multitude, and almost all Israel. In
Isaac the seed was called ; the same calling continued in Jacob.
God exhibited a similar example in the rejection of Saul, which
is magnificently celebrated by the Psalmist : ''He refused the
tabernacle of Joseph, and chose not the tribe of Ephraim, but
chose the tribe of Judah; " (d) and this the sacred history fre-
quently repeats, that the wonderful secret of Divine grace may
be more manifest in that change. I grant, it was by their own
crime and guilt that Ishmael, Esau, and persons of similar cha-
racters, fell from the adoption ; because the condition annexed
was, that they should faithfully keep the covenant of God,
which they perfidiously violated. Yet it was a peculiar favour
of God, that he deigned to prefer them to other nations ; as it
is said in the Psalms : " He hath not dealt so with any nation :
and as for his judgments, they have not known them." (e)
But I have justly said that here are two degrees to be remarked ;
for in the election of the whole nation, God has already shown
that in his mere goodness he is bound by no laws, but is per-
fectly free, so that none can require of him an equal distribu-
(z) Psalm Ixv. 4. (b) Isaiah xli. 9. (d) Psalm Ixxviii. 67, 68.
(a) Isaiah xiv. 1. (c) Zech. ii. 12. (e) Psalm cxlvii. 20.
148 INSTITUTES OF THE [
BOOK III.
tion of grace, the inequality of which demonstrates it to be
truly gratuitous. Therefore Malachi aggravates the ingratitude
of Israel, because, though not only elected out of the whole
race of mankind, but also separated from a sacred family to be
a peculiar people, they perfidiously and impiously despised God
their most beneficent Father. " Was not Esau Jacob's bro-
ther ? saith the Lord : yet 1 loved Jacob, and I hated Esau." (/)
For God takes it for granted, since both were sons of a holy
father, successors of the covenant, and branches from a sacred
root, that the children of Jacob were already laid under more
than common obligations by their admission to that honour ;
but Esau the first-born having been rejected, and their father,
though inferior by birth, having been made the heir, he proves
them guilty of double ingratitude, and complains of their vio-
lating this twofold claim.
VII. Though it is sufficiently clear, that God, in his secret .
counsel, freely chooses whom he will, and rejects others, his I
gratuitous election is but half displayed till we come to particu-i
lar individuals, to whom God not only offers salvation, but as-
signs it in such a manner, that the certainty of the effect is
hable to no suspense or doubt. These are included in that
one seed mentioned by' Paul ; for though the adoption was de-
posited in the hand of Abraham, yet many of his posterity
being cut off as putrid members, in order to maintain the effi-
cacy and stability of election, it is necessary to ascend to the
head, in whom their heavenly Father has bound his elect to
each other, and united them to himself by an indissoluble
bond. Thus the adoption of the family of Abraham displayed
the favour of God, which he denied to others ; but in the
members of Christ there is a conspicuous exhibition of the
superior efficacy of grace ; because, being united to their head,
they never fail of salvation. Paul, therefore, justly reasons
from the passage of Malachi which I have just quoted, that
where God, introducing the covenant of eternal life, invites any
people to himself, there is a peculiar kind of election as to part
of them, so that he does not efficaciously choose all with indis-
criminate grace. The declaration, " Jacob have I loved," re-
spects the whole posterity of the patriarch, whom the prophet
there opposes to the descendants of Esau. Yet this is no ob-
jection to our having in the person of one individual a specimen
of the election, which can never fail of attaining its full effect.
These, who truly belong to Christ, Paul correctly observes, are
called "a remnant;" for experience proves, that of a great
multitude the most part fall away and disappear, so that often
only a small portion remains. That the general election of a
(/) Mai. i. 2, 3.
CHAP. XXI.] CHRISTIAN RELIGION. 149
people is not always effectual and permanent, a reason readily
presents itself, because, when God covenants with them, he does
not also give them the spirit of regeneration to enable them to
persevere in the covenant to the end ; but the external call,
without the internal efficacy of grace, which would be suffi-
cient for their preservation, is a kind of medium between the
rejection of all mankind and the election of the small number
of believers. The whole nation of Israel was called " God's
inheritance," though many of them were strangers ; but God,
having firmly covenanted to be their Father and Redeemer,
regards that gratuitous favour rather than the defection of mul-
titudes ; by whom his truth was not violated, because his pre-
servation of a certain remnant to himself, made it evident that his
calling was without repentance. For God's collection of a
Church for himself, from time to time, from the children of
Abraham, rather than from the profane nations, was in con-
sideration of his covenant, which, being violated by the multi-
tude, he restricted to a few, to prevent its total failure. Lastly,
the general adoption of the seed of Abraham was a visible re-
presentation of a greater blessing, which God conferred on a
few out of the multitude. This is the reason that Paul so
carefully distinguishes the descendants of Abraham according
to the flesh, from his spiritual children called after the example
of Isaac. Not that the mere descent from Abraham was a vain
and unprofitable thing, which could not be asserted without
depreciating the covenant ; but because to the latter alone the
immutable counsel of God, in which he predestinated whom
he would, was of itself effectual to salvation. But I advise my
readers to adopt no prejudice on either side, till it shall appear
from adduced passages of Scripture what sentiments ought to
be entertained. In conformity, therefore, to the clear doctrine
of the Scripture, we assert, that by an eternal and immutable
counsel, God has once for all determined, both whom he would
admit to salvation, and whom he would condemn to destruc-
tion. We affirm that this counsel, as far as concerns the elect,
is founded on his gratuitous mercy, totally irrespective of
human merit ; but that to those whom he devotes to condem-
nation, the gate of life is closed by a just and irreprehensible,
but incomprehensible, judgment. In the elect, we consider
calling as an evidence of election, and justification as another
token of its manifestation, till they arrive in glory, which con-
stitutes its completion. As God seals his elect by vocation
and justification, so by excluding the reprobate from the know-
ledge of his name and the sanctification of his Spirit, he affords
an indication of the judgment that awaits them. Here I shall
pass over many fictions fabricated by foolish men to overthrow
predestination. It is unnecessary to refute things which, as
150 INSTITUTES OF THE [bOOK III.
soon as they are advanced, sufficiently prove their own false-
hood. I shall dwell only on those things which are subjects
of controversy among the learned, or which may occasion dif-
ficulty to simple minds, or which impiety speciously pleads in
order to stigmatize the Divine justice.
CHAPTER XXII.
TESTIMONIES OF SCRIPTURE IN CONFIRMATION OF THIS DOCTRINE.
All the positions we have advanced are controverted by ma-
ny, especially the gratuitous election of believers, which never-
theless cannot be shaken. It is a notion commonly entertained,
that God, foreseeing what would be the respective merits of
every individual, makes a correspondent distinction between
different persons ; that he adopts as his children such as he
foreknows will be deserving of his grace, and devotes to the
damnation of death others, whose dispositions he sees will be
inclined to wickedness and impiety. Thus they not only
obscure election by covering it with the veil of foreknow-
ledge, but pretend that it originates in another cause. Nor is
this commonly received notion the opinion of the vulgar only,
for it has had great advocates in all ages ; which I candidly
confess, that no one may cherish a confidence of injuring our
cause by opposing us with their names. For the truth of God
on this point is too certain to be shaken, too clear to be over-
thrown by the authority of men. Others, neither acquainted
with the Scripture, nor deserving of any attention, oppose the
sound doctrine with extreme presumption and intolerable ef-
frontery. God's sovereign election of some, and preterition of
others, they make the subject of formal accusation against
him. But if this is the known fact, what will they gain by
quarrelling with God ? We teach nothing but what experience
has proved, that God has always been at liberty to bestow his
grace on whom he chooses. I will not inquire how the pos-
terity of Abraham excelled other nations, unless it was by that
favour, the cause of which can only be found in God. Let them
answer why they are men, and not oxen or asses : when it was
in God's power to create them dogs, he formed them after his
own image. Will they allow the brute animals to expostulate
with God respecting their condition, as though the distinction
were unjust ? Their enjoyment of a privilege which they have
acquired by no merits, is certainly no more reasonable than
CHAP, XXII.] CHRISTIAN RELIGION. 151
God's various distribution of his favours according to the mea-
sure of his judgment. If they make a transition to persons
where the inequaUty is more offensive to them, the example
of Christ at least ought to deter them from carelessly prating
concerning this sublime mystery. A mortal man is conceived
of the seed of David : to the merit of what virtues will they
ascribe his being made, even in the womb, the Head of angels,
the only begotten Son of God, the Image and Glory of the
Father, the Light, Righteousness, and Salvation of the world ?
It is judiciously remarked by Augustine, that there is the
brightest example of gratuitous election in the Head of the
Church himself, that it may not perplex us in the members ;
that he did not become the Son of God by leading a righteous
life, but was gratuitously invested with this high honour, that
he might afterwards render others partakers of the gifts be-
stowed upon him. If any one inquire, why others are not all
that he was, or why we are all at such a vast distance from
him, — why we are all corrupt, and he purity itself, — he will
betray both folly and impudence. But if they persist in the
wish to deprive God of the uncontrollable right of choosing
and rejecting, let them also take away what is given to Christ.
Now, it is of importance to attend to what the Scripture de-
clares respecting every individual. Paul's assertion, that we
were "chosen in Christ before the foundation of the world," (g)
certainly precludes any consideration of merit in us ; for it is
as though he had said, our heavenly Father, finding nothing
worthy of his choice in all the posterity of Adam, turned his
views towards his Christ, to choose members from his body
whom he would admit to the fellowship of life. Let be-
lievers, then, be satisfied with this reason, that we were adopted
in Christ to the heavenly inheritance, because in ourselves we
were incapable of such high dignity. He has a similar remark
in another place, where he exhorts the Colossians to " give
thanks unto the Father, who had made them meet to be parta-
kers of the inheritance of the saints." (h) If election precedes
this grace of God, which makes us meet to obtain the glory of
the life to come, what will God find in us to induce him to
elect us ? Another passage from this apostle will still more
clearly express my meaning. " He hath chosen us," he says,
" before the foundation of the world, according to the good
pleasure of his will, that we should be holy, and without blame
before him ; " (i) where he opposes the good pleasure of God
to all our merits whatsoever.
II, To render the proof more complete, it will be useful to
notice all the clauses of that passage, which, taken in connec-
(g) Ephes. i. 4. (A) Col. i. 12. (i) Ephes. i. 4, 5.
152 IKSTITUTES OF THE [
BOOK III,
tion, leave no room for doubt. By the appellation of the elect,
or chosen, he certainly designates believers, as he soon after
declares: wherefore it is corrupting the term by a shameful fiction
to restrict it to the age in which the gospel was published. By
saying that they were elected before the creation of the world,
he precludes every consideration of merit. For what could be
the reason for discrimination between those who yet had no
existence, and whose condition was afterward to be the same
in Adam ? Now, if they are chosen in Christ, it follows, not
only that each individual is chosen out of himself, but also that
some are separated from others ; for it is evident, that all are
not members of Christ. The next clause, stating them to have
been " chosen that they might be holy," fully refutes the error
which derives election from foreknowledge ; since Paul, on the
contrary, declares that all the virtue discovered in men is the
effect of election. If any inquiry be made after a superior cause,
Paul replies, that God thus " predestinated," and that it was
"according to the good pleasure of his will." This overturns
any means of election which men imagine in themselves ; for
all the benefits conferred by God for the spiritual life, he repre-
sents as flowing from this one source, that God elected whom
he would, and, before they were born, laid up in reserve for
them the grace with which he determined to favor them.
III. Wherever this decree of God reigns, there can be no
consideration of any works. The antithesis, indeed, is not pur-
sued here ; but it must be understood, as it is amplified by the
same writer in another place : " Who hath called us with a
holy calling, not according to our works, but according to his
own purpose and grace, which was given us in Christ Jesus,
before the world began." {k) And we have already shown
that the following clause, "that we should be holy," removes
every difficulty. For say, Because he foresaw they would be
holy, therefore he chose them, and you will invert the order of
Paul. We may safely infer, then, If he chose us that we
should be holy, his foresight of our futm-e holiness was not the
cause of his choice. For these two propositions, That the
holiness of believers is the fruit of election, and, That they
attain it by means of works, are incompatible with each other.
Nor is there any force in the cavil to which they frequently
resort, that the grace of election was not God's reward of an-
tecedent works, but his gift to future ones. For when it is
said, that believers were elected that they should be holy, it
is fully implied, that the holiness they were in future to possess
had its origin in election. And what consistency would there
be in asserting, that things derived from election were the
(A) 2 Tim. i. 9.
CHAP. XXII.] CHRISTIAN RELIGION. 153
causes of election ? A subsequent clause seems further to con-
firm what he had said — " according to his good pleasure, which
he purposed in himself." (/) For the assertion, that God pur-
posed in himself, is equivalent to saying, that he considered
nothing out of himself, with any view to influence his deter-
mination. Therefore he immediately subjoins, that the great
and only object of our election is, "that we should be to the
praise of" Divine "grace." Certainly the grace of God de-
serves not the sole praise of our election, unless this election be
gratuitous. Now, it could not be gratuitous, if, in choosing his
people, God himself considered what would be the nature of
their respective works. The declaration of Christ to his dis-
ciples, therefore, is universally applicable to all believers :
" Ye have not chosen me, but I have chosen you ; " (m) which
not only excludes past merits, but signifies that they had nothing
in themselves to cause their election, independently of his pre-
venting mercy. This also is the meaning of that passage of
Paul, " Who hath first given to him, and it shall be recompensed
unto him again?" [n) For his design is to show, that God's
goodness altogether anticipates men, finding nothing in them,
either past or future, to conciliate his favour towards them.
IV. In the Epistle to the Romans, where he goes to the
bottom of this argument, and pursues it more at length, he says,
" They are not all Israel which are " born " of Israel ; " (o) be-
cause though all were blessed by hereditary right, yet the suc-
cession did not pass to all alike. This controversy originated
in the pride and vain-glorying of the Jewish people, who, claim-
ing for themselves the title of the Church, would make the
faith of the gospel to depend on their decision; just as, in
the present day, the Papists with this false pretext would sub-
stitute themselves in the place of God. Paul, though he admits
the posterity of Abraham to be holy in consequence of the
covenant, yet contends that most of them are strangers to
it ; and that not only because they degenerate, from legitimate
children becoming spurious ones, but because the preeminence
and sovereignty belong to God's special election, which is the
sole foundation of the validity of their adoption. If some were
established in the hope of salvation by their own piety, and the
rejection of others were owing wholly to their own defection,
Paul's reference of his readers to the secret election would indeed
be weak and absurd. Now, if the will of God, of which no
cause appears or must be sought out of himself, discriminates
some from others, so that the children of Israel are not all true
Israelites, it is in vain pretended that the condition of every
individual originates with himself. He piu-sues the subject fur-
(l) Ephes. i. 9. (wi) John xv. 16. (n) Rom. xi. a5. (o) Rom. ix. 6.
VOL. II. 20
154 INSTITUTES OF THE [bOOK III.
ther under the example of Jacob and Esau ; for being both child-
ren of Abraham, and both enclosed in their mother's womb, the
transfer of the honour of primogeniture to Jacob was by a pre-
ternatural change, which Paul, however, contends indicated the
election of the one and the reprobation of the other. The ori-
gin and the cause are inquired, which the champions of fore-
knowledge maintain to be exhibited in the virtues and the vices of
men. For this is their short and easy doctrine — That God has
showed in the person of Jacob, that he elects such as are worthy
of his grace ; and in the person of Esau, that he rejects those
whom he foresees to be unworthy. This, indeed, they assert
with confidence ; but what is the testimony of Paul ? " The
children being not yet born, neither having done any good or
evil, that the purpose of God according to election might stand,
not of works, but of him that calleth, it was said, The elder
shall serve the younger ; as it is written, Jacob have I loved,
but Esau have I hated." {jp) If this distinction between the
brothers was influenced by foreknowledge, the mention of the
time must certainly be unnecessary. On the supposition that
Jacob was elected, because that honour was acquired by his
future virtues, to what purpose could Paul remark that he was
not yet born ? It woiUd not have been so proper to add, that
he had not yet done any good ; for it will be immediately
replied, that nothing is concealed from God, and therefore the
piety of Jacob must have been present before him. If grace be
the reward of works, they ought to have had their just value
attributed to them before Jacob was born, as much as if he
were already grown to maturity. But the apostle proceeds in
unravelling the difficulty, and teaches that the adoption of Ja-
cob flowed not from works, but from the calling of God. In
speaking of works, he introduces no time, future or past, but
positively opposes them to the calling of God, intending the
establishment of the one, and the absolute subversion of the
other ; as though he had said. We must consider the good plea-
sure of God, and not the productions of men. Lastly, the very
terms, election and purpose^ certainly exclude from this subject
all the causes frequently invented by men, independently of
God's secret counsel.
V. Now, what pretexts will be urged to obscm-e these argu-
ments, by those who attribute to works, either past or future,
any influence on election ? For this is nothing but an evasion
of the apostle's argument, that the distinction between the two
brothers depends not on any consideration of works, but on the
mere calling of God, because it was fixed between them when
they were not yet born. Nor would their subtilty have es-
(p) Rom. ix. 11—13.
I
CHAP. XXII.] CHRISTIAN RELIGION. 155
caped him, if there had been any solidity in it ; but well know-
ing the impossibility of God's foreseeing any good in man, ex-
cept what he had first determined to bestow by the benefit of
his election, he resorts not to the preposterous order of placing
good works before their cause. We have the apostle's author-
ity that the salvation of believers is founded solely on the de-
cision of Divine election, and that that favour is not procured
by works, but proceeds from gratuitous calling. We have also
a lively exhibitioji of this truth in a particular example. Jacob
and Esau are brothers, begotten of the same parents, still en-
closed in the same womb, not yet brought forth into light ;
there is in all respects a perfect equality between them; yet
the judgment of God concerning them is difierent. For he
takes one, and rejects the other. The primogeniture was the
only thing that gave one a right of priority to the other. But
that also is passed by, and on the younger is bestowed what is
refused to the elder. In other instances, also, God appears
always to have treated primogeniture with designed and deci-
ded contempt, to cut off from the flesh all occasion of boasting.
He rejects Ishmael, and favours Isaac. He degrades Manasseh,
and honours Ephraim.
VI. If it be objected, that from these inferior and inconsider-
able benefits, it must not be concluded respecting the life to
come, that he who has been raised to the honour of primogeni-
ture is therefore to be considered as adopted to the inheritance
of heaven. — for there are many who spare not Paul, as though
in his citation of Scripture testimonies he had perverted them
from their genuine meaning, — I answer as before, that the
apostle has neither erred through inadvertency, nor wilfully
perverted testimonies of Scripture. But he saw, what they
cannot bear to consider, that God intended by an earthly
symbol to declare the spiritual election of Jacob, which other-
wise lay concealed behind his inaccessible tribunal. For
unless the primogeniture granted him had reference to the
future world, it was a vain and ridiculous kind of blessing,
which produced him nothing but various afflictions and ad-
versities, grievous exile, numerous cares, and bitter sorrows.
Discerning, beyond all doubt, that God's external blessing was
an indication of the spiritual and permanent blessing he had
prepared for his servant in his kingdom, Paul hesitated not to
argue from the former in proof of the latter. It must also be
remembered, that to the land of Canaan was annexed the
pledge of the celestial residence ; so that it ought not to
be doubted that Jacob was ingrafted with angels into the body
of Christ, that he might be a partaker of the same life. While
Esau is rejected, therefore, Jacob is elected, and distinguished
from him by God's predestination, without any difference of
156 INSTITUTES OF THE [bOOK III.
merit. If you inquire the cause, the apostle assigns the fol-
lowing : " For he saith to Moses, I will have mercy on whom
I will have mercy, and I will have compassion on whom I
will have compassion." {q) And what is this but a plain de-
claration of the Lord, that he finds no cause in men to induce
him to show favour to them, but derives it solely from his
own mercy : and therefore that the salvation of his people is
his work ? When God fixes your salvation in himself alone,
why will you descend into yourself? When he assigns you
his mere mercy, why will you have recourse to your own
merits ? When he confines all your attention to his mercy,
why will you divert part of it to the contemplation of your
own works ? We must therefore come to that more select
people, whom Paul in another place tells us " God fore-
knew," (r) not using this word, according to the fancy of our
opponents, to signify a prospect, from a place of idle observa-
tion, of things which he has no part in transacting, but in the
sense in which it is frequently used. For certainly, when
Peter says that Christ was "delivered " to death "by the de-
terminate counsel and foreknowledge of God," (s) he introduces
God not as a mere spectator, but as the Author of our salvation.
So the same apostle, -by calling believers, to whom he writes,
"elect according to the foreknowledge of God," (^) properly
expresses that secret predestination by which God has marked
out whom he would as his children. And the word purpose,
which is added as a synonymous term, and in common speech
is always expressive of fixed determination, undoubtedly im-
plies that God, as the Author of our salvation, does not go out
of himself In this sense Christ is called, in the same chapter,
the "Lamb foreknown before the foundation of the world."
For what can be more absurd or uninteresting, than God's
looking from on high to see from what quarter salvation
would come to mankind ? The people, therefore, whom Paul
describes as "foreknown," (a) are no other than a small num-
ber scattered among the multitude, who falsely pretend to be
the people of God. In another place also, to repress the boast-
ing of hypocrites assuming before the world the preeminence
among the godly, Paul declares, " The Lord knoweth them
that are his." (x) Lastly, by this expression Paul designates
two classes of people, one consisting of the whole race of
Abraham, the other separated from it, reserved under the eyes
of God, and concealed from the view of men. And this, with-
out doubt, he gathered from Moses, who asserts that God will
be merciful to whom he will be merciful ; though he is speak-
(q) Rom. ix. 15. (s) Acts ii. 23. (k) Rom. xi. 2.
(r) Rom. xi. 2. (t) 1 Pet. i. 2. (x) 2 Tim. ii. 19.
CHAP, XXII.] CHRISTIAN RELIGION. 157
ing of the chosen people, whose condition was^ to outward ap-
pearance, all alike ; as though he had said, that the common
adoption includes in it peculiar grace towards some, who re-
semble a more sacred treasure • that the common covenant
prevents not this small number being exempted from the com-
mon lot ; and that, determined to represent himself as the un-
controlled dispenser and arbiter in this affair, he positively
denies that he will have mercy on one rather than another,
from any other motive than his own pleasure ; because, when
mercy meets a person who seeks it, though he suffers no re-
pulse, yet he either anticipates or in some degree obtains for
himself that favour, of which God claims to himself all the
praise.
VII. Now, let the supreme Master and Judge decide the
whole matter. Beholding in his hearers such extreme obdu-
racy, that his discourses were scattered among the multitude
almost without any effect, to obviate this offence, he exclaims,
*' All that the Father giveth me, shall come to me. And this
is the Father's will, that of all which he hath given me, I
should lose nothing." {y) Observe, the origin is from the do-
nation of the Father, that we are given into the custody
and protection of Christ. Here, perhaps, some one may argue
in a circle, and object, that none are considered as the Father's
peculiar people, but those whose surrender has been voluntary,
arising from faith. But Christ only insists on this point — that
notwithstanding the defections of vast maltitudes, shaking the
whole world, yet the counsel of God will be stable and firmer
than the heavens, so that election can never fail. They are
said to have been the elect of the Father, before he gave them
to his only begotten Son. Is it inquired whether this was by
nature ? No, he draws those who were strangers, and so makes
them his children. The language of Christ is too clear to be
perplexed by the quibbles of sophistry : "No man can come to
me, except the Father draw him. Every man that hath heard
and learned of the Father, cometh unto me." (a;) If all men
promiscuously submitted to Christ, election would be common:
now, the fewness of believers discovers a manifest distinction.
Having asserted his disciples therefore, who were given to him,
to be the peculiar portion of the Father, Christ a little after
adds, " I pray not for the world, but for them which thou hast
given me, for they are thine ; " (a) which shows that the whole
world does not belong to its Creator ; only that grace de-
livers from the curse and wrath of God, and from eternal death,
a few, who would otherwise perish, but leaves the world in its
destruction, to which it has been destined. At the same time,
iy) John vi. 37, 39. (z) John vi. 44, 4.5. (a) John xvii. 9
158 INSTITUTES OF THE [
BOOK III.
though Christ introduces himself in his mediatorial capacity,
yet he claims to himself the right of election, in common with
the Father. " I speak not of all," he says ; " I know whom I
have chosen." (6) If it be inquired whence he chose them,
he elsewhere answers, "out of the world," (c) which he ex-
cludes from his prayers, when he commends his disciples to the
Father. It must be admitted, that when Christ asserts his
knowledge of whom he has chosen, it refers to a particular
class of mankind, and that they are distinguished, not by the
nature of their virtues, but by the decree of Heaven. Whence
it follows, that none attain any excellence by their own ability
or industry, since Christ represents himself as the author of
election. His enumeration of Judas among the elect, though
he was a devil, only refers to the apostolical office, which,
though an illustrious instance of the Divine favour, as Paul so
frequently acknowledges in his own person, yet does not in-
clude the hope of eternal salvation. Judas, therefore, in his
unfaithful exercise of the apostleship, might be worse than a
devil ; but of those whom Christ has once united to his body,
he will never suffer one to perish ; for in securing their salva-
tion, he will perform what he has promised, by exerting the
power of God, who. is greater than all. What he says in
another place, " Those that thou gavest me I have kept, and
none of them is lost, but the son of perdition," is a mode of
expression, called catachi-esis, but the sense is sufficiently plain.
The conclusion is, that God creates whom he chooses to be
his children by gratuitous adoption ; that the cause of this is
wholly in himself; because he exclusively regai-ds his own
secret determination.
VIII. But, it will be said, Ambrose, Origen, and Jerome
believed that God dispenses his grace among men, according to
his foreknowledge of the good use which every individual will
make of it. Augustine also was once of the same sentiment ;
but when he had made a greater proficiency in scriptural know-
ledge, he not only retracted, but powerfully confuted it. And
after his retractation, rebuking the Pelagians for persisting in
this error, he says, " Who but must wonder that this most
ingenious sense should escape the apostle ? For after propo-
sing what was calculated to excite astonishment respecting
those children yet unborn, he started to himself, by way of
objection, the following question : What, then, is there unright-
eousness with God ? It was the place for him to answer, that
God foresaw the merits of each of them ; yet he says nothing
of this, but resorts to the decrees and mercy of God." And in
another place, after having discarded all merits antecedent to
(6) John xiii. 18. (c) John xv. 19
CHAP. XXII.] CHRISTIAN RELIGION. 159
election, he says, " Here undoubtedly falls to the ground the
vain reasoning of those who defend the foreknowledge of God
in opposition to his grace, and affirm that we were elected be-
fore the foundation of the world, because God foreknew that
we would be good, not that he himself would make us good.
This is not the language of him who says, ' Ye have not cho-
sen me, but I have chosen you.' {d) For if he elected us
because he foreknew our future good, he must also have fore-
known our choice of him ; " and more to the like purpose.
This testimony should have weight with those who readily ac-
quiesce in the authority of the fathers. Though Augustine
will not allow himself to be disunited from the rest, but shows
by clear testimonies the falsehood of that discordance, with the
odium of which he was loaded by the Pelagians, he makes the
following quotations from Ambrose's book on predestination :
" Whom Christ has mercy on, him he calls. Those who
were indevout he could, ff he would, have made devout.
But God calls whom he pleases, and makes whom he will
religious." If I were inclined to compile a whole volume
from Augustine, I could easily show my readers, that I need
no words but his ; but I am unwilling to burden them with
prolixity. But come, let us suppose them to be silent ; let us
attend to the subject itself. A difficult question was raised —
Whether it was a just procedure in God to favour with his
grace certain particular persons. This Paul could have decided
by a single word, if he had pleaded the consideration of works.
Why, then, does he not do this, but rather continue his dis-
course involved in the same difficulty ? Why, but from ne-
cessity? for the Holy Spirit, who spoke by his mouth, never
laboured under the malady of forgetfulness. Without any
evasion or circumlocution, therefore, he answers, that God fa-
vours his elect because he will, and has mercy because he will.
For this oracle, " I will be gracious to whom I will be gracious,
and will show mercy on whom I will show mercy," (e) is
equivalent to a declaration, that God is excited to mercy by no
other motive than his own will to be merciful. The observa-
tion of Augustine therefore remains true, " that the grace of
God does not find men fit to be elected, but makes them so."
IX. We shall not dwell upon the sophistry of Thomas Aqui-
nas, " that the foreknowledge of merits is not the cause of pre-
destination in regard to the act of him who predestinates ; but
that with regard to us, it may in some sense be so called, ac-
cording to the particular consideration of predestination ; as
when God is said to predestinate glory for man according to
merits, because he decreed to give him grace by which glory is
{d) John XV. 16. (e) Exod. xxxiii. 19.
160 INSTITUTES OF THE [bOOK III.
merited." For since the Lord allows us to contemplate nothing
in election but his mere goodness, the desire of any one to see
any thing more is a preposterous disposition. But if we were
inclined to a contention of subtilty, we should be at no loss to
refute this petty sophism of Aquinas. He contends that glory
is in a certain sense predestinated for the elect according to
their merits, because God predestinates to them the grace by
which glory is merited. What if I, on the contrary, reply,
that predestination to grace is subordinate to election to life,
and attendant upon it ? that grace is predestinated to those to
whom the possession of glory has been already assigned ; be-
cause it pleases the Lord to conduct his children from election
to justification ? For hence it will follow, that predestination to
glory is rather the cause of predestination to grace, than the
contrary. But let us dismiss these controversies ; they are
unnecessary with those who think they have wisdom enough
in the word of God. For it was truly remarked by an ancient
ecclesiastical writer, That they who ascribe God's election to
merits, are wiser than they ought to be.
X. It is objected by some, that God will be inconsistent
with himself, if he invites all men universally to come to him,
and receives only a few elect. Thus, according to them, the
universality of the promises destroys the discrimination of special
grace ; and this is the language of some moderate men, not so
much for the sake of suppressing the truth, as to exclude thorny
questions, and restrain the curiosity of many. The end is laudable,
but the means cannot be approved ; for disingenuous evasion can
never be excused ; but with those who use insult and invective, it
is a foul cavil or a shameful error. How the Scripture reconciles
these two facts, that by external preaching all are called to re-
pentance and faith, and yet that the spirit of repentance and faith
is not given to all, I have elsewhere stated, and shall soon have
occasion partly to repeat. What they assume, I deny, as being
false in two respects. For he who threatens drought to one city
while it rains upon another, and who denounces to another place
a famine of doctrine, (/) lays himself under no positive obliga-
tion to call all men alike. And he who, forbidding Paul to
preach the word in Asia, and suffering him not to go into
Bithynia, calls him into Macedonia, ("•) demonstrates his right
to distribute this treasure to whom he pleases. In Isaiah, he
still more fully declares his destination of the promises of sal-
vation exclusively for the elect ; for of them only, and not
indiscriminately of all mankind, he declares that they shall be
his disciples, (h) Wlience it appears, that when the doctrine
of salvation is offered to all for their effectual benefit, it is a
(/) Amos iv. 7; viii. 11. (g) Acts xvi. 6—10. (A) Isaiah viii. 16, &c.
CHAP. XXII.J CHRISTIAN RELIGION. 161
corrupt prostitution of that which is declared to be reserved par-
ticularly for the children of the church. At present let this suf-
fice, that though the voice of the gospel addresses all men gene-
rally, yet the gift of faith is bestowed on few. Isaiah assigns tlie
cause, that " the arm of the Lord " is not '' revealed " to all. (i)
If he had said, that the gospel is wickedly and perversely despised,
because many obstinately refuse to hear it, perhaps there would
be some colour for this notion of the universal call. The design
of the prophet is not to extenuate the guilt of men, when he
states that the source of blindness is God's not deigning to
reveal his arm to them ; he only suggests that their ears are in
vain assailed with external doctrine, because faith is a peculiar
gift. I would wish to be informed by these teachers, whether
men become children of God by mere preaching, or b,y faith.
Surely, when John declares that all who believe in God's only
begotten Son, are themselves made the children of God, (k) this
is not said of all the hearers of the word in a confused mass, but
a particular rank is assigned to believers, " which were born,
not of blood, nor of the will of the flesh, nor of the will of man.
but of God." (I) But they say, there is a mutual agreement
between faith and the word. This is the case wherever there
is any faith ; but it is no new thing for the seed to fall among
thorns or in stony places ; not only because most men are evi-
dently in actual rebellion against God, but because they are not
all endued with eyes and ears. Where, then, will be the consis-
tency of God's calling to himself such as he knows will never
come ? Let Augustine answer for me : " Do you wish to dis-
pute with me ? Rather unite with me in admiration, and ex-
claim, O the depth ! Let us both agree in fear, lest we perish
in error." Besides, if election is, as Paul represents it, the
parent of faith, I retort that argument upon them, that faith
cannot be general, because election is special. For from the
connection of causes and effects, it is easily inferred, when Paul
says, " God hath blessed us with all spiritual blessings, according
as he hath chosen us before the foundation of the world ; " that
therefore these treasures are not common to all, because God
has chosen only such as he pleased. This is the reason why.
in another place, he commends " the faith of God's elect ; " (tn)
that none may be supposed to acquire faith by any exertion of
their own, but that God may retain the glory of freely illumi-
nating the objects of his previous election. For Bernard justly
observes, " Friends hear each one for himself when he addresses
them, ' Fear not, little flock, for to you it is given to know the
mystery of the kingdom of heaven.' Who are these ? Certainly
those whom he has foreknown and predestinated to be con-
(i) Isaiah liii. 1. (k) John i. 12. (/) John i. 13. (m) Titus i. 1.
VOL. II. 21
162 INSTITUTES OF THE [bOOK III.
formed to the image of his Son. The great and secret coun-
sel has been revealed. The Lord knows who are his, but
what was known to God is manifested to men. Nor does he
favour any others with the participation of so great a mystery,
but those particular individuals whom he foreknew, and pre-
destinated to be his own." A little after he concludes, " The
mercy of God is from everlasting to everlasting upon them that
fear him ; from everlasting in predestination, to everlasting in
beatification ; the one knowing no beginning ; the other, no
end." But what necessity is there for citing the testimony of
Bernard, since we hear from the Master's own mouth, that " no
man hath seen the Father, save he which is of God," (71) which
implies, that all who are not regenerated by God, are stupe-
fied with the splendour of his countenance. Faith, indeed, is
properly connected with election, provided it occupies the se-
cond place. This order is clearly expressed in these words
of Christ : " This is the Father's will, that of all which he hath
given me, I should lose nothing. And this is the will of him
that sent me, that every one which believeth on the Son, may
have everlasting life." (0) If he willed the salvation of all, he
would give them all into the custody of his Son, and unite them
all to his body by the sacred bond of faith. Now, it is evident,
that faith is the peculiar pledge of his paternal love, reserved for
his adopted children. Therefore Christ says in another place,
" The sheep follow the shepherd, for they know his voice ; and
a stranger will they not follow, for they know not the voice of
strangers." (jp) Whence arises this difl"erence, but because their
ears are divinely penetrated? For no man makes himself a
sheep, but is created such by heavenly grace. Hence also the
Lord proves the perpetual certainty and security of our salvation,
because it is kept by the invincible power of God. (q) There-
fore he concludes that unbelievers are not his sheep, because
they are not of the number of those whom God by Isaiah
promised to him for his future disciples, (r) Moreover, the testi-
monies I have cited, being expressive of perseverance, are so
many declarations of the invariable perpetuity of election.
XI. Now, with respect to the reprobate, whom the apostle
introduces in the same place ; as Jacob, without any merit yet
acquired by good works, is made an object of grace, so Esau,
while yet unpolluted by any crime, is accounted an object of
hatred, (s) If we turn our attention to works, we insult the
apostle, as though he saw not that which is clear to us. Now,
that he saw none, is evident, because he expressly asserts the one
to have been elected and the other rejected while they had not
(n) John vi. 46. (p) John x. 4, 5. (r) John x. 26.
(0) John vi. 39, 40. {q) John x. 29. (s) Rom. ix. 13.
CHAP. XXIII.] CHRISTIAN REl-IGION. 163
done any good or evil ; in order to prove the foundation of Divine
predestination not to be in works, (t) Secondly, when he raises
the objection whether God is unjust, he never urges, what would
have been the most absolute and obvious defence of his justice,
that God rewarded Esau according to his wickedness ; but con-
tents himself with a different solution, that the reprobate are
raised up for this purpose, that the glory of God may be dis-
played by their means. Lastly, he subjoins a concluding obser-
vation, that " God hath mercy on whom he will have mercy, and
whom he will he hardeneth." (u) You see how he attributes
both to the mere will of God. If, therefore, we can assign no
reason why he grants mercy to his people but because such is
his pleasure, neither shall we find any other cause but his will
for the reprobation of others. For when God is said to harden
or show mercy to whom he pleases, men are taught by this
declaration to seek no cause beside his will.
CHAPTER XXIII.
A REFUTATION OF THE CALUMNIES GENERALLY, BUT UNJUSTLY,
URGED AGAINST THIS DOCTRINE.
When the human mind hears these things, its petulance
breaks all restraint, and it discovers as serious and violent
agitation as if alarmed by, the sound of a martial trumpet.
Many, indeed, as if they wished to avert odium from God,
admit election in such a way as to deny that any one is repro-
bated. But this is puerile and absurd, because election itself
could not exist without being opposed to reprobation. God is
said to separate those whom he adopts to salvation. To say
that others obtain by chance, or acquire by their own efforts,
that which election alone confers on a few, will be worse than
absurd. Whom God passes by, therefore, he reprobates, and
from no other cause than his determination to exclude them
from the inheritance which he predestines for his children.
And the petulance of men is intolerable, if it refuses to be re-
strained by the word of God, which treats of his incomprehen-
sible counsel, adored by angels themselves. But now we have
heard that hardening proceeds from the Divine power and will,
as much as mercy. Unlike the persons I have mentioned,
Paul never strives to excuse God by false allegations : he only
(0 Rom. ix. 11. (u) Rom. ix. 18.
164 INSTITUTES OF THE [bOOK III.
declares that it is unlawful for a thing formed to quarrel Avith
its maker, (x) Now, how will those, who admit not that any
are reprobated by God, evade this declaration of Christ : " Every
plant which my heavenly Father hath not planted, shall be
rooted up ? " (y) Upon all whom our heavenly Father has not
deigned to plant as sacred trees in his garden, they hear de-
struction plainly denounced. If they deny this to be a sign of
reprobation, there is nothing so clear as to be capable of proof
to such persons. But if they cease not their clamour, let the
sobriety of faith be satisfied with this admonition of Paul, that
there is no cause for quarrelling with God, if, on the one hand,
willing to show his wrath, and to make his power known, he
endures, '' with much long-suffering, the vessels of wrath
fitted to destruction ; " and on the other, makes " known the
riches of his glory on the vessels of mercy, whom he had afore
prepared unto glory." (z) Let the reader observe that, to pre-
clude every pretext for murmurs and censures, Paul ascribes
supreme dominion to the wrath and power of God ; because it
is unreasonable for those deep judgments, which absorb all our
faculties, to be called in question by us. It is a frivolous reply
of our adversaries, that God does not wholly reject the objects
of his long-suffering, but remains in suspense towards them,
awaiting the possibility of their repentance ; as though Paul
attributed patience to God, in expectation of the conversion
of those whom he asserts to be fitted to destruction. For
Augustine, in expounding this passage, where power is con-
nected with patience, justly observes, that God's power is not
permissive, but influential. They observe, also, that it is not
said without meaning, that the vessels of wrath are fitted to
destruction, but that God prepared the vessels of mercy ; since
by this mode of expression, he ascribes and challenges to God
the praise of salvation, and throws the blame of perdition upon
those who by their choice procure it to themselves. But
though I concede to them, that Paul softens the asperity of the
former clause by the difference of phraseology, yet it is not at
all consistent to transfer the preparation for destruction to any
other than the secret counsel of God ; which is also asserted
just before in the context, that " God raised up Pharaoh, and
whom he will he hardeneth." Whence it follows, that the
cause of hardening is the secret counsel of God. This, however,
I maintain, which is observed by Augustine that when God
turns wolves into sheep, he renovates them by more powerful
grace to conquer their obduracy ; and therefore the obstinate
are not converted, because God exerts not that mightier grace,
of which he is not destitute, if he chose to display it.
(i) Rom. ix. 20. (y) Matt. xv. 13. (2) Rom. ix. 22, 23.
CHAP. XXIII.] CHRISTIAN RELIGION. 165
II. These things will amply suffice for persons of piety and
modesty, who remember that they are men. But as these vir-
ulent adversaries are not content with one species of opposition,
we will reply to them all as occasion shall require. Foolish
mortals enter into many contentions with God, as though they
could arraign him to plead to their accusations. In the first
place they inquire, by what right the Lord is angry with his
creatures who had not provoked him by any previous offence ;
for that to devote to destruction whom he pleases, is more
like the caprice of a tyrant than the lawful sentence of a judge ;
that men have reason, therefore, to expostulate with God, if
they are predestinated to eternal death without any demerit
of their own, merely by his sovereign will. If such thoughts
ever enter the minds of pious men, they will be sufficiently
enabled to break their violence by this one consideration, how
exceedingly presumptuous it is only to inquire into the causes
of the Divine will ; which is in fact, and is justly entitled to
be, the cause of every thing that exists. For if it has any
cause, then there must be something antecedent, on which it
depends ; which it is impious to suppose. For the will of God
is the highest rule of justice ; so that what he wills must be
considered just, for this very reason, because he wills it.
When it is inquired, therefore, why the Lord did so, the an-
swer must be. Because he would. But if you go further, and
ask why he so determined, you are in search of something
greater and higher than the will of God, which can never be
found. Let human temerity, therefore, desist from seeking
that which is not, lest it should fail of finding that which is.
This will be a sufficient restraint to any one disposed to reason
with reverence concerning the secrets of his God. Against
the audaciousness of the impious, who are not afraid openly to
rail against God, the Lord will sufficiently defend himself by
his own justice, without any vindication by us, when, depriv-
ing their consciences of every subterfuge, he shall convict them
and bind them with a sense of their guilt. Yet we espouse
not the notion of the Romish theologians concerning the ab-
solute and arbitrary power of God, which, on account of its
profaueness, deserves our detestation. We represent not God
as lawless, who is a law to himself ; because, as Plato says,
laws are necessary to men, who are the subjects of evil desires ;
but the will of God is not only pure from every fault, but the
highest standard of perfection, even the law of all laws. But
we deny that he is liable to be called to any account ; we deny
also, that we are proper judges, to decide on this cause accord-
ing to our own apprehension. Wherefore, if we attempt to
go beyond what is lawful, let us be deterred by the Psalmist,
166 INSTITUTES OF THE [bOOK III.
who tells us, that God will be clear when he is judged by-
mortal man. (a)
III. Thus God is able to check his enemies by silence.
But that we may not suffer them to deride his holy name with
impunity, he supplies us from his word with arms against
them. Therefore, if any one attack us with such an inquiry
as this, why God has from the beginning predestinated some
men to death, who, not yet being brought into existence, could
not yet deserve the sentence of death, — we will reply by ask-
ing them, in return, what they suppose God owes to man, if he
chooses to judge of him from his own nature. As we are all
corrupted by sin, we must necessarily be odious to God, and
that not from tyrannical cruelty, but in the most equitable
estimation of justice. If all whom the Lord predestinates to
death are in their natural condition liable to the sentence of death,
what injustice do they complain of receiving from him ? Let
all the sons of Adam come forward ; let them all contend and
dispute with their Creator, because by his eternal providence
they were previously to their birth adjudged to endless misery.
What murmur will they be able to raise against this vindication,
when God, on the other hand, shall call them to a review of
themselves. If they have all been taken from a corrupt mass,
it is no wonder that they are subject to condemnation. Let
them not, therefore, accuse God of injustice, if his eternal
decree has destined them to death, to which they feel them-
selves, whatever be their desire or aversion, spontaneously led
forward by their own nature. Hence appears the perverseness
of their disposition to murmur, because they intentionally sup-
press the cause of condemnation, which they are constrained
to acknowledge in themselves, hoping to excuse themselves by
charging it upon God. But though I ever so often admit
God to be the author of it, which is perfectly correct, yet this
does not abolish the guilt impressed upon their consciences,
and from time to time recurring to their view.
IV. They further object, Were they not, by the decree of
God, antecedently predestinated to that corruption which is
now stated as the cause of condemnation ? When they perish
in their corruption, therefore, they only suffer the punishment
of that misery into which, in consequence of his predesti-
nation, Adam fell, and precipitated his posterity with him. Is
he not unjust, therefore, in treating his creatures with such
cruel mockery ? I confess, indeed, that all the descendants of
Adam fell by the Divine will into that miserable condition in
which they are now involved ; and this is what I asserted from
the beginning, that we must always return at last to the sove-
(a) Psalm li. 4.
CHAP. XXIII.] CHRISTIAN RELIGION. 167
reign determination of God's will, the cause of which is hidden
in himself. But it follows not, therefore, that God is liable to
this reproach. For we will answer them thus in the language
of Paul : " O man, who art thou that repliest against God ?
Shall the thing formed say to him that formed it, Why hast
thou made me thus ? Hath not the potter power over the clay,
of the same lump, to make one vessel unto honour and
another unto dishonour ?" (6) They will deny this to be in
reality any vindication of God's justice, and call it a subterfuge,
such as is commonly resorted to by persons destitute of a suffi.-
cient defence. For what appears to be the meaning of this,
but that God possesses power, that cannot be resisted, of doing
any thing whatsoever according to his pleasure ? But it is
very different. For what stronger reason can be alleged, than
when we are directed to consider who God is? How could
any injustice be committed by him who is the Judge of the
world ? If it is the peculiar property of the nature of God to
do justice, then he naturally loves righteousness and hates
iniquity. The apostle, therefore, has not resorted to sophistry,
as if he were in danger of confutation, but has shown that the
reason of the Divine justice is too high to be measured by a
human standard, or comprehended by the littleness of the hu-
man mind. The apostle, indeed, acknowledges that there is a
depth in the Divine judgments sufficient to absorb the minds
of all mankind, if they attempt to penetrate it. But he also
teaches how criminal it is to reduce the works of God to such
a law, that on failing to discover the reason of them, we pre-
sume to censure them. It is a well known observation of Solo-
mon, though few rightly understand it, that " the great God,
that formed all things, both rewardeth the fool, and rewardeth
transgressors." (c) For he is proclaiming the greatness of God,
whose will it is to punish fools and transgressors, although he
favours them not with his Spirit. And men betray astonish-
ing madness in desiring to comprehend immensity within the
limits of their reason. The angels who stood in their integrity,
Paul calls " elect ; " (d) if their constancy rested on the Divine
pleasure, the defection of the others argues their being for-
saken— a fact for which no other cause can be assigned than
the reprobation hidden in the secret counsel of God.
V. Now, to any follower of Manes or Celestius, a calumni-
ator of Divine Providence, I reply with Paul, that no account
ought to be given of it, for its greatness far surpasses our un-
derstanding. What wonder or absurdity is there in this ?
Would he have the Divine power so limited, as to be unable
to execute more than his little capacity can comprehend ? I
(6) Rom. ix. 20, 21. (c) Prov. xxvi. 10. (d) 1 Tim. v. 21.
168 INSTITUTES OF THE [bOOK III.
say, with Augustine, that the Lord created those who, he cer-
tainly foreknew, would fall into destruction, and that this was
actually so because he willed it ; but of his will it belongs not
to us to demand the reason, which we are incapable of com-
prehending ; nor is it reasonable that the Divine will should
be made the subject of controversy with us, which, whenever
it is discussed, is only another name for the highest rule of
justice. Why, then, is any question started concerniug injus-
tice, where justice is evidently conspicuous? Nor let us be
ashamed to follow the example of Paul, and stop the mouths
of unreasonable and wicked men in this manner, repeating the
same answer as often as they shall dare to repeat their com-
plaints. Who are you, miserable mortals, preferring an ac-
cusation against God, because he accommodates not the great-
ness of his works to your ignorance ? as though they were
necessarily wrong, because they are concealed from carnal
view. Of the iram.ensity of God's judgments you have the
clearest evidences. You know they are called " a great deep."
Now, examine your contracted intellects, whether they can
comprehend God's secret decrees. What advantage or satis-
faction do you gain from plunging yourselves, by your mad
researches, into an abyss that reason itself pronounces will be
fatal to you? Why are you not at least restrained by some
fear of what is contained in the history of Job and the books
of the prophets, concerning the inconceivable wisdom and
terrible power of God? If your mind is disturbed, embrace
without reluctance the advice of Augustine : " You, a man,
expect an answer from me, who am also a man. Let us, there-
fore, both hear him, who says, O man, who art thou ? Faith-
ful ignorance is better than presumptuous knowledge. Seek
merits ; you will find nothing but punishment. O the depth !
Peter denies ; the thief believes ; O the depth ! Do you seek a
reason ? I will tremble at the depth. Do you reason ? I will
wonder. Do you dispute ? I will believe. I see the depth,
I reach not the bottom. Paul rested, because he found admira-
tion. He calls the judgments of God unsearchable ; and are
you come to scrutinize them ? He says, his ways are past
finding out ; and are you come to investigate them ? " We
shall do no good by proceeding any further; it will not satisfy
their petulance ; and the Lord needs no other defence than
what he has employed by his Spirit, speaking by the mouth
of Paul ; and we forget to speak well when we cease to speak
with God.
VL Impiety produces also a second objection, which directly
tends, not so much to the crimination of God, as to the vindi-
cation of the sinner ; though the sinner whom God condemns
cannot be justified without the disgrace of the Judge. For
CHAP. XXIII.] CHRISTIAN REHGION. 169
this is their profane complaint, Why should God impute as a
fault to man those things which were rendered necessary by
his predestination ? What should they do ? Should they re-
sist his decrees? This would be vain, for it would be impossi-
ble. Therefore they are not justly punished for those things of
which God's predestination is the principal cause. Here I shall
refrain from the defence commonly resorted to by ecclesiastical
writers, that the foreknowledge of God prevents not man from
being considered as a sinner, since God foresees man's evils,
not his own. For then the cavil would not stop here ; it
would rather be urged, that still God might, if he would, have
provided against the evils he foresaw, and that not having
done this, he created man expressly to this end, that he might
so conduct himself in the world ; but if, by the Divine Provi-
dence, man was created in such a state as afterwards to do
whatever he actually does, he ought not to be charged witli
guilt for things which he cannot avoid, and to which the will
of God constrains him. Let us see, then, how this difficulty
should be solved. In the first place, the declaration of Solo-
mon ought to be universally admitted, that " the Lord hath
made all things for himself; yea, even the wicked for the day
of evil." (e) Observe ; all things being at God's disposal, and
the decision of salvation or death belonging to him, he orders
all things by his counsel and decree in such a manner, that
some men are born devoted from the womb to certain death,
that his name may be glorified in their destruction. If any
one pleads, that no necessity was imposed on them by the
providence of God, but rather that they were created by him
in such a state in consequence of his foresight of their future
depravity, — it will amount to nothing. The old writers used,
indeed, to adopt this solution, though not without some degree
of hesitation. But the schoolmen satisfy themselves with it,
as though it admitted of no opposition. I will readily grant,
indeed, that mere foreknowledge lays no necessity on the
creatures, though this is not universally admitted ; for there are
some who maintain it to be the actual cause of what comes to
pass. But Valla, a man otherwise not much versed in theology,
appears to me to have discovered superior acuteness and judi-
ciousness, by showing that this controversy is unnecessary,
because both life and death are acts of God's will, rather than
of his foreknowledge. If God simply foresaw the fates of men,
and did not also dispose and fix them by his determination,
there would be room to agitate the question, whether his pro-
vidence or foresight rendered them at all necessary. But since
he foresees future events only in consequence of his decree,
(e) Prov. xvi. 4.
VOL. II. 22
170 INSTITUTES OF THE [bOOK 111.
that they shall happen, it is useless to contend about fore-
knowledge, while it is evident that all things come to pass
rather by ordination and decree.
VII. They say it is nowhere declared in express terms, that
God decreed Adam should perish by his defection ; as though
the same God, whom the Scripture represents as doing whatever
he pleases, created the noblest of his creatures without any
determinate end. They maintain, that he was possessed of
free choice, that he might be the author of his own fate, but
that God decreed nothing more than to treat him according to
his desert. If so weak a scheme as this be received, what will
become of God's omnipotence, by which he governs all things
according to his secret counsel, independently of every person
or thing besides ? But whether they wish it or dread it, pre-
destination exhibits itself in Adam's posterity. For the loss
of salvation by the whole race through the guilt of one parent,
was an event that did not happen by nature. What prevents
their acknowledging concerning one man, what they reluc-
tantly grant concerning the whole species ? Why should they
lose their labour in sophistical evasions ? The Scripture pro-
claims, that all men were, in the person of their father, sen-
tenced to eternal d^ath. This, not being attributable to na-
ture, it is evident must have proceeded from the wonderful
counsel of God. The perplexity and hesitation discovered
at trifles by these pious defenders of the justice of God, and
their facility in overcoming great difficulties, are truly absurd.
I inquire again, how it came to pass that the fall of Adam, in-
dependent of any remedy, should involve so many nations
with their infant children in eternal death, but because such
was the will of God. Their tongues, so loquacious on every
other point, must here be struck dumb. It is an awful decree,
I confess; but no one can deny that God foreknew the future
final fate of man before he created him, and that he did fore-
know it because it was appointed by his own decree. If any
one here attacks God's foreknowledge, he rashly and incon-
siderately stumbles. For what ground of accusation is there
against the heavenly Judge for not being ignorant of futurity?
If there is any just or plausible complaint, it lies against pre-
destination. Nor should it be thought absurd to affirm, that
God not only foresaw the fall of the first man, and the ruin of
his posterity in him, but also arranged all by the determination
of his own will. For as it belongs to his wisdom to foreknow
every thing future, so it belongs to his power to rule and govern
all things by his hand. And this question also, as well as
others, is judiciously discussed by Augustine. " We most
wholesomely confess, what we most rightly believe, that the
God and Lord of all things, who created every thing very
CHAP. XXIII
.] CHRISTIAN RELIGION. 171
good, and foreknew that evil would arise out of good, and
knew that it was more suitable to his almighty goodness to
bring good out of evil than not to suffer evil to exist, ordained
the life of angels and men in such a manner as to exhibit in
it, first, what free-will was capable of doing, and afterwards,
what could be effected by the blessings of his grace, and the
sentence of his justice."
VIII. Here they recur to the distinction between will and
permission, and insist that God permits the destruction of the
impious, but does not will it. But what reason shall we assign
for his permitting it, but because it is his will ? It is not pro-
bable, however, that man procured his own destruction by the
mere permission, and without any appointment, of God ; as
though God had not determined what he would choose to be
the condition of the principal of his creatures. I shall not hesi-
tate, therefore, to confess plainly with Augustine, " that the
will of God is the necessity of things, and that what he has
willed will necessarily come to pass ; as those things are really
about to happen which he has foreseen." Now, if either Pela-
gians, or Manichaeans, or Anabaptists, or Epicureans, (for we
are concerned with these four sects on this argument,) in ex-
cuse for themselves and the impious, plead the necessity with
which they are bound by God's predestination, — they allege
nothing applicable to the case. For if predestination is no
other than a dispensation of Divine justice, — mysterious in-
deed, but liable to no blame, — since it is certain they were
not unworthy of being predestinated to that fate, it is equally
certain, that the destruction they incur by predestination is
consistent with the strictest justice. Besides, their perdition
depends on the Divine predestination in such a manner, that
the cause and matter of it are found in themselves. For the
first man fell because the Lord had determined it was so
expedient. The reason of this determination is itnknown to
us. Yet it is certain that he determined thus, only because he
foresaw it would tend to the just illustration of the glory of
his name. Whenever you hear the glory of God mentioned,
think of his justice. For what deserves praise must be just.
Man falls, therefore, according to the appointment_jof Divine,
Providence ; but he falls by his own fault. The Lord had a
little before pronounced " every thing that he had made " to
be " very good." Whence, then, comes the depravity of man
to revolt from his God? Lest it should be thought to come
from creation, God had approved and commended what had
proceeded from himself. By his own wickedness, therefore,
he corrupted the nature he had received pure from the Lord,
and by his fall he drew all his posterity with him into destruc-
tion. Wherefore let us rather contemplate the evident cause
172 INSTITUTES OF THE [bOOK III.
of condemnation, which is nearer to us in the corrupt nature
of mankind, than search after a hidden and altogether incom-
prehensible one in the predestination of God. And we should
feel no reluctance to submit our understanding to the infinite
wisdom of God, so far as to acquiesce in its many mysteries.
To be ignorant of things which it is neither possible nor law-
ful to know, is to be learned : an eagerness to know them, is
a species of madness.
IX. Some one perhaps will say, that I have not yet adduced
a sufficient answer to that sacrilegious excuse. I confess it is
impossible ever wholly to prevent the petulance and murmurs
of impiety ; yet I think I have said what should suffice to re-
move not only all just ground, but every plausible pretext, for
objection. The reprobate wish to be thought excusable in
sinning, because they cannot avoid a necessity of sinning ;
especially since this necessity is laid upon them by the ordina-
tion of God. But we deny this to be a just excuse ; because
the ordination of God, by which they complain that they are
destined to destruction, is guided by equity, unknown indeed
to us, but indubitably certain. Whence we conclude, that they
sustain no misery that is not inflicted upon them by the most
righteous judgment of God. In the next place, we maintain
that they act preposterously, who, in seeking for the origin of
their condemnation, direct their views to the secret recesses
of the Divine counsel, and overlook the corruption of nature,
which is its real source. The testimony God gives to his cre-
ation prevents their imputing it to him. For though, by the
eternal providence of God, man was created to that misery to
which he is subject, yet the ground of it he has derived from
himself, not from God ; since he is thus ruined solely in con-
sequence of his having degenerated from the pure creation of
God to vicious and impure depravity.
X. The doctrine of God's predestination is calumniated by
its adversaries, as involving a third absurdity. For when we
attribute it solely to the determination of the Divine will, that
those whom God admits to be heirs of his kingdom are exempt-
ed from the universal destruction, from this they nifer, that he
is a respecter of persons, which the Scripture uniformly denies ;
that, therefore, either the Scripture is inconsistent whh itself,
or in the election of God regard is had to merits. In the first
place, the Scripture denies that God is a respecter of persons,
in a ditferent sense from that in which they understand it ; for
by the word person, it signifies not a man, but those things in
a man, which, being conspicuous to the eyes, usually con-
ciliate favour, honour, and dignity, or attract hatred, contempt,
and disgrace. Such are riches, wealth, power, nobility, magis-
tracy, country, elegance of form, on the one hand ; and on the
CHAP. XXIII.] CHRISTIAN RELIGION. 173
Other hand, poverty, necessity, ignoble birth, slovenhness, con-
tempt, and the like. Tims Peter and Panl declare that God
is not a respecter of persons, because he makes no difference
between the Jew and Greek, to reject one and receive the
other, merely on account of his nation. (/) So James uses
the same language when he means to assert, that God in his
judgment pays no regard to riches, (g) And Paul, in another
place, declares, that in judging, God has no respect to hberty or
bondage, (h) There will, therefore, be no contradiction in our
affirming, that according to the good pleasure of his will, God
chooses whom he will as his children, irrespective of all merit,
while he rejects and reprobates others. Yet, for the sake of
further satisfaction, the matter may be explained in the follow-
ing manner: They ask how it happens, that of two persons
distinguished from each other by no merit, God, in his election,
leaves one and takes another. 1, on the other hand, ask them,
whether they suppose him that is taken to possess any thing
that can attract the favour of God. If they confess that he has
not, as indeed they must, it will follow, that God looks not at
man, but derives his motive to favour him from his own good-
ness. God's election of one man, therefore, while he rejects
another, proceeds not from any respect of man, but solely from
his own mercy ; which may freely display and exert itself
wherever and whenever it pleases. For we have elsewhere
seen also that, from the beginning, not many noble, or wise, or
honourable were called, (i) that God might humble the pride
of flesh ; so far is his favour from being confined to persons.
XL Wherefore some people falsely and wickedly charge
God with a violation of equal justice, because, in his predes-
tination, he observes not the same uniform course of proceeding
towards all. If he finds all guilty, they say, let him punish all
alike ; if innocent, let him withhold the rigour of justice from all.
But they deal with him just as if either mercy were forbidden
him, or, when he chooses to show mercy, he were constrained
wholly to renounce justice. What is it that they require ?
If all are guilty, that they shall all suffer the same punishment.
We confess the guilt to be common, but we say, that some are
relieved by Divine mercy. They say, Let it relieve all. But
we reply. Justice requires that he should likewise show him-
self to be a just judge in the infliction of punishment. When
they object to this, what is it but attempting to deprive God of
the opportunity to manifest his mercy, or to grant it to him, at
least, on the condition that he wholly abandon his justice ?
Wherefore there is the greatest propriety in these observations
of Augustine : " The whole mass of mankind having fallen into
(/) Acts X. 34. Rom. ii. 11. Gal. iii. 28. (A) Col. iii. 25. Eph. vi. 9.
Q) James ii. 5. (i) 1 Cor. i. 26.
174 INSTITUTES OF THE [bOOK III.
condemnation in the first man, the vessels that are formed from
it to honour, are not vessels of personal righteousness, but of
Divine mercy ; and the formation of others to dishonour, is to
be attributed, not to iniquity, but to the Divine decree," &c.
While God rewards those whom he rejects with deserved punish-
ment, and to those whom he calls, freely gives undeserved grace,
he is liable to no accusation, but may be compared to a creditor,
who has power to release one, and enforce his demands on another.
The Lord, therefore, may give grace to whom he will, because
he is merciful, and yet not give it to all, because he is a just
judge ; may manifest his free grace, by giving to some what
they never deserve, while, by not giving to all. he declares the
demerit of all. For when Paul says, that " God hath con-
cluded all under sin, that he might have mercy upon all," (l)
it must, at the same time, be added, that he is debtor to none ;
for no man " hath first given to him," to entitle him to demand
a recompense, {m)
XII. Another ai-gument often urged to overthrow predes-
tination is, that its establishment would destroy all solicitude
and exertion for rectitude of conduct. For who can hear,
they say, that either life or death is appointed for him by God's
eternal and immutable decree, without immediately concluding
that it is of no importance how he conducts himself; since no
action of his can in any respect either impede or promote the
predestination of God ? Thus all will abandon themselves to
despair, and run into every excess to which their licentious
propensities may lead them. And truly this objection is not
altogether destitute of truth ; for there are many impure persons
who bespatter the doctrine of predestination with these vile blas-
phemies, and with this pretext elude all admonitions and re-
proofs : God knows what he has determined to do with us :
if he has decreed our salvation, he will bring us to it in his
own time ; if he has destined us to death, it will be in vain for
us to strive against it. But the Scripture, while it inculcates
superior awe and reverence of mind in the consideration of so
great a mystery, instructs the godly in a very different con-
clusion, and fully refutes the wicked and unreasonable in-
ferences of these persons. For the design of what it contains
respecting predestination is, not that, being excited to presump-
tion, we may attempt, with nefarious temerity, to scrutinize the
inaccessible secrets of God, but rather that, being humbled and
dejected, we may learn to tremble at his justice and admire his
mercy. At this object believers will aim. But the impure
cavils of the wicked are justly restrained by Paul. They
profess to go on securely in their vices ; because if they are of
the number of the elect, such conduct will not prevent their
(I) Gal. iii. 22. Rom. xl. 32. (m) Rom. xi. 35.
CHAP. XXIII.] CHRISTIAN RELIGION. 175
being finally brought into life. But Paul declares the end of
our election to be, that we may lead a holy and blameless life, (n)
If the object of election be holiness of life, it should rather awa-
ken and stimulate us to a cheerful practice of it, than be used as
a pretext for slothfulness. But how inconsistent is it to cease
from the practice of virtue because election is sufficient to sal-
vation, while the end proposed in election is our diligent
performance of virtuous actions ! Away, then, with such cor-
rupt and sacrilegious perversions of the whole order of election.
They carry their blasphemies much further, by asserting, that
any one who is reprobated by God will labour to no purpose if
he endeavour to approve himself to him by innocence and in-
tegrity of life ; but here they are convicted of a most impudent
falsehood. For whence could such exertion originate but from
election ? Whoever are of the number of the reprobate, being
vessels made to dishonour, cease not to provoke the Divine
wrath against them by continual transgressions, and to confirm
by evident proofs the judgment of God already denounced
against them ; so that their striving with him in vain is what
can never happen.
XIII. This doctrine is maliciously and impudently calum-
niated by others, as subversive of all exhortations to piety of
life. This formerly brought great odium upon Augustine, which
he removed by his Treatise on Correction and Grace, addressed
to Valentine, the perusal of which will easily satisfy all pious
and teachable persons. Yet I will touch on a few things, which
I hope will convince such as are honest and not contentious.
How openly and loudly gratuitous election was preached by
Paul, we have already seen ; was he therefore cold in admoni-
tions and exhortations ? Let these good zealots compare his vehe-
mence with theirs ; theirs will be found ice itself in comparison
with his incredible fervour. And certainly every scruple is re-
moved by this principle, that " God hath not called us to unclean-
ness, but that every one should know how to possess his vessel
in sanctification and honour ; " (o) and again, that " we are his
workmanship, created in Christ Jesus unto good works, which
God hath before ordained, that we should walk in them."(j?)
Indeed, a slight acquaintance with Paul will enable any one to
understand, without tedious arguments, how easily he recon-
ciles things which they pretend to be repugnant to each other.
Christ commands men to believe in him. Yet his limitation is
neither false nor contrary to his command, when he says, " No
man can come unto me, except it were given unto him of my
Father." () Let preaching therefore have its course to bring
(n) Ephes. i. 4. (p) Ephes. ii. 10.
(o) 1 Thess. iv. 4, 7. (?) John vi. 65.
176 INSTITUTES OF THE [bOOK III.
men to faith, and by a continual progress to promote their per-
severance. Nor let the knowledge of predestination be pre-
vented, that the obedient may not be proud as of any thing of
their own, but may glory in the Lord. Christ had some
particular meaning in saying, " Who hath ears to hear, let him
hear."(r) Therefore when we exhort and preach, persons en-
dued with ears readily obey ; and those who are destitute of
them exhibit an accomplishment of the Scripture, that hearing
they hear not. (s) "But why (says Augustine) should some
have ears, and others not ? ' Who hath known the mind of the
Lord ? ' (0 Must that which is evident be denied, because that
which is concealed cannot be comprehended ? " These obser-
vations I have faithfully borrowed from Augustine ; but as his
words will perhaps have more authority than mine, I will
proceed to an exact quotation of them. " If, on hearing this,
some persons become torpid and slothful, and exchanging labour
for lawless desire, pursue the various objects of concupiscence,
must what is declared concerning the foreknowledge of God be
therefore accounted false ? If God foreknew that they would
be good, will they not be so, in whatever wickedness they now
live ? and if he foreknew that they would be wicked, will they
not be so, in whatever goodness they now appear ? Are these,
then, sufficient causes why the truths which are declared con-
cerning the foreknowledge of God should be either denied or
passed over in silence ? especially when the consequence of
silence respecting these would be the adoption of other errors.
The reason of concealing the truth (he says) is one thing, and
the necessity of declaring it is another. It would be tedious
to inquire after all the reasons for passing the truth over in
silence ; but this is one of them ; lest those who understand it
not should become worse, while we wish to make those who un-
derstand it better informed ; who, indeed, are not made wiser by
our declaring any such thing, nor are they rendered worse. But
since the truth is of such a nature, that when we speak of it, he
becomes worse who cannot understand it, and when we are silent
about it, he who can understand it becomes worse, — what do
we think ought to be done ? Should not the truth rather be
spoken, that he who is capable may understand it, than buried
in silence ; the consequence of which would be, not only that
neither would know it, but even the more intelligent of the two
would become worse, who, if he heard and understood it, would
also teach it to many others ? And we are unwilling to say what
we are authorized to say by the testimony of Scripture. For
we arc afraid, indeed, lest by speaking we may oflend him who
cannot understand, but are not afraid lest in consequence of our
(r) Matt. xiii. 9. (s) Isaiah vi. 9. (<^ Rom. xi. 34.
CHAP. XXIII.] CHRISTIAN RELrCION. 177
silence, he who is capable of understanding the truth may be
deceived by falsehood." And condensing this sentiment after-
wards into a smaller compass, he places it in a still stronger
light. " Wherefore, if the apostles and the succeeding teachers
of the Church both piously treated of God's eternal election,
and held believers under the discipline of a pious life, what
reason have these our opponents, when silenced by the invin-
cible force of truth, to suppose themselves right in maintaining
that what is spoken of predestination, although it be true, ought
not to be preached to the people ? But it must by all means
be preached, that he who has ears to hear may hear. But who
has them, unless he receives them from him who has promised
to bestow them ? Certainly he who receives not may reject,
provided he who receives, takes and drinks, drinks and lives.
For as piety must be preached that God may be rightly wor-
shipped, so also must predestination, that he who has ears to
hear of the grace of God, may glory in God, and not in himself."
XIV. And yet, being peculiarly desirous of edification, that
holy man regulates his mode of teaching the truth, so that
offence may as far as possible be prudently avoided. For he
suggests that whatever is asserted with truth may also be de-
livered in a suitable manner. If any one address the people in
such a way as this, If you believe not, it is because you are by
a Divine decree already destined to destruction, — he not only
cherishes slothfulness, but even encourages wickedness. If any
one extend the declaration to the future, that they who hear
will never believe because they are reprobated, — this would be
rather imprecation than instruction. Such persons, therefore, as
foolish teachers, or inauspicious, ominous prophets, Augustine
charges to depart from the Church. In another place, indeed,
he justly maintains, " that a man then profits by correction, when
he, who causes whom he pleases to profit even without correc-
tion, compassionates and assists. But why some iu one way,
and some in another? Far be it from us to ascribe the choice
to the clay instead of the potter." Again afterwards : '' When
men are either introduced or restored into the way of right-
eousness by correction, who works salvation in their hearts,
but he who gives the increase, whoever plants and waters?
he whose determination to save is not resisted by any free-
will of man. It is beyond all doubt, therefore, that the will of
God, who has done whatever he has pleased in heaven and in
earth, and who has done even things that are yet future, cannot
possibly be resisted by the will of man, so as to prevent the
execution of his purposes ; since he controls the wills of men
according to his pleasure." Again : " When he designs to bring
men to himself, does he bind them by corporeal bonds ? He acts
inwardly ; he inwardly seizes their hearts ; he inwardly moves
VOL. II. 23
178 INSTITUTES OF THE [bOOK III.
their hearts, and draws them by their wills, which he has
wrought in them." But he immediately subjoins, what must
by no means be omitted ; " that because we know not who
belongs, or does not belong, to the number of the predestinated,
it becomes us affectionately to desire the salvation of all. The
consequence will be, that whomsoever we meet we shall en-
deavour to make him a partaker of peace. But our peace shall
rest upon the sons of peace. On our part, therefore, salutary
and severe reproof, like a medicine, must be administered to
all. that they may neither perish themselves nor destroy others ;
but it will be the province of God to render it useful to them
whom he had foreknown and predestinated."
CHAPTER XXIV.
ELECTION CONFIRMED BY THE DIVINE CALL. THE DESTINED
DESTRUCTION OF THE REPROBATE PROCURED BY THEM-
SELVES.
But, in order to a further elucidation of the subject, it is ne-
cessary to treat of the calling of the elect, and of the blinding
and hardening of the impious. On the former I have already
made a few observations, with a view to refute the error of
those who suppose the generality of the promises to put all
mankind on an equality. But the discriminating election of
God, which is otherwise concealed within himself, he manifests
only by his calling, which may therefore with propriety be termed
the testification or evidence of it. " For whom he did fore-
know, he also did predestinate to be conformed to the image of
his Son. Moreover, whom he did predestinate, them he also
called ; and whom he called, them he also justified," in order
to their eventual glorification, (u) Though by choosing his
people, the Lord has adopted them as his children, yet we see
that they enter not on the possession of so great a blessing till
they are called; on the other hand, as soon as they are called,
they immediately enjoy some communication of his election.
On this account Paul calls the Spirit received by them, both
" the Spirit of adoption, and the seal and earnest of the future
inheritance ; " (x) because, by his testimony, he confirms and
seals to their hearts the certainty of their future adoption. For
though the preaching of the gospel is a stream from the source
(w) Rom. viii. 29, 30. (z) Rom. viii. 15, 16. Ephes. i. 13, 14.
CHAP. XXIV.] CHRISTIAN RELIGION. 179
of election, yet, being common also to the reprobate, it would of
itself be no solid proof of it. For God effectually teaches his
elect, to bring them to faith, as we have already cited from the
words of Christ: "He which is of God, he," and he alone,
" hath seen the Father." {y) Again : " 1 have manifested thy
name unto the men which thoil gavest me." [z) For he says
in another place, " No man can come to me, except the Father
draw him." («) This passage is judiciously explained by Au-
gustine in the following words : " If, according to the declaration
of truth, every one that has learned comes, whosoever comes
not, certainly has not learned. It does not necessarily follow
that he who can come actually comes, unless he has both
willed and done it ; but every one that has learned of the Fa-
ther, not only can come, but also actually comes ; where there
is an immediate union of the advantage of possibility, the in-
clination of the will, and the consequent action." In another
place he is still clearer : " Every one that hath heard and learned
of the Father, cometh unto me. Is not this saying, There is
no one that hears and learns of the Father, and comes not unto
me ? For if every one that has heard and learned of the Father
comes, certainly every one that comes not has neither heard nor
learned of the Father ; for if he had heard and learned, he would
come. Very remote from carnal observation is this school, in
which men hear and learn of the Father to come to the Son."
Just after he says, " This grace, which is secretly communica-
ted to the hearts of men, is received by no hard heart ; for the
first object of its communication is, that hardness of heart may
be taken away. When the Father is heard within therefore,
he takes away the heart of stone, and gives a heart of flesh.
For thus he forms children of promise and vessels of mercy
whom he has prepared for glory. Why, then, does he not
teach all, that they may come to Christ, but because all whom
he teaches, he teaches in mercy ? but whom he teaches not, he
teaches not in judgment ; for he hath mercy on whom he will
have mercy, and whom he will he hardeneth." Those whom
God has chosen, therefore, he designates as his children, and de-
termines himself to be their Father. By calling, he introduces
them into his family, and unites them to himself, that they may
be one. By connecting calling with election, the Scripture
evidently suggests that nothing is requisite to it but the free
mercy of God. For if we inquire whom he calls, and for what
reason, the answer is, those whom he had elected. But when
we come to election, we see nothing but mercy on e^ery side.
And so that observation of Paul is very applicable here — " It is
not of him that willeth, nor of him that runneth, but of God
that showeth mercy ; " but not as it is commonly understood
(y) John vi. 46. (z) John xvii. 6. (a) John vi. 44.
180 INSTITUTES OF THE [bOOK III.
by those who make a distribution between the grace of God,
and the will and exertion of man. For they say, that human
desires and endeavours have no efficacy of themselves, unless
they are rendered successful by the grace of God ; but main-
tain that, with the assistance of his blessing, these things
have also their share in procuring salvation. To refute their
cavil, I prefer Augustine's words to my own. " If the apostle
only meant that it is not of him that wills, or of him that
runs, without the assistance of the merciful Lord, we may
retort the converse proposition, that it is not of mercy alone,
without the assistance of willing and running." If this be mani-
festly impious, we may be certain that the apostle ascribes every
thing to the Lord's mercy, and leaves nothing to our wills or
exertions. This was the opinion of that holy man. Nor is the
least regard due to their paltry sophism, that Paul would not
have expressed himself so, if we had no exertion or will. For
he considered not what was in man ; but seeing some persons
attribute salvation partly to human industry, he simply con-
demned their error in the former part of the sentence, and in
the latter, vindicated the claim of Divine mercy to the whole
accomplishment of salvation. And what do the prophets, but
perpetually proclaim'the gratuitous calling of God ?
II. This point is further demonstrated by the very nature
and dispensation of calling, which consists not in the mere
preaching of the word, but in the accompanying illumination
of the Spirit. To whom God ofters his word, we are informed
in the prophet : " I am sought of them that asked not for me :
I am found of them that sought me not : I said. Behold me,
behold me, unto a nation that was not called by my name." (b)
And lest the Jews should suppose that this clemency ex-
tended only to the Gentiles, he recalls to their remembrance
the situation from which he took their father Abraham, when
he deigned to draw him to himself; that was from the midst
of idolatry, in which he and all his family were sunk, (c)
When he first shines upon the undeserving with the light of
his word, he thereby exhibits a most brilliant specimen of his
free goodness. Here, then, the infinite goodness of God is dis-
played, but not to the salvation of all ; for heavier judgment
awaits the reprobate, because they reject the testimony of Di-
vine love. And God also, to manifest his glory, withdraws
from them the efficacious intiuencc of his Spirit. This inter-
nal call, therefore, is a pledge of salvation, which cannot possibly
deceive. To this purpose is that passage of John — " Hereby
we know that he abideth in us, by the Spirit which he hath
given us." (c?) And lest the flesh should glory in having an-
swered at least to his call, and accepted his free oflers, he
(6) Isaiah Ixv. 1 (r) Joshua xxiv. 2, 3. () 1 John iii. 2-t.
CHAP. XXIV.] CHRISTIAN RELIGION. 181
affirms that men have no ears to hear, or eyes to see, but such
as he has formed ; and that he acts in this, not according to
individual gratitude, but according to his own election. Of this
fact Luke gives us an eminent example, where Jews and Gentiles
in common heard the preaching of Paul and Barnabas. Though
they were all instructed on that occasion with the same dis-
course, it is narrated that "as many as were ordained to eternal
life, believed." (e) With what face, then, can we deny the
freeness of calling, in which election reigns alone, even to
the last?
III. Here two errors are to be avoided. For some suppose
man to be a cooperator with God, so that the validity of elec-
tion depends on his consent ; thus, according to them, the will
of man is superior to the counsel of God. As though the
Scripture taught, that we are only given an ability to believe,
and not faith itself Others, not thus enervating the grace of
the Holy Spirit, yet induced by I know not what mode of rea-
soning, suspend election on that which is subsequent to it ; as
though it were doubtful and ineffectual till it is confirmed by
faith. That this is its confirmation to us is very clear ; that it
is the manifestation of God's secret counsel before concealed, we
have already seen ; but all that we are to understand by this, is
that Avhat was before unknown is verified, and as it were ratified
with a seal. But it is contrary to the truth to assert, that elec-
tion has no efficacy till after we have embraced the gospel,
and that this circumstance gives it all its energy. The cer-
tainty of it, indeed, we are to seek here ; for if we attempt to
penetrate to the eternal decree of God, we shall be ingulfed in
the profound abyss. But when God has discovered it to us,
we must ascend to loftier heights, that the cause may not be
lost in the effect. For what can be more absurd and inconsis-
tent, when the Scripture teaches that we are illuminated
according as God has chosen us, than that our eyes should be so
dazzled with the blaze of this light as to refuse to contemplate
election ? At the same time I admit that, in order to attain an
assurance of our salvation, we ought to begin with the word,
and that with it our confidence ought to be satisfied, so as to
call upon God as our Father. For some persons, to obtain
certainty respecting the counsel of God, " which is nigh unto
us, in our mouth and in our heart," (/) preposterously wish
to soar above the clouds. Such temerity, therefore, should be
restrained by the sobriety of faith, that we may be satisfied
with the testimony of God in his external word respecting his
secret grace ; only the channel, which conveys to us such a
copious stream to satisfy our thirst, must not deprive the foun-
tain-head of the honour which belongs to it.
(c) Acts xiii. 48. (/) Deut. xxx. 14.
182 INSTITUTES OF THE [bOOK III.
IV. As it is erroneous, therefore, to suspend the efficacy of
election upon t?ie faith of the gospel, by which we discover
our interest in election, so we shall observe the best order, if,
in seeking an assurance of our election, we confine our atten-
tion to those subsequent signs which are certain attestations of
it. Satan never attacks believers with a more grievous or
dangerous temptation, than when he disquiets them with
doubts of their election, and stimulates to an improper desire
of seeking it in a wrong way. 1 call it seeking in a wrong
way, when miserable man endeavours to force his way into the
secret recesses of Divine wisdom, and to penetrate even to the
highest eternity, that he may discover what is determined con-
cerning him at the tribunal of God. Then he precipitates
himself to be absorbed in the profound of an unfathomable
gulf; then he entangles himself in numberless and inextricable
snares ; then he sinks himself in an abyss of total darkness. For
it is right that the folly of the human mind should be thus
punished with horrible destruction, when it attempts by its own
ability to rise to the summit of Divine wisdom. This tempta-
tion is the more fatal, because there is no other to which men
in general have a stronger propensity. For there is scarcely a
person to be found, whose mind is not sometimes struck with
this thought — Whence can you obtain salvation but from the
election of God ? And what revelation have you received of
election ? If this has once impressed a man, it either perpetu-
ally excruciates the unhappy being with dreadful torments,
or altogether stupefies hitn with astonishment. Indeed, I
should desire no stronger argument to prove how extremely
erroneous the conceptions of such persons are respecting pre-
destination, than experience itself; since no error can aflect
the mind, more pestilent than such as disturbs the conscience,
and destroys its peace and tranquillity towards God. There-
fore, if we dread shipwreck, let us anxiously beware of this
rock, on which none ever strike without being destroyed.
But though the discussion of predestination may be compared
to a dangerous ocean, yet, in traversing over it, the navigation
is safe and serene, and I will also add pleasant, unless any one
freely wishes to expose himself to danger. For as those who,
in order to gain an assurance of their election, examine into
the eternal counsel of God without the word, plunge them-
selves into a fatal abyss, so they who investigate it in a regular
and orderly manner, as it is contained in the word, derive
from such inquiry the benefit of peculiar consolation. Let this,
then, be our way of inquiry ; to begin and end with the calling
of God. Though this prevents not believers from perceiv-
ing, that the blessings they daily receive from the hand of God
CHAP. XXIV.] CHRISTIAN RELIGION. 183
descend from that secret adoption ; as Isaiah introduces them,
saying, " Thou hast done wonderful things ; thy counsels of
old are faithfulness and truth ; " (g-) for by adoption, as by a
token, God chooses to confirm to us all that we are permitted
to know of his counsel. Lest this should be thought a weak
testimony, let us consider how much clearness and certainty it
affords us. Bernard has some pertinent observations on this
subject. After speaking of the reprobate, he says, " The coun-
sel of God stands, the sentence of peace stands, respecting them
who fear him, concealing their faults and rewarding their
virtues ; so that to them, not only good things, but evil ones
also, cooperate for good. Who shall lay any thing to the
charge of God's elect ? It is sufficient for me, for all righteous-
ness, to possess his favour alone, against whom alone I have
sinned. All that he has decreed not to impute to me, is just
as if it had never been." And a little after: " O place of true
rest, which I might not improperly call a bed-chamber, in
which God is viewed, not as disturbed with anger, or filled
with care, but where his will is proved to be good, and accept-
able, and perfect. This view is not terrifying, but soothing ;
it excites no restless curiosity, but allays it : it fatigues not the
senses, but tranquillizes them. Here true rest is enjoyed.
A tranquil God tranquilhzes all things ; and to behold rest, is
to enjoy repose."
V. In the first place, if we seek the fatherly clemency and
propitious heart of God, our eyes must be directed to Christ, in
whom alone the Father is well pleased, (h) If we seek salva-
tion, life, and the immortality of the heavenly kingdom, re-
course must be had to no other ; for he alone is the Fountain
of life, the Anchor of salvation, and the Heir of the kingdom
of heaven. Now, what is the end of election, but that, being
adopted as children by our heavenly Father, we may by his
favour obtain salvation and immortality ? Consider and inves-
tigate it as much as you please, you will not find its ultimate
scope extend beyond this. The persons, therefore, whom God
has adopted as his children, he is said to have chosen, not in
themselves, but in Christ ; because it was impossible for him
to love them, except in him; or to honour them with the
inheritance of his kingdom, unless previously made partakers
of him. But if we are chosen in him, we shall find no assu-
rance of our election in ourselves ; nor even in God the Father,
considered alone, abstractedly from the Son. Christ, therefore,
is the mirror, in which it behoves us to contemplate our elec-
tion ; and here we may do it with safety. For as the Father
has determined to unite to the body of his Son all who are the
(g) Isaiah XXV. 1. (A) Matt. iii. 17.
184 INSTITUTES OF THE [bOOK III.
objects of his eternal choice, that he may have, as his children,
all that he recognizes among his members, we have a testimony
sufficiently clear and strong, that if we have communion with
Christ, we are written in the book of life. And he gave us
this certain communion with himself, when he testified by the
preaching of the gospel, that he was given to us by the Father,
to be ours with all his benefits. We are said to put him on,
and to grow up into him, that we may live because he lives.
This doctrine is often repeated. " God spared not his only
begotten Son, that whosoever believeth in him should not
perish." (i) " He that believeth on him, is passed from death
unto life." (k) In which sense he calls himself " The bread
of life, he that eateth which, shall live for ever." (^) He, I
say, is our witness, that all who receive him by faith shall be
considered as the children of his heavenly Father. If we
desire any thing more than being numbered among the sons
and heirs of God, we must rise above Christ. If this is our
highest limit, what folly do we betray in seeking out of him,
that which we have already obtained in him, and which can
never be found any where else ! Besides, as he is the Father's
eternal Wisdom, immutable Truth, and determined Counsel,
we have no reason to fear the least variation in the declarations
of his word from that will of the Father, which is the object
of our inquiry ; indeed, he faithfully reveals it to us, as it has
been from the beginning, and will ever continue to be. This
doctrine ought to have a practical influence on our prayers.
For though faith in election animates us to call upon God, yet
it would be preposterous to obtrude it upon him when we pray,
or to stipulate this condition — O Lord, if I am elected, hear
me ; since it is his pleasure that we should be satisfied with
his promises, and make no further inquiries whether he will be
propitious to our prayers. This prudence will extricate us
from many snares, if we know how to make a right use of
what has been rightly written ; but we nuist not inconsider-
ately apply to various purposes, what ought to be restricted
to the object particularly designed.
VI. For the establishment of our confidence, there is also
another confirmation of election, which, we have said, is con-
nected with our calling. For those whom Christ illuminates
with the knowledge of his name, and introduces into the bosom
of his Church, he is said to receive into his charge and protection.
And all whom ho receives are said to be committed and in-
trusted to him by the Father, to be kept to eternal life. What
do we wish for ourselves ? Christ loudly proclaims that all
whose salvation was designed by the Father, had been deli-
(i) Rom. viii. 32. John iii. 15, 16. {k) John v. 24. (/) John vi. 35—68.
CHAP. XXIV.] CHRISTIAN RELPSION. 185
vered by him into his protection, (w) If, therefore, we want
to ascertain whether God is concerned for our salvation, let us in-
quire whether he has committed us to Christ, whom he constitut-
ed the only Saviour of all his people. Now, if we doubt whether
Christ has received us into his charge and custody, he obviates
this doubt, by freely offering himself as our Shepherd, and declar-
ing that if we hear his voice, we shall be numbered among his
sheep. We therefore embrace Christ, thus kindly offered to us
and advancing to meet us ; and he will number us with his
sheep, and preserve us enclosed ia his fold. But yet we feel
anxiety for our future state ; for as Paul declares that " whom
he predestinated, them he also called," {n-) so Christ informs
us that "many are called, but few chosen." (o) Besides,
Paul himself also, in another place, cautions against carelessness,
saying, " Let him that thinketh he standeth, take heed lest he
fall." (p) Again : " Art thou grafted among the people of God ?
Be not high-minded, but fear. God is able to cut thee off again,
and graft in others." {q) Lastly, experience itself teaches us
that vocation and faith are of little value, unless accompanied
by perseverance, which is not the lot of all. But Christ has
delivered us from this anxiety, for these promises undoubtedly
belong to the future : " All that the Father giveth me, shall
come to me ; and him that cometh to me, I will in no wise
cast out. And this is the Father's will which hath sent me,
that of all which he hath given me, I should lose nothing,
but should raise it up again at the last day." (r) Again : " My
sheep hear my voice, and I know them, and they follow me.
And I give unto them eternal life, and they shall never perish,
neither shall any pluck them out of my hand. My Father,
which gave them me, is greater than all ; and none is able
to pluck them out of my Father's hand." (s) Besides, when
he declares, " Every plant which my heavenly Father hath
not planted, shall be rooted up,"(^) he fully implies on the
contrary, that those who are rooted in God, can never by any
violence be deprived of salvation. With this corresponds
that passage of John, " If they had been of us, they would no
doubt have continued with us." (?t) Hence also that magnifi-
cent exultation of Paul, in defiance of life and death, of things
present and future ; which must necessarily have been founded
in the gift of perseverance, (x) Nor can it be doubted that he
applies this sentiment to all the elect. The same apostle in
another place says, " He which hath begun a good work in
you, will perform it until the day of Jesus Christ. " (y) This
(m) John vi. 37, 39 ; xvii. 6, 12. (q) Rom. xi. 17—23. (n) 1 John ii. 19.
(n) Rom viii. 30. (r) John vi. 37, 39. (z) Rom. viii. 35—39.
(o) Matt. xxii. 14. (s) John x. 27—29. (y) Phil. i. 6.
Ip) 1 Cor. X. 12. (0 Matt. xv. 13.
VOL. II. 24
186 INSTITUTES OF THE [
BOOK III.
also supported David when his faith was failing : " Thou wilt
not forsake the work of thine own hands." (z) Nor is it to be
doubted, that when Christ intercedes for all the elect, he prays
for them the same as for Peter, that their faith may never fail.
Hence we conclude, that they are beyond all danger of falling
away, because the intercessions of the Son of God for their
perseverance in piety have not been rejected. What did Christ
intend we should learn from this, but confidence in our per-
petual security, since we have once been introduced into the
number of his people ?
VII. But it daily happens, that they who appeared to belong
to Christ, fall away from him again, and sink into ruin. Even
in that very place, where he asserts that none perish of those
who were given to him by the Father, he excepts the son of
perdition. This is true ; but it is equally certain, that such
persons never adhered to Christ with that confidence of heart
which, we say, gives us an assurance of our election. " They
went out from us," says John, " but they were not of us ; for
if they had been of us, they would no doubt have continued
with us." (a) I dispute not their having similar signs of calling
with the elect ; but I am far from admitting them to possess
that certain assurance of election which I enjoin believers to
seek from the word of the gospel. Wherefore, let not such
examples move us from a tranquil reliance on our Lord's
promise, where he declares, that all who receive him by faith
were given him by the Father, and that since he is their
Guardian and Shepherd, not one of them shall perish. Of
Judas we shall speak afterwards. Paul is dissuading Christians,
not from all security, but from supine, unguarded, carnal secu-
rity, which is attended with pride, arrogance, and contempt of
others, extinguishes humility and reverence of God, and pro-
duces forgetfulness of favours received. For he is addressing
Gentiles, teaching them that the Jews should not be proudly
and inhumanly insulted because they had been rejected, and
the Gentiles substituted in their place. He also inculcates fear ;
not such a fear as produces terror and uncertainty, but such as
teaches humble admiration of the grace of God, without any
diminution of confidence in it ; as has been elsewhere observed.
Besides, he is not addressing individuals, but distinct parties
generally. For as the Church was divided into two parties,
and emulation gave birth to dissension, Paul admonishes tlie
Gentiles, that their substitution in the place of the holy and
peculiar people ought to be a motive to fear and modesty.
There were, however, many clamorous people among them,
whose empty boasting it was necessary to restrain. But we
(2) Psalm cxxxviii. 8. («) 1 John ii. 19.
CHAP. XXIV.] CHRISTIAN RELIGION. 187
have already seen that our hope extends mto futurity, even
beyond the grave, and that nothing is more contrary to its
nature than doubts respecting our final destiny.
VIII. The declaration of Christ, that "many are called,
and few chosen," is very improperly understood. For there
will be no ambiguity in it, if we remember what must be clear
from the foregoing observations, that there are two kinds of
calling. For there is a universal call, by which God, in the
external preaching of the word, invites all, indiscriminately, to
come to him, even those to whom he intend^t as a savour of
deathj and an occasion of heavier condemnation. There is also
a special call, with which he, for the most part, favours only
believers, when, by the inward illumination of his Spirit, he
causes the word preached to sink into their hearts. Yet some-
times he also communicates it to those whom he only enlightens
for a season, and afterwards forsakes on account of their ingra-
titude, and strikes with greater blindness. Now, the Lord, see-
ing the gospel published far and wide, held in contempt by
the generality of men, and justly appreciated by few, gives us
a description of God, under the character of a king, who prepares
a solemn feast, and sends out his messengers in every direction,
to invite a great company, but can only prevail on very few,
every one alleging impediments to excuse himself; so that at
length he is constrained by their refusal to bring in all who can
be found in the streets. Thus far, every one sees, the parable
is to be understood of the external call . He proceeds to inform
us, that God acts like a good master of a feast, walking round
the tables, courteously receiving his guests ; but that if he finds
any one not adorned with a nuptial garment, he suffers not the
meanness of such a person to disgrace the festivity of the
banquet. I confess, this part is to be understood of those who
enter into the Church by a profession of faith, but are not
invested with the sanctification of Christ. Such blemishes, and,
as it were, cankers of his Church, God will not always suffer, but
will cast them out of it, as their turpitude deserves. Few,
therefore, are chosen out of a multitude that are called, but
not with that calling by which we say believers ought to judge
of their election. For the former is common also to the wicked ;
but the latter is attended with the Spirit of regeneration, the
earnest and seal of the future inheritance, which seals our hearts
to the day of the Lord, (b) In short, though hypocrites boast
of piety as if they were true worshippers of God, Christ
declares that he will finally cast them out of the place which
they unjustly occupy. Thus the Psalmist says, " Who shall
abide in thy tabernacle ? He that worketh righteousness, and
speaketh the truth in his heart." (c) Again: "This is the
(6) Ephes. i. 13, 14. (c) Psalm xv. 1.
188 INSTITUTES OF THE [bOOK III.
generation of them that seek him, that seek thy face, O
Jacob." (d) And thus the Spirit exhorts believers to patience,
that they may not be disturbed by Ishmaehtes being united
with them in the Church, since the mask will at length be torn
off, and they will be cast out with disgrace.
IX. The same reasoning applies to the exception lately cited,
where Christ says, that " none of them is lost, but the son of
perdition." (e) Here is, indeed, some inaccuracy of expression,
but the meaning is clear. For he was never reckoned among
the sheep of Christ, as being really such, but only as he occu-
pied the place of one. When the Lord declares he was chosen
by himself with the other apostles, it only refers to the minis-
terial office. " Have not I chosen you twelve," says he, " and
one of you is a devil ?"(/) That is, he had chosen him to
the office of an apostle. But when he speaks of election to
salvation, he excludes him from the number of the elect : "I
speak not of you all; I know whom I have chosen." (o-) If
any one confound the term election in these passages, he will
miserably embarrass himself: if he make a proper distinction,
nothing is plainer. It is therefore a very erroneous and per-
nicious assertion of Gregory, that we are only conscious of our
calling, but uncertain' of our election ; from which he exhorts
all to fear and trembling, using also this argument, that though
we know what we are tcT-day, yet we know not what we may
be in future. But the context plainly shows the cause of his
error on this point. For as he suspended election on the merit
of works, this furnished abundant reason for discouragement to
the minds of men : he could never establish them, for want of
leading them from themselves to a confidence in the Divine
goodness. Hence believers have some perception of what we
stated at the beginning, that predestination, rightly considered,
neither destroys nor weakens faith, but rather furnishes its best
confirmation. Yet I will not deny, that the Spirit sometimes
accommodates his language to the limited extent of om- capacity,
as when he says, " They shall not be in the assembly of my
people, neither shall they be written in the writing of the house
of Israel." (/«) As though God were beginning to write in the
book of life those whom he numbers among his people, whereas
we know from the testimony of Christ, that the names of God's
children have been written in the book of life from the begin-
ning. («■) But these expressions only signify the rejection of
those who seemed to be the chief among the elect ; as the
Psalmist says, " Let them be blotted out of the book of the
living, and not be written with the righteous." {k)
(d) Psalm xxiv. G. (e) John xvii. 12. (/) John vi. 70. {g) John xiii. 18.
{h) Ezek. xiii. 9. («) Luke x. 20. {k) Psalin Ixix. 28.
CHAP. XXIV. CHRISTIAN RELIGION.
189
X. Now, the elect are not gathered into the fold of Christ by-
calling, immediately from their birth, nor all at the same time,
but according as God is pleased to dispense his grace to them.
Before they are gathered to that chief Shepherd, they go a-
stray, scattered in the common wilderness, and differing in no
respect from others, except in being protected by the special
mercy of God from rushing down the precipice of eternal death.
If you observe them, therefore, you will see the posterity of
Adam partaking of the common corruption of the whole spe-
cies. That they go not to the most desperate extremes of
impiety, is not owing to any innate goodness of theirs, but be-
cause the eye of God watches over them, and his hand is ex-
tended for their preservation. For those who dream of I know
not what seed of election sown in their hearts from their very-
birth, always inclining them to piety and the fear of God, are
unsupported by the authority of Scripture, and refuted by ex-
perience itself. They produce, indeed, a few examples to
prove that certain elect persons were not entire strangers to
religion, even before they were truly enlightened ; that Paul
lived blameless in his Pharisaism ; {I) that Cornelius, with his
alms and prayers, was accepted of God, (w) and if there are any
other similar ones. What they say of Paul, we admit ; but re-
specting Cornelius, we maintain that they are deceived ; for it
is evident, he was then enlightened and regenerated, and
wanted nothing but a clear revelation of the gospel. But
what will they extort from these very few examples ? that the
elect have always been endued with the spirit of piety ? This
is just as if any one, having proved the integrity of Aristides,
Socrates, Xenocrates, Scipio, Curius, Camillus, and other hea-
thens, should conclude from this, that all who were left in the
darkness of idolatry, were followers of holiness and virtue.
But this is contradicted in many passages of Scripture. Paul's
description of the state of the Ephesians prior to regeneration,
exhibits not a grain of this seed. '' Ye were dead," he says,
" in trespasses and sins, wherein in time past ye walked accord-
ing to the course of this world, according to the prince of the
power of the air, the spirit that now worketh in the children
of disobedience ; among whom also we all had our conversa-
tion in times past, in the lusts of our flesh, fulfilling the de-
sires of the flesh and of the mind, and were by nature the
children of wrath, even as others." (w) Again: "Remember
that at that time ye were without hope, and without God in
the world." (o) Again: "Ye were sometimes darkness, but
now are ye light in the Lord ; walk as children of light." {p)
(0 Phil. iii. 5, 6. (m) Acts x. 2. {n) Ephes. ii. 1—3.
(o) Ephes. ii. 11, 12. {j>) Ephes. v. 8; iv. 18.
190 INSTITUTES OF THE [bOOK III.
But perhaps they will plead, that these passages refer to that
ignorance of the true God, in which they acknowledge the
elect to be involved previously to their calling. Though this
would be an impudent cavil, since the apostle's inferences from
them are such as these : *' Put away lying ; and let him that
stole, steal no more." {q) But what will they reply to other
passages ? such as that where, after declaring to the Corinthi-
ans, that " Neither fornicators, nor idolaters, nor adulterers,
nor effeminate, nor abusers of themselves with mankind, nor
thieves, nor covetous, nor drunkards, nor revilers, nor extor-
tioners, shall inherit the kingdom of God ; " he immediately
adds, " And such were some of you ; but ye are washed, but
ye are sanctified, but ye are justified in the name of the I.ord
Jesus, and by the Spirit of our God." (r) And another pas-
sage, addressed to the Romans: "As ye have yielded your
members servants to uncleanness, and to iniquity unto ini-
quity ; even so now yield your members servants to right-
eousness. What fruit had ye then in those things whereof ye
are now ashamed ? " (s)
XI. What kind of seed of election was springing up in
them, who were all their lives contaminated with various
pollutions, and with desperate wickedness wallowed in the
most nefarious and execrable of all crimes ? If he had intend-
ed to speak according to these teachers, he ought to have shown
how much they were obliged to the goodness of God, which
had preserved them from falling into such great pollutions.
So likewise the persons whom Peter addressed, he ought to
have exhorted to gratitude on account of the perpetual seed
of election. But, on the contrary, he admonishes them, "that
the time past may suffice to have wrought the will of the
Gentiles." (^) What if we come to particular examples?
What principle of righteousness was there in Rahab the
harlot before faith ? («) in Manasseh, when Jerusalem was
dyed, and almost drowned, with the blood of the prophets ? (.r)
in the thief, who repented in his dying moments ? (y) Away,
then, with these arguments, which men of presumptuous curi-
osity raise to themselves without regarding the Scripture. Let
us rather abide by the declaration of the Scripture, that "all
we like sheep have gone astray ; we have turned every one to
his own way," {z) that is, destruction. Those whom the Lord
has determined to rescue from this gulf of perdition, he defers
till his appointed season ; before which he only preserves them
from falling into unpardonable blasphemy.
XII. As the Lord, by his eflfectual calling of the elect, com-
(9) Ephes. iv. 25, 28. (t) 1 Peter iv. 3. Cy) Luke xxiii. 40
(r) 1 Cor. vi. 9—11. (m) Josh. ii. 1, &c. —42.
(5) Rom. vi. 19, 21. (2) 2 Kings xxi. 16. (z) Isaiah liii. 6.
CHAP. XXIV.] CHRISTIAN RELIGION. 191
pletes the salvation to which he predestinated them in his
eternal counsel, so he has his judgments against the reprobate,
by which he executes his counsel respecting them. Those,
therefore, whom he has created to a life of shame and a death of
destruction, that they might be instruments of his wrath, and
examples of his severity, he causes to reach their appointed end,
sometimes depriving them of the opportunity of hearing the
word, sometimes, by the preaching of it, increasing their blind-
ness and stupidity. Of the former there are innumerable exam-
ples : let us only select one that is more evident and remarkable
than the rest. Before the advent of Christ, there passed about
four thousand years, in which the Lord concealed the light of
the doctrine of salvation from all the Gentiles. If it be replied,
that he withheld from them the participation of so great a
blessing because he esteemed them unworthy, their posterity
will be found equally unworthy of it. The truth of this, to
say nothing of experience, is sufficiently attested by Malachi,
who follows his reproofs of unbelief and gross blasphemies by
an immediate prediction of the coming of the Messiah. Why,
then, is he given to the posterity rather than to their ancestors ?
He will torment himself in vain, who seeks for any cause of
this beyond the secret and inscrutable counsel of God. Nor
need we be afraid lest any disciple of Porphyry should be im-
boldened to calumniate the justice of God by our silence in its
defence. For while we assert that all deserve to perish, and
it is of God's free goodness that any are saved, enough is said
for the illustration of his glory, so that every subterfuge of ours
is altogether unnecessary. The supreme Lord, therefore, by
depriving of the communication of his light, and leaving in
darkness, those whom he has reprobated, makes way for the
accomplishment of his predestination. Of the second class, the
Scriptures contain many examples, and others present them-
selves every day. The same sermon is addressed to a hundred
persons ; twenty receive it with the obedience of faith ; the
others despise, or ridicule, or reject, or condemn it. If it be
replied, that the difference proceeds from their wickedness and
perverseness, this will afford no satisfaction ; because the minds
of others would have been influenced by the same wickedness,
but for the correction of Divine goodness. And thus we shall
always be perplexed, unless we recur to Paul's question — " Who
maketh thee to differ? "(a) In which he signifies, that the
excellence of some men beyond others, is not from their own
virtue, but solely from Divine grace.
XIII. Why, then, in bestowing grace upon some, does he
pass over others ? Luke assigns a reason for the former, that
(a) 1 Cor. iv. 7.
192 INSTITUTES OF THE [bOOK III.
they "were ordained to eternal life." What conclusion, then,
shall we draw respecting the latter, but that they are vessels
of wrath to dishonour ? Wherefore let us not hesitate to say
with Augustine, " God could convert to good the will of the
wicked, because he is omnipotent. It is evident that he could.
Why, then, does he not ? Because he would not. Why he
would not, remains with himself." For we ought not to aim
at more wisdom than becomes us. That will be much better
than adopting the evasion of Chrysostom, " that he draws those
who are willing, and who stretch out their hands for his aid ; "
that the difference may not appear to consist in the decree of
God, but wholly in the will of man. But an approach to him
is so far from being a mere effort of man, that even pious per-
sons, and such as fear God, still stand in need of the pecu-
liar impulse of the Spirit. Lydia, the seller of purple, feared
God, and yet it was necessary that her heart should be opened,
to attend to, and profit by, the doctrine of Paul. This declara-
tion is not made respecting a single female, but in order to
teach us that every one's advancement in piety is the secret
work of the Spirit. It is a fact not to be doubted, that God
sends his word to niany whose blindness he determines shall
be increased. For with what design does he direct so many
commands to be delivered to Pharaoh? Was it from an ex-
pectation that his heart would be softened by repeated and
frequent messages ? Before he began, he knew and foretold
the result. He commanded Moses to go and declare his will
to Pharaoh, adding at the same time, " But I will harden his
heart, that he shall not let the people go." (b) So, when he
calls forth Ezekiel, he apprizes him that he is sending him to
a rebellious and obstinate people, that he may not be alarmed if
they refuse to hear him. (c) So Jeremiah foretells that his word
will be like fire, to scatter and destroy the people like stubble, (d)
But the prophecy of Isaiah furnishes a still stronger confirma-
tion ; for this is his mission from the Lord : '* Go and tell this
people. Hear ye, indeed, but understand not, and see ye, indeed,
but perceive not. Make the heart of this people fat, and make
their ears heavy, and shut their eyes ; lest they see with their
eyes, and hear with their ears, and understand with their heart,
and convert, and be healed." (e) Observe, he directs his voice
to them, but it is that they may become more deaf; he kin-
dles a light, but it is that they may be made more blind ; he
publishes his doctrine, but it is that they may be more besotted :
he applies a remedy, but it is that they may not be healed.
John, citing this prophecy, declares that the Jews could not
(i) Exod. iv. 21. (rf)Jer. V. 14.
(c) Ezek. ii. 3 j xii. 2. (c) Isaiah vi. 9, 10.
CHAP. XXIV. J CHRISTIAN RELreiON. 193
believe, because this curse of God was upon them. (/) Nor
can it be disputed, that to such persons as God determines not
to enhghten, he delivers his doctrine involved in enigmatical
obscurity, that its only effect may be to increase their stupidity.
For Christ testifies that he confined to his apostles the expla-
nations of the parables in which he had addressed the multi-
tude ; "because to you it is given to know the mysteries of the
kingdom of heaven, but to them it is not given." (^) What
does the Lord mean, you will say, by teaching those by whom
he takes care not to be understood ? Consider whence the
fault ai-ises, and you will cease the inquiry ; for whatever
obscurity there is in the word, yet there is always light enough
to convince the consciences of the wicked.
XIV. It remains now to be seen why the Lord does that
which it is evident he does. If it be replied, that this is done
because men have deserved it by their impiety, wickedness, and
ingratitude, it will be a just and true observation ; but as we
have not yet discovered the reason of this diversity, why some
persist in obduracy while others are inclined to obedience, the
discussion of it will necessarily lead us to the same remark that
Paul has quoted from Moses concerning Pharaoh: " Even for
this same purpose have I raised thee up, that I might show my
power in thee, and that my name might be declared throughout
all the earth." (A) That the reprobate obey not the word of
God, when made known to them, is justly imputed to the
wickedness and depravity of their hearts, provided it be at the
same time stated, that they are abandoned to this depravity,
because they have been raised up, by a just but inscrutable
judgment of God, to display his glory in their condemnation.
So, when it is related of the sons of Eli, that they listened not
to his salutary admonitions, " because the Lord would slay
them," (i) it is not denied that their obstinacy proceeded
from their own wickedness, but it is plainly implied that
though the Lord was able to soften their hearts, yet they were
left in their obstinacy, because his immutable decree had pre-
destinated them to destruction. To the same purpose is that
passage of John, " Though he had done so many miracles
before them, yet they believed not on him ; that the saying of
Esaias the prophet might be fulfilled, which he spake, ' Lord,
who hath believed our report ? ' " (k) For though he does not
acquit the obstinate from the charge of guilt, yet he satisfies
himself with this reason, that the grace of God has no charms
for men till the Holy Spirit gives them a taste for it. And
Christ cites the prophecy of Isaiah, " They shall be all taught
(/) John xii. 39, 40. (g) Matt. xiii. 11. (k) Rom. ix. 17.
(t) 1 Sam. ii. 25. (k) John xii. 37, 38.
VOL. II. 25
194 INSTITUTES OF THE [bOOK III,
of God," (l) with no other design than to show, that the Jews
are reprobate and strangers to the Church, because they are
destitute of docility ; and he adduces no other reason for it
than that the promise of God does not belong to them ; which
is confirmed by that passage of Paul, where " Christ crucified,
unto the Jews a stumbling-block, and unto the Greeks foolish-
ness," is said to be "unto them which are called, the power
of God, and the wisdom of God." (m) For, after remarking
what generally happens whenever the gospel is preached, that
it exasperates some, and is despised by others, he represents it
as duly appreciated only by " those who are called." A little
before he had mentioned " them that believe ; " not that he
had an intention to deny its proper place to the grace of God,
which precedes faith, but he seems to add this second descrip-
tion by way of correction, in order that those who had received
the gospel might ascribe the praise of their faith to the Divine
call. And so, likewise, in a subsequent sentence, he represents
them as the objects of Divine election. When the impious
hear these things, they loudly complain that God, by a wanton
exercise of power, abuses his wretched creatures for the sport
of his cruelty. But we, who know that all men are liable to
so many charges at' the Divine tribunal, that of a thousand
questions they would be unable to give a satisfactory answer
to one, confess that the reprobate suffer nothing but what is
consistent with the most righteous judgment of God. Though
we cannot comprehend the reason of this, let us be content
with some degree of ignorance where the wisdom of God soars
into its own sublimity.
XV. But as objections are frequently raised from some pas-
sages of Scripture, in which God seems to deny that the de-
struction of the wicked is caused by his decree, but that, in
opposition to his remonstrances, they voluntarily bring ruin
upon themselves, — let us show by a brief explication that they
are not at all inconsistent with the foregoing doctrine. A pas-
sage is produced from Ezekiel, where God says, " I have no
pleasure in the death of the wicked, but that the wicked turn
from his way and live." (n) If this is to be extended to all
mankind, why does he not urge many to repentance, whose
minds are more flexible to obedience than those of others, who
grow more and more callous to his daily invitations? Among
the inhabitants of Nineveh and Sodom, Christ himself declares
that his evangelical preaching and miracles would have brought
forth more fruit than in Judea. How is it, then, if God will
have all men to be saved, that he opens not the gate of repent-
ance to those miserable men who would be more ready to re-
(/) John vi. 45. (w) 1 Cor. i. 23, 24. («) Ezek. xxxiii. 11.
CHAP. XXIV.] CHRISTIAN RELIGION. 195
ceive the favour ? Hence we perceive it to be a violent per-
version of the passage, if the will of God, mentioned by the
prophet, be set in opposition to his eternal counsel, by which
he has distinguished the elect from the reprobate. Now, if we
inquire the genuine sense of the prophet, his only meaning is
to inspire the penitent with hopes of pardon. And this is the
sum, that it is beyond a doubt that God is ready to pardon sin-
ners immediately on their conversion. Therefore he wills not
their death, inasmuch as he wills their repentance. But expe-
rience teaches, that he does not will the repentance of those
whom he externally calls, in such a manner as to affect all their
hearts. Nor should he on this account be charged with acting
deceitfully ; for, though his external call only renders those
who hear without obeying it inexcusable, yet it is justly es-
teemed the testimony of God's grace, by which he reconciles
men to himself. Let us observe, therefore, the design of the
prophet in saying that God has no pleasure in the death of a
sinner ; it is to assure the pious of God's readiness to pardon
them immediately on their repentance, and to show the impious
the aggravation of their sin in rejecting such great compassion
and kindness of God. Repentance, therefore, will always be
met by Divine mercy ; but on whom repentance is bestowed,
we are clearly taught by Ezekiel himself, as well as by all the
prophets and apostles.
XVI. Another passage adduced is from Paul, where he states
that "God will have all men to be saved ; " (o) which, though
somewhat different from the passage just considered, yet is very
similar to it. I reply, in the first place, that it is evident from
the context, hoAV God wills the salvation of all ; for Paul con-
nects these two things together, that he " will have all men to
be saved, and to come unto the knowledge of the truth." If
it was fixed in the eternal counsel of God, that they should
receive the doctrine of salvation, what is the meaning of that
question of Moses, " What nation is there so great, who hath God
so nigh unto them as we have ? " {p) How is it that God has
deprived many nations of the light of the gospel, which others
enjoyed? How is it that the pure knowledge of the doctrine
of piety has never reached some, and that others have but just
heard some obscure rudiments of it ? Hence it will be easy to
discover the design of Paul. He had enjouied Timothy to
make solemn prayers in the Church for kings and princes ; biU
as it might seem somewhat inconsistent to pray to God for
a class of men almost past hope, — for they were not only
strangers to the body of Christ, but striving with all their pow-
er to ruin his kingdom, — he subjoins, that "this is good and
(o) 1 Tim. ii. 4. (p) Deut. iv. 7.
196 INSTITUTES OF THE [bOOK III.
acceptable in the sight of God, who will have all men to be
saved ; " which only imports, that God has not closed the way
of salvation against any order of men, but has diifused his
mercy in snch a manner that he would have no rank to be des-
titute of it. The other texts adduced are not declarative of the
Lord's determination respecting all men in his secret counsel :
they only proclaim that pardon is ready for all sinners who
sincerely seek it. {q) For if they obstinately insist on its being
said that God is merciful to all, I will oppose to them, Avhat is
elsewhere asserted, that "our God is in the heavens; he hath
done whatsoever he hath pleased." {r) This text, then, must
be explained in a manner consistent with another, where God
says, " I will be gracious to whom 1 will be gracious, and I will
show mercy on whom I will show mercy." {s) He who makes
a selection of objects for the exercise of his mercy, does not
impart that mercy to all. But as it clearly appears that Paul is
there speaking, not of individuals, but orders of men, I shall
forbear any further argument. It must be remarked, however,
that Paul is not declaring the actual conduct of God at all times,
in all places, and to all persons, but merely representing him as
at liberty to make kings and magistrates at length partakers of
the heavenly doctrine, notwithstanding their present rage against
it in consequence of their blindness. There is more apparent
plausibility in their objection, from the declaration of Peter,
that " the Lord is not willing that any should perish, but that
all should come to repentance." {t) But the second clause
furnishes an immediate solution of this difficulty ; for the will-
ingness that they should come to repentance must be understood
in consistence with the general tenor of Scripture. Conversion
is certainly in the power of God ; let him be asked, whether
he wills the conversion of all, when he promises a few indi-
viduals to give them " a heart of flesh," while he leaves others
with "a heart of stone." {u) If he were not ready to receive
those who implore his mercy, there would indeed be no propri-
ety in this address, " Turn ye unto me, and I will turn unto
you ; " {x) but I maintain that no mortal ever approaches God
without being divinely drawn. But if repentance depended on
the will of man, Paul would not have said, " If God peradven-
ture will give them repentance." (y) And if God, whose voice
exhorts all men to repentance, did not draw the elect to it by
the secret operation of his Spirit, Jeremiah would not have said,
" Turn thou me, and I shall be turned ; for thou art the Lord
my God, Surely after that I was turned, 1 repented." {z)
(q) Psalm cxlv. 9. (t) 2 Peter iii. 9. (y) 2 Tim. ii. 25.
(r) Psalm cxv. 3. (m) Ezek. xxxvi. 26. (2) Jer. xxxi. 18, 19.
(s) Exod. xxxiii. 19. (x) Zech. i. 3.
CHAP. XXIV.] CHRISTIAN RELIGION. 197
XVII. If this be correct, it will be said there can be but little
faith ill the promises of the gospel, which, in declaring the will
of God, assert that he wills what is repugnant to his inviolable
decree. But this is far from a just conclusion. For if we turn
our attention to the elfect of the promises of salvation, we shall
find that their universality is not at all inconsistent with the
predestination of the reprobate. We know the promises to be
effectual to us only when we receive them by faith ; on the
contrary, the annihilation of faith is at once an abolition of the
promises. If this is their nature, we may perceive that there is
no discordance between these two things — God's having ap-
pointed from eternity on whom he will bestow his favour and
exercise his wrath, and his proclaiming salvation indiscriminately
to all. Indeed, I maintain that there is the most perfect har-
mony between them. For his sole design in thus promising, is
to offer his mercy to all who desire and seek it, which none do
but those whom he has enlightened, and he enlightens all whom
he has predestinated to salvation. These persons experience
the certain and unshaken truth of the promises ; so that it can-
not be pretended that there is the least contrariety between
God's eternal election and the testimony of his grace offered to
believers. But why does he mention all ? It is in order that
the consciences of the pious may enjoy the more secure satis-
faction, seeiug that there is no dilference betweeu sinners,
provided they have faith ; and, on the other hand, that the
impious may not plead the want of an asylum to flee to from
the bondage of sin, while they ungratefully reject that which is
offered to them. When the mercy of God is offered to both by
the gospel, it is faith, that is, the illumination of God, Avhich
distinguishes between the pious and impious ; so that the former
experience the efficacy of the gospel, but the latter derive no
benefit from it. Now, this illumination is regulated by God's
eternal election. The complaint and lamentation of Christ,
" O Jerusalem, Jerusalem, how often would I have gathered
thy children together, and ye would not," (a) hoAvever they
cite it, affords them no support. I confess, that Christ here
speaks not merely in his human character, but that he is up-
braiding the Jews for having in all ages rejected his grace. But
we must define the will of God which is here intended. It is
well known how sedulously God laboured to preserve that
people to himself, and with what extreme obstinacy, from the
first to the last, they refused to be gathered, being abandoned
to their own wandering desires ; but this does not authorize
the conclusion, that the counsel of God was frustrated by the
wickedness of men. They object, that nothing is more incon-
(a) Matt, xxiii. 37.
198 INSTITUTEo OF THE [bOOK III.
sistent with the nature of God than to have two wills. This I
grant them, provided it be rightly explained. But why do they
not consider the numerous passages, where, by the assumption
of human affections, God condescends beneath his own majesty ?
He says, " I have spread out my hands all the day unto a re-
bellious people ; " (6) early and late endeavouring to bring them
to himself. If they are determined to accommodate all this to
God, and disregard the figurative mode of expression, they will
give rise to many needless contentions, which may be settled by
this one solution, that what is peculiar to man is transferred to
God. The solution, however, elsewhere stated by us, is fully
sufficient — that though to our apprehension the will of God is
manifold and various, yet he does not in himself will things at
variance with each other, but astonishes our faculties with his
various and " manifold wisdom," according to the expression of
Paul, till we shall be enabled to understand, that he mysteri-
ously wills what now seems contrary to his will. They im-
pertinently object, that God being the Father of all, it is unjust
for him to disinherit any but such as have previously deserved
this punishment by their own guilt. As if the goodness of God
did not extend even to dogs and swine. But if the question
relates to the human race, let them answer why God allied
himself to one people as their Father ; why he gathered even
from them but a very small number, as the flower of them.
But their rage for slander prevents these railers from consider-
ing that God "maketh his sun to rise on the evil and on the
good," (c) but that the inheritance is reserved for the few, to
whom it shall one day be said, " Come, ye blessed of my Father,
inherit the kingdom prepared for you from the foundation of the
world." (d) They further object, that God hates nothing he has
made ; which though I grant them, the doctrine I maintain still
remains unshaken, that the reprobate are hated by God, and
that most justly, because, being destitute of his Spirit, they can
do nothing but what is deserving of his curse. They further al-
lege, that there is no difference between the Jew and the Gentile,
and therefore that the grace of God is offered indiscriminately to
all : I grant it ; only let them admit, according to the declaration
of Paul, that God calls whom he pleases, both of the Jews and
of the Gentiles, (e) so that he is under no obligation to any. In
this way also we answer their arguments from another text,
which says, that " God hath concluded them all in unbelief,
that he might have mercy upon all ; " (/) which imports that
he will have the salvation of all who are saved ascribed to his
mercy, though this blessing is not common to all. Now, while
(i) Isaiah Ixv. 2. (c) Matt. v. 48. (d) Matt. xxv. 34.
(e) Rom. ix. 24. (/) Rom. xi. 32.
CHAP. XXV.] CHRISTIAN RELIGION. 199
many arguments are advanced on both sides, let our conclusion
be to stand astonished with Paul at so great a mystery, and
amidst the clamour of petulant tongues let us not be ashamed
of exclaiming with him, " O man, who art thou that repliest
against God ? " For, as Augustine justly contends, it is acting
a most perverse part, to set up the measure of human justice
as the standard by which to measure the justice of God.
CHAPTER XXV.
THE FINAL RESURRECTION.
Though Christ, the Sun of Righteousness, after having
"abolished death," is declared by Paul to have "brought life
and immortality to light," shining upon us " through the gos-
pel," (g) whence also in believing we are said to have " passed
from death unto life," (/i) being "no more strangers and fo-
reigners, but fellow-citizens with the saints, and of the house-
hold of God," (i) who "hath made us sit together in heavenly
places " with his only begotten Son, (k) that nothing may be
wanting to our complete felicity, — yet, lest we should find it
grievous to be still exercised with a severe Avarfare, as though
we derived no benefit from the victory gained by Christ, we
must remember what is stated in another place concerning the
nature of hope. For " since we hope for that we see not," (I)
and, according to another text, " faith is the evidence of things
not seen ; " {m) as long as we are confined in the prison of the
flesh, "we are absent from the Lord." (m) Wherefore the same
apostle says, " Ye are dead, and your life is hid with Christ in
God ; " and " when Christ, who is our life, shall appear, then
shall ye also appear with him in glory." (o) This, then, is our
condition, " that we should live soberly, righteously, and godly,
in this present world, looking for that blessed hope, and the
glorious appearing of the great God and our Saviour Jesus
Christ." (j9) Here we have need of more than common
patience, lest, being wearied, we pursue a retrograde course, or
desert the station assigned us. All that has hitherto been
stated, therefore, concerning our salvation, requires minds ele-
vated towards heaven, that, according to the suggestion of
Peter, we may love Christ, whom we have not seen, and, be-
(g) 2 Tim. i. 10. (h) Ephes. ii. 6. (7^ 2 Cor. v. 6.
(A) John V. 24. (l) Rom. viii. 24. (o) Col. iii. 3, 4.
(i) Ephes. ii. 19. (m) Heb. xi. 1. (p) Titus li. 12, 13.
200 INSTITUTES OF THE [
BOOK III.
lieving in him, may " rejoice with joy unspeakable and full of
glory," till we receive " the end of our faith." {q) For which
reason, Paul represents the faith and hope of believers as having
respect to " the hope that is laid up in heaven." (r) When we
are thus looking towards heaven, with our eyes fixed upon
Christ, and nothing detains them on earth from carrying us
forward to the promised blessedness, we realize the fulfilment
of that declaration, " Where your treasure is, there will your
heart be also." (s) Hence it is, that faith is so scarce in the
world ; because to our sluggishness nothing is more difficult
than to ascend through innumerable obstacles, " pressing to-
ward the mark, for the prize of the high calling." [t] To the
accumulation of miseries which generally oppress us, are added
the mockeries of the profane, with which our simplicity is as-
sailed ; while voluntarily renouncing the allurements of present
advantage or pleasure, we seem to pursue happiness, which is
concealed from our view, like a shadow that continually eludes
our grasp. In a word, above and below, before and behind, we
are beset by violent temptations, which our minds would long
ago have been incapable of sustaining, if they had not been
detached from terrestrial things, and attached to the heaven-
ly life, which is apparently at a remote distance. He alone,
therefore, has made a solid proficiency in the gospel who has
been accustomed to continual meditation on the blessed resur-
rection.
II. The supreme good was a subject of anxious dispute, and
even contention, among the ancient philosophers ; yet none of
them, except Plato, acknowledged the chief good of man to
consist in his union with God. But of the nature of this
union he had not even the smallest idea ; and no wonder, for
he was totally uninfonned respecting the sacred bond of it.
We know what is the only and perfect happiness even in this
earthly pilgrimage ; but it daily inflames our hearts with in-
creasing desires after it, till we shall be satisfied with its full
fruition. Therefore I have observed that the advantage of
Christ's benefits is solely enjoyed by those who elevate their
minds to the resurrection. Thus Paul also sets before believers
this object, towards which he tells us he directs all his own
efforts, forgetting every thing else, "if by any means he may
attain unto it." {u) And it behoves us to press forward to the
same point with the greater alacrity, lest, if this world engross
our attention, we should be grievously punished for our sloth.
He therefore characterizes believers by this mark, •' Our con-
versation is in heaven, from whence also we look for the Sa-
viour." {x) And that their minds may not flag in this course,
(9) 1 Peter i. 8, 9. (a^ Matt. vi. 21. (m) Phil. iii. 8—11.
(r) Col. i. 5. (0 Phil. iii. 14. (x) Phil. iii. 20.
CHAP. XXV.] CHRISTIAN RELIGION. 201
he associates with them all creatures as their companions.
For as ruin and deformity are visible on every side, he tells us
that all things in heaven and earth are tending to renovation.
For the fall of Adam having deranged the perfect order of
nature, the bondage to which the creatures have been subject-
ed by the sin of man is grievous and burdensome to them ; not
that they are endued with any intelligence, but because they
naturally aspire to the state of perfection from which they have
fallen. Paul therefore attributes to them groaning and travail-
ing pains, (y) that we who have received the first-fruits of the
Spirit may be ashamed of remaining in our corruption, and not
imitating at least the inanimate elements which bear the punish-
ment of the sin of others. But as a still stronger stimulus
to us, he calls the second advent of Christ "our redemption."
It is true, indeed, that all the parts of our redemption are
already completed ; but because " Christ was once offered to
bear the sins of many, he shall appear the second time without
sin unto salvation." (z) Whatever calamities oppress us, this
redemption should support us even till its full consummation.
III. Let the importance of the object sharpen our pursuit.
Paul justly argues, that " if there be no resurrection of the
dead," the whole gospel is vain and fallacious ; for we should
be "of all men the most miserable," being exposed to the
hatred and reproaches of mankind, " standing in jeopardy
every hour," (a) and being even like sheep destined to the
slaughter ; and therefore its authority would fall to the ground
not in one point only, but in every thing it contains relating to
adoption and the accomplishment of our salvation. To this
subject, the most important of all, let us give an attention
never to be wearied by length of time. With this view I have
deferred what I shall briefly say of it to this place, that the
reader, after receiving Christ as the Author of complete salva-
tion, may learn to soar higher, and may know that he is in-
vested with heavenly glory and immortality, in order that the
whole body may be conformed to the Head ; as in his person
the Holy Spirit frequently gives an example of the resurrection.
It is a thing difficult to be believed, that bodies, after having
been consumed by corruption, shall at length, at the appointed
time, be raised again. Therefore, while many of the philoso-
phers asserted the immortality of the soul, the resurrection
of the body was admitted by few. And though this fur-
nishes no excuse, yet it admonishes us that this truth is too
difficult to command the assent of the human mind. To en-
able faith to surmount so great an obstacle, the Scripture sup-
plies us with two assistances : one consists in the similitude of
(?/) Rom. viii. 19—23. (:) Heb. ix. 28. (a) 1 Cor. xv. 13, &c.
VOL. IL 26
202 INSTITUTES OF THE [bOOK III.
Christ, the other in the omnipotence of God. Now, whenever
the resurrection is mentioned, let us set before us the image of
Christ, Avho, in our nature, which he assumed, finished his
course in this mortal life in such a manner, that, having now
obtained immortality, he is the pledge of future resurrection to
us. For in the afflictions that befall us, " we bear about in the
body the dying of the Lord Jesus, that the life also of Jesus
might be made manifest in our body." (b) And to separate
him from us, is not lawful, nor indeed possible, without rend-
ing him asunder. Hence the reasoning of Paul : " If there be
no resurrection of the dead, then is Christ not risen ; " (c) for
he assumes this as an acknowledged principle, that Christ
neither fell under the power of death, nor triumphed over it in
his resurrection, for himself as a private individual ; but that
all this was a commencement in the Head of what must be
fulfilled in all the members, according to every one's order and
degree. For it would not be right, indeed, for them to be in
all respects equal to him. It is said in the Psalms, " Thou
wilt not suifer thine Holy One to see corruption." {d) Though
a portion of this confidence belongs to us, according to the mea-
sure bestowed upon us, yet the perfect accomplishment has been
seen in Christ alone', who had his body restored to him entire,
free from all corruption. Now that we may have no doubt
of our fellowship with Christ in his blessed resurrection, and
may be satisfied with this pledge, Paul expressly affirms that
the design of his session in heaven, and his advent in the cha-
racter of Judge at the last day, is to " change our vile body, that
it may be fashioned like unto his glorious body." (e) In an-
other place also, he shows that God raised his Son from the
dead, not in order to display a single specimen of his power,
but to exert on believers the same energy of his Spirit, whom
he therefore calls " our life " while he dwells in us, because
he was given for this very purpose, " to quicken our mortal
bodies." (/) I am but briefly glancing at things which would
admit of a fuller discussion, and are deserving of more elegance
of style ; but I trust the pious reader will find in a small com-
pass sufficient matter for the edification of his faith. Christ,
therefore, rose again, that we might be the companions of his
future life. He was raised by the Father, inasmuch as he was
the Head of the church, from which he does not sufl^er him to
be separated. He was raised by the power of the Spirit, who is
given to us also for the purpose of quickening us. In a word,
he was raised that he might be " the resurrection and the life."
But as Ave have observed that this mirror exhibits to us a lively
image of our resurrection, so it will furnish a firm foundation
(6) 2 Cor. iv. 10. (c) 1 Cor. xv. 13. (rf) Psalm xvi. 10.
(e) Phil. iii. 21. (/) Col. iii. 4. Rom. viii. 11.
CHAP. XXV.] CHRISTIAN RELIGION. 203
for our minds to rest upon, provided we are not wearied or dis-
turbed by the long delay ; because it is not ours to measure
the moments of time by our own inclination, but to wait pa-
tiently for God's establishment of his kingdom in his own
appointed time. To this purpose is the expression of Paul,
"Christ the first-fruits, afterward they that are Christ's at his
coming." («•) But that no doubt might be entertained of the
resurrection of Christ, on which the resurrection of us all is
founded, we see in how many and various ways he has caused
it to be attested to us. Scorners will ridicule the history nar-
rated by the evangelists, as a childish mockery. For what
weight, they ask, is there in the message brought by some
women in a fright, and afterwards confirmed by the disciples
half dead with fear ? Why does not Christ rather set up the
splendid trophies of his victory in the midst of the temple and
the public places ? Why does he not make a formidable en-
trance into the presence of Pilate ? Why does he not prove
himself to be again alive, to the priests and all the inhabitants
of Jerusalem ? Profane men will scarcely believe the persons
selected by him to be competent witnesses. I reply, notwith-
standing the contemptible weakness evident in these begin-
nings, yet all this was conducted by the admirable providence
of God, that they who were lately dispirited with fear, were
hurried away to the sepulchre, partly by love to Christ and pious
zeal, partly by their own unbelief, not only to be eye-witnesses of
the fact, but to hear from the angels the same as they saw with
their eyes. How can we suspect the authority of those who
considered what they heard from the women "as idle tales,"
till they had the fact clearly before them ? (h) As to the peo-
ple at large, and the governor himself, it is no wonder that
after the ample conviction they had, they were denied a sight
of Christ, or any other proofs. The sepulchre is sealed, a
watch is set, the body is not found on the third day. The
soldiers, corrupted by bribes, circulate a rumour that he was
stolen away by his disciples ; (i) as if they had power to collect
a strong force, or were furnished with arms, or were even ac-
customed to such a daring exploit. But if the soldiers had not
courage enough to repulse them, why did they not pursue
them, that with the assistance of the people they might seize
some of them ? The truth is, therefore, that Pilate by his zeal
attested the resurrection of Christ ; and the guards who were
placed at the sepulchre, either by their silence or by their false-
hood, were in reality so many heralds to publish the same fact.
In the mean time, the voice of the angels loudly proclaimed,
"He is not here, but is risen." (A:) Their celestial splendour
(e) 1 Cor. XV. 23. (i) Matt, xxvii. 66 ; xxriii. 11, &c.
^j) Luke xxiv. 11. (/<) Luke xxiv. 4 — 6. Matt, xxviii. 3 — 6.
204 INSTITUTES OF THE [bOOK III,
evidently showed them to be angels, and not men. After this,
if there was any doubt still remaining, it was removed by
Christ himself. More than once, his disciples saw, and even
felt and handled him ; and their unbelief has eminently con-
tributed to the confirmation of our faith. He discoursed among
them concerning the mysteries of the kingdom of God, and at
length they saw him ascend to heaven. (/) Nor was this spec-
tacle exhibited only to the eleven apostles, but " he was seen
of above five hundred brethren at once." (m) By the mission
of the Holy Spirit he gave an undeniable proof, not only of
his life, but also of his sovereign dominion : according to his
prediction, " It is expedient for you that I go away ; for if I go
not away, the Comforter will not come unto you ; but if I de-
part, I will send him unto you." (n) Paul, in his way to Da-
mascus, was not prostrated to the ground by the influence of a
dead man, but felt that the person whom he was opposing was
armed with supreme power. He appeared to Stephen for an-
other reason — to overcome the fear of death by an assurance
of life, (o) To refuse credit to testimonies so numerous and
authentic, is not diffidence, but perverse and unreasonable ob-
stinacy.
IV. The remark we have made, that in proving the resurrec-
tion, our minds should be directed to the infinite power of God,
is briefly suggested in these words of Paul : " Who shall
change our vile body, that it may be fashioned like unto his
glorious body, according to the working whereby he is able
even to subdue all things unto himself." (p) It would there-
fore be extremely unreasonable here, to consider what could
possibly happen in the ordinary course of nature, when the
object proposed to us is an inestimable miracle, the magnitude
of which absorbs all our faculties. Yet Paul adduces an ex-
ample from nature to reprove the folly of those who deny the
resurrection. " Thou fool," says he, " that which thou so west
is not quickened, except it die." (q) He tells us that seed
sown displays an image of the resurrection, because the corn is
reproduced from putrefaction. Nor would it be a thing so diffi-
cult to believe, if we paid proper attention to the miracles
which present themselves to our view in all parts of the world.
But let us remember, that no man will be truly persuaded of
the future resurrection, but he who is filled with admiration,
and ascribes to the power of God the glory that is due to
it. Transported with this confidence, Isaiah exclaims, " Thy
dead men shall live ; together with my dead body shall they
arise; awake and sing, ye that dwell in dust." (r) Surrounded
(l) Acts i. 3, 9. (m) 1 Cor. xv. 6. (n) John xvi. 7. (o) Acts vii. 55.
(p) Phil. iii.21. (q) 1 Cor. xv. 36. (r) Isaiah xxvi. 19.
CHAP. XXV.] CHRISTIAN RELIGION. 205
by desperate circumstances, he has recourse to God, the Author
of life, unto whom, as the Psalmist says, " belong the issues
from death." (s) Even reduced to a state resembling a dead
carcass more than a living man, yet relying on the power of
God, just as if he Avere in perfect health, Job looks forward
without any doubts to that day. " I know," says he, " that
my Redeemer liveth, and that he shall stand at the latter day
upon the earth," there to display his power; "and though after
ray skin, worms destroy this body, yet in my flesh shall I see
God ; whom I shall see for myself, and not another." {t) For
though some persons employ great subtilty to pervert these
texts, as if they ought not to be understood of the resurrection,
they nevertheless confirm what they wish to destroy ; since
holy men, in the midst of calamities, seek consolation from no
other quarter than from the similitude of the resurrection ;
which more fully appears fi'om a passage in Ezekiel. [u) For
when the Jews rejected the promise of their restoration, and
objected, that there was no more probability of a way being
opened for their return, than of the dead coming forth from
their sepulchres, a vision is presented to the prophet, of a field
full of dry bones, and God commands them to receive flesh
and nerves. Though this figure is intended to inspire the
people with a hope of restoration, he borrows the argument for
it from the resurrection ; as it is to us also the principal model
of all the deliverances which believers experience in this
world. So Christ, after having declared that the voice of the
gospel communicates life, in consequence of its rejection by
the Jews, immediately adds, " Marvel not at this ; for the hour
is coming, in the which all that are in the graves shall hear
his voice, and shall come forth." {x) After the example of
Paul, therefore, let us even now triumphantly exult in the
midst of our conflicts, that he who has promised us a life to
come " is able to keep that which we have committed to him ; "
and thus let us glory that " there is laid up for us a crown of
righteousness, which the righteous Judge shall give us." {y)
The consequence of this will be, that all the troubles we suffer
will point us to the life to come, " seeing it is a righteous thing
with God," and agreeable to his nature, " to recompense tribu-
lation to them that trouble us, and to us who are " unjustly
"troubled, rest, when the Lord Jesus shall be revealed, with his
mighty angels, in flaming fire." {z) But we must remember
what immediately follows, that " he shall come to be glorified
in his saints, and to be admired in all them that believe," be-
cause they believe the gospel.
(5) Psalm Ixviii. 20. (m) Ezek. xxxvii. 1—14. (y) 2 Tim. i. 12 ; iv. 8.
(0 Job x\x. 25, 27. (z) John v. 28, 29. (z) 2 Thess. i. 6—8, 10.
206 INSTITUTES OF THE [bOOK III.
V. Now, though the minds of men ought to be continually
occupied with the study of this subject, yet as if they expressly
intended to abolish all remembrance of the resurrection, they
have called death the end of all things, and the destruction of
man. For Solomon certainly speaks according to a common
nid received opinion, when he says, " A living dog is better
than a dead lion." (a) And again : " Who knows whether the
spirit of man goeth upward, and the spirit of the beast goeth
downward ? '(b) This brutish stupidity has infected all ages
of the world, and even forced its way into the Church ; for the
Sadducees had the audacity publicly to profess, that there is
no resurrection, and that souls are mortal. But that none
might be excused by this gross ignorance, the very instinct of
nature has always set before the eyes of unbelievers an image
of the resurrection. For what is the sacred and inviolable cus-
tom of interring the dead, but a pledge of another life ? Nor
can it be objected that this originated in error ; for the rites of
sepulture were always observed among the holy fathers ; and
it pleased God that the same custom should be retained among
the Gentiles, that their torpor might be roused by the image of
the resurrection thereby set before them. Though this cere-
mony produced no good effects upon them, yet it will be use-
ful to us, if we wisely consider its tendency ; for it is no slight
refutation of unbelief, that all united in professing a thing that
none of them believed. But Satan has not only stupefied men's
minds, to make them bury the memory of the resurrection
together with the bodies of the dead, but has endeavoured to
corrupt this point of doctrine by various fictions, with an ul-
timate view to its total subversion. Not to mention that he
began to oppose it in the days of Paul, not long after arose the
Millenarians, who limited the reign of Christ to a thousand
years. Their fiction is too puerile to require or deserve refu-
tation. Nor does the Revelation, which they quote in favour
of their error, afford them any support ; for the term of a thou-
sand years, there mentioned, (c) refers not to the eternal bless-
edness of the Church, but to the various agitations which
awaited the Church in its militant state upon earth. But the
whole Scripture proclaims that there will be no end of the
happiness of the elect, or the punishment of the reprobate.
Now, all those things which are invisible to our eyes, or far
above the comprehension of our minds, must either be believed
on the authority of the oracles of God, or entirely rejected.
Those who assign the children of God a thousand years to en-
joy the inheritance of the future life, little think what dis-
honour they cast on Christ and his kingdom. For if they are
(a) Eccl. ix. 4. (6) Eccl. iii. 21. (f) Rev. xx. 4.
CHAP. XXV.] CHRISTIAN RELIGION. 207
not invested with immortality, neither is Christ himself, into
the likeness of whose glory they will be transformed, received
up into immortal glory. If their happiness will have any end,
it follows that the kingdom of Christ, on the stability of which
it rests, is temporary. Lastly, either these persons are ex-
tremely ignorant of all Divine things, or they are striving, with
malignant perverseness, to overturn all the grace of God and
power of Christ ; and these can never be perfectly fulfilled till
sin is abolished, and death swallowed up, and eternal life
completely established. But the folly of being afraid that too
much cruelty is attributed to God, if the reprobate are doomed
to eternal punishment, is even evident to the blind. Will the
Lord do any injury by refusing the enjoyment of his kingdom
to persons whose ingratitude shall have rendered them unwor-
thy of it ? But their sins are temporary. This I grant ; but
the majesty of God, as well as his justice, which their sins
have violated, is eternal. Their iniquity, therefore, is justly
remembered. Then the punishment is alleged to be excessive,
being disproportioned to the crime. But this is intolerable
blasphemy, when the majesty of God is so little valued, when
the contempt of it is considered of no more consequence than
the destruction of one soul. But let us pass by these trifiers ;
lest, contrary to what we have before said, we should appear
to consider their reveries as worthy of refutation.
VL Beside these wild notions, the perverse curiosity of man
has introduced two others. Some have supposed that the
whole man dies, and that souls are raised again together with
bodies ; others, admitting the immortality of souls, suppose they
will be clothed with new bodies, and thereby deny the resur-
rection of the flesh. As I have touched on the former of these
notions in the creation of man, it will be sufiicient again to
apprize my readers, that it is a brutish error, to represent the
spirit, formed after the image of God, as a fleeting breath which
animates the body only during this perishable life, and to aiuii-
hilate the temple of the Holy Spirit ; in short, to despoil that
part of us in which Divinity is eminently displayed, and the
characters of immortality are conspicuous, of this property ; so
that the condition of the body must be better and more excel-
lent than that of the soul. Very different is the doctrine of
Scripture, which compares the body to a habitation, from which
we depart at death ; because it estimates us by that part of our
nature which constitutes the distinction between us and the
brutes. Thus Peter, when near his death, says, " Shortly I
must put off" this my tabernacle." (d) And Paul, speaking of
believers, having said that " if our earthly house of this taber-
(d) 2 Peter i. 14.
208 INSTITUTES OF THE [bOOK III.
nacle were dissolved, we have a building in the heavens," adds
that '' whilst we are at home in the body, we are absent from
the Lord, and willing rather to be absent from the body, and to
be present with the Lord." (e) Unless our souls' survive our
bodies, what is it that is present with God when separated from
the body ? But the apostle removes all doubt when he says
that we are "come to the spirits of just men made perfect." (/)
By which expression he means, that we are associated with the
holy fathers, who, though dead, still maintain the same piety
with us, so that we cannot be members of Christ without being
united with them. If souls separated from bodies did not retain
their existence so as to be capable of glory and felicity, Christ
would not have said to the thief, " To-day shalt thou be with
me in paradise." (g-) Supported by such undeniable testimo-
nies, let us not hesitate, after the example of Christ, when we
die, to commend our spirits to God ; or, like Stephen, to resign
them to the care of Christ, who is justly called the faithful
" Shepherd and Bishop of souls." Over-curious inquiry re-
specting their intermediate slate is neither lawful nor useful.
Many persons exceedingly perplex themselves by discussing
what place they occupy, and whether they already enjoy the
glory of heaven, or hot. But it is folly and presumption to
push our inquiries on unknown things beyond what God per-
mits us to know. The Scripture declares that Christ is present
with them, and receives them into paradise, where they enjoy
consolation, and that the souls of the reprobate endure the tor-
ments which they have deserved ; but it proceeds no further.
Now, what teacher or doctor shall discover to us that which God
has concealed ? The question respecting place is equally senseless
and futile ; because we know that the soul has no dimensions
like the body. The blessed assemblage of holy spirits being
called the bosom of Abraham, teaches us that it is enough for
us, at the close of this pilgrimage, to be received by the common
Father of believers, and to participate with him in the fruit of
his faith. In the mean while, as the Scripture uniformly com-
mands us to look forward with eager expectation to the coming
of Christ, and defers the crown of glory which awaits us till
that period, let us be content within these limits which God
prescribes to us — that the souls of pious men, after finishing
their laborious warfare, depart into a state of blessed rest,
where they wait with joy and pleasure for the fruition of the
promised glory ; and so, that all things remain in suspense till
Christ appears as the Redeemer. And there is no doubt that
the condition of the reprobate is the same as Jude assigns to
the devils, who are confined and bound in chains till they are
brought forth to the punishment to which they are doomed.
(e) 2 Cor. v. 1, 8. (/) Heb. xii. 23. (g) Luke xxiii. 43.
CHAP. XXV.] CHRISTIAN RELIGION. 209
VII. Equally monstrous is the error of those who imagine
that souls will not resume the bodies which at present belong to
them, but will be furnished with others altogether different. It
was the very fntile reasoning of the Manichseans, that it is absurd
to expect that the flesh which is so impure will ever rise again.
As if there were no impurity attached to the soids, which they
nevertheless encouraged to entertain hopes of a heavenly life.
It was therefore just as if they had maintained, that any thing
infected with the contagion of sin is incapable of being purified
by the power of God ; for that reverie, that the flesh was cre-
ated by the devil, and therefore naturally impure, I at present
forbear to notice ; and only observe, that whatever we have in
us now unworthy of heaven, will not hinder the resurrection.
In the first place, when Paul exhorts believers to "cleanse'-
themselves " from all filthiness of the flesh and spirit," (h)
thence follows the judgment he elsewhere denounces, " that
every one " shall " receive the things done in his body, accord-
ing to that he hath done, whether it be good or bad ; " (i) with
which agrees another passage, " that the life also of Jesus
might be made manifest in our body." (k) Wherefore in an-
other place, he prays to God that the whole person may " be
preserved blameless unto the coming of our Lord Jesus Christ,"
even the "body," as well as the "soul and spirit." (l) And no
wonder ; for that those bodies which God has dedicated as
temples for himself, should sink into corruption, without any
hope of resurrection, would be absurd in the extreme. What
is to be concluded from their being members of Christ ? (ni)
from God's enjoining every part of them to be sanctified to
himself, requiring their tongues to celebrate his name, their
hands to be lifted up with purity to him, (n) and their bodies
altogether to be presented to him as "living sacrifices? " (o)
This part of our nature therefore being dignified with such illus-
trious honour by the heavenly Judge, what madness is betrayed
by a mortal man, in asserting it to be reduced to ashes without
any hope of restoration ! And Paul, when he gives us this
exhortation, " Glorify God in your body, and in your spirit,
which are God's," (p) certainly does not countenance consign-
ing to eternal corruption that which he asserts to be consecrated
to God. Nor is there any point more clearly established in
Scripture, thau the resurrection of our present bodies. " This
corruptible," says Paul, " must put on incorruption, and this
mortal must put on immortality." (q) If new bodies were to
be formed by God, what would become of this change of
quality ? If it had been said, that we must be renewed, the
(A) 2 Cor. vii. 1. (/) 1 Thess. v. 23. (o) Rom. xii. 1.
(i) 2 Cor. V. 10. (m) 1 Cor. vi. 15. (p) 1 Cor. vi. 20.
(A) 2 Cor. iv. 10. (w) 1 Tim. ii. 8. (?) 1 Cor. xv. 54.
VOL. II. 27
210 INSTITUTES OF THE [bOOK III.
ambiguity of the expression might have given occasion for
cavil : now, when he particularly designates the bodies that
surround us, and promises that they shall be " raised in incor-
ruption," it is a sufficient denial of the formation of new ones.
" He could not indeed," says Tertullian, " have spoken more ex-
pressly, unless he had held his own skin in his hand." Nor will
any cavil evade the declaration of Isaiah, cited by the apostle,
respecting Christ as the future Judge of the world : "As I live,
saith the Lord, every knee shall bow to me ; " (r) for he plainly
declares to the persons addressed by him, that they shall be
obliged to give an account of their lives ; which would not be
reasonable, if new bodies were to be placed at the tribunal.
There is no obscurity in the language of Daniel : " Many of
them that sleep in the dust of the earth shall awake, some to
everlasting life, and some to shame and everlasting con-
tempt." (s) For God does not collect fresh materials from the
four elements for the fabrication of men, but calls the dead out
of their sepulchres. And this the plainest reason dictates.
For if death, which originated in the fall of man, be adventi-
tious, and not necessary to our nature, the restoration effected
by Christ belongs to the same body which was thus rendered
mortal. From the ri'dicule of the Athenians, when Paul assert-
ed the resurrection, it is easy to infer the nature of his doc-
trine ; and that ridicule is of no small weight for the confirmation
of our faith. The injunction of Christ also is worthy of atten-
tion : " Fear not them which kill the body, but are not able to
kill the soul ; but rather fear him which is able to destroy both
soul and body in hell." (t) For there would be no reason for
this fear, if the body which we now carry about were not
liable to punishment. Another of Christ's declarations is equal-
ly plain : " The hour is coming, in the which all that are in
the graves shall hear his voice, and shall come forth, they that
have done good, unto the resurrection of life, and they that
have done evil, unto the resurrection of damnation." (u) Shall
we say that souls rest in graves, and will there hear the voice
of Christ, and not rather that bodies at his command will return
to the vigour they had lost ? Besides, if we are to receive new
bodies, where will be the conformity between the Head and
members ? Christ rose ; was it by making himself a new
body ? No, but according to his prediction, " Destroy this
temple, and in three days I will raise it up." (x) The mortal
body which he before possessed, he again assumed. For
it would have conduced but little to our benefit, if there
had been a substitution of a new body, and an annihilation of
(r) Rom. xiv. 11, 12. (s) Dan. xii. 2. (0 Matt. x. 28.
(m) John V. 28, 29. (z) John ii. 19.
CHAP. XXV.] CHRISTIAN RELIGION. 211
that which had been offered as an atoning sacrifice. We must,
therefore, maintain the connection stated by the apostle — that
we shall rise, because Christ has risen ; {y) for nothing is more
improbable, than that our body, in which " we bear about the
dying of the Lord Jesus," {z) should be deprived of a resurrec-
tion similar to his. There was an illustrious example of this
immediately on Christ's resurrection, when " the graves were
opened, and many bodies of the saints which slept arose." [a)
For it cannot be denied, that this was a prelude, or rather an
earnest, of the final resurrection, which we expect ; such as
was exhibited before in Enoch and Elias, whom Tertullian
speaks of as "the candidates of the resurrection," because they
were taken into the immediate care of God, with an entire ex-
emption from corruption in body and soul.
VIII. I am ashamed of consuming so many words on so
clear a subject ; but my readers will cheerfully unite with me in
submitting to this trouble, that no room may be left for men of
perverse and presumptuous minds to deceive the unwary. The
unsteady spirits I am now opposing, bring forward a figment of
their own brains, that at the resurrection there will be a creation
of new bodies. What reason can induce them to adopt this
sentiment, but a seeming incredibility, in their apprehension,
that a body long consumed by corruption can ever return to its
pristine state ? Unbelief, therefore, is the only soiurce of this
opinion. In the Scripture, on the contrary, we are uniformly
exhorted by the Spirit of God to hope for the resurrection of
our body. For this reason, baptism is spoken of by Paul as a
seal of our future resurrection ; (6) and we are as clearly invited
to this confidence by the sacred Supper, when we receive into
our mouths the symbols of spiritual grace. And certainly the
exhortation of Paul, to "yield our members as instruments
of righteousness unto God," (c) would lose all its force, if
unaccompanied by what he afterwards subjoins : " He that
raised up Christ from the dead, shall also quicken your mortal
bodies." {d) For what would it avail to devote our feet, hands,
eyes, and tongues to the service of God, if they were not to
participate the benefit and reward ? This is clearly confirmed
by the following passage of Pavil : " The body is not for for-
nication, but for the Lord ; and the Lord for the body. And
God hath both raised up the Lord, and will also raise up us by
his own power." (e) The following passages are still plainer —
that our bodies are the " temples of the Holy Ghost," and
" members of Christ." (/) In the mean time, we see how he
connects the resurrection with chastity and holiness ; and so
{y) 1 Cor. XV. 12, &c. {b) Col. ii. 12. (e) 1 Cor. vi. 13, 14.
(z) 2 Cor. iv. 10. (c) Rom. vi. 13. (/) 1 Cor. vi. 15, 19, 20.
(a) Matt. xxvi. 52. . {d) Rom. viii. 11.
212 INSTITUTES OF THE [bOOK III.
he just after extends the price of redemption to our bodies.
Now, it would be extremely unreasonable that the body of Paul,
in which he " bore the marks of the Lord Jesus," (g) and in
which he eminently glorified Christ, should be deprived of the
reward of the crown. Hence also that exultation : " We look
for the Saviour from heaven, who shall change our vile body,
that it may be fashioned like unto his glorious body." (h) And
if it be true, " that we must through much tribulation enter
into the kingdom of God," (?) there can be no reason for pro-
hibiting this entrance to the bodies, which God trains under the
banner of the cross, and honours with the glory of victory.
Therefore no doubt has ever been entertained by the saints,
whether they should hope to be companions of Christ here-
after ; who transfers to his own person all the afflictions with
which we are tried, to teach us that they are conducting us to life.
And God also established the holy fathers under the law in this
faith by an external ceremony. For to what purpose was the
rite of sepulture, as we have already seen, but to instruct them
that another life was prepared for the interred bodies ? The
same was suggested by the spices and other symbols of immor-
tality, which, like the sacrifices under the law, assisted the
obscurity of direct instruction. Nor did this custom arise from
superstition ; for we find the Holy Spirit as diligent in mention-
ing the sepultures, as in insisting on the principal mysteries of
faith. And Christ commends this as no mean office ; (k) certainly
for no other reason, but because it raises our eyes from the view
of the grave, which corrupts and dissolves all things, to the spec-
tacle of future renovation. Besides the very careful observance
of this ceremony, which is commended in the fathers, suffi-
ciently proves it to have been an excellent and valuable as-
sistance to faith. Nor would Abraham have discovered such
solicitous concern about the sepulchre of his wife, if he had not
been actuated by motives of religion, and the prospect of more
than worldly advantage ; that by adorning her dead body with
the emblems of the resurrection, he might confirm his own faith,
and that of his family, (l) There is yet a clearer proof of this
in the example of Jacob ; who, to testify to his posterity that
the hope of the promised land did not forsake his heart even in
death, commands his bones to be reconveyed thither, (m) If he
was to be furnished with a new body, would not this have been
a ridiculous command concerning dust that was soon to be an-
nihilated ? Wherefore, if the authority of the Scripture lias
any weight with us, no clearer or stronger proof of any doctrine
can possibly be desired. Even children understand this to be
(g) Gal. vi. 17. (J) Acts xiv. 22. (?) Gen. xxiii. 3—19.
(A) Phil. in. 20, 21. (/<) Matt. xxvi. 10, 12. ,("») Gen. xlvii. 30.
CHAP. XXV.] CHRISTIAN RELIGION. 213
the meaning of the term " resurrection ; " for we never apply
this term to any instance of original creation ; nor would it be
consistent with that declaration of Christ, " Of all which the Fa-
ther hath given me, I shall lose nothing, but will raise it up again
at the last day." (n) The same is implied in the word " sleeping,"
which is only applicable to the body. Hence the appellation of
cemetery, or sleeping-place, given to places of burial. It remains
for me to touch a little on the manner of the resurrection. And
1 shall but just hint at it ; because Paul, by calling it a mystery,
exhorts us to sobriety, and forbids all licentiousness of subtle
and extravagant speculation. In the first place, let it be re-
membered, as we have observed, that we shall rise again with
the same bodies we have now, as to the substance, but that the
quality will be different ; just as the very body of Christ which
had been offered as a sacrifice was raised again, but with such
new and superior qualities, as though it had been altogether
different. Paul represents this by some familiar examples.
For as the flesh of man and of brutes is the same in substance,
but not in quality ; as the matter of all the stars is the same, but
they differ in glory ; so, though we shall retain the substance of
our body, he tells us there will be a change, which will render
its condition far more excellent, (o) The " corruptible " body,
therefore, will neither perish nor vanish, in order to our resur-
rection ; but having laid aside corruption, will " put on incorrup-
tion." {p) God, having all the elements subject to his control,
will find no difficulty in commanding the earth, the water, and the
fire, to restore whatever they appear to have consumed. This
is declared in figurative language by Isaiah : " Behold, the Lord
cometh out of his place to punish the inhabitants of the earth
for their iniquity ; the earth also shall disclose her blood, and
shall no more cover her slain." {q) But we must remark the
difference between those who shall have been already dead, and
those whom that day shall find alive. " We shall not all sleep,"
says Paul, "but we shall all be changed ;"(r) that is, there
will be no necessity for any distance of time to intervene be-
tween death and the commencement of the next life ; for " in
a moment, in the twinkling of an eye, the trumpet shall sound,
and the dead shall be raised incorruptible," and the living
transformed by a sudden change into the same glory. So in
another Epistle he comforts believers who were to die, that those
" which are alive and remain unto the coming of the Lord, shall
not prevent them which are asleep," but that " the dead in
Christ shall rise first." (s) If it be objected that the apostle
says, " It is appointed unto men once to die," [t] the answer is
(w) John vi. 39, 40. (r/) Isaiah xxvi. 21. (s) 1 Thess. iv. 15, 16.
(o) 1 Cor. XV. 39^11. (r) 1 Cor. xv. 51, 52. (t) Heb. ix. 27.
(p) 1 Cor. XV. 53.
214 INSTITUTES OF THE [bOOK III.
easy, — that where the state of the nature is changed, it is a
species of death, and may without impropriety be so called ;
and therefore there is a perfect consistence between these
things, that all will be removed by death when they put off
the mortal body, but that a separation of the body and soul
will not be necessary, where there will be an instantaneous
change.
IX. But here arises a question of greater difficulty. How
can the resurrection, which is a peculiar benefit of Christ, be
common to the impious and the subjects of the Divine curse ?
We know that in Adam all were sentenced to death ; (u) Christ
comes as "the resurrection and the life ; " (.r) but was it to
bestow life promiscuously on all mankind ? But what would
be more improbable, than that they should attain, in their ob-
stinate blindness, what the pious worshippers of God recover
by faith alone ? Yet it remains certain, that one will be a re-
surrection to judgment, the other to life ; and that Christ will
come to "separate the sheep from the goats." (y) I reply, we
ought not to think that so very strange, which we see exem-
plified in our daily experience. We know that in Adam we
lost the inheritance of the whole world, and have no more
right to the enjoyment of common aliments, than to the fruit
of the tree of life. How is it, then, that God not only " maketh
his sun to rise on the evil and on the good," (z) but that, for
the accommodations of the present life, his inestimable liberality
is diffused in the most copious abundance ? Hence we see,
that things which properly belong to Christ and his members,
are also extended to the impious ; not to become their legiti-
mate possession, but to render them more inexcusable. Thus
impious men frequently experience God's beneficence in re-
markable instances, which sometimes exceed all the blessings
of the pious, but which, nevertheless, are the means of aggra-
vating their condemnation. If it be objected, that the resur-
rection is improperly compared with fleeting and terrestrial
advantages, I reply again, that when men were first alienated
from God, the Fountain of life, they deserved the ruin of the
devil, to be altogether destroyed; yet the wonderful counsel of
God devised a middle state, that without life they might live
in death. It ought not to be thought more unreasonable, if the
impious are raised from the dead, in order to be dragged to the
tribunal of Christ, whom they now refuse to hear as their Mas-
ter and Teacher. For it would be a slight punishment to be
destroyed by death, if they were not to be brought before the
Judge whose infinite and endless vengeance they have in-
curred, to receive the punishments due to their rebellion. But
(u) Rom. V. 12. (x) John xi. 25. (y) Matt. xxv. 32. (z) Matt. v. 45.
CHAP. XXV.] CHRISTIAN RELIGION. 215
though we must maintain what we have asserted, and what
is asserted by Paul in his celebrated confession before Felix,
" that there shall be a resurrection of the dead, both of the just
and unjust," (a) yet the Scripture more commonly exhibits the
resurrection to the children of God alone, in connection with the
glory of heaven ; because, strictly speaking, Christ will come,
not for the destruction of the world, but for purposes of salva-
tion. This is the reason that the Creed mentions only the life
of blessedness.
X. But, as the prophecy of " death being swallowed up in
victory," shall then, and not till then, be fully accomplished, —
let us always reflect on eternal felicity as the end of the resur-
rection ; of the excellence of which, if every thing were said
that could be expressed by all the tongues of men, yet the
smallest part of it would scarcely be mentioned. For though
we are plainly informed, that the kingdom of God is full of
light, joy, felicity, and glory, yet all that is mentioned remains
far above our comprehension, and enveloped, as it were, in
enigmatical obscurity, till the arrival of that day, when he shall
exhibit his glory to us face to face. " Now are we the sons of
God, (says John,) and it doth not yet appear what we shall be ;
but we know, that when he shall appear, we shall be like
him ; for we shall see him as he is." (b) Wherefore the
prophets, because they could not describe that spiritual bless-
edness by any terms expressive of its sublime nature, generally
represented it under corporeal images. Yet, as any intimation
of that happiness must kindle in us a fervour of desire, let us
chiefly dwell on this reflection — If God, as an inexhaustible
fountain, contains within himself a plenitude of all blessings,
nothing beyond him can ever be desired by those who aspire
to the supreme good, and a perfection of happiness. This we
are taught in various passages of Scripture. " Abraham," says
God, "I am thy exceeding great reward." (c) With this
David agrees : " The Lord is the portion of mine inheritance ;
the lines are fallen unto me in pleasant places." (d) Again :
" I will behold thy face ; I shall be satisfied." (e) Peter de-
clares, that believers are called, •' that they might be partakers
of the Divine nature." (/) How will this be ? Because " he
shall be glorified in his saints, and admired in all them that
believe." (g) If the Lord will make the elect partakers of his
glory, strength, and righteousness, and will even bestow him-
self upon them to be enjoyed, and, what is better than this, to
be in some sense united to them, — let us remember, that in
this favour every kind of felicity is comprised. And after we
(«) Acts xxiv. 15. (b) 1 John iii. 2. (c) Gen. xv. 1. (d) Psalm xvi. 5, 6.
(e) Psalm xvii. 15. (/) 2 Peter i, 4. (g) 2 Thess. i. 10.
216 INSTITUTES OF THE [bOOK III.
have made considerable progress in this meditation, we may
still acknowledge the conceptions of our minds to be extremely
low, in comparison with the sublimity of this mystery. So-
briety, therefore, is the more necessary for us on this subject,
lest, forgetful of our slender capacity, we presumptuously soar
to too high an elevation, and are overwhelmed with the blaze
of celestial glory. We perceive, likewise, how we are actua-
ted by an inordinate desire of knowing more than is right ;
which gives rise to a variety of questions, both frivolous and
pernicious. I call those frivolous, from which no advantage
can possibly be derived. But those of the second class are
worse, involving persons, who indulge them, in injurious spe-
culations, and therefore I call them pernicious. What is taught
in the Scriptures, we ought to receive without any controversy ;
that as God, in the various distribution of his gifts to the saints
in this world, does not equally enlighten them all, so in heaven,
where God will crown those gifts, there will be an inequality in
the degrees of their glory. The language of Paul is not indis-
criminately applicable to all — " Ye are our glory and joy at our
Lord's coming ; " (h) nor Christ's address to his apostles — " Ye
shall sit judging the twelve tribes of Israel." (i) But Paul, who
knew that according 'as God enriches the saints with spiritual
gifts on earth, so he adorns them with glory in heaven, doubts
not that there is in reserve for him a peculiar crown in propor-
tion to his labours. And Christ commends to his apostles the
dignity of the office with which they were invested, by assur-
ing them that the reward of it was laid up in heaven, (k)
Thus also Daniel : " They that be wise, shall shine as the
brightness of the firmament ; and they that turn many to right-
eousness, as the stars, for ever and ever." (/) And an atten-
tive consideration of the Scriptures will convince us, that they
not only promise eternal life generally to believers, but also a
special reward to each individual. Whence that expression of
Paul — " The Lord rev/ard him according to his works." (m)
It is also confirmed by the promise of Christ that his disciples
should receive a hundred-fold more in eternal life, (n) In a
word, as Christ begins the glory of his body by a manifold
variety of gifts in this world, and enlarges it by degrees, in the
same manner he will also perfect it. in heaven.
XI. As all the pious will receive this with one consent, be-
cause it is sufficiently attested in the word of God, so, on the
other hand, dismissing abstruse questions, which they know
to be obstructions to them, they will not transgress the limits
prescribed to them. For myself, I not only refrain as an indi-
(h) 1 These, ii. 19, 20. (k) Matt. v. 12. (m) 2 Tim. iv. 14.
(i) Matt. xix. 29. (/) Dan. xii. 3. (n) Matt. xii. 29.
CHAP. XXV.] CHRISTIAN RELIGION. 217
vidiial from the unnecessary investigation of useless questions,
but think it my duty to be cautious, lest I encourage the vanity
of others by answering them. Men, thirsting after useless know-
ledge, inquire what will be the distance between the prophets
and apostles, and between the apostles and martyrs ; and how
many degrees of difference there will be between those who
have married and those who have lived and died in celibacy ;
in short, they leave not a corner of heaven unexplored. The
next object of their inquiry is, what end will be answered by
the restoration of the world ; since the children of God will
want nothing of all its vast and incomparable abundance, but
will be like the angels of God, whose freedom from all animal
necessities is the symbol of eternal blessedness. I reply, there
will be such great pleasantness in the very prospect, and such
exquisite sweetness in the mere knowledge, without any use
of it, that this felicity will far exceed all the accommodations
afforded us in the present state. Let us suppose ourselves placed
in some region the most opulent in the world, and furnished
with every pleasure ; who would not sometimes be prevented
by disease from making use of the bounties of God ? who
would not often have his enjoyment of them interrupted by the
consequences of intemperance ? Hence it follows, that calm and
serene enjoyment, pure from every vice and free from all defect,
although there should be no use of a corruptible life, is the per-
fection of happiness. Others go further, and inquire, whether
dross and all impurities in metals are not removed from that
restoration, and incompatible with such a state. Though I in
some measure grant this, I expect, with Paul, a reparation of
all the evils caused by sin, for which he represents the creatures as
groaning and travailing. They proceed further still, and inquire,
what better state awaits the human race, when the blessing of
posterity shall no longer be enjoyed. The solution of this
question also is easy. The splendid commendations of it in
the Scriptures relate to that progressive increase, by which God
is continually carrying forward the system of nature to its con-
summation. But as the unwary are easily caught by such
temptations, and are afterwards drawn farther into the labyrinth,
till, at length, every one being pleased with his own opinion,
there is no end to disputes, — the best and shortest rule for our
conduct, is to content ourselves with " seeing through a glass
darkly," till we shall "see face to face." (o) For very few
persons are concerned about the way that leads to heaven, but
all are anxious to know, before the time, what passes there.
Men in general are slow, and reluctant to engage in the conflict,
and yet portray to themselves imaginary triumphs.
(o) 1 Cor. xiii. 12.
VOL. n. 28
218 INSTITUTES OF THE CHRISTIAN RELIGION. [bOOK III.
XII. Now, as no description can equal the severity of the
Divine vengeance on the reprobate, their anguish and torment
are figuratively represented to us under corporeal images : as,
darkness, weeping, and gnashing of teeth, unextinguishable fire,
a worm incessantly gnawing the heart, (j)) For there can be
no doubt but that, by such modes of expression, the Holy Spirit
intended to confound all our faculties with horror ; as when it
is said, that " Tophet is ordained of old ; the pile thereof is fire
and much wood : the breath of the Lord, like a stream of
brimstone, doth kindle it." (q) As these representations
should assist us in forming some conception of the wretched
condition of the wicked, so they ought principally to fix our
attention on the calamity of being alienated from the presence
of God : and in addition to this, experiencing such hostility
from the Divine majesty as to be unable to escape from
its continual pursuit. For, in the first place, his indignation
is like a most violent flame, which devours and consumes all
that it touches. In the next place, all the creatures so subserve
the execution of his judgment, that those to whom the Lord
will thus manifest his wrath, will find the heaven, the earth,
and the sea, the animals, and all that exists, inflamed, as it were,
with dire indignation against them, and all armed for their
destruction. It is no trivial threatening, therefore, denounced
by the apostle, that unbelievers " shall be punished with ever-
lasting destruction from the presence of the Lord, and from the
glory of his power." (r) And when the prophets excite terror
by corporeal figures, though they advance nothing hyperbolical
for our dull understandings, yet they mingle preludes of the
future judgment with the sun, the moon, and the whole fabric
of the world. Wherefore miserable consciences find no repose,
but are harassed and agitated with a dreadful tempest, feel
themselves torn asunder by an angry God, and, transfixed and
penetrated by mortal stings, are terrified at the thunderbolts of
God, and broken by the weight of his hand ; so that to sink
into any gulfs and abysses would be more tolerable than to
stand for a moment in these terrors. How great and severe,
then, is the punishment, to endure the never ceasing efi"ects of
his wrath ! On which subject there is a memorable passage
in the ninetieth psalm ; that though by his countenance he
scatters all mortals, and turns them to destruction, yet he en-
courages his servants in proportion to their timidity in this world,
to excite them, though under the burden of the cross, to press
forward, till he shall be all in all.
(p) Matt. iii. 12; viii. I'i; xxii. 13. Mark ix. 43, 44. Isaiah Ixvi. 24.
(q) Isaiah XXX. 33. (r) 2 Thess. i. 9.
INSTITUTES
CHRISTIAN RELIGION
BOOK IV.
ON THE EXTERNAL MEANS OR AIDS BY WHICH GOD CALLS
US INTO COMMUNION WITH CHRIST, AND RETAINS US IN IT.
ARGUMENT.
Three parts of the Apostles' Creed, respecting God the Creator, Re-
deemer, and Sanctifier, have been explained in the former books.
This last book is an exposition of what remains, relating to the Holy
Catholic Church, and the Communion of Saints.
The chapters contained in it may be conveniently arranged in three
grand divisions : —
I. The Church.
II. The Sacraments.
III. Civil Government.
The First Division, extending to the end of the thirteenth chapter,
contains many particulars, which, however, may all be referred to
four principal heads : —
I The marks of the Church, or the criteria by which it may be dis-
tinguished ; since we must cultivate union with it — Chap. I. II.
II. The government of the church — Chap. III. — VII.
1. The order of government in the church — Chap. III.
2. The form practised by the ancient Christians — Chap. IV.
3. The nature of the present ecclesiastical government under the
220 ARGUMENT. [bOOK IV.
Papacy — Chap. V. The primacy of the Pope — Chap. VI. And
the degrees of his advancement to this tyrannical power —
Chap. VII.
III. The power of the church— Chap. VIII.— XI.
1. Relating to articles of faith, — which resides either in the re-
spective bishops — Chap. VIII. — or in the church at large,
represented in councils — Cliap. IX.
2. In making laws — Chap. X.
3. In ecclesiastical jurisdiction — Chap. XI.
IV. The discipline of the Church— Chap. XII. XIII.
1. The principal use of it — Chap. XII.
2. The abuse of it— Chap. XIII.
The Second Division, relating to the sacraments, contains three parts.
I. The sacraments in general — Chap. XIV.
II. Each sacrament in particular — Chap. XV. — XVIII.
1. Baptism — Chap. XV. Distinct discussion of Paedobaptism —
Chap. XVI.
2. The Lord's Supper — Chap. XVII. — and its profanation —
Chap. XVIII.
III. The five other ceremonies, falsely called sacraments — Chap. XIX.
The Third Division regards civil government.
I. This government in general.
II. Its respective branches.
1. The magistrates.
2. The laws.
3. The people.
CHAPTER 1.
THE TRUE CHURCH, AND THE NECESSITY OF OUR UNION WITH
HER, BEING THE MOTHER OF ALL THE PIOUS.
That by the faith of the gospel Christ becomes ours, and
we become partakers of the salvation procured by him, and of
eternal happiness, has been explained in the preceding Book.
But as our ignorance and slothful ness, and, I may add, the
vanity of our minds, require external aids, in order to the pro-
duction of faith in our hearts, and its increase and progressive
advance even to its completion, God lias provided such aids in
compassion to our infirmity ; and that the preaching of the
CHAP. I.] INSTITUTES OF THE CHRTSflAN RELIGION. 221
gospel might be maintained, he has deposited this treasure
with the Church. He has appointed pastors and teachers, that
his people might be taught by their lips ; he has invested them
with authority ; in short, he has omitted nothing that could
contribute to a holy unity of faith, and to the establishment of
good order, (a) First of all, he has instituted Sacraments,
which we know by experience to be means of the greatest
utiUty for the nourishment and support of our faith. For as,
during our confinement in the prison of our flesh, we have not
yet attained to the state of angels, God has, in his wonderful
providence, accommodated himself to our capacity, by pre-
scribing a way in which we might approach him, notwithstand-
ing our immense distance from him. Wherefore the order of
instruction requires us now to treat of the Church and its gov-
ernment, orders, and power ; secondly, of the Sacraments ; and
lastly, of Civil Government ; and at the same time to call oif
tlie pious readers from the abuses of the Papacy, by which
Satan has corrupted every thing that God had appointed to be
instrumental to our salvation. I shall begin with the Church,
in whose bosom it is God's will that all his children should be
collected, not only to be nourished by her assistance and minis-
try during their infancy and childhood, but also to be governed
by her maternal care, till they attain a mature age, and at length
reach the end of their faith. For it is not lawful to " put asun-
der " those things " which God hath joined together ; " (i) that
the Church is the mother of all those who have him for their
Father ; and that not only under the law, but since the coming
of Christ also, according to the testimony of the apostle, who
declares the new and heavenly Jerusalem to be " the mother
of us all." (c)
II. That article of the Creed, in which we profess to believe
THE Church, refers not only to the visible Church of which we
are now speaking, but likewise to all the elect of God, inclu-
ding the dead as well as the living. The word believe is used,
because it is often impossible to discover any difference between
the children of God and the ungodly ; between his peculiar
flock and wild beasts. The particle in, interpolated by many,
is not supported by any probable reason. I confess that it is
generally adopted at present, and is not destitute of the suffrage
of antiquity, being found in the Nicene Creed, as it is trans-
mitted to us in ecclesiastical history. Yet it is evident from
the writings of the fathers, that it was anciently admitted
without controversy to say, " I believe the Church," not " in
the Church." For not only is this word not used by Augustine
and the ancient writer of the work " On the Exposition of the
(a) Ephes. iv. 11—16. (A) Mark x. 9. (c) Gal. iv. 26.
222 INSTITUTES OF THE [bOOK IV.
Creed," which passes under the name of Cyprian, but they
particularly remark that there would be an impropriety in the
expression, if this preposition were inserted ; and they confirm
their opinion by no trivial reason. For we declare that we be-
lieve in God because our mind depends upon him as true, and
our confidence rests in him. But this would not be applicable
to the Church, any more than to " the remission of sins," or
the "resurrection of the body." Therefore, though I am
averse to contentions about words, yet I would rather adopt a
proper phraseology adapted to express the subject than affect
forms of expression by which the subject would be unnecessa-
rily involved in obscurity. The design of this clause is to
teach us, that though the devil moves every engine to destroy
the grace of Christ, and all the enemies of God exert the most
furious violence in the same attempt, yet his grace cannot
possibly be extinguished, nor can his blood be rendered barren,
so as not to produce some fruit. Here we must regard both
the secret election of God, and his internal vocation ; because
he alone " knoweth them that are his ; " and keeps them en-
closed under his " seal," to use the expression of Paul ; {d)
except that they bear his impression, by which they may be
distinguished from irhe reprobate. But because a small and
contemptible number is concealed among a vast multitude, and
a few grains of wheat are covered with a heap of chaff, we
must leave to God alone the knowledge of his Church whose
foundation is his secret election. Nor is it sufficient to in-
clude in our thoughts and minds the whole multitude of the
elect, unless we conceive of such a unity of the Church, into
which we know ourselves to be truly ingrafted. For unless
we are united with all the other members under Christ our
Head, we can have no hope of the future inheritance. There-
fore the Church is called catholic, or universal ; because there
could not be two or three churches, without Christ being di-
vided, which is impossible. But all the elect of God are so
connected with each other in Christ, that as they depend upon
one head, so they grow up together as into one body, com-
pacted together like members of the same body ; being made
truly one, as living by one faith, hope, and charity, through the
same Divine Spirit, being called not only to the same inherit-
ance of eternal life, but also to a participation of one God and
Christ. Therefore, though the melancholy desolation which
surrounds us, seems to proclaim that there is nothing left of the
Church, let us remember that the death of Christ is fruitful,
and that God wonderfully preserves his Church as it were in
hiding-places; according to what he said to Elijah: " I have
(d) 2 Tim. ii. 19.
CHAP. 1.] CHRISTIAN RELIGION. 223
reserved to myself seven thousand men, who have not bowed
the knee to Baal." (e)
III. This article of the creed, however, relates in some
measure to the external Church, that every one of us may
maintain a brotherly agreement with all the children of God,
may pay due deference to the authority of the Church, and, in
a word, may conduct himself as one of the flock. Therefore
we add the communion of saints — a clause which, though
generally omitted by the ancients, ought not to be neglected,
because it excellently expresses the character of the Church ;
as though it had been said that the saints are united in the fel-
lowship of Christ on this condition, that whatever benefits God
confers upon them, they should mutually communicate to each
other. This destroys not the diversity of grace, for we know
that the gifts of the Spirit are variously distributed ; nor does
it disturb the order of civil polity, which secures to every indi-
vidual the exclusive enjoyment of his property, as it is neces-
sary for the preservation of the peace of society that men
should have peculiar and distinct possessions. But the commu-
nity asserted is such as Luke describes, that ''the multitude of
them that believed were of one heart and of one soul;"(/)
and Paul, when he exhorts the Ephesians to be " one body,
and one spirit, even as they were called in one hope." {g)
Nor is it possible, if they are truly persuaded that God is a
common Father to them all, and Christ their common Head,
but that, being united in brotherly affection, they should mu-
tually communicate their advantages to each other. Now, it
highly concerns us to know what benefit we receive from this.
For we believe the Church, in order to have a certain assur-
ance that we are members of it. For thus our salvation rests
on firm and solid foundations, so that it cannot fall into ruin,
though the whole fabric of the world should be dissolved.
First, it is founded on the election of God, and can be liable
to no variation or failure, but with the subversion of his eternal
providence. In the next place, it is united with the stability
of Christ, who will no more suffer his faithful people to be
severed from him, than his members to be torn in pieces.
Besides, we are certain, as long as we continue in the bosom
of the Church, that we shall remain in possession of the truth.
I,astly, we understand these promises to belong to us : " In
mount Zion shall be deliverance." (A) God is in the midst of
her ; she shall not be moved." (i) Such is the effect of union
with the Church, that it retains us in the fellowship of God.
The very word communion likewise contains abundant conso-
(e) Rom. xi. 4. 1 Kings xix. 18. (/) Acts iv. 32. (jg) Ephes. iv. 4.
{h) Joel ii. 32. Obad. 17. (i) Psalm xlvi. 5.
224 INSTITUTES OF THE [bOOK IV.
lation ; for while it is certain that whatever the Lord confers
upon his members and ours belong to us, our hope is confirmed
by all the benefits which they enjoy. But in order to embrace
the unity of the Church in this manner, it is unnecessary, as
we have observed, to see the Church with our eyes, or feel it
with our hands ; on the contrary, from its being an object of
faith, we are taught that it is no less to be considered as exist-
ing, when it escapes our observation, than if it were evident
to our eyes. Nor is our faith the worse, because it acknow-
ledges the Church which we do not fully comprehend ; for we
are not commanded here to distinguish the reprobate from the
elect, which is not our province, but that of God alone ; Ave
ai-e only required to be assured in our minds, that all those
who, by the mercy of God the Father, through the efficacious
influence of the Holy Spirit, have attained to the participation
of Christ, are separated as the peculiar possession and portion
of God ; and that being numbered among them, we are parta-
kers of such great grace.
IV. But as our present design is to treat of the visible
Church, we may learn even from the title of mother, how use-
ful and even necessary it is for us to know her ; since there is
no other way of entrance into life, unless we are conceived by
her, born of her, nourished at her breast, and continually pre-
served under her care and government till we are divested of
this mortal flesh, and "become like the angels." (k) For our
infirmity will not admit of our dismission from her school ; we
must continue under her instruction and discipline to the end
of our lives. It is also to be remarked, that out of her bosom
there can be no hope of remission of sins, or any salvation,
according to the testimony of Joel and Isaiah ; (l) which is con-
firmed by Ezekiel, (m) when he denounces that those whom
God excludes from the heavenly life, shall not be enrolled
among his people. So, on the contrary, those who devote
themselves to the service of God, are said to inscribe their
names among the citizens of Jerusalem. For which reason the
Psalmist says, " Remember me, O Lord, with the favour that
thou bearest unto thy people : O visit me with thy salvation ;
that I may see the good of thy chosen ; that I may rejoice in
the gladness of thy nation ; that I may glory with thine in-
heritance." (n) In these words the paternal favour of God, and
the peculiar testimony of the spiritual life, are restricted to his
flock, to teach us that it is always fatally dangerous to be
separated from the Church.
V. But let us proceed to state what belongs to this subject.
(A) Matt. xxii. 30. (m) Ezek. xiii. 9.
(0 Isaiah xxxvii. 35. Joel ii. 32. (»») Psalm cvi. 4, 5.
CHAP. I.] CHRISTIAN RELIGtON. 225
Paul writes, that Christ, " that he might fill all things, gave
some apostles, and some prophets, and some evangelists, and
some pastors and teachers ; for the perfecting of the saints, for
the work of the ministry, for the edifying of the body of Christ :
till we all come in the unity of the faith, and of the knowledge
of the Son of God, unto a perfect man, unto the measure of
the stature of the fulness of Christ." (o) We see that though
God could easily make his people perfect in a single moment,
yet it was not his will that they should grow to mature age,
but under the education of the Church. We see the means
expressed ; the preaching of the heavenly doctrine is assigned
to the pastors. We see that all arc placed under the same
regulation, in order that they may submit themselves with
gentleness and docility of mind to be governed by the pastors
who are appointed for this purpose. Isaiah had long before
described the kingdom of Christ by this character : " My Spirit
that is upon thee, and my words which I have put in thy
mouth, shall not depart out of thy mouth, nor out of the mouth
of thy seed, nor out of the mouth of thy seed's seed, from
henceforth and for ever."(j3) Hence it follows, that all who
reject the spiritual food for their souls, which is extended to
them by the hands of the Church, deserve to perish with hun-
ger and want. It is God who inspires us with faith, but it is
through the instrumentality of the gospel, according to the
declaration of Paul, " that faith cometh by hearing." [q) So
also the power to save resides in God, but, as the same apostle
testifies in another place, he displays it in the preaching of the
gospel. With this design, in former ages he commanded so-
lemn assemblies to be held in the sanctuary, that the doctrine
taught by the mouth of the priest might maintain the unity of
the faith ; and the design of those magnificent titles, where the
temple is called God's "rest," his "sanctuary," and "dwelling-
place," where he is said to " dwell between the cherubim," (r)
was no other than to promote the esteem, love, reverence, and
dignity of the heavenly doctrine ; which the view of a mortal
and despised man would otherwise greatly diminish. That
we may know, therefore, that we have an inestimable treasure
communicated to us from earthen vessels, (s) God himself
comes forward, and as he is the Author of this arrangement, so
he will be acknowledged as present in his institution. There-
fore, after having forbidden his people to devote themselves to
auguries, divinations, magical arts, necromancy, and other su-
perstitions, he adds, that he will give them what ought to be
sufficient for every purpose, namely, that he will never leave
(o) Ephes. iv. 10—13. {p) Isaiah lix. 21. (q) Rom. x. 17.
(r) Psalm cxxxii. 14 ; Ixxx. 1. (s) 2 Cor. iv. 7.
VOL. II. 29
226 INSTITUTES OF THE []
BOOK IV.
them without prophets. Now, as he did not refer his ancient
people to angels, but raised up earthly teachers, who truly
discharged the office of angels, so, in the present day, he is
pleased to teach us by the instrumentality of men. And as
formerly he was not content with the written law, but appoint-
ed the priests as interpreters, at whose lips the people might
inquire its true meaning, so, in the present day, he not only
requires us to be attentive to reading, but has appointed teach-
ers for our assistance. This is attended with a twofold
advantage. For on the one hand, it is a good proof of our
obedience when we listen to his ministers, just as if he were
addressing us himself; and on the other, he has provided for
our infirmity, by choosing to address us through the medium
of human interpreters, that he may sweetly allure us to him,
rather than to drive us away from him by his thunders. And
the propriety of this familiar manner of teaching, is evident to
all the pious, from the terror with which the majesty of God
justly alarms them. Those who consider the authority of the
doctrine as weakened by the meanness of the men who are called
to teach it, betray their ingratitude ; because among so many
excellent gifts with which God has adorned mankind, it is a
peculiar privilege, that he deigns to consecrate men's lips and
tongues to his service, that his voice may be heard in them.
Let us not therefore, on our part's, be reluctant to receive and
obey the doctrine of salvation proposed to us at his express
command ; for though the power of God is not confined to ex-
ternal means, yet he has confined us to the ordinary manner
of teaching, the fanatical rejecters of which necessarily involve
themselves in many fatal snares. Many are urged by pride,
or disdain, or envy, to persuade themselves that they can profit
sufficiently by reading and meditating in private, and so to
despise public assemblies, and consider preaching as unneces-
sary. But since they do all in their power to dissolve and
break asunder the bond of unity, which ought to be preserved
inviolable, not one of them escapes the just punishment of this
impious breach, but they all involve themselves in pestilent
errors and pernicious reveries. Wherefore, in order that the
pure simplicity of faith may flourish among us, let us not be
reluctant to use this exercise of piety, which the Divine insti-
tution has shown to be necessary, and which God so repeatedly
commends to us. There has never been found, among the
most extravagant of mortals, one insolent enough to say that
we ought to shut our ears against God ; but the prophets and
pious teachers, in all ages, have had a difficult contest with
the wicked, whose arrogance can never submit to be taught
by the lips and ministry of men. Now, this is no other
than effacing the image of God, which is discovered to us in
CHAP. I.] CHRISTIAN RELIGION. 227
the doctrine. For the faithful under the former dispensation
were directed to seek the face of God in the sanctuary ; (f) and
this is so frequently repeated in the law, for no other reason,
but because the doctrine of the law and the exhortations of the
prophets exhibited to them a lively image of God ; as Paul
declares that his preaching displayed " the glory of God in the
face of Jesus Christ." (t?) And in so much the greater detesta-
tion ought we to hold those apostates, who make it their study
to cause divisions in churches, as if they would drive away the
sheep from the fold, and throw them into the jaws of wolves.
But let us remember what we have quoted from Paul — that
the Church can only be edified by the preaching of this word,
and that the saints have no common bond of union to hold
them together, any longer than, while learning and profiting
with one accord, they observe the order which God has pre-
scribed for the Church. It was principally for this end, as I
have already stated, that the faithful under the law were com-
manded to resort to the sanctuary ; because Moses not only
celebrates it as the residence of God, but likewise declares it to
be the place where God has fixed the record of his name ; (to)
which without the doctrine of piety, he plainly suggests, would
be of no use. And it is undoubtedly for the same reason that
David complains, with great bitterness of soul, of being pre-
vented from access to the tabernacle by the tyrannical cruelty
of his enemies, (.r) To many persons perhaps this appears to
be a puerile lamentation, because it could be but a very trivial
loss, and not a privation of much satisfaction to be absent from
the court of the temple, provided he were in the possession of
other pleasures. But by this one trouble, anxiety, and sorrow,
he complains that he is grieved, tormented, and almost con-
sumed ; because nothing is more valued l3y believers than
this assistance, by which God gradually raises his people from
one degree of elevation to another. For it is also to be re-
marked, that God always manifested himself to the holy fa-
thers, in the mirror of his doctrine, in such a manner that their
knowledge of him was spiritual. Hence the temple was
not only called his /ace, but in order to guard against all su-
perstition, was also designated as his footstool, {y) And this is
that happy conjunction in the unity of the faith spoken of by
Paul, when all, from the highest to the lowest, are aspiring
towards the head. All the temples which the Gentiles erected
to God with any other design, were nothing but a profanation
of his worship — a crime which, though not to an equal extent,
was also frequently committed by the Jews. Stephen re-
(«) Psalm cv. 4. (p) 2 Cor. iv. 6. (lo) Exod. xx. 24.
(t.) Paalm Ixxxiv. (y) Psalm cxxxii. 7. xcix. 5.
228 INSTITUTES OF THE [bOOK IV.
preaches them for it in the language of Isaiah : " The Most
High dwelleth not in temples made with hands ; as saith the
prophet, Heaven is my throne, and earth is my footstool," (z)
because God alone sanctifies temples by his word, that they
may be legitimately used for his worship. And if we pre-
sumptuously attempt any thing without his command, the evil
beginning is immediately succeeded by further inventions,
which multiply the mischief without end. Xerxes, however,
acted with great indiscretion, when, at the advice of the magi,
he burned or demolished all the temples of Greece, from an
opinion of the absurdity that gods, to whom all space ought to
be left perfectly free, should be enclosed within walls and
roofs. As if it were not in the power of God to descend in any
way to us, and yet at the same time not to make any change
of place, or to confine us to earthly means, but rather to use
them as vehicles to elevate us towards his celestial glory,
which fills all things with its immensity, as well as transcends
the heavens in its sublimity.
VI. Now, as the present age has witnessed a violent dispute
respecting the eflicacy of the ministry, some exaggerating its
dignity beyond measure, and others contending that it is a
criminal transfer to mortal man of what properly belongs to
the Holy Spirit, to suppose that ministers and teachers penetrate
the mind and heart, so as to correct the blindness of the one,
and the hardness of the other, — we must proceed to a decision of
this controversy. The arguments advanced on both sides may
be easily reconciled by a careful observation of the passages, in
which God, the Author of preaching, connecting his Spirit with
it, promises that it shall be followed with success ; or those in
which, separating himself from all external aids, he attributes
the commencement of faith, as well as its subsequent progress,
entirely and exclusively to himself The office of the second
Elias, according to Malachi, was to illuminate the minds and to
"turn the hearts of the fathers to the children," and the disobe-
dient to the wisdom of the just, (a) Christ declares that he
sent his disciples, that they " should bring forth fruit " (b) from
their labours. What that fruit was, is briefly defined by Peter,
when he says that we are " born again, not of corruptible seed,
but of incorruptible." (c) Therefore Paul glories that he had
" begotten " the Corinthians " through the gospel," and that
they were " the seal of his apostleship ; " (d) and even that he
was " not a minister of the letter," merely striking the ear with
a vocal sound, but that the energy of the Spirit had been given
to him to render his doctrine efficacious, (e) In the same sense,
(2) Acts vii. 48, 49. (b) John xv. 16. (d) 1 Cor. iv. 15. ix. 2.
(a) Mai. iv. 6. (c) 1 Peter i. 23. (e) 2 Cor. iii. 6.
CHAP. I.] CHRISTIAN RELIGION. 229
he affirms, in another Epistle, that his " gospel came not in word
only, but also in power." (/) He declares also to the Galatians,
that they " received the Spirit by the hearing of faith." (g-) In
short, there are several places, in which he not only represents
himself as a ''labourer together with God," (h) but even attri-
butes to himself the office of communicating salvation. He
certainly never advanced all these things, in order to arrogate to
himself the least praise independent of God, as he briefly states
in other passages : " Our entrance in unto you was not in vain."(e)
" I labour, striving according to his working, which worketh in
me mightily." (k) " He that wrought eftectually in Peter to the
apostleship of the circumcision, the same was mighty in me
toward the Gentiles." (l) Besides, it is evident, from other
places, that he leaves ministers possessed of nothing, considered
in themselves : " Neither is he that planteth any thing, neither
he that watereth ; but God that giveth the increase." (m)
Again : "I laboured more abundantly than they all ; yet not I,
but the grace of God which was with me." (n) And it is cer-
tainly necessary to bear in memory those passages, in which
God ascribes to himself the illumination of the mind and reno-
vation of the heart, and thereby declares it to be sacrilege for
man to arrogate to himself any share in either. Yet every one
who attends with docility of mind to the ministers whom God
has appointed, will learn from the beneficial effect, that this
mode of teaching has not in vain been pleasing to God, and
that this yoke of modesty has not without reason been imposed
upon believers.
VH. From what has been said, I conceive it must now be
evident what judgment we ought to form respecting the Church,
which is visible to our eyes, and falls under our knowledge.
For we have remarked that the word Church is used in the sa-
cred Scriptures in,two„s§nses. Sometimes, when they mention
the Church, they intend that which is really such in the sight of
God, into which none are received but those who by adoption and
grace are the children of God, and by the sanctification of the
Spirit are the true members of Christ. And then it comprehends
not only the saints at any one time resident on earth, but all the
elect who have lived from the beginning of the world. But the
word Church is frequently used in the Scriptures to designate the
whole multitude, dispersed all over the world, who profess to
worship one God and Jesus Christ, who are initiated into his
faith by baptism, who testify their unity in true doctrine and
charity by a participation of the sacred supper, who consent to
(/) 1 Thess. i. 5. (k) Col. i. 29.
(g) Gal. iii. 2. (l) Gal. ii. 8.
(A) 1 Cor. iii. 9; xv. 10. 2 Cor. vi. 1. (m) 1 Cor. iii. 7.
(i) 1 Thess. ii. 1. (n) 1 Cor. xv. 10.
230 INSTITUTES OF THE [bOOK IV.
tho word of the Lord, and preserve the ministry which Christ
has instituted for the purpose of preaching it. In this Church
are inchided many hypocrites, who have nothing of Christ but
the name and appearance ; many persons ambitious, avaricious,
envious, slanderous, and dissohite in their lives, who are tole-
rated for a time, either because they cannot be convicted by a
legitimate process, or because discipline is not always maintained
Avith sufficient vigour. As it is necessary, therefore, to believe
that Church, which is invisible to us, and known to God alone,
so this Church, which is visible to men, we are commanded to
honour, and to maintain communion with it.
VIII. As far, therefore, as was important for us to know it,
the Lord has described it by certain marks and characters. It
is the peculiar prerogative of God himself to " know them that
are his," (o) as we have already stated from Paul. And to guard
against human presumption ever going to such an extreme, the
experience of every day teaches us how very far his secret judg-
ments transcend all our apprehensions. For those who seemed
the most abandoned, and were generally considered past all hope,
are recalled by his goodness into the right way ; while some,
who seemed to stand better than others, fall into perdition.
" According to the secret predestination of God," therefore, as
Augustine observes, " there are many sheep without the pale
of the Church, and many wolves within." For he knows and
seals those who know not either him or themselves. Of those
who externally bear his seal, his eyes alone can discern who
are unfeignedly holy, and will persevere to the end ; which
is the completion of salvation. On the other hand, as he saw
it to be in some measure requisite that we should know who
ought to be considered as his children, he has in this respect
accommodated himself to our capacity. And as it was not
necessary that on this point we should have an assurance of
faith, he has substituted in its place a judgment of charity,
according to which we ought to acknowledge as members of
the Church all those who by a confession of faith, an exemplary
life, and a participation of the sacraments, profess the same God
and Christ with ourselves. But the knowledge of the body
itself being more necessary to our salvation, he has distin-
guished it by more clear and certain characters.
IX. Hence the visible Church rises conspicuous to our view.
For wherever we find the word of God purely preached and
heard, and the sacraments administered according to the insti-
tution of Chfrst, th6re, it is not to be doubted, is a Church of
God ; for his promise can never deceive — " where two or three
are gathered together in my name, there am I in the midst of
(o) 2 Tim. ii. 19
CHRISTIAN RELIGION.
231
them." (p) But, that we may have a clear miderstanding of
the whole of this subject, let us proceed by the following steps :
That the universal Church is the whole multitude, collected
from all nations, who, though dispersed in countries widely
distant from each other, nevertheless consent to the same truth
of Divine doctrine, and are united by the bond of the same
religion ; that in this universal Church are comprehended
particular churches, distributed according to human necessity
in various towns and villages ; and that each of these respect-
ively is justly distinguished by the name and authority of a
church ; and that individuals, who, on a profession of piety, are
enrolled among Churches of the same description, though they
are really strangers to any particular Church, do nevertheless in
some respect belong to it, till they are expelled from it by a
public decision. There is some difference, however, in the mode
of judging respecting private persons and churches. For it
may happen, in the case of persons whom we think altogether
unworthy of the society of the pious, that, on account of the
common consent of the Church, by which they are tolerated in
the body of Christ, we may be obliged to treat them as brethreUj
and to class them in the number of believers. In our private opin-
ion we approve not of such persons as members of the Church,
but we leave them the station they hold among the people of
God, till it be taken away from them by legitimate authority.
But respecting the congregation itself, we must form a different
judgment. If they possess and honour the ministry of the word,
and the administration of the sacraments, they are, without
all doubt, entitled to be considered as a Church ; because it is
certain that the word and sacraments cannot be unattended
with some good effects. In this manner, we preserve the unity
of the universal Church, which diabolical spirits have always
been endeavouring to destroy ; and at the same time without
interfering with the authority of those legitimate assemblies,
which local convenience has distributed in different places.
* X. We have stated that the marks by which the Church
is to be distinguished, are, the preachiiig of^ the word and the
administration of the sacramen^r**'Por Uiese can iiowb'efe exi§T"
\vtthoutbringiiig forth TruTt', and being prospered with the
blessing of God. I assert not that wherever the word is
preached, the good eflects of it immediately appear ; but that it
is never received so as to obtain a permanent establishment,
without displaying some efficacy. However this may be,
where the word is heard with reverence, and the sacraments
are not neglected, there we discover, while that is the case, an
appearance of the Church, which is liable to no suspicion or
(p) Matt, xviii. 20.
232 INSTITUTES OF THE [bOOK IV.
uncertainty, of which no one can safely despise the authority,
or reject the admonitions, or resist the counsels, or slight the
censures, much less separate from it and break up its unity.
For so highly does the Lord esteem the communion of his
Church, that he considers every one as a traitor and apostate
from religion, who perversely withdraws himself from any
Christian society which preserves the true ministry of the word
and sacraments. He commends the authority of the Church,
in such a manner as to account every violation of it an infringe-
ment of his own. For it is not a trivial circumstance, that the
Church is called " the house of God, the pillar and ground of
truth." (q) For in these words Paul signifies that in order to
keep the truth of God from being lost in the world, the Church
is its faithful guardian ; because it has been the will of God,
by the ministry of the Church, to preserve the pure preaching
of his word, and to manifest himself as our affectionate Father,
while he nourishes us with spiritual food, and provides all
things conducive to our salvation. Nor is it small praise, that
the Church is chosen and separated by Christ to be his spouse,
"not having spot or wrinkle," (r) to be "his body, the fulness
of him that filleth all in all." (s) Hence it follows, that a
departure from the 'Church is a renunciation of God and Christ.
And such a criminal dissension is so much the more to be
avoided, because, while we endeavour, as far as lies in our
power, to destroy the truth of God, we deserve to be crushed
with the most powerful thunders of his wrath. Nor is it
possible to imagine a more atrocious crime, than that sacrile-
gious perfidy, which violates the conjugal relation that the
only begotten Son of God has condescended to form with us.
XI. Let us, therefore, diligently retain those characters im-
pressed upon our minds, and estimate them according to the
judgment of God. For there is nothing that Satan labours
more to accomplish, than to remove and destroy one or both of
them ; at one time to eiface and obliterate these marks, and so
to take away all true and genuine distinction of the Church ; at*
another to inspire us with contempt of them, and so to drive
us out of the Church by an open separation. By his subtlety
it has happened, that in some ages the pure preaching of the
word has altogether disappeared ; and in the present day he is
labouring with the same malignity to overturn the ministry ;
which, however, Christ has ordained in his Church, so that if it
were taken away, the edification of the Church would be quite
at an end. How dangerous, then, how fatal is the temptation,
when it even enters into the heart of a man to withdraw him-
self from that congregation, in which he discovers those signs
(?) 1 Tim. iii. 15. (r) Eph. v. 27. (s) Eph. i. 23.
CHAP. I.] CHRISTIAN RELIGION. 233
and characters which the Lord has deemed sufficiently descrip-
tive of his Church ! We see, however, that great caution re-
quires to be observed on both sides. For, to prevent imposture
from deceiving us, under the name of the Church, every con-
gregation assuming this name should be brought to that proof,
like gold to the touchstone. If it have the order prescribed by
the Lord in the word and sacraments, it will not deceive us :
we may securely render to it the honour due to all churches.
On the contrary, if it pretend to the name of a Church, with-
out the word and sacraments, we ought to beware of such de-
lusive pretensions, with as much caution as, in the other case,
we should use in avoiding presumption and pride.
XII. When we affirm the pure ministry of the word, and
pure order in the celebration of the sacraments, to be a suffi-
cient pledge and earnest, that we may safely embrace the soci-
ety in which both these are found, as a true Church, we carry
the observation to this point, that such a society should never
be rejected as long as it continues in those things, although in
other respects it may be chargeable with many faults. It is
possible, moreover, that some fault may insinuate itself into the
preaching of the doctrine, or the administration of the sacra-
ments, which ought not to alienate us from its communion.
For all the articles of true doctrine are not of the same de-
scription. Some are so necessary to be known, that they
ought to be universally received as fixed and indubitable prin-
ciples, as the peculiar maxims of religion ; such as, that there is
one God ; that Christ is God and the Son of God ; that our
salvation depends on the mercy of God ; and the like. There
are others, which are controverted among the churches, yet
without destroying the unity of the faith. For why should
there be a division on this point, if one church be of
opinion, that souls, at their departure from their bodies, are
immediately removed to heaven ; and another church venture
to determine nothing respecting their local situation, but be
nevertheless firmly convinced, that they live to the Lord ; and
if this diversity of sentiment on both sides be free from all
fondness for contention and obstinacy of assertion } The lan-
guage of the apostle is, " Let us therefore, as many as be per-
fect, be thus minded ; and if in any thing ye be otherwise minded,
God shall reveal even this unto you." (t) Does not this suffi-
ciently show, that a diversity _of opinion respecting these nqn-
essential ^BQi.mi§„. Plight notto be a cause of discord among
Christ m^^ It is of importance, indeed, fhat we should agree
in every thing ; but as there is no person who is not enveloped
with some cloud of ignorance, either we must allow of no
(0 Phil. iii. 15.
VOL. II. 30
234 INSTITUTES OF THE [bOOK IV.
church at all, or we must forgive mistakes in those things, of
which persons may be ignorant, without violating the essence
of religion, or incurring the loss of salvation. Here I would
not be understood to plead for any errors, even the smallest, or
to recommend their being encouraged by connivance or flat-
tery. But I maintain, that we ought not, on account of every
trivial difference of sentiment, to abandon the Church, which
retains the saving and pure doctrine that insures the preserva-
tion of piety, and supports the use of the sacraments instituted
by our Lord. In the mean time, if we endeavour to correct
what we disapprove, we are acting in this case according to our
duty. And to this we are encouraged by the direction of Paul :
" If any thing be revealed to another that sitteth by, let the
first hold his peace." (v) From which it appears, that every
member of the Church is required to exert himself for the
general edification, according to the measure of his grace, pro-
vided he do it decently and in order ; that is to say, that we
should neither forsake the communion of the Church, nor, by
continuing in it, disturb its peace and well regulated discipline.
XIII. But in bearing with imperfections of life, we ought
to carry our indulgence a great deal further. For this is a
point in which we &,re very liable to err. and here Satan lies in
wait to deceive us with no common devices. For there have
always been persons, who, fi'om a false notion of perfect sanc-
tity, as if they were already become disembodied spirits, de-
spised the society of all men in whom they could discover any
remains of human infirmity. Such, in ancient times, were the
Cathari, and also the Donatists, who approached to the same
folly. Such, in the present day, are some of the Anabaptists,
who would be thought to have made advances in piety beyond
all others. There are others who err, more from an incon-
siderate zeal for righteousness, than from this unreasonable
pride. For when they perceive, that among those to whom
the gospel is preached, its doctrine is not followed by corre-
spondent effects in the life, they immediately pronounce, that
there no church exists. This is, indeed, a very just ground of
offence, and one for which we furnish more than sufficient
occasion in the present unhappy age ; nor is it possible to ex-
cuse our abominable inactivity, which the Lord will not suffer
to escape with impunity, and which he has already begun to
chastise with heavy scourges. Woe to us, therefore, who, by
the dissolute licentiousness of our crimes, cause weak con-
sci.accs to be wounded on our account! But, on the other
hand, the error of the persons of whom we now speak, consists
in not knowing how to fix any limits to their offence. For
(r) 1 Cor. xiv. 30.
CHAP. 1.] CHRISTIAN RELIGION. 233
where our Lord requires the exercise of mercy, they entirely
neglect it, and indulge themselves in immoderate severity.
Supposing it impossible for the Church to exist, where there is
not a perfect purity and integrity of life, through a hatred of
crimes they depart from the true Church, while they imagine
themselves to be only withdrawing from the factions of the
wicked. They allege, that the Church of Christ is holy.
Bat that they may also understand, that it is composed of good
and bad men mingled together, let them hear that parable from
the lips of Christ, where it is compared to a net, in which
fishes of all kinds are collected, and no separation is made till
they are exposed on the shore, {w) Let them hear another
parable, comparing the Church to a field, which, after having
been sown with good seed, is, by the craft of an enemy, cor-
rupted with tares, from which it is never cleared till the har-
vest is brought into the barn, (x) Lastly, let them hear an-
other comparison of the Church to a threshing-floor, in which
the wheat is collected in such a manner, that it lies concealed
under the chaff, till, after being carefully purged, by winnow-
ing and sifting, it is at length laid up in the garner, (y) But
if our Lord declares, that the Church is to labour under this
evil, and to be encumbered with a mixture of wicked men,
even till the day of judgment, it is vain to seek for a Church
free from every spot.
XIV. But they exclaim, that it is an intolerable thing that
the pestilence of crimes so generally prevails. I grant it would
be happy if the fact were otherwise ; but in reply, I would
present them with the judgment of the apostle. Among the
Corinthians, more than a few had gone astray, and the infec-
tion had seized almost the whole society ; there was not only
one species of sin, but many ; and they were not trivial faults,
but dreadful crimes ; and there was not only a corruption of
morals, but also of doctrine. In this case, what is the conduct
of the holy apostle, the organ of the heavenly Spirit, by whose
testimony the Church stands or falls ? Does he seek to sepa-
rate from them ? Does he reject them from the kingdom of
Christ? Does he strike them with the thunderbolt of the
severest anathema? He not only does none of these things,
but, on the contrary, acknowledges and speaks of them as a
Church of Christ and a society of saints. If there remained a
church among the Corinthians, where contentions, factions,
and emulations were raging ; where cupidity, disputes, and
litigations were prevailing ; where a crime held in execration
even among the Gentiles, was publicly sanctioned ; where the
name of Paul, whom they ought to have revered as their fa-
(w) Matt. xiii. 47. (z) Matt. xiii. 24. (y) Matt. iii. 12.
236 INSTITUTES OF THE [bOOK IV.
ther, was insolently defamed ; where some ridiculed the doc-
trine of the resurrection, with the subversion of which the
whole gospel would be annihilated ; where the graces of God
were made subservient to ambition, instead of charity ; where
many things were conducted without decency and order; (z)
and if there still remained a Church, because the ministry of
the word and sacraments was not rejected — who can refuse
the name of a Church to those who cannot be charged with a
tenth part of those crimes ? And those who display such vio-
lence and severity against the Churches of the present age, I
ask, how would they have conducted themselves towards the
Galatians, who almost entirely deserted the gospel, but among
whom, nevertheless, the same apostle found Churches ? (a)
XV. They object that Paul bitterly reproves the Corinthians
for admitting an atrocious offender into their company, and
follows this reproof with a general declaration, that with a
man of scandalous life it is not lawful even to eat. (b) Here
they exclaim. If it be not lawful to eat common bread with him,
how can it be lawful to unite with him in eating the bread of
the Lord ? I confess it is a great disgrace, if persons of im-
moral lives occupy places among the children of God ; and if
the sacred body of Christ be prostituted to them, the disgrace is
vastly increased. And, indeed, if Churches be well regulated,
they will not suffer persons of abandoned characters among
them, nor will they promiscuously admit the worthy and the
unworthy to that sacred supper. But because the pastors are
not always so diligent in watching over them, and sometimes
exercise more indulgence than they ought, or are prevented
from exerting the severity they would wish, it happens that
even those who are openly wicked are not always expelled
from the society of the saints. This I acknowledge to be a
fault, nor have I any inclination to extenuate it, since Paul
sharply reproves it in the Corinthians. But though the Church
may be deficient in its duty, it does not therefore follow that it
is the place of every individual to pass judgment of separation
for himself. I admit that it is the duty of a pious man to with-
draw himself from all private intimacy with the wicked, and
not to involve himself in any voluntary connection with them.
But it is one thing to avoid familiar intercourse with the
wicked ; and another thing, from hatred of them, to renounce
the communion of the Church. And persons who deem it
sacrilege to participate with them the bread of the Lord, are in
this respect far more rigid than Paul. For when he exhorts us
to a piu"e and holy participation of it, he requires not one to
(z) 1 Cor. i. 11 ; iii. 3 ; v. 1 ; vi. 7 ; ix. 1 ; xiv. 26, 40 ; xv. 12.
(a) Gal. i. 6) iii. 1 ; iv. 11. (b) 1 Cor. v. 2, 11, 12.
CHAP. I.] CHRISTIAN RELIGTON. 237
examine another, or every one to examine the whole Church,
but each individual to prove himself. If it were unlawful to
communicate with an unworthy person, Paul would certainly
have enjoined us to look around us, to see whether there were
not some one in the multitude by whose impurity we might be
contaminated. But as he only requires every one to examine
himself, he shows that it is not the least injury to us if some
unworthy persons intrude themselves with us. And this is
fully implied in what he afterwards subjoins : " He that eateth
and drinketh unworthily, eateth and drinketh judgment to
himself." (c) He says, not to others, but to himself, and with j
sufficient reason. For it ought not to be left to the judgment j
of every individual loho ought to be admitted into the Church, |
and who ought to be expelled from it. This authority belongs |
to the whole Church, and cannot be exercised without legitimate |\
order, as will be stated more at large hereafter. It would be *'
unjust, therefore, that any individual should be contaminated
with the unworthiness of another, whose approach it is neither
in his power nor his duty to prevent.
XVI. But though this temptation sornetimes arises even to
good riien, from an inconsiderate zeal for righteousness, yet we
shall generally find that excessive severity is more owing to
gride and haughtiness, and a false opinion whicli persons enter-
tain of their own superior sanctity, Jhan to true holiness, and a
real concern for its interests. Those, therefore, who are most
daring in promoting a separation from the Church, and act, as
it were, as standard-bearers in the revolt, have in general no
other motive than to make an ostentatious display of their own
superior excellence, and their contempt of all others. Augustine
correctly and judiciously observes — " Whereas the pious rule
and method of ecclesiastical discipline ought principally to regard
the unity of the Spirit in the bond of peace, which the apostle
enjoined to be preserved by mutual forbearance, and which not
ffeing preserved, the medicinal punishment is "evinced to be not
only superfluous, but even pernicious, and therefore to be no*
longer medicinal ; those wicked children, who, not from a
hatred of the iniquities of others, but from a fondness for their
own contentions, earnestly endeavour to draw the simple and
uninformed multitude wholly after them, by entangling them
with boasting of their own characters, or at least to divide them ;
those persons, I say, inflated with pride, infuriated with obsti-
nacy, insidious in the circulation of calumnies, and turbulent in
raising seditions, conceal themselves under the mask of a rigid se-
verity, lest they should be proved to be destitute of the truth ;
(c) 1 Cor. xi. 28, 29.
238 INSTITUTES OF THE [bOOK IV.
and those things which in the Holy Scriptures are commanded to
be done with great moderation, and without violating the sinceri-
ty of love, or breaking the unity of peace, for the correction of
the faults of our brethren, they pervert to the sacrilege of schism,
and an occasion of separation from the Church." To pious and
peaceable persons he gives this advice : that they should correct
in mercy whatever they can ; that what they cannot, they should
patiently bear, and affectionately lament, till God either reform
and correct it, or, at the harvest, root up the tares and sift out
the chaff. All pious persons should study to fortify themselves
with these counsels, lest, while they consider themselves as
valiant and strenuous defenders of righteousness, they depart
from the kingdom of heaven, which is the only kingdom of
righteousness. For since it is the will of God that the com-
munion of his Church should be maintained in this external
society, those who, from an aversion to wicked men, destroy
the token of that society, enter on a course in which they are
in great danger of falling from the communion of saints. Let
them consider, in the first p],ace, that in a great multitude there
are many who escape their observation, vvho, nevertheless, are
truly holy and innocent in the sight of God, ^econdlv. let
them consider, tjiat ^ those who npppRr subject to moral mnln-
dies^ tliere are many who by no ^-iipp"^ pTpa^^P nr flatter them-
selves in their vices, but are oftentimes aroused, with a serious
fear of God, to aspire to greater integrity. jThirdly. let them
consider that judgment ought not to be pronounced upon a man
from a single ^ct^ since the holiest persons have sometimes most
^ievous^fg,lla. Fourthly, let them consider, that the ministry i
01 tiie word, and the participation of the sacraments, have I
too much influence in preserving the unity of the Church, |
to admit of its being destroyed by the guilt of a few impious
men. Ijpstlyj let them consider, that in forming an estimate
of the Church, the judgment of God is of more weight than
tjiat of man.
XVII. When they allege that there must be some reason
why the Church is said to be holy, it is necessary to examine
the holiness in which it excels ; lest by refusing to admit the
existence of a Church without absolute and sinless perfection,
we should leave no Church in the world. It is true, that, as
Paul tells us, " Christ loved the Church, and gave himself for
it, that he might sanctify and cleanse it, by the washing of water
by the word, that he might present it to himself a glorious
Church, not having spot, or wrinkle, or any such thing." (d) It
is nevertheless equally true, that the Lord works from day to
day in smoothing its wrinkles, and purging away its spots ;
(d) Ephes. V. 25—27.
CHAP. I.] CHRISTIAN RELIGTON. 239
whence it follows, that its holiness is not yet perfect. The
Church, therefore, is so far holy, that it is daily improving,
but has not yet arrived at perfection ; that it is daily ad-
vancing, but has not yet reached the mark of holiness ; as in
another part of this work will be more fully explained. The
predictions of the prophets, therefore, that "Jerusalem shall
be holy, and there shall no strangers pass through her any
more," and that the way of God shall be a " way of holi-
ness, over which " the unclean shall not pass," (e) are not
to be understood as if there were no blemish remaining in
any of the members of the Church ; but because they aspire
with all their souls towards perfect holiness and purity, the
goodness of God attributes to them that sanctity to which they
have not yet fully attained. And though such evidences of
sanctification are oftentimes rarely to be found among men, yet
it must be maintained, that, from the foundation of the world,
there has never been a period in which God had not his Church
in it ; and that, to the consummation of all things, there never
will be a time in which he will not have his Church. For
although, in the very beginning of time, the whole human race
was corrupted and defiled by the sin of Adam ; yet, from this
polluted mass, God always sanctifies some vessels to honour, so
that there is no age which has not experienced his mercy.
This he has testified by certain promises, such as the following :
"I have made a covenant with my chosen : I have sworn unto
David, my servant. Thy seed will I establish for ever, and build
up thy throne to all generations." (/) Again: "The Lord
hath chosen Zion ; he hath desired it for his habitation. This
is my rest for ever." (g) Again : " Thus saith the Lord, which
giveth the sun for a light by day, and the ordinances of the
moon and of the stars for a light by night : If those ordinances
depart from before me, saith the Lord, then the seed of Israel
also shall cease from being a nation before me for ever." (h)
XVIII. Of this truth Christ himself, the apostles, and almost
all the prophets, have given us an example. Dreadful are those
descriptions in which Isaiah, Jeremiah, Joel, Habakkuk, and
others, deplore the disorders of the Church of Jerusalem. There
was such general and extreme corruption in the people, in the
magistrates, and in the priests, that Isaiah does not hesitate to
compare Jerusalem to Sodom and Gomorrah. Religion was
partly despised, partly corrupted. Their manners were gene-
rally disgraced by thefts, robberies, treacheries, murders, and
similar crimes. Nevertheless, the prophets on this account
neither raised themselves new churches, nor built new altars
(e) Joel iii. 17. Isaiah xxxv. 8. (g) Psalm cxxxii. 13, 14.
(/) Psalm Ixxxix. 3, 4. (A) Jer. xxxi. 35, 36.
240 INSTITUTES OF THE [bOOK IV.
for the oblation of separate sacrifices ; but whatever were the
characters of the people, yet because they considered that
God had deposited his word among that nation, and instituted
the ceremonies in which he was there worshipped, they lifted
up pure hands to him even in the congregation of the impious.
If they had thought that they contracted any contagion from
these services, surely they would have suffered a hundred deaths
rather than have permitted themselves to be dragged to them.
There was nothing therefore to prevent their departure from
them, but the desire of preserving the unity of the Church.
But if the holy prophets were restrained by a sense of duty
from forsaking the Church on account of the numerous and
enormous crimes which were practised, not by a few individuals,
but almost by the whole nation, — it is extreme arrogance in us,
if we presume immediately to withdraw from the communion
of a Church where the conduct of all the members is not com-
patible either with our judgment, or even with the Christian
profession.
XIX. Now, what kind of an age was that of Christ and his
apostles ? Yet the desperate impiety of the Pharisees, and the
dissolute lives every where led by the people, could not prevent
them from using thfe same sacrifices, and assembling in the same
temple with others, for the public exercises of religion. How
did this happen, but from a knowledge that the society of the
wicked could not contaminate those who with pure consciences
united with them in the same solemnities ? If any one pay no
deference to the prophets and apostles, let him at least acqui-
esce in the authority of Christ. Cyprian has excellently
remarked, " Although tares, or impure vessels, are found in the
Church, yet this is not a reason why we should withdraw from
it. It only behov^es us to labour that we may be the wheat, and
to use our utmost endeavours and exertions, that we may be
vessels of gold or of silver. But to break in pieces the vessels
of earth belongs to the Lord alone, to whom a rod of iron is also
given. Nor let any one arrogate to himself what is exclusively
the province of the Son of God, by pretending to fan the floor,
clear away the chaff, and separate all the tares by the judgment
of man. This is proud obstinacy and sacrilegious presumption,
originating in a corrupt frenzy." Let these two points, then,
be considered as decided ; first, that he who voluntarily deserts
the external communion of the Church where the word of God
is preached, and the sacraments are administered, is without
any excuse ; secondly, that the faults either of few persons or
of many, form no obstacles to a due profession of our faith in
the use of the ceremonies instituted by God ; because the pious
conscience is not wounded by the unworthiness of any other
individual, whether he be a pastor or a private person j nor are
CHAP. 1.] CHRISTIAN RELIGION. 241
the mysteries less pure and salutary to a holy and upright
man, because they are received at the same time by the impure.
XX. Their severity and haughtiness go to still greater
lengths. Acknowledging no church but such as is pure from
the smallest blemishes, they are even angry with honest teachers,
because, by exhorting believers to progressive improvements,
they teach them to groan under the burden of sins, and to seek
for pardon all their lifetime. For hereby, they pretend, the
people are drawn away from perfection. I confess, that in
urging men to perfection, we ought to labour with unremitting
ardour and diligence ; but to inspire their minds with a per-
suasion that they have already attained it, while they are
yet in the pursuit of it, I maintain to be a diabolical invention.
Therefore, in the Creed, the coimmmion of saints is imme-
diately followed by the forgiveness of sins, which can only be
obtained by the citizens and members of the Church, as we
read in the prophet, {i) The heavenly Jerusalem, therefore,
ought first to be built, in which this favour of God may be
enjoyed, that whoever shall enter it, their iniquity shall be
blotted out. Now, I affirm that this ought first to be built ;
not that there can ever be any Church without remission of
sins, but because God has not promised to impart his mercy,
except in the communion of saints. Our first entrance, there-
fore, into the Church and kingdom of God, is the remission of
sins, without which we have no covenant or union with God.
For thus he speaks by the prophet : " In that day will I make
a covenant for them with the beasts of the field, and with the
fowls of heaven, and with the creeping things of the ground ;
and I will break the bow and the sword, and the battle out of
the earth, and will make them to lie down safely. And I will
betroth thee unto me for ever ; yea, I will betroth thee unto me
in righteousness, and in judgment, and in loving-kindness, and
in mercies." {k) We see how God reconciles us to himself by his
mercy. So in another place, where he foretells the restoration
of the people whom he had scattered in his wrath, he says, " I
will cleanse them from all their iniquity, whereby they have
sinned against me." [1] Wherefore it is by the sign of ablution,
that we are initiated into the society of his Church ; by which
we are taught that there is no admittance for us into the fa-
mily of God, unless our pollution be first taken away by his
goodness.
XXI. Nor does God only once receive and adopt us into his
Church by the remission of sins ; he likewise preserves and
keeps us in it by the same mercy. For to what purpose would
(i) Isaiah xxxiii. 24. (A:) Hos. ii. 18, 19. (/) Jerem. xxxiii. 8.
VOL. II. 31
242 INSTITUTES OF THE [bOOK IV.
it be, if we obtained a pardon which would afterwards be of
no use ? And that the mercy of the Lord would be vain and
dehisive, if it were only granted for once, all pious persons can
testify to themselves ; for every one of them is all his life-
time conscious of many infirmities, which need the Divine
mercy. And surely it is not without reason, that God particu-
larly promises this grace to the members of his family, and
commands the same message of reconciliation to be daily ad-
dressed to them. As we carry about with us the relics of sin,
therefore, as long as we live, we shall scarcely continue in the
Church for a single moment, unless we are sustained by the
constant grace of the Lord in forgiving our sins. But the Lord
has called his people to eternal salvation ; they ought, therefore,
to believe that his grace is always ready to pardon their sins.
Wherefore it ought to be held as a certain conclusion, that
from the Divine liberality, by the intervention of the merit of
Christ, through the sanctification of the Spirit, pardon of sins
has been, and is daily, bestowed upon us, who have been ad-
mitted and ingrafted into the body of the Church.
XXn. It was to dispense this blessing to us, that the keys
were given to the. Church, {m) For, when Christ gave com-
mandment to his apostles, and conferred on them the power
of remitting sins, (/i) it was not with an intention that they
should merely absolve from their sins those who were converted
from impiety to the Christian faith, but rather that they should
continually exercise this office among the faithful. This is
taught by Paul, when he says, that the message of reconcilia-
tion was committed to the ministers of the Church, that in the
name of Christ they might daily exhort the people to be recon-
ciled to God. (o) In the communion of saints, therefore, sins
are continually remitted to us by the ministry of the Church,
when the presbyters or bishops, to whom this office is com-
mitted, confirm pious consciences, by the promises of the
gospel, in the hope of pardon and remission ; and that as well
publicly as privately, according as necessity requires. For
there are many persons who, on account of their infirmity,
stand in need of separate and private consolation. And Paul
tells us that he '* taught," not only publicly, but also " from
house to house, testifying repentance toward God, and faith
toward our Lord Jesus Christ ; " (js) and admonished every
individual separately respecting the doctrine of salvation. Here
are three things, therefore, worthy of our observation. First,
that whatever holiness may distinguish the children of God,
yet such is their condition as long as they inhabit a mortal
(m) Matt. xvi. 19; xviii. 18. (o) 2 Cor. v. 18—20.
(n) John x.\. 23. {}>) Acts xx. 20, 21.
CHAP. I.J CHRISTIAN RELIGION. 243
body, that they cannot stand before God without remission of
sins. Secondly, that this benefit belongs to the Church ; so
that we cannot enjoy it unless we continue in its communion.
Thirdly, that it is dispensed to us by the ministers and pastors
of the Church, either in the preaching of the gospel, or in the
administration of the sacraments ; and that this is the principal
exercise of the power of the keys, which the Lord has con-
ferred on the society of believers. Let every one of us, there-
fore, consider it as his duty, not to seek remission of sins any
where but where the Lord has placed it. Of public reconcilia-
tion, which is a branch of discipline, we shall speak in its
proper place.
XXIII. But as those fanatic spirits, of whom I spoke, en-
deavour to rob the Church of this sole anchor of salvation, our
consciences ought to be still more strongly fortified against
such a pestilent opinion. The Novatians disturbed the ancient
Churches with this tenet ; but the present age also has wit-
nessed some of the Anabaptists, who resemble the Novatians
by falling into the same follies. For they imagine that by
baptism the people of God are regenerated to a pure and an-
gelic life, which cannot be contaminated by any impurities of
the flesh. And if any one be guilty of sin after baptism, they
leave him no prospect of escaping the inexorable judgment of
God. In short, they encourage no hope of pardon in any one
who sins after having received the grace of God ; because they
acknowledge no other remission of sins than that by which we
are first regenerated. Now, though there is no falsehood more
clearly refuted in the Scripture than this, yet because its advo-
cates find persons to submit to their impositions, as Novatus
formerly had numerous followers, let us briefly show how very
pernicious their error is both to themselves and to others. In
the first place, when the saints obey the command of the Lord
by a daily repetition of this prayer, " forgive us our debts," (q)
they certainly confess themselves to be sinners. Nor do they
pray in vain, for our Lord has not enjoined the use of any
petitions, but such as he designed to grant. And after he
had declared that the whole prayer would be heard by the
Father, he confirmed this absolution by a special promise.
What do we want more ? The Lord requires from the saints
a confession of sins, and that daily as long as they live, and he
promises them pardon. What presumption is it either to assert
that they are exempt from sin, or, if they have fallen, to exclude
them from all grace ! To whom does he enjoin us to grant for-
giveness seventy times seven times ? Is it not to our brethren ?
And what was the design of this injunction, but that we might
(q) Matt. vi. 13.
244 INSTITUTES OF THE [bOOK IV.
imitate his clemency ? He pardons, therefore, not once or
twice, but as often as the sinner is alarmed with a sense of his
sins, and sighs for mercy.
XXIV. But to begin from tlie infancy of the Church : the
patriarchs had been circumcised, admitted to the privileges of
the covenant, and without doubt instructed in justice and in-
tegrity by the care of their father, when they conspired to
murder their brother. This was a crime to be abomhiated
even by the most desperate and abandoned robbers. At length,
softened by the admonitions of Judah, they sold him for a
slave. This also was an intolerable cruelty. Simon and Levi,
in a spirit of nefarious revenge, condemned even by the judg-
ment of their father, murdered the inhabitants of Sichem.
Reuben was guilty of execrable incest with his father's concu-
bine, Judah, with an intention of indulging a libidinous
passion, violated the law of nature by a criminal connection
with his son's wife. Yet they are so far from being expunged
out of the number of the chosen people, that, on the contrary,
they are constituted the heads of the nation, (r) What shall
we say of David ? Though he was the official guardian of
justice, how scandalously did he prepare the way for the grati-
fication of a blind passion , by the effusion of innocent blood !
He had already been regenerated, and among the regenerate
had been distinguished by the peculiar commendations of the
Lord ; yet he perpetrated a crime even among heathens re-
garded with horror, and yet he obtained mercy, (s) And not
to dwell any longer on particular examples, the numerous
promises which the law and the prophets contain, of Divine
mercy towards the Israelites, are so many proofs of the mani-
festation of God's placability to the offeiices of his people. For
what does Moses promise to the people in case of their return
to the Lord, after having fallen into idolatry ? " Then the
Lord thy God will turn thy captivity, and have compassion
upon thee, and will return and gather thee from all the nations,
whither the Lord thy God hath scattered thee. If any of thine
be driven out unto the outmost parts of heaven, from thence
will the Lord thy God gather thee." (/)
XXV. But I am unwilling to commence an enumeration
which would have no end. For the prophets are full of such
promises, which offer mercy to the people, though covered
with innumerable crimes. What sin is worse than rebellion ?
It is described as a divorce between God and the Church : yet
this is overcome by the goodness of God. Hear his language
by the mouth of Jeremiah : " If a man put away his wife, and
(r) Gen. xxxvii. 18,28; xxxiv. 25; xxxv. 22; xxxviii. 16.
(s) 2 Sam. xi. 4, 15 ; xii. 13. (t) Deut. xxx. 3, 4
CHAP. I.] CHRISTIAN RELIGION. 245
she go from him, and become another man's, shall he return
unto her again ? Shall not that land be greatly polluted ? But
thou hast played the harlot with many lovers, and thou hast
polluted the land with thy whoredoms and with thy wicked-
ness. Yet return again to me, thou backsliding Israel, saith
the Lord, and I will not cause mine anger to fall upon you ;
for I am merciful, saith the Lord, and will not keep anger for
ever." (v) And surely there cannot possibly be any other dis-
position hi him who affirms, that he " hath no pleasure in the
death of the wicked, but that the wicked turn from his way
and live." (w) Therefore, when Solomon dedicated the temple,
he appointed it also for this purpose, that prayers, offered to
obtain pardon of sins, might there be heard and answered.
His words are, " If they sin against thee, (for there is no man
that sinneth not,) and thou be angry with them, and deliver
them to the enemy, so that they carry them away captives
unto the land of the enemy, far or near ; yet if they shall be-
think themselves, and repent in the land whither they were
carried captives, and repent and make supplication unto thee
in the land of those that carried them captives, saying. We have
sinned, and have done perversely, we have committed wicked-
ness ; and pray unto thee toward the land which thou gavest
unto their fathers, the city which thou hast chosen, and the
house which I have built for thy name ; then hear thou their
prayer and their supplication in heaven, and forgive thy people
that have sinned against thee, and all their transgressions
wherein they have transgressed against thee." (x) Nor Avas it
without cause that in the law- the Lord ordained daily sacrifices
for sins ; for unless he had foreseen that his people would be
subject to the maladies of daily sins, he would never have ap-
pointed these remedies, (y)
XXVI. Now, I ask whether, by the advent of Christ, in
whom the fulness of grace was displayed, believers have been
deprived of this benefit, so that they can no longer presume to
supplicate for the pardon of their sins ; so that if they offend
against the Lord, they can obtain no mercy. What would
this be but to affirm, that Christ came for the destruction of his
people, and not for their salvation ; if the loving-kindness of
God, in the pardon of sins, which was continually ready to be
exercised to the saints under the Old Testament, be maintained
to be now entirely withdrawn ? But if we give any credit to
the Scriptures, which proclaim that in Christ the grace and
philanthropy of God have at length been fully manifested, that
his mercy has been abundantly diffused, and reconciliation
(r) Jer. iii. 1, 2, 12. (z) 1 Kings viii. 46—50.
(w) Ezek.xxxiii.il. (y) Numb, xxviii. 3.
246 INSTITUTES OF THE [bOOK IV.
between God and man accomplished, (z) we ought not to
doubt that the clemency of oiu" heavenly Father is displayed
to us in greater abundance, rather than restricted or diminished.
Examples to prove this are not wanting. Peter, who had been
warned that he who would not confess the name of Christ be-
fore men would be denied by him before angels, denied him
three times in one night, and accompanied the denial with
execrations ; yet he was not refused pardon, (a) Those of the
Thessalonians who led disorderly lives, are reprehended by the
apostle, in order to be invited to repentance, (b) Nor does
Peter drive Simon Magus himself to despair ; but rather directs
him to cherish a favourable hope, when he persuades him to
pray for forgiveness, (c)
XXVII. What are we to say of cases in which the most
enormous sins have sometimes seized whole Churches ? From
this situation Paul rather mercifully reclaimed them, than aban-
doned them to the curse. The defection of the Galatians was
no trivial offence, (d) The Corinthians were still less excusable,
their crimes being more numerous and equally enormous, (e)
Yet neither are excluded from the mercy of the Lord : on the
contrary, the very persons who had gone beyond all others in
impurity, unchastity, and fornication, are expressly invited to
repentance. For the covenant of the Lord will ever remain
eternal and inviolable, which he has made with Christ, the
antitype of Solomon, and with all his members, in these words :
" If his children forsake my law, and walk not in my judgments ;
if they break my statutes, and keep not my commandments ;
then will I visit their transgression with the rod, and their ini-
quity with stripes. Nevertheless my loving-kindness will I not
utterly take from him." (/) Finally, the order of the Creed i
teaches us that pardon of sins ever continues in the Church of |
Christ, because, after having mentioned the Church, it imme- '^
diately adds the forgiveness of sins. f
XXVIII. Some persons, who are a little more judicious,
perceiving the notion of Novatus to be so explicitly contradicted
by the Scripture, do not represent every sin as unpardonable,
but only voluntary transgression, into which a person may
have fallen with the full exercise of his knowledge and will.
These persons admit of no pardon for any sins, but such as
may have been the mere errors of ignorance. But as the Lord,
in the law, commanded some sacrifices to be otfered to expiate
the voluntary sins of believers, and others to atone for sins of
ignorance, what extreme presumption is it to deny that there
(2) 2 Tim. i. 9, 10. Tit. ii. 11 ; iii. 4—7.
(fl) Matt. X. 33. Mark viii. 38. Matt. xxvi. 69, &c.
(6) 2 Thess. iii. 6, 11, 12. (c) Acts viii. 22. (rf) Gal. i. C ; iii. 1 ; iv. 9.
(e) 1 Cor. i. 11, 12 ; v. 1. 2 Cor. xii. 21. (/) Psalm Ixxxix. 30—33.
CHAP. I.] CHRISTIAN RELIGION. 247
is any pardon for voluntary transgression ! I maintain, that
there is nothing more evident, than that the one sacrifice of
Christ is available for the remission of the voluntary sins of the
saints, since the Lord has testified the same by the legal vic-
tims, as by so many types. Besides, who can plead ignorance
as an excuse for David, who was evidently so well acquainted
with the law ? Did not David know that adultery and murder
were great crimes, which he daily punished in others ? Did
the patriarchs consider fratricide as lawful ? Had the Corin-
thians learned so little that they could imagine impurity, incon-
tinence, fornication, animosities, and contentions, to be pleasing
to God ? Could Peter, who had been so carefully warned, be
ignorant how great a crime it was to abjure his Master? Let
us not, therefore, by our cruelty; shut the gate of mercy which
God has so liberally opened.
XXIX. I am fully aware that the old writers have explained
those sins, which are daily forgiven to believers, to be the
smaller faults, which are inadvertently committed through the
infirmity of the flesh ; but solemn repentance, which was then
required for greater ofl!"ences, they thought, was no more to be
repeated than baptism. This sentiment is not to be understood
as indicating their design, either to drive into despair such per-
sons as had relapsed after their first repentance, or to extenuate
those errors, as if they were small in the sight of God. For they
knew that the saints frequently stagger through unbelief; that
they sometimes utter unnecessary oaths ; that they occasionally
swell into anger, and even break out into open reproaches ; and
that they are likewise chargeable with other faults, which the
Lord holds in the greatest abomination. They expressed
themselves in this manner, to distinguish between private of-
fences and those public crimes which were attended with great
scandal in the Church. But the difficulty, which they made,
of forgiving those who had committed any thing deserving of
ecclesiastical censure, did not arise from an opinion that it was
difficult for them to obtain pardon from the Lord ; they only
intended by this severity to deter others from rashly running
into crimes, which would justly be followed by their exclusion
from the communion of the Church. The word of the Lord,
however, which ought to be our only rule in this case, certainly
prescribes greater moderation. For it teaches, that the rigour
of discipline ought not to be caji'ried to such an extent, as to
overwhelm with sorrow the person whose benefit we are re-
quired to regard as its principal object ; as we have before
shown more at large.
248 INSTITUTES OF THE [BOOK IV.
CHAPTER II.
THE TRUE AND FALSE CHURCH COMPARED.
We have already stated the importance which we ought to
attach to the ministry of the word and sacraments, and the ex-
tent to which our reverence for it ought to he carried, so as to
account it a perpetual mark and characteristic of the Church.
That is to say, that wherever that exists entire and uncorrupted,
no errors and irregularities of conduct form a sufficient reason
for refusing the name of a Church. In the next place, that the
ministry itself is not so far vitiated by smaller errors, as to be
considered on that account less legitimate. It has further been
shown, that the errors which are entitled to this forgiveness
are those by which the grand doctrine of religion is not injured,
which do not suppress the points in which all believers ought
to agree as articles of faith, and which, in regard to the sa-
craments, neither abolish nor subvert the legitimate institution
of their Author. But as soon as falsehood has made a breach
in the fundamentals of religion, and the system of necessary
doctrine is subverted, and the use of the sacraments fails, the
certain consequence is the ruin of the Church, as there is an
end of a man's life when his throat is cut, or his heart is mor-
tally wounded. And this is evident from the language of Paul,
when he declares the Church to be " built upon the foundation
of the apostles and prophets, Jesus Christ himself being the
chief corner-stone." (A) If the foundation of the Church be
the doctrine of the prophets and apostles, which enjoins be-
lievers to place their salvation in Christ alone, how can the
edifice stand any longer, when that doctrine is taken away ?
The Church, therefore, must of necessity fall, where that sys-
tem of religion is subverted which alone is able to sustain it.
Besides, if the true Church be " the pillar and ground of
truth," (i) that certainly can be no Church where J^^^
falsehood have usurped the domiiiioii/ "'
■ 'tl."' As this is the state of things under the Papacy, it is easy
to judge how much of the Church remains there. Instead of
the ministry of the word, there reigns a corrupt government,
composed of falsehoods, by which the pure light is suppressed
or extinguished. An execrable sacrilege has been substituted
for the supper of the Lord. The worship of God is deformed
by a multifarious and intolerable mass of superstitions. The
doctrine, without which Christianity cannot exist, has been
(/<) Ephes. ii. 20 (0 1 Tim. iii. 15.
CHAP. II.] CHRISTIAN KELIGION.
249
entirely forgotten or exploded. The public assemblies have
become schools of idolatry and impiety. In withdrawing our-
selves, therefore, from the pernicious participation of so many
enormities, there is no danger of separating ourselves from
the Church of Christ. The communion of the Church was
not instituted as a bond to confine us in idolatry, impiety,
ignorance of God, and other evils ; but rather as a mean to
preserve us in the fear of God, and obedience of the truth. I
know that the Papists give us the most magnificent commen-
dations of their Church, to make us believe that there is no
other in the world ; and then, as if they had gained their point,
they conclude all who dare to withdraw themselves from that
Church which they describe, to be schismatics, and pronounce
all to be heretics who venture to open their mouths in opposi-
tion to its doctrine. But by what reasons do they prove theirs
to be the true Church ? They allege from ancient records
what formerly occurred in Italy, in France, in Spain ; that they
are descended from those holy men, who by sound doctrine
founded and raised the Churches in these countries, and con-
firmed their doctrine and the edification of the Church by
their blood ; and that the Church, thus consecrated among
them, both by spiritual gifts, and by the blood of martyrs, has
been preserved by a perpetual succession of bishops, that it
might never be lost. They allege the importance attached to
this succession by Irenaius, Tertullian, Origen, Augustine, and
others. To those who are willing to attend me in a brief
examination of these allegations, I will clearly show that they
are frivolous, and manifestly ridiculous. I would likewise ex-
hort those who advance them, to pay a serious attention to the
subject, if I thought my arguments could produce any effect
upon them ; but as their sole object is to promote their own
interest by every method in their power, without any regard
to truth, I shall content myself with making a few observations,
with which good men, and inquirers after truth, may be able
to answer their cavils. In the first place, I ask them, why
they allege nothing respecting Africa, and Egypt, and all Asia.
It is because, in all those countries, there has been a failure of
this sacred succession of bishops, by virtue of which they boast
that the Church has been preserved among them. They come
to this point, therefore, that they have the true Church, be-
cause from its commencement it has never been destitute of
bishops, for that some have been succeeded by others in an
uninterrupted series. But what if I oppose them with the ex-
ample of Greece ? I ask them again, therefore, why they assert
that the Church has been lost among the Greeks, among whom
there has never been any interruption of that succession of
bishops, which they consider as the sole guard and preservative
VOL. II. 32
250 INSTITUTES OF THE [bOOK IV.
of the Church ? They call the Greeks schismatics. For what
reason? Because, it is pretended, they have lost their privi-
lege by revolting from the Apostolical see. But do not they
much more deserve to lose it, who have revolted from Christ
himself? It follows, therefore, that their plea of uninterrupted
succession is a vain pretence, unless the truth of Christ, which
was transmitted from the fathers, be permanently retained pure
and uncorrupted by their posterity.
III. The pretensions of the Romanists^, therefore, in the
present day, are no other than thdse'vvhich appear to have been
formerly set up by the Jews, when they were reproved by the
prophets of the Lord for blindness, impiety, and idolatry. For
as the Jews boasted of" the temple, the' ceremonies^ and the
priesthood, in which things they firmly believed the Church to
consist ; so, instead of the Church, the Papists produce certain
external forms, which are often at a great distance from the
Church, and are not at all necessary to its existence. Wherefore
we need no other argument to refute them, than that which was
urged by Jeremiah against that foolish confidence of the Jews:
" Trust ye not in lying words, saying, The temple of the Lord,
the temple of the Lord, the temple of the Lord, are these." (k)
For the Lord acknowledges no place as his temple, where his
word is not heard and devoutly observed. So, though the
glory of God resided between the cherubim in the sanctuary,
and he had promised his people that he would make it his
permanent seat, yet when the priests had corrupted his wor-
ship by perverse superstitions, he departed, and left the place
without any sanctity. If that temple which appeared to be
consecrated to the perpetual residence of God, could be forsaken
and desecrated by him, there can be no reason for their pre-
tending that God is so attached to persons or places, or confined
to external observances, as to be constrained to remain among
those who have nothing but the name and appearance of the
Church. And this is the argument which is maintained by
Paul in the Epistle to the Romans, from the ninth chapter to
the twelfth. For it had violently disturbed weak consciences,
to observe that, while the Jews appeared to be the people of
God, they not only rejected, but also persecuted, the doctrine
of the gospel. Therefore, after having discussed that doctrine,
he removes this difficulty ; and denies the claim of those Jews,
who were enemies of the truth, to be considered as the Church,
though in other respects they wanted nothing that could be
requisite to its external form. And the only reason for this
denial was, because they did not receive Christ. He speaks
rather more explicitly in the Epistle to the Galatians, (I) where,
(k) Jer. vii. 4. (/) Gal. iv.
CHAP, II.J CHRISTIAN RELIGION. 251
in a comparison between Ishmael and Isaac, he represents many
as occupying a place in the Churcli, who have no right to the
inheritance, because they are not the children of a free mother.
Hence he proceeds to a contrast of the two Jerusalems, because
as the law was given on Mount Sinai, but the gospel came
forth from Jerusalem, so many who have been born and edu-
cated in bondage, confidently boast of being the children of God
and of the Church, and though they are themselves a spurious
offspring, look down with contempt on his genuine and legiti-
mate children. But as for us, on the contrary, who have once
heard it proclaimed from heaven, "Cast out the bondwoman
and her son," let us confide in this inviolable decree, and reso-
lutely despise their ridiculous pretensions. For if they pride
themselves on an external profession, Ishmael also was circum-
cised. If they depend on antiquity, he was the first born.
Yet we see that he was rejected. If the cause of this be in-
quired, Paul tells us that none are accounted children but those
who are born of the pure and legitimate seed of the word, (w)
According to this reason, the Lord declares that he is not con-
fined to impious priests, because he had made a covenant with
their father Levi to be his angel or messenger, {n) He even
retorts on them their false boasting, with which they were
accustomed to oppose the prophets, that the dignity of the
priesthood ought to be held in peculiar estimation. This he
readily admits, and argues with them on this ground, because
he was prepared to observe the covenant, whereas they failed
of discharging the correspondent obligations, and therefore de-
served to be rejected. See, then, what such succession is
worth, unless it he connected with a continual imitation and
conformity. Without this, the descendants, who are convicted
of a departure from their predecessors, must immediately be
deprived of all honour ; unless, indeed, because Caiaphas was
the successor of many pious priests, and there had been an
uninterrupted series even from Aaron to him, that execrable
assembly be deemed worthy to be called the Church. But it
would not be tolerated even in earthly governments, that the
tyranny of Caligula, Nero, Heliogabalus, and others, should be
called the true state of the republic, because they succeeded
the Bruti, the Scipios, and the Camilli. But in regard to the
government of the Church, nothing can be more frivolous than
to place the succession in the persons, to the neglect of the
doctrine. And nothing was further from the intentions of the
holy doctors, whose authority they falsely obtrude upon us,
than to prove that Churches existed by a kind of hereditary
right, wherever there has been a constant succession of bishops.
(jn) Rom. ix. 6—8. (n) Mai. ii. 1—9.
252 INSTITUTES OF THE [bOOK IV.
But as it was beyond all doubt that, from the beginning even
down to their times, no change had taken place in the doctrine,
they assumed, what would suffice for the confutation of all new
errors, that they were repugnant to the doctrine which had
been constantly and unanimously maintained even from the
days of the apostles. They will gain nothing, therefore, by
persisting to disguise themselves under the name of the Church.
The Church we regard with becoming reverence ; but when
they come to the definition, they are miserably embarrassed, for
they substitute an execrable harlot in the place of the holy
spouse of Christ. That we may not be deceived by such a sub-
stitution, beside other admonitions, let us remember this of Au-
gustine ; for, speaking of the Church, he says, " It is sometimes
obscured and beclouded by a multitude of scandals ; sometimes
it appears quiet and unmolested in a season of tranquillity, and
is sometimes disturbed and overwhelmed with the waves of
tribulations and temptations.'' He produces examples, that
those who were its firmest pillars, have either undauntedly suf-
fered banishment on account of the faith, or secluded them-
selves from all society.
IV. In the same manner, the Romanists in the present day
harass us, and terrify ignorant persons with the name of the
Church, though there are no greater enemies to Christ than
themselves. Although they may pretend therefore to the temple,
the priesthood, and other similar forms, this vain glitter, which
dazzles the eyes of the simple, ought by no means to induce us
to admit the existence of a Church, where we cannot discover
the word of God. For this is the perpetual mark by which our
Lord has characterized his people : " Every one that is of the
truth heareth my voice." (o) And, "I am the good Shepherd,
and know my sheep, and am known of mine." "My sheep
hear my voice, and I know them, and they follow me." He
had just before said, " The sheep follow their shepherd ; for
they know his voice : and a stranger will they not follow, but
will flee from him, for they know not the voice of strangers." (p)
Why, then, do we wilfully run into error informing a judgment
of the Church, since Christ has designated it by an unequivocal
character, that wherever it is discovered, it infallibly assures
us of the existence of a Church, and wherever it is wanting,
there is no real evidence of a Church left. For Paul de-
clares the Church to be founded, not upon the opinions of
men, not upon the priesthood, but upon the "doctrine o( the
apostles and prophets." () And Jerusalem is to be distin-
guished from Babylon, the Church of Christ from the synasogue
of Satan, by this diflerence, by which Christ has discriminated
(o) John xviii. 37. (p) John x. 4, r>, 14, 27. (q) Ephes. ii. 20.
CHAP. II.] CHRISTIAN RELIGION. 253
them from each other : " He that is of God, heareth God's words ;
ye therefore hear them not, because ye are not of God." (r)
In fine, as the Church is the kingdom of Christ, and he reigns
only by his word, can any person doubt the falsehood of those
pretensions, which represent the kingdom of Christ as destitute
of his sceptre, that is, of his holy word ?
V. With respect to the charge which they bring against us of
heresy and schism, because we preach a different doctrine from
theirs, and submit not to their laws, and hold separate as-
semblies for prayers, for baptism, for the administration of the
Lord's supper, and other sacred exercises, it is indeed a most
heavy accusation, but such as by no means requires a long or la-
borious defence. The appellations of heretics and schismatics
are applied to persons who cause dissension, and destroy the com-
munion of the Church. Now, this communion is preserved by
two bonds — agreement in sound doctrine, and brotherly love.
Between heretics and schismatics, therefore, Augustine makes
the following distinction — that the former corrupt the purity of
the faith by false doctrines, and that the latter break the bond
of affection, sometimes even while they retain the same faith.
But it is also to be remarked, that this miion of affection is
dependent on the unity of faith, as its foundation, end, and rule.
Let us remember, therefore, that, whenever the unity of the
Church is enjoined upon us in the Scripture, it is required,
that, while our minds hold the same doctrines in Christ, our
wills should likewise be united in mutual benevolence in Christ.
Therefore, Paul, when he exhorts us to it, assumes as a founda-
tion, that there is "one Lord, one faith, and one baptism." (s)
And when he inculcates our being " like-minded, and having
the same love, being of one accord, of one mind," (t) he im-
mediately adds, that this should be in Christ, or according to
Christ ; signifying that all union which is formed without the
word of the Lord, is a faction of the impious, and not an asso-
ciation of believers.
VI. Cyprian, also, after the example of Paul, deduces the
origin of all ecclesiastical concord from the supreme bishopric
of Christ. He afterwards subjoins, " There is bat one Church,
which is widely extended into a multitude by the offspring of
its fertility ; just as there are many rays of the sun, but the
light is one ; and a tree has many branches, but only one trunk,
fixed on a firm root. And when many rivers issue from one
source, though by its exuberant abundance the stream is mul-
tiplied into numerous currents, yet the unity of the fountain
still remains. Separate a ray from the body of the sun, and its
unity sustains no division. Break off a branch from a tree, and
the broken branch can never bud. Cut off a river from the
(r) John viii. 47. {s) Ephes. iv. 5. (f) Phil. ii. 2, 5.
254 INSTITUTES OF THE [bOOK IV.
source, and it immediately dries up. So the Church, overspread
with the hght of tlie Lord, is extended over the whole world :
yet it is one and the same light which is universally diffused."
No representation could be more elegant to express that insepa-
rable connection which subsists between all the members of
Christ. We see how he continually recalls us to the fountain-
head. Therefore he pronounces the origin of heresies and
schisms to be, that men neither return to the source of truth,
nor seek the Head, nor attend to the doctrine of the heavenly
Master. Now, let the Romanists exclaim that we are heretics,
because we have withdrawn from their church ; while tbe sole
cause of our secession has been, that theirs cannot possibly be
the pure profession of the tnith. I say nothing of their having
expelled us with anathemas and execrations. But this reason
is more than sufficient for our exculpation, unless they are
determined to pronounce sentence of schism also against the
apostles, with whom we have but one common cause. Christ,
I say, foretold to his apostles, that for his name's sake they
should be cast out of the synagogues, (v) Now, those syna-
gogues, of which he spoke, were then accounted legitimate
Churches. Since it is evident, then, that we have been cast
out, and we are prep.ared to prove that this has been done for
the name of Christ, it is necessary to inquire into the cause,
before any thing be determined respecting us, either on one side
or the other. But this point I readily relinquish to them. It is
sufficient for me that it was necessary for us to withdraw from
them, in order to approach to Christ.
VII. But it will be still more evident, in what estimation
we ought to hold all the Churches who have submitted to the
tyranny of the Roman pontiff, if we compare them with the
ancient Church of Israel, as delineated by the prophets. There
was a true Church among the Jews and the Israelites, while
they continued to observe the laws of the covenant ; because
they then obtained from the favour of God those things which
constitute a Church. They had the doctrine of truth in the
law ; the ministry of it was committed to the priests and
prophets ; they were initiated into the Church by the sign of
circumcision ; and were exercised in other sacraments for the
confirmation of their faith. There is no doubt that the com-
mendations, with which the Lord has honoured his Church,
truly belonged to their society. But after they deserted the
law of the Lord, and fell into idolatry and superstition, they
partly lost this privilege. For wlio would dare to refuse the
title of a Church to those among whom God deposited the
preaching of his word, and the observance of his mysteries ?
(») John xvi. 2.
CHAP. II.] CHRISTIAN RELIGION. 255
On the other hand, who would dare to give the appellation of
a Church, without any exception, to that society, where the
word of God is openly and fearlessly trampled under foot ;
where its ministry, the principal sinew, and even the soul of
the Church, is discontinued ?
VIII. What, then, it will be said, was there no particle of a
Church left among the Jews from the moment of their defection
to idolatry ? The answer is easy. In the first place, I observe,
that in this defection there were several degrees. Nor will we
maintain the fall of Judah, and that of Israel, to have been ex-
actly the same, at the time when they both began to depart
from the pure worship of God. When Jeroboam made the
calves, in opposition to the express prohibition of God, and
dedicated a place which it was not lawful to use for the oblation
of sacrifices, in this case religion was totally corrupted. The
Jews polluted themselves with practical impieties and supersti-
tions, before they made any unlawful changes in the external
forms of religion. For though they generally adopted many
corrupt ceremonies in the time of Rehoboam, yet as the doctrine
of the law, and the priesthood, and the rites which God had
instituted, were still preserved at Jerusalem, believers had
in that kingdom a tolerable form of a Church. Among the
Israelites, there was no reformation down to the reign of Ahab,
and in his time there was an alteration for the worse. Of the
succeeding kings, even to the subversion of the kingdom, some
resembled Ahab, and others, who would be a little better, followed
the example of Jeroboam ; but all, without exception, were
impious idolaters. In Judah there were various changes; some
kings corrupted the worship of God with false and groundless
superstitions, and others restored religion from its abuses ; till,
at length, the priests themselves polluted the temple of God
with idolatrous and abominable rites.
IX. Now, however the Papists may extenuate their vices, let
them deny, if they can, that the state of religion is as corrupt and
depraved among them, as it was in the kingdom of Israel, in
the time of Jeroboam. But they practise a grosser idolatry, and
their doctrine is equally, if not more, impure. God is my
witness, and all men who are endued with moderate judgment,
and the fact itself declares, that in this I am guilty of no exag-
geration. Now, when they try to drive us into the communion
of their Church, they require two things of us — first, that we
should communicate in all their prayers, sacraments, and cere-
monies ; secondly, that whatever honour, power, and jurisdic-
tion, Christ has conferred upon his Church, we should attribute
the same to theirs. With respect to the first point, I confess
that the prophets who were at Jerusalem, when the state of
affairs there was very corrupt, neither offered up sacrifices apait
256 INSTITUTES OF THE [bOOK IV.
from others, iior held separate assemhlies for prayer. For they
had the express command of God, that they were to assemble
in the temple of Solomon ; and they knew that the Levitical
priests, because they had been ordained by the Lord as min-
isters of the sacrifices, and had not been deposed, however
unworthy they might be of such honour, still retained the
lawful possession of that place. But, what is the principal
point of the whole controversy, they were not constrained to
join in any superstitious worship ; on the contrary, they en-
gaged in no service that was not of Divine institution. But what
resemblance is there to this among the Papists ? We can scarcely
assemble with them on a single occasion, without polluting
ourselves with open idolatry. The principal bond of their com-
munion is certainly the mass, which we abominate as the
greatest sacrilege. Whether we are right or wrong in this, will
be seen in another place. It is sufficient, at present, to show
that, in this respect, our case is different from that of the
prophets, who, though they were present at the sacrifices of
impious persons, were never compelled to use, or to witness,
any ceremonies but those which God had instituted. And if we
wish to have an example entirely similar, we must take it from
the kingdom of Israel. According to the regulations of Jeroboam,
circumcision continued, sacrifices were offered, the law was
regarded as sacred, the people invoked the same God whom
their fathers had worshipped ; yet, on account of novel cere-
monies invented in opposition to the Divine prohibitions, God
disapproved and condemned all that was done there. Show me
a single prophet, or any pious man, wiio even once worshipped
or offered sacrifice at Bethel. They knew that they could not
do it without contaminating themselves with sacrilege. We
have established this point, therefore, that the attachment of
pious persons to the communion of the Church, ought not to be
carried to such an extent, as to oblige them to remain in it, if it
degenerated into profane and impure rites.
X. But against their second requisition, we contend upon still
stronger ground. For if the Church be held in such considera-
tion that we are required to revere its judgment, to obey its au-
thority, to receive its admonitions, to fall under its censures,
and scrupulously and uniformly to adhere to its communion,
we cannot allow their claim to the character of the Church,
without necessarily obliging ourselves to subjection and obe-
dience. Yet we readily concede to them what the prophets
conceded to the Jews and Israelites of their time, when things
among them were in a similar-, or even in a better state. But
we see how they frequently exclaim, that their assemblies were
iniquitous meetings, (w) a concurrence in which were as crimi-
(?r) Isaiah i. 13, 14.
CHAP. II.] CHRISTIAN RELIGION. 257
nal as a renunciation of God. And certainly, if those assemolies
were Churches, it follows that Elijah, Micaiah, and others in
Israel, were strangers to the Church of God ; and the same
would be true of Isaiah, Jeremiah, Hosea, and others of that
description in Judah, whom the false prophets, priests, and people
of their day, hated and execrated as if they had been worse than
any heathens. If such assemblies were Churches, then the
Church is not the pillar of truth, but a foundation of falsehood,
not the sanctuary of the living God, but a receptacle of idols.
They found themselves under a necessity, therefore, of with-
drawing from all connection with those assemblies, which were
nothing but a conspiracy against God. For the same reason.
if any one acknowledges the assemblies of the present day.
which are contaminated with idolatry, superstition, and false
doctrine, as true Churches, in fall communion with which a
Christian man ought to continue, and in whose doctrine he ought
to coincide, this will be a great error. For if they be Churches,
they possess the power of the keys ; but the keys are insepa-
rably connected with the word, which is exploded from among
them. Again, if they be Churches, that promise of Christ must
be applicable to them — " Wliatsoever ye shall bind on earth
shall be bound in heaven, and whatsoever ye shall loose on
earth shall be loosed in heaven." (x) On the contrary, all who
sincerely profess themselves to be the servants of Christ, they
expel from their communion. Either, therefore, the promise
of Christ must be vain, or in this respect they are not
Churches. Lastly, instead of the ministry of the word, they
have schools of impiety, and a gulf of every species of errors.
Either, therefore, in this respect they are not Churches, or no
mark will be left to distinguish the legitimate assemblies of
believers from the conventions of Turks.
XL Nevertheless, as in former times the Jews continued in
possession of some peculiar privileges of the Church, so we
refuse not to acknowledge, among the Papists of the present
day, those vestiges of the Church which it has pleased the liOrd
should remain among them after its removal. When God had
once made his covenant with the Jews, it continued among
them, rather because it was supported by its own stability
in opposition to their impiety, than in consequence of their
observance of it. Such, therefore, was the certainty and con-
stancy of the Divine goodness, the covenant of the Ijord
remained among them ; his faithfulness could not be obliterated
by their perfidy ; nor could circumcision be so profaned by their
impure hands, but that it was always the true sign and sacra-
ment of his covenant. Hence the children that were born
(x) Matt, xviii. 18.
VOL. II. 33
258 INSTITUTES OF THE [bOOK IV.
to them, God calls his own, {y) though they could not have
belonged to him but by a special benediction. So after he had
deposited his covenant in France, Italy, Germany, Spain, and
England, when those countries were oppressed by the tyranny
of Antichrist, still, in order that the covenant might remain in-
violable, as a testimony of that covenant, he preserved baptism
among them, which, being consecrated by his lips, retains its
virtue in opposition to all the impiety of men. He also, by his
providence, caused other vestiges of the Church to remain, that
it might not be entirely lost. And as buildings are frequently
demolished in such a manner as to leave the foundations and
ruins remaining, so the Lord has not suffered Antichrist either
to subvert his Church from the foundation, or to level it with
the ground ; though, to punish the ingratitude of men who
despised his word, he has permitted a dreadful concussion and
dilapidation to be made ; yet, amidst this devastation, he has
been pleased to preserve the edifice from being entirely destroyed.
XII. While we refuse, therefore, to allow to the Papists the
title of the Church, without any qualification or restriction, we do
not deny that there are Churches among them. We only con-
tend for the true and legitimate constitution of the Church, which
requires not only a communion in the sacraments, which are
the signs of a Christia'n profession, but above all, an agreement
in doctrine. Daniel and Paul had predicted that Antichrist
would sit in the temple of God. {z) The head of that cursed
and abominable kingdom, in the Western Church, we affirm to
be the Pope. When his seat is placed in the temple of God, it
suggests, that his kingdom will be such, that he will not abolish
the name of Christ, or the Church. Hence it appears, that we
by no means deny that Churches may exist, even under his
tyranny ; but he has profaned them by sacrilegious impiety,
afiiicted them by cruel despotism, corrupted and almost termi-
nated their existence by false and pernicious doctrines, like poi-
sonous potions ; in such Churches, Christ lies half buried, the
gospel is suppressed, piety exterminated, and the \vorship of
God almost abolished ; in a word, they are altogether in such a
state of confusion, that they exhibit a picture of Babylon, rather
than of the holy city of God. To conclude, I affirm that they
are Churches, inasmuch as God has wonderfully preserved
among them a remnant of his people, though miserably dispersed
and dejected, and as there still remain some marks of the Church,
especially those, the efficacy of which neither the craft of the
devil nor the malice of men can ever destroy. But, on the other
hand, because those marks, which we ought chiefly to regard in
(y) Ezek. xiv. 20. (2) Dan. ix. 27. 2 Thess. ii. 3, 4.
CHAP. Ill
] CHRISTIAN RELIGION. 259
this controversy, are obliterated, I affirm, that the form of the
legitimate Chm-ch is not to be found either in any one of their
congregations, or in the body at large.
CHAPTER III.
THE TEACHERS AND MINISTERS OF THE CHURCH) THEIR ELEC-
TION AND OFFICE.
We must now treat of the order which it has been the Lord's
will to appoint for the government of his Church. For although
he alone ought to rule and reign in the Church, and to have all
preeminence in it, and this government ought to be exercised
and administered solely by his word, — yet, as he dwells not
among us by a visible presence, so as to make an audible de-
claration of his will to us, we have stated, that for this purpose
he uses the ministry of men whom he employs as his delegates,
not to transfer his right and honour to them, but only that he
may himself do his work by their lips ; just as an artificer
makes use of an instrument in the performance of his work.
Some observations which I have made already, are necessary to
be repeated here. It is true that he might do this either by
himself, without any means or instruments, or even by angels ;
but there are many reasons why he prefers making use of men.
For, in the first place, by this method he declares his kindness
towards us, since he chooses from among men those w:ho. are
to be his ambassadors to^the, ,w^ be the interpreters of
Ins secret will, and even to act as his personal representatives.
And thus he affords an actual proof, that when he so fre-
quently calls us his temples, it is not an unmeaning appel-
lation, since he gives answers to men, even from the mouths
of men, as from a sanctuary. In the second place, this is a
most excellent and beneficial method to train us to humility,
since he accustoms us to obey his word, though it is preached
to us by men like ourselves, and sometimes even of inferior
rank. If he were himself to speak from heaven, there would
be no wonder if his sacred oracles were instantly received
with reverence, by the ears and hearts of all mankind. For
who would not be awed by his present power ? who would not
fall prostrate at the first view of infinite Majesty ? who would
not be confounded by that overpowering splendour ? But
when a contemptibTe mortal, who had just emerged from the
dust, addresses us in the name of God, we give the best
260 INSTITUTES OF THE [bOOK IV.
evidence of our piety and reverence towards God himself, if we
readily submit.J:5^be instructed by his ixij.nister^.whp_possesses
no personal superiorityTo"ouT:seTves. For this reason, also, he has
deposited the treasure of liis heavenly wisdom in frail and
earthen vessels, (a) in order to afford a better proof of the
estimation in which we hold it. Besides, nothing was more
adapted to promote brotherly love, than a mutual connection
of men by this bond, while one is constituted the pastor to
teach all the rest, and they who are commanded to be disci-
ples, receive one common doctrine from the same mouth. For
if each person were sufficient for himself, and had no need of
the assistance of another, such is the pride of human nature,
every one would despise others, and would also be despised
by them. The Lord, therefore, has connected his Church
together, by that which he foresaw would be the strongest
bond for the preservation of their union, when he committed
the doctrine of eternal life and salvation to men, that by their
hands it might be communicated to others, Paul had this
in view when he wrote to the Ephesians, " There is one
body, and one Spirit, even as ye are called in one hope of
your calling ; one Lord, one faith, one baptism, one God and
Father of all, who is above all, and through all, and in you
all. But unto every one of us is given grace according to
the measure of the gift of Christy Wherefore he saith, When
he ascended up on high, he led captivity captive, and gave
gifts unto men. (Now that he ascended, what is it but that
he also descended first into the lower parts of the earth ? He
that descended is the same also that ascended up far above
all heavens, that he might fill all things.) And he gave some,
apostles ; and some, prophets ; and some, evangelists ; and some,
pastors and teachers ; for the perfecting of the saints, for the
work of the ministry, for the edifying of the body of Christ ;
till we all come in the unity of the faith, and of the know-
ledge of the Son of God, unto a perfect man, unto the mea-
sure of the stature of the fulness of Christ ; that we hence-
forth be no more children, tossed to and fro, and carried about
with every wind of doctrine, by the sleight of men, and cun-
ning craftiness, whereby they lie in wait to deceive ; but, speak-
ing the truth in love, may grow up into him in all things, which
is the head, even Christ ; from whom the whole body fitly
joined together, and compacted by that which every joint
supplieth, according to the efiectual working in the measure
of every ])art, maketh increase of the body unto the edifying
of itself in love." (b)
II. In this passage he shows that the ministry of meiL which
(fl) 2 Cor. iv. 7. {!>) Eph. iv. 4—16.
CHAP. III.] CHRISTIAN RELIGION. 261
God employs in his government of the Church, is the principal
bond which holds behevers together in one bod^j. He also
indicates that the C^hnrch cannot be preserved in perfect safety,
miless it be supported by these means which God has been
pleased to appoint for its preservation. Christ, he says, " as-
cended up far above all heavens, that he might fill all things." (c)
And this is the way in which he does it. By means of his
ministers, to whom he has committed this office, and on whom
he has bestowed grace to discharge it, he dispenses and distri-
butes his gifts to the Church, and even affords some manifesta-
tion of his own presence, by exerting the power of his Spirit in
this his institution, that it may not be vain or ineffectual.
Thus is the restoration of the saints effected ; thus is the body
of Christ edified ; thus we grow up unto him who is our Head
in all things, and are united with "each other ; thus we are all
brought to the unity of Christ ; if prophecy flourishes among
us, if we receive the apostles, if we despise not the doctrine
which is delivered to us. Whoever, therefore, either aims to
abolish or undervalue this order, of which we are treating, and
this species of government, attempts to disorganize the Church,
or rather to subvert and destroy it altogether. For neither the
light and heat of the sun, nor any meat and drink, are so neces-
sary to the nourishment and sustenance of the present life, as the
apostolical and pastoral office is to the preservation of the Church
in the world.
in. Therefore I have already remarked, that God has fre-
quently commended its dignity to us by every possible enco-
mium, in order that we might hold it in the highest estimation
and value, as more excellent than every thing else. That he
confers a peculiar favour upon men by raising up teachers for
them, he fully signifies, when he commands the prophet to
exclaim, " How beautiful are the feet of him that publisheth
peace ; " (d) and when he calls the apostles "the light of the
world," and " the salt of the earth." (e) Nor could that office
be more splendidly distinguished than when he said to them,
" He that heareth you, heareth me." (/) But there is no
passage more remarkable than that in Paul 's Second Epistle to
the Corinthians, where he professedly discusses this question.
He contends, that there is nothing more excellent or glorious
than the ministry of the gospel in the Church, inasmuch as
it is the ministration of the Spirit, and of righteousness, and of
eternal life, (g-) The tendency of these and similar passages, is
to preserve that mode of governing the Church by its ministers,
which the Lord appointed to be of perpetual continuance, from
(c) Eph. iv. 10. (d) Isaiah lii. 7. (e) Matt. v. 13, 14.
(/) Luke X. 16. (g) 2 Cor. iii. 6, &c.
INSTITUTES OF THE [bOOK IV.
sinking into disesteem, and, at length, falling into disuse through
mere contempt. And how exceedingly necessary it is, he has
not only declared in words, but shown by examples. When
he was pleased to illuminate Cornelius more fully with the
light of his truth, he despatched an angel from heaven to send
Peter to him. When he designs to call Paul to the knowledge
of himself, and to introduce him into the Church, he does not
address him with his own voice, but sends him to a man to re-
ceive the doctrine of salvation, and the sanctification of baptism.
If it was not without sufficient reason, that an angel, who is
the messenger of God, refrains from announcing the Divine will
himself, and directs a man to be sent for in order to declare it,
and that Christ, the sole Teacher of believers, committed Paul
to the instruction of a man, the same Paul whom he had deter-
mhied to elevate into the third heaven, and to favour with a
miraculous revelation of things unspeakable, — who can now
dare to despise that ministry, or to neglect it as unnecessary, the
utility and necessity of which God has been pleased to evince
by such examples ?
IV. Those who preside over the government of the Church,
according to the institution of Christ, are named by Paul, first,
" apostles ; " secondly. '' prophets ; " thirdly, "evangelists; "
fourthly, " pastors ; " lastly, "teachers." (A) Of these, only the
two last sustam an ordinary office in the Church : the others were
such as the Lord raised up at the commencement of his king-
dom, and such as he still raises up on particular occasions, when
required by the necessity of the times. The nature of the
apostolic office is manifest from this command: "Go preach
the gospel to every creature." (?) No certain limits are pre-
scribed, but the whole world is assigned to them, to be re-
duced to obedience to Christ ; that by disseminating the gospel
wherever they could, they might erect his kingdom in all
nations. Therefore Paul, when he wished to prove his apostle-
ship, declares, not merely that he had gained some one city for
Christ, but that he had propagated the gospel far and wide,
and that he had not built upon the foundation of others, but had
planted Churches where the name of the Lord had never been
heard before. The " apostles," therefore, were missionaries, who
were to reduce the world from their revolt to true obedience to
God, and to establish his kingdom universally by the preaching
of the gospel. Or, if you please, they were the first architects
of the Church, appointed to lay its foundations all over the
world. Paul gives the appellation of " prophets," not to all
interpreters of the Divine will, but only to those \v1id were
honoured with some special revelation. , Of these, either there
(A) Eph. iv. 11. (i) Mark xvi. 15.
CHAP. III.] CHRISTIAN RELIGION. 263
are none in our day, or they are less conspicuous.. By " evan-
gelists," I understand those who were inferior to the apostles
in dignity, but next to them in office, and who performed sim-
ilar functions. Such were Luke, Timothy, Titus, and others
of that description ; and perhaps also the seventy disciples,
whom Christ ordained to occupy the second station from the
apostles, {k) According to this interpretation, which appears
to me perfectly consistent with the language and meaning of
the apostle, those three offices were not instituted to be of
perpetual continuance in the Church, but only for that age
when Churches were to be raised where none had existed be-
fore, or were at least to be conducted from Moses to Christ.
Though I do not deny, that, even since that period, God has
sometimes raised up apostles or evangelists in their stead, as
he has done in our own time. For there was a necessity for
such persons to recover the Church from the defection of An-
tichrist. Nevertheless, I call this an extraordinary office,
because it has no place in well-constituted Churches. Next
follow " pastors " and " teachers," who are always indispensable
to the Church. The difference between them I apprehend to
be this — that teachers have no official concern with the disci-
pline, or the administration of the sacraments, or with admoni-
tions and exhortations, but only with the interpretation of the
Scripture, that pure and sound doctrine may be retained among
believers ; whereas the pastoral office includes all these things.
V. We have now ascertained what offices were appointed to
continue for a time in the government of the Church, and what
were instituted to be of perpetual duration. If we connect
the evangelists with the apostles, as sustaining the same office,
we shall then have two offices of each description, correspond-
ing to each other. For our pastors bear the same resemblance
to the apostles, as our teachers do to the ancient prophets.
The office of the prophets was more excellent, on account of
the special gift of revelation, by which they were distinguished :
but the office of teachers is executed m a similar manner, and
has precisely the same end. So those twelve individuals,
whom the Lord chose to promulgate the first proclamation of
his gospel to the world, preceded all others in order and dignity.
For although, according to the meaning and etymology of the
word, all the ministers of the Church may be called apostles,
because they are all sent by the Lord, and are his messengers,
yet, as it was of great importance to have a certain knowledge
of the mission of persons who were to announce a thing new
and unheard before, it was necessary that those twelve, together
with Paul, who was afterwards added to their number, should
be distinguished beyond all others by a peculiar title. Paul
{k) Luke X. 1.
264 INSTITUTES OF THE [bOOK IV.
himself, indeed, gives this name to "Andronicus and Junia,
who," he says, "are of note among the apostles ;" (/) but
when he means to speak with strict propriety, he never applies
that name except to those of the first order that we have men-
tioned. And this is the common usage of the Scripture. But
the province of pastors is the same as that of the apostles, ex-
cept that they preside over particular Churches respectively
committed to each of them. Of the nature of their functions
let us now proceed to a more distinct statement.
VI. Our Lord, when he sent forth his apostles, commissioned
them, as we have just remarked, to preach the gospel, and to
baptize all believers for the remission of sins, (//i) He had
already commanded them to distribute the sacred symbols of
his body and blood according to his own example, (n) Behold
the sacred, inviolable, and perpetual law imposed upon those
who call themselves successors of the apostles ; it commands
them to preach the gospel, and to administer the sacraments.
Hence we conclude, that those who neglect both these duties
have no just pretensions to the character of apostles. But what
shall we say of pastors ? Paul speaks not only of himself, but of
all who bear that office, when he says, " Let a man so account
of us, as of the ministers of Christ, and stewards of the mysteries
of God." (o) Again : " A bishop must hold fast the faithful word
as he hath been taught, that he may be able, by sound doctrine,
both to exhort and to convince the gainsayers." (p) From these
and similar passages, which frequently occur, we may infer that
the preaching of the gospel, and the administration of the sacra-
ments, constitute the two principal parts of the pastoral office.
Now, the business of teaching is not confined to public discourses,
but extends also to private admonitions. Thus Paul calls upon
the Ephesians to witness the truth of his declaration, " I have kept
back nothing that was profitable unto you, but have showed
you, and have taught you publicly, and from house to house,
testifying both to the Jews, and also to the Greeks, repentance
toward God, and faith toward our Lord Jesus Christ." And a
little after : " I ceased not to warn every one, night and day, Avith
tears." (q) But it is no part of my present design, to enumerate
all the excellences of a good pastor, but only t^o show what is
implied in the profession of those who call themselves pastors ;
namely, that they preside over the Church in that station, not
that they may enjoy a respectable sinecure, but to instruct the
people in true piety by the doctrine of Christ, to administer the
holy mysteries, to maintain and exercise proper discipline. For
the Lord denounces to all those who liave been stationed as
(I) Rom. xvi. 7. (n) Luke xxii. 19. (p) Titus i. 7, 9.
(m) Matt, xxviii. 19. (o) 1 Cor. iv. 1. (q) AcU x.x. 20, 21, 31.
CHAP. III.] CHRISTIAN RELIGION. 265
watchmen in the Church, that if any one perish in ignorance
through their neghgence, he will require the blood of such a
person at their hands, (r) What Paul says of himself, belongs
to them all : " Woe is unto me, if I preach not the gospel," be-
cause "a dispensation of the gospel is committed unto me." (s)
Lastly, what the apostles did for the \rhole world, that every
individual pastor ought to do for his flock to which he is
appointed.
VII. While we assign to them all respectively their distinct
Churches, yet we do not deny thatapastor, who is connected with
one Church, may assist others, either when any disputes arise,
which may require his presence, or when his advice is asked
upon any difficult subject. But because, in order to preserve
the peace of the Church, there is a necessity for such a regulation
as shall clearly define to every one what duty he has to do, lest
they should all fall into disorder, run hither and thither in un-
certainty without any call, and all resort to one place ; and lest
those who feel more solicitude for their personal accommodation
than for the edification of the Church, should, without any
cause but their own caprice, leave the Churches destitute, —
this distribution ought as far as possible to be generally observed,
that every one may be content with his own limits, and not
invade the province of another. Nor is this an invention of
men, but an institution of God himself. For we read that Paul
and Barnabas " ordained elders in the respective Churches of
Lystra, Iconium, and Antioch ; " (t) and Paul himself directed
Titus to "ordain elders in every city." (v) So in other pas-
sages he mentions " the bishops at Philippi," (tv) and Archippus,
the bishop of the Colossians. (x) And a remarkable speech
of his is preserved by Luke, addressed to " the elders of the
Church of Ephesus." (y) Whoever, therefore, has undertaken
the government and charge of one Church, let him know that
he is bound to this law of the Divine call ; not that he is fixed
to his station so as never to be permitted to leave it in a regular
and orderly manner, if the public benefit should require it ; but
he who has been called to one place, ought never to think either
of departing from his situation, or relinquishing the office alto-
gether, from any motive of personal convenience or advantage.
But if it be expedient that he should remove to another station,
he ought not to attempt this on his own private opinion, but to
be guided by public authority.
VIII. In calling those who preside over Churches by the appel-
lations of bishops, elders, pastors, and ministers, without any dis-
(r) Ezek. iii. 17, 18. (») Titus i. 5. (x) Col. iv. 17.
(s) 1 Cor. ix. 16, 17. (to) Phil. i. 1. (y) Acts xx. 17, &c.
(t) Acts xiv. 21, 23.
VOL. II. 34
266 INSTITUTES OF THE [bOOK IV.
tinction, I have followed the usage of the Scripture, which applies,
alt these terms to express tlic same meaning. For to all who
discharge the ministry of the word, it gives the title of " bishops."
So when Paul enjoins Titus to " ordain elders in every city,"
he immediately adds, "For a bishop must be blameless." (2;)
So in another Epistle he salutes more bishops than one in one
Church, (a) And in the Acts he is declared to have sent for
the elders of the Church of Ephesus, whom, in his address to
them, he calls " bishops." (i) Here it must be observed, that
we have enumerated only those offices which consist in the
ministry of the word ; nor does Paul mention any other in the
fourth chapter of the Epistle to the Ephesians, which we have
quoted. But in the Epistle to the Romans, and the First Epis-
tle to the Corinthians, he enumerates others, as " powers,"
" gifts of healing," "interpretation of tongues," "governments,"
"care of the poor." (c) Those functions which were merely
temporary, I omit, as foreign to our present subject. But there
are two which perpetually remain — " government," and "the
care of the poor." "Governors" I apprehend to have been
persons of advanced years, selected from the people, to luiite
with the bishops in giving admonitions and exercising disci-
pline. For no other interpretation can be given of that injunc-
tion, " He that ruleth', let him do it with diligence." (d) There-
fore, from the beginning, every Church has had its senate or coun-
cil, composed of pious, grave, and holy men, who were invested
with that jurisdiction in the correction of vices, of which we
shall soon treat. Now, that this regulation was not of a single
age, experience itself demonstrates. This office of government
is necessary, therefore, in every age.
IX. The care of the poor was committed to the "deacons."
The Epistle to the Romans, however, mentions two functions
of this kind. "He that giveth," says the apostle, "let him do
it with simplicity : he that showeth mercy, with cheerful-
ness." (e) Now, as it is certain that he there speaks of the
public offices of the Church, it follows that there were two
distinct orders of deacons. Urdess my judgment deceive me,
the former clause refers to the deacons who administered the
alms ; and the other to those who devoted themselves to the
care of poor and sick persons ; such as the widows mentioned
by Paul to Timothy. (/) For women could execute no other
public office, than by devoting themselves to the service of the
poor. If we admit this, — and it ought to be fully admitted, —
there will be two classes of deacons, of whom one will serve
(?) Titus i 5, 7. . (a) Phil. i. 1. {b) Acts xx. 17, 28, ^/rmxoTrov?.
(f) 1 Cor. xii. 28, Sviautic, xaqiouara lauarwv, ytij; yAcufffTiu*', xvfit^rrjOtti.
(d) Rom. xii. 8. (c) Rom. x\\. 8, fitraSidove. iv itnXortiTt, 6 tXtwv, ly iXa^oTtjn.
(/) 1 Tim. V. 9, 10.
CHAP. III.] CHRISTIAN RELIGION. 267
the Church in dispensing the property gi\ren to the poor, the
other in taking care of the poor themselves. — Though the
word itself (diaxovta) is of more extensive signification, yet the
Scripture particularly gives the title of " deacons " to those
whom the Church has appointed to dispense the alms and take
care of the poor, and constituted stewards, as it were, of the
common treasury of the poor ; and whose origin, institution,
and oliicej are described in the Acts of the Apostles. For
" when there arose a murmuring of the Grecians against the
Hebrews, because their widows were neglected in the daily
ministration," (g) the apostles pleaded their inability to dis-
charge both offices, of the ministry of the word and the service
of tables, and said to the multitude, " Wherefore, brethren, look
ye out among you seven men of honest report, full of the Holy
Ghost and wisdom, whom we may appoint over this business."
See what were the characters of the deacons in the apostolic
Church, and what ought to be the characters of ours, in con-
formity to the primitive example.
X. Now, as " all things " in the Church are required to " be
done decently and in order," (h) there is nothing in which this
ought to be more diligently observed, than the constitution of
its government ; because there would be more danger from
disorder in this case than in any other. Therefore, that rest-
less and turbulent persons may not presumptuously intrude
themselves into the office of teaching or of governing, it is
expressly provided, that no one shall assume a public office
in the Church without a call. In order, therefore, that any
one may be accounted a true minister of the Church, it is ne-
cessary, in the first place, that he be regularly called to it, and,
in the second place, that he answer his call ; that is, by underta-
king and executing the office assigned to him. This may fre-
quently be observed in Paul ; who, when he wishes to prove
his apostleship, almost always alleges his call, together with
his fidelity in the execution of the office. If so eminent a
minister of Christ dare not arrogate to himself an authority to
require his being heard in the Church, but in consequence of
his appointment to it by a Divine commission, and his faithful
discharge of the duty assigned him, — what extreme impudence
must it be, if any man, destitute of both these characters;
should claim such an honour for himself! But having already
spoken of the necessity of discharging the oflice, let us now
confine ourselves to the call.
XI. Now, the discussion of this subject includes four
branches : what are the qualifications of ministers ; in what
manner they are to be chosen ; by whom they ought to be
(g) Acts vi. 1—3. (h) 1 Cor. xiv. 40.
268 INSTITUTES OF THE [bOOK IV.
appointed : and with what rite or ceremony they are to be in-^
trodiiccd jQto -tl^etf-Q^Qlcc. I speak of the external and solemn
call, which belongs to the public order of the Church ; passing
over that secret call, of which every minister is conscious to
himself before God, but which is not known to the Church.
This secret call, however, is the honest testimony of our heart,
that we accept the office offered to us, not from ambition or
avarice, or any other unlawful motive, but from a sincere fear
of God, and an ardent zeal for the edification of the Church.
This, as I have hinted, is indispensable to every one of us, if
we would approve our ministry in the sight of God. In the
view of the Church, however, he who enters on his office with
an evil conscience, is nevertheless duly called, provided his ini-
quity be not discovered. It is even common to speak of pri-
vate persons as called to the ministry, who appear to be adapted
and qualified for the discharge of its duties ; because learning,
connected with piety and other endowments of a good pastor,
constitutes a kind of preparation for it. For those whom the
Lord has destined to so important an office, he first furnishes
with those talents which are requisite to its execution, that
they may not enter upon it empty and unprepared. Hence
Paul, in his Epistle to the Corinthians, when he intended to
treat of the offices themselves, first enumerated the gifts which
ought to be possessed by the persons who sustain those offices, (i)
But as this is the first of the four points which I have proposed,
let us now proceed to it.
XII. The qualifications., of those who ought to be chosen
bishops, are stated at large by Paul in two passages, (k) The
sum of all he says is, that none are to be chosen but men of
sound doctrine and a holy life, not chargeable with any fault
that may destroy their authority, or disgrace their ministry.
The same rule is laid down for the deacons and governors.
Constant care is required, that they be not unequal to the bur-
den imposed upon them, or, in other words, that they be en-
dowed with those talents which are necessary to the discharge
of their duty. So, when Christ was about to send forth his
apostles, he furnished them with such means and powers as
were indispensable to their success. (/) And Paul, after having
delineated the character of a good and genuine bishop, admo-
nishes Timothy not to contaminate himself by the appointment
of any one of a different description, (w) The question rela-
ting to the maimer in which they are to be chosen, I refer not
to the form of election, but to the religious awe which ought
to be observed in it. Hence the fasting and prayer, which
(i) 1
(h) 1
Cor. xii. 7, &c. (l) Luke xxi. 15; xxW. 49.
Tim. iii. 1, &c. Titus i. 7, &c. (m) 1 Tim. v. 22.
CHAP. III.] CHRISTIAN RELIGION. 269
Luke states to have been practised by the faithful at the ordina-
tion of elders, (n) For knowing themselves to be engaged in a
business of the highest importance, they dared not attempt any
thing but with the greatest reverence and solicitude. And
above all things, they were earnest in prayers and supplications
to God for the spirit of wisdom and discretion.
XIII. The third inquiry we proposed was, hj \vhoin minis-,
ters are to be chosen. Now, for this no certaui rule can Jbg
gathered from the appointment of the apostles, which was a case
somewhat different from the common call of other ministers.
For as theirs was an extraordinary office, it was necessary, in
order to render it conspicuous by some eminent character, that
they who were to sustain it should be called and appointed by the
mouth of the Lord himself The apostles, therefore, entered upon
their work, not in consequence of any human election, but em-
powered by the sole command of God and of Christ. Hence,
when they wish to substitute another in the place of Judas,
they refrain from a certain appointment of any one, but nomi-
nate two, that the Lord may declare by lot which of them he
wills to be his successor, (o) In the same sense must be
understood the declaration of Paul, that he had been created
" an apostle, not of men, neither by man, but by Jesus Christ,
and God the Father." (j)) The first clause, not of men, was
applicable to him in common with all pious ministers of the
word ; for no man can lawfully exercise this ministry without
having been called by God. The other clause was special and
peculiar to himself When he glories in this, therefore, he
not only claims what belongs to a true and lawful pastor.
but likewise brings forward an evidence of his apostleship.
For whereas there were, among the Galatians, some who, from
an eagerness to diminish his authority, represented him as a
common disciple deputed by the primary apostles, — in order to
vindicate the dignity of his preaching, against which he knew
these artifices were directed, he found it necessary to show
that he was not inferior to the other apostles in any respect.
Wherefore he affirms, that he had not been elected by the judg-
ment of men, like some ordinary bishop, but by the mouth and
clear revelation of the Lord himself
XIV. But that the election and appointment of bishops b}'
men is necessary to constitute a legitimate call to the office, no
sober person will deny, while there are so many testimonies of
Scripture to establish it. Nor is it contradicted by that declara-
tion of Paul, that he was "an apostle, not of men, nor by man," {q)
since he is not speaking in that passage of the ordinary election of
ministers, but claiming to himself what was the special privilege
{n) Acts xiv. 23. (o) Acts i. 23. (;;) Gal. i. 1. () Gal. i. 1.
270 INSTITUTES OF THE [bOOK IV.
of the apostles. The immediate designation of Paul, by the
Lord himself, to this peculiar privilege, was nevertheless accom-
panied with the form of an ecclesiastical call, for Luke states,
that "As they ministered to the Lord, and fasted, the Holy
Ghost said, Separate me Barnabas and Saul for the work where-
unto I have called them." (r) What end could be answered by
this separation and imposition of hands after the Holy Spirit had
testified their election, unless it was the preservation of the order
of the Church in designating ministers by men ? God could
not sanction that order, therefore, by a more illustrious example
than when, after having declared that he had constituted Paul
the apostle of the Gentiles, he nevertheless directed him to be
designated by the Church. The same may be observed in the
election of Matthias, (s) For the apostolic office being of such
high importance that they could not venture to fill up their num-
ber by the choice of any one person from their own judgment,
they appointed two, one of whom was to be chosen by lot ;
that so the election might obtain a positive sanction from Heaven,
and yet that the order of the Church might not be altogether
neglected.
XV. Here it is inquired, whether a minister ought to be
chosen by the whole Church, or only by the other ministers
and the elders who preside over the discipline, or whether he
may be appointed by the authority of an individual. Those
who attribute this right to any one man, quote what Paul says to
Titus : " For this cause I left thee in Crete, that thou shouldst
ordain elders in every city ; " (t) and to Timothy: " Lay hands
suddenly on no man." (v) But they are exceedingly mis-
taken, if they suppose that either Timothy at Ephesus, or
Titus in Crete, exercised a sovereign power to regulate every
thing according to his own pleasure. For they presided over
the people, only to lead them by good and salutary counsels, not
to act alone to the exclusion of all others. But that this may
not be thought to be an invention of mine, I will prove it by a
similar example. For Luke relates, that elders were ordained
in the Churches by Paul and Barnabas, but at the same time he
distinctly marks the manner in which this was done, — namely,
by the suffrages or votes of the people ; for this is the meaning
of the term he there employs — p^eipoTovyjtfavrjg ^^erfguTsioug mr iaxkr,-
tfiav. (w) Those two apostles, therefore, ordained them ; but the
whole multitude, according to the custom observed in elections
among the Greeks, declared by the elevation of their hands
who was the object of their choice. So the Roman historians
frequently speak of the consul, who held the assemblies, as
(r) Acts xiii. 2. (s) Acts i. 23. (0 Titus i. 5.
(v) 1 Tim. V. 22. (w) Acts xiv. 23.
CHAP. III.] CHRISTIAN RELIGION. 271
appointing the new magistrates, for no other reason but because
he received the suffrages and presided at the election. Surely
it is not credible that Paul granted to Timothy and Titus more
power than he assumed to himself ; but we see that he was accus-
tomed to ordain bishops according to the suffrages of the people.
The above passages, therefore, ought to be understood in the
same manner, to guard against all infringement of the common
right and liberty of the Church. It is a good remark, therefore,
of Cyprian, when he contends, " that it proceeds from Divine
authority, that a priest should be elected publicly in the presence
of all the people, and that he should be approved as a worthy
and fit person by the public judgment and testimony." In the
case of the Levitical priests, we find it was commanded by the
Lord, that they should be brought forward in the view of the
people before their consecration. Nor was Matthias added to
the number of the apostles, nor were the seven deacons appoint-
ed, without the presence and approbation of the people. —
" These examples," says Cyprian, "show that the ordination
of a priest ought not to be performed but with the knowledge
and concurrence of the people, in order that the election
which shall have been examined by the testimony of all, may
be just and legitimate." We find, therefore, that it is a legiti-
mate ministry according to the word of God, when those who
appear suitable persons are appointed with the consent and ap-
probation of the people ; but that other pastors ought to preside
over the election, to guard the multitude from falling into any
improprieties, through inconstancy, intrigue, or confusion.
XVI, There remains the Form of ordinatjon, which is the last
point that we have mentioned relative to the call of ministers.
Now, it appears that when the apostles introduced any one into
the ministry, they used no other ceremony than imposition of
bands. This rite, I believe, descended from the custom of the
Hebrews, who, when they wished to bless and consecrate any
thing, presented it to God by imposition of hands. Thus, when
Jacob blessed Ephraim andManasseh, he laid his hands upon their
heads, {x) This custom was followed by our Lord, when he
prayed over infants, {y) It was with the same design, I appre-
hend, that the Jews were directed in the law to lay their hands
upon their sacrifices. Wherefore the imposition of the hands
of the apostles was an indication that they offered to God the
person whom they introduced into the ministry. They used
the same ceremony over those on whom they conferred the
visible gifts of the Spirit. But, be that as it may, this was
the solemn rite invariably practised, whenever any one was
called to the ministry of the Church. Thus they ordained
{x) Gen. xlviii. 14. (y) Matt. xix. 15.
272 INSTITUTES OF THE [bOOK IV.
pastors and teachers, and thus they ordained deacons. Now,
though there is no express precept for the imposition of hands,
yet since we find it to have been constantly used by the
apostles, such a punctual observance of it by them ought to
have the force of a precept with us. And certainly this ceremony
is highly useful both to recommend to the people the dignity of
the ministry, and to admonish the person ordained that he is no
longer his own master, but devoted to the service of God and
the Church. Besides, it will not be an unmeaning sign, if it be
restored to its true origin. For if the Spirit of God institutes
nothing in the Church in vain, we shall perceive that this
ceremony, which proceeded from him, is not without its use,
provided it be not perverted by a superstitious abuse. Finally,
it is to be remarked, that the imposition of hands on the minis-
ters was not the act of the whole multitude, but was confined
to the pastors. It is not certain whether this ceremony was, in
all cases, performed by more pastors than one, or whether it
was ever the act of a single pastor. The former appears to have
been the fact in the case of the seven deacons, of Paul and Bar-
nabas, and some few others, (z) But Paul speaks of himself as
having laid hands upon Timothy, without any mention of many
others having united with him. " I put thee in remembrance, that
thou stir up the gift of God which is in thee, by the putting on of
my hands." (a) His expression, in the other Epistle, of "the
laying on of the hands of the presbytery," (6) I apprehend not
to signify a company of elders, but to denote the ordination
itself; as if he had said. Take care that the grace which thou
receivedst by the laying on of hands, when I ordained thee a
presbyter, be not in vain.
CHAPTER IV.
THE STATE OF THE ANCIENT CHURCH, AND THE MODE OF
GOVERNMENT PRACTISED BEFORE THE PAPACY.
Hitherto we have treated of the mode of government in
the Church, as it has been delivered to us by the pure word of
God, and of the offices in it, as they were instituted by Christ.
Now, that all these things may be more clearly and familiarly
displayed, and more deeply impressed upon our minds, it will
be useful to examine what was the form of the ancient Church,
in these particulars. It will place before our eyes an actual
(2) Acts vi. 6; xiii. 3. (a) 2 Tim. i. G. (b) 1 Tim. iv. 14.
CHAP. IV.] CHRISTIAN RELIGION. 273
exemplification of the Divine institution. For though the
bishops of those times published many canons, in which they
seemed to express more than had been expressed in the Holy
Scriptures, yet they were so cautious in framing their whole
economy according to the sole standard of the word of God, that
in this respect scarcely any thing can be detected among them
inconsistent with that word. But though there might be some-
thing to be regretted in their regulations, yet because they direct-
ed their sincere and zealous efforts to preserve the institution of
God, without deviating from it to any considerable extent, it will
be highly useful in this place to give a brief sketch of what their
practice was. As we have stated that there are three kinds of
ministers recommended to us in the Scripture, so the ancient
Church divided all the ministers it had into three orders. For
from the order of presbyters, they chose some for pastors and
teachers ; the others presided over the discipline and corrections.
To the deacons was committed the care of the poor and the dis-
tribution of the alms. Readers and Acolytes were not names of
certain offices, but young men, to whom they also gave the name
of clergy, whom they accustomed from their youth to certain
exercises in the service of the Church, that they might better un-
derstand to what they were destined, and might enter upon their
office better prepared for it in due time ; as 1 shall soon show more
at large. Therefore Jerome, after having mentioned five orders
of the Church, enumerates bishops, presbyters, deacons, the
faithful, or believers at large, and catechumens, or persons who
had not yet been baptized, but had applied for instruction in
the Christian faith. Thus he assigns no particular place to the
rest of the clergy and the monks.
II. All those to whom the office of teaching was assigned,
were denominated presbyters. To guard against dissension, the
general consequence of equality, the presbyters in each city
chose one of their own number, whom they distinguished by
the title of bishop. The bishop, however, was not so superior
to the rest in honour and dignity, as to have any dominion over
his colleagues ; but the functions performed by a consul in the
senate, such as, to propose things for consideration, to collect
the votes, to preside over the rest in the exercise of advice,
admonition, and exhortation, to regulate all the proceedings by
his authority, and to carry into execution whatever had been
decreed by the general voice ; — such were the functions exer-
cised by the bishop in the assembly of the presbyters. And
that this arrangement was introduced by human agreement, on
account of the necessity of the times, is acknowledged by the
ancient writers themselves. Thus Jerome, on the Epistle to
Titus, says, " A presbyter is the same as a bishop. And before
dissensions in religion were produced by the instigation of the
VOL. II. 35
274 INSTITUTES OF THE [bOOK IV,
devil, and one said, I am of Paul, and another, I am of Cephas,
the Churches were governed by a common council of presbyters.
Afterwards, in order to destroy the seeds of dissensions, the whole
charge was committed to one. Therefore, as the presbyters
know that according to the custom of the Church they are
subject to the bishop who presides over them, so let the
bishops know that their superiority to the presbyters is more from
custom than from the appointment of the Lord, and they ought
to unite together in the government of the Church." In anotlier
place, he shows the antiquity of this institution ; for he says,
that at Alexandria, even from Mark the Evangelist to Heraclas
and Dionysius, the presbyters always chose one of their body
to preside over them, whom they called their bishop. Every
city, therefore, had its college of presbyters, who were pastors
and teachers. For they all executed the duties of teaching,
exhorting, and correcting, among the people, as Paul enjoins
bishops to do ; (c) and in order to leave successors behind them,
they laboured in training young men, who had enlisted them-
selves in the sacred warfare. To every city was assigned a cer-
tain district, which received presbyters from it, and was reckoned
as a part of that Church. Every assembly, as I have stated, for
the sole purpose of preserving order and peace, was under the di-
rection of one bishop, who, while he had the precedence of all
others in dignity, was himself subject to the assembly of the
brethren. If the territory placed under his episcopate was too
extensive to admit of his discharging all the duties of a bishop
in every part of it, presbyters were appointed in certain stations,
to act as his deputies in things of minor importance. These
were called chorepiscopi, or country bishops, because in the
country they represented the bishop.
III. But with respect to the office of which we are now
treating, the bishops and presbyters were equally required to
employ themselves in the dispensation of the word and sacra-
ments. For at Alexandria only, because Arius had disturbed
the Church there, it was ordained that no presbyter should
preach to the people ; as is asserted by Socrates in the ninth
book of his Tripartite History, with which Jerome hesitates
not to express his dissatisfaction. It would certainly have
been regarded as a prodigy, if any man had claimed the cha-
racter of a bishop, who had not shown himself really such in
his conduct. Such was the strictness of those times, that all
ministers were constrained to discharge the duties which tlie
Lord requires of them. I refer not to the custom of one age
only ; for even in the time of Gregory, when the Church was
almost extinct, or at least had considerably degenerated from
its ancient purity, it would not have been permitted for any
(f) Titus i. 9.
CHAP. IV.] CHRISTIAN RELIGION. 275
bishop to abstain from preaching. Gregory somewhere says,
'' A priest dies, if his sound be not heard ; (d) for he provokes
the wrath of the invisible Judge against him, if he go without
the sound of preaching." And in another place: " When Paul
declares that he is ' pure from the blood of all,' (e) by this decla-
ration, we, who are called priests, are convicted, confounded,
and declared to be guilty, who to all our own crimes add the
deaths of others ; for we are chargeable with slaying all those
whom we daily behold advancing to death, while we are indif-
ferent and silent." He calls himself and others silent, because
they were less assiduous in their work than they ought to be.
Since he spares not those who performed half of their duty, what
is it probable he would have done, if any one had neglected it
altogether? It was therefore long maintained in the Church,
that the principal office of a bishop was to feed the people with
the word of God, or to edify the Church both in public and
private with sound doctrine.
IV. The establishment of one archbishop over all the bishops
of each province, and the appointment of patriarchs at the
Council of Nice, with rank and dignity superior to the arch-
bishops, were regulations for the preservation of discipline. In
this disquisition, however, what was of the least frequent use
cannot be wholly omitted. The principal reason, therefore, for
the institution of these orders was, that if any thing should
take place in any Church which could not be settled by a few
persons, it might be referred to a provincial synod. If the
magnitude or difficulty of the case required a further discussion,
the patriarchs were called to unite with the synods ; and from
them there could be no appeal but to a general council. This
constitution of government some called a hierarchy — a name, in
my opinion, improper, and certainly not used in the Scriptures.
For it has been the design of the Holy Spirit, in every thing
relating to the government of the Church, to guard against
any dreams of principality or dominion. But if we look at the
thing, without regarding the ^en;i, we shall find that the an-
cient bishops had no intention of contriving a form of govern-
ment for the Church, different from that which God has pre-
scribed in his word.
V. Nor was the situation of deacons at that time at all dif-
ferent from what it had been under the apostles. For they
received the daily contributions of believers and the annual
revenues of the Church, to apply them to their proper uses,
that is, to distribute part to the ministers, and part for the sup-
port of the poor ; subject, however, to the authority of the
bishop, to whom they also rendered an account of their admi-
{d) Exod. xxxviii. 35. (e) Acts xx. 26.
276 INSTITUTES OF THE [
BOOK IV.
nistration every year. For when the canons invariably repre-
sent the bishop as the dispenser of all the benefactions of the
Church, it is not to be understood as if he executed that charge
himself, but because it belonged to him to give directions to
the deacon, who were to be entirely supported from the funds
of the Church, to whom the remainder was to be distributed,
and in what proportion to each person ; and because he had
the superintendence over the deacon, to examine whether he
faithfully discharged his office. Thus the canons, ascribed to
the apostles, contain the following injunction : " We ordain
that the bishop do have the property of the Church in his
own power. For if the souls of men, which are of sviperior
value, have been intrusted to him, there is far greater proprie-
ty in his taking charge of the pecuniary concerns ; so that all
things may be distributed to the poor by his authority through
the presbyters and deacons, and that they may be administered
with reverence, and all concern." And in the Council of An-
tioch it was decreed, that those bishops should be censured
who managed the pecuniary concerns of the Church without
the concurrence of the presbyters and deacons. But it is
unnecessary to argue this point any further, since it is evident
from many epistles, of Gregory, that even in his time,
when the administration of the Church was in other respects
become very corrupt, yet this custom was still retained, that
the deacons were the stewards for the relief of the poor,
under the authority of the bishop. It is probable that sub-
deacons were at first attached to the deacons, to assist them
in transacting the business of the poor ; but this distinction
was soon lost. Archdeacons were first erected when the ex-
tent of the property required a new and more accurate mode
of administration ; though Jerome states that there Averc such
offices even in his time. In their hands was placed the amount
of the annual revenues, of the possessions, and of the house-
hold furniture, and the management of the daily contributions.
Whence Gregory denounces to the archdeacon of Thessalo-
nica, that he would be held guilty, if any of the property of the
Church should be lost by him, either through negligence or
fraud. Their appointment to read the gospel, and to exhort
the people to pray, and their admission to the administration of
the cup in the sacred supper, were intended to dignify their
office, that they might discharge it with the more piety, in
consequence of being admonished by such ceremonies, that
they were not executing some profane stewardship, but that
their function was spiritual and dedicated to God.
VI. Hence it is easy to judge what use was made of the
property of the Church, and in what manner it was dispensed.
We often find it stated, both in the decrees of the councils, and
CHAP. IV.] CHRISTIAN RElilGION. 277
by the ancient writers, that whatever the Church possessed,
whether in lands or in money, was the patrimony of the poor.
The bishops and deacons, tlierefore, are continually reminded
that they are not managing their own treasures, but those des-
tined to supply the necessity of the poor, which if they un-
faithfully withhold or embezzle, they will be guilty of murder.
Hence they are admonished to distribute this property to the
parties entitled to it, with the greatest caution and reverence,
as in the sight of God, and without respect of persons. Hence
also the solemn protestations of Chrysostom, Ambrose, Augus-
tine, and other bishops, assuring the people of their integrity.
Now, since it is perfectly equitable, and sanctioned by the law
of the Lord, that those who are employed in the service of
the Church should be maintained at the public expense of the
Church, — and even in that age some presbyters consecrated
their patrimonies to God, and reduced themselves to voluntary
poverty, — the distribution was such, that neither were the mi-
nisters left without support, nor were the poor neglected. Yet,
at the same time, care was taken that the ministers themselves,
who ought to set an example of frugality to others, should not
have enough to be abused to the purposes of splendour or deli-
cacy, but only what would suffice to supply their necessities.
" For," says Jerome, " those of the clergy who are able to
maintain themselves from their own patrimony, if they take
what belongs to the poor, are guilty of sacrilege, and by such
an abuse, they eat and drink judgment to themselves."
VH. At first the administration was free and voluntary, the
bishops and deacons acting with spontaneous fidelity, and integ-
rity of conscience and innocence of life supplying the place of
laws. Afterwards, when the cupidity or corrupt dispositions
of some gave birth to evil examples, in order to correct these
abuses, canons were made, which divided the revenues of the
Church into four parts, assigning the first to the clergy, the
second to the poor, the third to the reparation of Churches and
other buildings, the fourth to poor strangers. For, though
other canons assign this last part to the bishop, this forms no
variation from the division which I have mentioned. For the
intention was, that it should be appropriated to him. neither
for his own exclusive consumption, nor for lavish or arbitrary
distribution, but to enable him to support the hospitality which
Paul requires of persons in that office. (/) And so it is ex-
plained by Gelasius and Gregory. For Gelasius adduces
no other reason why the bishop should claim any thing for
himself, than to enable him to communicate to captives and
strangers. And Gregory is still more explicit. He says, *' It
(/) 1 Tim. iii. 2, 3.
278 INSTITUTES OF THE [bOOK IV,
is the custom of the apostolic see, at the ordination of a bishop,
to command him that all the revenue received by him be
divided into four portions ; namely, one for the bishop and his
family, for the support of hospitality and entertainment ; the
second for the clergy; the third for the poor; the fourth for the
reparation of Churches." It was unlawful for the bishop,
therefore, to take for his own use any thing more than was
sufficient for moderate and frugal sustenance and clothing. If
any one began to transgress the due limits, either in luxury, or
in ostentation and pomp, he was immediately admonished by
his colleagues ; and if he would not comply with the admoni-
tion, he was deposed from his office.
VIII. The portion which they applied to ornament the
sacred edifices, at first was very small ; and even after the
Church was become a little more wealthy, they did not exceed
moderation in this respect : whatever money was so employed,
still continued to be held in reserve for the poor, if any pressing
necessity should occur. Thus, when famine prevailed in the
province of Jerusalem, and there was no other way of relieving
their wants, Cyril sold the vessels and vestments, and expend-
ed the produce in purchasing sustenance for the poor. In like
manner, when vast numbers of the Persians Avere almost pe-
rishing with hunger, Acatius, bishop of Amida, after having
convoked his clergy, and made that celebrated speech, " Our
God has no need of dishes or cups, because he neither eats nor
drinks," melted down the vessels, and converted them into
money, to redeem the wretched, and buy food for them. Je-
rome also, while he inveighs against the excessive splendour
of the temples, makes honourable mention of Exuperius, at that
time bishop of Thoulouse, who administered the emblem of
our Lord's body in a wicker basket, and the emblem of iiis
blood in a glass, but suffered no poor person to endure hunger.
The same that I have just said of Acatius, vVmbrose relates of
himself; for when he was censured by the Arians for having
broken up the sacred vessels to pay the ransom of some cap-
tives, he made the following most excellent defence : " He who
sent forth the apostles without gold, gathered Churches to-
gether likewise without gold. The Church has gold, not to
keep, but to expend, and to furnish relief in necessities. What
need is there to keep that which is of no service ? Do not we
know how much gold and silver the Assyrians plundered from
the temple of the Lord ? Is it not better that it should be
melted down by the priest for the sustenance of the poor, if
other resources are wanting, than that it should be carried away
by a sacrilegious enemy ? Will not the Lord say. Wherefore
hast thou suffered so many poor to die with hunger, and at the
same time hadst gold, with which thou mightest have supplied
CHAP. IV.] CHRISTIAN RELIGION. 279
them with food ? Why have so many been carried away into
captivity, and never been redeemed ? Why have so many
been slain by the enemy ? It wonld have been better to pre-
serve the vessels of living beings, than those of metals. To
these questions you could make no answer. For what would
you say ? I was afraid that the temple of God would be desti-
tute of ornament. God would reply, The sacrameuts require
no gold, nor is gold any recommendation of that which is not
purchased with gold. The ornament of the sacraments is the
redemption of captives." In short, we see that it was very
true which was observed by the same writer in another place,
" that whatever the Church possessed at that time, was appro-
priated to the relief of the necessitous," and " that all that a
bishop had, belonged to the poor."
IX. These, which we have enumerated, were the offices of
the ancient Church. Others, which are mentioned by ecclesi-
astical historians, were rather exercises and preparations, than
certain offices. For to form a seminary, which should provide
the Church with future ministers, those holy men took under
their charge, protection, and discipline, such youths as, with
the consent and sanction of their parents, enlisted themselves
in the spiritual warfare ; and so they educated them from an
early age, that they might not enter on the discharge of their
office ignorant and unprepared. All who were trained in this
manner, were called by the general name of clergy. I could
wish, indeed, that some other more appropriate name had been
given them ; for this appellation originated in error, or at least
in some improper views ; for Peter calls the whole Church the
clergy, that is, the inheritance of the Lord, (g) The institution
itself, however, was pious and eminently beneficial ; that those
who wished to consecrate themselves and their labours to the
Church, should be educated under the care of the bishop ; that
no one might minister in the Church but one who had received
sufficient previous instruction, who from his early youth had
imbibed sound doctrine, who from a strict discipline had ac-
quired a certain habitual gravity, and more than common sanc-
tity of life, who had been abstracted from secular occupations,
and accustomed to spiritual cares and studies. Now, as young
soldiers by counterfeit battles are trained to real and serious
warfare, so the clergy were prepared by certain probationary
exercises, before they were actually promoted to offices. At
first they were charged with the care of opening and shutting
the temples, and they were called ostiarii, or door-keepers.
Afterwards they were called acoluthi, ox followers, waiting upon
the bishop in domestic services, and accompanying him on all
{g) 1 Peter v 3.
2l80 INSTITUTES OF THE [bOOK IV.
occasions, at first in a way of honour, and afterwards to pre-
vent all suspicion ; moreover, that by degrees they might
become known to the people, and might acquire some consider-
ation among them, and at the same time that they might learn
to bear the presence of all, and have courage to speak before
them, that after being made presbyters, when they should come
to preach, they might not be confounded with shame, therefore
they were appointed to read the Scriptures from the pulpit. In
this manner they were promoted by degrees, that they might
approve their diligence in the respective exercises, till they
were made subdeacons. I only contend, that these were rather
preparations for pupils, than functions reckoned among the real
offices of the Church.
X. We have said, that the first point in the election of
ministers related to the qualifications of the persons to be
chosen, and the second to the religious reverence with which
the business ought to be conducted. In both these points, the
ancient Church followed the direction of Paul and the examples
of the apostles. For it was their custom to assemble for the
election of pastors with the greatest reverence and solemn invo-
cation of the name of God. They had likewise a form of ex-
amination, in which' they tried the life and doctrine of the
candidates by that standard of Paul. Only they ran into the
error of immoderate severity, from a wish to require in a bishop
more than Paul requires, and especially, in process of time, by
enjoining celibacy. In other things their practice was in con-
formity with the description of Paul. (A) In the third point
which we have mentioned, namely, by whom ministers ought
to be chosen, they did not always observe the same order. In
the primitive times there was no one admitted among the num-
ber of the clergy, without the consent of all the people ; so
that Cyprian makes a laboured defence of his having appointed
one Aurelius a reader, without consulting the Church, because
he departed in this instance from the general custom, though
not without reason. He begins in the following manner : " In
appointing the clergy, my very dear brethren, we are accus-
tomed first to consult you, and to weigh the morals and merits
of every one of them in the general assembly." But as there
was not much danger in these inferior exercises, because tliey
were admitted to a long probation, and not to a high office, the
consent of the people ceased to be asked. Afterwards, in the
other offices also, except the episcopate, the people generally
left the judgment and ciioice to the bishop and presbyters, so
that they determined who were capable and deserving ; except
when new presbyters were appointed to the parishes, for then
(A) 1 Tim. iii. 2—7.
CHAP. IV.] CHRISTIAN RELIGION. 281
it was necessary to have the express consent of the body of the
people at each place. Nor is it any wonder that the people
were not very solicitous for the preservation of their right in
this case. For no one was made a subdeacon, who had not
been tried for a considerable time as one of the clergy, under
the severe discipline Avhich was then i)ractised. After he had
been tried in that station, he was constituted a deacon ; in
which if he conducted himself with fidelity, he obtained the
rank of a presbyter. Thus no one was promoted who had not
really undergone an examination for many years, under the
eyes of the people. And there were many canons for the
punishment of their faults ; so that the Church could not be
troubled with wicked presbyters or deacons, unless it neglected
the remedies within its reach. The election of presbyters,,
however, always required the consent of the inhabitants of the
place ; which is testified by the first canon, which is attributed
to Anacletus. And all ordinations took place at stated times
of the year, that no one might be introduced clandestinely,
without the consent of the faithful, or be promoted with too
much facility, without any attestation to his character.
XI. The right of voting in the election of bishops was re-
tained by the people for a long time, that no one might be
obtruded who was not acceptable to all. The Council of Anti-
och therefore decreed, that no bishop should be appointed
without the consent of the people, which Leo the First express-
ly confirms. Hence the following injunctions : " Let him be
chosen who shall be called for by the clergy and people, or at
least by the majority of them." Again: "Let him who is to
preside over all, be chosen by all." For he who is appointed
without having been previously known and examined, must of
necessity be intruded by force. Again : " Let him be elected
who shall have been chosen by the clergy and desired by the
people ; and let him be consecrated by the bishops of that pro-
vince, with the authority of the metropolitan. So careful were
the holy fathers that this liberty of the people should not by
any means be infringed, that when the general council, assem-
bled at Constantinople, appointed Nectarius, they would not do
it without the approbation of all the clergy and people ; as is
evident from their epistle to the Council of Rome. Wherefore,
when any bishop appointed his successor, the appointment was
not confirmed but by the suffrages of all the people. Of such
a circumstance we have not only an example, but the particu-
lar form in Augustine's nomination of Eradius. And Theodo-
ret, when he states that Peter was nominated by Athanasius as
his successor, immediately adds, that this was confirmed by
the clergy, and ratified by the acclamations of the magistracy,
the nobility, and all the people.
VOL. II. 36
282
INSTITUTES OF THE
XII. I confess that there was the greatest propriety in the
decree of the Council of Laodicea, that the election should not
be left to the populace. For it scarcely ever happens that so
many heads concur in one opinion for the settlement of any
business ; and almost every case verifies the observation, that
the uncertain vulgar are divided by contrary inclinations. But
to this danger was applied an excellent remedy. For in the
first place, the clergy alone made their choice, and presented
the person they had chosen to the magistracy, or to the senate
and governors. They deliberated on the election, and if it ap-
peared to them a proper one, confirmed it, or otherwise chose
another person whom they preferred. Then the business was
referred to the multitude, who, though they were nor bound to
concur in these previous opinions, yet were less likely to be
thrown into disorder. Or if the business commenced with the
multitude, this method was adopted in order to discover who
was the principal object of their wishes ; and after hearing the
wishes of the people, the clergy proceeded to the election.
Thus the clergy were neither at liberty to elect whom they
pleased, nor under a necessity of complying with the foolish
desires of the people. This order is stated by Leo in another
place, when he says, [' It is requisite to have the votes of the
citizens, the testimonies of the people, the authority of the
governors, and the election of the clergy." Again : " Let there
be the testimony of the governors, the subscription of the
clergy, the consent of the senate and people. Reason permits
it not to be done in any other way." Nor is there any other
meaning in that decree of the Council of Laodicea, than that
the clergy and governors should not suffer themselves to be
carried away by the inconsiderate multitude, but by their pru-
dence and gravity should check, on every necessary occasion,
the folly and violence of popular desires.
XIII. This mode of election was still practised in the time
of Gregory, and it is probable that it continued long after.
There are many of his epistles which furnish sufficient evi-
dence of this fact. For in every case relating to the creation
of a new bishop in any place, he was accustomed to write to
the clergy, the senate, and the people ; and sometimes to the
duke, according to the constitution of the government in the
place to which he was writing. And if, on account of distur-
bances or dissensions in any Church, he confides the superin-
tendence of the election to some neighbouring bishop, yet he
invariably requires a solemn decree confirmed by the subscrip-
tions of all. Even when one Constantius was created bishop
of Milan, and on account of the incursions of the barbarians,
many of the Milanese had retired to Genoa, he thought the
election would not be legitimate, unless they also were called
CHAP. IV.] CHRISTIAN RELIGION. 283
together, and gave their united consent. And what is more, it
was within the last five hundred years that Pope Nicholas made
this decree respecting the election of the Roman pontiff; that
the cardinals should take the lead, that in the next place they
should unite with them the rest of the clergy, and lastly that
the election should be confirmed by the consent of the people.
And at the conclusion he recites that decree of Leo, which I
have just quoted, and commands it to be observed in future.
If the cabals of the wicked should go to such a length as to
constrain the clergy to quit the city in order to make a proper
election, still he ordains that some of the people should be
present at the same time. The consent of the emperor, as far
as I can discover, was required only in two Churches, at Rome
and at Constantinople, because they were the two capitals of
the empire. For when Ambrose was sent to Milan with au-
thority from Valentinian to preside at the election of a new
bishop, that was an extraordinary measure, in consequence of
the grievous factions which raged among the citizens. At
Rome the authority of the emperor had anciently so much in-
fluence in the creation of a bishop, that Gregory speaks of himself
as having been appointed to the government of the Church by
the sole command of the emperor, notwithstanding he had been
formally chosen by the people. But the custom was, that
when any one had been chosen by the senate, clergy, and
people, it was immediately reported to the emperor, that he might
either ratify the election by his approbation, or rescind it by his
negative. Nor is there any thing repugnant to this custom in
the decrees collected by Gratian ; which only say, that it is by
no means to be suffered that a king should supersede all ca-
nonical election by appointing a bishop at his own pleasure, and
that the metropolitans ought not to consecrate any one who
shall thus have been promoted by the violence of power. For
it is one thing to spoil the Church of its right, by transferring
the whole to the caprice of an individual, and another to give
a king or an emperor the honour of confirming a legitimate
election by his authority.
XIV. It remains for us to state, by what ceremony the
ministers of the ancient Church, after their election, were ini-
tiated into their ofiice. This the Latins have called ordination
or consecration. The Greeks have called it x^'poTovia, extension
or elevation of hands, and sometimes x^'po^stfia, imposition of
hands ; though the former word properly signifies that kind of
election in which the suffrages are declared by the lifting up of
the hands. There is a decree of the Council of Nice, that the
metropolitan should meet with all the bishops of the province,
to ordain him who shall have been elected ; but that if any of
them be prevented by the length of the journey, by sickness, or
284 INSTITUTES OF THE [bOOK IV.
by any other necessary cause, at least three should meet, and
those who are absent should testify their consent by letters.
And when this canon from disuse had grown obsolete, it was re-
newed in various councils. Now, the reason why all, or at least
as many as had no sufficient excuse, were commanded to be
present, was that there might be a more solemn examination
into the learning and morals of the person to be ordained ; for
the business was not completed without examination. And it
appears from the epistles of Cyprian, that in the beginning the
bishops were not invited after the election, but used to be
present at the election, and that for the purpose of acting as
moderators, that nothing turbulent might take place among the
multitude. For after having said that the people have the
power either to choose the worthy for priests, or to reject the
unworthy, he adds, " Wherefore it is to be carefully held and
observed as a Divine and apostolical tradition, (which is observed
among us, and in almost all the provinces,) that for the due
performance of ordinations, all the neighbouring bishops of the
same province should meet with the people over whom a bishop
is to be ordained, and that the bishop should be chosen in the
presence of the people." But because such an assembly was
sometimes very slowly collected, and there was danger that such
a delay might be abused by some for the purposes of intrigue, it
was deemed sufficient, if they assembled after the election was
made, and upon due examination consecrated the person who
had been chosen.
XV. This was the universal practice, without any exception.
By degrees a different custom was introduced, and the persons
elected went to the metropolitan city to seek ordination. This
change arose from ambition and a corruption of the ancient in-
stitution, ratber than from any good reason. And not long after,
when the authority of the see of Rome had increased, another
custom obtained, which was still worse ; almost all the bishops
of Italy went to Rome to be consecrated. This may be seen
by the epistles of Gregory. Only a few cities, which did not so
easily yield, preserved their ancient right ; of which there is an
example recorded by him in the case of Milan. Perhaps the
metropolitan cities were the only ones that retained their privi-
lege. For almost all the provincial bishops used to assemble
in the metropolitan city to consecrate their archbishop. The
ceremony was imposition of hands. For I read of no other cer-
emony practised, except that in the public assembly the bishoj^s
had some dress to distinguisir them from the rest of the presby-
ters. Presbyters and deacons also were ordained solely by impo-
sition of hands. But every bishop ordained his own prcsliyters,
in conjunction with the assembly of the other presbyters
of his diocese. Now, though they all united in the same act,
yet because the bishop took the lead, and the ceremony was
CHAP. V,] CHRISTIAN RELIGION. 285
performed under his direction, therefore it was called his ordi-
nation. Wherefore it is often remarked by the ancient writers,
that a presbyter dilfers from a bishop in no other respect, than
that he does not possess the power of ordination.
CHAPTER V.
THE ANCIENT FORM OF GOVERNMENT ENTIRELY SUBVERTED BY
THE PAPAL TYRANNY.
Now, it is proper to exhibit the system of ecclesiastical govern-
ment at present maintained by the see of Rome, and all its
dependencies, with a full view of that hierarchy which is per-
petually in their mouths, and to compare it with the description
we have given of the primitive and ancient Church. This com-
parison will show what kind of a Church there is among those
who fiercely arrogate this exclusive title, in order to oppress, or
rather to overwhelm us. Now, it is best to begin with the voca-
tion, that we may see who and what kind of men are called to
the ministry, and how they are introduced to it. We shall then
consider how faithfully they discharge their duty. We shall
give the first place to the bishops ; and I wish it might be to
their honour to hold the first rank in this disquisition. But the
subject itself will not permit me to touch on this argument ever
so slightly, without involving their deepest disgrace. I shall
remember, however, the nature of the work in which I am now
engaged, and shall not suffer my discourse, which ought to be
confined to simple doctrine, to exceed its proper bounds. But
let some one of those who have not lost all shame, answer me ;
What kind of bishops are now generally chosen ? To examine
into their learning, is too obsolete ; and if any regard be paid to it,
they choose some lawyer, who understands pleading in a court,
better than preaching in a Church. It is evident, that for a
hundred years, scarcely one in a hundred that has been chosen,
had any knowledge of the Holy Scripture. I say nothing of
the preceding ages ; not that they were much better, but be-
cause our business is only with the present Church. If we
inquire into their morals, we shall find that there have been few
or none who would not have been judged unworthy by the
ancient canons. He who has not been a drunkard, has been a
fornicator ; and he who has been free from both these vices, has
been either a gambler or a hunter, or dissolute in some part of his
life. For the old canons exclude a man from the episcopal office
INSTITUTES OF THE [bOOK IV,
for smaller vices than these. But the greatest absurdity of all is,
that even boys, scarcely ten years of age, have by the permission
of the pope been made bishops. And to such lengths of impu-
dence and stupidity have they proceeded, as not to be afraid of
that extreme and monstrous enormity, which is altogether re-
pugnant to the common sense of nature. Hence it appears
how solemn and conscientious must have been their elections,
which were marked with such extreme negligence.
II. All the right of the people to choose has been entirely
taken away. Their suffrages, assent, subscriptions, and every
thing of this kind, have disappeared. All the power is trans-
ferred to the canons. They confer the bishopric on whom
they please, and then produce him before the people, but to be
adored, not to be examined. Leo, on the contrary, exclaims
that no reason permits this, and pronounces it to be a violent
imposition. When Cyprian declares it to be of Divine right,
that an election should not be made without the consent of the
people, he shows that a different method is repugnant to the
word of God. The decrees of various councils most severely
prohibit it to be done in any other way, and if it be done,
command it to be void. If these things be true, there is now
no canonical election 4-emaining in all the Papacy, either accord-
ing to Divine or ecclesiastical right. Now, though there were
no other evil, how will they be able to excuse themselves for
having thus deprived the Church of her right ? But they say,
the corruption of the times required, that as the people and
magistrates, in the choice of bishops, were rather carried away
by antipathies and partialities than governed by an honest and
correct judgment, the decision of this business should be in-
trusted to a few. Let it be admitted that this was an extreme
remedy for a disease under desperate circumstances. Yet as
the medicine has been found more injurious than the disease
itself, why is there no remedy provided against this new mala-
dy ? They reply, The canons themselves have been particularly
directed what course they ought to pursue in an election. But
do we doubt, that the people formerly understood thcmselv(;s
to be bound by the most sacred laws, when they saw the word
of God proposed as their rule, whenever they assembled for the
election of a bishop ? For that one declaration of God, in
which he describes the true character of a bishop, ought to have
more weight than millions of canons. Yet, corrupted by a
most sinful disposition, they paid no regard to law or equity.
So in the present day, though there are the best written laws,
yet they remain buried in paper. At the same time, it has
been the general practice, and, as if it were founded in reason,
has obtained the general approbation, that drunkards, forni-
cators, and gamblers, have been promoted to this honour.
CHAP, v.] CHRISTIAN RELIGION. 287
1 do not say enough. Bishoprics are the rewards of adulterers
and panders. For when they are given to hunters and fowlers,
the business must be considered as well managed. To attempt
any excuse of such flagitious proceedings is abominable. The
people, I say, had a most excellent canon, in the direction of the
word of God, that "a bishop must be blameless, apt to teach, no
striker," &c. (^) Why, then, was the right of election transferred
from the people to the canons ? They reply, Because the word
of God was not attended to, amidst the tumults and factions of
the people. And why should it not now be again transferred
from them, who not only violate all laws, but, casting ofii" all
shame, mingle and confound heaven and earth together, by
their lust, avarice, and ambition ?
III. But it is a false pretence when they say, that the pre-
sent practice was introduced as a remedy. We read that in the
early times, cities were frequently thrown into confusion at the
election of their bishops ; yet no one ever dared to think of
depriving the citizens of their right. For they had other ways,
either of guarding against these evils, or of correcting them
when they occurred. But T will state the real truth of the case.
When the people began to be neghgent about choosing, and,
considering this care as less suitable to themselves, left it to
the presbyters, the latter abused this occasion to usurp a tyran-
nical power, which they afterwards confirmed to themselves by
new canons. Their form of ordination is no other than a mere
mockery. For the appearance of examination which they dis-
play in it, is so frivolous and jejune, that it is even destitute
of all plausibility. The power of nominating bishops, there-
fore, which some princes have obtained by stipulation with
the Roman pontiff, has caused no new injury to the Church,
because the election has only been taken from the canons, who
had seized, or rather stolen, it without any just claim. It is
certainly a most disgraceful example, that courtiers are made
bishops, and sent from the court to seize upon the Churches ;
and it ought to be the concern of all pious princes to refrain
from such an abuse. For it is an impious robbery of the
Church, whenever a bishop is imposed upon any people, who
have not desired, or at least freely approved of him. But the
disorderly custom which has long prevailed in the Churches,
has given occasion to princes to assume the presentation of
bishops to themselves. For they would rather have this at
their own disposal, than in the hands of those who had no more
right to it, and by whom it was not less abused.
IV. This is the goodly calling, in consequence of which
bishops boast of being successors of the apostles. The power
(i) 1 Tim. iii. 2—7.
288 INSTITUTES OF THE [bOOK IV.
of creating presbyters, they say, belongs exclusively to them.
But this is a gross corruption of the ancient institution ; for
by their ordination they create, not presbyters to rule and feed
the people, but priests to offer sacrifice. So when they conse-
crate deacons, they have nothing to do with their true and
proper office, but only ordain them to certain ceremonies about
the chalice and patine. In the Council of Chalcedon, on the
contrary, it was decreed, that there should be no absolute or-
dinations, that is, without some place being at the same time
assigned to the persons ordained, where they were to exercise
their office. This decree was highly useful, for two reasons —
first, that the Churches might not be burdened with an unne-
cessary charge, and the money which ought to be distributed to
the poor consumed upon idle men ; secondly, that the persons or-
dained might consider themselves not as promoted to an honour,
but as intrusted with an office to the discharge of which they
were bound by a solemn engagement. But the Romish doctors,
who think their belly ought to be all their care, even in matters
of religion, first explain the requisite title to consist in an income
sufficient for their support, whether arising from their own pa-
trimony or from a benefice. Therefore, when they ordain a
deacon or a presbyter, without giving themselves any concern
where he is to officiate, they readily admit him, if he be only
rich enough to maintain himself But who can admit this, that
the title which the decree of the council requires is a competent
annual income ? And because the more recent canons con-
demned the bishops to maintain those whom they had ordained
without a sufficient title, in order to prevent their too great fa-
cility in the admission of candidates, they have even contrived a
way to evade this penalty. For the person ordained mentions
any title whatever, and promises that lie will be content with it.
By this engagement he is debarred from an action for main-
tenance. 1 say nothing of a thousand frauds practised in this
business; as when some falsely exhibit empty titles of bene-
fices, from which they could not derive five pence a year ;
others, under a secret stipulation, borrow benefices which they
promise to return immediately, but which, in many instances,
are never returned ; and other similar mysteries.
V. But even though these grosser abuses were removed, is
it not always absurd to ordain a presbyter without assigning
him any station ? For they ordain no one, but to otier sacri-
fice. Now, the legitimate ordination of a presbyter consists in
a call to the government of the Church, and that of a deacon
to the collection of the alms. They adorn their procedure, in-
deed, with many pompous ceremonies, that its appearance may
gain the veneration of the simple ; but with judicious persons,
what can be gained by those appearances unaccompanied by
CHAP, v.] CHRISTIAN RELIGION. 289
any solidity or truth ? For they use ceremonies either derived
from Judaism, or invented among themselves, from which it
would be better to refrain. But as to any real examination,
the consent of the people, and other necessary things, they are
not mentioned. The shadow they retain of these things, I
consider not worthy of notice. By shadow, I mean those
ridiculous gesticulations, used as a dull and foolish imitation of
antiquity. The bishops have their vicars, to inquire before
an ordination, into the learning of the candidates. But in
what manner ? They interrogate them, whether they can
read their masses ; whether they know how to decline some
common noun that may occur in reading, or to conjugate a
verb, or to tell the meaning of a word ; for it is not necessary
for them to know how to give the sense of a verse. And yet
none are rejected from the priesthood, who are deficient even
in these puerile elements, provided they bring some present or
recommendation to favour. In the same spirit it is, that when
the persons to be ordained present themselves at the altar,
some one inquires three times, in a language not understood,
whether they are worthy of that honour. One (who never saw
them before, but, that no part of the process might be wanting,
acts his part in the farce) answers, They are worthy. What
accusation is there against these venerable fathers, but that by
sporting with such manifest sacrileges they are guilty of un-
blushing mockery of God and men ? But because they have
been long in possession of it, they suppose it is now become
right. For whoever ventures to open his mouth against these
glaring and atrocious enormities, they hurry him away to ex-
ecution, as if he had committed a capital crime. Would they
do this if they believed that there was any God ?
VI. Now, how much better do they conduct themselves in
the collation of benefices? — a thing formerly connected with
ordination, but now entirely separated from it. The ways in
which this business is managed, are various. For the bishops
are not the only persons who confer benefices, and in those the
collation of which is ascribed to them, they do not always
possess the full power, but while they retain the name of the
collation for the sake of honour, the presentation belongs to
others. Besides these, there are nominations from the colleges,
resignations either absolute or made for the sake of exchange,
commendatory rescripts, preventions, and the like. But they
all conduct themselves in such a manner, that no one can
reproach another for any thing. I maintain that scarcely one
benefice in a hundred, in all the Papacy, is at present conferred
without simony, according to the definition which the ancients
gave of that crime. I do not say that they all purchase with
ready money ; but show me one in twenty who obtains a
VOL. II. 37
290 INSTITUTES OF THE [bOOK IV,
benefice without any indirect recommendation. Some are pro-
moted by relationship, others by alliance, others by the influence
of parents, others gain favour by their services. In short, the
end for which sacerdotal offices are conferred, is not to provide
for the Churches, but for the persons to whom they are given.
And therefore they call them benefices, a name by which they
sufficiently declare that they view them in no other light than
as donatives of princes, by which they either conciliate the
favour of their soldiers, or reward their services. I forbear
to remark that these rewards are conferred upon barbers, cooks,
muleteers, and other dregs of the people. And, in the present
day, scarcely any litigations make more noise in the courts of
justice than those respecting benefices ; so that they may be
considered as a mere prey thrown out for dogs to hunt after.
Is it tolerable even to hear the name of pastors given to men
who have forced themselves into the possession of a Church, as
into an enemy's farm ; who have obtained it by a legal process ;
who have purchased it with money ; who have gained it
by dishonourable services ; who, while infants just beginning
to-lisp, succeeded to it as an inheritance transmitted by their
uncles and cousins, and sometimes even by fathers to their il-
legitimate children ?
VII. Would the licentiousness of the people, however corrupt
and lawless, ever have proceeded to such a length ? But it is
still more monstrous that one man — I say nothing of his qualifi-
cations, only a man not capable of governing himself — should
preside over the government of five or six Churches. We
may now see, in the courts of princes, young men who hold
one archbishopric, two bishoprics, and three abbeys. It is
a common thing for canons to be loaded with five, six, or
seven benefices, of which they take not the least care, except
in receiving the revenues. I will not object that this is every
where condemned by the word of God, which has long ceased
to have the least weight with them. I will not object tha,
various councils have made many very severe decrees against
such disorder ; for these also, whenever they please, they fear-
lessly treat with contempt. But I maintain, that both these
things are execrable enormities, utterly repugnant to God, to
nature, and to the government of the Church — that one robber
should engross several Churches at once, and that the name
of pastor should be given to one who could not be present
with his flock, even if he would ; and yet, such is their itupu-
dence, they cover these abominable impurities with the name
of the Church, in order to exempt them from all censure. And,
moreover, that inviolable succession, to the merit of which they
boast that the Church owes its perpetual preservation, is in-
cluded in these iniquities.
CHAP, v.] CHRISTIAN RELIGION. 291
VIII. Now, let us see how faithfully they exercise their office,
which is the second mark by which we are to judge of a legiti-
mate pastor. Of the priests whom they create, some are monks,
others are called seculars. The former of these classes was
unknown to the ancient Church, and to hold such a place in
the Church was so incompatible with the monastic profession,
that anciently, when any one was chosen from a monastery to be
one of the clergy, he ceased to be a monk. And even Gregory,
in whose time there was much corruption, yet suffered not this
confusion to take place. For he enjoined, that they who be-
came abbots should be divested of their clerical character ; for
that no one could be a monk and a clergyman at the same time,
because the one would be an impediment to the other. Now,
if I inquire how that man can duly discharge his office, whom
the canons declare to be unfit for it, what answer will they
make ? I suppose they will cite those abortive decrees of Inno-
cent and Boniface, by which monks are admitted to the honour
and authority of the priesthood, so that they may still remain
in their monasteries. But what reason is there, that any illiterate
ass, as soon as he has once occupied the see of Rome, should
by one diminutive word overturn all the usages of antiquity ?
But of this we shall say more hereafter. Suffice it at present
to remark, that during the purer times of the Church, it was
deemed a great absurdity for a monk to hold the office of a
priest. For Jerome denies that he performed the office of a
priest while he lived among the monks ; but represents himself
as one of the people who ought to be governed by the priests.
But if we grant them this point, how do they execute their
office ? There are some of the mendicants, and a feAV of the
others, who preach. All the rest of the monks either chant or
mutter over masses in their cloisters, as if it were the design
of Jesus Christ that presbyters should be appointed for this
purpose, or as if the nature of their office admitted of it. While
the Scripture clearly testifies that it is the duty of a presbyter
to govern his own Church, (A-) is it not an impious profanation
to transfer to another object, or rather to make a total change
in, God's sacred institution ? For when they are ordained monks,
they are expressly forbidden to do things which the Lord enjoins
upon all presbyters. This direction is given to them : Let a
monk be content in his cloister, and not presume to administer
the sacraments, or to execute any other branch of public duty.
Let them deny, if they can, that it is a glaring mockery of God,
to create a presbyter in order that he may refrain from dischar-
ging his true and genuine office, and to give a man the name,
who cannot possess the thing.
{k) Acts XX. 28.
292 INSTITUTES OF THE [bOOK IV.
IX. I proceed to the seculars ; of whom some are called bene-
Jiciaries, that is, they have benefices by which they are main-
tained ; others hire themselves to labour by the day, in saying
mass or singing, and live on the wages which they gain from
these employments. Benefices are either attended with cure of
souls, as bishoprics and parishes ; or they are the stipends of
delicate men, who gain a livelihood by chanting, as prebends,
canonries, dignities, chaplainships, and the like. But in the
confusion which has been introduced, abbeys and priories are
conferred not only on secular priests, but also on boys, by
privilege, that is, by common and ordinary custom. As to the
mercenaries, who seek their daily sustenance, how could they
act otherwise than they do, that is, to offer themselves to hire
in a mean and shameful manner ; especially among such a vast
multitude as now swarms in the world ? Therefore, when
they are ashamed of open begging, or think they should gain
but little by that practice, they run about like hungry dogs,
and by their importunity, as by barking, extort from reluctant
hands some morsels to put into their mouths. Here if I should
endeavour to describe what a great disgrace it is to the Church,
that the office and dignity of the presbytery has been so de-
graded, there would be no end. My readers, therefore, have
no reason to expect from me a long discourse, corresponding to
such a flagitious enormity. I only assert, in few words, that
if it be the duty of a presbyter, as the word of God prescribes,
and the ancient canons require, to feed the Church and adminis-
ter the spiritual kingdom of Christ, (/) all those priests who
have no work or wages, except in making merchandise of
masses, not only fail of executing their ofiice, but have no
legitimate oflice to execute. For there is no place assigned to
them to teach ; they have no people to govern. Li short,
nothing remains to them but the altar upon which to ofier up
Christ in sacrifice ; and this is not sacrificing to God, but to
demons, as we shall see in another place.
X. Here I touch not on the external vices, but only on the
intestine evil which is deeply rooted in their institution, and
cannot be separated from it. I shall add a remark, which will
sound harshly in their ears, but because it is true, it must be
expressed — that canons, deans, chaplains, provosts, and all who
are supported by sinecures, are to be considered in the same
light. For what service can they perform for the Church ?
They have discarded the preaching of the word, the superin-
tendence of discipline, and the administration of the sacraments,
as employments attended with too much labour and trouble.
"What hav^e they remaining, then, to boast of as true presbyters?
(/) 1 Cor. iv. 1.
CHAP, v.] CHRISTIAN RELIGION. 293
They have chanting and the pomp of ceremonies. But what
is all this to the purpose ? If they plead custom, usage, pre-
scription of long continuance, I will confront them with the
decision of Christ, where he has given us a description of true
presbyters, and what qualifications ought to be possessed by
those who wish to be considered as such. If they cannot bear
so hard a law as to submit themselves to the rule of Christ,
let them at least allow this cause to be decided by the author-
ity of the primitive Church. But their condition will not be
at all better, if we judge of their state by the ancient canons.
Those who have degenerated into canons, ought to be presby-
ters, as they were in former times, to govern the Church in
common with the bishop, and to be his colleagues in the pas-
toral office. These chapter dignities, as they call them, have
nothing to do with the government of the Church ; much less
have the chaplainships, and the other dregs of similar offices.
In what estimation, then, shall we hold them all ? It is certain
that the word of Christ and the practice of the ancient Church
agree in excluding them from the honour of the presbytery.
They contend, however, that they are presbyters ; but the mask
must be torn off. Then we shall find, that their whole pro-
fession is most foreign and remote from the office of presbyters.
which is described to us by the apostles, and which was re-
quired in the primitive Church. All such orders, therefore, by
whatever titles they may be distinguished, since they are of
modern invention, or at least are not supported by the institu-
tion of God, or the ancient usage of the Church, ought to have
no place in a description of the spiritual government, which
the Church has received, consecrated by the mouth of the Lord
himself. Or, if they wish me to use plainer language, since
chaplains, canons, deans, provosts, and other idlers of this
description, do not even with their little fingers touch a jmrti-
cle of that duty which is necessarily required in presbyters, it
is not to be endured that they should falsely usurp the honour,
and thus violate the sacred institution of Jesus Christ.
XI. There remain the bishops and the rectors of parishes,
who would afford me great pleasure if they exerted themselves
to support their office. For we would readily admit to them,
that they have a pious and honourable office, provided they
discharged it. But when they wish to be considered as pastors,
notwithstanding they desert the churches committed to them,
and transfer the care of them to others, they act just as if the
office of a pastor consisted in doing nothing. If a usurer, who
never stirred his foot out of the city, should profess himself a
ploughman or vinedresser, — if a soldier, who had spent all his
time in the camp and in the field of battle, and had never seen
a court of justice or books, should offer himself as a lawyer, —
294 INSTITUTES OF THE [bOOK IV.
who could endure such gross absurdities ? But these men act
in a manner still more absurd, who wish to be accounted and
called legitimate pastors of the Church, and yet are not willing
to be so in reality. For how few of them are there, wlio
execute the government of their Churches even in appearance !
Many of them all their lifetime devour the revenues of Churches,
which they never approach even to look at them. Others
either go themselves, or send an agent once every year, that
nothing may be lost by farming them out. When this abuse
first intruded itself, they who wished to enjoy this kind of va-
cation from duty, exempted themselves by special privileges.
Now, it is a rare case for any one to reside in his own Church ;
for they consider their Churches as no other than farms, over
which they place their vicars, as bailiifs or stewards. But it is
repugnant to common sense, that a man should be pastor of a
fiock, who never saw one of the sheep.
XII. It appears that some seeds of this evil had sprung up
in the time of Gregory, and that the rectors of Churches began
to be negligent in preaching and teaching; for he heavily
complains of it in the following passages : " The world is full
of priests ; but yet there are few labourers found in the har-
vest ; because we undertake the sacerdotal office, but perform
not the work of the 'office." Again: " Because they have no
bowels of charity, they wish to be considered as lords ; they
do not acknowledge themselves to be fathers. They change
the place of humility into an aggrandizement of dominion."
Again : " But, O ye pastors, what are we doing, who receive
the wages and are not labourers ? We have fallen into extra-
neous employments ; we undertake one thing, and perform
another. We relinquish the office of preaching ; and it is our
misfortune, I conceive, that we are called bishops, since we
hold a title of honour, but not of virtue." Since he uses such
severity of language against those who were only chargeable
with a want of sufficient assiduity, or diligence, in their office,
what would he have said, if he had seen scarcely any, or very
few of the bishops, and among the rest hardly one in a hun-
dred, ascend a pulpit once in their lives ? For things are
come to such a pitch of frenzy, that it is generally esteemed
beneath the dignity of a bishop to deliver a sermon to a con-
gregation. In the time of Bernard there had been some de-
clension; but we see how sharply he reproves and inveighs
against the whole body of the clergy, who, it is probable,
however, were far less corrupt in that age than they are in the
present.
XIII. Now, if any one will closely observe and strictly examine
this whole form of ecclesiastical government, which exists at
tlie present day under the Papacy, he will find it a nest of
CHAP, v.] CHRISTIAN RELIGION. 295
the most lawless and ferocious banditti in the world. Every-
thing in it is clearly so dissimilar and repugnant to the
institution of Christ, so degenerated from the ancient regu-
lations and usages of the Church, so at variance with na-
ture and reason, that no greater injury can be done to Christ,
than by pleading his name in defence of such a disorderly
government. We (they say) are the pillars of the Church, the
prelates of religion, the vicars of Christ, the heads of the faith-
ful, because we have succeeded to the power and authority of
the apostles. They are perpetually vaunting of these fooleries,
as if they were talking to blocks of wood ; but whenever they
repeat these boasts, I will ask them in return, what they have in
common with the apostles. For the question is not respect-
ing any hereditary honour, which may be given to men while
they are asleep, but of the office of preaching, which they so
carefuUy avoid. So, when we assert that their kingdom is the
tyranny of Antichrist, they immediately reply, that it is that
venerable hierarchy, which has been so often commended by
great and holy men. As though the holy fathers, when they
praised the ecclesiastical hierarchy, or spiritual government, as
it had been delivered to them by the hands of the apostles,
ever dreamed of this chaos of deformity and desolation, where
the bishops for the most part are illiterate asses, unacquainted
with the first and plainest rudiments of the faith, or, in some
instances, are children just out of leading-strings ; and if any be
more learned, — which, however, is a rare case, — they consider a
bishopric to be nothing but a title of splendour and magnifi-
cence ; where the rectors of Churches think no more of feeding
the flock, than a shoemaker does of ploughing; where all
things are confounded with a dispersion worse than that of
Babel, so that there can no longer be seen any clear vestige of
the administration practised in the time of the fathers.
XIV. What if we proceed to inquire into their manners ?
"Where is that light of the world," which Christ requires?
where that " salt of the earth ? " (m) where that sanctity, which
might serve as a perpetual example to others ? There is no
class of men in the present day more infamous for profusion,
delicacy, luxury, and profligacy of every kind ; no class of
men contains more apt or expert masters of every species of
imposture, fraud, treachery, and perfidy ; nowhere can be found
equal cunning or audacity in the commission of crime. I say
nothing of their pride, haughtiness, rapacity, and cruelty; I
say nothing of the abandoned licentiousness of every part of
their lives; — enormities which the world is so wearied with
bearing, that there is no room for the least apprehension lest I
^geration. One thing I
(m) Matt. V. 13, 14.
296 INSTITUTES OF THE [bOOK IV.
assert, which it is not in their power to deny — that there is
scarcely one of the bishops, and not one in a hundred of the
parochial clergy, who, if sentence were to be passed upon his
conduct according to the ancient canons, would not be excom-
municated, or, at the very least, deposed from his office. That
ancient discipline, which required a more accurate investiga-
tion to be made into the conduct of the clergy, has so long
been obsolete, that I may be considered as making an incredi-
ble assertion ; but such is the fact. Now, let all, who fight
under the standards and auspices of the Roman see, go and
boast of their sacerdotal order. It is evident that the order
which they have is not derived from Christ, from his apostles,
from the fathers, or from the ancient Church.
XV. Now, let the deacons come forward, with that most
sacred distribution which they have of the property of the
Church. They do not at present, however, create their deacons
for any such purpose ; for they enjoin them nothing but to
serve at the altar, to say or chant the gospel, and do I know
not what trifles. Nothing of the alms, nothing of the care of the
poor, nothing of the whole function which they executed in
primitive times. I speak of the institution itself For if we
advert to the fact, it is now become no office at all, but only a
step towards the priestliood. In one circumstance, those who
act the part of a deacon at the mass, exhibit a useless and frivo-
lous resemblance of antiquity, in receiving the off'erings before
the consecration. Now, it was the ancient custom, that before
the communion of the supper, the faithful kissed each other,
and then offered their alms at the altar ; thus they expressed
their charity, first by a sign, and then by active beneficence.
The deacon, who was steward for the poor, received what was
given, in order to distribute it. Of the alms given at present,
no more reaches the poor than if they were thrown into the sea.
This false appearance of deaconship, therefore, is a mockery of
the Church. It contains nothing resembling the apostolic in-
stitution, or the ancient usage. Even the distribution of the
property they have turned into another channel : and have
ordered it in such a way, that it is impossible to imagine any
thing more disorderly. For as robbers, after having murdered
some ill-fated travellers, divide the plunder among themselves,
so these men, after having extinguished the light of God's
word, and, as it were, cut the throat of the Church, have con-
cluded that whatever had been dedicated to sacred uses, was
abandoned to plunder and rapine. They have therefore made a
division of it, and every one has seized as large a share as he
could.
XVI. Here, all the ancient usages which we have described,
have not only been disturbed, but entirely expunged and abo-
CHAP, v.] CHRISTIAN RELIGION. 297
lished. The principal part of this phinder was seized by the bish-
ops and the presbyters of cities, who, being enriched by it, were
converted into canons. That the partition was made in confu-
sion is evident from the contentions which prevail among them,
even to this day, about their respective limits. But, however
it may be managed, they have taken care that not a penny of
all the property of the Church should reach the poor, who
were at least entitled to half of it. For the canons expressly
allot them one fourth part, and assign another fourth part to the
bishops, to be laid out in hospitality and other offices of charity.
I say nothing of what the clergy ought to do with their portion,
and to what use they ought to apply it. The residue, which is
appropriated to the reparation of temples, edifices, and other ex-
penses, it has been sufficiently shown, ought to be at the service
of the poor in time of necessity. If they had a single spark of the
fear of God in their hearts, could they bear this reflection of
conscience, that every thing they eat, and drink, and wear, is
the fruit of robbery, and even of sacrilege ? But though they are
little affected with the judgment of God, they should at least
consider that those, whom they wish to persuade into a belief
of their possession of such an excellent and well regulated
system in their Church as they are accustomed to boast, are
men endued with sense and reason. Let them answer me, in a
word, whether deaconship be a license for theft and robbery ?
If they deny this, they will also be obliged to confess, that they
have no such office left ; seeing that among them the whole
administration of the revenues of the Church has been openly
perverted into a system of sacrilegious depredation.
XVII. But here they advance a most plausible plea. They
allege that the dignity of the Church is becomingly sustained
by this magnificence. And such is the impudence of some of
their faction, that they dare to boast in express terms, that this
princely state of the priesthood constitutes the only fulfilment
of those predictions in which the ancient prophets describe the
splendour of the kingdom of Christ. It is not in vain, they
say, that God has made the following promises to his Church :
" The kings of Tarshish and of the isles shall bring presents ;
the kings of Sheba and Seba shall offer gifts. Yea, all kings
shall fall down before him." (ji) "Awake, awake ; put on thy
strength, O Zion ; put on thy beautiful garments, O Jerusa-
lem." (o) " All they from Sheba shall come ; they shall bring
gold and incense ; and they shall show forth the praises of the
Lord. All the flocks of Kedar shall be gathered together unto
thee." (p) If I should dwell long on a refutation of this pre-
sumption, I fear I should expose myself to the charge of folly.
(«) Psalm Ixxii. 10, 11. (o) Isaiah iii. 1. (p) Isaiah Ix. 6, 7.
VOL. II. 38
298 INSTITUTES OF THE [bOOK IV.
Therefore I am not inclined to spend my words in vain. But
I ask, if any Jew were to abuse these passages in the same
manner, what reply would they make to him ? There is no
doubt but they would reprove his stupidity, in transferring to
the flesh and the world things which are spiritually spoken of
the spiritual kingdom of the Messiah. For we know that,
under the image of earthly things, the prophets have repre-
sented to us the heavenly glory of God, which ought to shine in
the Church. For of those external blessings which tlicir words
express, the Church never had less abundance than in the days of
the apostles ; and yet it is acknowledged by all that the kingdom
of Christ, then flourished in its greatest vigour. What, then, it
will be asked, is the meaning of these passages ? I reply, that
every thing precious, high, and excellent, ought to be in subjec-
tion to the Lord. In regard to the express declaration, that kings
shall submit their sceptres to Christ, cast their crowns at his feet,
and consecrate their wealth to the Church, when (they will say)
was it more truly and fully exemplified, than when Theodosius,
casting off the purple robes, and relinquishing the ensigns of
imperial majesty, submitted himself, like one of the common
people, to do solemn penance before God and the Church ? than
when he and other such pious princes devoted their cares and
exertions to the preservation of pure doctrine in the Church,
and to the support and protection of sound teachers ? But
how far the priests of that age were from rioting in superfluous
riches, a single expression of the Council of Aquileia, at which
Ambrose presided, sufficiently declares. " Poverty is honour-
able in the priests of the Lord." It is true that the bishops at
that time had some wealth, which they might have employed
to display the honour of the Church, if they had considered
them as the Church's real ornaments. But knowing that there
was nothing more inconsistent with the office of pastors, than
to display and to pride themselves on the luxury of their tables,
the splendour of their apparel, a large retinue, and magnificent
palaces, they followed and maintained the humility and mo-
desty, and even the poverty which Christ has consecrated in
all his ministers.
XVIII. But not to dwell too long on this point, let us again
collect into a brief summary, how very much the present dis-
pensation, or rather dissipation, of the property of the Church,
differs from that true office of deacons, which the word of God
commends to us, and which the ancient Church observed.
That portion which is employed in the ornaments of temples, I
assert, is grossly misapplied, if it be not regulated by that
moderation which the nature of sacred things requires, and
which the apostles and holy fathers have prescribed both by
' precept and by examples. But what is there seen like this, in
CHAP, v.] CHRISTIAN RELIGION. 299
the temples at the present day ? Whatever is conformable, I
do not say to that primitive frugality, but to any honourable
mediocrity, is rejected. Nothing pleases, but what savours of
the profusion and corruption of the present times. At the same
time they are so far from feeling any just concern for the living
temples, that they would suffer thousands of the poor to perish
with hunger, rather than convert the smallest chalice or silver
pitcher into money, to relieve their wants. And, not of myself
to pronounce any thing more severe, I would only request my
pious readers to indulge this one reflection. If it could happen
that Exuperius, — that bishop of Toulouse whom we have
mentioned, — if Acacius, if Ambrose, or any other such, — should
be raised from the dead, what would they say ? In such
extreme necessity of the poor, they surely would not approve
of the riches of the Church being applied to another use, and
that an unnecessary one. I forbear to remark, that these pur-
poses for which they are employed, even if there were no poor,
are in many respects injurious, but of no utility whatever. But
I will not appeal to the authority of men. The property has
been dedicated to Christ, and therefore ought to be dispensed
according to his will. It will be useless for them to allege, that
this portion has been employed for Christ, which they have
squandered in a manner inconsistent with his command. To
confess the truth, however, there is not much of the ordinary
revenue of the Church lost in these expenses. For there are no
bishoprics so opulent, no abbeys so rich, in short, no benefices
so numerous or ample, as to satisfy the voraciousness of the
priests. Wishing to spare themselves, therefore, they induce
the people, from superstitious motives, to take what ought to be
bestowed upon the poor, and apply it to the building of
temples, the erection of statues, the purchase of chalices and
shrines for relics, and the provision of costly vestments. This
is the gulf which swallows up all the daily alms.
XIX. Of the revenue which they derive from lands and
possessions, what can I say more than I have already said,
and which is evident to the observation of all men ? We see
with what fidelity the principal portion is disposed of by those
who are called bishops and abbots. What folly is it to seek
here for any ecclesiastical order ! Was it reasonable that they,
whose life ought to be an eminent example of frugality, mo-
desty, temperance, and humility, should emulate the pomp of
princes, in the number of their attendants, the splendour of
their palaces, the elegance of their apparel, and the luxury of
their tables ? And how very inconsistent it was with the otfice
of those whom the eternal and inviolable decree of God forbids
to be greedy of filthy lucre, {q) and commands to be content
(?) Titus i. 7.
300 INSTITUTES OF THE [bOOK IV.
with simple fare, not only to lay their hands npon towns and
castles, but to seize on the largest provinces, and even to as-
sume the reins of empire ! If they despise the word of God,
what reply will they make to those ancient decrees of councils,
by which it is ordained that a bishop shall have a small house
near the Church, a frugal table, and humble furniture ? What
will they say to that sentence of the Council of Aqnileia, which
declares poverty to be honourable in the priests of the Lord ?
For the direction given by Jerome to Nepotian, that poor persons
and strangers, and Christ among them, should be familiar guests
at his table, they will perhaps reject as too austere. But they
will be ashamed to contradict what he immediately subjoins —
" that it is the glory of a bishop to provide for the poor, and
the disgrace of all priests to seek to enrich themselves." Yet
they cannot receive this, but they must all condemn themselves
to ignominy. But it is not necessary to pursue them with any
further severity at present, as it was only my intention to shov/,
that the legitimate office of deacon has long been entirely abo-
lished among them, to prevent their continuing to pride them-
selves on this title, for the purpose of recommending their
Church. And this design, I think, I have fully accomplished.
CHAPTER YI.
THE PRIMACY OF THE ROMAN SEE.
Hitherto we have treated of those ecclesiastical orders which
existed in the government of the ancient Church, but which
afterwards, in process of time, being corrupted and gradually
more and more perverted, now in the Pajml Church merely
retain their names, while in reality they are nothing but masks.
And this we have done, that by the comparison the pious
reader might judge what sort of a Church the Romanists have,
for the sake of which they represent us as guilty of schism,
because we have separated from it. But the head and summit
of the whole establishment, that is, the primacy of the Roman
see, by which they endeavour to prove that the Catholic Church
is exclusively theirs, we have not yet touched on ; because it
originated neither in the institution of Christ nor in the usage
of the ancient Church, as did the other offices, which we have
shown were handed down from antiquity, but since, through the
corruption of the times, have degenerated, and even assumed
altogether a new form. And yet they endeavour to persuade
CHAP. VI.] CHRISTIAN RELIGION. 301
the world, that the principal and almost only bond of the unity
of the Church is adherence to the see of Rome, and perseve-
rance in obedience to it. This is the foundation on which they
principally rest, when they wish to deny us all claim to the
Church, and to arrogate it to themselves ; that they retain the
head, on which the unity of the Church depends, and without
which it must be torn asunder and crumble to pieces. For
their notion is, that the Church is like a mutilated and headless
body, unless it be subject to the Roman see as its head. There-
fore, when they dispute respecting their hierarchy, they always
commence with this axiom, that the Roman pontiff, as the vicar
of Christ, who is Head of the Church, presides over the universal
Church in his stead, and that the Church cannot be well con-
stituted, unless that see holds the primacy above all others.
Wherefore it is necessary to discuss this subject also, that nothing
belonging to the good government of the Church maybe omitted.
II. Let the question, therefore, be stated thus : Whether it be
necessary to the true system of what they call the hierarchy or
government of the Church, that one see should have the preemi-
nence above all the rest in dignity and power, so as to be the
head of the whole body. Now, we subject the Church to very
unreasonable laws, if we impose this necessity upon it without
the word of God. Therefore, if our adversaries wish to gain
their cause, it is necessary for them, in the first place, to show
that this economy was instituted by Christ. For this purpose
they allege the high-priesthood ordained in the law, and the
supreme jurisdiction of the high-priest which God appointed
at Jerusalem. But it is easy to give an answer to this, or,
indeed, various answers, if they would not be satisfied with
one. In the first place, there is no reason for extending to the
whole world what was useful in a single nation ; on the contrary,
the case of a single nation and that of the whole world are
widely diff'erent. Because the Jews were surrounded on all
sides with idolaters, God, in order to prevent their being dis-
tracted by a variety of religions, fixed the seat of his worship in
the centre of the country, and there he set over them one prin-
cipal priest, to whom they were all to be subject, for the better
preservation of unity among them. Now, when the true
religion has been diffused over the whole world, who does not
perceive it to be utterly absurd to assign the government of the
east and west to one man ? It is just as if it were contended,
that the whole world ought to be governed by one magistrate,
because there is only one in a small district. But there is
another reason why this ought not to be made a precedent for
imitation. Every one knows that the Jewish high-priest was
a type of Christ : now that the priesthood has been transferred,
that right must also be transferred. To whom, then, is it trans-
302 INSTITUTES OF THE [bOOK IV.
ferred ? Certainly not to the pope, as he impudently presumes
to boast, when he assumes this title to himself; but to Christ,
who exercises that office alone without vicar or successor, and
resigns the honour to no other. For this priesthood, which
was prefigured in the law, consists not only in preaching or
doctrine, but in the propitiation of God, which Christ effected
in his death, and in that intercession which he is now making
with the Father.
III. There is no reason, therefore, why they should confine
us to this example, as if it were a law perpetually binding,
wliereas we see it was only of temporary duration. From the
New Testament they have nothing to adduce in support of their
opinion, but that it was said to one, " Thou art Peter ; and
upon this rock I will build my Church." (r) Again : " Peter,
lovest thou me? Feed my sheep." (s) But to render these
proofs substantial, it is necessary for them first to show that he
who is Commanded to feed the flock of Christ, is invested with
authority over all Churches, and that binding and loosing are no
other than governing the whole world. But as Peter had re-
ceived the command from the Lord to feed the Church, so he ex-
horts all other presbyters to do the same, (t) Hence it is easy to
infer, that this charge of Christ conferred nothing peculiar upon
Peter beyond other^, or that Peter communicated equally to
others the right which he had received. But, not to dispute to
no purpose, we have in another place, from the mouth of Christ
himself, a clear explanation of what he intends by binding- and
/oosm^, namely, "remitting and retaining sins." (v) The man-
ner of binding and loosing is shown by the whole tenor of
Scripture, andparticularly by Paul, when he says that the minis-
ters of the gospel have received a commission to reconcile men
to God, (w) and that they have authority to inflict punishment
on those who shall reject this favour, (x)
IV. How grossly they pervert those passages which make
mention of binding and loosing, I have hinted before, and shall
hereafter have to state more at large. At present it is worth
while to see what they can extract from that celebrated an-
swer of Christ to Peter. He promised him " the keys of the
kingdom of heaven." He said, "Whatsoever thou shalt bind
on earth, shall be bound in heaven." (ij) If we can agree re-
specting the word keys, and the manner of binding, all dispute
will immediately cease. For the pope himself will readily
relinquish the charge committed to the apostles, which, being
full of labour and trouble, would deprive him of his pleasures
without yielding him any profit. Since it is the doctrine of
(r) Matt. xvi. 18. (s) John xxi. 16. (t) 1 Peter v. 2. (v) John xx. 23.
{re) 2 Cor. v. 18. (x) 2 Cor. x. 6. (ij) Matt. xvi. 19.
I
CHAP. VI.] CHRISTIAN RELIGION. 303
the gospel that opens heaven to us, it is beautifully expressed
by the metaphorical appellation of keys. — There is no other
way in which men are hound and loosed, than when some are
reconciled to God by faith, and others are more firmly bound
by their unbelief. If the pope assumed nothing but this to
himself, I am persuaded there is no man who would either
envy him or contend with him. — But this succession being
laborious, and by no means lucrative, and, therefore, not at all
satisfactory to the pope, hence arises a controversy on the
meaning of Christ's promise to Peter. Therefore I infer from
the subject itself, that it only denotes the dignity of the apos-
tolic office, which cannot be separated from the burden of it.
For if the definition which I have given be admitted, — and it
cannot without the greatest effrontery be rejected, — then here is
nothing given to Peter that was not also common to his col-
leagues; because otherwise there would not only be a personal
injury done to them, but the majesty of the doctrine would be
diminished. This our adversaries strenuously oppose. But
what does it avail them to strike upon this rock ? For they
can never prove, but that as the preaching of the same gospel
was enjoined upon all the apostles, so they were all equally
armed with the power of binding and loosing. They allege
that Christ, when he promised to give the keys to Peter, con-
stituted him head of the universal Church. But what he there
promised to one, he in another passage confers upon all the
rest together, and delivers it, as it were, into their hands, (z)
If the same power, which had been promised to one, was
granted to all, in what respect is he superior to his colleagues ?
His preeminence, they say, consists in this — that he receives
separately by himself, as well as in common with them, that
which is only given to the others in common. What if I reply,
with Cyprian and Augustine, that Christ did this, not to prefer
one man before others, but to display the unity of the Church ?
For this is the language of Cyprian : " That in the person of
one man God gave the keys to them all, to signify the unity
of them all ; that, therefore, the rest were, the same as Peter,
endued with an equal participation both of honour and of
power ; but that Christ commences with one, to show that the
Church is one." Augustine says, "If there had not been in
Peter a mysterious representation of the Church, the Lord
would not have said to him, I will give thee the keys ; for if
this was said to Peter alone, the Church possesses them not ;
but if the Church has the keys, Peter, when he received them,
must have represented the whole Church." And in another
place : " When a question was put to them all, Peter alone an-
swers, Thou art the Christ ; and to him Christ says, I will give
(2) Matt, xviii. 18. John xx. 23.
304 INSTITUTES OP THE [bOOK IV.
thee the keys, as if the power of binding and loosing had been
conferred upon him alone ; whereas he made that answer on
behalf of all, and received this power in common with all, as
sustaining the character of unity. He is mentioned, therefore,
one for all, because there is unity in all."
V. But this declaration, " Thou art Peter, and upon this
rock I will build my Church," (a) they say, is no where to be
found addressed to any other. As if in this passage Christ
affirmed any thing respecting Peter, different from what Paul,
and even Peter himself, asserts, respecting all Christians. For
Paul makes " Christ the chief corner-stone," upon which they
are built who "grow unto a holy temple in the Lord." (6)
And Peter enjoins us to be "as lively stones," who, being
founded on that " corner-stone, elect and precious," (c) are by
this connection at once united to our God and to each other.
This belongs to Peter, they say, above the rest, because it is
expressly attributed to him in particular, I readily allow
Peter the honour of being placed among the first in the struc-
ture of the Church, or, if they insist upon it, the very first of
all the faithful ; but I will not permit them to infer from this that
he possessed a primacy over the rest. For what kind of rea-
soning is this : he excels the rest in ardour of zeal, in doctrine,
in magnanimity ; therefore he possesses authority over them ?
As though we might not with greater plausibility conclude
that Andrew was superior to Peter, because he preceded him
in time, and introduced him to Christ ; (d) but this I pass over.
I am willing that Peter should have the precedence, but there
is a great difference between the honour of preceding others,
and authority over them. We see that the apostles generally
paid this deference to Peter, that he used to speak first in their
assembly, and took the lead in proposing, exhorting, and ad-
monishing ; but we read not a word of his power.
VI. We are not yet, however, come to that question ; I only
mean at present to show, that they have no solid argument, when
they wish to erect an empire over the universal church upon no
other foundation than the name of Peter. For those antiquated
fooleries with which they endeavoured at first to impose on the
world, are not worthy of a relation, much less of a refutation —
that the Church was founded on Peter, because it is said, " Upon
this rock I will build my Church." (e) They allege in their
defence, that it has been so explained by some of the fathers.
But when this is contradicted by the whole tenor of Scripture,
what avails it to set up their authority in opposition to God ?
And why do we dispute about the meaning of those words, as
though they were ambiguous or obscure ? whereas nothing can
(a) Matt. xvi. 18. (h) Eph. ii. 21, 22. (f) 1 Peter ii. 4, 5.
(d) John i. 40—42. (e) Matt. xvi. Id.
CHAP. VI.] CHRISTIAN RELIGION. 305
be expressed with greater clearness or precision. Peter, in
his own name and that of his brethren, had confessed that Christ
was "the Son of God." (/) Upon this rock Christ builds his
Church, because it is the only foundation, as Paul says, " other "
than which " can no man lay." (g) Nor do I reject the au-
thority of the fathers in this case, from a want of testimonies
in their writings to support what I maintain, if I were inclined
to adduce them. But as I have observed, I am unwilling to
be unnecessarily tedious to my readers in arguing so clear a
subject ; especially as it has been long ago discussed with
sufficient copiousness and care by other writers on our side of
the question.
VII. Yet, in fact, we can obtain no better decision of this
point than from the Scripture itself, if we compare all the places
where it shows what office and power Peter held among the
apostles, how he conducted himself, and in what manner he
was received by them. On an examination of the whole, we
shall only find that he was one of the twelve, equal to the rest,
their companion, not their master. He proposes to the assembly
indeed, if there be any thing to be done, and delivers his opin-
ion on what is necessary to be done ; but he hears the observa-
tions of others, and not only gives them the opportunity of speak-
ing their sentiments, but leaves them to decide, and when they
have determined, he follows and obeys, (h) When he writes
to pastors, he does not command them with authority like a
superior ; but makes them his colleagues, and exhorts them
with a courteousness which is usual among equals, (i) When
he is accused for having associated with the Gentiles, though
this is an unjust accusation, yet he answers it, and vindicates
himself, (k) Commanded by his colleagues to go with John
to Samaria, he refuses not. (l) The apostles, by sending him,
declared that they did not consider him as their superior. By
his compliance and undertaking the commission intrusted to
him, he confessed that he was a colleague with them, but had
no authority over them. If none of these facts had remained
upon record, yet the Epistle to the Galatians might alone
easily remove every doubt ; where Paul devotes nearly two
whole chapters to the sole purpose of showing that he was
equal to Peter in the dignity of the apostleship. Hence he
relates that he went to Peter, not to profess subjection to him,
but to testify to all the harmony of their doctrine ; and that
Peter required no such thing as submission, but gave him the
right hand of fellowship, that they might labour together in
the vineyard of the Lord ; that no less grace had been conferred
(/) Matt. xvi. 16. (h) Acts xv. 6—29. (k) Acts xi. 2, &c.
(g) 1 Cor. iii. 11. (/) 1 Peter v. 1. (/) Acta viii. 14, 15.
VOL. II. 39
306 INSTITUTES OF THE [bOOK IV.
upon him among the Gentiles, than upon Peter among the
Jews ; and lastly, that when Peter acted with some degree of
unfaithfulness, he was reproved by him, and stood corrected
by the reproof, (/m) All these things fully prove, either that
there was an equality between Paul and Peter, or at least that
Peter had no more power over the rest than they had over him.
And this, as I have already observed, is the professed object of
Paul — to prevent his being considered as inferior in his apos-
tolic character to Peter or John, who were his colleagues, not
his masters.
VIII. But though I grant them what they require respecting
Peter, by admitting that he was the chief of the apostles, and
superior in dignity to all the others, yet there is no reason why
they should convert a particular instance into a universal rule,
and make what was done but once a perpetual precedent ; for
the cases are widely different. There was one chief among
the apostles ; doubtless because they were few in number. If
there be one president over twelve men, will it therefore follow
that there ought to be but one president over a hundred thou-
sand men ? That twelve should have one among them to
preside over the rest, is no wonder. For this is consistent
with nature, and the common sense of mankind requires, that
in every assembly, even though they are all equal in power,
yet there should be one to act as moderator, by whom the
others should be regulated. There is no court, council, parlia-
ment, or assembly of any description, which has not its presi-
dent or chairman. So there would be no absurdity, if we
acknowledged that the apostles gave this preeminence to Peter.
But that which obtains among a small company is not imme-
diately to be applied to the whole world, to the government of
which no one man is sufficient. But the whole economy of
nature, they say, teaches us, that there ought to be one su-
preme head over all. And in proof of this they adduce the
example of cranes and bees, which always choose for them-
selves one leader, and no more. I admit the examples which
they produce ; but do bees collect together from all parts of
the world to choose one king ? Each king is content with his
own hive. So, among cranes, every flock has its own leader.
What will they prove from this, but that every Church ought
to have its own bishop ? Next they call us to consider exam-
ples from civil governments. They quote an observation from
Homer, that it is not good to have many governors, with simi-
lar passages of other profane writers in commendation of monar-
chy. The answer is easy ; for monarchy is not praised by
Ulysses in Homer, or by any others, from an opinion that one
(m) Gal. i. 2.
CHAP. VI.] CHRISTIAN RELIGION. 307
king ought to govern the whole world. Their meaning is,
that one kingdom does not admit of two kings, and that no
prince can bear a partner in his throne.
IX. But supposing it to be, as they contend, good and
useful that the whole world should be comprehended in one
monarchy, which, however, is a monstrous absurdity ; but if
this were admitted, I should not, therefore, grant the same system
to be applicable to the government of the Church. For the
Church has Christ for its sole Head, under whose sovereignty we
are all united together, according to that order and form of gov-
ernment which he himself has prescribed. They offer a gross
insult to Christ, therefore, when they assign the preeminence
over the universal Church to one man, under the pretence
that it may not be destitute of a head. For " Christ is the
head ; from whom the whole body, fitly joined together, and
compacted by that which every joint supplieth, according to
the effectual working in the measure of every part, maketh
increase of the body. " (n) We see how he places all men,
without exception, in the body^ reserving to Christ alone the
honour and name of head. We see how he assigns to all
the members respectively a certain measure, and a determi-
nate and limited function ; so that the perfection of grace, as
well as the supreme power of government, resides in Christ
alone. I am aware of their usual cavil in evasion of this
argument — that Christ is properly styled the sole Head, be-
cause he alone governs by his own authority and in his own
name, but that this is no reason why there may not be under
him another ministerial head, as their phrase is, to act as his
vicegerent on earth. But they gain nothing by this cavil,
except they first prove that this ministry was ordained by
Christ. For the apostle teaches, that all the subordinate minis-
tration is distributed among the members, but that the power
proceeds from that one heavenly Head, (o) Or, if they wish
me to speak in plainer terms, since the Scripture declares
Christ to be the Head, and ascribes this honour to him alone,
it ought not to be transferred to any other, except to one
whom Christ himself has appointed his representative. But
such an appointment is not only nowhere to be found, but
may be abundantly refuted by various passages.
X. Paul gives us a lively description of the church on
various occasions, but without making any mention of its
having one head upon earth. On the contrary, from the de-
scription which he gives, we may rather infer that such a
notion is foreign from the institution of Christ. Christ, at
his ascension, withdrew from us his visible presence ; never-
(n) Eph. iv. 15, IC. (o) Eph. i. 22 ; iv. 15; v. 23. Col. i. 18 ; ii. 10.
308 INSTITUTES OF THE [bOOK IV.
theless " he ascended that he might fill all things." ( p) He
is still, therefore, present, and will always continue present
with the Church. With a view to show us the manner in
which he manifests himself, Paul calls our attention to the
offices which he employs. There is "one Lord," he says, " in
you all. But unto every one of us is given grace according
to the measure of the gift of Christ. And he gave some,
apostles ; and some, evangelists ; and some, pastors and teach-
ers." (q) Why does he not say, that he has appointed one
to preside over all as his vicegerent ? For his subject abso-
lutely required it, and it ought by no means to have been
omitted, if it had been true. " Christ," he says, " is present
with us." How? "By the ministry of men whom he has
appointed to the government of the Church." Why not
rather, " By the ministerial head, to whom he has delegated
his authority ? " He mentions a unity ; but it is in God, and
in the faith of Christ. He attributes nothing to men but a com-
mon ministry, and to every individual his particular share. In
that commendation of unity, after having said, " There is one
body, one Spirit, one hope of your calling, one Lord, one faith,
one baptism," (r) why has he not likewise immediately added,
" one supreme pontiff to preserve the Church in unity ? " For
if it had been true, 'nothing could have been more proper.
Let that passage be duly considered. There is no doubt that
he intends there a representation of the sacred and spiritual
government of the Church, which has since received the name
of hierarchy. Monarchy among ministers, or the government
of one over all the rest, he not only does not mention, but
indicates that there is no such thing. There is no doubt also
that he meant to express the nature of the union, by which the
faithful are connected with Christ their Head. Now, he not
only makes no mention of any ministerial head, but attri-
butes to every one of the members a particular operation, ac-
cording to the measure of grace distributed to each. Nor is
there any foundation for their far-fetched argument from a
comparison of the heavenly and earthly hierarchy ; for, in judg-
ing of the former, it is not safe to go beyond the discoveries
of the Scripture, and in constituting the latter, it is not right
to follow any other model than that which the Lord himself
has delineated in his word.
XI. Now, though I should make them another concession,
which they will never obtain from judicious persons, that the
primacy of the Church was established in Peter, and to be
continued by a perpetual succession, how will they prove that
its seat was fixed at Rome, so that whoever is bishop of that
(p) Eph. iv. 10. () Eph. iv. 5—7, 11. (r) Eph. iv. 4, 5.
CHAP. VI.] CHRISTIAN RELIGION. 309
city must preside over the whole world ? By what right do
they restrict to one place this dignity, which was conferred
without the mention of any place ? Peter, they say, lived
and died at Rome. What shall we say of Christ himself?
Was it not at Jerusalem that he exercised the office of a bishop
while he lived, and fulfilled the priestly office by his death ?
The Prince of pastors, the supreme Bishop, the Head of the
Church, could not obtain this honour for the place where he
lived and died ; how then could Peter, who was far inferior to
him ? Are not these follies worse than puerile ? Christ gave
the honour of primacy to Peter ; Peter settled at Rome ; there-
fore he fixed the seat of the primacy in that city. For the
same reason the ancient Israelites ought to have fixed the seat
of their primacy in the desert, because it was there that Moses,
their chief teacher, and the prince of their prophets, exercised
his ministry, and died.
XII. Let us see how wretchedly they reason. Peter, they
say, had the preeminence among the apostles. Therefore,
the Church in which he settled ought to have this privilege.
But where was he first stationed ? They reply, at Antioch.
Then I infer that the Church of Antioch is justly entitled to
the primacy. They confess that it was originally the first,
but allege that Peter, on his removal from it, transferred the
honour which was attached to him to Rome. For there is an
epistle of Pope Marcellus to the presbyters of Antioch, in which
he says, " The see of Peter was at first among you, but at the
command of the Lord was afterwards removed to this city."
So the Church of Antioch, which was originally the first, has
given place to the see of Rome. But I ask, By what oracle
did that wise pope know that the Lord had commanded this ?
For if this cause is to be decided on the footing of right, it is
necessary for them to answer, whether this privilege be per-
sonal, or real, or mixed. It must be one of these. If they
affirm it to be personal, then it has nothing to do with the
place. If they allege it to be real, then when it has once
been given to a place, it cannot be taken away from it by
the death or removal of the person. It remains, therefore,
for them to declare it to be mixed ; and then it will not
be sufficiently simple to consider the place, unless there be an
agreement also with respect to the person. Let them choose
which they will, I shall immediately conclude, and will easily
prove, that the assumption of the primacy by the see of Rome
is without any foundation.
XIII. Let us suppose the case, however, that the primacy
was, as they pretend, transferred from Antioch to Rome. Why
did not Antioch retain the second place ? For, if Rome has
the preeminence of all other sees, because Peter presided there
310 INSTITUTES OF THE [bOOK IV.
till the close of his life, to what city shall the second place
be assigned, but to that which was his first see ? How came
Alexandria, then, to have the precedence of Antioch ? Is it
reasonable that the Church of a mere disciple should be supe-
rior to the see of Peter ? If honour be due to every Church
according to the dignity of its founder, what shall we say
of the other Churches ? Paul mentions three apostles, " who
seemed to be pillars, James, Peter, and John." (s) If the
first place be given to the see of Rome, in honour of Peter,
are not the second and third places due to Ephesus and Jeru-
salem, the sees of John and James ? But among the patri-
archates, Jerusalem had the last place ; Ephesus could not be
allowed even the farthest corner. Other Churches also, as well
those which were founded by Paul, as those over which the
other apostles presided, were left without any distinction. The
see of Mark, who was only one of the disciples, obtained the
honour. Either let them confess that this was a preposterous
arrangement, or let them concede to us, that it is not a perpetu-
al rule, that every Church should be entitled to the degree of
honour which was enjoyed by its founder.
XIV. All that they say of the settlement of Peter in the
Church of Rome appears to me of very questionable authority.
The statement of Eusebius, that he presided there twenty-
five years, may be refuted without any difficulty. For it
appears, from the first and second chapter to the Galatians, that
about twenty years after the death of Christ, he was at Jeru-
salem, and that from thence he went to Antioch, where he re-
mained for some time, but it is not certain how long, Gregory
says seven years, and Eusebius twenty-five. But from the
death of Christ to the end of the reign of Nero, under whom
they affirm Peter to have been slain, there were only thirty-seven
years. For our Lord suffered in the eighteenth year of the
reign of Tiberius. If we deduct twenty years, during which,
according to the testimony of Paul, Peter dwelt at Jerusalem,
there will remain only seventeen years, which must now be
divided between those two bishoprics. If he continued long
at Antioch, he could not have resided at Rome, except for a
very short time. This point is susceptible of still clearer proof
Paul wrote his Epistle to the Romans on a journey when he
was going to Jerusalem, (/) where he was seized, and from
whence he was sent to Rome. It is probable, therefore, that
this Epistle was written four years before his arrival at Rome.
Yet it contains no mention of Peter ; which ought on no ac-
count to have been omitted, if he had presided over that Church.
And in the conclusion, where he recites a long catalogue of
(s) Gal. ii. 9. (0 Rom. .w. 25.
CHAP. VI.] CHRISTIAN RELIGION. 311
pious persons to whom he sends his sahitations, where, in short,
he enumerates all that were known to him, he still says not a
word of Peter, (v) It is mmecessary to use any long or laboured
arguments with persons of sound judgment ; for the case itself,
and the whole argument of the Epistle proclaims, that if Peter
had been at Rome, he ought not to have been omitted.
XV. Paul was afterwards brought as a prisoner to Rome.
Luke says that he was received by the brethren, but says
nothing of Peter, (to) From that city Paul wrote to several
Churches. In some of these epistles he introduces salutations,
in the names of certain brethren who were with him ; but they
contain not a single word implying that Peter was there at that
time. Who will think it credible that, if he had been there,
Paul could have passed him over in total silence ? Moreover,
in his Epistle to the Philippians, after having said that he had
no one who discovered such sincere concern respecting the
work of the Lord as Timothy, he complains that " all seek
their own."(:r) And to Timothy himself he makes yet a
heavier complaint : '•' At my first answer no man stood with
me, but all men forsook me." (y) Where was Peter then ?
For if they say that he was at Rome, how deep is the igno-
miny which Paul fixes upon him, that he was a deserter of the
gospel ? For he is speaking of the faithful, because he adds
his prayer, " that it may not be laid to their charge." How
long, then, and at what time, did Peter hold that see ? It will
be said, it is the uniform opinion of ancient writers, that he
governed that Church till his death. But those writers them-
selves are not agreed who was his successor. Some say it was
Linus; and others, Clement. They likewise relate many ab-
surd and fabulous stories respecting the disputation held between
him and Simon Magus. And Augustine, when treating of
superstitions, acknowledges that the custom, which obtained at
Rome, of not fasting on the day on which Peter gained the
victory over Simon Magus, arose from an opinion entertained
without any sufficient authority. In the last place, the trans-
actions of that age are so perplexed by a variety of representa-
tions, that we must not give implicit credit to every thing that
is recorded. Yet, in consequence of this agreement of the
ancient writers, I will not dispute his having died ai Rome ;
but that he was bishop there, and especially for any considera-
ble time, is what I cannot be persuaded to believe. Nor am I
anxious respecting this point, because Paul testifies that the
apostleship of Peter particularly belonged to the Jews, and that
his own was directed to us. To add our confirmation, there-
fore, to the compact which they established between them-
(r) Rom. xvi. (x) Phil. ii. 20, 21.
(w) Acts xxviii. 15. (y) 2 Tim. iv. 16.
312 INSTITUTES OF THE [bOOK IV.
selves, or rather to admit the vaUdity of the ordinance of the
Holy Spirit, it becomes us rather to look up to the apostleship
of Paul than to that of Peter. For their different provinces
were allotted to them by the Holy Spirit, who sent Peter to
the Jews, and Paul to us. The Romanists, therefore, may seek
for their primacy elsewhere, but not in the word of God, which
affords not the least foundation for it.
XVI. Let us now proceed to show, that our adversaries
have no more reason for boasting of the authority of the an-
cient Church than of the testimony of the word of God. For
when they bring forward this principle, that the unity of the
Church cannot be preserved, unless it have one supreme head
upon earth, to whom all the members should be subject, and
that, therefore, the Lord gave the primacy to Peter, and after-
wards by right of succession, to the see of Rome, that it might
remain there to the end of time, — ■ they also assert that this has
been the usage from the beginning. Now, as they grossly
pervert various testimonies, I would first make this preliminary
remark. I do not deny that the ancient writers uniformly
give great honour to the Roman Church, and speak of it in
respectful terms. This I consider as arising principally from
three causes. In the first place, that opinion which, I know
not how, had been received, that it had been founded and set-
tled by the ministry of Peter, operated very powerfully to gain
it credit and authority, and, therefore, among the Western
churches it was called the Apostolic See. In the second place,
because it was the capital of the empire : and on this account
it is probable that it contained men superior in learning and
prudence, skill and experience, to those of any other place ;
due regard was paid to this circumstance, that the glory of the
city and other far more excellent gifts of God might not appear
to be undervalued. In the third place, while the Eastern and
Greek Churches, and even those in Africa, were agitated by
numerous dissensions of opinion among themselves, the Church
of Rome was more peaceable and less disturbed. Hence it
happened, that pious and holy bishops, on being expelled from
their sees, frequently resorted thither, as to an asylum or port
of safety. For as the people of Europe have less subtlety and
activity of mind than the inhabitants of Asia and Africa, so
they are not so volatile or desirous of novelty. It considerably
increased the authority of the Church of Rome, therefore, that
in those uncertain times it was not so much agitated as the
other Churches, and was more tenacious of the doctrine
which it had once received than all the rest, as we shall pre-
sently show more at large. On account of these three causes,
I say, it was held in more than common respect, and received
many honourable testimonies from ancient writers.
CHAP, VI.] CHRISTIAN RELIGION. 31 3
XVIT. But when our adversaries wish to make this a reason
for ascribing to that Church the primacy and sovereign power
over other Churches, they run, as 1 have ah-eady observed,
into a gross error. To make this the more evident, I will first
briefly show what the ancient writers thought respecting this
unity, on which our opponents so urgently insist. Jerome,
writing to Nepotian, after having enumerated many examples
of unity, at length descends to the hierarchy of the Church.
" Every Church," he says, " has its distinct bishop, archpresby-
ter, and archdeacon, and all the order of the Church depends upon
its governors." This is the language of a Roman priest, re-
commending unity in the order of the Church. Why does he
not mention that all Churches are connected together under one
head, as by a common bond ? Nothing would have been
more in favour of his argument ; nor can it be pretended that
he omitted it for want of recollection ; he would most readily
have mentioned it, if the fact had permitted him. It is be-
yond all doubt, therefore, that he saw this to be the true kind
of unity, which is most excellently described by Cyprian in
the following passage : " There is only one bishopric, of which
every bishop holds an integral part ; and there is but one
Church, which is widely extended into a multitude by the off-
spring of its fertility. As the sun has many rays, but only one
light ; as a tree has many branches, but only one trunk, fixed
on a firm root ; and as many rivers issue from one spring, and
notwithstanding the number of the streams in which its over-
flowing abundance is diffused, yet the unity of the source
remains the same ; — so also the Church, illuminated with the
light of the Lord, extends its rays over the whole earth, yet it
is one and the same light which is universally diffused, nor is
the unity of the body destroyed. It stretches its branches, it
pours out its ample streams, all over the world ; yet there is
but one root, and one source." Again : " The spouse of Christ
cannot be corrupted ; she acknowledges one Master, and pre-
serves her fidelity to him inviolate." We see how he attri-
butes the universal bishopric, which comprehends the whole
Church, to Christ alone, and says that integral portions of it
are confided to all those who discharge the episcopal office
under this head. Where is the primacy of the see of Rome,
if the universal bishopric be vested in Christ alone, and every
bishop hold an integral portion of it ? My object, in these
quotations, has been, to convince the reader, by the way, that
this principle, which the Romanists assume as an admitted and
indubitable maxim, namely, that the unity of the Church re-
quires the supremacy of some earthly head, was altogether
unknown to the ancients.
VOL. IL 40
314 INSTITUTES OF THE [bOOK IV.
CHAPTER VII.
THE RISE AND PROGRESS OF THE PAPAL POWER TO ITS PRESENT
EMINENCE, ATTENDED WITH THE LOSS OF LIBERTY TO
THE CHURCH, AND THE RUIN OF ALL MODERATION.
In support of the antiquity of the primacy of the see of Rome,
there is nothing to be found anterior to the decree of the Coun-
cil of Nice, by which the bisliop of Rome is allotted the first
place among the patriarchs, and is directed to superintend the
neighbouring Churches. When the council makes a distinction
between him and the other patriarchs, so as to assign to all their
respective limits, it clearly does not constitute him the head of
them all, but only makes him one of the principal. Vitus and
Vincentius attended the council on the behalf of Julius, who
at that time presided over the Church of Rome. They were
seated in the fourth place. If Julius had been acknowledged
as the head of the Church, would his representatives have been
degraded to the fourth seat ? Would Athanasius have presided
in a general council, Avhere the form of the hierarchical system
ought most particularly to have been observed ? In the council
of Ephesus, it appears that Celestine, who was then bishop of
Rome, made use of a disingenuous artifice to secure the dignity
of his see. For when he sent his legates thither, he requested
Cyril, patriarch of Alexandria, who was otherwise to preside, to
act on his behalf. For what purpose could this request be
made, but that his name might, at any rate, occupy the first
place? For his legates sat in a lower station, were asked their
sentiments among others, and subscribed in their order ; at the
same time the patriarch of Alexandria united Celestine's name
with his own. What shall I say of the second Council of
Ephesus, where, though the legates of Leo were present, yet
Dioscorus, patriarch of Alexandria, presided as in his own right ?
They will object, that this was not an orthodox council, be-
cause it condemned Flavianus, a holy man, bishop of Constan-
tinople, and acquitted Eutyches, and sanctioned his heresy.
But wiien the council was assembled, aud the bishops took
their respective seats, it is certain that the legates of the Roman
Church were present among the others, as in a holy and legitimate
council. Yet they contended not for the first place, but yielded
it to another, which they would not have done if they had
considered it as belonging to them. For the bishops of Rome
have never been ashamed of raising the greatest contentions for
their dignity, and they have not hesitated, on this account alone,
to harass and agitate the Church with various and pernicious
CHAP. Vn.] CHRISTIAN RELIGION. 315
controversies. But because Leo saw that it would be too pre-
sumptuous a demand to require the first place for his legates,
therefore he waived it.
II. Next follows the Council of Chalcedon, in which, by the
permission of the emperor, the legates of the Roman Church
occupied the first place. But Leo himself confessed that this was
an extraordinary privilege. For when he requested it from
Marcian the emperor, and Pulcheria the empress, he did not
pretend it to be his right, but only alleged, in support of his
claim, that the Eastern bishops who presided in the Council of
Ephesus had thrown every thing into confusion, and abused
their power. Since it was necessary, therefore, to have a dis-
creet moderator, and it was improbable that those who had once
been so unsteady and disorderly would be fit for the office, he
requested that, on account of the misconduct and incompetence
of the others, the task of presiding should be transferred to him.
That which is sought as a special privilege and an exception to
a common custom, certainly does not arise from a general rule.
Where the only pretext is, that it was necessary to have a new
president, because the former ones had violated their duty, it is
evident that this had not been the case before, and it ought not to
be perpetual, but was merely done in the contemplation of
present danger. The bishop of Rome, therefore, had the first
place in the Council of Chalcedon, not because it was the right
of his see, but because the council was in want of a discreet
and suitable president, in consequence of those to whom that
honour belonged having excluded themselves from it by their
own intemperance and violence. And what I say was proved,
in fact, by Leo's successor. For when he sent his legates to
the fifth Council of Constantinople, which was held a considera-
ble time after, he contended not for the first seat, but without
any difficulty suffered it to be taken by Menna, patriarch of
Constantinople. So in the Council of Carthage, at which Au-
gustine was present, the place of president was filled by Aurelins,
archbishop of that city, and not by the legates of the Roman
see, though the express object of their attendance was to support
the authority of the Roman pontiff. And, moreover, there was
a general council held in Italy, at which the bishop of Rome was
not present. This was the Council of Aquileia, at which Am-
brose presided, who was then in high credit with the emperor.
There was no mention made of the bishop of Rome. We see,
therefore, that the dignity of Ambrose caused the see of Milan at
that time to have the precedence above that of Rome.
III. With respect to the title of primacy, and other titles of
pride, of which the pope now strangely boasts, it is not diffi-
cult to judge when and in what manner they were introduced.
Cyprian, bishop of Carthage, makes frequent mention of Cor-
316 INSTITUTES OF THE [bOOK IV.
nelius, who was bishop of Rome. He distinguishes him by
no other appellation than that of brotlier, or felloio bishop,
or colleague. But when he writes to Stephen, the successor
of Cornelius, he not only treats him as equal to himself and
others, but even addresses him with considerable severity,
charging him at one time with arrogance, and at another v/ith
ignorance. Since the time of Cyprian, we know what was
the decision of the whole African Cliurch on this subject. For
the Council of Carthage prohibited that any one should be
called " the prince of priests," or " the first bishop," but only
" the bishop of the first see." But any one who examines the
more ancient records, will find that at that time the bishop of
Rome was content with the common appellation of brother. It
is certain that as long as the Church retained its true and un-
corrupted form, all those names of pride, which in succeeding
times have been insolently usurped by the Roman see, were
altogether unknown: nothing was heard of a supreme pontitf
or a sole head of the Church upon earth. And if the bishop
of Rome had been presumptuous enough to make any such
assumption, there were judicious men who would immediately
have repressed his folly. Jerome, being a Roman presbyter,
was not reluctant to assert the dignity of his Church as far as
matter of fact and the state of the times admitted ; yet we see
how he also reduces it to an equality with others. " If it be a
question of authority," he says, " the world is greater than a
city. Why do you allege to me the custom of a single city ?
Why do you set up a few instances, which have given rise to
pride, against the laws of the Church ? Wherever there is a
bishop, whether at Rome, at Eugubiam, at Constantinople, or
at Rhegium, he is of the same dignity and of the same priest-
hood. The power of riches, or the abasement of poverty, makes
no bishop superior or inferior to another."
IV. Respecting the title of universal bishop, the first con-
tention arose in the time of Gregory, and was occasioned by
the ambition of John, bishop of Constantinople. For he want-
ed to make himself universal bishop — an attempt which had
never been made by any one before. In that controversy
Gregory does not plead against this as the assumption of a
right which belonged to himself, but resolutely protests against
it altogether, as a profane and sacrilegious application, and even
as the forerunner of Antichrist. He says, " If he who is called
universal falls, the foundation of the whole Church sinks at
once." In another place : " It is a most melancholy thing to
hear with any patience, that our brother and companion in the
episcopal office should look down with contempt on all others,
and be called sole bishop. But what does this pride of his
indicate, but that the times of Antichrist are already at hand ?
CHAP. VII.] CHRISTIAN RELIGION. 317
For indeed he imitates him, who, despising the society of an-
gels, endeavoured to usurp supreme power to himself." In
another place, writing to Eulogius, bishop of Alexandria, and
Anastasius, bishop of Antioch, he says, " None of my prede-
cessors would ever use this profane word. For if one patriarch
be called universal, the name of patriarch is taken away from
all the rest. But far be it from any Christian heart to wish to
arrogate to himself any thing that would in the least degree
diminish the honour of his brethren. To consent to that exe-
crable term is no other than to destroy the faith. Our obliga-
tion to preserve the unity of the faith is one thing, and to
repress the haughtiness of pride is another. But I confidently
assert, that whoever calls himself universal bishop, or desires
to be so called, in such aggrandizement is the precursor of An-
tichrist, because he proudly sets up himself above all others."
Again, to Anastasius, bishop of Antioch : " I have said that
the bishop of Constantinople can have no peace with us, unless
he would correct the haughtiness of that superstitious and
proud title which has been invented by the first apostate ; and
to say nothing of the injury done to your dignity, if one bishop
be called universal, when he falls, the whole Church sinks at
once." But his assertion that this honour was offered to Leo
in the Council of Chalcedon has not the least appearance of
truth. For there is not a word of this in the acts of that
council. And Leo himself, who in many of his epistles cen-
sures the decree passed there in favour of the see of Constanti-
nople, would certainly not have passed over this argument,
which would have been the most plausible of all, if that honour
had really been offered to him, and he had refused it ; and,
having otherwise an immoderate thirst for honour, he would
not readily have omitted a circumstance so much to his praise.
Gregory was mistaken, therefore, in supposing that title to
have been given to the see of Rome by the Council of Chalce-
don. I forbear to remark how ridiculous it is for him to
assert that the holy council conferred such a title, which he at
the same time declares was profane, execrable, abominable,
proud, and sacrilegious, and even invented by the devil, and
published by the herald of Antichrist. And yet he adds that
his predecessor refused it, lest, by the dignity given to one
individual, all other bishops should be deprived of the honour
due to them. In another place he says, " No one has ever
wished to be called by such a name ; no one has arrogated to
himself this presumptuous title ; lest, by assuming to himself
the exclusive dignity of supreme bishop, he might seem to
deny the episcopal honour to all his brethren."
V. I come now to the jurisdiction which the Roman pontiff
asserts that he indisputably holds over all churches. I know
318 INSTITUTES OF THE [bOOK IV.
what violent contentions there were in ancient times on this
subject. For there has never been a period when the Roman
see did not aspire to some authority over other Churches. And
it will not be unsuitable to the present occasion to investigate
the means by which it gradually rose to some power. I am
not yet speaking of that unbounded empire which it has more
recently usurped ; that I shall defer to its proper place. But
here it will be necessary to point out in a few words in what
manner and by what methods it formerly exalted itself, so as
to assume any jurisdiction over other Churches. When the
Eastern Churches were disturbed and divided by the factions
of the Arians, in the reign of Constantius and Constans, sons
of Constantino the Great, and Athanasius, the principal defend-
er of the orthodox faith, was driven from his see, that calamity
constrained him to go to Rome, in order that, by the authority
of the Roman see, he might in some degree repress the rage
of his enemies, and confirm the faithful, who were in extreme
distress. He was honourably received by Julius, then bishop
of Rome, and prevailed on the bishops of the West to under-
take the defence of his cause. Thus the pious in the Eastern
Churches, finding themselves in great want of foreign aid, and
seeing that their principal succour was to be obtained from
the Church of Rome, readily ascribed to it all the authority
that they possibly could. But all this amounted to nothing
more than that communion with it was held in high estima-
tion, and it was accounted ignominious to be excommunicated
from it. This dignity was afterwards considerably augmented
by men of wicked and abandoned lives ; for to escape the
punishments which they deserved, they resorted thither as to a
common asylum. Therefore, if a priest was condemned by
his bishop, or a bishop by the synod of his province, they im-
mediately appealed to Rome. And the bishops of Rome
received such appeals with culpable eagerness, considering it
as a kind of extraordinary power to interfere in the concerns
of distant Churches. Thus when Eutyches was condemned
by Flavianus, patriarch of Constantinople, he complained to
Leo that he liad been treated with injustice. Leo, without
any delay, but with equal temerity and expedition, undertook
the patronage of a bad cause, issued bitter invectives against
Flavianus, as if he had condemned an innocent man without
hearing his defence, and by this ambitious conduct he for some
time afibrded considerable support to the impiety of Eutyches.
It appears that similar circumstances frequently happened in
Africa. For as soon as any wicked man was convicted before
the ordinary tribunal, he flew to Rome, and brought various
false accusations against his superiors ; and the see of Rome
was always ready to interpose. This presumption constrained
CHAP. VII.] CHRISTIAN RELIGION. 319
the African bishops to pass a decree that no one should appeal
beyond the sea on pain of excommunication.
VI. But however this might be, let us examine what juris-
diction or power the Roman see then possessed. Now, ecclesias-
tical power consists in these four things — the ordination of
bishops, the calling of councils, the hearing of appeals, or juris-
diction, and corrective admonitions, or censures. All the ancient
councils command bishops to be ordained by their own metro-
politans ; and they never direct the bishop of Rome to be called
to this office except in his own province. By degrees, however,
a custom was introduced for all the bishops of Italy to go to
Rome to be consecrated, except the metropolitans, who did not
suffer themselves to be subjected to this bondage. But when
any metropolitan was to be ordained, the bishop of Rome sent
one of his priests to assist at the ceremony, but not to preside.
There is an example of this in an epistle of Gregory, respecting
the consecration of Constantius, archbishop of Milan, after the
death of Laurentius. I do not suppose, however, that this was
a very ancient practice. It is probable that at first they sent
legates to each other, from a principle of respect and affection,
to witness the ordination, and testify their mutual communion ;
and that what was originally voluntary, was afterwards consi-
dered as necessary. However this may be, it is evident that in
ancient times the bishop of Rome did not possess the power of
consecrating bishops, except in his own province, that is, in the
Churches dependent upon his see ; as is declared by one of the
canons of the Council of Nice. Consecration was followed by
the sending of a synodical epistle ; and in this the bishop of
Rome had no superiority over others. It was the custom of
the patriarchs, immediately after their consecration, to make a
solemn declaration of their faith in a written communication to
their brethren, professing their adherence to the doctrine of the
holy and orthodox councils. Thus, by making a confession
of their faith, they mutually approved themselves to each other.
If the bishop of Rome had received such a confession from
others, and not given it to other bishops in his turn, this would
have been an instance of acknowledged superiority ; but, as he
was under the same obligation to give it as to require it, and
was subject to the common law, it was certainly a token of
equality, and not of dominion. We have examples of this in
the epistles of Gregory to Anastasius and Cyriacus of Constan-
tinople, and to all the patriarchs together.
VIJ. Next follow admonitions or censures, which, as the
bishops of Rome formerly employed them towards others, they
also received from others in their turn. Irenaeus, bishop of
Lyons, sharply reproved Victor, bishop of Rome, for having
raised a pernicious dissension in the Church on subjects of no
320 INSTITUTES OF THE [bOOK IV.
importance. Victor submitted to the reproof without any oppo-
sition. It was a liberty at that time commonly used by the holy
bishops to exercise the privilege of brethren towards the bishop
of Rome, by admonishing and reproving him whenever he
committed any fault. He, in like manner, when occasion re-
quired, admonished others of their duty, and reproved them for
their faults. For Cyprian, when he exhorts Stephen, bishop of
Rome, to admonish the bishops of France, argues not from any
superior authority, but from the common rights which priests
enjoy among each other. If Stephen had then possessed any
authority over France, would not Cyprian have said. You
should chastise them, because they are subject to you ? But
he expresses himself in a very different manner. " This fra-
ternal union," says he, " by which we are connected together,
requires us to administer to each other mutual admonition."
And we see with what severity of language, though otherwise
a man of a mild disposition, he censures even Stephen himself,
when he considered him assuming too much consequence. In
this respect, also, there is yet no appearance of the bishop of Rome
having been invested with any jurisdiction over those who were
not of his province.
VIII. With respect to the calling of councils, it was the duty
of every metropolitan, at stated seasons, to summon a provincial
synod. There the bishop of Rome had no authority. But a
universal council could only be called by the emperor. For if
any one of the bishops had attempted this, not only he would
not have been obeyed by those who were out of his province,
but such an attempt would have led to immediate confusion.
Therefore the emperor sent a summons to attend to all of them
alike. Socrates, indeed, in his Ecclesiastical History, states
that Julius, bishop of Rome, expostulated with the Eastern
bishops, for not having invited him to the Council of Antioch ;
whereas the canons had forbidden that any thing should be
decreed without the knowledge of the bishop of Rome. But
who does not see that this is to be understood of those decrees
which bind the universal Church ? Now, it is no wonder if
there was so much respect paid to the antiquity and eminence
of the city, and to the dignity of the sec, as to determine that
no general decree respecting religion should be passed in the
absence of the bishop of Rome, unless he refused to be present.
But what is this towards dominion over the whole Church ?
For we do not deny that the bishop of Rome was one of the
principal, but we will not admit, what the Romanists now
contend, that he had the authority over all.
IX. There remains the foiu'th kind of ecclesiastical power,
which consists in appeals. It is evident that he possesses
supreme authority, to whose tribunal appeals are made. Many
CHAP. VII.] CHRISTIAN RELIGION. 321
often appealed to the bishop of Rome ; and he also attempted
to assume the cognizance of causes ; but he always became an
object of derision whenever he exceeded his proper limits. I
shall say nothing of the East, or of Greece ; but it appears that
the bishops of France strenuously resisted him, when he dis-
covered an inclination to usurp authority over them. In Africa,
this subject occasioned a long controversy. For when the
Council of Milevum, at which Augustine was present, had de-
nounced excommunication against all who should appeal beyond
the sea, the bishop of Rome endeavoured to get this decree
rescinded. He sent legates to state that this privilege had been
given to him by the Council of Nice. The legates produced
certain acts which they alleged to be the acts of the Council of
Nice, and which they had brought from the archives of their
Church. They were resisted by the Africans, who denied that
the bishop of Rome ought to be credited in his own cause.
They therefore determined to send to Constantinople, and other
cities of Greece, to obtain copies liable to less suspicion. It
was found that these copies contained no such passages as the
Roman legates had pretended. So the decree was confirmed,
which had taken the supreme cognizance of appeals from the
bishop of Rome. This transaction discovered the scandalous
impudence of the Roman pontiff. For when he had fraudu-
lently substituted the council of Sardis for that of Nice, he was
disgracefully detected in a manifest falsehood. But still greater
wickedness and effrontery were betrayed by those who added
to the acts of the council a forged epistle, in which a bishop of
Carthage condemns the arrogance of his predecessor, Aurelius,
for having dared to withdraw himself from obedience to the
apostolic see, presents the submission of himself and his Church,
and humbly supplicates for pardon. These are the glorious
monuments of antiquity upon which the majesty of the Roman
see is founded ; while, under the pretext of antiquity, they
advance such puerile falsehoods, as require not the least pene-
tration to detect. " Aurelius," says this famous epistle, "elated
with diabolical audacity and obstinacy, was a rebel against
Christ and St. Peter, and therefore deserved to be anathema-
tized." But what said Augustine ? What said all the fathers
who were present at the Council of Milevum ? But what
necessity is there for spending many words to refute that stupid
fabrication, which even the Romanists themselves, if they have
any modesty left, cannot look at without being exceedingly
ashamed ? So Gratian, the compiler of the decretal, — whether
from wickedness or ignorance I know not, — after having recited
that canon, that those who appealed beyond the sea should be
excommunicated, adds this exception, unless they appeal to the
see of Rome. What can be done with such men, who are so
VOL. n. 41
322 INSTITUTES OF THE ["bOOK IV.
destitute of common sense as to make that one case an exception
to a law, to guard against which every one sees that the law was
made ? For the council, in condemning appeals beyond the
sea, only prohibited any one from appealing to Rome ; and this
admirable expositor excepts Rome from the general prohibition !
X. But to put an end at once to this question, a single trans-
action, related by Augustine, will be sufficient to show what
kind of jurisdiction was anciently possessed by the bishop of
Rome. Donatus, bishop of Casae Nigras, had accused Ca^cili-
anus, bishop of Carthage. The accused was condemned with-
out a hearing ; for, knowing that the bishops had conspired
against him, he would not appear. The matter was then
brought before the Emperor Constantine. With a view to have
the cause decided by an ecclesiastical judgment, he referred the
cognizance of it to Melchiades, bishop of Rome, with whom
he associated some other bishops from Italy, France, and Spain.
If it was part of the ordinary jurisdiction of the see of Rome to
hear an appeal in an ecclesiastical cause, why did Melchiades
suffer any colleagues to be appointed with him at the pleasure
of the Emperor ? and, moreover, why did he himself undertake
the business rather at the command of the Emperor than from
his own authority ? . But let us hear what took place after-
wards. Coacilianus was victorious. Donatus of Casae Nigras
was convicted of calumny. He appealed. Constantine re-
ferred the appeal to the bishop of Aries. He sat in judgment
on the decision of the bishop of Rome. If the Roman see pos-
sessed the supreme jurisdiction, subject to no appeal, how did
Melchiades submit to such an insult, as for the bishop of Aries
to be preferred before him ? And who was the Emperor that
did this ? It was Constantine the Great, of whom they boast
that he not only devoted all his attention, but employed almost
all the power of his empire, to exalt the dignity of their see. We
see, then, how very far the bishop of Rome was at that time
from that supreme dominion which he pretends to have been
given him by Christ over all Churches, and which he falsely
boasts of having exercised in all ages with the consent of the
whole world.
XI. I know what numerous epistles, and rescripts, and
edicts, there are, in which the pontiffs have confidently ad-
vanced the most extravagant claims respecting this power.
But it is also known to every person, possessed of the least
sense or learning, that most things contained in them are so ex-
tremely absurd, that it is easy to discover at the first glance
from what source they have proceeded. For what man of
sound judgment, and in his sober senses, can suppose that
Anacletus was the author of that curious interpretation, which
Gratian quotes under his name — that Cephas means a head ?
CHAP. VII.J CHRISTIAN RELIGION. 323
There are many such fooleries collected together by Gratian
without any judgment, which the. Romanists in the present
day employ against us in defence of their see ; and such phan-
toms with which they used to delude the ignorant in the dark-
est times, they still persist in bringing forward amidst all the
light of the present age. Bat I have no intention to devote
much labour to the refutation of such things, which manifestly
refute themselves by their extreme absurdity. I confess that
there are also genuine epistles of the ancient pontiifs, in which
they extol the majesty of their see by the most magnificent
titles. Such are some epistles of Leo ; who, though he was a
man of learning and eloquence, had likewise an immoderate
thirst for glory and dominion ; but whether the Churches at
that time gave credit to his testimony when he thus exalted
himself, is a subject of inquiry. Now, it appears that many
were ofiended at his ambition, and resisted his claims. In one
epistle he deputes the bishop of Thessalonica to act as his re-
presentative in Greece and other adjacent countries ; in another
he delegates the bishop of Aries, or some other bishop, to be
his vicar in France. So he appoints Hormisdas, bishop of
Seville, his vicar in Spain. But in all cases he mentions, by
way of exception, that he makes such appointments on condi-
tion that they shall in no respect infringe the ancient privileges
of the metropolitans. But Leo himself declares this to be one
of their privileges, that if any difficulty should arise, the metro-
politan was to be consulted in the first place. These delega-
tions, therefore, were accompanied with this condition — that
there was to be no interference with any bishop in his ordinary
jurisdiction, with any metropolitan in hearing appeals, or with
any provincial synod in the regulation of the Churches. Now,
what was this but to abstain from all jurisdiction, and only to
interpose for the settlement of disputes, as far as was consistent
with the law and nature of ecclesiastical communion ?
XIL In the time of Gregory, this ancient custom had already
undergone a considerable change. For when the empire was
convulsed and torn asunder, when France and Spain were
afflicted with repeated and numerous wars and distresses, Uly-
ricum laid waste, Italy harassed, and Africa almost ruined
with incessant calamities, — in order to preserve the unity of the
faith amidst such a violent convulsion of civil affairs, or at least
to prevent its total destruction, all the bishops round about con-
nected themselves more closely with the bishop of Rome. The
consequence was, that the power as well as the dignity of that
see was greatly increased. I am not much concerned, how-
ever, respecting the methods by which this was eflected. It is
at least evident, that it was greater at that period than in the
preceding ages. And even then it was very far from an un-
324 INSTITUTES OF THE [bOOK IV.
limited dominion, for one man to govern all others according
to his own pleasure. But the see of Rome was held in such
reverence, that its authority would repress and correct the re-
fractory and obstinate, who could not be confined to their duty
by the other bishops. For Gregory embraces every opportu-
nity of protesting, that he as faithfully maintained the rights of
others, as he required them to maintain his. "Nor under the
influence of ambition," says he, "do I withhold from any one
that which is his right ; but I desire to honour my brethren in
all things." — There is not a sentence in his writings which
contains a prouder boast of the majesty of his primacy than the
following : " I know no bishop who is not subject to the apos-
tolic see, when he is found in fault." But he immediately
adds, " Where there is no fault to require subjection, all are
equal by right of humility." He attributes to himself the au-
thority to correct those who have transgressed ; if all do their
duty, he places himself on an equality with them. But he as-
sumed this authority to himself, and they who were willing
consented to it, while others, who disapproved of it, were at
liberty to oppose it with impunity ; and this, it is notorious,
was the conduct of the majority. Besides, it is to be remarked,
that he is there speajcing of the primate of Constantinople, who
had been condemned by a provincial synod, and had disregard-
ed the united judgment of the assembly. His colleagues com-
plained to the emperor of his obstinacy. The emperor ap-
pointed Gregory to decide the cause. We see, then, that he
made no attempt to interfere with the ordinary jurisdiction ;
and that the very thing which he does for the assistance of
others, he does only at the command of the emperor.
XHI. This, therefore, was all the power which was then
possessed by the bishop of Rome, — to oppose rebellious and
refractory persons, in cases which required some extraordinary
remedy, and that in order to assist, not to hinder, other bishops.
Therefore he assumes to himself no more power over others
than he grants to all others over himself, when he professes
that he is ready to be reproved by all, and to be corrected by
all. So in another epistle he commands the bishop of Aquileia
to come to Rome to plead his cause in a controversy which
had arisen between him and his neighbours, respecting an article
of faith ; nevertheless he gives this command, not from his
own authority, but in consequence of the mandate of the em-
peror. Nor does he announce himself as the sole judge, but
promises to assemble a synod to judge of the whole afiair.
But though there was still such moderation, tliat the power
of the Roman see had its certain limits, which it was not per-
mitted to exceed, and the bishop of Rome himself no more
presided over others than he was subject to them, yet it ap-
CHAP. VII.] CHRISTIAN RELIGION. 325
pears how very displeasing this situation was to Gregory. For
he frequently complains, that under the name of being a bishop,
he was forced back to the world, and that he was more in-
volved in secular cares than ever he had been while he was a
layman ; so that in that honour he was oppressed with the
tumult of worldly business. In another passage he says,
" Such a vast burden of occupations presses me down, that my
mind is incapacitated for any elevation towards things above.
I am tossed about with numerous causes, like so many waves;
and after my former seasons of retirement and tranquillity, I am
disquieted with the tempests of a tumultuous life ; so that I
may truly say, I am come into the depth of the sea, and the
tempest has drowned me." Judge, then, what he would have
said, if he had fallen upon these times. If he did not fulfil the
office of a pastor, yet he was employed in it. He refrained
from all interference in the civil government, and acknow-
ledged himself to be subject to the emperor in common with
others. He never intruded into the care of other Churches,
except when he was constrained by necessity. And yet he
considered himself to be in a labyrinth, because he could not
wholly devote himself to the exclusive duties of a bishop.
XIV. The bishop of Constantinople, as we have already
stated, was at that time engaged in a contest with the bishop
,of Rome, respecting the primacy. For after the seat of the
empire was fixed at Constantinople, the majesty of the govern-
ment seemed to require that Church to be the next in dignity to
the Church of Rome. And indeed at the beginning nothing
contributed more to establish the primacy in the Church of Rome
than the circumstance of that city being then the capital of the
empire. Gratian recites a rescript under the name of Pope Lu-
cinus, in which he says that the distinction of cities appointed
to be the residence of metropolitans and primates, was regulated
by no other rule than the nature of the civil government previ-
ously established in them. There is another similar rescript,
also, under the name of Pope Clement, in which he says, that
patriarchs had been appointed in those cities which had anciently
been the stations of arch-flamens. This statement, though er-
roneous, approaches to the truth. For it is certain, that in
order to make as little change as possible, the provinces were
divided according to the existing state of things, and that
primates and metropolitans were placed in those cities which
had precedence of the rest in dignity and power. Therefore,
in the Council of Turin, it was decreed, that those which were
the chief cities of the respective provinces in the civil govern-
ment, should be the principal sees of bishops ; and that if the
honour of the civil government should happen to be transferred
from one city to another, the seat of the metropolitan should be
326 INSTITUTES OF THE [bOOK IV.
removed to the same place. But Innocent, the Roman pontiff,
seeing the ancient dignity of his city beginning to dechne, after
the translation of the seat of the empire to Constantinople, and
trembling for the honour of his see, enacted a contrary law ;
in which he denies the necessity of a change of the ecclesias-
tical capitals, in consequence of a change of the imperial capi-
tals. But the authority of a council ought to be preferred to the
sentence of an individual, and we may justly suspect Innocent
himself in his own cause. He proves by his decree, however,
that the original regulation had been for the seats of metropo-
litans to be disposed according to the civil rank of the respec-
tive cities.
XV. According to this ancient ordinance, it was decreed in
the first Council of Constantinople, that the bishop of that city
should have the next rank and dignity to the bishop of Rome,
because that was a new Rome. But when a similar decree was
passed long after in the Council of Chalcedon, Leo strenuously
opposed it. And he not only took the liberty of pouring
contempt on what had been decided by upwards of six hundred
bishops, but likewise heavily reproached them with having
taken from other sees the honour which they had ventured to
confer on the Church of Constantinople. Now, what could
incite him to disturb the world for so insignificant a cause, but
mere ambition ? He says, that what had once been determined
by the Council of Nice, ought to have been maintained inviola-
ble. As if the Christian faith were endangered by the prefer-
ence of one Church to another, or as if the patriarchates had been
distributed by the Council of Nice with any other view than
the preservation of external order. Now, we know that external
order admits, and even requires, various changes, according to
the various circumstances of different periods. It is a futile pre-
tence, therefore, of Leo, that the honour, which the authority
of the Nicene council had given to the see of Alexandria, ought
not to be conferred on that of Constantinople. For common
sense dictates, that this was such a decree as might be abolished
according to the state of the times. And besides, the repeal
met with no opposition from the bishops of the East, who
were most interested in the matter. Proterius, who had been
appointed bishop of Alexandria instead of Dioscorus, was present ;
as were other patriarchs, whose dignity was lessened by this
measure. It was for them to oppose it, and not Leo, who re-
tained his original station unaltered. When they all suffered it
to pass without any objection, and even assented to it, and
the bishop of Rome was the only one who resisted it, it is
easy to judge by what motive he was influenced. He foresaw,
what actually came to pass not long after, that as the glory of
Rome was declining, Constantinople would not be content with
CHAP. VII.] CHRISTIAN RELIGION. 327
the second place, but would contend for the primacy. Yet all
his clamour was unavailing ; the decree of the council was
confirmed. Therefore his successors, seeing themselves van-
quished, peaceably refrained from such obstinacy ; for they de-
creed that he should be accounted the second patriarch.
XVI. But a little while after, John, who presided over the
Church of Constantinople while Gregory was bishopofRome, had
the arrogance to assume the title of universal patriarch. Gregory,
not afraid of defending his see in a good cause, resolutely
opposed this assumption. And certainly it betrayed intolera-
ble pride and folly hi John to wish to make the limits of his
bishopric the same with those of the empire. Now, Gregory did
not claim to himself what he denied to another ; but execrated
the title, by whomsoever it might be usurped, as wicked and
impious. In one of his epistles he expresses his displeasure
with Eulogius, bishop of Alexandria, for having complimented
him with such a title. " Behold," says he, " in the preface
of the epistle which you have directed to myself, who have for-
bidden it, you have taken care to introduce that appellation of
pride, by calling me universal pope. Which I entreat that your
holiness will not do any more ; because all that you give to
another beyond what is reasonable, is deducted from yourself.
I consider nothing an honour to me, by which I see the honour
of my brethren diminished. For my honour is the honour of
the universal Church, and the perfect vigour of my brethren.
If your holiness calls me universal pope, this is denying that
you have any share in that which is wholly attributed to me."
Gregory's was a good and honourable cause ; but John, being
supported by the favour of Mauritius the emperor, could not
be diverted from his purpose ; and Cyriacus, his successor, was
equally inflexible.
XVII. At length Phocas, who ascended the throne after the
murder of Mauritius, being more favourable to the Romans, — for
what reason I know not, unless because he had been crowned
at Rome without any difficulty, — granted to Boniface the Third
what Gregory had never demanded, — that Rome should be
the head of all Churches. Thus the controversy was decided.
Yet this grant of the emperor could not have been so much
to the advantage of the see of Rome, if it had not been fol-
lowed by other things. For Greece and all Asia soon after sepa-
rated from its communion. France reverenced it only so fai* as
not to carry its obedience beyond its inclinations ; nor was it
reduced to entire subjection, till Pepin had usurped the crown.
For after Zachary, the Roman pontiff, had assisted Pepin in the
commission of treason and robbery, in deposing his lawful
sovereign, and taking possession of the throne, he was rewarded
by having the see of Rome invested with jurisdiction over the
328 INSTITUTES OF THE [bOOK IV.
Gallican Churches. As robbers are accustomed to divide their
common booty, so those worthy persons concerted together, that
Pepin should have the temporal and civil sovereignty after the
deposition of the rightful monarch, and that Zachary should
be made the head over all bishops, and enjoy the spiritual power.
At first this was feeble, as is generally the case with new estab-
lishments ; but it was afterwards confirmed by the authority of
Charlemagne, and almost from a similar cause ; for he also was
indebted to the Roman pontiff, for his exertions in raising him to
the dignity of emperor. Now, though it is probable that the
Churches, before that time, had in general been greatly disfigured,
it is evident that in France and Germany the ancient form of
the Church was then entirely obliterated. The archives of
the parliament of Paris still contain brief registers of those times,
which, in relating ecclesiastical events, make frequent mention
of the treaties both of Pepin and Charlemagne with the Roman
pontiff; from which it may be concluded that an alteration
was then made in the ancient state of the Church.
XVIII. From that time, as things daily became worse and
worse, the tyranny of the Roman see was gradually established
and increased, and that partly through the ignorance, and partly
through the indolence, of the bishops. For while the Roman
pontiff was usurping every thing to himself, and proceeding
from one assumption to another, without any limits, in defiance
of law and justice, the bishops did not exert themselves with
the zeal which became them to repress his cupidity, and w^here
there was no want of inclination, they were destitute of real
learning and knowledge, so that they were not at all equal to such
an important undertaking. We see, therefore, what a horrible
profanation of every thing sacred, and what a total disorganization
of the Church there was at Rome in the days of Bernard. He
complains that the ambitious, the avaricious, the simoniacal,
the sacrilegious, the adulterous, the incestuous, and all who
were chargeable with the most atrocious crimes, from every
part of the world, resorted to Rome, in order to procure or to
retain ecclesiastical honours by the apostolical authority ; and
that fraud, circumvention, and violence, were generally practised.
He says, that the judicial process which was then pursued
was execrable, and not only unbecoming of the Church, but
disgraceful to any civil court. He exclaims, that the Church
is full of ambitious men, and that there is not one who is any
more afraid of perpetrating the most flagitious crimes, than
robbers in their den when they are distributing the plunder
which they have seized on the highway. " Few," he says,
" regard the mouth of the legislator ; they all look at his hands,
and that not without cause, for those hands transact all that is
done by the pope. What a business it is, that they are bought
CHAP. VII.] CHRISTIAN RELIGION. 329
with the spoils of the Church, who say to you, Well done, well
done ! The life of the poor is sown in the streets of the rich ;
silver glitters in the mire ; people run to it from all parts ; it is
borne away, not by the poorest, but by the strongest, or perhaps
by him who runs fastest. This custom, or rather this mortal
corruption, commenced not with you ; I wish it may end with
you. In these circumstances you, a pastor, are proceeding,
covered with abundant and costly attire. If I might dare to
use the expression, these are rather the pastors of devils than
of sheep. Did Peter act in this manner ? Was Paul guilty of
such trifling ? Your court has been accustomed to receive
men good, more than to make them so. For the wicked are
not improved in it, but the good are corrupted." The abuses
of appeals which he relates, no pious person can read without
the greatest horror. At length, respecting the insatiable cu-
pidity of the see of Rome in the usurpation of jurisdiction, he
concludes in the following manner : " I speak the murmur and
common complaint of the Churches. They exclaim that they
are divided and dismembered. There are few or none of them
v.'ho do not either bewail or dread this plague. Do you inquire
what plague ? Abbots are torn away from their bishops, bishops
from their archbishops. It is wonderful if this can be excused.
By such conduct you prove that you have a plenitude of
power, but not of justice. You act thus because you can, but
the question is whether you ought. You are appointed to
preserve to all their respective honour and rank, and not
to envy them." These few passages I have thought proper to
recite, out of a great many, partly that the readers may see how
sadly the Church had then declined, and partly that they may
know into what sorrow and lamentation all good men were
plunged by this calamity.
XIX. But though we should grant to the Roman pontiff in
the present day the same eminence and extent of jurisdiction
which this see possessed in the middle ages, as in the times of
Leo and Gregory, what is that to the Papacy in its present
state ? I am not yet referring to the temporal and secular
power, which we shall afterwards examine in its proper place ;
but the spiritual government itself of which they boast, what
resemblance has it to the condition of those times ? For the
Romanists designate the pope no otherwise than as the supreme
head of the Church on earth, and universal bishop of the whole
world. And the pontiffs themselves, when they speak of their
authority, pronounce with great superciliousness, that they
have the power to command, and that to others is only left the
necessity to obey ; that all their decrees are to be received as
if they were confirmed by the voice of St. Peter; that for
want of their presence, provincial synods have no authority ;
VOL. II. 42
330 INSTITUTES OF THE [bOOK IV.
that they have the power to ordain priests and deacons for all
the Churches, and to summon to their see those who have been
elsewhere ordained. In the Decretal of Gratian there are in-
numerable pretensions of this kind, which I forbear to recite,
lest 1 should be too tedious to my readers. But the sum of
them all comes to this ; that the Roman pontiff alone has the
supreme cognizance of all ecclesiastical causes, whether in
judging and determining doctrines, in enacting laws, in regu-
lating discipline, or in exercising jurisdiction. It would also
be tedious and superfluous to enumerate the privileges which
they assume to themselves in reservations, as they call them.
But what is the most intolerable of all, they leave no judgment
on earth to curb or restrain their cupidity, if they abuse such
unlimited power. " It cannot be lawful," they say, " for any
one to reject the judgment of this see, on account of the pri-
macy of the Roman Church." Again : " The judge shall not be
judged, either by the emperor or by kings, or by all the clergy,
or by the people." This is arrogance beyond all bounds, for one
man to constitute himself judge of all, and to refuse to submit to
the judgment of any. But what if he exercise tyranny over the
people of God, if he divide and desolate the kingdom of Christ,
if he disturb and overturn the whole Church, if he pervert the
pastoral office into a' system of robbery ? Even though he
should go to the greatest extremes of profligacy and mischief,
he denies that he is at all accountable for his conduct. For
these are the very words of the pontifl"s : " God has been
pleased to decide the causes of other men by the judgment of
men, but the prelate of this see he has, without all question,
reserved to his own judgment." Again, "The actions of our
subjects are judged by us ; but ours by God alone."
XX. And that such edicts might have the more weight,
they have falsely substituted the names of ancient pontifl's, as
if things had been so regulated from the beginning ; whereas
it is very certain, that every thing, which attributes to the
Roman pontiff more than we have stated to have been given
him by the ancient councils, is a novel and recent fabrication.
They have even gone to such a pitch of impudence as to pub-
lish a rescript, under the name of Anastasius, patriarch of Con-
stantinople, which declares that it had been ordained by the
ancient canons, that nothing should be done even in the re-
motest provinces, without being first reported to the Roman
see. Beside the notorious falsehood of this, what man will
think it credible, that such a eulogium of the Roman see
proceeded from the adversary and rival of its honour and dig-
nity ? But it was necessary that these Antichrists should be
carried to such an extreme of madness and blindness, that their
iniquity may be evident to all men of sound understanding,
CHAP. VII.] CHRISTIAN RELIGION. 331
who only choose to open their eyes. But the Decretal Epis-
tles, complied by Gregory the Ninth, as well as the Constitu-
tions of Clement the Fifth, and the Decrees of Martin, still
more openly and expressly betray, in every page, the inhuman
ferocity and tyranny of barbarous kings. But these are the
oracles from which the Romanists wish their Papacy to be
appreciated. Hence proceeded those famous axioms, which at
the present day are universally received by them as oracles :
That the pope cannot err ; that the pope is superior to all
councils ; that the pope is the universal bishop of all Churches,
and supreme head of the Church upon earth. I pass over the
far greater absurdities, which foolish canonists maintain in
their schools ; which, however, the Roman theologians not
only assent to, but even applaud, in order to flatter their idol.
XXI. I shall not treat them with all the severity which
they deserve. To this consummate insolence, another person
would oppose the declaration of Cyprian among the bishops at
the Council of Carthage, of which he was president : " No one of
us calls himself bishop of bishops, or, by tyrannical fear, constrains
his colleagues to the necessity of obeying him." He would
object what was decreed at Carthage some time after, '' That
no one should be called j?nMce of priests, or first bishop.''^ He
would collect many testimonies from histories, many canons
of councils, and various passages from the writings of the fa-
thers, by which the Roman pontiff" would be reduced to the
rank of other bishops. I pass over these things, however, that
I may not appear to lay too much stress upon them. But let
the most able advocates of the Roman see answer me, with
what face they can dare to defend the title of universal bishop,
which they find to have been so often anathematized by Gregory.
If the testimony of Gregory be entitled to any credit, they can-
not make their pontiff" universal bishop without thereby declar-
ing him to be Antichrist. Nor was the title of head any more
in use at that time ; for in one of his epistles he says, " Peter
is the principal member in the body ; John, Andrew, and
James, were heads of particular people. Yet they are all
members of the Church under one head. Even the saints
before the law, the saints under the law, the saints under grace,
are all placed among the members, and no one ever wished
himself to be called universal.''^ The arrogant pretensions of
the pontiff to the power of commanding are very inconsistent
with an observation made by Gregory in another passage. For
when Eulogius, bishop of Alexandria, had represented himself
as commanded by him, he replies in the following manner : —
" I beseech you, let me not hear the word command mentioned
again ; for I know what I am, and what you are. In station,
you are my brethren ; in holiness, you are my fathers. There-
332 INSTITUTES OF THE [bOOK IV.
fore I gave no command, but intended to suggest to you such
things as appeared to be useful." By extending his jurisdic-
tion, as he does, without any limits, the pope does a grievous
and atrocious injury, not only to other bishops, but to all other
Churches, which he distracts and divides by such conduct, in
order to establish his own see upon their ruins. But when he
exempts himself from all the judgments of others, and deter-
mines to reign in such a tyrannical manner as to have no law
but his own pleasure, this is certainly so unbecoming, and
foreign from theorder of the Church, that it is altogether intoler-
able, and incapable of any defence. For it is utterly repugnant,
not only to every sentiment of piety, but even of humanity.
XXII. But that I may not be obliged to pursue and discuss
every particular point, I again appeal to those of my contempo-
raries, who would be considered as the most able and faithful
advocates of the Roman see, whether they are not ashamed to
defend the present state of the Papacy, which is evidently a
hundred times more corrupt than it was in the times of Gregory
and Bernard, but which even then so exceedingly displeased
those holy men. Gregory every where complains, that he was
excessively distracted with occupations unsuitable to his office ;
that under the name of being a bishop, he was carried back to the
world ; that he was involved in secular cares, to a greater extent
than he could remember to have been while he was a layman ;
that he was oppressed with the tumult of worldly business, so
that his mind was incapacitated for any elevation towards things
above ; that he was tossed about with numerous causes like so
many waves, and disquieted with the tempests of a tumultuous
life, so that he might justly say, " I am come into the depth of
the sea." Amidst these worldly avocations, however, he could
still instruct the people by public preaching, give private ad-
monition and reproof to those who required it, regulate his
Church, give advice to his colleagues, and exhort them to their
duty ; beside these things, he had some time left for writing ;
yet he deplores his calamity, in being plunged into the depth
of the sea. If the administration of that age was a sea, what
must be said of the Papacy in its present state ? For what
resemblance is there between them? Here we find no sermons
preached, no attention to discipline, no concern for the Churches,
no spiritual function performed ; in a word, nothing but the
world. Yet this labyrinth is praised, as though notliing couUl
be found bettor constituted, or better administered. What
complaints are poured out by Bernard, what lanientatiois docs
he utter, when he beholds the vices of his times ? What would
he say, then, if he could behold this our iron, or, if possible, worse
than iron age ? AVliat impudence is it, not only pertinaciously
to defend as sacred and Divine what all the holy ftithers have
CHAP. VII.] CHRISTIAN RELIGION. 333
reprobated with one voice, bat also to abuse their testimony in
vindication of the Papacy, which it is evident was utterly un-
known to them ! In the time of Bernard, however, I confess
the corruption was so great that there was no great difference
between that age and the present ; but those who adduce any
plea for the existing state of things from the time of Leo, Gregory,
and others in that middle period, must be destitute of all shame.
This conduct resembles that of any one, who, to vindicate the
monarchy of the Roman emperors, should commend the ancient
state of the Roman government ; which would be no other
than borrowing the praises of liberty to adorn a system of
tyranny.
XXIII. Lastly, though all these things were conceded to
them, they would be called to a new controversy, when we
deny that there exists at Rome a Church in which such pri-
vileges can reside, or a bishop capable of exercising these
dignified prerogatives. Supposing, therefore, all these things
to be true, which, however, we have already refuted. — that, by
the voice of Christ, Peter had been constituted head of the
universal Church ; that the honour vested in him he had
committed to the Roman see ; that this had been established
by the authority of the ancient Church, and confirmed by long
usage ; that all men, with one consent, had invariably acknow-
ledged the supreme power of the Roman pontiff ; that he had been
the judge in all causes and of all men, and had been subject to
the judgment of none ; — though they should have all these
concessions, and any more that they wished, yet I reply in one
word, that none of them would be of any avail, unless there
be at Rome a Church and a bishop. They must of necessity
allow, that Rome cannot be the mother of Churches, unless it
be itself a Church, and that he cannot be the prince of bishops,
who is not a bishop himself Do they wish, then, to make Rome
the apostolic see ? Let them show me a true and legitimate
apostleship. Do they wish to have the supreme pontiff? Let
them show me a bishop. But where will they show us any
form or appearance of a Church ? They mention it, indeed, and
have it frequently in their mouths. But the Church is known
by certain marks, and a bishopric is a name of office. I am not
now speaking of the people, but of the government itself, which
ought always to appear in the Church. Where is the ministry,
such as Christ's institution requires ? Let us remember what
has already been said of the office of presbyters and bishops.
If we bring the office of cardinals to that rule, we shall confess
that they have no resemblance to presbyters. And I should
wish to know what resemblance the pontiff himself bears to a
bishop. The first duty of the episcopal office is to instruct the
people from the word of God ; the second duty, closely connect-
334 INSTITUTES OF THE [bOOK IV.
ed with the first, is to administer the sacraments ; the third is
to admonish, exhort, and reprove those who offend, and to
regulate the people by holy discipline. Which of these duties
does he perform ? Which of them does he even pretend to
perform ? Let them tell me, then, upon what principle they
require him to be considered as a bishop, who never, even in
appearance, with his little finger touches the least portion of
the duty.
XXIV. The case of a bishop is different from that of a king,
who still retains the honour and title of a king, though he
execute none of the royal functions. But in judging of a
bishop, regard is to be paid to the commission of Christ, which
ought always to continue in force in the Chiurch. Let the Roman-
ists, therefore, furnish me with a solution of this difficulty. I deny
that their pontiff is the chief of bishops, because he is not a
bishop himself. Now, they must prove this second member of
my position to be false, if they will obtain the victory in the first.
But what must be the conclusion, if he not only has no charac-
teristic of a bishop, but every thing contrary to it ? But here
where shall I begin ? with his doctrine, or his conduct ? What
shall I say ? What shall I omit ? Where shall I stop ? I will
make this assertion — that as the world is at present filled with
so many corrupt and impious doctrines, loaded with such various
kinds of superstitions, blinded with such numerous errors, and
immerged in such profound idolatry, — there is not one of these
evils which has not originated from the see of Rome, or at least
been confirmed by it. Nor is there any other cause for the
violent rage of the pontiffs against the revived doctrine of the
gospel, and for their exertion of all their power to crush it, and
their instigation of all kings and princes to persecute it, but that
they see that their whole kingdom will decline and fall to the
ground, where the primitive gospel of Christ shall be received.
Leo was cruel ; Clement was sanguinary ; Paul is ferocious.
But it is not so much that nature has impelled them to impugn the
truth, as that this was the only way to defend their power. As
they cannot be safe, therefore, without ruining Christ, they
labour in this cause as if it were in the defence of their religion,
their habitations, their lives. What, then, shall we consider
that as the apostolic see, where we behold nothing but a horrible
apostasy ? Shall he be regarded as the vicar of Christ, who, by
his furious exertions in persecuting the gospel, unequivocally
declares himself to be Antichrist ? Shall he be deemed Peter's
successor, who rages with fire and sword to demolish all that
Peter built ? Shall we acknowledge him to be head of the
Church, who, after severing the Church from Christ, its only
true Head, divides and tears it in pieces ? Though it be ad-
mitted that Rome was once the mother of all Chm-ches, yet
CHAP. VII.] CHRISTIAN RELIGION. S35
from the time when it began to be the seat of Antichrist, it has
ceased to be what it was before.
XXV. Some persons think ns too severe and censorious,
when we call the Roman pontiff Antichrist. But those who
are of this opinion do not consider that they bring the same
charge of presumption against Paul himself, after whom we
speak, and whose language we adopt. And lest any one should
object, that we improperly pervert to the Roman pontiff those
words of Paul, which belong to a different subject, I shall briefly
show that they are not capable of any other interpretation than
that which applies them to the Papacy. Paul says, that Anti-
christ " sitteth in the temple of God." (z) In another place,
also, the Holy Spirit, describing his image in the person of
Antiochus, declares that his kingdom will consist in " speaking
great words," or blasphemies, "against the Most High." (a)
Hence we conclude, that it is rather a tyranny over the souls of
men, than over their bodies, which is erected in opposition to
the spiritual kingdom of Christ. And in the next place, that
this tyranny is one which does not abolish the name of Christ
or of his Church, but rather abuses the authority of Christ, and
conceals itself under the character of the Church, as under a
mask. Now, though all the heresies and schisms which have
existed from the beginning belong to the kingdom of Antichrist,
yet when Paul predicts an approaching apostasy, he signifies
by this description that that seat of abomination shall then be
erected, when a universal defection shall have seized the Church,
notwithstanding many members, dispersed in different places,
persevere in the unity of the faith. But when he adds, that even
in his days "the mystery of iniquity " did "already work " (b)
in secret what it was afterwards to effect in a more public
manner, he gives us to understand that this calamity was neither
to be introduced by one man, nor to terminate with one man.
Now, when he designates Antichrist by this character, — that he
would rob God of his honour in order to assume it to himself, —
this is the principal indication which we ought to follow in our
inquiries after Antichrist, especially where such pride proceeds
to a public desolation of the Church. As it is evident therefore
that the Roman pontiff has impudently transferred to himself
some of the peculiar and exclusive prerogatives of God and
Christ, it cannot be doubted that he is the captain and leader
of this impious and abominable kingdom.
XXVI. Now, let the Romanists go and object antiquity
against us ; as if, in such a subversion of every thing, the
honour of the see could remain, where no see exists. Euse-
bius relates that God, in order to make way for his vengeance,
(2) 2 Thess. ii. 4. (a) Dan. vii. 25. (b) 2 Thess. ii. 7.
336 INSTITUTES OF THE [bOOK IV.
removed the Church from Jerusalem to Pella. What we are
informed did happen once, may have happened oftener. There-
fore to attach the honour of the primacy to any particular place,
so that he who is in fact the most inveterate enemy of Christ,
the greatest adversary of the gospel, the desolater and destroyer
of the Church, the most cruel murderer and butcher of all the
saints, must nevertheless be accounted the vicar of Christ, the
successor of Peter, the chief prelate of the Church, merely be-
cause he occupies what was anciently the first see, is a thing
extremely ridiculous and absurd. I forbear to remark the im-
mense difference between the pope's chancery, and a well re-
gulated administration of the Church ; though this one thing
is sufficient to remove every difficulty on this subject. For no
man in his sound senses will include the episcopal office in lead
and in bulls, much less in that school of frauds and chicaneries, in
which the pope's spiritual government consists. It has justly
been remarked, therefore, that the Roman Church which is
boasted of, has long ago been converted into a secular court,
which is all that is now to be seen at Rome. Nor am I here
accusing the vices of individuals, but proving that the Papacy
itself is diametrically o})posite to the legitimate order of the
Church.
XXVII. But if we proceed to persons, it is well known
what kind of men we shall find sustaining the character of
vicars of Christ. Julius, and Leo, and Clement, and Paul,
will be pillars of the Christian faith, and the principal oracles
of religion, who never knew any thing of Christ, except what
they had learned in the school of Lucian. But why do I enu-
merate three or four pontiffs, as though it were doubtful what
kind of religion the pontiffs and the whole college of cardinals
have professed long ago, and profess in the present day ? For
of the secret theology which prevails among them, the first
article is, that there is no God ; the second, that all that is
written and preached concerning Jesus Christ is falsehood
and imposture ; the third, that the doctrine of a future life,
and that of the final resurrection, are mere fables. This opin-
ion, I confess, is not entertained by all, and is expressed by
few of them ; yet it long ago began to be the ordinary religion
of the pontiffs. Though this is notorious to all who are ac-
quainted with Rome, yet the Roman theologians persist in
boasting that the possibility of error in the pope has been pre-
vented by the privilege of Christ, because he said to Peter,
"I have prayed for thee, that thy faith fail not." (c) What
can they gain by such impudent mockery, except it be to con-
vince the whole world of their having arrived at such an
(c) Luke xxii. 32.
CHAP. VII.] CHRISTIAN RELIGIOX. 337
extreme of presumption, that they neither fear God nor re-
gard men ?
XXVIII. But let us suppose the impiety of those pontiffs,
whom I have mentioned, to be concealed, because they have
not published it by sermons or by writings, but only betrayed
it in their chambers and at their tables, or at least within the
walls of their palaces. But if they wish to establish this privi-
lege to which they pretend, they must expunge from the
number of the pontiffs John the Twenty-second, who publicly
maintained that souls are mortal, and that they perish together
with the bodies till the day of resurrection. And to show
that the whole see, with its principal pillars, was then entirely
overturned, not one of the cardinals resisted this capital error ;
but the university of Paris urged the king of France to compel
the pope to a retraction. The king interdicted his subjects
from all communion with him, unless he should speedily re-
pent ; and he caused this to be proclaimed, in the usual manner,
by a herald. Compelled by necessity, the pontiff abjured his
error. This example renders it unnecessary for me to dispute
any longer against the assertion of our adversaries, that the see
of Rome and its pontiffs cannot err respecting the faith, because
Christ said to Peter, " I have prayed for thee, that thy faith
fail not." John certainly fell from the true faith in so dis-
graceful a manner, that he might furnish to posterity a signal
proof, that those who succeed Peter in his bishopric are not all
Peters. The argument itself, however, is too puerile to need
any answer. For if they are determined to apply to Peter's
successors every thing that was said to Peter, it will follow
that they are all Satans, because the Lord also said to Peter,
" Get thee behind me, Satan ; thou art an offence unto me." (d)
It will be as easy for us to retort this passage against them, as
it is for them to object the other against us.
XXIX. But it affords me no pleasure to contend with them
in such fooleries, and therefore I return from the digression.
To confine Christ, and the Holy Spirit, and the Church, to one
particular place, so that whoever presides there, even though
he be a devil, must, nevertheless, be deemed the vicar of Christ,
and the head of the Church, because that place was formerly
the see of Peter, I maintain to be not only impious and dis-
honourable to Christ, but altogether absurd and repugnant to
common sense. The Roman pontiffs for a long time have
either been totally indifferent to religion, or have shown them-
selves its greatest enemies. They are no more made the vicars
of Christ, therefore, by the see which they occupy, than an
idol is to be taken for God. because it is placed in his temple.
(d) Matt. xvi. 2.3.
VOL. II. 43
338 INSTITUTES OF THE [bOOK IV,
Now, if a judgment is to be foi-med on their conduct, let the
pontiffs answer for themselves in what part of it they can at
all be recognized as bishops. In the first place, the mode of
life generally pursued at Rome, not only without any opposi-
tion from them, but with their connivance, and even tacit ap-
probation, is altogether disgraceful to bishops, whose duty it
is to restrain the licentiousness of the people by a rigid dis-
cipline. I will not, however, be so severe against them as
to charge them with the faults of other persons. But while
both themselves and their families, with almost the whole
college of cardinals, and the whole host of their clergy, are so
abandoned to all kinds of debauchery, impurity, and obscenity,
and to every species of enormity and crime, that they resemble
monsters rather than men, they prove themselves to have no
just claim to the character of bishops. They need not be
afraid, however, that I shall proceed to a further disclosure of
their turpitude. For it is unpleasant to meddle with such
abominable pollution, and it is necessary to spare chaste ears.
Besides, I conceive, I have more than sufficiently proved what
I intended, that even if Rome had anciently been the head
of all Churches, yet at the present day she is not worthy of
being accounted one of the smallest toes of the Church's feet.
XXX. With respect to the cardinals, as they are called, I
know not how it has come to pass that they have so suddenly
risen to such high dignity. In the time of Gregory, this title
was exclusively applied to bishops ; for whenever he mentions
cardinals, he speaks of them not only as belonging to the Church
of Rome, but to any other Churches ; so that, in short, a cardinal
priest is no other than a bishop. I find no such title at all in
the writers of any preceding age ; and at that time, I observe,
they were far inferior to bishops, to whom they are now so
far superior. This passage of Augnstine is well known :
" Though, according to the titles of honour which have long
been used in the Church, a bishop is superior to a presbyter,
yet Augustine is in many things inferior to Jerome." He
clearly makes not the least distinction between a presbyter of
the Roman Church and those of other Churches, but places
them all alike below the bishops. And this order was so long
observed, that in the Council of Carthage, when two legates
attended from the Roman see, one a bishop, the other a pres-
byter, the presbyter was obliged to take the lowest seat. But
not to go too far into antiquity for examples, we have the acts
of a council held under Gregory at Rome, at which the pres-
byters sat in the lowest place, and subscribed separately ; and
the deacons were not allowed to subscribe at all. And, indeed,
the priests had no other office at that time, than to attend and
assist the bishop in the ministry of the word and the adminis-
I
CHAP. VIII.] CHRISTIAN REH.GION. 339
tration of the sacraments. Now, their condition is so changed,
that they are become the cousins of kings and emperors. And
there is no doubt but they rose by degrees, together with their
head, till they reached their present high dignity. This also
I have thought proper to suggest by the way in a few words,
that the reader may more fully understand, that the Roman see,
in its present circumstances, is widely different from its ancient
state, under the pretext of which it is now maintained and de-
fended. But whatever they may have been in former times,
since they have now no true and legitimate office in the Church,
and only retain a mere name and useless mask of one, and since
every thing belonging to them is quite contrary to it, it was
necessary that what Gregory often forebodes should actually
befall them : " I say it with tears, I denounce it with groans,
that since the sacerdotal order is fallen within, it will not long
be able to stand without." Or rather it was necessary that
what Malachi declares of similar characters should be fulfilled
in them : " Ye are departed out of the way ; ye have caused
many to stumble at the law ; ye have corrupted the covenant
of Levi, saith the Lord of hosts. Therefore have I also made
you contemptible and base before all the people." (e) I now
leave it to all pious persons to consider the nature of the lofty
fabric of the Roman hierarchy, to which the Papists, with ne-
farious impudence, and without any hesitation, sacrifice even
the word of God itself, which ought to have been held venera-
ble and sacred by heaven and earth, by men and angels.
CHAPTER VIII.
THE POWER OF THE CHURCH RESPECTING ARTICLES OF FAITH,
AND ITS LICENTIOUS PERVERSION, UNDER THE PAPACY, TO
THE CORRUPTION OF ALL PURITY OF DOCTRINE
The next subject is the power of the Church, which is to
be considered as residing, partly m the respective bishops, partly
in councils, and those either provincial or general. I speak
only of the^spiritual power which belongs to the Church. Now,
it consists either in doctrine, in legislation, or jurisdiction. The
subject of doctrine contains two parts — the authority to establish
doctrines, and the explication of them. Before we enter on the
particular discussion of each of these points, we would apprize
(b) Mai. ii. 8, 9.
340 INSTITUTES OF THE [bOOK IV.
the pious readers, that whatever is asserted respecting the power
of the Church, they should be mindful to refer to the end for
which Paul declares it to have been given, namely, " to edifi-
cation, and not to destruction ; " (/) and all who make a legiti-
mate use of it, consider themselves as nothing more than
" servants of Christ," (g) and the people's " servants for Jesus'
sake." (h) Now, the only way to edify the Church is, for the
ministers themselves to study to preserve to Jesus Christ his
rightful authority, which can no longer be secure than while
he is left in possession of what he has received from the Father,
that is, to be the sole Master hi the Church, (i) For of him
alone, and of no other, is it said, " Hear ye him." (k) The
power of the Church, therefore, is not to be depreciated, yet it
must be circumscribed by certain limits, that it may not be
extended in every direction, according to tlie caprice of men.
It will, therefore, be highly useful to observe how it is described
by the prophets and apostles. For if we simply grant to men
the power which they may be pleased to assume, it must be
obvious to every one, what a door will be opened for tyranny,
which ought never to be seen in the Church of Christ.
II. Here, therefore, it is necessary to remember, that what-
ever authority and dignity is attributed by the Holy Spirit, in
the Scripture, either Co Ihe pl'ltTs'iy and prophets under the law,
or to the apostles and their successors, it is all given, not in a
strict sense to the persons themselves, but to the ministry over
which they were appointed, or, to speak: more correctly. tulhe~
word, the ministration of which was committed to them. For
if we examine them all in succession, we shall not find that
they were invested with any authority to teach or to answer
inquiries, but in the name and word of the Lord. For when
they were called to their office, it was at the same time en-
joined that they should bring forward nothing of themselves,
but should speak from the mouth of the Lord. Nor did he
send them forth in public to address the people, before he had
instructed them what they should say, that they might speak
nothing beside his word. Moses himself, the prince of all the
prophets, was to be heard above all others ; but he was first fur-
nished with his commission, that he might not be able to an-
nounce any thing except from the Lord. Therefore the people,
when they received his doctrine, were said to " believe the
Lord and his servant Moses." (I) The authority of the priests
also, that it might not fall into contempt, was confirmed by the
severest punishments, (m) But, on the other hand, the Lord
shows on what condition they were to be heard, when he says,
(/) 2 Cor. X. 8 ; xiii. 10. (g) Phil. i. 1. (A) 2 Cor. iv. 5. (t) Matt, xxiii. 8.
(At) Matt. xvii. 5. (/) Exod. xiv. 31. (»») Deut. xvii. 8—12.
CHAP. VIII.] CHRISTIAN RELIGION. 341
" My covenant was with Levi. The law of truth was in his
mouth." And just afterwards, " The priest's lips should keep
knowledge, and they should seek the law at his mouth ; for
he is the messenger of the Lord of hosts." {n) Therefore, if
a priest would be heard, it was necessary for him to prove
himself the messenger of God, by faithfully communicating
the commands which he had received from his master ; and
where attention to the priests is enjoined, it is expressly stated,
that " they shall teach the sentence of the law " (o) of God.
in. The power of the prophets is fully and beautifully de-
scribed in Ezekiel. " Son of man," says the Lord, " I have
made thee a watchman unto the house of Israel ; therefore
hear the word at my mouth, and give them warning from
me." {p) When he is commanded to hear from the mouth of
the Lord, is he not prohibited to invent any thing of himself?
And what is it to give warning from the Lord, but, to speak in
such a manner as to be able to declare with confidence that
the message he has brought is not his own, but the Lord's ?
The Lord expresses the same thing in other words in the pro-
phecy of Jeremiah : " The prophet that hath a dream, let him
tell a dream ; and he that hath my word, let him speak my word
faithfully." {q) He clearly delivers a law for them all ; its
import is, that he permits no one to teach more than he has
been commanded ; and he afterwards gives the appellation of
"chaff" to every thing that has not proceeded from himself
alone. Not one of the prophets opened his mouth, therefore,
without having first received the words from the Lord. Hence
their frequent use of these expressions : " The word of the
Lord," " The burden of the Lord," " Thus saith the Lord,"
•' The mouth of the Lord hath spoken ; " and this was highly
necessary ; for Isaiah exclaimed, "I am a man of unclean
lips ; " (r) and Jeremiah said, " Behold, I cannot speak, for I am
a child." (s) What could proceed from the pollution of the
one, and the folly of the other, but impure and foolish speeches,
if they had spoken their own words ? But their lips were holy
and pure, when they began to be the organs of the Holy Spirit.
While the prophets were bound by this law to deliver nothing
but what they had received, they were likewise adorned with
eminent power and splendid titles. For when the Lord de-
clares, " See, I have this day set thee over the nations, and
over the kingdoms, to root out, and to pull down, and to de-
stroy, and to throw down, and to build, and to plant," he at
the same time assigns the reason — "Behold, I have put my
words in thy mouth." {t)
(n) Mai. ;;. 4—7. (o) Deut. xvii. 11. {p) Ezek. iii. 17. {q) Jet. xxiii.28.
(r) Isaiah vi. 5. (s) Jer. i. 6. (/) Jer. i. 9, 10.
342 INSTITUTES OF THE [bOOK IV.
IV. If we advert to the apostles, they are ceitainly honoured
with many extraordinary characters. It is said that they are
" the hght of the world," and " the salt of the earth ; " (v) that
" he that heareth " them " heareth Christ ; " (ip) that " whatso-
ever " they " shall bind on earth shall be bound in heaven, and
whatsoever" they "shall loose on earth shall be loosed in hea-
ven." (x) But their very name shows what degree of liberty
they were allowed in their office ; that if they were apostles, they
were not to declaim according to their own pleasure, but to de-
liver with strict fidelity the commands of him who had sent them.
And the language of Christ is sufficiently clear, in which he has
defined their message by the following commission : " Go ye,
and teach all nations whatsoever I have commanded you." (y)
He had even received and imposed on himself the same law,
in order that no one might refuse to submit to it. "My doc-
trine," says he, "is not mine, but his that sent me." (z) He
who was always the eternal and only counsellor of the Father,
and was constituted by the Father the Lord and Master of all,
yet because he sustained the office of a teacher, prescribed, by
his own example, the rule which all ministers ought to follow
in their teaching. The power of the Church, therefore, is not
imlimited, but subject to the word of the Lord, and, as it were,
included in it.
V. But whereas it has been a principle received in the
Church from the beginning, and ought to be admitted in the
present day, that the servants of God_should _teach nothing
which theyjiave not learned frorn liim^ yet they have had dif-
ferent modes of receiving instruction from him, according to the
variety of different periods ; and the present mode diff"ers from
those which have preceded it. In the first place, if the asser-
tion of Christ be true, that " no man knoweth the Father
except the Son, and he to whomsoever the Son will reveal
him," (a) it must always have been necessary for those who
would arrive at the knowledge of God, to be directed by that
eternal wisdom. For how could they have comprehended the
mysteries of God, or how could they have declared them,
except by the teaching of him, to whom alone the secrets of
the Father are intimately known ? The saints in former ages,
therefore, had no other knowledge of God than what they
obtained by beholding him in the Son, as in a mirror. By this
observation I mean that God never manifested himself to man
in any other way than by his Son, his only wisdom, light, and
truth. From this fountain Adam, Noah, Abraham, Isaac, Ja-
cob, and others, drew all the knowledge which they possessed
(v) Matt. V. 13, 14. (x) Matt, xviii. 18. (z) John vii. 16.
(w) Luke X. 16. (y) Matt, xxviii. 19, 20. (a) Matt. xi. 27.
CHAP. VIII.] CHRISTIAN RELIGION. 343
of heavenly doctrine ; from this fountain the prophets them-
selves drew all the celestial oracles which they spoke and
wrote. But this wisdom has not always manifested itself in
the same way. With the patriarchs God employed secret
revelations ; for the confirmation of which, however, he at the
same time added such signs that they could not entertain the
least doubt that it was God who spake to them. What the
patriarchs had received, they transmitted from hand to hand to
their posterity ; for the Lord had committed it to them on the
express condition that they should so propagate it. Succeed-
ing generations, from the testimony of God in their hearts,
knew that what they heard was from heaven, and not from
the earth.
VI. But when it pleased God to raise up a more visible form
of a church, it was his will that his word should be committed
to writing, in order that the priests might derive from it what-
ever they would communicate to the people, and that all the
doctrine which should be delivered might be examined by that
rule. Therefore, after the promulgation of the law, when the
priests were commanded to teach " out of the mouth of the
Lord," the meaning is, that they should teach nothing extrane-
ous, or different from that system of doctrine which the Lord
had comprised in the law ; it was not lawful for them to add to
it or to diminish from it. Afterwards followed the prophets,
by whom God published new oracles, which were to be added
to the law ; yet they were not so new but that they proceeded
from the law, and bore a relation to it. For in regard to doc-
trine, the prophets were merely interpreters of the law, and
added nothing to it except prophecies of things to come. Ex-
cept these, they brought forward nothing but pure explication
of the law. But because it pleased God that there should be a
more evident and copious doctrine, for the better satisfaction of
weak consciences, he directed the prophecies also to be com-
mitted to writing, and to be accounted a part of his word. To
these likewise were added the histories, which were the pro-
ductions of the prophets, but composed under the dictation
of the Holy Spirit. I class the Psalms with the prophecies,
because what we attribute to the prophecies is common to the
Psalms. That whole body of Scripture, therefore, consisting
of the Law, the Prophets, the Psahns, and the Histories, was
the word of God to the ancient Church ; and to this stand-
ard the priests and teachers, even to the coming of Christ,
were bound to conform their doctrine ; nor was it lawful for
them to deviate either to the right hand or to the left, because
their office was wholly confined within these limits, that they
should answer the people from the mouth of God. And this
may be inferred from that remarkable passage of Malachi,
344 INSTITUTES OF THE [bOOK IV.
where he commands the Jews to remember the law, and to be
attentive to it, even till the publication of the gospel, (b) For in
that injunction he drives them off from all adventitious doctrines,
and prohibits even the smallest deviation from the path which
Moses had faithfully showed them. And it is for this reason
that David so magnifies the excellence of the law, and recounts
so many of its praises ; to prevent the Jews from desiring any
addition to it, since it contained every thing necessary for them
to know.
VII. But when, at length, the Wisdom of God was manifested
in the flesh, it openly declared to us all that the human mind is
capable of comprehending, or ought to think, concerning the
heavenly Father. Now, therefore, since Christ, the Sun of
Righteousness, has shone upon us, we enjoy the full splendour
of Divine truth, resembling the brightness of noonday, whereas
the light enjoyed before was a kind of twilight. For certainly
the apostle intended to state no unimportant fact when he said,
that " God, who, at sundry times, and in divers manners, spake
in time past unto the fathers by the prophets, hath in these
last days spoken unto us by his Son ; " (c) for he here suggests,
and even plainly declares, that God will not in future, as in
ages past, speak from, time to time by one and another, that he
will not add prophecies to prophecies, or revelations to revela-
tions, but that he has completed all the branches of instruction
in his Son, so that this is the last and eternal testimony
that we shall have from him : for which reason this whole
period of the New Testament, from the appearance of Christ
to us in the first promulgation of his gospel, even to the day
of judgment, is designated as "the last time," "the last times,"
" the last days ; " in order that, being content with the perfec-
tion of the doctrine of Christ, we may learn neither to invent
any thing new or beyond it ourselves, nor to receive any such
thing from the invention of others. It is not without cause,
therefore, that the Father has given us his Son by a peculiar
privilege, and appointed him to be our teacher, commanding
attention to be paid to him, and not to any mere man. He has
recommended his tuition to us in few words, when he says, " Hear
ye him ; " (d) but there is more weight and energy in them than
is commonly imagined ; for they call us away from all the in-
structions of men, and place us before him alone ; they com-
mand us to learn from him alone all the doctrine of salvation,
to depend upon him, to adhere to him, in short, as the words
express, to listen solely to his voice. And, indeed, what ought
now to be either expected or desired from man, when the
Word of Life himself has familiarly presented himself before
(b) Mai. iv. 4. (c) Heb. i. 1, 2. (d) Matt. xvii. 5.
CHAP. VIII.] CHRISTIAN KELJGION. 345
US ? It is rather necessary that the mouths of all men should
be shut, since he has once spoken, in whom it has pleased the
heavenly Father that all the treasures of wisdom and know-
ledge should be hidden, (e) and has spoken in a manner becom-
ing the wisdom of God, in which there is no imperfection, and
the Messiah, who was expected to reveal all things ; (/) that
is, has spoken in such a manner as to leave nothing to be said
by others after him.
VIII. Let us lay down this, then, as an undoubted axiom,
that nothing ought to be admitted in the Church as the word
of God, but what is contained first in the law and the prophets,
and secondly in the writings of the apostles, and that there is
no other method of teaching aright in the Church than accord-
ing to the direction and standard of that word. Hence we
conclude, also, that the apostles were allowed no more discre-
tion than the prophets before them — namely, to expound the
ancient Scripture, and to show that the things delivered in it
were accomplished in Christ ; but this they were only to do
from the Lord, that is to say, under the guidance and dictation
of the Spirit of Christ. For Christ limited their mission by
this condition, when he ordered them to go and teach, not the
fabrications of their own presumption, but whatsoever he had
commanded them, (g) And nothing could be more explicit
than what he said on another occasion : " Be not ye called
Rabbi ; for one is your Master, even Christ." (h) To fix this
more deeply in their minds, he repeats it twice in the same
place. And because their weakness was such that they were
unable to comprehend the things which they had heard and
learned from the lips of their Master, the Spirit of truth was
promised to them, to lead them into the true understanding of
all things, (i) For that restriction is to be attentively remarked,
which assigns to the Holy Spirit the office of suggesting to
their minds all that Christ had before taught them with his
mouth.
IX. Therefore Peter, who had been fully taught by his
Master how far his office extended, represents nothing as left
for himself or others, but to dispense the doctrine committed
to them by God. " If any man speak," says he, " let him
speak as the oracles of God ;"(/{:) that is, not with hesitation
or uncertainty, like persons conscious of no sufficient authority,
but with the noble confidence which becomes a servant of
God furnished with his certain commission. What is this but
rejecting all the inventions of the human mind, from whatever
head they may proceed, in order that the pure word of God
(e) Col. ;. 19 ; ii. 3. (g) Matt, xxviii. 19, 20. (£) John xiv. 26; xvi. 13.
(/) John iv. 25. (h) Matt, xxiii. 8, 10. (k) 1 Peter iv. 11.
VOL. II. 44
346 INSTITUTES OF THE [bOOK IV,
may be taught and learned in the Church of believers ? What
is this but removing all the decrees, or rather inventions of
men, whatever be their station, that the ordinances of God
alone may be observed ? These are the spiritual " weapons,
mighty through God to the pulling down of strong-holds," by
which the faithful soldiers of God " cast down imaginations,
and every high thing that exalteth itself against the knowledge
of God, and bring into captivity every thought to the obedience
of Christ." (/) This is the extent of the power with which
the pastors of the Church, by whatever name they may be
distinguished, ought to be invested ; — that by the, word of,
God^Jhey may venture to do all things with confidence ; may
constraiii all the strength, glory, wisdom, and pride of the
world to obey and submit to his majesty ; supported by his
power, may govern all mankind, from the highest to the low-
est ; may build up the house of Christ, and subvert the house
of Satan ; may feed the sheep, and drive away the wolves ;
may instruct and exhort the docile ; may reprove, rebuke, and
restrain the rebellious and obstinate ; may bind and loose ; may
discharge their lightnings and thunders, if necessary ; but all
in the word of God. Between the apostles and their success-
ors, however, there i,s, as I have stated, this difference — that
the apostles were the certain and authentic amanuenses of the
Holy Spirit, and therefore their writings are to be received as
the oracles of God ; but succeeding ministers have no other
office than to teach what is revealed and recorded in the sa-
cred Scriptures. We conclude, then, that it is not now left to
faithful ministers to frame any new doctrine, but that it be-
hoves them simply to adhere to the doctrine to which God has
made all subject, without any exception. In making this
observation, my design is to show, not only what is lawful to
individuals, but also to the universal Church. With respect
to particular persons, Paul had certainly been appointed by the
Lord an apostle to the Corinthians ; yet he denies that he had
any dominion over their faith, (w) Who can now dare to
arrogate to himself a dominion which Paul testifies did not
belong to him ? If he had sanctioned such a license of teach-
ing, that whatever the pastor delivered, he might require, as a
matter of right, that the same should be implicitly believed, he
would never have recommended to the same Corinthians such a
regulation as this : " Let the prophets speak two or three, and
let the other judge. If any thing be revealed to another that
sitteth by, let the first hold his peace." (n) For here he ex-
empted none, but made the authority of every one subject to
the control of the word of God. But the case of the univeisal
(0 2 Cor. X. 4, 5. (m) 2 Cor. i. 24. (n) 1 Cor. xiv. 29, 30.
CHAP. VIII. CHRISTIAN RELIGION.
347
Church, it will be said, is different. I reply — Paul has ob-
viated this objection in another place, when he says that "faith
Cometh by hearing, and hearing, by the word of God."(o) But
if it be the word of God alone upon which faith is suspended,
towards which it looks, and on which it relies, I ask what is
there left for the word of the whole world ? Here it will be
impossible for any man to hesitate who has really known what
faith is. For it ought to rest on snch firm ground as to stand
invincible and undismayed in opposition to Satan, to all the ma-
chinations of hell, and to all the assaults of the world. This
stability we shall find in the word of God alone. Besides
the reason which we are here required to consider is of uni-
versal application — that God denies to man the right of pro-
mulgating any new article of faith, in order that he alone may
be our Master in spiritual doctrine, as he alone is true beyond
all possibility of deceiving or being deceived. This reason is
no less applicable to the whole Church than to every individual
believer.
X. But if this power, which we have shown to belong to
the Church, be compared with that which has now for some
ages past been claimed over the people of God by the spiritual
tyrants who have falsely called themselves bishops and prelates
of religion, there will be no more resemblance than there is
between Christ and Belial. It is not my intention here to
expose the shameful methods in which they have exercised
their tyranny : I shall only state the doctrine, which they de-
fend in the present age, not only by their writings, but also by
fire and sword. As they take it for granted that a universal
council is the true representative of the Church, having assumed
this principle, they at once determine, as beyond all doubt,
that such councils are under the immediate direction of the
Holy Spirit, and therefore cannot err. Now, as they them-
selves influence the councils, and even constitute them, the
fact is, that they assume to themselves all that they contend
for as belonging to the councils. They wish our faith, there-
fore, to stand or fall at their pleasure, that whatevei they may
have determined on one side or the other, may be implicitly
received by our minds as fully decided ; so that if they approve of
any thing, we must approve of the same without any hesitation ;
and if they condemn any thing, we must unite in the condem-
nation of it. At the same time, according to their own caprice,
and in contempt of the word of God, they fabricate doctrines
which, for no other reason than this, they require to be be-
lieved. For they acknowledge no man as a Christian, who
does not fully assent to all their dogmas, affirmative as well as
(o) Rom. X. 17.
348 INSTITUTES OF THE [bOOK IV.
negative, if not with an explicit, at least with an implicit faith,
because they pretend that the Church has authority to make
new articles of faith.
XI. First, let us hear by what arguments they prove this
authority to have been given to the Church ; and then we shall
see how far their allegations respecting the Church contribute
to support their cause. The Church, they say, has excellent
promises, that she is never to be forsaken by Christ, her spouse,
but will be led by his Spirit into all truth, (p) But of the pro-
mises which they are accustomed to allege, many are given
no less to each believer in particular, than collectively to
the whole Church. For though the Lord was addressing the
twelve apostles when he said, " Lo, I am with you alway,
even unto the end of the world ; " (q) and " I will pray the
Father, and he shall give you another comforter, even the
Spirit of truth ; " (r) he made these promises not only to the
apostles considered as a body, but to every one of the number,
and even to the other disciples whom he had already received,
or who were afterwards to be added to them. Now, when
they interpret these promises, replete with peculiar consolation,
in such a sense as if they were given to no individual Christ-
ian, but only to the, whole Church collectively, what is this
but depriving all Christians of the confidence with which such
promises ought to animate them ? Here I do not deny that
the whole society of believers, being adorned with a manifold
variety of gifts, possesses a more ample and precious treasure
of heavenly wisdom, than each particular individual ; nor do I
intend that these things are spoken of believers in common, as
if they were all equally endued with the spirit of understand-
ing and doctrine ; but we must not allow the adversaries of
Christ, in defence of a bad cause, to wrest the Scripture to a
sense which it was not intended to convey. Leaving this
remark, I freely acknowledge that the Lord is continually pre-
sent with his servants, and that he guides them by his Spirit ;
that this is not a spirit of error, ignorance, falsehood, or dark-
ness, but " the spirit of wisdom, and revelation, and truth,"
from whom they may certainly learn " the things that are
given to " them " of God," or, in other words, " may know
what is the hope of his calling, and what the riches of the
glory of his inheritance in the saints." (s) But as it is nothing
more than the first fruits, a kind of foretaste of that Spirit that
is enjoyed by believers in the present state, even by those of
them who are favoured with more excellent graces than others,
there remains nothing for them, but that, conscious of their
{p) John .xvi. 13. (q) Matt, xxviii. 20. (r) John xiv. 16, 17.
(s) Ephes. i. 17, 18. John xiv. 17. 1 Cor. ii. 12.
CHAP. VIII. CHRISTIAN RELIGION.
349
imbecility, they solicitously confine themselves within the
limits of the word of God ; lest, if they proceed far by their
own sense, they should wander from the right way, in conse-
quence of being not yet fully enlightened by that Spirit, by
whose teaching alone truth is distinguished from falsehood.
For all confess with Paul, that they have not yet attained the
mark ; therefore they rather press on towards daily improve-
ment, than boast of perfection, (t)
XII. But they will object, that whatever is partially attribiited
to every one of the saints, completely and perfectly belongs to
the^whole Church7 Notwithstanding the plausibility of this
position, yet j deny it tojje true. I admit that God distributes
the gifts of his Spirit by measure to every member of his
Church, in such a manner that nothing necessary is wanting to
the Avhole body, when those gifts are bestowed in common.
But the riches of the Church are always such as to be very far
from that consummate perfection boasted by our adversaries. Yet
the Church is not left destitute in any respect, but that it always
has what is sufficient ; for the Lord knows what its necessity
requires. But to restrain it within the bounds of humility and
pious modesty, he bestows no more than he sees to be expedi-
ent. Here, I know, they are accustomed to object, that the
Church has been " cleansed by the washing of water by the
word, that he might present it to himself a glorious Church,
not having spot, or wrinkle, or any such thing, but that it
should be holy and without blemish ; " (m) and that for this
reason it is called "the pillar and ground of the truth." (v)
But the former of these passages rather indicates what Christ is
daily performing in his Church, than any thing that he has already
accomplished. For if he is daily sanctifying, purifying, polish-
ing, and cleansing his people, it must be evident that they still
have some spots and wrinkles, and that something is still v/anting
to their sanctification. How vain and visionary is it to imagine
the Church already perfectly holy and immaculate, while all
its members are the subjects of corruption and impurity ! It is
true that the Church is sanctified by Christ, but it is only the
commencement of their sanctification that is seen in the present
state ; the end and perfect completion of it will be when Christ,
the Holy of Holies, shall fill it truly and entirely with his
holiness. It is likewise true that its spots and wrinkles are
effaced, but in such a manner that they are in a daily course
of obliteration, till Christ at his coming shall entirely efface all
that remains. For, unless we admit this, we must of necessity
assert, with the Pelagians, that the righteousness of believers is
perfect in the present life, and with the Cathari and Donatists,
(0 Phil. iii. 12—14. (m) Ephes. v. 2G, 27. (v) 1 Tim. iii. 1.5.
3^0 INSTITUTES OF THE [bOOK IV.
must allow no infirmity in the Church. The other passage, as
we have ah-eady seen, has a meaning totally different from
what they pretend. For after Paul had instructed Timothy in
the true nature of the office of a bishop, he says, " These things
I write unto thee, that thou mayest know how thou oughtest
to behave thyself in the house of God ; " and to enforce his
conscientious attention to this object, he adds, that the Church
itself is "the pillar and ground of the truth." (w) Now, what
is the meaning of this expression, but that the truth of God is
preserved in the Church, and that by the ministry of preaching ?
As in another place he states, that Christ " gave some apostles.
and some prophets, and some evangelists, and some pastors and
teachers, that we be no more carried about with every wind of
doctrine," or deluded by men, but that, behig enlightened with
the true knowledge of the Son of God, we may " all come into
the unity of the faith." (x) The preservation of the truth,
therefore, from being extinguished in the world, is in conse-
quence of the Church being its faithful guardian, by whose
efforts and ministry it is maintained. But if this guardianship
consists in the ministry of the prophets and apostles, it follows
that it wholly depends on the faithful preservation of the purity
of the word of God.'
XIII. And that the readers may better understand upon what
point this question principally turns, I will briefly state what our
adversaries require, and wherein we oppose them. When thev
assert that the Church cannot _err^ their meaning is, as they
themselves explain it, that as it is governed by the Spirit of
God, itmay safeljM^roceed ^vithout the word ; that whither-
soevenTgoesTirc^^^neTnier thiniriiorspeak"aiTy thing that^js,
notjrue; and, IherefoTe; that it it determme'any tUing "Beyond
or beside the Divine word, the same is to be considered in no
other light than as a certain oracle of God. If we grant the
first point, that the Church cannot err in things essential to
salvation, our meaning is, that its security from error is owing
to its renouncing all its own wisdom, and submitting itself to
the Holy Spirit, to be taught by means of the word of God.
This, then, is the difference between us. They ascribe to the
Church an authority independent of the word : we maintain it
to be annexed to the word, and inseparable from it. And what
is there surprising that the spouse and disciple of Christ is subject
to her Lord and Master, so as to be assiduously and sedulously
awaiting his commands and instructions ? For it is the order of
a well regulated family, for the wife to obey the command of
the husband ; it is the order of a well disciplined school, that
nothing be heard there but the instructions of the master.
(w) 1 Tim. iii. 14, 15. (x) Ephes. iv. 11, 13, 14.
CHAP. VIII.] CHRISTIAN RELIGION. 351
Wherefore let not the Church be wise of itself, nor think any-
thing of itself, but let it fix the boundary of its wisdom where
Christ has made an end of speaking. In this manner it will
distrust all the inventions of its own reason ; but in those things
in which it is supported by the word of God, it will not waver
with any distrust or hesitation, but will rest upon it with
strong certainty and unshaken constancy. Thus confiding in
the amplitude of the promises it has received, it will have an
excellent support for its faith, so that it cannot doubt that the
Holy Spirit, the best guide in the right way, is always present
with it ; but, at the same time, it will remember what advantage
the Lord intends should be received from his Spirit. " The
Spirit," says he, " whom I will send from the Father, will guide
you into all truth." But how will this be done ? Christ says,
" He shall bring all things to your remembrance, whatsoever I
have said unto you." (y) He announces, therefore, that nothing
more is to be expected from his Spirit, than that he will
enlighten our minds to discover the truth of his doctrine.
Wherefore it is very judiciously observed by Chrysostom, that
" many boast of the Holy Spirit ; but in those who speak from
themselves this is a false pretence. As Christ testified that he
spake not of himself, because he spake from the law and the
prophets, so, if, under the name of the Spirit, any thing be
obtruded that is not contained in the gospel, let us not believe
it. For as Christ is the accomplishment of the law and the
prophets, so is the Spirit, of the gospel." These are the words
of Chrysostom. Now, it is easy to infer how great is the error
of our adversaries, who boast of the Holy Spirit for no other
purpose than to recommend, under his name, doctrines strange
and inconsistent with the word of God, whereas it is his deter-
mination to be connected with the word by an indissoluble
bond ; and this was declared by Christ when he promised him
to his Church. And so he is, in point of fact. The sobriety
which the Lord has once prescribed to his Church, he will
have to be perpetually observed ; and he has forbidden the
Church to add any thing to his word, or to diminish any thing
from it. This is the inviolable decree of God and of the Holy
Spirit, which our adversaries endeavour to abrogate, when they
pretend that the Church is governed by the Spirit without
the word.
XIV. Here, again, they cavil, that it was necessary for the
Church to add some things to the writings of the apostles, or at
least for the apostles themselves afterwards to supply in their
discourses what they had not so explicitly delivered in their
writings, because Christ declared to them, " I have yet many
(y) John xiv. 26 ; xv. 26 ; xvi. 13.
362 INSTITUTES OF THE [bOOK IV.
things to say unto you, but ye cannot bear them now ; " (z)
and that these are the ordinances which have been received by
usage and custom without the Scripture. But what effrontery
is here betrayed ! I confess that the disciples were ignorant,
and not very docile, when the Lord made this declaration to
them ; but they were not so stupid, when they committed their
doctrine to writing, as to render it necessary for them after-
wards to supply in their discourses what they had from igno-
rance omitted in their writings. But if, when they published
their writings, they had already been led by the Spirit into all
truth, what hindered them from comprising and leaving on
record in those writings a perfect system of evangelical doc-
trine? Let us grant our opponents, however, what they
ask : only let them enumerate those things which required to
be revealed, and are not contained in the apostolical writings.
If they dare to attempt this, I will reply in the words of Au-
gustine, " Where the Lord has been silent, which of us can
say, These things or those are intended ; and if he dare to say
so, how will he prove it ? " But why do I contend a point
that is unnecessary ? For even children know that the apos-
tolic writings, which these men represent as incomplete and
essentially deficient, contain the fruit of that revelation which
the Lord then promised them.
XV. What, say they, did not Christ place the doctrines and
decrees of the Church beyond all controversy, when he com-
manded him who should dare to contradict it, to be regarded
"as a heathen man and a publican ? " (a) In the first place,
Christ in that text makes no mention of doctrine, but only
asserts the authority of the Church in pronouncing censures for
the correction of vices, in order that its judgment may not be
opposed by any who are admonished or reproved. But leaving
this remark, it is astonishing, that they have no more modesty
than to presume to boast of that passage. For what will they
extort from it, but that it is unlawful to despise the consent of
the Church, which never consents to any thing except the
truth of the word of God ? The Church is to be heard, they
say. Who denies it ? For it pronounces nothing but from the
word of the Lord. If they require any thing further, let them
know that these words of Christ atford them no support. Nor
ought it to be esteemed too contentious in me to insist so strenu-
ously on this point — That it is not lawful for the Church to in-
vent any new doctrine, or to teach and deliver, as of Divine au-
thority, any thing more than the Lord has revealed in his word.
All persons of sound judgment perceive how exceedingly dan-
gerous it would be if so much power were once granted to any
(z) John xvi. 12. (a) Matt, xviii. 17.
CHAP. VIIT.] CHRISTIAN RELrlGION. 353
man. For they see how wide a door is opened to the scoffs
and cavils of the impious, if we assert that the decisions of
men are to be received by Christians as articles of faith. It is
also to be remarked, that Christ spoke according to the estab-
lished order of his own time, and gave this name to the San-
hedrim, that his disciples might learn afterwards to reverence
the solemn assemblies of the Church. And thus, on the prin-
ciple of our adversaries, every city and village would have an
equal liberty to frame new articles of faith.
XVI. The examples which they allege are nothing to the
purpose. They say that the baptism of infants arose, not so
much from any express command of Scripture, as from the
decree of the Church. It would be a most miserable asylum,
if, in defence of infant baptism, we were compelled to have
recourse to the mere authority of the Church ; but it will be
shown in another place, that the fact is very different. So
when they object, that the Scriptures nowhere affirm what was
pronounced in the Council of Nice, that the Son is of the same
substance with the Father, they do great injury to the fathers
of that council, as if they had presumptuously condemned
Arius for having refused to subscribe to their language, while
he professed all the doctrine which is contained in the wri-
tings of the prophets and apostles. The word consuhstantiaL
(ojxoourfioj,) I confess, is not to be found in the Scripture ; but
while, on the one hand, it is so often affirmed that there is but
one God, and, on the other, Christ is so frequently called the
true and eternal God, one with the Father, what have the Ni-
cene fathers done, but simply expressed the natural sense of
the Scripture, in declaring the Father and the Son to be of one
and the same substance ? And Theodoret the historian states,
that Constantino the emperor opened that council with the fol-
lowing preliminary address : " In disputes on Divine subjects,
we are to adhere to the doctrine of the Holy Spirit ; the books
of the evangelists and apostles, with the oracles of the pro-
])hets, fully reveal to us the will of God. Wherefore, laying
aside all discord, let us take the decision of all questions in
debate from the words of the Spirit." There was no one at
that time who opposed these holy admonitions. No one ob-
jected, that the Church might add something of its own, that
the Spirit had not revealed every thing to the apostles, or, at least,
that they had not transmitted the whole to posterity in writing.
or any thing of the like nature. If what our adversaries con-
tend for be true, in the first place, Constantino acted unjustly
in depriving the Church of its power ; and in the next place,
when none of the bishops rose to vindicate that power, their
silence was not to be excused from treachery, for on that occa-
voL. II. 45
354 INSTITUTES OF THE [bOOK IV.
sioii they must have betrayed the rights of the Church. But
from the statement of Theodoret, that they readily received
what was said by the emperor, it is evident that this novel dog-
ma of our adversaries was at that time altogether unknown.
CHAPTER IX.
COUNCILS ; THEIR AUTHORITY.
Though I should concede to our adversaries all the claims
which they set up on behalf of the Church, yet this would
effect but little towards the attainment of their object. For
whatever is said respecting the Church, they immediately
transfer to the councils, which they consider as representing
the Church ; and it may further be affirmed, that their violent
contentions for the power of the Church, are with no other view
than to ascribe all that they can extort, to the Roman pontiff
and his satellites. Before I enter on the discussion of this ques-
tion, It is necessary for me to premise two brief observations.
First, if in this chapter I am rather severe on our opponents, it
is not that I would show the ancient councils less honour than
they deserve. I venerate them from my heart, and wish them
to receive from all men the honour to which they are entitled ;
but here some limits must be observed, that we may derogate
nothing from Christ. Now, it is the prerogative of Christ to
preside over all councils, and to have no mortal man associated
with him in that dignity. But I maintain, that he really pre-
sides only where he governs the whole assembly by his word
and Spirit. Secondly, when I attribute to the councils less
than our adversaries require, I am not induced to do this from
any fear that the covmcils would favour their cause and oppose
ours. For as we are sufficiently armed by the word of the
Lord, and need not seek any further assistance for the complete
establishment of our doctrine, and the total subversion of Po-
pery, so, on the other hand, if it were necessary, the ancient
councils would furnish us in a great measure with sufficient
arguments for both these objects.
II. Let us now come to the subject itself If it be inquired
what is the authority of councils according to the Scriptures,
there is no promise more ample or explicit than this declaration
of Christ : " Where two or three are gathered together in my
CHAP. IX.J CHRISTIAN REtlGION. 355
name, there am I in the midst of them." (b) But this belongs
no less to every particular congregation than to a general coun-
cil. The main stress of the question, however, does not lie
in this, but in the annexed condition, — that Christ will be in the
midst of a council, then, and then only, when it is assembled in
his name. Wherefore, though our adversaries mention councils
of bishops a thousand times, they will gain but little ground ;
nor will they prevail upon us to believe what they pretend, —
that such councils are directed by the Holy Spirit, — till it shall
have been proved, that they are assembled in the name of
Christ. For it is equally as possible for impious and unfaithful
bishops to conspire against Christ, as for pious and upright
bishops to assemble together in his name. Of this we have
ample proof in numerous decrees which have been issued by
such councils ; as will be seen in the course of this discussion.
At present I only reply in one word, that the promise of Christ
is exclusively restricted to those who "are gathered together
in his name." Let us, therefore, define wherein this consists.
I deny that they are assembled in the name of Christ, who,
rejecting the command of God, which prohibits any diminution
of his word, or the smallest addition to it, (c) determine every
thing according to their own pleasure ; who, not content with
the oracles of the Scripture, which constitute the only rule of
perfect wisdom, invent something new out of their own heads.
Since Christ has not promised to be present in all councils, but
has added a particular mark to discriminate true and legitimate
councils from others, it certainly behoves us by no means to
neglect this distinction. This was the covenant which God
anciently made with the Levitical priests, that they should teach
their people from his mouth ; (d) he always required the same
of the prophets ; and we see that a similar law was imposed
upon the apostles. Those who violate this covenant, God
neither dignifies with the honour of the priesthood, nor invests
with any authority. Let our adversaries solve this difficulty,
if they wish me to submit my faith to the decrees of men, in-
dependently of the word of God.
III. For their supposition, that no truth remains in the
Church, unless it be found among the pastors, and that the
Church itself stands, no longer than it appears in general coun-
cils, is very far from having been always correct, if the pro-
phets have left us any authentic records of their times. In the
days of Isaiah, there was a Church at Jerusalem, which God
had not yet forsaken : nevertheless he speaks of the priests in
the following manner : " His watchmen are blind ; they are
all ignorant ; they are all dumb dogs, they cannot bark ; sleep-
(6) Matt, xviii. 20. (c) Deut. iv. 2. Rev. xxii. 18, 19. (d) Mai. ii. &— 7.
356 INSTITUTES OF THE [bOOK IV.
ing, lying down, loving to slumber : they are shepherds that
cannot understand : they all look to their own way, every one for
his gain, from his quarter." (e) — Hosea speaks in a similar
manner : " The watchman of Ephraim was with my God ; but
the prophet is a snare of a fowler in all his ways, and hatred
in the house of his God."(/) By thus ironically connecting
them with God, he shows that their priesthood was a vain pre-
tence. The Church continued also to the time of Jeremiah.
Let us hear what he says of the pastors. " From the prophet
even unto the priest, every one dealeth falsely." (g) Again :
" the prophets prophesy lies in my name ; I sent them not,
neither have I commanded them." (h) And to avoid too much
prolixity in reciting his words, I would recommend my readers
to peruse the whole of the twenty-third and fortieth chapters.
Nor were the same persons treated with less severity by Eze-
kiel : " There is a conspiracy of her prophets in the midst there-
of, like a roaring lion ravening the prey ; they have devoured
souls ; they have taken the treasure and precious things ; they
have made her many widows in the midst thereof. Her priests
have violated my law, and have profaned mine holy things ;
they have put no difference between the holy and profane.
Her prophets have daubed them with untempered mortar, see-
ing vanity, and divining lies unto them, saying, Thus saith the
Lord God, when the Lord hath not spoken." (i) Similar com-
plaints abound in all the prophets, so that there is nothing of
more frequent recurrence.
IV. But it will be said, though such may have been the
case among the Jews, our age is exempt from so great a ca-
lamity. I sincerely wish that it were so ; but the Holy Spirit
has denounced that the event would be very different. The
language of Peter is clear : " There were false prophets also
among the people, even as there shall be false teachers among
you, who privily shall bring in damnable heresies." (k) Observe
how he declares that danger will arise, not from the common
people, but from those who will assume to themselves the
name of pastors and teachers. Besides, how often is it pre-
dicted by Christ and his apostles, that the greatest dangers
would be brought upon the Church by its pastors !(/) Paul
expressly denounces that Antichrist will " sit in the temple of
God ; " (/n) by which he signifies, that the dreadful calamity
of which he speaks, will arise from the very persons who
will sit as pastors in the Church. And in aiiother place, he
shows that the commencement of the mischief was then near
at hand. For addressing the bishops of the Church of Ephe-
(e) Isaiah Ivi. 10, 11. (k) Jer. xiv. 14. (/) Matt. xxiv. 11, 24.
(/) Hosea ix. 8. (j) E/.ek. xxii. 2r
(g) Jer. vi. 13. (fc) 2 Peter ii. 1.
CHAP. IX.] CHRISTIAN IIKLIGION. 357
sus, he says, "I know this, that after my departing shall griev-
ous wolves enter in among you, not sparing the flock ; also of
your own selves shall men arise, speaking perverse things, to
draw away disciples after them." (?i) If the pastors could so
degenerate in a very short space of time, what enormous cor-
ruption might be introduced among them in a long series of
years ! And not to occupy much room with an enumeration,
we are taught by the examples of almost all ages, that neither
is the truth always maintained in the bosom of the pastors,
nor the safety of the Church dependent on their stability.
They ought, indeed, to be the guardians and defenders of the
peace and safety of the Church, for the preservation of which
they are appointed ; but it is one thing to perform a duty which
we owe, and another, to owe a duty which we do not perform.
V. Let no person conclude from what I have said, that I
am inclined on all occasions, and without any discrimination,
to weaken the authority of pastors, and bring it into contempt.
I only mean to suggest the necessity of discriminating between
some pastors and others, that we may not immediately consider
persons as pastors because they bear that title. But the pope
and all his bishops, for no other reason but because they are
called pastors, casting off all obedience to the word of God,
disturb and confound every thing at their own pleasure ; while
they labour to persuade us that it is impossible for them to be
destitute of the light of truth, that the Spirit of God perpetually
resides in them, and that with them the Church lives and dies.
As though the Lord had now no judgments, to inflict upon the
world, in the present day, the same kind of punishment, with
which he once visited the ingratitude of his ancient people ;(o)
namely, to smite the pastors with astonishment, madness, and
blindness. And such is their extreme stupidity, they are not
aware that they are acting the same part which was acted by
those who resisted the word of the Lord in ancient times. For
thus the enemies of Jeremiah fortified themselves in opposition
to the truth : " Come, and let us devise devices against Jere-
miah ; for the law shall not perish from the priest, nor counsel
from the wise, nor the word from the prophet." (js)
VI. Hence it is easy to reply to another plea in behalf of gen-
eral councils. That a true Church existed among the Jews in
the time of the prophets, cannot be denied. But if a general
council of the priests had been convened, what appearance of a
Church would such a council have displayed ? We hear what
God denounces, not against two or three of them, but against the
whole body: "The priests shall be astonished, and the prophets
(a) Acts XX. 29, 30. {o) Zech. xii. 4. (;>) Jer. xviii. 18.
358 INSTITUTES OF THE [bOOK IV.
shall wonder." (^) Again: "The law shall perish from the
priest, and counsel from the ancients." (r) Again : " Night shall
be unto you, that ye shall not have a vision ; and it shall be dark
unto you, that ye shall not divine ; and the sun shall go down over
the prophets, and the day shall be dark over them." (s) Now, if
these priests and prophets had all been collected together, what
spirit would have presided in their assembly ? This is remark-
ably exemplified in the council convoked by Ahab. Four
hundred prophets were present. But because they were as-
sembled with no other intention than to flatter that impious
monarch, Satan was sent by the Lord to be a lying spirit m all
their mouths, (t) There the truth was rejected with one
consent ; Micaiah was condemned as a heretic, beaten, and
cast into prison. Jeremiah received the same treatment, and
other prophets experienced similar injustice.
VII. But one example, which is more memorable than the
rest, may suffice as a specimen of all. In the council which the
chief priests and Pharisees convened at Jerusalem against Christ,
what was there wanting in point of external form ? For if there
had then been no Church at Jerusalem, Christ would never have
united in their sacrifices and other ceremonies. A solemn sum-
mons was issued ; the Jiigh priest presided ; all the priests attend-
ed ; yet there Christ was condemned, and his doctrine rejected.
This act proves that the Church was not contained in that
council. But, it will be said, there is no danger of such a circum-
stance happening to us. Who has assured us of this ? For to
be too confident in a matter of such great importance, is culpable
stupidity. But while the Spirit has expressly predicted, by the
mouth of Paul, that there shall come an apostasy, which cannot
take place without the pastors being the first torevoltfrom God, (v)
why do we wilfully shut our eyes to our own ruin ? Where-
fore it is by no means to be conceded, that the Church consists
in the assembly of the pastors, respecting whom God has nowhere
promised that they should always be good, but, on the contrary,
has denounced that they would sometimes be wicked. Now,
when he warns us of a danger, his design is to make us more
cautious.
VIII. What, then, it will be said, shall the decisions of councils
have no authority ? Yes, certainly ; for I am not contending
that all councils ought to be condemned, or that all their acts
ought to be rescinded and cancelled at once. Still I shall be
told, that I degrade their authority, so as to leave it to the option
of every individual to receive or reject whatever a council shall
have determined. By no means ; but whenever a decree of any
(o) Jer. iv. 9. (r) Ezek. vii. 26. (s) Micah iii. 6.
(0 1 Kings xxii. 6, 22, 24, 27. (r) 2 Thess. ii. 3. 1 Tim. iv. 1.
CHAP. IX.] CHRISTIAN RELTGION. 359
council is br/^'^g^^ fnrMmr^ T wnn^rl wishj first , that a diligent
inqiiiry shonlH be mado. at what time, for what cause, and with ^
what design it was lield. and what kind of persons were present,;
secondly, that the subject discussed in it should be examined by
the standard ol the iScnpturc : and this in such a manner that
the determniation should have its weight, and be considered as
a precedent or case formerly decided, but that it should not pre-
clude the examination which I have mentioned. I sincerely
wish that every person would observe the method recommended
by Augustine in his third book against Maximinus. For, with
a view to silence the contentions of that heretic respecting the
decrees of councils, he says, " I ought not to object to you the
Council of Nice, nor ought you to object to me the Council of
Ariminum, to preclude each other's judgment by a previous de-
cision. I am not bound by the authority of the latter, nor you
by that of the former. Let cause contend with cause, and argu-
ment with argument, on the ground of scriptural authorities,
'which exclusively belong to neither party, but are common to
both." The consequence of such a mode of proceeding would
be, that councils would retain all the majesty which is due
to them, while at the same time the Scripture would hold the
preeminence, so that every thing would be subject to its stand-
ard. Upon this principle, those ancient councils, such as the
Council of Nice, of Constantinople, the first of Ephesus, that of
Chalcedon, and others like them, which were held for the con-
demnation of errors, we cheerfully receive and reverence as
sacred, as far as respects the articles of faith which they have
defended ; for they contain nothing but the pure and natural
interpretation of the Scripture, which the holy fathers, with
spiritual prudence, applied to the discomfiture of the enemies
of religion who arose in those days. In some of the succeeding
councils, likewise, we discover a true zeal for piety, and evident
proofs of sense, learning, and prudence. But as the progress of the
world is generally from worse to worse, it is easy to see, from the
more recent councils, how much the Church has gradually de-
generated from the purity of that golden age. Even in these
more corrupt ages, I doubt not, the councils have been partly com-
posed of some bishops of a better character ; but the same obser-
vation may be applied to their acts, which was formerly made
in a way of complaint against the decrees of the Roman senate,
by the senators themselves. Where opinions prevail nf;.r.nrHinp;
toitieir number, and ujit according to the weight of argument by ,
which tliey are supported, the betteTpart of the assciubly must ,
j^f necessity be frequeiUly overcome by the majority. And"
"councils have certainly issued many impious decrees. It is
unnecessary here to produce particular examples, as well be-
cause this would carry us to too great a length, as because it has
360 INSTITUTES OF THE [bOOK IV.
already been done by others with a diUgence which scarcely
admits of any addition.
IX. Now, what need is there to enumerate the repugnances
between councils and councils, and how decrees passed by one
have been rescinded by another ? Here it must not be alleged,
that where there is such variance between two councils, one
or the other is not legitimate. For iiow shall we determine
this ? The only way I know, is to ascertain from the
Scriptures that its decrees are not orthodox ; for there is no
other certain rule of decision. It is now about nine hundred
years ago, that the Council of Constantinople, assembled under
the emperor Leo, decreed that all images placed in churches
should be thrown down and broken in pieces. Soon after, the
Council of Nice, which the empress Irene convened in opposi-
tion to the former, decreed that they should be restored.
Which of these two shall we acknowledge as a legitimate
council ? This character has generally been attributed to the .
latter, which gave images a place in the Churches. But Au- i
gustine declares that this cannot be done without imminent
danger of idolatry. Epiphanius, a more ancient writer, ex-
presses himself in terms of much greater severity ; he says that
it is abominable wickedness for images to be seen in the tem-
ples of Christians. Would the fathers who speak in this man-
ner approve of that council, if they were now living? But if
the accounts of historians be true, and credit be given to the
acts themselves, that council not only admitted of images, but
determined that they were to be worshipped. Now, it is evi-
dent that such a decree must have originated from Satan.
What shall we say to their perversions and mutilations of the
Scripture, which demonstrate that they held it all in contempt,
as I have already proved ? We shall never be able to discrimi-
nate between the numerous councils, which dissent from and
contradict each other, unless we examine them all by the word
of God, which is the universal standard for men and angels.
On this ground, we reject the second Council of Ephesus, and
receive the Council of Chalcedon, because the latter council
condemned the impiety of Eutyches, which the former had
sanctioned. This judgment of the Council of Chalcedon was
formed from the Scriptures by holy men, whom we imitate in
forming our judgment, as the word of God which enlightened
them continues to give light to us. Now, let the Romanists
go and boast, as they are accustomed to do, that the Holy
Spirit is inseparably attached to their councils. *^ "*"'
X. Even in the earliest and purest councils, however, there is
something to complain of — either that the bishojis who com-
posed them, though men of learningand prudence, being perplexed
with the subjects immediately before them, did not extend their
CHAP. IX.] CHRISTIAN RELIGION. 361
views to many other things ; or that while they were occupied
with more weighty and serious concerns, things of inferior
moment escaped their notice ; or merely that, being men, they
were liable to ignorance and error ; or that they were some-
times hurried into precipitancy by the violence of their passions.
Of the truth of the last observation, which seems the severest
of all, there is a remarkable example in the Council of Nice ;
the dignity of which has been universally and justly held in
the highest veneration. For though the principal article of our
faith was endangered, and they had to contend with Arius, the
enemy of it, who was there in readiness for the contest, — though
it was of the greatest importance that harmony should be
maintained among those who came with a design to confute
the error of Arius, — notwithstanding that, careless of such great
dangers, forgetful of gravity, modesty, and every thing like
good manners, dropping the controversy between them, as if
they had assembled with an express view to the gratification
of Arius, they began to counteract themselves with intestine
dissensions, and to direct against each other the pen which
ought to have been employed against Arius. The foulest ac-
cusations were heard, defamatory libels were circulated, and
there would have been no end of the contentions till they had
murdered one another, if it had not been for the interference
of the emperor Constantine, who protested that a scrutiny into
their lives was a thing beyond his cognizance, and repressed
this intemperate conduct with praise rather than with censure.
In how many instances is it probable that errors were committed
by other succeeding councils ? Nor does this require any long
proof,- for whoever peruses their acts, will discover many in-
firmities, not to mention any thing worse.
XI. And Leo, the Roman pontiff, hesitates not to bring a
charge of ambition and inconsiderate temerity against the
Council of Chalcedon, which he at the same time acknowledges
to have been orthodox in points of doctrine. He does not
deny it to have been a legitimate council, but he unequivocally
asserts that it was possible for it to err. It may be thought,
perhaps, that I betray a want of judgment in taking pains to
point out such errors ; since our adversaries confess that coun-
cils might err in things not essential to salvation. This labour,
however, is not unnecessary. For though they find them-
selves obliged to confess this in words, yet when they obtrude
upon us the decision of every council on every subject, without
any discrimination, as an oracle of the Holy Spirit, they re-
quire of us, in fact, more than they had first assumed. What is
the language of such conduct, but that councils cannot err, or
that, if they do err, it is unlawful for us to discover the truth, or
to refuse assent to errors ? And I intend to draw no other
VOL. II. 46
362 INSTITUTES OF THE [bOOK IV.
concaision from these facts, than that the Holy Spirit governed
pious and Christian councils in such a manner, as at the same
time to permit them to betray something of human infirmity,
that we might not place too much confidence in men. This
sentiment is far more favourable than that of Gregory of Nazi-
anznm, " that he never saw a good end of any council." For
he who affirms that all without exception terminated ill, leaves
them but little authority. It is unnecessary here to take dis-
tinct notice of provincial councils, since it is easy to judge from
the general councils, what authority they ought to possess in
framing articles of faith, and receiving whatever kind of doc-
trine they pleased.
XII. But our Romanists, when they find all the supports
of reason fail them in the defence of their cause, have recourse
to that last and wretched subterfuge — That although the per-
sons themselves betray the greatest stupidity in their under-
standings and pleas, and act from the most iniquitous motives
and designs, still the word of God remains, which commands
us to obey our governors, {v) But what if I deny that such
persons are our governors ? For they ought not to arrogate to
themselves more than belonged to Joshua, who was a prophet
of the Lord and ai] excellent pastor. Now, let us hear with
what language he was inaugurated into his office by the Lord :
" This book of the law shall not depart out of thy mouth ; but
thou shalt meditate therein day and night : turn not from it to
the right hand or to the left, that thou mayest prosper whither-
soever thou goest." (iv) We shall consider them as our spirit-
ual governors, therefore, who deviate not from the word of God,
either to the right hand or to the left. If the doctrine of all pas-
tors ought to be received without any hesitation, why have we
such frequent and earnest admonitions from the mouth of the Lord
himself, not to listen to the speeches of false prophets ? " Hear-
ken not," says he by Jeremiah, " unto the words of the prophets
that prophesy unto you ; they make you vain ; they speak a
vision of their own hearts, and not out of the mouth of the
Lord." (.r) Again: "Beware of false prophets, which come
to you in sheep's clothing, but inwardly they are ravening
wolves." (y) The exhortation given us by John would also
have been useless : " Try the spirits, whether they are of
God ; " (z) though from this examination the very angels are
not exempted, much less Satan with all his falsehoods. How
are we to understand this caution of our Lord ? " If the blind
lead the blind, both shall fall into the ditch." (a) Does it not
sufficiently declare, that it is of the highest importance what
(») Ileb. xiii. 17. (x) Jer. xxiii. 16. (z) 1 John iv. 1.
(w) Joshua i. 7, 8. (y) Matt. vii. 15. (a) Matt. xv. 14.
CHAP. IX.] CHRISTIAN RELIGION. 363
kind of pastors are heard, and that they are not all entitled to
the same attention ? Wherefore there is no reason why they
should overawe us with their titles, to make us partakers of
their blindness, while we see, on the contrary, that the Lord has
taken peculiar care to deter us from suflering ourselves to be
seduced by the error of other men, under whatever mask or
name it may be concealed. For if the answer of Christ be
true, all blind guides, whether they are denominated priests,
prelates, or pontifls, can do nothing but precipitate their fol-
lowers into the same ruin with themselves. Impressed, there-
fore, by these warnings, both of precepts and of examples, no
names of pastors, bishops, or councils, which are as capable of
being falsely claimed as rightly assumed, ought ever to prevent
us from examining all the spirits by the rule of the Divine
word, in order to "try whether they are of God."
XIII. Having proved that the Chnrch has received no power
to framf v^y i^ew Hortrinfij ]p.t. us now speak of the power
which our opponents attribute to it in the interpretation of the
Scripture. ~Vve have not the least objection to admit, that if
a controversy arise respecting any doctrine, there is no better
or more certain remedy than to assemble a council of true
bishops, in which the controverted doctrine may be discussed.
For such a decision, formed by the common consent of the
pastors of the Churches, after an invocation of the Spirit of
Christ, will have far greater weight, than if every one of them
separately were to maintain it in preaching to his people, or if
it were the result of a private conference between a few indivi-
duals. Besides, when bishops are collected in one assembly,
they deliberate together with greater advantage on what they
ought to teach, and the manner in which their instructions
should be conveyed, so as to guard against offence arising from
diversity. In the third place, Paul prescribes this method of de-
termining respecting doctrines. For while he attributes to every
distinct Church a power "to judge," (b) he shows what ought
to be the order of proceeding in more important cases ; namely,
that the Churches should undertake the common cognizance of
them. And so the dictate of piety itself teaches us, that if any
one disturb the Church with a new doctrine, and the matter be
carried so far as to cause danger of a more grievous dissension.
the Churches should first assemble, should examine the question
proposed to them, and after a sufficient discussion of it, should
announce a decision taken from the Scriptures, which would
put an end to all doubt among the people, and shut the mouths
of refractory and ambitious persons, so as to check their further
presumption. Thus, when Arius arose, the Council of Nice
was assembled, and by its authority defeated the pernicious
(b) 1 Cor. xiv. 29.
364 INSTITUTES OF THE [bOOK IV.
attempts of that impious man, restored peace to the Churches
which he had disturbed, and asserted the eternal deity of Christ
in opposition to his sacrilegious dogma. Some time after, when
Eunomius and Macedonius raised new contentions, their frenzy-
was opposed witli a similar remedy by the Council of Constanti-
nople, The impiety of Nestorius was condemned in the tirst
Council of Ephesus. In short, this has been the ordinary method
of the Church from the beginning, for the preservation of unity,
whenever Satan has begun to make any attempt against it.
But let it be remembered, that neither every age, nor every
place, can produce an Athanasius, a Basil, a Cyril, and other such
champions of the true doctrine, as the Lord raised up at those
periods. Let it also be recollected what happened at the
second Council of Ephesus, in which the heresy of Eutyches
prevailed. Flavianus, a bishop of irreproachable memory, was
banished, together with other pious men, and many similar
enormities were committed, because it was Dioscorus, a factious
and ill-disposed man, and not the Spirit of the Lord, that presided
in that council. But that council, it will be said, was not the
Church. I admit it : for I am firmly persuaded of this, that the
truth is not extinct in the Church, though it may be oppressed by
one council, but that it is wonderfully preserved by the Lord, to
arise and triumph again in his own time. But I deny it to be 1
an invariable rule, that every interpretation which may have /
been approved by a council is the true and certain sense of |
the Scripture.
XIV. But the Romanists have a further design in maintain-
ing that councils possess the power of interpreting the Scripture,
and that without appeal. For it is a false pretence, when every
thing that has been determined in councils is called an inter-
pretation of the Scripture. Of purgatory, the intercession of
saints, auricular confession, and similar fooleries, the Scriptures
contain not a single syllable. But, because all these things
have been sanctioned by the authority of councils, or, to speak
more correctly, have been admitted into the general belief and
practice, therefore every one of them is to be taken for an in-
terpretation of Scripture. And not only so : but if a comicil
determine in direct opposition to the Scripture, it will still be
called an interpretation of it. Christ commands all to drink of
the cup which he presents to them in the sacred supper, (c)
The Council of Constance prohibited it to be given to the
laity, and determined that none but the priest should drink of
it. Yet this, which is so diametrically repugnant to the institu-
tion of Christ, they wish us to receive as an interpretation of it.
Paul calls "forbidding to marry " a "doctrine of devils;" (c?)
(c) iMatt. xxvi. 27. (d) 1 Tim. iv. 1, 3.
CHAP. X.] CHRISTIAN RELIGION. 365
and the Holy Spirit, in another place, pronounces that " marriage
is honourable in all, and the bed undefiled." (e) The prohibi-
tion, which they have since denounced, of the marriage of
priests, they wish us to consider as the true and natural inter-
pretation of the Scriptures, though nothing can be imagined
more repugnant to it. If any one dare to open his mouth to
the contrary, he is condemned as a heretic, because the deter-
mination of the Church is without appeal, and the truth of its
interpretation cannot be doubted without impiety. What further
requires to be urged against such consummate effrontery ? The
mere exhibition of it is a sufficient refutation. Their pretensions
to confirm the Scripture by the authority of the Church, I
purposely pass over. To subject the oracles of God to the
authority of men, so as to make their validity dependent on
human approbation, is a blasphemy unworthy of being men-
tioned ; beside which, I have touched on this subject already.
I will only ask them one question : If the authority of the Scrip-"
ture be founded on the approbation of the Church, what decree of
any council can they allege to this point ? I believe, none at all.
Why, then, did Arius suffer himself to be vanquished at Nice by
testimonies adduced from the Gospel of John ? According to
the argument of our opponents, he was at liberty to reject them,_
as not having yet received the approbation of any general council.
They allege an ancient catalogue, which is called the Canon
of Scripture, and which they say proceeded from the decision
of the Church. I ask them again, in what council that canon
was composed. To this they can make no reply. Yet I would
wish to be further informed, what kind of a canon they suppose
it to be. For I see that the ancient writers were not fully
agreed respecting it. And if any weight be attached to the
testimony of Jerome, the two books of the Maccabees, the history
of Tobit, Ecclesiasticus, and other books, will be considered as
apocryphal ; to which our opponents will by no means consent.
CHAPTER X.
THE POWER OF LEGISLATION, IN WHICH THE POPE AND HIS
ADHERENTS HAVE MOST CRUELLY TYRANNIZED OVER THE
MINDS, AND TORTURED THE BODIES, OF MEN.
We now proceed to the second branch of the power of the
Church, which the Romanists represent as consisting in legisla-
(e) Heb. xiii. 4.
366 INSTITUTES OF THE [bOOK IV.
tion — a source from which have issued innumerable human
traditions, the most pestilent and fatal to wretched souls. For
they have made no more scruple than the scribes and Pharisees
to " lay on other men's shoulders burdens which they themselves
would not touch with one of their fingers." (/) I have shown
in another place the extreme cruelty of their injunctions con-
cerning auricular confession. None of their other laws discover
such enormous violence ; but those which appear the most tole-|
rable of them all, are tyrannically oppressive to the conscience J
I forbear to remark how they adulterate the worship of God^
and despoil God himself, who is the sole Legislator, of the
right which belongs to him. This power is now to be exa-
mined — whether the Church has authority to make laws which
shall bind the consciences of men. This question has nothing
to do with political order; the only objects of our present
attention are, that God may be rightly worshipped according
to the rule he has prescribed, and that our spiritual liberty
which relates to God may be preserved entire. Whatever
edicts have been issued by men respecting the worship of God,
independently of his word, it has been customary to call
\hu7Jiaii traditions. Against such laws we contend, and not
(against the holy and useful constitutions of the Church, which
contribute to the preservation of discipline, or integrity, or peace.
The object for which we contend, is, to restrain that overgrown
and barbarous empire, which is usurped over men's souls by
those who wish to be accounted the pastors of the Church, but
who in reality are its most savage butchers. For they say
that the laws which they make are spiritual, pertaining to the
soul, and they affirm them to be necessary to eternal life. Thus,
as I have lately hinted, the kingdom of Christ is invaded ;
thus the liberty given by him to the consciences of believers
is altogether subverted and destroyed. I forbear to remark at
present with what great impiety they enforce the observance
of their laws, while they teach men to seek the pardon of their
sins and righteousness and salvation from it, and while they
make the whole of religion and piety to consist in it. I only
contend for this one point, that no necessity ought to be im-
posed upon consciences in things in which they have been set
at liberty by Christ ; and without this liberty, as I have before
observed, they can have no peace with God. They must
acknowledge Christ their Deliverer as their only King, and
must be governed by one law of liberty, even the sacred word
of the gospel, if they wish to retain the grace which they have
once obtained in Christ ; they must submit to no slavery ; they
must be fettered by no bonds,
(/) Matt, xxiii. 4. Luke xi. 46.
CHAP. X.] CHRISTIAN RELIGION. 367
TI. These sapient legislators, indeed, pretend that their con-
stitutions are laws of liberty, an easy yoke, a light burden.
But who does not see that these are gross falsehoods ? The
hardship of their laws is not at all felt by themselves, who
have rejected the fear of God, and securely and boldly disre-
gard all laws, human and divine. But persons who are im-
pressed with any concern for their salvation, are far from con-
sidering themselves at liberty as long as they are entangled in
these snares. We see what great caution Paul used in this
respect, to avoid " casting a snare upon " men in a single in-
stance ; (g) and that not without cause ; for he saw what a
deep wound would be made in their consciences, by the im-
position of any necessity upon them in those things in which
the Lord had left them at liberty. On the contrary, it is
scarcely possible to enumerate the constitutions, which these
men have most rigorously enforced with the denunciation of
eternal death, and which they require to be most minutely
observed as necessary to salvation. Among these, there are
many exceedingly difficult to be fulfilled ; but when they are
all collected together in one body, so immense is the accumu-
lation, the observance of the whole is utterly impracticable.
How, then, can it be possible for those who are loaded with
such a vast weight of difficulty, not to be perplexed and tor-
tured with extreme anxiety and terror ? My design at present,
then, is, to oppose constitutions of this kind, which tend to bind
souls internally before God, and to fill them with scruples, as
if they enjoined things necessary to salvation.
III. The generality of men, therefore, are embarrassed with
this question, for want of distinguishing with sufficient exact-
ness between the outward judgment of men and the court of
conscience. The difficulty is increased by the injunction of
Paul, that the magistrate is to be obeyed, "not only for wrath,
but also for conscience' sake ; " (h) whence it follows, that
consciences are bound by political laws. If this were the
case, all that we said in the last chapter, and are about to
say in this, on the subject of spiritual government, would
fall to the ground. To solve this difficulty, it is first of all
necessary to understand what is conscience. The definition
may be derived from the etymology of the word. Science, or
knoivledge, is the apprehension which men have of things in
their mind and understanding. So, when they have an appre-
hension of the judgment of God, as a witness that suffers them
not to conceal their sins, but forces them as criminals before
the tribunal of the judge, this apprehension is called conscience.
For it is something between God and man, which permits not
(^) 1 Cor. vii. 35. (h) Rom xiii. 5.
368 INSTITUTES OF THE [bOOK IV.
a man to suppress what he knows within himself, but pursues
him till it brings him to a sense of his guilt. This is what
Paul means, when he speaks of men's " conscience also bear-
ing witness, and their thoughts the mean while accusing, or
else excusing, one another " (^) before God. A simple know-
ledge might remain in man, as it were, in a state of conceal-
ment. Therefore this sentiment, which places men before the
tribunal of God, is like a keeper appointed over man to watch
and observe all his secrets, that nothing may remain buried in
darkness. Hence that old proverb, that conscience is equal to
a thousand witnesses. For the same reason, Peter speaks of
" the answer of a good conscience towards God," (k) to denote
our tranquillity of mind, when, persuaded of the grace of Christ,
we present ourselves before God without fear. And the author
of the Epistle to the Hebrews speaks of persons " having no
more conscience of sins," (I) to signify their being liberated,
or absolved, so as to feel no more remorse or compunction
for sin.
IV. Therefore, as works have respect to man, so the con-
science is referred to God. A, good conscifjpcp js no other
than an internal purity of heart. In this sense Paul says that
" the end of the commandment is charity, out of a pure heart,
and of a good conscience, and of faith unfeigned." (wi) In a
subsequent part of the same chapter, he shows how widely it
differs from simple knowledge, when he says, that " some
having put away a good conscience, concerning faith have
made shipwreck." (?^) For in these words he implies that it
is a lively zeal for the worship of God, and a sincere desire
and endeavour to live a pious and holy life. Sometimes, in-
deed, it is likewise extended to men, as when Luke states Paul
to have made this declaration — "I exercise myself, to have
always a conscience void of offence toward God and toward
men." (o) The apostle expressed himself in this manner, be-
cause the benefits proceeding from a good conscience do reach
even to man. But strictly speaking, the conscience has respect
to God alone, as I have already observed. Hence it is, that a
law is said to bind the conscience, which simply binds a man
without any observation or consideration of other men. For
example, God not only commands the heart to be preserved
chaste and pure from every libidinous desire, but prohibits all
obscenity of language and external lasciviousness. My con-
science is bound to observe this law, even though not another
man existed in the world. The person, therefore, who com-
mits any breach of chastity, not only sins by setting a bad ex-
<(2:
Rom. ii. 15. (0 Heb. x. 2. (n) 1 Tim. i. 19.
) 1 Peter iii. 21. (m) 1 Tim. i. 5. (o) Acta xxiv. 16.
CHAP. X.] CHRISTIAN RELIGION. 369
ample to his brethren, but brings his conscience into a state of
guilt before God. The case of things, in themselves indiffer-
ent, stands not on the same ground ; for we ought to abstain
from whatever is likely to give offence, but with a free con-
science. Thus Paul speaks of meat consecrated to idols : '• If
any man say unto you. This is offered in sacrifice to idols, eat
not for his sake, and for conscience' sake. Conscience, I say,
not thine own, but of the other." {p) A faithful man, who,
after previous admonition, should eat such meat, would be guilty
of sin. But though such abstinence is enjoined on him by God
as necessary on account of his brother, he still retains his liberty
of conscience. We see how this law, while it binds the ex-
ternal act, leaves the conscience free.
V. Let us now return to human laws. If they are designed
to introduce any scruple into our minds, as though the obser-
vance of them were essentially necessary, we assert, that they
are unreasonable impositions on the conscience. For our con-
sciences have to do, not with men, but with God alone. And
this is the meaning of the well known distinction, maintained
in the schools, between a human tribunal and the court of con-
science. When the whole world was enveloped in the thick-
est shades of ignorance, this little spark of light still remained
unextinguished, so that they acknowledged the conscience of
man to be superior to all human judgments. It is true that
what they confessed in one word, they afterwards overturned
in fact ; yet it was the will of God that even at that time there
should remain some testimony in favour of Christian liberty,
to rescue the conscience from the tyranny of men. But we
have not yet solved the difficulty which arises from the lan-
guage of Paul. For if princes are to be obeyed, " not only for
wrath, but also for conscience' sake," {q) it seems to follow,
that the laws of princes have dominion over the conscience.
If this be true, the same must be affirmed of the laws of the
Church. I reply, In the first place, it is necessary to distin-
guish between the genus and the species. For the con-
science is not affected by every particular law ; yet we are
bound by the general command of God, which establishes the
authority of magistrates. And this is the hinge upon which
Paul's argument turns, that magistrates are to be honoured be-
cause they are "ordained of God." (r) At the same time he
is far from insinuating that the laws enacted by them have any
thing to do with the internal government of the soul ; for he
every where extols the service of God and the spiritual rule of a
holy life, above all the statutes and decrees of men. A second
consideration worthy of notice, which is a consequence of the
(p) 1 Cor. X. 28, 29. {q) Rom. xiii. 5. (r) Rom. xiii. 1.
VOL. II. 47
370 INSTITUTES OF THE [bOOK IV.
first, is, that human laws, — 1 mean such as are good and just,
whether enacted by magistrates or by the Church, — though they
are necessary to be observed, are not on this account binding
on the conscience ; because, all the necessity of observing
them has reference to the general object of laws, but does not
consist in the particular things which are commanded. There
is an immense distance between laws of this description, and
those which prescribe any new form for the worship of God,
and impose a necessity in things that were left free and in-
diiferent.
VI. Such are the Ecclesiastical Constitutions^ as they are
now called, in the Papacy, which are obtruded as necessary to
the true worship of God ; and as they are innumerable, they
are so many bonds to entrap and insnare souls. Though we
have touched on them a little in the exposition of the law, yet
as this is a more suitable place to discuss them at large, I shall
now endeavour to collect a summary of the whole, in the best
order I can. And as we have already said what appeared suf-
ficient respecting the tyrannical power, which the false bishops
arrogate to themselves, of teaching whatever doctrines they
please, I shall at present pass over all that subject, and confine
myself to a discussion of the power which they say they have,
to make laws. Our false bishops, therefore, burden men's con-
sciences with new laws under this pretext — that the Lord has
constituted them spiritual legislators, by committing to them the
government of the Church. Wherefore they contend, that all the
commands and ordinances ought of necessity to be observed by
all Christian people, and that whoever violates them is guilty
of double disobedience, because he is a rebel both against God
and the Church. Certainly, if they were true bishops, I would
allow them some authority of this kind ; not all that they
demand, but all that is requisite to the maintenance of good
order in the Church. But as they bear no resemblance of the
character to which they pretend, the least they can possibly
assume is more than their right. Yet as this has been already
proved, let us admit the supposition at present, that whatever
power true bishops are entitled to, belongs to them. Still I
deny that they are therefore appointed as legislators over be-
lievers, with power to prescribe a rule of life according to their
own pleasure, or to constrain the people committed to them to
submit to their decrees. By this observation I mean, that they
have no authority to enjoin upon tlie observance of the Church
any thing that they may have invented themselves, independ-
ently of the word of God. As this power was unknown to the
apostles, and was so frequently interdicted to the ministers of
the Church by the mouth of the Lord, I wonder how they have
dared to usurp it, and still dare to maintain it contrary to the
CHAP. X.] CHRISTIAN RELIGION. 371
example of the apostles, and in defiance of the express pro-
hibition of God.
VII, Every thing pertaining to the perfect rule of a holy
life, the Lord has comprehended in his law, so that there re-
mains nothing for men to add to that summary. And he has
done this, first, that, since all rectitude of life consists in the
conformity of all our actions to his will, as their standard, we
might consider him as the sole Master and Director of our
conduct ; and secondly, to show that he requires of us nothing
more than obedience. For this reason, James says, " He that
judgeth his brother, judgeth the law ; but if thou judge the
law, thou art not a doer of the law, but a judge. There is
one lawgiver, who is able to save and to destroy." (s) We
hear that God asserts this as his peculiar and exclusive preroga-
tive ; to govern us by the empire and laws of his word. And the
same sentiment had before been expressed by Isaiah, though in
terms not quite so explicit : " The Lord is our Judge, the Lord is
our Lawgiver, the Lord is our King, he will save us." (t) Both
passages imply, that he who has authority over the soul, is the
Arbiter of. life and death ; and James even clearly expresses it.
No man can assume this to himself. It follows therefore, that
God ought to be acknowledged as the only King of souls, who
alone has power to save and to destroy, or, in the language of
Isaiah, as the King, Judge, Legislator, and Saviour. Wherefore
Peter, when he admonishes pastors of their duty, exhorts them
" to feed the flock, not as being lords over God's heritage," (v)
or the company of believers. If we duly consider this point,
that it is not lawful to transfer to man that which God appro-
priates solely to himself, we shall miderstand that this cuts off
all the power which is claimed by those who wish to exalt them-
selves to command any thing in the Church, unsanctioned by
the word of God.
VIII. Now, as the whole argument rests here, that, if God
is the sole legislator, it is not lawful for men to assume this
Lonour to themselves, — we ought also to bear in mind the
two reasons which we have stated, why God asserts this ex-
clusively to himself. The first is, that his will may be re-
ceived as the perfect rule of all righteousness and holiness, and
so that an acquaintance with it may be all the knowledge
necessary to a good life. The second is, that with respect to
the mode of worshipping him aright, he may exercise the sole
empire over our souls, to whom we are under the strongest
obligation to obey his authority and await his commands.
When these two reasons are kept in view, it will be easy to
judge what constitutions of men are contrary to the word of
(s) James iv. 11, 12. (<) Isaiah xxxiii. 22. (v) 1 Peter v. 2, 3.
372 INSTITUTES OF THE [bOOK IV.
God. Now, of this description are all those which are pre-
tended to belong to the true worship of God, and to be obliga-
tory on men's consciences as necessary to be observed. Let
us remember, therefore, that all human laws are to be weighed
in this balance, if we would have a certain and infallible test.
.The first of these reasons is urged by Paul in his Epistle to the
Colossians, in opposition to the false apostles, who endeavoured
to oppress the Churches with fresh burdens. In a similar ar-
gument, in the Epistle to the Galatians, he insists more on
the second reason. In the Epistle to the Colossians, he con-
tends that the doctrine of the true worship of God is not to be
sought from men, because the Lord has faithfully and fully
instructed us how we ought to worship him. To prove this,
in the first chapter he states that all the wisdom by which the
man of God is made perfect in Christ is contained in the gos-
pel. In the beginning of the second chapter, he declares that
" in Christ are hid all the treasures of wisdom and knowledge ; "
from which he concludes that believers should " beware lest any
man spoil them through philosophy and vain deceit, after the
tradition of men." At the end of the chapter, he, still more
confidently condemns all " will worship ; " (w) this includes all
those fictitious services which men either invent for themselves
or receive from others, together with all the precepts by which
they presume to regulate the worship of God. Thus we have
ascertained the impiety of all those constitutions, in the obser-
vance of which the worship of God is pretended to consist. The
passages in the Epistle to the Galatians, in which he argues
that snares ought not to be imposed on consciences, which are
subject to the government of God alone, are too plain to be
mistaken ; especially in the fifth chapter, (x) It will there-
fore be sufficient to have mentioned them.
IX. But as the whole of this subject will be better eluci-
dated by examples, before I proceed any further, it will be
useful to apply this doctrine to our own times. We affirm that
the Ecclesiastical Constitutions, with which the pope and his
satellites oppress the Church, are pernicious and impious ; our
adversaries assert them to be holy and useful. Now, they are
of two classes : some regard rites and ceremonies, others have
more relation to discipline. Is there just cause, then, to induce
us to reject both ? There certainly is juster cause tlian we would
desire. In the first place, do not the authors of them explicitly
declare that the very essence of the worship of God consists in
them ? To what end do they refer their ceremonies, but that
God may be worshipped through them ? And this arises not from
the mere error of the uninformed multitude, but from the appro-
(w) Col. i. 27, 28'; ii. 3, 8, 23. (x) Gal. v, 1—18.
CHAP. X.] CHRISTIAN REH.GION. 373
bation of those who sustain the office of teachers. I am not yet
referring to the gross abominations by which they have at-
tempted to overturn all piety ; but they would never pretend a
failure in any one of the most insignificant traditions to be such
an atrocious crime, unless they made the worship of God sub-
ject to their inventions. Wherein are we guilty of any offence,
then, if we cannot bear in our day what was declared to be
intolerable by Paul : namely, that the legitimate mode of
worshipping God should be regulated by the will of men ;
especially when they enjoin a worship " after the rudiments
of the world," which Paul asserts to be " not after Christ." {y)
It is well known also, with what rigorous necessity they bind
men's consciences to observe every thing that they command.
In our opposition to this, we unite in a common cause with
Paul, who would by no means allow the consciences of be-
lievers to be subjected to the bondage of men. {z)
X. Moreover, this worst of consequences ensues ; that when
men have begun to place religion in such vain figments, that
perversion is immediately followed by another execrable cor-
ruption, with which Christ reproached the Pharisees. " Ye
have made the commandment of God of none effect by your
tradition." (a) I will not combat our modern legislators with
my own words ; I will grant them the victory, if they can
vindicate themselves from this accusation of Christ. But how
can they vindicate themselves, while they esteem it infinitely
more criminal, to have omitted auricular confession at a stated
time of the year, than to have lived a most iniquitous life for a
whole year together ; to have infected the tongue with the
least taste of animal food on a Friday, than to have polluted
the whole body by committing fornication every day ; to have
put a hand to any honest labour on a day consecrated to any
pretended saint, than to have continually employed all the
members in the most flagitious actions ; for a priest to be con-
nected in one lawful marriage, than to be defiled with a thou-
sand adulteries ; to have failed of performing one vow of pil-
grimage, than to violate every other promise ; not to have
lavished any thing on the enormous, superfluous, and useless
magnificence of Churches, than to have failed of relieving the
most pressing necessities of the poor; to have passed by an
idol without some token of honour, than to have insulted all
the men in the world ; not to have muttered over, at certain
seasons, a multitude of words without any meaning, than to
have never offered a genuine prayer from the heart ? What is
it for men to make the commandment of God of none effect
by their traditions, if this be not ? When coldly and carelessly
(y) Col. ii. 8. (2) Gal. v. 1. (o) Matt. xv. 6.
374 INSTITUTES OF THE [bOOK IV.
recommending the observance of the commandments of God,
they insist on an exact obedience to their own, with as mnch
zeal and anxiety as if the whole essence of piety consisted in
them ; when avenging the violation of the Divine law with
slight penalties of satisfactions, they punish the smallest trans-
gression of one of their decrees with nothing less than im-
prisonment, banishment, fire, or sword ; when less severe and
inexorable against the despisers of God, they persecute the
despisers of themselves with implacable hatred even to death ;
and when they instruct all those whom they hold in the chains
of ignorance in such a manner, that they would feel less con-
cern at seeing the subversion of the whole law of God, than
the violation of the smallest tittle of the commands of the
Church ? In the first place, here is a grievous error, that on
account of things of no importance in themselves, and left free
by God, one man despises, condemns, and rejects another.
Now, as if this were not bad enough, " the beggarly elements
of the world," (6) as Paul calls them, are esteemed of more
force than the celestial oracles of God. He who is absolved
in adultery, is condemned in meat ; he who is allowed a harlot,
is interdicted from a wife. This is the fruit of that prevarica-
ting obedience, which recedes from God in proportion as it
inclines to men.
XI. There are also two other faults, far from small ones,
which we charge on these Constitutions. The first is, that
they prescrij2£ for the most part useless, and sometimes even
"loolish observances. The seconJ~Ts, that pious _conscience§
are oppressed witlTthe immense number ol them, and being
carried back to a species of Judaism, are so occupied with
shadows as to be prevented from coming to Christ. When I
call these observances useless and foolish, I know this will not
be admitted by the wisdom of the flesh, which is so pleased
with them, as to consider the Church altogether deformed
where they are abolished. But these are the things which
Paul describes as '• having a show of wisdom in will-worship,
and humility, and neglecting of the body ; not in any honour
to the satisfying of the flesh." (c) This is certainly a most
salutary admonition, which ought never to be forgotten by us.
Human traditions, he says, deceive under a show of wisdom.
Is it inquired whence they have this appearance ? I reply,
that being contrived by man, the human mind recognizes them
as its own, and recognizing them, embraces them with greater
pleasure than it would any thing of the greatest excellence, but
less agreeable to its vanity. A further recommendation of them
is, that as they keep the minds of men depressed to the ground
(b) Gal. iv. 0. Col. ii. 8. (c) Col. ii. 23.
CHAP. X.] CHRISTIAN RELIGION. 375
under their yoke, they appear well adapted to promote humility.
Lastly, they are regarded as the expedients of prudence, from
their supposed tendency to restrain corporeal indulgence, and
to subdue sensuality by the rigour of abstinence. But what
does Paul say to these things ? Does he strip off such disguises,
that the simple may not be deluded by false pretences ? Satis-
fied that he had said enough to refute them, when he had
called them " the commandments and doctrines of men," [d)
he passes over all these things as undeserving of any particular
refutation. And knowing that all services of human invention
are condemned in the Church, and ought to excite the suspicion
of believers in proportion to the pleasure they afford to the
minds of men ; knowing that false appearance of external
humility to be at such an immense distance from true humility,
that it might be easily distinguished from it ; knowing that
discipline to be entitled to no other consideration than as a mere
exercise of the body, — he intended these very things, by which
the traditions of men are recommended to the ignorant, to serve
as their refutation with believers.
XII. So, at the present day, not only the unlearned vulgar,
but those who are most inflated with worldly wisdom, are
universally and wonderfully captivated with the pomp of cere-
monies. Hypocrites and silly women think it impossible to
imagine any thing more beautiful or excellent. But those who
examine more minutely, and judge with more accuracy, ac-
cording to the rule of piety, respecting the real value of those
numerous ceremonies, perceive, in the first place, that they are
frivolous, because they have no utility ; and in the next place,
that they are delusive, because they deceive the eyes of the
spectators with empty pomp. I speak of those ceremonies under
which, the Roman doctors contend, are concealed great myste-
ries, but which, on examination, we find to be mere mockeries.
And it is not to be wondered at, that the authors and advocates
of them have fallen into such folly as to delude both themselves
and others with contemptible absurdities ; because they have
taken their model in some things from the reveries of the
heathen, and in others, without any judgment, have imitated
the ancient rites of the Mosaic law, which were no more appli-
cable to us than the sacrifices of animals and other similar
ceremonies. Indeed, if there were no argument besides, yet no
man in his senses would expect any thing good from such a
heterogeneous compound. And the fact itself plainly demon-
strates, that numerous ceremonies have no other use than to
stupefy the people, instead of instructing them. So hypocrites
attach great importance to those novel canons, which overturn
(d) Col. ii. 22.
376 INSTITUTES OF THE [bOOK IV.
discipline rather than preserve it ; for on a more accurate
investigation, they will be found a mere shadow of discipline,
without any reality.
XIII. Now, to proceed to the other fault which I have
mentioned, who does not see that traditio^g, by the continual
accumulation of one upon anotherTliave grown to such_an
immense number, that they are altogether nitoierable toThe
Christian Churclil Hence it is, that the ceremonies discover
a kind of Judaism, and other observances inflict grievous tortures
on pious souls. Augustine complained that, in his time, the
commands of God were neglected, and every thing was so full
of presumption, that a person was more severely censured for
having touched the ground with his bare feet within eight
days of his baptism, than for having drowned his senses in
intoxication. He complained that the Church, which the
mercy of God intended to place in a state of liberty, was so
grievously oppressed, that the condition of the Jews was more
tolerable. If that holy man had lived in our day, with what
lamentations would he have deplored the present state of
bondage ? For the number of ordinances is ten times greater,
and every tittle is enforced with a hundred times more rigour,
than in his time. Such is the general consequence, when these
corrupt legislators have seized the dominion, they make no
end of commands and prohibitions, till they arrive at such an
extreme that obedience is scarcely if at all practicable. This
is finely expressed by Paul, when he says, " If ye be dead from
the rudiments of the world, why, as though living in the world,
are ye subject to ordinances ? Eat not, taste not, handle not." (e)
The word (x4">], signifying both to eat and to handle, requires
here to be understood in the former sense, to avoid an unneces-
sary repetition. Here, then, he most beautifully describes the
progress of the false apostles. They begin with superstition,
forbidding to eat not only a large quantity, but even a little ;
when they have carried this point, they next forbid to taste ;
and after this is submitted to them, they pronounce it unlawful
even to touch with a linger.
XIV. In the present age, we justly censure this tyranny ui
human constitutions, wliich astonishingly torments miserable
consciences with innumerable edicts, and the extreme rigour
with which they are enforced. The canons relating to disci-
pline have been already considered. What shall I say of the
ceremonies, which have half buried Christ, and caused us to return
to Jewish figures? "Christ our Lord," says Augustine, "has
connected together the society of the new people with sacra-
ments, very few in number, most excellent in signification,
(c) Col. ii. 20, 21.
CHAP. X.] CHRISTIAN RELIGION. 377
and very easy to observe." The immense distance of this
simplicity from the multitude and variety of rites in which we
see the Church now involved, can hardly be stated in terms
sufficiently strong. I know with what artifice some ingenious
men apologize for this corruption. They say, that there are
great numbers among us as ignorant as there were among the
Israelites ; that for their sakes such discipline was instituted,
which those who are stronger, though they do not find it
necessary, ought not to neglect, when they perceive it to be
useful to their weak brethren. I reply, that we are not ignorant
of what is due from every Christian to the infirmity of his
brethren ; but, on the other hand, we reply, that this is not the
way to benefit the weak, by oppressing them with heavy loads
of ceremonies. It was not without cause that the Lord has
made this difi'erence between his ancient people and us ; that
he chose to instruct them, like children, with emblems and
figures, but has been pleased to teach us in a more simple
manner, without such a large external apparatus. As " a child,"
says Paul, " is under tutors and governors until the time appoint-
ed of the father," (/) so the Jews were under the instruction and
government of the law. But we resemble adults, who, having
left a state of tuition and guardianship, have no need of puerile
discipline. Surely the Lord foresaw what sort of common people
there Avould be in his Church, and in what manner they would
require to be governed. Yet he made the difference we have
mentioned between us and the Jews. It is a foolish way, there-
fore, to pretend to benefit the ignorant by reviving Judaism,
which has been abrogated by Christ. This diversity, between
the people under the old dispensation and the new, was signified
by Christ, when he said to the woman of Samaria, " The hour
cometh, and now is, when the true worshippers shall worship
the Father in spirit and in truth." (g) This, indeed, had always
been the case ; but the new worshippers differ from the ancient
in this respect, that under Moses the spiritual adoration of God
was concealed, and in some degree embarrassed with many
ceremonies, which being now abolished, he is worshipped with
greater simplicity. Wherefore those who confound this difler-
ence, subvert the order instituted and established by Christ.
Shall no ceremonies, then, it will be asked, be given to the
ignorant, to assist their weakness ? I say no such thing ; for
I think some assistance of this kind very useful to them.
I only contend that such means should be employed as would
tend to make known Christ, not to conceal him. God has,
therefore, given us few ceremonies, and those by no means
laborious, to exhibit Christ to us as present ; the Jews had a
(/) Gal. iv. 1,2. C?) John iv. 23.
VOL. II. 48
378 INSTITUTES OF THE [bOOK IV.
greater number, to represent him as absent. He was then absent,
I say, not as to his power, but with respect to the manner of
representing him. Therefore, to observe proper bounds, it is
necessary to retain that paucity in number, that facihty in
observance, that dignity in signification, which consists in sim-
pUcity. That this has not been done, it is scarcely necessary
to mention. The fact is visible to all.
XV. Here I forbear to remark the pernicious opinions with
which the minds of men are impressed, that these ceremonies
of human invention are sacrifices by which God is justly aj>
peased, by which sins are expiated, by which righteousness
and salvation are procured. It will be denied that things
intrinsically good are corrupted by such adventitious errors,
since equal guilt of this kind may be incurred in the performance
of works commanded by God. But it is more intolerable to
attribute so much honour to works presumptuously devised
by the will of men, as to believe them to be meritorious of
eternal life. For works commanded by God obtain a reward,
because the Legislator himself accepts them as acts of obedience.
They derive their value, therefore, not from their own dignity
or intrinsic merit, but from God's estimation of our obedience
to him. I speak here of that perfection of works which God
commands, but which men never attain. For the works of
the law which we perform, are only accepted through the
gratuitous goodness of God, our obedience in them being weak
and imperfect. But as we are not here discussing the value of
works independent of Christ, let us drop this question. With
regard to the present argument, I again repeat, that whatever
value is attributed to works, they derive from the consideration
of the obedience, which is alone regarded by God, as he declares
by the prophet : " I commanded not concerning burnt-offerings
or sacrifices, but this thing I commanded, saying, Obey my
voice." (h) Of works of human device, he speaks in another
place. " Wherefore do ye spend money for that which is not
bread ? " (i) Again : " In vain do they worship me by the
precepts of men." (k) Our adversaries, therefore, can never
excuse themselves for suffering the unhappy people to seek in
those external fooleries a righteousness to present before God,
and to support them at the heavenly tribunal. Besides, is it not
a fault deserving of severe reprehension, that they exhibit cere-
monies not understood, like the scenery of a stage or a magical
incantation ? For it is certain that all ceremonies are corrupt
and pernicious, unless they direct men to Christ. Now, the
ceremonies practised in the Papacy have no connection Avith
doctrine : they confine men to mere signs, destitute of all
signification. Lastly, so ingenious is cupidity, it is evident
(A) Jer. vii. 22, 23. (i) Isaiah Iv. 2. (k) Isaiah xxix. 13. Matt. xv. 7—9.
CHAP. X.] CHRISTIAN RELIGION. 379
that many of them have been invented by avaricious priests,
merely as contrivances for the extortion of money. But what-
ever be their origin, they are all so prostituted to the acquisition
of gain, that it is necessary to abolish the principal part of them,
if we wish to prevent a profane and sacrilegious traffic from
being carried on in the Church.
XVI. Though I may be considered as not delivering a doctrine
of perpetual application respecting human constitutions, because
the jjreceding observations have been wholly directed to the
present age, yet nothing has been advanced which would not
be useful in all ages. For wherever this superstition intrudes,
that men are determined to worship God with their own inven-
tions, all the laws made for this purpose presently degenerate into
such gross abuses as we have described. It is a curse which God
denounces, not against any particular age, but against all ages,
that he will strike with blindness and stupidity all those who wor-
ship him with the doctrines of men. (I) The invariable effect of
this blindness is, that no absurdity is too great to be embraced
by persons who, in contempt of so many warnings from God,
wilfully entangle themselves in such fatal snares. But if, irre-
spective of peculiar circumstances, any one wish to have a simple
statement, what are the human traditions of all ages, which
ought to be rejected and reprobated by the Church and all pious
persons, the direction we have already given is clear and certain
— that they are all laws made by men without the word of God,
for the purpose, either"of prescribing any method for the worship
of God, or of laying the conscience under a religious obligation,
as if they enjoined things necessary to salvation. If either or
both of these be accompanied with other faults, such as, that
the ceremonies, by their multitude, obscure the simplicity of the
gospel ; that they tend to no edification, but are useless and
ridiculous occupations rather than real exercises of piety ; that
they are employed for the sordid purposes of dishonest gain ;
that they are too difficult to be observed ; that they are pollu-
ted with impious superstitions ; — these things will further assist
us in discovering the vast evil which they contain.
XVII. I hear the answer which they make — that their tradi-
tions are not from themselves, but from God ; for that the
Church is directed by the Holy Spirit, so that it cannot err ;
and that they are in possession of his authority. When this
point is gained, it immediately follows, that their traditions are
the revelations of the Holy Spirit, which cannot be despised
without impiety and contempt of God. That they may not
appear to attempt any thing without high authorities, they wish
it to be believed that the greatest part of their observances have
(0 Isaiah xxiz. 13, 14.
380 INSTITUTES OF THE [bOOK IV.
descended from the apostles ; and they contend that one exam-
ple sufficiently shows what was the conduct of the apostles in
other cases ; when, being assembled together in a council, they
determined and announced to all Gentiles, that they should
" abstain from meats offered to idols, and from blood, and from
things strangled." (m) We have already exposed the falsehood
of their pretensions in arrogating to themselves the title of the
Church. With regard to the present argument, if, stripping oft'
all false disguises, we confine our attention to what ought to
be our chief concern, and involves our highest interests, namely,
what kind of a Church Christ requires, in order that we may
conform ourselves to its standard, — it will be sufficiently evi-
dent to us, that the name of the Church does not belong to
those who overleap all the limits of the word of God, and exer-
cise an unbounded license of enacting new laws. For does
not that law, which was once given to the Church, remain for-
ever in force ? " What thing soever T command you, observe
to do it : thou shalt not add thereto, nor diminish from it." (w)
And again : " Add not thou unto his words, lest he reprove
thee, and thou be found a liar." (o) Since they cannot deny
these things to have been spoken to the Church, do they not
declare the rebellion 'of the Church, when they pretend that,
notwithstanding such prohibitions, it has dared to mingle ad-
ditions of its own with the doctrine of God ? Far be it from
us, however, to countenance their falsehoods, by which they
do so great an injury to the Church ; let us know that the as-
sumption of the name of the Church is a false pretence in all
who are so carried away by the violence of human presumption,
as to disregard all the restraints of the word of God, and to in-
troduce a torrent of their own inventions. There is nothing
involved, nothing intricate, nothing ambiguous in these words,
by which the whole Church is forbidden to add any thing to
the word, or to diminish any thing from it, in any question re-
lating to the worship of God and his salutary precepts. But it
will be alleged, that this was spoken exclusively of the law,
which has been succeeded by the prophecies and the whole
dispensation of the gospel. This I certainly admit, and at the
same time assert, that these were accomplishments of the law,
rather than additions to it, or retrenchments of it. But if the
Lord suft"ered no enlargement or diminution of the ministry of
Moses, notwithstanding it was enveloped in such great ob-
scurity, till he dispensed a clearer doctrine by his servants the
prophets, and finally by his beloved Son, — why do not we con-
sider ourselves far more severely prohibited from making any
addition to the law, the prophets, the psalms, and the gospel ?
(m) Acts XV. 28, 29. (?i) Deut. xii. 32. (o) Prov. xxx.
CHAP. X.] CHRISTIAN RELIGION. 381
No change has taken place in the Lord, who long ago declared
that nothing was so highly offensive to him, as to attempt to
worship him with the inventions of men. Hence those stri-
king declarations in the prophets, which ought to be contin-
ually sounding in our ears : "I spake not unto your fathers,
nor commanded them in the day that I brought them out of
the land of Egypt, concerning burnt-offerings or sacrifices ; but
this thing commanded I them, saying, Obey my voice, and I
will be your God, and ye shall be my people : and walk ye
in all the ways that I have commanded you." (p) Again :
" I earnestly protested unto your fathers, saying. Obey my
voice." (^) There are many other similar passages, but the
most remarkable of all is the following : " Hath the Lord,"
says Samuel, " as great delight in burnt-offerings and sacrifices,
as in obeying the voice of the Lord ? Behold, to obey is bet-
ter than sacrifice, and to hearken than the fat of rams. For
rebellion is as the sin of witchcraft, and stubbornness is as
iniquity and idolatry." (r) Therefore, whatever human inven-
tions relating to the worship of God, may be defended by the
authority of the Church, since it is impossible to vindicate
them from impiety, it is easy to infer that the imputation of
them to the Church has no foundation in truth.
XVni. For this reason we freely censure that tyranny of
human traditions, which is imposed upon the world under the
name of the Church. Nor do we hold the Church in contempt,
as our adversaries, in order to render us obnoxious, falsely as-
sert. We allow it the praise of obedience, than which no
higher praise can be given. On the contrary, they are them-
selves the most outrageous violators of the Church, which they
represent as guilty of rebellion against the Lord, when they
pretend that it has gone beyond what was permitted by the
word of God ; to say nothing of the combination of impudence
and wickedness discovered in their incessant vociferations re-
specting the authority of the Church, while they take no notice
of the command of the Lord, or of the obedience due from the
Church to that command. But if we desire, as we ought, to
agree with the Church, it will be best for us to observe and
remember what commands are given by the Lord, equally to
us and to the whole Church, that we may all obey him with
one consent. For there is no doubt that we shall fully agree
with the Church, if we show ourselves in all things obedient
to the Lord. Now, to attribute to the apostles the origin of the
traditions which have hitherto oppressed the Church, is a mere
imposture ; for the whole tendency of the doctrine of the
apostles was, that men's consciences should not be burdened
(p) Jer. vii. 22, 23. (?) Jer. xi.' 7. (r) 1 Sam. xv. 22, 23.
382, INSTITUTES OF THE [bOOK IV.
with new observances, or the worship of God contaminated
with human inventions. Besides, if there be any credit
due to ancient histories and records, the apostles not only
never knew, but never even heard of that which is ascribed to
them. Nor let it be pretended, that the greatest part of their
Constitutions were received in use and commonly practised,
which were never committed to writing ; namely, those things
which, during the life of Christ, they were not able to under-
stand, but which after his ascension, they learned from the
revelation of the Holy Spirit. The meaning of that passage
we have already examined. With respect to the present sub-
ject, we may observe, they make themselves truly ridiculous
by maintaining that those great mysteries, which were so long
unknown to the apostles, consisted partly of Jewish or heathen
ceremonies, of which the former had long before been promul-
gated among the Jews, and the latter among the heathen, and
partly of foolish gesticulations and unmeaning rites, which
stupid priests, who scarcely know how to walk or speak, per-
form with the greatest exactness, and which even infants and
fools counterfeit so well, that it might be thought there were
no more suitable ministers of such solemnities. If there were
no histories, yet men ^f sound judgment would conclude from
the thing itself, that such a vast multitude of rites and obser-
vances did not break into the Church all on a sudden, but that
they must have been introduced by degrees. For when those
holy bishops, who were the immediate successors of the apos-
tles, had made some appointments relating to order and disci-
pline, they were followed by a series of others, who had too
little consideration, and too much curiosity and cupidity, of
whom every one in succession vied with his predecessors, from
a foolish emulation to excel them in the invention of new
observances. And because there was danger that their inven-
tions, by which they desired to obtain the praises of posterity,
might in a short time be disused, they were the more rigid in
enforcing the observance of them. This foolish and perverse
imitation has been the source of most of those rites which the
Romanists urge upon us as apostolic. And this is also attested
by various histories.
XIX. To avoid too much prolixity in composing a catalogue
of them all, we shall content ourselves with one example. In
the administration of the Lord's supper, the apostles used
great simplicity. Their immediate successors, to adorn the
dignity of the mystery, added some forms which were not to
be altogether condemned. Afterwards followed those foolish
imitators, who, by adding various fragments from time to time,
at length formed those vestments of the priests, those ornaments
of the altar, those gesticulatiohs, and all that apparatus of use-
i
CHAP. X.] CHRISTIAN RELIGION. 383
less things, which we see in the mass. But they object that
it was an ancient opinion, that whatever was done with tlie
common consent of the universal Church, had originated from
the apostles. In proof of this, they cite the testimony of Au-
gustine. I shall give them no other answer than in the words
of Augustine himself. " Those things which are observed
throughout the world," says he, " we may understand to have
been ordamed, either Ijy the apostles themselves, or by general
councils, whose authority is very useful in the Church ; as
that the sufferings, resurrection, and ascension of our Lord, and
the descent of the Holy Spirit, are celebrated by solemn anni-
versaries ; and if there be any thing else of a similar kind
observed by the universal Church wherever it has extended
itself." When he enumerates so few examples, who does not
see that he intended to attribute to authors worthy of credit
and reverence the observances which were then in use, and
none but those simple, rare, and sober ones, which are useful
in preserving the order of the Church ? But how distant is
this passage from the conclusion the Roman doctors would
extort from it, that there is not the most insignificant ceremony
among them which ought not to be considered as resting on
the authority of the apostles !
XX. Not to be too tedious, I will produce only one example.
If any one inquire whence they have their holy water, they
immediately answer. From the apostles. As if the histories
did not attribute this invention to a bishop of Rome, who, if
he had taken counsel of the apostles, would certainly never
have contaminated baptism by a strange and unseasonable
symbol. Though it does not appear to me probable that the
origin of that consecration was so ancient as those histories
state. For the observation of Augustine, that some Churches
in his time rejected the custom of washing the feet as a solemn
imitation of Christ, lest that ceremony might be supposed to
have any reference to baptism, implies that there was no other
kind of washing then practised which bore any resemblance to
baptism. Be this as it may, I shall never admit it to have
been a dictate of the spirit of the apostles, that baptism should
be recalled to the memory by a daily ablution, which would
be little else than a repetition of it. It is of no consequence
that Augustine elsewhere ascribes other things also to the
apostles ; for as he has nothing but conjectures, no conclusion
ought to be drawn from them on such an important subject.
Lastly, though we should even grant, that those things which
he mentions had been transmitted from the time of the apostles,
yet there is a wide difference between instituting some pious
exercise which believers may use with a free conscience, or
if they find not profitable, may abstain from the use of it, and
384 INSTITUTES OF THE [bOOK IV.
making laws to entangle their consciences with bondage. But
whoever was their author, since we see that they have fallen
into so great an abuse, nothing prevents our abolishing them
without any disrespect to him ; because they were never insti-
tuted in order to be perpetual and unalterable.
XXI. Nor does the cause of our adversaries derive much
advantage from their attempt to excuse their own tyranny, by
alleging the example of the apostles. The apostles, they say,
and elders of the primitive Church, passed a decree without
the command of Christ, enjoining all the Gentiles to "abstain
from meats offered to idols, and from blood, and from things
strangled." (s) If this was lawful for them, why may it not
be lawful for their successors, whenever circumstances require,
to imitate their conduct ? I sincerely wish they would imitate
them in other things as well as in this. For I deny that the
apostles, on that occasion, instituted or decreed any thing new,
as it is easy to prove by a sufficient reason. For when Peter
had declared in that assembly, that to " put a yoke upon the
neck of the disciples " would be to " tempt God," (t) he would
have contradicted his own opinion, if he had afterwards con-
sented to the imposition of any yoke. Yet there was a yoke
imposed, if the apostles decreed, from their own authority,
that the Gentiles should be prohibited "from meats offered to
idols, and from blood, and from things strangled." There still
remains some difficulty, that nevertheless they seem to prohibit
them. But this will be easily solved, if we more closely ex-
amine the meaning of the decree itself; of which the first
point in order and principal in importance is, that the Gentiles
were to be left in possession of their liberty, and not to be dis-
turbed or troubled about the observance of the law. So far it
is completely in our favour. The exception which immediately
follows is not a new law made by the apostles, but the Divine
and eternal command for the preservation of charity inviolate ;
nor does it diminish a tittle of that liberty: it only admonishes
the Gentiles how they ought to accommodate themselves to
their brethren, to avoid offending them by an abuse of their
liberty. The second point, therefore, is, that the Gentiles were
to use a harmless liberty, and without offence to their brethren.
If it be still objected, that they prescribe a certain direction, I
reply, that as far as was expedient for that period, they point
out and specify the things in which the Gentiles were liable to
give offence to their brethren, that they might refrain from
them ; yet they add nothing new of their own to the eternal
law of God, by which offences against our brethren arc pro-
hibited,
(s) Acts XV. 29. (<) Acts xv. 10.
CHAP. X.] CHRISTIAN RELIGION. 385
XXII. As if any faithful pastors, who preside over churches
not yet well regulated, were to recommend all their people not
to eat meat openly on Fridays, or to labour publicly on festi-
vals, or the like, till their weaker neighbours should be more
estalslished. For though, setting aside superstition, these things
are in themselves indifferent, yet when they are attended with
offences to brethren, they cannot be performed without sin ;
and the times are such that believers could not do these things
in the presence of their weak brethren, without most grievously
wounding their consciences. Who but a caviller would say
that in this instance they made a new law, whereas it would
evidently appear that their sole object was to guard against of-
fences which are most expressly forbidden by the Lord ? No
more can it be said of the apostles, who had no other design in
removing the occasion of offences, than to urge the Divine law
respecting the avoidance of offence : as though they had said,
It is the command of the Lord that you hurt not your weak
brother ; you cannot eat meats offered to idols, or blood, or
things strangled, without your weak brethren being offended ;
therefore, we command you by the word of the Lord not to
eat with offence. And that such was the intention of the
apostles, Paul himself is an unexceptionable witness, who, cer-
tainly in consistence with their sentence, writes in the follow-
ing manner: " As concerning the eating of those things that are
offered in sacrifice unto idols, we know that an idol is nothing.
Howbeit, there is not in every man that knowledge ; for some
with conscience of the idol, eat it as a thing offered unto an idol ;
and their conscience, being weak, is defiled. Take heed lest
by any means this liberty of yours become a stumbling-block
to them that are weak." (v) He who shall have duly considered
these things, will not afterwards be deceived by the fallacy of
those who attempt to justify their tyranny by the example of
the apostles, as if they had begun to infringe the liberty of
the Church by their decree. But that they may not be able
to avoid confirming this solution by their own confession, let
them tell me by what right they have dared to abrogate that de-
cree. They can only reply, Because there was no more danger
from those offences and dissensions which the apostles intended
to guard against, and they knew that a law was to be judged
of by the end for which it was made. As this law, therefore,
is admitted to have been made from a consideration of charity,
there is nothing prescribed in it any further than charity is
concerned. When they confess that the transgression of this
law is no other than a violation of charity, do they not thereby
acknowledge that it is not a novel addition to the law of God,
(») 1 Cor. viii. 4, 7, 9.
VOL. II. 49
386 INSTITUTES OF THE [bOOK IV.
but a genuine and simple application of it to the times and
manners for which it was designed ?
XXIII. But it is contended, that though the ecclesiastical
laws should in a hundred instances be unjust and injurious to
us, yet they ought all to be obeyed without any exception ; for
that the point here is not that we should consent to errors, but
that we, who are subjects, should fulfil ev^en the severe com-
mands of our governors, which we are not at liberty to reject.
But here likewise the Lord most happily interposes with the
truth of his word, delivers us from such bondage, and estab-
lishes us in the liberty which he has procured for us by his
sacred blood, the benefit of which he has repeatedly confirmed
by his word. For the question hero is not, as they fallaciously
pretend, merely whether we shall endure some grievous op-
pression in our bodies ; but whether our consciences shall be
deprived of their liberty, that is, of the benefit of the blood of
Christ, and shall be tormented with a wretched bondage. Let
us, however, pass over this also, as if it were matter of little
importance. But do we think it a matter of little importance
to deprive the Lord of his kingdom, which he claims to him-
self, in such a peremptory manner ? And it is taken away from
him whenever he is- worshipped with laws of human invention,
whereas he requires himself to be honored as the sole legislator
of his own worship. And that no one may suppose it to be
a thing of trivial importance, let us hear in what estimation it
is held by the Lord. " Forasmuch," he says, " as this people
draw near me with their mouth, but their fear toward me is
taught by the precept of men ; therefore, behold, I will pro-
ceed to do a marvellous work among this people, even a mar-
vellous work and a wonder ; for the wisdom of their wise men
shall perish, and the understanding of their prudent men shall be
hid." (w) Again: "In vain do they worship me, teaching for
doctrines the commandments of men. " (.r) When the children
of Israel polluted themselves by various idolatries, the cause of
all the evil is attributed to the impure mixture which they
made by devising new modes of worship in violation of the
commands of God. Therefore, the sacred history relates that
the strangers who had been transplanted by the king of Assyria
from Babylon to inhabit Samaria, were torn in pieces and de-
voured by wild beasts, " because they knew not the statutes
or ordinances of the God of the land." Though they had
committed no fault in the ceremonies, yet vain pomp would
not have been approved by God ; but he did not fail to punish
the violation of liis worship, when men introduced new inven-
tions inconsistent with his word. Hence it is afterwards
(jr) Isaiah x.xix. 13, 14. (x) Matt. iv. 9.
CHAP. X.] CHRISTIAN RELIGION. 387
Stated, that being terrified with that punishment, they adopted
rites prescribed in the law ; yet because they did not yet wor-
ship the true God aright, it is twice repeated that " they
feared the Lord," and, at the same time, that '• they feared not
the Lord." {y) Whence we conchide, that part of the reve-
rence which is paid to him consists in our worshipping him in
a simple adherence to his commands, without the admixture
of any inventions of our own. Hence the frequent commenda-
tions of pious kings, that they " walked in all his command-
ments, and turned not aside to the right hand or to the left." {z)
I go still further : though in some services of human invention
there appears no manifest impiety, yet as soon as ever men
have departed from the command of God, it is severely con-
demned by the Holy Spirit. The altar of Ahaz, the model of
which was brought from Damascus, might seem to be an
addition to the ornaments of the temple, because his design
was to offer sacrifices upon it to God alone, with a view to per-
form these services in a more splendid manner than upon the
ancient and original altar ; yet we see how the Holy Spirit
detests such audacity, for no other reason than because all the
inventions of men in the worship of God are impure corrup-
tions, (a) And the more clearly the will of God is revealed to
us, the more inexcusable is our presumption in making any
such attempt. Wherefore the guilt of Manasseh is justly
aggravated by the circumstance of his having " built " new
'' altars in the house of the Lord, of which the Lord said. In
Jerusalem will I put my name ; " {b) because such conduct
was like an avowed rejection of the authority of God.
XXIV. Many persons wonder why the Lord so severely
threatens that he would "do a marvellous work among the
people," whose " fear toward him " was '' taught by the
precepts of men," and pronounces that he is " worshipped in
vain" by "the commandments of men." But if such persons
would consider what it is to follow the word of God alone in
matters of religion, that is, of heavenly wisdom, they would
immediately perceive it to be for no trivial reason that the Lord
abommates such corrupt services, which are rendered to him
according to the caprice of the human mind. For, though
persons who obey such laws for the worship of God, have a
certain appearance of humility in this their obedience, yet they
are very far from being humble before God, to whom they
prescribe the same laws which they observe themselves. This
is the reason why Paul requires us to be so particularly cautious
against being deceived by the traditions of men, and will-
{y) 2 Kings xvii. 24—34. (z) 2 Kings xxii. 2. 2 Chron. xvii. 4, et alibi
(o) 2 Kings xvi. 10, &c. (6) 2 Kings xxi. 4.
388 INSTITUTES OF THE [bOOK IV.
worship, that is, vokmtary worship, invented by men, without
the word of God. (c) And so indeed it is, that our own wisdom,
and that of all other men, must become folly in our esteem,
that we may allow God alone to be truly wise. This is very
far from being the case with those who study to render them-
selves acceptable to him by petty observances of human con-
trivance, and obtrude upon him, in opposition to his commands,
a hypocritical obedience, which in reality is rendered to men.
This was the conduct of men in former ages ; the same has hap-
pened within our own remembrance, and still happens in those
places where the authority of the creature is more regarded than
that of the Creator ; where religion, if religion it deserves to be
called, is polluted with more numerous and senseless supersti-
tions than ever disgraced the worship of paganism. For what
could proceed from the minds of men but things carnal, foolish,
and truly expressive of their authors ?
XXV. When the advocates of superstition allege, that
Samuel sacrificed in Ramah, that there this was done without
the direction of the law, yet it was acceptable to God, (d) the
answer is easy — that this was not the erection of a second
altar, in opposition to one already erected, and appointed by the
Divine command to'supersede every other ; but as there had yet
been no fixed place assigned for the ark of the covenant, he ap-
pointed the town which he inhabited for the oblation of sacrifices,
as the most convenient place. It certainly was not the intention
of the holy prophet to make any innovation in religious worship,
in which God had so strictly forbidden any thing to be added or
diminished. The example of Manoah I consider as an extra-
ordinary and singular case. Though a private man, he offered a
sacrifice to God, yet not without the Divine approbation ; be-
cause he did it not from the hasty impulse of his own mind, but
in consequence of the secret inspiration of Heaven, (e) But of
the Lord's utter abomination of all the contrivances of mortals in
his worship, we have a memorable example in another person,
not inferior to Manoah — I mean Gideon, whose ephod produced
fatal consequences, not only to himself and his family, but to
all the people. (/) In short, every additional invention by
which men pretend to serve God is nothing but a pollution of
true holiness.
XXVI. Why, then, it is inquired, was it the will of Christ
that men should submit to those intolerable burdens which were
imposed upon them by the scribes and Pharisees ? (g) I ask,
on the other hand, Why did Christ, in another place, direct men
to " beware of the leaven of the Pharisees and of the Saddu-
(c) Col. ii. 4, 8, 18, 23. (rf) 1 Sam. vii. 17. (e) Judges xiii. 19.
(/) Judges viii. 27. ^ (£) Matt, xxiii. 3.
i
CHAP. X.j CHRISTIAN RELIGION. 389
cees ? " (A) by leaven, according to the interpretation given us
by the evangelist, intending every doctrine of their own that
they mixed with the pure word of God. What can we wish
for plainer, than when he commands us to avoid and beware
of all their doctrine ? Hence it is very evident to us, that in
the other passage our Lord did not intend that the consciences
of his disciples should be harassed with the traditions of the
Pharisees ; and the words themselves, if they are not perverted,
convey no such meaning. For, being about to deliver a severe
invective against the conduct of the Pharisees, our Lord only
prefaced it by instructing his hearers, that though they would
see nothing in their lives worthy of imitation, yet they should
continue to practise those things which were taught by them in
their discourses, when they were sitting in the chair of Moses,
that is to say, when they were expounding the law. His only
design, therefore, was to guard the people against being induced
to despise the doctrine by the bad examples of those who taught
it. But, as some persons are never affected by arguments, but
always require authority, I will subjoin the words of Augustine,
who gives exactly the same interpretation : " The Lord's fold
has pastors, some faithful, some hirelings. Those who are
faithful are true shepherds ; yet hear how the hirelings also are
necessary. For many in the Church, pursuing worldly advan-
tages, preach Christ, and the voice of Christ is heard through
them ; and the sheep follow not the hireling, but the Shepherd
by means of the hireling. Hear how the hirelings are pointed
out by the Lord himself. He says. The scribes and Pharisees
sit in Moses' chair ; what they say, do ; but what they do.
imitate not. Is not this equivalent to saying. Hear the voice
of the Shepherd through the hirelings ; for, sitting in the chair
of Moses, they teach the law of God ; therefore, God teaches
by them ; but if they choose to teach any thing of their own,
neither attend to it, nor practise it ? "
XXVH. But, as many ignorant persons, when they hear
that the consciences of men ought not to be bound by human
traditions, and that it is in vain to worship God by such ser-
vices, immediately conclude the same rule to be applicable to
all the laws which regulate the order of the Church, we must
also refute their error. It is easy, indeed, to be deceived in this
point, because it does not immediately appear, at the first glance.
what a difference there is between the one and the other; but
I will place the whole subject in such a clear light, in a few
words, that no one may be misled by the resemblance. In the
first place, let us consider that if, in every society of men, we
see the necessity of some polity in order to preserve the com-
(A) Matt. xvi. 6.
390 INSTITUTES OF THE [bOOK IV.
mon peace, and to maintain concord ; if in the transaction of
business there is always some order, which the interest of pub-
lic virtue, and even of humanity itself, forbids to be rejected ;
the same ought particularly to be observed in Churches, which
are best supported by a well-ordered regulation of all their
alfairs, and which without concord are no Churches at all.
Wherefore, if we would make a proper provision for the safety
of the Church, we ought to pay the strictest attention to the
injunction of Paul, that '' all things be done decently and in
order." (i) But as there is such great diversity in the manners
of men, so great a variety in their minds, and so much con-
trariety in their judgments and inclinations, no polity will be
sufficiently steady unless it be established by certain laws ; nor
can any order be preserved without some settled form. The
laws, therefore, which promote this end, we are so far from con-
demning, that, we contend, their abolition would be followed
by a disruption of the bands of union, and the total disorgani-
zation and dispersion of the Churches. For it is impossible to
attain what Paul requires, that "all things be done decently
and in order," unless order and decorum be supported by ad-
ditional regulations. But in regard to such regulations, care
must always be takeii, that they be not considered necessary
to salvation, and so imposing a religious obligation on the con-
science, or applied to the worship of God, and so represented
as essential to piety.
XXVIII. We have an excellent and most certain mark,
therefore, which distinguishes those impious constitutions, by
which it has been stated that true religion is obscured and
men's consciences subverted, and the legitimate regulations of
the Church, which are always directed to one of these two
ends, or to both together ; that, in the holy assembly of believ-
ers, all things may be conducted with suitable decorum and
dignity, that the community may be kept in order by the
firm bonds of courtesy and moderation. For when it is once
understood that a law is made for the sake of public order, this
removes the superstition embraced by them who place the
worship of God in human inventions. Moreover, when it is
known that it only refers to matters of common practice, this
overturns all that false notion of obligation and necessity, which
filled men's consciences with great terror, when traditions were
thought necessary to salvation. For here nothing is required
but the maintenance of charity among us by the common in-
tercourse of friendly offices. But it is proper to describe more
fully what is compreliended under the decorum and the order
which Paul recommends. The end of decorum is, partly, that
(0 1 Cor. xiv. 40.
CHAP. X.] CHRISTIAN RELIGION. 391
while ceremonies are employed to conciliate veneration to sa-
cred things, we may be excited to piety by such aids ; partly
that the modesty and gravity, which ought to be discovered in
all virtuous actions, may be most of all conspicuous in the
Church. In order, the first point is, that those who preside
should be acquainted with the rule and law of good govern-
ment, and that the people who are governed should be accus-
tomed to an obedience to God and to just discipline ; the second
is, that when the Church is in a well regulated state, care should
be taken to preserve its peace and tranquillity.
XXIX. We shall not call that decorum^ therefore, which is
merely a frivolous spectacle, yielding an unprofitable gratifica-
tion ; such as we see exemplified in the theatrical apparatus
employed by the Papists in their services, where nothing is to
be seen but a useless appearance of elegance and splendour,
without any advantage. But we shall esteem that as decorum,
which shall be so adapted to inspire a reverence of holy myste-
ries as to be calculated for an exercise of piety ; or which at
least shall contribute an ornament corresponding to the act ;
and that not without some beneficial tendency, but that be-
lievers may be admonished with what modesty, fear, and rever-
ence, they ought to engage in sacred services. Now, that cere-
monies may be exercises of piety, it is necessary that they
should lead us directly to Christ. In like manner, we do not
place order in those nugatory pomps which have nothing but
a vain appearance of splendour, but in that well regulated
polity, which excludes all confusion, incivility, obstinacy,
clamours, and dissensions. Of the first kind, examples are
furnished by Paul ; as that profane banquets should not be
connected with the sacred supper of the Lord ; that women
should not appear in public without being veiled ; {k) and
many others in common use among us ; such as, that we pray
with bended knees and with our heads uncovered ; that we
administer the sacraments of the Lord, not in a slovenly man-
ner, but with due decorum ; that we observe some decent
order in the burial of the dead ; and other things of a similar
nature. Of the second sort are the hours appointed for public
prayers, sermons, and sacraments ; quietness and silence un-
der sermons ; the singing of hymns ; the places appointed for
these services, and the days fixed for the celebration of the
Lord's supper ;(/) the prohibition of Paul, that women should
not teach in the Church, and the like ; but especially the
regulations for the preservation of discipline, as catechizing,
ecclesiastical censures, excommunication, fastings, and every
thing else that can be referred to the same class. Thus all the
{k) 1 Cor. xi. 5 ; xiv. 34. (?) 1 Cor. xi. 20—22.
392 INSTITUTES OF THE [bOOK IV.
constitutions of the Church which we receive as holy and use-
ful, may be classed under two heads ; some refer to rites and
ceremonies, others to discipline and peace.
XXX. But, because there is danger here, on the one hand,
that the false i)ishops may seize a pretext to excuse their im-
pious arjd tyrannical laws, and, on the other, that there may be
some persons who, from an excessive fear of falHng into the
evils we have mentioned, will reject all ecclesiastical laws,
however holy and useful they may be, — it is necessary to pro-
test, that I approve of no human constitutions, except such as
are founded on the authority of God, and deduced from the
Scripture, so that they may be considered as altogether Divine.
Let us take, as an example, the kneeling practised during
solemn prayers. The question is, whether it be a human tra-
dition, which every one is at liberty to reject or neglect. I
answer that it is at once both human and Divine. It is of God,
as it forms a branch of that decorum which is recommended to
our attention and observance by the apostle ; it is of men, as it
particularly designates that which had in general been rather
hinted than clearly expressed. From this single example, it is
easy to judge what opinion ought to be entertained of all the
rest. Because the Lord, in his holy oracles, has faithfully com-
prehended and plainly declared to us the whole nature of true
righteousness, and all the parts of Divine worship, with what-
ever is necessary to salvation, — in these things he is to be re-
garded as our only Master. Because, in external discipline and
ceremonies, he has not been pleased to give us minute directions
what we ought to do in every particular case, foreseemg that
this would depend on the different circumstances of different
periods, and knowing that one form would not be adapted to
all ages, — here we must have recourse to the general rules which
he has given, that to them may be conformed all the regula-
tions which shall be necessary to the decorum and order of the
Church. Lastly, as he has delivered no express injunctions on
this subject, because these things are not necessary to salva-
tion, and ought to be applied to the edification of the Church,
with a variety suitable to the manners of each age and nation,
therefore, as the benefit of the Church shall require, it will be
right to change and abolish former regulations, and to institute
new ones. I grant, indeed, that we ought not to resort to in-
novation rashly or frequently, or for trivial causes. But charity
will best decide what will injure or edify, and if we submit to
the dictates of charity, all will be well.
XXXI. Now, such regulations as have been made upon this
principle and for this end, it is the duty of Christian people to
observe, with a free conscience, indeed, and without any super-
stition, yet with a pious and ready inclination ; they must not
CHRISTIAN RELIGION.
treat them with contempt or carelessness, much less violate
them, in an open manner, through pride and obstinacy. It will
be asked. What kind of liberty of conscience can be retained
amidst so much attention and caution ? I reply, It will very
well be supported, when we consider, that these are not fixed
and perpetual laws by which we are bound, but external aids for
human infirmity, which though we do not need, yet we all
use, because we are under obligations to each other to cherish
mutual charity between us. This may be observed in the
examples already mentioned. What ! does religion consist in
a woman's veil, so that it would be criminal for her to walk
out with her face uncovered ? Is the solemn decree respect-
ing her silence such as cannot be violated without a capital
offence ? Is there any mystery in kneeling, or in the interment
of a dead body, which cannot be omitted without sin ? Certainly
not ; for if a woman, in the assistance of a neighbour, finds a
necessity for such haste as allows her no time to cover her head,
she commits no offence in running to the place with her head
vmcovered. And it is sometimes as proper for her to speak, as
at other times to be silent. And he who from disease is unable
to kneel, is quite at liberty to pray standing. Lastly, it is
better to bury a dead body in proper season, even without a
shroud, than, for want of persons to carry it to burial, to suffer
it to putrefy without interment. Nevertheless, in these things,
the customs and laws of the country we inhabit, the dictates of
modesty, and even humanity itself, will direct us what to do,
and what to avoid ; and if an error be incurred through inad-
vertence or forgetfulness, no crime is committed ; but if through
contempt, such perverseness deserves to be reprobated. So it
is of little importance what days and hours are appointed, what
is the form of the places, what psalms are sung on the respective
days. But it is proper that there should be certain days and
stated hours, and a place capable of receiving all the people, if
any regard be paid to the preservation of peace. For what a
source of contentions would be produced by the confusion of
these things, if every man were permitted to change, at his
pleasure, what relates to the general order, for it would never
happen that the same thing would be agreeable to all, if things
were undetermined and left to the choice of every individual.
If any one object, and resolve to be wiser on this subject than
is necessary, let him examine by what reason he can justify
his obstinacy to the Lord. We ought, however, to be satisfied
with the declaration of Paul, " If any man seem to be conten-
tious, we have no such custom, nor the Churches of God." (in)
XXXII. Now, it is necessary to exert the greatest diligence
(to) 1 Cor. xi. 16.
VOL. II. .50
394 INSTITUTES OF THE [bOOK IV.
to prevent the intrusion of any error which may corrupt or
obscure this pure use of ecclesiastical regulations. This end
will be secured, if all the forms, whatever they may be, carry
the appearance of manifest utility, if very few are admitted,
and principally if they are accompanied with the instructions
of a faithful pastor, to shut the door against all corrupt opinions.
The consequence of this knowledge is, that every person will re-
tain his liberty in all these things, and yet will voluntarily impose
some restraint upon his liberty, so far as the decorum we have
mentioned, or the dictates of charity, shall require. In the
next place, it will be necessary, that, without any superstition,
we should attend to the observance of these things ourselves,
and not too rigidly exact it from others ; that we should not
esteem the worship of God to be improved by the multitude
of ceremonies ; and that one Church should not despise an-
other on account of a variety of external discipline. Lastly,
establishing no perpetual law of this kind for ourselves, we
ought to refer the use and end of all such observances to
the edification of the Church, according to the exigence of
which we should be content not only with the change of some
particular observance, but with the abolition of any that have
hitherto been in use 'among us. For that the abrogation of
some ceremonies, not otherwise inconsistent with piety or
decorum, may become expedient from the circumstances of
particular periods, the present age exhibits an actual proof.
For such has been the blindness and ignorance of former times,
Churches have heretofore adhered to ceremonies with such
corrupt sentiments and such obstinate zeal, that it is scarcely
possible for them to be sufficiently purified from monstrous
superstitions without the abolition of many ceremonies, for the
original institution of Avhich, perhaps, there was some cause,
and which are not in themselves remarkable for any impiety.
CHAPTER XI.
THE JURISDICTION OF THE CHURCH, AND ITS ABUSE UNDER
THE PAPACY.
We come now to the third branch of the power of the
Church, and that which is the principal one in a well regulated
state, which we have said consists in jurisdiction. The whole
jurisdiction of the Church relates to the discipline of manners,
of which we are about to treat. For as no city or town can
CHAP. XI.] CHRISTIAN RELIGION. 395
exist without a magistracy and civil polity, so the Church of
God, as I have already stated, but am now obliged to repeat, stands
in need of a certain spiritual polity ; which, however, is entirely
distinct from civil polity, and is so far from obstructing or
weakening it, that, on the contrary, it highly conduces to its
assistance and advancement. This power ofjurisdiction, there-
f o re, will, in short, be no other than an order in sj itute_d for the
preservation of the spiritual polity. For this end, there were from
tTie beginning judiciaries appointed in the Churches, to take
cognizance of manners, to pass censures on vices, and to preside
over the use of the keys in excommunication. This order Paul
designates in his First Epistle to the Corinthians, when he
mentions "governments; " (n) and to the Romans, when he
says, " He that ruleth," let him do it " with diligence." (o) He
is not speaking of magistrates or civil governors, for there were
at this time no Christian magistrates, but of those who were
associated with the pastor in the spiritual government of the
Church. In the First Epistle to Timothy, also, he mentions
two kinds of presbyters or elders, some "who labour in the
word and doctrine," others who have nothing to do with
preaching the word, and yet "rule well." (p) By the latter
class, there can be no doubt that he intends those who were
appointed to the cognizance of manners, and to the whole
exercise of the keys. For this power, of which we now speak,
entirely depends on the keys, which Christ has conferred upon
the Church in the eighteenth chapter of Matthew, where he
commands that those who shall have despised private admoni-
tions shall be severely admonished in the name of the whole
Church ; and that if they persist in their obstinacy, they are to
be excluded from the society of believers, (q) Now, these admo-
nitions and corrections cannot take place without an examination
of the cause ; hence the necessity of some judicature and order.
Wherefore, unless we would nullify the promise of the keys,
and entirely abolish excommunication, solemn admonitions, and
every thing of a similar kind, it is necessary to allow the Church
some jurisdiction. Let it be observed, that the passage to which
we have referred, relates not to the general authority of the
doctrine to be preached by the apostles, as in the sixteenth
chapter of Mathew and the twentieth chapter of John ; but that
the power of the sanhedrim is for the future transferred to the
Church of Christ. Till that time, the Jews had their own
method of government, which, as far as regards the pure insti-
tution, Jesus Christ established in his Church, and that with a
severe sanction. For this was absolutely necessary, because the
(n) 1 Cor. xii. 28. (p) 1 Tim. v. 17.
(o) Rom. xii. 8. {q) Matt, xviii. 15—18.
396 INSTITUTES OF THE [bOOK IV.
judgment of an ignoble and despised Church might otherwise be
treated with contempt by presumptuous and proud men. And
that the readers may not be embarrassed by the circumstance
of Christ having used the same words to express different things,
it will be useful to solve this difficulty. There are two places
which speak of binding and loosing. One is in the sixteenth
chapter of Matthew, where Christ, after having promised Peter
that he would " give " him " the keys of the kingdom of
heaven," (r) immediately adds, " Whatsoever thou shall bind
on earth, shall be bound in heaven ; and whatsoever thou shalt
loose on earth, shall be loosed in heaven." In these words he
means precisely the same as he intends in other language
recorded by John, when, being about to send forth his disciples
to preach, after having "breathed on them," he said, " Whose
soever sins ye remit, they are remitted unto them ; and whose
soever sins ye retain, they are retained." (s) I shall oifer an
interpretation of this passage, without any subtlety, violence,
or perversion, but natural, suitable, and obvious. This command
respecting the remission and retention of sins, and the promise
made to Peter respecting binding and loosing, ought to be
wholly referred to the ministry of the word, which when our
Lord committed to' the apostles, he at the same time invested
them with the power of binding and loosing. For what is the
sum of the gospel, but that, being all slaves of sin and death,
we are loosed and delivered by the redemption which is in
Christ Jesus, and that those who never receive or acknowledge
Christ as their Deliverer and Redeemer, are condemned and
sentenced to eternal chains ? When the Lord delivered this
embassy to his apostles, to be conveyed to all nations, in order
to evince it to be his, and to have proceeded from him, he
honoured it with this remarkable testimony, and that for the
the particular confirmation both of the apostles themselves,
and of all those to whom it was to be announced. It was of
importance, that the apostles should have a strong and constant
assurance of their preaching ; which they were not only to
undertake and execute amidst immense labours, cares, troubles,
and dangers, but were at length to seal with their blood. That
they might know this ministry not to be vain or ineffectual,
but full of power and energy, it was of importance for them, in
circumstances of such great anxiety, difficulty, and danger, to
be persuaded that they were employed in the work of God ;
amidst all the hostility and opposition of the whole world, to
know that God was on their side ; and though Christ, the
Author of their doctrine, was not present to their view on earth,
to be certain that he was in heaven to confirm the truth of the
(r) Matt. xvi. 19. (s) John xx. 22, 23.
CHAP. XI.] CHRISTIAN KELIG;0N. 397
doctrine which he had dehvered to them. On the other hand,
also, it was necessary that the most mieqiiivocal testimony-
should be given to their hearers, that the doctrine of the gospel
was not the word of the apostles, but of God himself; not a
voice issuing from the earth, but descended from heaven. For
these things, the remission of sins, the promise of eternal life,
and the message of salvation, cannot be in the power of man.
Therefore Christ has testified that, in the preaching of the gospel,
nothing belonged to the apostles, except the ministration of it ;
that it was he himself who spoke and promised every thing by
the instrumentality of their mouths ; and, consequently, that the
remission of sins which they preached was the true promise of
God, and that the condemnation which they denounced was
the certain judgment of God. Now, this testification has been
given to all ages, and remains unaltered, to certify and assure us
all, that the word of the gospel, by whomsoever it may happen
to be preached, is the very sentence of God himself, promulgated
from his heavenly tribunal, recorded in the book of life, ratified,
confirmed, and fixed in heaven. Thus we see, that the power
of the keys, in these passages, is no other than the preaching of
the gospel, and that, considered with regard to men, it is not so
much authoritative as ministerial ; for, strictly speaking, Christ
has not given this power to men, but to his word, of which he
has appointed men to be the ministers.
II. The other passage, which we have mentioned, relative
10 the power of binding and loosing, is in the eighteenth chapter
of Matthew, where Christ says, " If any brother neglect to hear
the Church, let him be unto thee as a heathen man and a
publican. Verily I say unto you. Whatsoever ye shall bind on
earth, shall be bound in heaven ; and whatsoever ye shall loose
on earth, shall be loosed in heaven." (t) This passage is not
altogether similar to the first, but is to be understood in a
manner somewhat different ; though I do not conceive the
difierence to be so great, but that there is a considerable affinity
between them. In the first place, they are both alike in this
respect, that each contains a general declaration, the same power
of always binding and loosing, — that is, by the word of God, —
the same command, the same promise. But they differ in this,
that the former passage peculiarly relates to the preaching of the
gospel, which is performed by the ministers of the word ;
the latter relates to the discipline, which is committed to the
Church. The Church binds him whom it excommunicates ;
not that it consigns him to perpetual ruin and despair, but be-
cause it condemns his life and manners, and already warns him
of his final condemnation, unless he repent. The Church
(t) Matt xviii. 17, 18.
398 INSTITUTES OF THE [bOOK IV.
looses him whom it receives into its communion ; because it
makes him, as it were, a partaker of the unity which it has in
Christ Jesus. That no man, therefore, may contemn the judg-
ment of the Church, or consider it as of httle consequence that
he is condemned by the voice of believers, the Lord testifies
that such judgment of believers is no other than the promulga-
tion of his sentence, and that what they do on earth shall be
ratified in heaven. For they have the word of God, by which
they condemn the perverse ; they have the same word, by
which they receive penitents into favour ; and they cannot err
or dissent from the judgment of God, because they judge only
by the Divine law, which is not an uncertain or earthly opinion,
but the holy will and heavenly oracle of God. From these two
passages, which I think 1 have familiarly and correctly, as well
as concisely, explained, these unreasonable men, without any
judgment, under the influence of misguided zeal, endeavour to
establish, sometimes auricular confession, sometimes excommu-
nication, sometimes jurisdiction, sometimes the right of legisla-
tion, and sometimes indulgences. The former passage they
allege to support the primacy of the Roman see. They are so
expert in fitting their keys to any locks and doors they please,
that it should seem as if they had followed the business of
locksmiths all their lifetime,
III. The opinion entertained by some persons, that these
things were only temporary, while all civil magistrates were
strangers to the profession of Christianity, is a mistake for want
of considering the great distinction, and the nature of the diff"er-
ence, between the ecclesiastical and civil power. For the Church
has no power of the sword to punish or to coerce, no authority to
compel, no prisons, fines, or other punishments,like those inflicted
by the civil magistrate. Besides, the object of this power is, not
that he who has transgressed may be punished against his will
but that he may profess his repentance by a voluntary submis-
sion to chastisement. The diff'erence therefore is very great ;
because the Church does not assume to itself what belongs
to the magistrate, nor can the magistrate execute that which
is executed by the Church. This will be better understood by
an example. Is any man intoxicated? In a well regulated
city he will be punished by imprisonment. Has he committed
fornication ? He will receive the same or a severer punishment.
With this, the laws, the magistrate, and the civil judgment,
will all be satisfied ; though it may happen that he will give no
sign of repentance, but will rather murmur and repine against his
punishment. Will the Church stop here ? Such persons cannot
be admitted to the sacred snpper without doing an injury to
Christ and to his holy institution. And reason requires, that he
who has cfl'ended the Church with an evil example, should
CHAP. XI.] CHRISTIAN RELIGION. 399
remove, by a solemn declaration of repentance, the offence which
he has excited. The argument adduced by those who espouse a
contrary opinion, is of no force. They say, that Christ assigned
this office to the Church, when there was no magistrate to execute
it. But it frequently happens that the magistrate is too negli-
gent, and sometimes that he even deserves to be chastised
himself; which was the case with the emperor Theodosius.
Besides, the same argument might be extended to the whole
ministry of the word. Now, then, according to them, pastors
must no longer censure notorious crimes ; they must cease to
chide, to reprove, to rebuke ; for there are Christian magistrates,
whose duty it is to correct such offences by the civil sword.
But as it is the dut)'' of the magistrate, by punishment and
corporeal coercion, to purge the Church from offences, so it be-
hoves the minister of the word, on his part, to relieve the ma-
gistrate by preventing the multiplication of offenders. Their
respective operations ought to be so connected as to be an as-
sistance, and not an obstruction to each other.
IV. And, indeed, whoever will closely examine the words of
Christ, will easily perceive that they describe the stated and
perpetual order, and not any temporary regulation, of the/
Church. For it is unreasonable for us to bring an accusation)
before a magistrate, against those who refuse to submit to our ,
admonitions ; yet this would be necessary if the magistrate
succeeded to this office of the Church. What shall we say of
this promise, " Verily I say unto thee, whatsoever ye shall bind
on earth, shall be bound in heaven ? " Was it only for one, or
for a few years ? Besides, Christ here instituted nothing new,
but followed the custom always observed in the ancient Church
of his own nation ; thereby signifying, that the spiritual juris-
diction, which had been exercised from the beginning, was
indispensable to the Church. And this has been confirmed by
the consent of all ages. For when emperors and magistrates
began to assume the profession of Christianity, the spiritual
jurisdiction was not in consequence abolished, but only regu-
lated in such a manner as neither to derogate from the civil
power, nor to be confounded with it. And that justly ; for a
pious magistrate will not wish to exempt himself from the
common subjection of the children of God, which in no small
degree consists in submitting to the Church, when it judges by
the word of God : so very far is it from being his duty to abolish
such a judicature. " For what is more honourable," says Am-
brose, " than for the emperor to be called the son of the Church ?
For a good emperor is within the Church, not above the Church."
Wherefore those who, to exalt the magistrate, clespoil the Church
of this power, not only pervert the language of Christ by a false
interpretation, but pass a most severe censure on all the holy
400 INSTITUTES OF THE [bOOK IV.
bishops who have h'ved since the time of the apostles, for having
usurped to themselves, under a false pretext, the honour and
dignity which belonged to the magistrate.
V. But, on the other hand, it is also worth while to examine
what was the true and ancient use of the jurisdiction of the
Church, and what a great abuse of it has been introduced ;
that we may know what ought to be abrogated, and what
ought to be restored from antiquity, if we would overturn the
reign of Antichrist, and reestablish the true kingdom of Christ.
In the first place, the object to be secured is the prevention of
offences, or the abolition of any that may have arisen. In the
use of it, two things require to be considered ; first, that this
spiritual power be entirely separated from the power of the
sword ; secondly, that it be administered, not at the pleasure
of one man, but by a legitimate assembly. Both these things
were observed in the purer ages of the Church. For the holy
bishops never exercised their authority by fines, imprisonments,
or other civil punishments ; but, as became them, employed
nothing but the word of the Lord. For the severest vengeance,
the ultimate punishment of the Church, is excommunication,
which is never resorted to without absolute necessity. Now,
excommunication requires no external force, but is content with
the power of the word of God. In short, the jurisdiction of the
primitive Church was no other than a practical exposition of the
description which Paul gives of the spiritual authority of pastors.
This power he represents as conferred for the purpose of "casting
down imaginations, and every high thing that exalteth itself
against the knowledge of God, and bringing into captivity every
thought to the obedience of Christ ; and having in readiness to
revenge all disobedience." (u) As this is accomplished by the
preaching of the doctrine of Christ, so to preserve that doctrine
from falling into contempt, they who profess themselves of the
household of faith ought to be judged by what that doctrine
contains. That cannot be done, except the ministry be accom-
panied with the power to take cognizance of those who are to
be privately admonished, or more severely censured, and also to
exclude from the communion of the Supper those who cannot
be admitted without a profanation of sucli a solemn sacrament.
AVherefore when he denies, in another place, that we have any
right " to judge them that are without," (r) he makes the chil-
dren of the church subject to the censures by which their faults
are chastised, and implies the existence at that time of judicatures
from which none of the believers were exempt.
VI. This power, as we have stated, was not in the hands of
one man, for him to act according to his own pleasure, but
(u) 2 Cor. X. 5, 6. (») 1 Cor. v. 12.
CHAP. XI.] CHRISTIAN RELIGION. 401
resided in the assembly of the elders^ which was in the Church
what a senate is in a city. Cyprian, when he mentions by
whom it was exercised in his time, generally unites all the
clergy with the bishop ; but in other passages he also shows, that
the clergy presided in such a manner, that the people were not
excluded from this cognizance. For he expresses himself in
these words : " From the commencement of my episcopate, I
have determined to do nothing without the counsel of the clergy
and the consent of the people." But the common and usual
custom was for the jurisdiction of the Church to be exercised
by the council of the presbyters; of whom, as 1 have observed,
there were two classes ; for some were ordained to the office of
teaching, others were only censors of manners. This institu-
tion gradually degenerated from its original establishment ; so
that, in the time of Ambrose, the judicial administration of the
Church was wholly in the hands of the clergy ; of which he
complains in the following language : " The ancient synagogue,
and afterwards the Church, had elders, without whose advice
nothing was done. I know not by what negligence this practice
has been discontinued, except from the indolence of the doctors,
or rather from their pride, while they wish none but themselves,
to be seen." We perceive how indignant was that holy man,
that there had been some declension from a better state of things,
though they still retained an order that was at least tolerable.
What would he say now, if he were to see the present deformed
ruins, which exhibit scarcely a vestige of the ancient edifice !
What a complaint would he make ! First, in opposition to law
and justice, that which had been given to the Church, the
bishop usurped entirely to himself This resembles the conduct
of a consul or president, expelling the senate, and seizing the
sole administration of a government. But as the bishop is
superior to other persons in honour, so the assembly or congre-
gation possesses more authority than one individual. It was a
gross outrage, therefore, for one man to transfer to himself all
the power of the community, and thereby to open a door to
licentious tyranny, to deprive the Church of its rights, and to
suppress and abolish an assembly appointed by the Spirit
of Christ.
VII. But as one evil always produces another, bishops, dis-
daining this charge as unworthy of their attention, have delega-
ted it to others. Hence the creation of officials, to discharge
that duty. I say nothing, at present, of the characters of the
persons ; I only assert, that they differ in no respect from civil
judges ; yet they still call it a spiritual jurisdiction, where all
the contention is about secular affairs. Though there were no
other evil, what effrontery must they have, to call a court full
of litigation the judicature of the Church ! But, it is alleged,
VOL. II. 51
402 INSTITUTES OF THE [bOOK IV.
it employs admonitions, and pronounces excommunication.
Is it thus that they trifle with God ? Does a poor man owe a
sum of money ? He is cited. If he appear, he is condemned ;
after the condemnation, if he do not pay, he is admonished :
after the second admonition, they proceed to excommunication.
If he do not appear to the citation, he is admonished to be
forthcoming: if he delay, he is admonished a second time, and
soon after is excommunicated. I ask, What is there in this that
bears any resemblance to the institution of Christ, the ancient
usage, or the order of the Church ? It is further alleged, that
this court also corrects vices. I reply, that acts of fornication,
lasciviousness, and druiikenness, and similar enormities, they
not only tolerate, but sanction and encourage, by a kind of tacit
approbation, and that not only in the people, but even in the
clergy themselves. Among multitudes of offenders, they only
summon a few, either to avoid too flagrant an appearance of
connivance, or for the purpose of extorting money. I say
nothing of the robbery, the rapine, the peculation, the sacrilege,
connected with this office. I say nothing of the characters of
most of the persons selected to discharge it. It is more than
sufficient for us, that while the Romanists boast of their spiritual
jurisdiction, it is easy to show that nothing is more contrary to
the order appointed by Christ, and that it has no more resem-
blance to the ancient practice, than darkness has to light.
VIII. Though we have not said all that might be adduced
for this purpose, and what we have said has been condensed
within a small compass, yet I trust we have so refuted our
adversaries, as to leave no room for any one to doubt that the
spiritual power arrogated by the pope and all his hierarchy, is
a tyrannical usurpation, chargeable with impious opposition to
the word of God, and injustice to his people. Under the term
spiritual power, I include their audacity in fabricating new
doctrines, by which they have seduced the unhappy people
from the native purity of the word of God, the iniquitous
traditions by which they have insnared them, and the pretended
ecclesiastical jurisdiction which they exercise by their sulfragans,
vicars, penitentiaries, and officials. For if we allow Christ any
kingdom among us, all this kind of domination must immedi-
ately fall to the ground. The power of the sword, which they
also claim, as that is not exercised over consciences, but operates
on property, is irrelevant to our present subject ; though in this
also it is worth while to remark, that they are always consistent
with themselves, and are at the greatest possible distance from
the character they would be thought to sustain, as pastors of
the Church. Here I am not censuring the particular vices of
individuals, but the general wickedness and common pest of
the whole order, which they would consider as degraded, if
CHAP. XI.] CHRISTIAN RELWJION. 403
it were not distinguished by wealth and lofty titles. If we
consult the authority of Christ on this subject, there is no doubt
that he intended to exclude the ministers of his word from civil
dominion and secular sovereignty, when he said, " The kings
of the Gentiles exercise dominion over them ; but it shall not
be so among you." (w) For by these words he signifies, not
only that the office of a pastor is distinct from the office of a
prince, but that they are so different, that they can never be
properly united in one man. For though Moses held both these
offices at once, it may be observed, first, that this was the result
of a special miracle ; secondly, that it was only a temporary
arrangement, till things should be better regulated. But, as
soon as God prescribed a certain form of govenmient, Moses
was left in possession of the civil administration, and was com-
manded to resign the priesthood to his brother ; and that for a
very sufficient reason; for it is beyond the ability of nature
for one man to be capable of sustaining the burden of both.
And this has been carefully observed in the Church in all ages.
For as long as any real appearance of a Church remained, not
one of the bishops ever thought of usurping the poAver of the
sword ; so that it was a common proverb in the time of Ambrose,
'' That emperors rather coveted the priesthood, than priests the
empire;" for as he afterwards observes, it was the firm and
universal opinion, " That palaces belonged to emperors, and
churches to priests."
IX. But since a method has been contrived for bishops to
retain the title, honour, and emoluments of their office without
any burden or solicitude, that they might not be left entirely
without occupation, the power of the sword has been given to
them, or rather they have usurped it to themselves. With what
plea will they defend such impudence ? Was it for bishops
to perplex themselves with judicial proceedings, to assume the
government of cities and provinces, and to undertake various
other occupations so incompatible with their office, which alone
would furnish them so much labour and employment, that even
if they were entirely and assiduously devoted to it, without the
least distraction of other avocations, they would scarcely be
able to discharge its functions ? But they have the hardihood
to boast, that this causes the Church of Christ to flourish with a
glory suitable to its dignity, and at the same time that they
are not too much distracted from the duties of their vocation.
With respect to the first point, if it be a becoming ornament
of the sacred office, for those who sustain it to be elevated to a
degree of power formidable to the greatest monarchs, they have
reason to expostulate with Christ, by whom their honour has
been so grievously wounded. For in their opinion, at least,
(lo) Matt. XX. 25, 26. Luke xxii. 25, 26.
404 INSTITUTES OF THE [bOOK IV.
what could have been said more disgraceful than the following
language ? " The kings of the Gentiles exercise dominion
over them ; but it shall not be so among you." (.r) Nor has he
prescribed a severer law to his servants than he first imposed
upon himself. " Man," says he, " who made me a judge or a
divider over you ? " (y) We see he plainly refuses to act the
part of a judge, which he would not have done, had it been a
thing consistent with his office. Will not his servants allow
themselves to be reduced to that rank, to which their Lord
voluntarily submitted himself? With respect to the second
point, I wish they could as easily prove it by experience as
make the assertion. But since the apostles thought it not
right for them " to leave the word of God, and serve tables," (z)
this must confound those who are reluctant to admit, that it is
not in the power of the same man to be at the same time a good
bishop and a good prince. For if they, who by the extent of the
gifts with which they were endued, were enabled to sustain far
more numerous andAveighty cares than any men who have lived
since their time, after all confessed themselves incapable of
attending to the word of God and the service of tables without
fainting under the burden, how should it be possible for these
men, who are by no means to be compared to the apostles, so
vastly to surpass them in industry ? The very attempt has
betrayed the most consummate effrontery and presumptuous
confidence. Yet we see it has been done; with what success, ,
is obvious ; the unavoidable consequence has been the desertion
of their own functions, and intrusion into those which belonged
to others.
X. It has, without doubt, been from small beginnings, that
they have gradually risen to such eminence. For it was not pos-
sible for them to make so great an advance at one step. But
sometimes by fraudulent and secret artifices, they exalted them-
selves in a clandestine manner, so that no one perceived the en-
croachment till it had been effected : sometimes, when opportu-
nity offered, by terrifying and menacing princes, they extorted
from them some augmentation of their power ; sometimes, when
they saw princes inclined to favour them, they abused their fool-
isli and inconsiderate pliability. In early times, if any contro-
versy arose, the believers, in order to avoid the necessity of liti-
gation, used to refer it to the decision of their bishop, of whose
integrity they were fully satisfied. The ancient bishops were
frequently embarrassed with such arbitrations, which exceed-
ingly displeased them, as Augustine somewhere declares ; but
to save the parties from lawsuits, they reluctantly undertook this
troublesome business. From voluntary arbitrations, which were
(z) Matt. XX. 25, 26. Luke xxii. 25, 26. (»/) Luke xi\. 14. (z) Acts vi. 2.
CHAP. XI.] CHRISTIAN RELIGION. 405
entirely different from the processes of civil courts, their succes-
sors have erected an orduiary jurisdiction. In a subsequent pe-
riod, when cities and countries were oppressed with various dis-
tresses, they had recourse to the patronage of their bishops, that
they might be protected by their influence ; succeeding bishops,
by wonderful artifice, of protectors have made themselves lords.
Nor can it be denied, that the principal acquisitions they have
made, have been effected by faction and violence. The princes,
who voluntarily invested the bishops with jurisdiction, were
actuated to this by various motives. But though their indul-
gence may have exhibited some appearance of piety, yet their
preposterous liberality was by no means adapted to promote the
benefit of the Church, the ancient and genuine discipline of
which they thereby corrupted, or rather, to say the truth, utterly
annihilated. But those bishojis who have abused such kindness
of princes to their own j^rofit, have sufficiently evinced, by this
one specimen, that they were in reality no bishops at all. For
if they had possessed a particle of the apostolic spirit, they
would unquestionably have answered, in the language of Paul,
that " the weapons of our warfare are not carnal, but " (a)
spiritual. Instead of this, hurried away with a blind cupidity,
they have ruined themselves, and their successors, and the
Church.
XL At length the Roman pontiff, not content with small pro-
vinces, first laid his hand upon kingdoms, and then seized upon
the empire. And to assign some plausible pretext for retaining
a possession acquired by mere robbery, he sometimes boasts
that he holds it by Divine right, sometimes pretends the donation
from Constantino, and sometimes pleads some other title. In
the first place, I answer with Bernard, that supposing he could
vindicate his claim by any other reason, yet he cannot establish
it by any apostolic right. " For Peter could not give what he
never possessed ; but he left his successors, what he did pos-
sess, the care of the churches. But as the Lord and Master
said of himself, that he was not constituted a judge between
two persons, the servant and disciple ought not to think it any
disgrace not to be judge of all men." Bernard is speaking here
of civil judgments, for he adds, addressing the pope, " There-
fore your power is over sins, and not over possessions, since it is
for the former, and not for the latter, that you have received
the keys of the kingdom of heaven. For which appears to you
the superior dignity, to remit sins, or to divide lands ? There
is no comparison. These low and earthly things are subject
to the judgment of kings and princes of the earth. Why do
you invade the province of others ? " Again : " You are made
(«) 2 Cor. X. 4.
406 INSTITUTES OF THE [bOOK IV,
a superior. For what purpose? Not to exercise dominion, I
apprehend. However highly we think of ourselves, therefore,
let us remember that we are appointed to a ministry not invest-
ed with a sovereignty. Learn that you want no sceptre, but a
pruning-knife, to cultivate the Lord's vineyard." Again : "It is
plain that sovereignty is forbidden to the apostles. Go then, if
you dare, and sustaining the office of a temporal sovereign, usurp
the name of an apostle, or filling an apostolical office, usurp a
temporal sovereignty." And immediately after : "This is the
apostolic form : they are forbidden to exercise any dominion ;
they are commanded to minister and serve." Though all these
observations of Bernard are evidently consistent with the truth,
and even though the true state of the case must be obvious to all
without any thing being said, yet the Roman pontiff was not
ashamed, at the Council of Aries, to decree, that the supreme
power of both swords belonged to him by Divine right.
XII. With respect to the donation of Constantine, persons
who have only a moderate acquaintance with the histories of
those times, need no information how fabulous, and even ri-
diculous, this is. But to leave the histories, Gregory, who lived
above four hundred years after, is alone a competent and very
sufficient witness of, this fact. For, wherever he speaks of the
emperor, he gives him the title of Most Serene Lord, and calls
himself his unworthy servant. In one place he says, " Let not
our lord, from his earthly power, be too ready to treat priests
with disdain ; but with excellent consideration, for the sake of
him whose servants they are, let him rule over them in such a
manner, as at the same time to pay them due reverence." We
see how, in the common subjection, he wished to be considered
as one of the people : for he is there pleading, not another
person's cause, but his own. In another place he says, " I trust
in Almighty God, that he will grant a long life to our pious
lords, and will govern us under your hand according to his
mercy." I have not quoted these passages with any design to
discuss at large this question of the donation of Constantine,
but merely to show my readers, by the way, what a puerile
falsehood it is of the Romanists, to attempt to claim a temporal
sovereignty for their pontiff. And so much the more contempti-
ble is the impudence of Augustine Steuchus, the pope's librarian,
who has had the effrontery to prostitute his labours to serve his
master in such a desperate cause. Laurentius Valla had amply
refuted that fable, which was no difficulty to a man of learning
and an acute reasoner ; yet, like a man little conversant in
ecclesiastical affairs, he had not said all that would have corrobo-
rated the argument. Steuchus sallies forth, and scatters the
most disgusting trash to obscure the clear light. But, in fact, he
pleads the cause of his master with no more force than if some
CHRISTIAN RELIGION.
407
facetious wit, ironically professing the same object, were in
reality supporting the opposite side of the question. But this
cause is well worthy of such advocates as the pope hires to
defend it ; and equally worthy are those mercenary scribblers of
being disappointed in their hopes of gain, as was the case with
Eugubinus.
XIII. But if any one inquire the time when this ficti-
tious empire began to arise, there have not yet elapsed five
hundred years since the pontiffs were still in subjection to the
emperors, and no pontiff was created without the authority of
the emperor. The first occasion of innovation in this order
was given to Gregory VII. by the emperor Henry, the fourth
of that name, a man of rash and unsteady disposition, of no
judgment, great audacity, and dissolute life. For when he had
all the bishoprics of Germany in his court, either exposed to
sale, or to be distributed as a booty, Hildebrand, who had been
offended with him, seized a plausible pretext to avenge himself.
Because he appeared to advocate a good and pious cause, he
was assisted by the favour of many ; and Henry, on the other
hand, had rendered himself odious to the generality of princes,
by the insolence of his government. At length Hildebrand,
who assumed the name of Gregory VII., being a man of no
piety or integrity, betrayed the wickedness of his heart ; in
consequence of which many, who had concurred with him,
afterwards deserted him. He so far succeeded, however, as to
enable his successors not only to cast off the imperial yoke with
impunity, but even to oblige the emperors to submit to them.
After that time there were many emperors, more like Henry
than like Julius Cassar, whom there was no difficulty in over-
coming while they were sitting at home in indolence and
unconcern, when there was the greatest necessity for every
vigorous and legitimate exertion to repress the cupidity of the
pontiffs. Thus we see with what plausibility they have repre-
sented this admirable donation of Constantine, by which the
pope pretends himself to have been invested with the sove-
reignty of the Western empire.
XIV. From that period the pontiffs have never ceased en-
croaching on the jurisdictions, and seizing on the territories, of
others, sometimes employing fraud, sometimes treachery, and
sometimes open war ; even the city of Rome itself, which till
then was free, about a hundred and thirty years ago was com-
pelled to submit to their dominion ; in short, they proceeded
to make continual advances, till they attained the power which
they at present possess, and for the retention or augmentation
of which, they have now, for the space of two hundred years,
(for they had begun before they usurped the goverimient of the
city,) so disturbed and distracted the Christian world, that they
408 INSTITUTES OF THE [bOOK IV,
have brought it to the brink of ruin. In the time of Gregory
the Fh-st, when the guardians of the ecclesiastical property-
seized for themselves the lands which belonged to the Church,
and, according to the custom of princes, set up their titles and
armorial bearings on them in token of their claim, Gregory
assembled a provincial council of bishops, in which he severely
inveighed against that profane custom, and asked whether they
would not excommunicate any ecclesiastic who should attempt
the seizure of property by the inscription of a title, or even any
bishop who should direct such a thing to be done, or if done
without his direction, should not pvmish it. They all pronoun-
ced that every such oflender should be excommunicated. But
if claiming a field by the inscription of a title, be a crime de-
serving of excommunication in a priest, — when for two whole
centuries the pontiffs have been meditating nothing but wars, ef-
fusion of blood, slaughter of armies, storming and pillaging cities,
the destruction of nations, the devastation of kingdoms, for the
sole purpose of seizing the dominions of others, — what excommu-
nications can be sufficient for the punishment of such examples ?
It is clear beyond all doubt, that the glory of Christ is the object
furthest from their pursuit. For if they voluntarily resign all
the secular power which they possess, no danger will result to
the glory of God, to sound doctrine, or to the safety of the
Church ; but they are infatuated, and stimulated by the mere
lust of dominion ; and consider nothing as safe, unless, as the
prophet says, "they rule with force and with cruelty." (b)
XV. With jurisdiction is connected the immunity which
the Roman ecclesiastics arrogate to themselves. For they
consider it a degradation for them to appear before a civil
judge in personal causes, and they imagine the liberty and
dignity of the Church to consist in their exemption from the
common judicature and laws. But the ancient bishops, who in
other respects were the most rigid assertors of the rights of the
Church, esteemed it no injury to themselves, or to their order,
to be subject to lay judges in civil causes. The pious empe-
rors also, without any opposition, always summoned the clergy
before their tribunals, whenever necessity required it. For
this is the language of Constantine, in his epistle to the bishops
of Nicomedia: "If any bishop excite any disturbance by his
indiscretion, his presumption shall be restrained by the author-
ity of the minister of God, that is, by mine." And Valentinian
says, " Good bishops never traduce the power of the emperor,
but sincerely observe the commands of God, the sovereign King,
and obey our laws." At that time this principle was universally
admitted, without any controversy. Ecclesiastical causes were
(b) Ezek. xxx'iv. 4.
CHAP. XI.] CHRISTIAN RELIGION. 409
referred to the judgment of the bishop. As for example, if any-
ecclesiastic had committed no crime against the laws, but was
only charged with offending against the canons, he was not
summoned to the common tribunal, but was judged by the
bishop. In like manner, if a question was agitated respecting
an article of faith, or any other subject properly belonging to the
Church, to the Church the cognizance of it was committed.
In this sense is to be understood what Ambrose writes to the
emperor Valentinian : " Your father, of august memory, not only-
answered verbally, but also ordained by edicts, that, in a cause
relating to faith, he ought to judge, who is not disqualified by-
office or dignity." Again: "If we regard the Scriptiues or
ancient examples, who will deny that in a cause of faith, — I
say, in a cause of faith, — it is customary for bishops to judge of
Christian emperors, and not emperors of bishops ? " Again : " I
would have come to your consistory, sire, if either the bishops
or the people would have suffered me to go ; but they say, that
a cause of faith ought to be discussed in the Church, in the pre-
sence of the people." He contended that a spiritual cause —
that is, a cause affecting religion — ought not to be carried into a
civil court, where secular controversies are agitated ; and his con-
stancy in this respect has been universally and justly applauded.
Yet, nowithstanding the goodness of his cause, he went no
further than to declare, that if the emperor proceeded to employ
force, he would submit. He says, " I will not voluntarily desert
the station committed to me : in case of compulsion, I know
not how to resist, for our arms are prayers and tears." Let us
observe the singular combination of moderation and prudence
with magnanimity and confidence in this holy man. Justina,
the mother of the emperor, because she could not induce him
to join the Arians, endeavoured to deprive him of his bishopric.
And she would have succeeded in her attempts, if. in compliance
with the summons, he had gone to the palace of the emperor to
plead his cause. Therefore he denied the emperor to be a
competent judge of so important a controversy ; and this was
necessary both from the circumstances of that time, and from
the invariable nature of the subject itself For he was of
opinion, that it was his duty to suffer death rather than, by his
consent, to permit such an example to be transmitted to posterity ;
and yet in case of violence being employed, he cherished not a
thought of resistance. For he denied it to be compatible with
the character of a bishop to defend the faith and privileges of
the Church by arms ; but in other cases he showed himself
ready to do whatever the emperor would command. " If he
demands tribute," says he, " we do not refuse it ; the lands
of the Church pay tribute. If he demands the lands, he has
power to take them ; none of us will oppose him." Gregory
VOL. IL 52
410 INSTITUTES OF THE [bOOK IV.
also speaks in a similar manner. " I am not ignorant," he says,
" of the mind of our most serene lord, that he is not in the habit
of interfering in sacerdotal causes, lest he should in any respect-
be burdened with our sins." He does not entirely exclude the
emperor from judging priests, but observes that there are certain
causes which he ought to leave to the decision of the Church.
XVI. And even in this exception, the sole object of these
holy men was to prevent the tyrannical violence and caprice of
princes less favourable to religion from obstructing the Church
in the discharge of its duty. For they did not disapprove of
the occasional interposition of princes in ecclesiastical affairs,
provided they would exert their authority for the preservation
of the order of the Church, and not for the disturbance of it ; for
the establishment of discipline, and not for its relaxation. For
as the Church neither possesses, nor ought to desire, the power to
constrain, — I speak of civil coercion, — it is the part of pious
kings and princes to support religion by laws, edicts, and judicial
sentences. For this reason, when the emperor Mauritius com-
manded certain bishops to receive their neighbouring colleagues,
who had been expelled from their sees by the barbarians, Gre-
gory confirmed this command, and exhorted them to obey it.
And when he himself was admonished by the same emperor to
be reconciled to John, the bishop of Constantinople, he did,
indeed, assign a reason why he ought not to be blamed, yet he
boasted no immunity exempting him from the imperial authority,
but on the contrary promised compliance as far as should be
consistent with a good conscience ; and at the same time ac-
knowledged that Mauritius acted in a manner becoming a reli-
gious prince in giving such commands to the bishops.
CHAPTER XH.
THE DISCIPLINE OF THE CHURCH ; ITS PRINCIPAL USE IN
CENSURES AND EXCOMJIUNICATION.
The discipline of the Church, the discussion of which I have
deferred to this place, must be despatched in a few Avords, that
we may proceed to the remaining subjects. Now, the discipline
depends chiefly on the power of the keys, and the spiritual
iurisdiction. To make this more easily understood, let us di-
vide the Church into two principal orders — the clergy and the
people. I use the word clergy as the common, though improper,
appellation of those who execute the public ministry in the
CHAP. XII.] CHRISTIAN RELIGION. 411
Church. We shall, first, speak of the common discipline to
which all ought to be subject ; and in the next place we shall
proceed to the clergy, who, beside this common discipline, have
a discipline peculiar to themselves. But as some have such a
hatred of discipline, as to abhor the very name, they should
attend to the following consideration : That if no society, and
even no house, though containing only a small family, can be
preserved in a proper state without discipline, this is far more
necessary in the Church, the state of which ought to be the
most orderly of all. As the saving doctrine of Christ is the soul
of the Church, so discipline forms the ligaments which connect
the members together, and keep each in its proper place.
Whoever, therefore, either desire the abolition of all discipline,
or obstruct its restoration, whether they act from design or
inadvertency, they certainly promote the entire dissolution of
the Church. For what will be the consequence, if every man
be at liberty to follow his own inclinations ? But such would
be the case, unless the preaching of the doctrine were accom-
panied with private admonitions, reproofs, and other means to
enforce the doctrine, and prevent it from being altogether
ineifectual. Discipline, therefore, serves as a bridle to curb
and restrain the refractory, who resist the doctrine of Christ ;
or as a spur to stimulate the inactive ; and sometimes as a
father's rod, with which those who have grievously fallen may
be chastised in mercy, and with the gentleness of the Spirit of
Christ. Now, when we see the approach of certain beginnings
of a dreadful desolation in the Church, since there is no solici-
tude or means to keep the people in obedience to our Lord, ne-
cessity itself proclaims the want of a remedy ; and this is the
only remedy which has been commanded by Christ, or which
has ever been adopted among believers.
II. The first foundation of discipline consists in the use of
private .admonitions : that is to say, that if any one be guilty
of a voluntary omission of duty, or conduct himself in an
insolent manner, or discover a want of virtue in his life, or
commit any act deserving of reprehension, he should suffer
himself to be admonished ; and that every one should study to
admonish his brother, whenever occasion shall require ; but
that pastors and presbyters, beyond all others, should be vigilant
in the discharge of this duty, being called by their office, not
only to preach to the congregation, but also to admonish and
exhort in private houses, if in any instances their public in-
structions may not have been sufficiently efficacious ; as Paul in-
culcates, when he says, that he " taught publicly and from house
to hou.se," and protests himself to be " pure from the blood of
all men," having "ceased not to warn every one night and day
412 INSTITUTES OF THE [bOOK IV.
with tears." (c) For the doctrine then obtains its full authority,
and produces its due efiect, when the minister not only declares
to all the people together what is their duty to Christ, but has
the right and means of enforcing it upon them whom he
observes to be inattentive, or not obedient to the doctrine.
If any one either obstinately reject such admonitions, or mani-
fest his contempt of them by persisting in his misconduct ;
after he shall have been admonished a second time in the
presence of witnesses, Christ directs him to be summoned
before the tribunal of the Church, that is, the assembly of the
elders^^ and there to be more severely admonished by the public
authority, that if he reverence the Church, he may submit and
obey ; but if this do not overcome him, and he still persevere in
his iniquity, our Lord then commands him, as a despiser of the
Church, to be excluded from the society of believers, (d)
III. But as Jesus Christ in this passage is speaking only of
private faults, it is necessary to make this distinction — that
some sins are private, and others public or notorious. With
respect to the former, Christ says to every private individual,
" Tell him his fault between thee and him alone." (e) With
respect to those which are notorious, Paul says to Timothy,
'•' Them that sin .rebuke before all, that others also may
fear."(/) For Christ has before said, "If thy brother shall
trespass against thee ;" which no person who is not contentious
can understand in any other sense, than if our Lord had said,
" If any one sin against thee, and thou alone know it, with-
out any other persons being acquainted with it." But the
direction given by the apostle to Timothy, to rebuke publicly
those whose transgressions were public, he himself exemplified
in his conduct to Peter. For when Peter committed a public
offence, he did not admonish him in private, but brought him
forward before all the Church, (g) The legitimate course, then,
will be, — in correcting secret faults, to adopt the diiierent
steps directed by Christ ; and in the case of those which are
notorious, to proceed at once to the solemn correction of the
Church, especially if they be attended with public otfence.
IV. It is also necessary to make another distinction between
different sins ; some are smaller delinquencies, others are flagi-
tious or enormous crimes. For the correction of atrocious
crimes, it is not sufficient to eniploy admonition or reproof;
recourse must be had to a severer remedy ; as Paul sliow^,
when he does not content himself with censuring the incestu-
ous Corinthian, but pronounces sentence of excQinmunicatioii
immediately on being certified of his crime. Now, then, we
begin to have a clearer perception how the spiritual jurisdiction
(c) Acts XX. 20, 26, 31. (rf) Matt, xviii. 15—17. (c) Matt, xviii. 15.
(/) 1 Tim. V. 20. (g) Gal. ii. 11, 14.
CHAP. XII.] CHRISTIAN RELIGION. 413
of the Church, which corrects sins according to the word of
the Lord, is a most excellent preservative of health, foundation
of order, and bond of unity. Therefore when the Church
excludes from its society all who are known to be guilty
of adultery, fornication, theft, robbery, sedition, perjury, false
witness, and other similar crimes, together with obstinate per-
sons, who, after having been admonished even of smaller faults,
contemn God and his judgment, — it usurps no unreasonable
authority, but only exercises the jurisdiction which God has
given it. And that no one may despise this judgment of the
Church, or consider it as of little importance that he is con-
demned by the voice of the faithful, God has testified that it is
no other than a declaration of his sentence, and that what they
do on earth shall be ratified in heaven. For they have the
word of the Lord, to condemn the perverse ; they have the
word, to receive the penitent into favour. Persons who believe
that the Church could not subsist without this bond of disci-
pline, are mistaken in their opinion, unless we could safely
dispense with that remedy which the Lord foresaw Avould be
necessary for us ; and how very necessary it is, will be better
discovered from its various use.
V. Now, there are three ends proposed by the Church in
those corrections, and in excommunication. The first is, that)
those who lead scandalous and flagitious lives, may not, to!
the dishonour of God, be^iumbered among_Christians ; as if \
his holy Church were a conspiracy ol wicked and abandoned '
men. For as the Church is the body of Christ, it cannot be
contaminated with such foul and putrid members without
some ignominy being reflected upon the Head. That nothing
may exist in the Church, therefore, from which any disgrace
may be thrown upon his venerable name, it is necessary to
expel from his family all those from whose turpitude infamy
would redound to the profession of Christianity. Here it is
also necessary to have particular regard to the Lord's supper,
that it may not be profaned by a promiscuous administration.
For it is certain that he who is intrusted Avith the dispensation
of it, if he knowingly and intentionally admit an unworthy
person, whom he might justly reject, is as guilty of sacrilege
as if he were to give the Lord's body to dogs. Wherefore,
Chrysostom severely inveighs against priests, who, from a fear
of the great and the powerful, did not dare to reject any per-
sons who presented themselves. " Hlood," says he, " shall be
required at your hands. If you fear man, he will deride you ;
if you fear God, you will also be honoured among men. Let
us not be afraid of sceptres, or diadems, or imperial robes ; we
have here a great power. As for myself, I will rather give up
my body to death, and suff"er my blood to be shed, than I
414 INSTITUTES OF THE [bOOK IV.
will be partaker of this pollution." To guard this most sa-
cred mystery, therefore, from being reproached, there is need
of great discretion in the administration of it, and this requires
the jurisdiction of the Church. The second end is, that the
good may not be corrupted, as is often the case, by constant
association with the wicked. For, such is our propensity to
error, nothing is more easy than for evil examples to seduce us
from rectitude of conduct. This use of discipline was re-
marked by the apostle, when he directed the Corinthians to
expel from their society a person who had been guilty of
incest. "A little leaven," says he, " leaveneth the whole
lump." (h) And the apostle perceived such great danger
from this quarter, that he even interdicted believers from all
social intercourse with the wicked. "I have written unto you,
not to keep company, if any man that is called a brother be a
fornicator, or covetous, or an idolater, or a railer, or a drunkard,
or an extortioner; with such a one, no, not to eat."(?) The
third end is, that those who are censured or excommunicated,
confounded with the shame of their turpitude, may be led to
repentance. Thus it is even conducive to their own benefit
for their iniquity to be punished, that the stroke of the rod may
arouse to a confessipn of their guilt, those who would only be
rendered more obstinate by indulgence. The apostle intends
the same when he says, " If any man obey not our word, note
that man, and have no company with him, that he may be
ashamed " (k) Again, when he says of the incestuous Corin-
thian, " I have judged to deliver such a one unto Satan, that
the spirit may be saved in the day of the Lord ; " (/) that is, as
I understand it, that he had consigned him to a temporal con-
demnation, that the spirit might be eternally saved. He there-
fore calls it delivering to Satan, because the devil is without
the Church, as Christ is in the Church. For tiie opinion of
some persons, that it relates to a certain torment of the body
in the present life, inflicted by the agency of Satan, appears to
me extremely doubtful.
VI. Having stated these ends, it remains for us to examine
how the Church exercises this branch of discipline, which
consists in jurisdiction. In the first place, let us keep in view
the distinction before mentioned, that some sins are public,
and others private, or more concealed. Public sins are those
which are not only known to one or two witnesses, but are
committed openly, and to the scandal of the whole Church.
By private sins, I mean, not such as are entirely unknown to
men, like those of hypocrites, — for these never como under the
cognizance of the Church, — but those of an intermediate class,
(A) 1 Cor. V. 6. (i) 1 Cor. v. 11. (k) 2 Thess. iii. 14 (/) 1 Cor. v. 3, 5.
CHAP. XII. CHRISTIAN RELIGION.
415
which are not without the knowledge of some witnesses, and
yet are not public. The first sort requires not the adoption of
the gradual measures enumerated by Christ ; but it is the duty
of the Church, on the occtn-rence of any notorious scandal,
immediately to summon the oflender, and to punish him in
proportion to his crime. Sins of the second class, accorclnig
to the rule of Christ, are not to be brought before the Church,
unless they are attended with contumacy, in rejecting private
admonition. When they are submitted to the cognizance of
the Church, then attention is to be paid to the other distinc-
tion, between smaller delinquencies and more atrocious crimes.
For slighter offences require not the exertion of extreme se-
verity ; it is sufficient to administer verbal castigation, and
that with paternal gentleness, not calculated to exasperate or
confound the offender, but to bring him to himself, that his
correction may be an occasion of joy rather than of sorrow.
But it is proper that flagitious crimes should receive severer
punishment ; for it is not enough for him who has grievously
offended the Church by the bad example of an atrocious crime,
merely to receive verbal castigation ; he ought to be deprived
of the communion of the Lord's supper for a time, till he shall
have given satisfactory evidence of repentance. For Paul not
only employs verbal reproof against the Corinthian transgressor,
but excludes him from the Church, and blames the Corin-
thians for having tolerated him so long. This order was
retained in the ancient and purer Church, while any legitimate
government continued. For if any one had perpetrated a
crime which was productive of offence, he was commanded, in
the first place, to abstain from the Lord's supper, and, in the
next place, to humble himself before God, and to testify his
repentance before the Church. There were, likewise, certain
solemn rites which it was customary to enjoin upon those who
had fallen, as signs of their repentance. When the sinner had
performed these for the satisfaction of the Church, he was
then, by imposition of hands, readmitted to the communion.
This readmission is frequently called 'peace by Cyprian, who
briefly describes the ceremony. " They do penance," he says,
" for a sufficient time ; then they come to confession, and by
the imposition of the hands of the bishop and clergy, are re-
stored to the privilege of communion." But though the bishop
and clerg}'- presided in the reconciliation of oflenders, yet they
required the consent of the people ; as Cyprian elsewhere
states.
VII. From this discipline none were exempted ; so that
princes and plebeians yielded the same submission to it ; and
that with the greatest propriety, since it is evidently the disci-
pline of Christ, to whom it is reasonable that all the sceptres
416 INSTITUTES OF THE [bOOK IV.
and diadems of kings should be subject. Thus Theodosius,
when Ambrose exckided him from the privilege of communion,
on account of a massacre perpetrated at Thessalonica, laid aside
the ensigns of royalty with which he was invested, publicly
in the Church bewailed his sin, which the deceitful suggestions
of others had tempted him to commit, and implored pardon
with groans and tears. For great kings ought not to think it
any dishonour to prostrate themselves as suppliants before
Christ the King of kings, nor ought they to be displeased at
being judged by the Church. As they hear scarcely any thing
in their courts but mere flatteries, it is the more highly neces-
sary for them to receive correction from the Lord by the
mouth of his ministers ; they ought even to wish not to be
spared by the pastojs, that they may be spared by the Lord.
I forbear to mention here by whom this jurisdiction is to be
exercised, having spoken of this in another jilace. I will only
add, that the legitimate process in excommunicating an of-
fender, which is pointed out by Paul, requires it to be done,
not by the elders alone, but with the knowledge and approba-
tion of the Church : in such a manner, however, that the
multitude of the people may not direct the proceeding, but
may watch over it^s witnesses and guardians, that nothing
may be done by a few ; persons from any improper motive.
Beside the invocation of the name of God, the whole of the
proceeding ought to be conducted with a gravity declarative
of the presence of Christ, that there may be no doubt of his
presiding over the sentence.
VIIL But it ought not to be forgotten, that the severity
becoming the Church must be tempered with a spirit of gentle-
ness. For there is constant need of the greatest caution,
according to the injunction of Paul respecting a person who
may have been censured, "lest perhaps such a one should
be swallowed up with overmuch sorrow ; " (??^) for thus a
remedy would become a poison. But the rule of moderation
may be better deduced from the end intended to be accom-
plished ; for as the design of excommunication is, that the
sinner may be brought to repentance, and evil examples taken
away, to prevent the name of Christ from being blasphemed
and other persons being tempted to imitation, — if we keep these
things in view, it will be easy to judge how far severity ought
to proceed, and where it ought to stop. Therefore, when
the sinner gives the Church a testimony of his repentance,
and by this testimony, as far as in him lies, obliterates
the offence, he is by no means to be pressed any further : and
if he be pressed any further, the rigour is carried beyond its
(to) 2 Cor. ii. 7.
CHAP. XII.] CHRISTIAJSr RELIGION. 417
proper limits. In this respect, it is impossible to excuse the ex-
cessive austerity of the ancients, which was utterly at variance
with the directions of the Lord, and led to the most dangerous
consequences. For when they sentenced an offender to solemn
repentance, and exclusion from the holy communion, some-
times for three, sometimes for four, sometimes for seven years,
and sometimes for the remainder of life, — what other conse-
quence could result from it, but either great hypocrisy or extreme
despair ? In like manner, when any one had fallen a second
time, the refusal to admit him to a second repentance, and his
exclusion from the Church to the end of his life, was neither use-
ful nor reasonable. Whoever considers the subject with sound
judgment, therefore, will discover their want of prudence in this
instance. But I would rather reprobate the general custom,
than accuse all those who practised it ; among whom it is
certain that some were not satisfied, but they complied with
it because it was not in their power to effect a reformation.
Cyprian declares that it was not from his own choice that he
was so rigorous. " Our patience," he says, " and kindness
and tenderness, is ready for all who come. I wish all to return
into the Church : I wish all our fellow-soldiers to be assembled
in the camp of Christ, and all our brethren to be received into
the house of God our Father. I forgive every thing ; I conceal
much ; from a zealous wish to collect all the brotherhood
together, even the sins committed against God I examine not
with rigid severity ; and am scarcely free from fault myself,
in forgiving faults more easily than I ought. With ready and
entire affection I embrace those who return with penitence,
confessing their sin with humble and sincere satisfaction."
Chrysostom is rather more severe ; yet he expresses himself thus :
" If God is so kind, why is his priest determined to be so
austere ? " We know, likewise, what kindness Augustine ex-
ercised towards the Donatists, so that he hesitated not to
receive into the bishoprics those who renounced their error ;
and that immediately after their repentance. But because a
contrary system had prevailed, they were obliged to relinquish
their own judgment, in order to follow the established custom.
IX. Now, as it is required of the whole body of the Church,
in chastising any one who has fallen, to manifest such gentle-
ness and clemency as not to proceed to the extremity of rigour,
but rather, according to the injunction of Paul, to "confirm
their love toward him," (v) so it is the duty of every indi-
vidual to moderate himself to the like tenderness and clemency.
Such as are expelled from the Church, therefore, it is not for
us to expunge from the number of the elect, or to despair of
(n) 2 Cor. ii. 8.
VOL, II. 53
418 INSTITUTES OF THE [bOOK IV.
them as already lost. It is proper to consider them as strangers
to the Church, and consequently from Christ, but this only as
long as they remain in a state of exclusion. And even then,
if they exhibit more appearance of obstinacy than of humility,
still let us leave them to the judgment of God, hoping better
things of them for the future than we discover at present, and
not ceasing to pray to God on their behalf. And to compre-
hend all in a word, let us not condemn to eternal death the
person himself, who is in the hand and power of God alone,
but let us content ourselves with judging of the nature of his
works according to the law of the Lord. While we follow this
rule, we rather adhere to the judgment of God than pronounce
our own. Let us not arrogate to ourselves any greater latitude
of judging, unless we would limit the power and prescribe laws
to the mercy of God ; for, whenever it seems good to him,
the worst of men are changed into the best, strangers are in-
troduced, and foreigners are admitted into the Church. And
this the Lord does, to frustrate the opinion and repress the
presumption of men, which would usurp the most unwarrant-
able liberty of judging, if it were left without any restraint.
X. When Christ promises that what his ministers bind on
earth shall be bound in heaven, he limits the power of binding
to the censure of the Church ; by which those who are excom-
municated are not cast into eternal ruin and condemnation, but,
by hearing their life and conduct condemned, are also certified
of their final condemnation, unless they repent. For excom-
munication differs from anathema : the latter, which ought to
be very rarely or never resorted to, precluding all pardon,
execrates a person, and devotes him to eternal perdition ;
whereas excommunication rather censures and punishes his
conduct. And though it does, at the same time, punish the
person, yet it is in such a manner, that, by warning him of his
future condemnation, it recalls him to salvation. If he obey, the
Church is ready to re-admit him to its friendship, and to restore
him to its communion. Therefore, though the discipline of
the Church admits not of our friendly association and familiar
intercourse with excommunicated persons, yet we ought to
exert all the means in our power to promote their reformation,
and their return to the society and communion of the Church ;
as we are taught by the apostle, who says, " Yet count him not
as an enemy, but admonish him as a brother." (o) Unless this
tenderness be observed by the individual members, as well as
by the Church collectively, our discipline will be in danger of
speedily degenerating into cruelty.
XI. It is also particularly requisite to the moderation of dis-
(o) 2 Thess. iii. 15.
:;hap. XII.] christian religjon. 419
cipline, as Augustine observes in disputing with the Donatists,
that private persons, if they see faults corrected with too little
diligence by the council of elders, should not on that account
immediately withdraw from the Church ; and that the pastors
themselves, if they cannot succeed according to the wishes of
their hearts in reforming every thing that needs correction,
should not, in consequence of this, desert the ministry, or
disturb the whole Church with unaccustomed asperity. For
there is much truth in his observation, that " whoever either
corrects what he can by reproof; or what he cannot correct,
excludes, without breaking the bond of peace ; or what he
cannot exclude, without breaking the bond of peace, censures
with moderation and bears with firmness ; he is free from the
curse, and chargeable with no blame." In another passage he
assigns the reason ; because " all the pious order and method of
ecclesiastical discipline ought constantly to regard the unity of
the Spirit in the bond of peace ; which the apostle commands
to be kept by mutual forbearance ; and without the preservation
of which, the medicine of chastisement is not only superfluous,
but even becomes pernicious, and consequently is no longer a
medicine." Again : " He who attentively considers these things
neither neglects severity of discipline for the preservation of
unity, nor breaks the bond of fellowship by an intemperance of
correction." He acknowledges indeed that it is not only the
duty of the pastors to endeavour to purify the Church from
every fault, but that it is likewise incumbent on every indi-
vidual to exert all his influence for the same purpose ; and he
fully admits, that a person who neglects to admonish, reprove,
and correct the wicked, though he neither favours them nor
unites in their sins, is nevertheless culpable in the sight of the
Lord ; but that he who sustains such an office as to have
power to exclude them from a participation of the sacraments,
and does it not, is chargeable, in that case, not with the guilt
of another, but with a sin of his own ; he only recommends
it to be done with the prudence required by our Lord, "lest
while " they " gather up the tares," they " root up also the wheat
with them."(p) Hence he concludes with Cyprian, "Let a
man, therefore, in mercy correct what he can ; what he cannot,
let him patiently bear and affectionately lament."
XH. These remarks of Augustine were made in consequence
of the rigour of the Donatists, who, seeing vices in the Church,
which the bishops condemned by verbal reproofs, but did not
punish with excommunication, which they thought not adapted
to produce any good effects, inveighed in a most outrageous
manner against the bishops, as betrayers of discipline, and by
an impious schism separated themselves from the flock of
{p) Matt. xiii. 29.
420 INSTITUTES OF THE [bOOK IV.
Christ. The same conduct is pursued in the present day by
the Anabaptists, who, acknowledging no congregation to belong
to Christ, unless it be, in all respects, conspicuous for angelic
perfection, under the pretext of zeal, destroy all edification.
" Such persons," says Augustine, " not actuated by hatred
against the iniquity of others, but stimulated by fondness for
their own disputes, desire either wholly to pervert, or at least
to divide the weak multitude by insnaring them with their
boastful pretensions ; inflated with pride, infuriated with obsti-
nacy, insidious with calumnies, turbulent with seditions, that
their destitution of the light of truth may not be detected, they
conceal themselves under the covert of a rigorous severity :
and those things which the Scripture commands to be done
for the correction of the faults of our brethren, without viola-
ting the sincerity of love, or disturbing the unity of peace, but
with the moderation of a remedial process, they abuse, to an
occasion of dissension and to the sacrilege of schism. Thus
Satan transforms himself into an angel of light, when from
just severity he takes occasion to persuade men to inhuman
cruelty, with no other object than to corrupt and break the
bond of peace and unity ; by the preservation of which among
Christians, all his ^power to injure them is weakened, his insi-
dious snares are broken, and his schemes for their ruin come to
nothing."
XIII. There is one thing which this father particularly
recommends — that if the contag'Vtn gf any sin has-infected a
whole people, there is a necessity for thf spvpi-ity au(] mprry
which are combined in strict discipliufi. " For schemes of
separation, ' he says, " are pernicious and sacrilegious, because
they proceed from pride and impiety, and disturb the good who
are weak, more than they correct the wicked who are bold."
And what he here prescribes to others, he faithfully followed
himself. For writing to Aurelius, bishop of Carthage, he com-
plained that drunkenness, which is so severely condemned in
the Scripture, prevailed with impunity in Africa, and persuaded
him to endeavour to remedy it by calling a provincial council.
He immediately adds, " I believe these things are suppressed
not by harshness, severity, or imperiousness, but by teaching
rather than commanding, by admonitions rather than by me-
naces. For this is the conduct to be pursued with a multitude
of offenders ; but severity is to be exercised against the sins of
a few." Yet he does not mean that bishops should connive or
be silent, because they cannot inflict severe punishments for
public crimes, as he afterwards explains ; but he means that the
correction should be tempered with such moderation, as to be
salutary rather than injurious to the body. And therefore he at
length concludes in the following manner : " Wherefore, also,
CHAP. XII.] CHRISTIAN RELIGION. 421
that command of the apostle, to put away the wicked, {q) ought
by no means to be neglected, when it can be done without
danger of disturbing the peace ; for in this case alone did he
intend that it should be enforced ; and we are also to observe
his other injunction, to forbear one another in love, endeavour-
ing to keep the unity of the Spirit in the bond of peace." (/•}
XIV. The remaining part of discipliiLe, which is not strictly
included in the power of the keys, consists in this — that the
j^astors, according to the necessity of the times, ^hould exhort
the people either to fastings or solemn supplications, or to other
exercises of humility, repentance, and faith, of which the word
of God prescribes neither the time, the extent, nor the form,
but leaves all this to the judgment of the Church. The ob-
servation of these things, also, which are highly useful, was
always practised by the ancient Church from the days of the
apostles ; though the apostles themselves were not the first
authors of them, but derived the example from the law and the
prophets. For there we find, that whenever any important
business occurred, the people were assembled, supplications
commanded, and fasting enjoined. The apostles, therefore, fol-
lowed what was not new to the people of God, and what they
foresaw would be useful. The same reasoning is applicable to
other exercises by which the people may be excited to duty, or
preserved in obedience. Examples abound in the sacred history,
which it is unnecessary to enumerate. The conclusion to be
deduced from the whole is, that whenever a controversy arises
respecting religion, which requires to be decided by a council or
ecclesiastical judgment ; whenever a minister is to be chosen ;
in short, whenever any thing of difficulty or great importance
is transacting ; and also when any tokens of the Divine wrath
are discovered, such as famine, pestilence, or war ; — it is a pious
custom, and beneficial in all ages, for the pastors to exhort the
people to public fasts and extraordinary prayers. If the testimo-
nies which may be adduced from the Old Testament be reject-
ed, as uiapplicable to the Christian church, it is evident that the
apostles practised the same. Respecting prayers, however, I sup-
pose scarcely a person will be found disposed to raise any dispute.
Therefore let us say something of fasting ; because many, for
want of knowing its usefulness, undervalue its necessity, and
some reject it as altogether superfluous ; while, on (he other
hand, where the use of it is not well understood, it easily de-
generates into superstition.
XV. Holy and legitimate fasting is directed to three ends.
For we practise it, either as a restraint on the flesh, to preserve
it from licentiousness, or eis a preparation for prayers and pious
(y) 1 Cor. V. 13. (r) Eph. iv. 2, 3.
)
422 INSTITUTES OF THE [boOK IV.
meditations, or as a testimony of our humiliation in the pre-
sence of God, when we are desirous of confessing our guilt
before him. The first is not often contemplated in public
fasting, because all men have not the same constitution or health
of body ; therefore it is rather more applicable to private fasting.
The second end is common to both, such preparation for prayer
being necessary to the .whole Church, as well as to every one of
the faithful in particular. The same may be said of the third.
For it will sometimes happen that God will afflict a whole nation
with war, pestilence, or some other calamity ; under such a
common scourge, it behoves all the people to make a confession
of their guilt. When the hand of the Lord chastises an indi-
vidual, he ought to make a similar confession, either alone or
with his family. It is true that this acknowledgment lies prin-
cipally in the disposition of the heart ; but when the heart is af-
fected as it ought to be, it can scarcely avoid breaking out into
the external expression, and most especially when it promotes the
general edification ; in order that all, by a public confession of
their sin, may unitedly acknowledge the justice of God, and
may mutually animate each other by the influence of example,
XVI. Wherefore fasting, as it is a sign of humiliation, is
of more frequent use in public, than among individuals in
private ; though it is common to both, as we have already
observed. With regard to the discipline, therefore, of which
we are now treating, whenever supplications are to be presented
to God on any important occasion, it would be right to enjoin
the union of fasting with prayer. Thus when the believers
at Antioch "laid their hands on Paul and Barnabas," the
better to recommend their very important ministry to God,
they "fasted" as well as " prayed." (s) So also when Paul
and Barnabas afterwards " ordained elders in every Church,"
they used to "pray with fasting." {t) In this kind of fasting,
their only object was, that they might be more lively and un-
embarrassed in prayer. And we find by experience, that after a
full meal, the mind does not aspire towards God so as to be able
to enter on prayer, and to continue in it with seriousness and
ardour of aff'ection. So we are to understand what Luke says
of Anna, that she "served God with fastings and prayers." {u)
For he does not place the worship of God in fasting, but
signifies that by such means that holy woman habituated her-
self to a constancy in prayer. Such was the fasting of Nehe-
miah, when he prayed to God with more than common fervour
for the deliverance of his people, {v) For this cause Paul
declares it to be expedient for believers to practise a temporary
(,
on our souls, as we see that our bodies are externally washed, |
immersed, and enclosed in water. For this analogy or simili-|
tude is a most certain rule of sacraments ; that in corporeal "
things we contemplate spiritual things, just as if they were
placed before our eyes, as it has pleased God to represent them
to us by such figures : not that such blessings are bound or
enclosed in the sacrament, or that it has the power to impart
them to us ; but only because it is a sign by which the Lord
testifies his will, that he is determined to give us all these
things : nor does it merely feed our eyes with a bare prospect of
the symbols, but conducts us at the same time to the thing sig-
nified, and efficaciously accomplishes that which it represents.
XV. We may see this exemplified in Cornelius the centu-
rion, who, after having received the remission of his sins and
the visible graces of the Holy Spirit, was baptized ; not with a
view to obtain by baptism a more ample remission of sins, but
a stronger exercise of faith, and an increase of confidence from
that pledge, [q) Perhaps it may be objected, " Why, then, did
Ananias say to Paul, ' Arise, and be baptized, and wash away
thy sins,' (r) if sins are not washed away by the efficacy of
baptism itself?" I answer. We are said to receive or obtain
that which our faith apprehends, as presented to us by the
Lord, whether at the time that he first declares it to us, or
when, by any subsequent testimony, he aflbrds us a more cer-
tain confirmation of it. Ananias, therefore, only intended to
say to Paul, " That thou mayest be assured that thy sins are
(<7) Acta X. 44—48. (O Acts xxii. 16-
CHAP. XV.] CHRISTIAN RELIGION. 487
forgiven, be baptized. For in baptism the Lord promises re-
mission of sins; receive this and be secure." It is not my
design, however, to diminish the efficacy of baptism ; but the
substance and truth accompanies the sign, as God works by
external means. Nevertheless, from this sacrament, as from
all others, we obtain nothing except what we receive by faith.
If faith be 'wuntmgTlt wiTf '^e^'X testimony of our ingratitu3e,
to render us guilty before God, because we have not believed
the promise given in the sacrament ; but as baptism is a sign of
our confession, we ought to testify by it, that our confidence
is in the mercy of God, and our purity in the remission of sins,
which is obtained for us by Jesus Christ ; and that we enter
into the Church of God in order to live in the same harmony
of faith and charity, of one mind with all the faithful. This
is what Paul meant when he said, that "by one Spirit we are
all baptized into one body." (s)
XVI. Now, if it be true, as we have stated, that a sacrament
is to be considered as received, not so much from the hand of
him by whom it is administered, as from the hand of God
himself, from whom, without doubt, it proceeded, we may con-
elude that it is not capable of any addition or diminution from
the dignity of the person by whose hand it is delivered. And
as, among men, if a letter be sent, provided the hand and seal
of the writer be known, it is of very little importance who and
what the carrier of it may be, so it ought to be sufficient
for us to know the hand and seal of our Lord in his sacra-
ments, by whatever messenger they may be conveyed. This
fully refutes the error of the Donatists, who measured the
virtue and value of the sacrament by the worthiness of the
minister. Such, in the present day, are our Anabaptists, who
positively deny that we are rightly baptized, because we were
baptized by impious and idolatrous ministers in the kingdom
of the pope, and therefore violently urge us to be baptized
again ; against whose follies we shall be fortified with an argu-
ment of sufficient strength, if we consider that we are baptized
not in the name of any man, but in the name of the Father,
and of the Son, and of the Holy Spirit, and consequently that
it is not the baptism of man, but of God, by whomsoever it is
administered. Though those who baptized us were charge-
able with the grossest ignorance or contempt of God and of
all religion, yet they did not baptize us into the fellowship of
their own ignorance or sacrilege, but into the faith of Jesus
Christ ; because they invoked, not their own name, but the
name of God, and baptized in no other name but his. Now,
if it was the baptism of God, it certainly contained the promise
(s) 1 Cor. xii. 13.
488 INSTITUTES OF THE [bOOK IV.
of remission of sins, mortification of the flesh, spiritual vivifi-
cation, and participation of Christ. Thus it was no injury to
the Jews to have been circumcised by impure and apostate
priests ; nor was the sign on that account useless, so as to
render it necessary to be repeated, but it was sufficient to recur
to the genuine original. They object, that baptism ought to
be celebrated in the congregation of the godly ; but this does
not prove that it loses all its value in consequence of being
partially wrong. For when we teach what ought to be done
to preserve baptism pure and free from every blemish, we do
not abolish the institution of God, however idolaters corrupt it.
For when circnmcision was anciently corrupted with many
superstitions, yet it ceased not to be considered as a sign of
grace ; nor, when Hezekiah and Josiah assembled together out
of all Israel those who had revolted from God, did they call
any of them to a second circumcision.
XVII. When they ask ns what faith we had for many years
after our baptism, in order to show that our baptism was vain,
since baptism is not sanctified to us except by the word of
promise received in faith, — to this inquiry we answer, that
being blind and unbelieving for a long time, we did not em-
brace the promise which had been given us in baptism, yet
that the promise itself, as it was from God, always remained
steady, firm, and true. Though all men were false and per-
fidious, yet God ceases not to be true ; though all men were
lost, yet Christ remains a Saviour. We confess, therefore, that
during that time we received no advantage whatever from
baptism, because we totally neglected the promise offered to
us in it, without which baptism is nothing. Now, since, by
the grace of God, we have begun to repent, we accuse our
blindness and hardness of heart for our long ingratitude to his
great goodness ; yet we believe that the promise itself never
expired, but, on the contrary, we reason in the following man-
ner : — By baptism God promises remission of sins, and will
certainly fulfil the promise to all believers : that promise was
oflxired to us in baptism ; let us, therefore, embrace it by faith :
it was long dormant by reason of our unbelief ; now, then, let
us receive it by faith. Wherefore, when God exhorts the Jewish
people to repentance, he does not command them, who had
been circumcised, as we have remarked, by impious and sacrile-
gious hands, and who had lived for some time immersed in the
same impiety, to be circumcised again : he only urges conver-
sion of heart. For however the covenant had been violated by
them, yet the symbol of the covenant, according to the institu-
tion of the Lord, always remained firm and inviolable. On
the sole condition of repentance, therefore, they were restored
to the covenant which God had once made with them in cir-
CHAP. XV.] CHRISTIAN RELIGION. 489
cumcision ; even though they had received it by the hands of
the unfaithful priests, and had themselves done all that was in
their power to corrupt it and render it ineffectual.
XVIII. But they conceive themselves to be armed with an
invincible argument; when they allege that Paul rebaptized
some who had previously been baptized with the baptism
of John, (t) For if, by our own confession, the baptism of
John was in all respects the same as ours is now, — as these
persons who had first been erroneously instructed, after having
been taught the right faith, were rebaptized into it, so that bap-
tism, which was unaccompanied with the true doctrine, should
be considered as nothing, and we ought to be baptized afresh
into the true religion, which we have now first imbibed. It is
supposed by some, that they had received their first baptism
from a pretended and corrupt imitator of John, who had rather
baptized them into a vain superstition than into the truth.
This conjecture they seem to derive from the confession of
those persons that they were entirely ignorant of the Holy
Spirit — an ignorance in which it is concluded John would not
have suffered his disciples to remain. But it is not probable
that Jews, even though they had never been baptized at all,
would have been destitute of all knowledge of the Holy Spirit,
who is celebrated in so many testimonies of Scripture. The
answer, therefore, which they gave, " We have not so much as
heard whether there be any Holy Ghost," is to be understood
as equivalent to a declaration that they had never heard
whether the graces of the Spirit, respecting which Paul in-
quired, were given to the disciples of Christ. For myself, I
grant that the baptism they had received was the true baptism
of John, and the very same with the baptism of Christ ; but I
deny that they were baptized again. What is the meaning of
these words, " They were baptized in the name of the Lord
Jesus ? " Some explain it to be, that they were only instructed
by Paul in the pure doctrine ; but I prefer understanding it, in
a more simple manner, of the baptism of the Holy Spirit ; that
is, of the visible graces of the Spirit given by imposition of
hands. It is not uncommon in the Scripture to designate
those graces by the appellation of baptism ; as on the day of
Pentecost, the apostles are said to have remembered the words
of the Lord respecting the baptism of the Spirit and of fire.
And Peter declared that he remembered the same, when he
saw those graces poured out on Cornelius and his family and
relatives. Nor is this interpretation inconsistent with what is
stated afterwards, that " When Paul had laid his hands upon
them, the Holy Ghost came on them." For Luke does not
(0 Acta xix. 1—6.
VOL. II. 62
490 INSTITUTES OF THE [bOOK IV.
relate two different things, but follows a mode of narration fa-
miliar to the Hebrews, who first propose a subject generally,
and then unfold it more in detail. This is obvious from the
very connection of the words ; for he says, " When they heard
this, they were baptized in the name of the Lord Jesus. And
when Paul had laid his hands on them, the Holy Ghost came
on them." The latter clause describes the kind of baptism
intended in the former. If ignorance vitiate a first baptism, so
that it requires to be corrected by a second, the first persons
who ought to have been rebaptized were the apostles them-
selves, who for three years after their baptism had scarcely any
knowledge of the least particle of pure doctrine. And among
us, what rivers would be sufficient for the repetition of ablu-
tions as numerous as the errors which are daily corrected in us
by the mercy of the Lord !
XIX. The virtue, dignity, utility, and end of this mystery,
have now, if I mistake not, been sufficiently explained. With
respect to the external symbol, I sincerely wish that the genuine
institution of Christ had the influence it ought to have, to re-
press the audacity of man. For, as though it were a contempt-
ible thing to be baptized in water, according to the precept of
Christ, men have iiwented a benediction, or rather incantation,
to pollute the true consecration of the water. They afterwards
added a wax taper with chrism ; exorcism seemed to open the
gate to baptism. Now, though I am not ignorant of the an-
cient origin of this adventitious medley, yet it is lawful for me
and for all believers to reject every thing that men have pre-
sumed to add to the institution of Christ. Now, Satan, seeing
that from the very first introduction of the gospel, his impos-
tures had been easily received by the foolish credulity of the
world, proceeded to grosser illusions ; hence spittle, salt, and
other fooleries, which were publicly introduced with an un-
limited license, to the reproach of baptism. From these ex-
periments we may learn that there is nothing holier, or better,
or safer, than to content ourselves with the authority of Christ
alone. How much better was it, therefore, omitting all the-
atrical pomps which dazzle the eyes and stupefy the minds of
the simple, whenever any one was to be baptized, that he
should be presented to the congregation of believers, and
be offered to God in the presence and with the prayers of the
whole Church ; that the confession of faith, in which the cate-
chumen was to be instructed, should be recited ; that the pro-
mises which are included in baptism should be declared ; that
the catechumen should be baptized in the name of the Father,
of the Son, and of the Holy Ghost ; and lastly, that lie should
be dismissed with prayers and thanksgivings ! Thus nothing
material would be omitted; and that one ceremony, wliich was
CHAP. XV. j CHRISTIAN RELIGION. 491
instituted by God, would shine with the greatest kistre, unen-
cumbered with any extraneous corruptions. But whether thej
person who is baptized be wholly nnmersed, and whether'
thrice or once, or whether water be only poured or sprinkled^
upon him, is of no importance ; Churches ought to be left at
liberty, in this respect, to act according to the difference of
countries. The very word baptize, however, signifies to im-
merse ; and it is certain that immersion was the practice of the
ancient Church.
XX. It is also necessary to state, that it is not right for
private persons to take upon themselves the administration of
baptism ; for this, as well as the administration of the Lord's
supper, is a part of the public ministry of the Church. Christ
never commanded women, or men in general, to baptize ; he
gave this charge to those whom he had appointed to be apos-
tles. And when he enjoined his disciples, in the celebration
of the supper, to do as they had seen done by him when he
executed the office of a legitimate dispenser, he intended, with-
out doubt, that they should imitate his example. The custom,
which has been received and practised for many ages past, and
almost from the primitive times of the Church, for baptism to
be performed by laymen, in cases where death was apprehend-
ed, and no minister was present in time, it appears to me im-
possible to defend by any good reason. Indeed, the ancients
themselves, who either observed or tolerated this custom, were
not certain whether it was right or not. Augustine betrays
this uncertainty, when he says, " And if a layman, compelled
by necessity, has given baptism, I know not whether any one
may piously affirm that it ought to be repeated. For if it be
done without the constraint of necessity, it is a usurpation of
an office which belongs to another ; but if necessity obliges, it
is either no offence, or a venial one." Respecting women, it
was decreed without any exception, in the Council of Carthage,
that they should not presume to baptize at all, on pain of ex-
communication. But it is alleged, there is danger, lest a child,
who is sick and dies without baptism, should be deprived
of the grace of regeneration. This I can by no means admit.
God pronounces that he adopts our infants as his children,
before they are born, when he promises that he will be a God
to us, and to our seed after us. This promise includes their
salvation. Nor will any dare to offer such an insult to God as
to deny the sufficiency of his promise to insure its own accom-
plishment. The mischievous consequences of that ill-stated
notion, that baptism is necessary to salvation, are overlooked
by persons in general, and therefore they are less cautious ; for
the reception of an opinion, that all who happen to die witliout
baptism are lost, makes our condition worse than that of the
492 INSTITUTES OF THE [bOOK IV.
ancient people, as though the grace of God were more restrict-
ed now than it was under the law ; it leads to the conclusion
that Christ came not to fulfil the promises, but to abolish
them ; since the promise, which at that time was of itself suf-
ficiently efficacious to insure salvation before the eighth day,
would have no validity now without the assistance of the sign.
XXI. What was the custom of the Church before Augustine
was born, may be collected from the ancient fathers. In the
first place, Tertullian says, " That it is not permitted for a
woman to speak in the Church, neither to teach, nor to bap-
tize, nor to offer, that she may not claim to herself the func-
tions of any office belonging to men, and especially to priests."
The same thing is fully attested by Epiphanius, when he
censures Marcion for having given women liberty to baptize.
I am aware of the answer made to this by persons of opposite
sentiments — that there is a great difference between a common
usage, and an extraordinary remedy employed in cases of ur-
gent necessity ; but when Epiphanius pronounces it to be a
mockery, without making any exception, to give women
liberty to baptize, it is sufficiently evident that he condemns
this corruption, and considers it inexcusable by any pretext
whatever; nor does 'he add any limitation, in his third book,
where he observes that this liberty was not granted even to
the holy mother of Christ.
XXII. The example of Zipporah is alleged, but is not appli-
cable to the case. Because the augel of God was appeased after
she had taken a stone and circumcised her son, (v) it is unrea-
sonable to infer that her action was approved by God. On the
same principle it might be maintained, that God was pleased
with the worship established by the nations who were trans-
planted from Assyria to Samaria. But there are other power-
ful reasons to prove the absurdity of setting up the conduct
of that foolish woman as a pattern for imitation. If I should
allege, that this was a single act, which ought not to be con-
sidered as a general example, and especially as we nowhere
find any special command that the rite of circumcision was to
be performed by the priests, the case of circumcision is differ-
ent from that of baptism ; and this would be sufficient to re-
fute the advocates of its administration by women. For the
words of Christ are plain : " Go ye, therefore, and teach all
nations, baptizing them." (w) Since he constitutes the same
persons preachers of the gospel and administrators of baptism,
"and no man," according to the testimony of the apostle,
" taketh this honour upon himself, but he that is called of God,
as was Aaron," (x) whoever baptizes without a legitimate call,
(») Exod. iv. 25. {id) Matt, xxviii. 19. (x) Heb. v. 4.
CHAP. XV.] CHRISTIAN RELIGION. 493
intrudes into another person's office. Even in the minutest
things, as in meat and drink, whatever we do with a doubtful
conscience, Paul expressly declares to be sin. (y) Female bap-
tism, therefore, being an open violation of the rule delivered
by Christ, is a still greater sin ; for we know that it is impious
to dissever things which God has united. But all this 1 pass
over J and would only request my readers to consider that
nothing was further from the design of Zipporah, than to per-
form a service to God. For seeing her son to be in danger,
she fretted and murmured, and indignantly cast the foreskin on
the ground, reproaching her husband in such a manner as to
betray anger against God. In short, it is plain that all this
proceeded from violence of temper, because she was displeased
with God and her husband that she was constrained to shed
the blood of her son. Besides, if she had conducted herself
with propriety in all other respects, yet it was an act of inex-
cusable presumption for her to circumcise her son in the pre-
sence of her husband, and that husband not a private man, but
Moses, the principal prophet of God, who was never succeeded
by a greater in Israel ; which was no more lawful for her to
do, than it is for women now to baptize in the presence of a
bishop. But this controversy will easily be decided by the
establishment of this principle — that infants are not excluded
from the kingdom of heaven, who happen to die before they
have had the privilege of baptism. But we have seen that it
is no small injustice to the covenant of God, if we do not rely
upon it as sufficient of itself, since its fulfilment depends not
on baptism, or on any thing adventitious. The sacrament is
afterwards added as a seal, not to give efficacy to the promise
of God, as if it wanted validity in itself, but only to confirm it
to us. Whence it follows, that the children of believers are
not baptized, that they may thereby be made the children of
God, as if they had before been strangers to the Church ; but,
on the contrary, they are received into the Church by a so-
lemn sign, because they already belonged to the body of Christ
by virtue of the promise. If the omission of the sign, there-
fore, be not occasioned by indolence, or contempt, or negli-
gence, we are safe from all danger. It is far more consistent
with piety to show this reverence to the institution of God, not
to receive the sacraments from any other hands than those to
which the Lord has committed them. When it is impossible
to receive them from the Church, the grace of God is not so
attached to them, but that we may obtain it by faith from the
word of the Lord.
(y) Rom. xiv. 23. . j
494 INSTITUTES OF THE [bOOK IV.
CHAPTER XVI.
PjEDOBAPTISM PERFECTLY CONSISTENT WITH THE INSTITUTION
OF CHRIST AND THE NATURE OF THE SIGN.
As some turbulent spirits in the present age have raised
fierce disputes, which still continue to agitate the Church, on
the subject of infant baptism, I cannot refrain from adding
some observations with a view to repress their violence. If
any one should think this chapter extended to an immoderate
length, I would request him to consider, that purity of doctrine
in a capital point, and the peace of the Church, ought to
be of too much importance in our estimation for us to feel
any thing tedious which may conduce to the restoration of
both. I shall also study to make this discussion of as much
use as possible to a further elucidation of the mystery of bap-
tism. They attack infant baptism with an argument which
carries with it an appearance of great plausibility, asserting
that it is not founded on any institution of Christ, but was
first introduced by the presumption and corrupt curiosity of man,
and afterwards received with foolish and inconsiderate facility.
For a sacrament rests on no authority, unless it stands on the
certain foundation of the word of God. But what if, on a full
examination of the subject, it shall appear that this is a false
and groundless calumny on the holy ordinance of the Lord ?
Let us, therefore, inquire into its first origin. And if it shall
be found to have been a mere invention of human presump-
tion, we ought to renounce it, and regulate the true observance
of baptism solely by the will of God. But if it shall be proved
to be sanctioned by his undoubted authority, it behoves us to
beware lest, by opposing the holy institutions of God, we
offer an insult to their Author himself
II. In the first place, it is a principle sufficiently known,
and acknowledged by all believers, that the right consideration
of sacramental signs consists not merely in the external cere-
monies, but that it chiefly depends on the promise and the
spiritual mysteries which the Lord has appointed those cere-
monies to represent. Whoever, therefore, wishes to be fully
informed of the meaning of baptism, and what baptism is,
must not fix his attention on the element and the outward
spectacle, but must rather elevate his thoughts to the promises
of God which are offered to us in it, and to those internal and
spiritual things which it represents to us. He who discovers
CHAP. XVI.] CHRISTIAN RELIGION. 495
of baptism, and thence he will also learn the reason and use
of the external sprinkling. On the other hand, he who con-
temptuously disregards these things, and confines his attention
entirely to the visible ceremony, will understand neither the
force nor propriety of baptism, nor even the meaning or use of
the water. This sentiment is established by testimonies of
Scripture too numerous and clear to leave the least necessity
for pursuing it any further at present. It remains, therefore,
that from the promises given in baptism, we endeavour to de-
duce its nature and meaning. The Scripture shows, that the
first thing represented in it, is the remission and purgation of
sins, which we obtain in the blood of Christ ; and the second
the mortification of the flesh, which consists in the participa-
tion of his death, by which believers are regenerated to new-
ness of life, and so into communion with him. This is the
sum to which we may refer every thing delivered in the Scrip-
tures concerning baptism, except that it is also a sign by
which we testify our religion before men.
III. As the people of God, before the institution of baptism,
had circumcision instead of it, let us examine the similarity
and difl'erence between these two signs, in order to discover
how far we may argue from one to the other. When the
Lord gave Abraham the command of circumcision, he prefaced
it by saying, " I will be a God unto thee, and to thy seed after
thee ; " at the same time declaring himself to be " Almighty,"
having an abundance of all things at his disposal, that Abraham
might expect to find his hand the source of every blessing, (z)
These words contain the promise of eternal life, according to
the interpretation of Christ, who deduces from this declaration
an argument to evince the immortality and resurrection of be-
lievers. " For God," says he, " is not the God of the dead,
but of the living." (a) Wherefore also. Paul, in showing the
Ephesians from what misery the Lord had delivered them,
concludes, from their not having been admitted to the cove-
nant of circumcision, that "at that time" they " were without
Christ, strangers from the covenants of promise, having no hope
and without God ; " (6) all these things being comprehended in
that covenant. But the first access to God, the first entrance
into immortal life, is the remission of sins. Whence it follows
that this promise corresponds with the promise of baptism re-
specting our purgation. The Lord afterwards stipulated with
Abraham, that he should walk before him in sincerity and
purity of heart : this belongs to mortification, or regeneration.
And to preclude any doubt that circumcision is a sign of mor-
(z) Gen. xvii. 1—14. (a) Matt. xxii. 32. Luke xx. 37, 38.
(b) Ephes. ii. 12.
496 INSTITUTES OF THE [bOOK IV.
tification, Moses more expressly declares it in another place,
when he exhorts the Israelites to circumcise their hearts, be-
cause the Lord had chosen them for himself above all the
nations of the earth. As God, when he adopts the posterity
of Abraham to be his people, commands them to be circumcised,
so Moses pronounces it to be necessary to circumcise the heart,
thereby declaring the true signification of that carnal circum-
cision, (c) Then, that no one might attempt this in his own
strength, he teaches that it is the work of Divine grace, {d) All
these things are so often inculcated by the prophets, that there
is no need to collect here the numerous testimonies which
every where present themselves. We have ascertained, there-
fore, that a spiritual promise, the very same which is given to
us in baptism, was given to the fathers in circumcision ;
which represented to them the remission of sins and the morti-
fication of the flesh. Moreover, as we have shown that Christ,
in whom both these things are obtained, is the foundation of
baptism, the same must be evident of circumcision. For he
was promised to Abraham, and in him the blessing of all na-
tions ; and the sign of circumcision was added in confirmation
of this grace.
IV. There is now no difficulty in discovering what similari-
ty or what difierence there is between these two signs. The
promise, in which we have stated the virtue of the signs to
consist, is the same in both ; including the paternal favour of
God. remission of sins, and eternal life. In the next place, the
thing signified also is one and the same, namely, regeneration.
The foundation, on which the accomplishment of these things
rests, is the same in both. Wherefore there is no difference in
the internal mystery, by which all the force and peculiar na-
ture of sacraments must be determined. All the ditference lies
in the external ceremony, which is the smallest portion of it ;
whereas the principal part depends on the promise and the
thing signified. We may conclude, therefore, that whatever
belongs to circumcision, except the difierence of the visible
ceremony, belongs also to baptism. To this inference and com-
parison we are led by the apostle's rule, which directs us to
examine every interpretation of Scripture by the proportion of
faith, (e) And, indeed, the truth on this subject is obvious to
the slightest observation. For as circumcision was a pledge to
the Jews, by which they were assured of their adoption as the
people and family of God, and on their parts professed their
entire subjection to him, and therefore was their first entrance
into the Church, so now we are initiated into the Church of
God by baptism, are numbered among his people, and profess
(c) Deut. X. 16. {d) Deut. xxx. 6. (e) Rom. xii. 3, 6.
CHAP. XVI
.] CHRISTIAN RELIGION. 497
to devote ourselves to his service. Hence it is evident, beyond
all controversy, that baptism has succeeded in the place of cir-
cumcision.
V. Now, if it be inquired, whether baptism may rightly be .
administered to infants, shall we not pronounce it an excess of
folly, and even madness, in any one who resolves to dwell
entirely on the element of water and the external observance,
and cannot bear to direct his thoughts to the spiritual mystery :'
a due consideration of which will prove, beyond all doubt, that |
baptism is justly administered to infants, as that to which they i
are fully entitled ? For the Lord, in former ages, did not favour |
them with circumcision without making them partakers of all I
those things which were then signified by circumcision. Other- n
wise, he must have deluded his people with mere impostures, '^
if he deceived them by fallacious symbols ; which it is dreadful |
even to hear. For he expressly pronounces that the circum- '
cision of a little infant should serve as a seal for the confirma-
tion of the covenant. But if the covenant^emains firm and
unmoved, it belongs to the chiraTOT^^^^iTfstia^tr'iTOWj-a^^
as" it dliTTFlKe "iiiTants of the Jews u^der tKe Old Testament.""
^anr'tliey are partakers of the thing signified, why shall they "
be excluded from the sign? If they obtain the truth, why
shall they be debarred from the figure ? Though the external
sign in the sacrament is so connected with the word, as not to
be separated from it, yet if it be distinguished, which shall
we esteem of the greater importance ? Certainly, when we
see that the sign is subservient to the word, we shall pro-
nounce it to be inferior to it, and assign it the subordinate
place. While the word of baptism, then, is directed to infants,
why shall the sign, which is an appendix to the word, be pro-
hibited to them ? This one reason, if there were no others,
would be abundantly sufficient for the refutation of all oppo-
sers. The objection that there was a particular day fixed for
circumcision, is a mere evasion. We admit that we are not
now bound to certain days, like the Jews ; but when the Lord,
though he prescribes no particular day, yet declares it to be
his pleasure that infants shall be received into his covenant by a
solemn rite, what do we want more ?
VI. The Scripture, however, still affords a more certain
knowledge of the truth. For it is most evident that the cove-
nant which the Lord once made with Abraham continues as
much in force with Christians in the present day, as it did
formerly with the Jews ; and consequently that that word is
no less applicable to Christians than it was to the Jews. Unless
we suppose that Christ by his advent diminished or curtailed
the grace of the Father ; which is execrable blasphemy.
Wherefore the children of the Jews, because they were made
VOL. II. 63
498 INSTITUTES OF THE [bOOK IV.
heirs of that covenant, and distinguished from the children of
the impious, were called a holy seed ; and for the same reason,
the children of Christians, even when only one of the parents
is pious, are accounted holy, and according to the testimony
of the apostle, differ from the impure seed of idolaters. Now,
as the Lord, immediately after having made the covenant with
Abraham, commanded it to be sealed in infants by an external
sacrament, what cause will Christians assign why they should
not also at this day testify and seal the same in their children ?
Nor let it be objected, that the Lord commanded not his cove-
nant to be confirmed by any other symbol than that of cir-
cumcision, which has long ago been abolished. For it is easy
to reply, that during the time of the Old Testament he ap-
pointed circumcision for the confirmation of his covenant ; but
that since the abrogation of circumcision, there always remains
the same reason for confirming it, which we have in common
with the Jews. It is necessary, therefore, to be careful in ob-
serving what we have in common with them, and what they
had different from us. The covenant is common, the reason
for confirming it is common. Only the mode of confirmation
is different ; for to them it was confirmed by circumcision,
which among us has been succeeded by baptism. Otherwise,
if the testimony by which the Jews were assured of the salva-
tion of their seed be taken away from us, the effect of the ad-
vent of Christ has been to render the grace of God more obscure
and less attested to us than it was to the Jews. If this cannot
be affirmed without great dishonour to Christ, by whom the
infinite goodness of God has been diffused over the earth, and
manifested to men in a more conspicuous and liberal manner
than at any former period, we must be obliged to confess, that
at least it ought not to be more concealed or less attested than
mider the obscure shadows of the law.
VII. Wherefore the X^ord Je§us,JP exhibit a specimen from
which the world might understand that he was come to extend
rather than to limit the mercy of the Father, kindly received the.
iiifaiiUs that w(,n-e presented to him, and embraced them inhis
arms, chiding his disciples who endeavoured to forbid their ap-
proach to him, because they would keep those, of whom was the
kingdom of heaven, at a distance from him who is the only way
of entrance into it. But some will object. What resemblance
does this embrace of Christ bear to baptism ? for he is not said
to have baptized them, but to have received them, taken them
in his arms, and blessed them ; therefore, if we desire to imitate
his example, let us assist infants with our prayers, but let us
not baptize them. But it is necessary to consider the conduct
of Christ with more attention than it receives from persons of
this class. For it is not to be passed over as a thing of little
CHAP. XVI.] CHRISTIAN RELIGION. 499
importance, that Christ commanded infants to be brought to
him, and added, as a reason for this command, " For of such is
the kingdom of heaven ; " and afterwards gave a practical tes-
timony of his will, when, embracing them in his arms, he
commended them to his Father by his prayers and benedic-
tions. If it be reasonable for infants to be brought to Christ,
why is it not allowable to admit them to baptism, the symbol
of our communion and fellowship with Christ ? If of them is
the kingdom of heaven, why shall they be denied the sign,
which opens, as it were, an entrance into the Church, that,
being received into it, they may be enrolled among the heirs of
the heavenly kingdom ? How unjust shall we be, if we drive
away from Christ those whom he invites to him ; if we deprive
them of the gifts with which he adorns them ; if we exclude
those whom he freely admits ! But if we examine how far
what Christ did on that occasion differs from baptism, how
much greater importance shall we attach to baptism, by which
we testify that infants are included in the covenant of God,
than to the reception, the embrace, the imposition of hands,
and the prayers by which Jesus Christ himself acknowledged
them as his, and declared them to be sanctified by him !
The other cavils by which our opponents endeavour to elude
the force of this passage, only betray their ignorance. For
they argue that as Christ said, " Suffer little children to come^''
they must have been grown to such an age and stature as to
be capable of walking. But they are called by the evangelists
BpH(py] and 'TTai^ia, two words used by the Greeks to signify little
infants hanging on the breast. The word '■'■ come,^'' therefore,
is merely used to denote " access.'''' To such evasions are
persons obliged to have recourse, who resist the truth. Nor is
there any more solidity in the objection, that the kingdom of
heaven is not said to belong to infants, but to those who resem-
ble them, because the expression is, not of them., but -'of such
is the kingdom of heaven." For if this be admitted, what
kind of reason would it be that Christ assigns, with a view to
show that infants in age ought not to be prevented from ap-
proaching him, when he says, " Suffer little children to come
unto me ? " Nothing can be plainer than that he intends those
who are in a state of real infancy. And to prevent this from
being thought unreasonable, he adds, " Of such is the kingdom
of heaven." And if infants be necessarily comprehended, it
is beyond all doubt that the word " such " designates both
infants themselves and those who resemble them, (e)
VIII. Now, every one must perceive, that the baptism of
infants, which is so strongly supported by the authority of
Scripture, is very far from being an invention of men. Nor
(e) Matt. xis. 13—15. Mark x. 13—16. Luke xviii. 15—17.
500 INSTITUTES OF THE [bOOK IV.
is there much plausibility in the objection^ that it is nowhere
stated that even a single infant was baptized by the hands of
the apostles. For though no such circumstance is expressly
mentioned by the evangelists, yet, on the other hand, as they
are never excluded when mention happens to be made of the
baptism of any family, who can rationally conclude from this,
that they were not baptized ? If there were any force in such
arguments, women might as well be interdicted from the
Lord's supper, because we have no account of their having
been admitted to it in the days of the apostles. But in this
we are content with the rule of faith. For when we consider
the design of the institution of the Lord's supper, the conclu-
sion is easy respecting the persons who ought to be admitted
to a participation of it. We observe the same rule also in the
case of baptism. For when we consider the end of its insti-
tution, we evidently perceive that it belongs to infants as well
as to adults. Therefore they cannot be deprived of it without
a manifest evasion of the will of the Divine Author. What
they circulate among the uninformed multitude, that after the
resurrection of Christ, a long series of years passed, in which
infant baptism was unknown, is shamefully contrary to truth ;
for there is no ancient writer who does not refer its origin, as
a matter of certainty, to the age of the apostles.
I IX. It remains for us briefly to show what advantage results
[from this ceremony, both to believers who present their children
|to the Church to be baptized, and to the infants themselves
Iwho are Avashed in the holy water ; to guard it from being
l^espised as useless or unimportant. But if any man takes it
into his head to ridicule infant baptism on this pretext, he holds
the command of circumcision, which was given by the Lord, in
equal contempt. For what will they allege to impugn the bap-
tism of infants, Avhich may not be retorted against circumci-
sion
Thus the Lord avenges the arrogance of those, who
forthwith condemn what their carnal sense does not comprehend.
But God furnishes us with other weapons to repel their folly ;
nor does this sacred ordinance of his appointment, which we
experience to be a source of peculiar support and consolation to
our faith, deserve to be called unnecessary. For this sign of
God, communicated to a child, like the impress of a seal,
ratifies and confirms the promise given to the pious parent,
declaring that the Lord will be a God, not only to him, but
also to his seed, and that he is determined to exercise his
goodness and grace, not only towards him, but towards his
posterity even to a thousand generations. The manifestation
here given of the mercy of God, in the first place, furnishes the
most abundant matter for the celebration of his glory ; and in
the second place, fills pious breasts with more than common
joy, by which they are excited to a more ardent return of
CHAP. XVI.] CHRISTIAN RELIGION. 501
affection to such an indulgent Father, in whom they discover
such care of their posterity on their account. Nor shall I regard
an objection, if it should be urged, that the mere promise of
God ought to be sufficient to assure us of the salvation of our
children ; since God, who knows our weakness, and has been
pleased in this instance to indulge it, has decided otherwise.
Let those, therefore, who embrace the promise of God that he
will perpetuate his mercy to their offspring, consider it their
duty to present them to the Church to be signed with the
symbol of mercy, and thereby to animate their minds to
stronger confidence, when they actually see the covenant of
the Lord engraven on the bodies of their children. The
children also receive some advantage from their baptism, their
ingrafting into the body of the Church being a more peculiar
recommendation of them to the other members ; and afterwards,
when they grow to years of maturity, it operates upon them as
a powerful stimulus to a serious attention to the worship of
God, by whom they were accepted as his children by the
solemn symbol of adoption, before they were capable of
knowing him as their Father. Finally, we ought to be alarmed
by the vengeance which God threatens to inflict, if any one
disdains to mark his son with the symbol of the covenant ; for
the contempt of that symbol involves the rejection and abjura-
tion of the grace which it presents.
X. Let us now discuss the arguments with which some
violent disputants continue to impugn this holy institution of i.,
God. In the first place, finding themselves very hardly pressed f 1
and exceedingly embarrassed by the similarity of baptism and '
circumcision, they labour to establish a considerable difference
between these two signs, that one may appear to have nothing \|1
in common with the other. For they affirm, first, that dif- f
ferent things are signified ; secondly, that the covenant is en-
tirely different ; and thirdly, that the children are mentioned
in a different manner. But when they endeavour to prove the
first point, they allege that circumcision was a figure of mor-
tification, and not of baptism ; which we most readily grant,
for it is an excellent argument in our favour. We urge no
other proof of our sentiment, than that baptism and circum-
cision are equally signs of mortification. Hence we conclude,
that baptism was introduced in the place of circumcision, and
represents to us the very same thing which that formerly did
to the Jews. In asserting a difference of the covenant, with
what presumption and absurdity do they corrupt the Scripture,
and that not in a single passage, but without leaving any part of
it secure from their perversions. For they represent the carnali-
ty of the Jews to be such, as to give them a greater resem-
blance to brutes than to rational beings ; contending that the
502 INSTITUTES OF THE [bOOK IV.
covenant made with them was limited to a temporary life,
and that the promises given to them were all confined to
present and corporeal enjoyments. If this notion be admitted,
what remains but to consider the Jewish people as pampered
for a season by the Divine bounty, (like a herd of swine,
fattened in a sty,) to perish at length in eternal ruin ? For
whenever we adduce circumcision and the promises annexed
to it, they reply, that circumcision was a literal sign, and
that the promises connected with it were all carnal.
XI. Certainly, if circumcision was a literal sign, the same
opinion must be formed of baptism; for the apostle makes
one no more spiritual than the other. He says to the Colos-
sians, "In Christ ye are circumcised with the circumcision
made without hands, in putting off the body of the sins of the
flesh ; " and this he calls " the circumcision of Christ." In
explication of this sentiment, he adds, that they were " buried
with Christ in baptism." (/) What is the meaning of this
language, but that the accomplishment and truth of baptism
is the same with the accomplishment and truth of circumcision,
since they both represent the same thing ? For his design is
to show that baptism was to Christians the same that circum-
cision had before been to the Jews. But as we have now
clearly evinced that the promises of these two signs, and the
mysteries represented by them, are precisely the same, we
shall insist no longer on this point at present. I will only re-
commend believers to consider, whether that sign ought to be
accounted earthly and literal, which contains nothing but what
is spiritual and heavenly. But to guard the simple against
their fallacies, Ave shall briefly reply by the way to one objec-
tion, by which they endeavour to support this shameful mis-
representation. It is very certain that the principal promises
of the covenant, which God made with the Israelites under the
Old Testament, were spiritual, and had reference to eternal
life ; and that they were also understood by the fathers, as they
ought to be, in a spiritual sense, and inspired them with confi-
dent hopes of the life to come, towards which they aspired
with all the powers of their souls. At the same time, we are
far from denying that he testified his benevolence to them by
terrestrial and carnal advantages, by which we also maintain
that their hopes of spiritual promises were confirmed. Thus,
when he promised eternal blessedness to his servant Abraham,
he added, in order to set a manifest token of his favour before
his eyes, another promise respecting the possession of the land
of Canaan. In this manner we ought to understand all the
terrestrial promises which were given to the Jewish nation ; so
that the spiritual promise may always be considered as a source
(/) Col. ii. 11, 12.
CHAP. XVI.] CHRISTIAN RELIGION, 60S
and foundation, to which the others may be referred. But
having treated these points more at large in discussing the dif-
ference of the Old and New Testaments, I touch the more
slightly upon them here.
XII. In the mention of the children they find this variety ;
that under the Old Testament, those were called the children
of Abraham, who derived their natural descent from him ; but
that now this appellation is given to those who imitate his
faith ; and that, therefore, that carnal infancy, which was
ingrafted into the fellowship of the Church by circumcision,
prefigured those spiritual infants of the New Testament, who
by the word of God are regenerated to an immortal life.
In this language we discover, indeed, a small spark of truth ;
but it is a great error of these persons, that while they
lay hold of whatever first comes to their hands, when they
ought to pursue it much further, and to compare many things
together, they pertinaciously insist on a single word ; hence
it necessarily happens that they are often deceived, be-
cause they acquire no solid knowledge of any thing. We
confess that the natural seed of Abraham did for a time hold
the place of those spiritual children which are incorporated
with him by faith. For we are called his children, notwith-
standing there is no natural relationship between him and us.
But if they understand, as they certainly do, that no spiritual
blessing was ever promised by God to the carnal seed of
Abraham, they are greatly deceived. It behoves us to aim at
a more correct sentiment, to which we are directed by the cer-
tain guidance of the Scripture. The Lord, therefore, promised
to Abraham, that he should have a Seed, in whom all the nations
of the earth were to be blessed, and accompanied this promise
with an assurance that he would be a God to him, and to his
seed. All those, who by faith receive Christ, the Author of
the blessing, are heirs of this promise, and are therefore de-
nominated " children of Abraham."
XIII. Though, after the resurrection of Christ, the bounda-
ries of the kingdom of God began to be extended far and wide
into all nations, without any distinction, that, according to the
declaration of Christ, believers might be collected " from the east,
and from the west, and from the north, and from the south," to
" sit down with Abraham, and Isaac, and Jacob," (g) in the glory
of heaven, yet he had embraced the Jews with this great mercy
for many ages before ; and because he had passed by all others,
and selected this one nation, to be for a season the exclusive ob-
jects of his grace, he called them his '• peculiar treasure " and
" special people." (h) In attestation of this beneficence, the Lord
(^) Matt. viii. 11. Luke xiii. 29. (A) Exod. xix. 5. Deut. vii. 6.
504 INSTITUTES OF THE [bOOK IV.
gave them circumcision, which was a sign to teach the Jews that
he would be their defence and salvation; and the knowledge of
this inspired their hearts with the hope of eternal life. For what
can be wanting to them whom God has taken into his charge ?
Wherefore the apostle, with a view to prove that the Gentiles
are children of Abraham as well as the Jews, expresses himself
in the following manner : " Faith was reckoned to Abraham
for righteousness in uncircumcision. And he received the
sign of circumcision, a seal of the righteousness of the faith
which he had yet being uncircumcised ; that he might be the
father of all them that believe, though they be not circumcised ;
that righteousness might be imputed unto them also ; and the
father of circumcision to them who are not of the circumcision
only, but who also walk in the steps of that faith of our father
Abraham, which he had being yet uncircumcised." (i) Do
not we see that equal dignity is attributed to Jews and Gen-
tiles ? For during the time fixed by the decree of God, Abra-
ham was the father of circumcision. When the "middle wall
of partition between " them was " broken down," (k) as the
apostle says in another place, to give the Gentiles an entrance
into the kingdom of God, he became also their father, and that
without the sign of. circumcision ; for instead of circumcision,
they have baptism. The express intimation, that Abraham
was not a father to them who were of the circumcision only,
was introduced by the apostle, to repress the vain confidence
of some who neglected all concern about piety, and prided
themselves in mere ceremonies. In the same manner, we may
now refute the vanity of those who in baptism never carry
their thoughts beyond the water.
XIV. But in objection to this, another passage is adduced
from the same apostle, in which he states, " that they which
are the children of the flesh " are not " the children of Abraham, "
but that only " the children of the promise are counted for the
seed." (I) For this passage seems to imply, that carnal descent
from Abraham is nothing, though we attribute some import-
ance to it. But it is requisite to pay more particular attention
to the subject which the apostle is here discussing. For in
order to show to the Jews, that the goodness of God was not
confined to the seed of Abraham, and even that carnal descent
from him was of no value in itself, he alleges, in proof of it,
the cases of Ishmael and Esau ; who, notwithstanding they
were the true ofl'sprmg of Abraham according to the flesh,
were rejected as if they had been strangers, and the blessing
remained with Isaac and Jacob. Hence follows what he after-
wards affirms — that salvation depends on the mercy of God,
(t) Rom. iv. 9—12. (k) Eph. ii. 14. (0 Rom. ix. 7, 8.
CHAP. XVI.] CHRISTIAN RELIGION. 506
which he imparts to whom he pleases; but that the Jews
have no reason for satisfaction, or glorying in the name of
the covenant, unless they observe the law of the covenant ;
that is, obey the Divine word. Yet, after having demolished
their vain confidence in their descent, knowing, on the other
hand, that the covenant which God had once made with the
posterity of Abraham could by no means be invalidated, he
argues, that the natural descendants are not to be deprived of
their dignity ; by virtue of which he shows that the Jews
were the first and natural heirs of the gospel, only that they
had been rejected as unworthy, on account of their ingratitude,
yet that the heavenly benediction had not entirely departed
from their nation. For which reason, though they were re-
bels and violators of the covenant, yet he calls them holy ;
such high honours does he give to the holy generation, which
God honoured with his sacred covenant ; but he considers us,
in comparison with them, as the posthumous, and even abor-
tive children of Abraham, and that not by nature, but by
adoption ; as if a branch broken off from its native tree were
ingrafted on another stock. That they might not be defraud-
ed of their prerogative, therefore, it was necessary for the
gospel to be first announced to them ; for they are, as it were,
the first-born in the family of God. Wherefore this honour
was to be given to them, till they rejected the offer of it, and
by their ingratitude caused it to be transferred to the Gentiles.
Nor, whatever be the obstinacy with which they persist in
opposing the gospel, ought they, on that account, to be de-
spised by us, if we consider that, for the sake of the promise,
the blessing of God still remains among them ; as the apostle
clearly testifies that it will never entirely depart from them ;
''for the gifts and calling of God are without repentance." (m)
XV. See, now, the importance and the estimate to be formed
of the promise given to the posterity of Abraham. Therefore,
though we have no doubt that the distinction of the heirs of
the kingdom from those who have no share in it, is the free
act of the sovereign election of God, yet, at the same time, we
perceive that he has been pleased to display his mercy in a
peculiar manner on the seed of Abraham, and to testify and
seal it by circumcision. The same reason is applicable to
the Christian Church. For as Paul, in that passage, ar-
gues that the children of the Jews were sanctified by their
parents, so, in another place, (n) he teaches that the chil-
dren of Christians derive the same sanctification from their
parents ; whence it is inferred, that they who, on the contrary,
are condemned as impure, are deservedly separated from others.
(ro) Rom. xl 29. (n) 1 Cor. vii. 14.
VOL. II. 64
506 INSTITUTES OF THE [bOOK IV.
Now, who can doubt the falsehood of the consequence attempt-
ed to be estabhshed, that the infants who were circumcised in
former ages, only prefigured those who are infants in a spirit-
ual sense, being regenerated by the word of God ? Paul does
not reason in this manner, when he says, '• that Jesus Christ
was a minister of the circumcision for the truth of God, to
confirm the promises made unto the fathers ; "" (o) as if he had
said, Since the covenant made with Abraham relates to his
seed, Jesus Christ, in order to execute and discharge the
promise once pledged by the Father, came to save the people
of the Jews. We see how, even after the resurrection of Christ,
Paul understands that the promise of the covenant is to be ful-
fihed, not only in an allegorical sense, but, according to the
literal import of the words, to the natural seed of Abraham.
To the same effect is the declaration of Peter to the Jews,
" The promise is unto you and to your children,'" (j)) and the
appellation under which he addresses them, "Ye are the chil-
dren of the covenant," (q) and if children, then heirs. A simi-
lar sentiment is conveyed in another passage of the apostle,
which we have already quoted, where he represents the cir-
cumcision performed on infants as a testimony of the commu-
nion which they liave with Christ. (;-) And, on the contrary
principle, what will become of that promise, by which the
Lord, in the second precept of his law, declares to his servants,
that he will be merciful to their seed, even to a thousand
generations? (5) Shall we here have recourse to allegories?
That would be a frivolous evasion. Shall we say that this
promise is cancelled ? That would be subversive of the law,
which, on the contrary, Clu'ist came to establish, as a rule, for
a holy life. It ought to be admitted, therefore, beyond all
controversy, that God is so kind and liberal to his servants, as,
for their sakes, to appoint even the children who shall descend
from them to be enrolled among his people.
XYI. The other ditierences which they endeavour to estab-
lish between baptism and circumcision, are not only ridiculous,
and destitute of every appearance of reason, but are even re-
pugnant to each other. For after they have affirmed that bap-
tism belongs to the first day of the spiritual conflict, but
circumcision to the eighth, when the mortification is already
completed, — immediately forgetting this, they change their
story, and call circumcision a sign of the mortification of the
flesh, and baptism a symbol of a biurial, to which none are to be
consigned but those who are already dead. Where can we find
another instance of such levity of self-contradiction ? For, ac-
(o) Rom. XV. 8. (p) Acts ii. 39. (?) Acts iii. 25.
(r) Eph. ii. 11, 12. {s) Exod. xx. 6.
CHAP. XVI. j CHRISTIAN RELIGION. 507-
cording to the first proposition, baptism ought to precede circum-
cision; according to the second, it ought to follow it. Yet it is
not a new thing for the minds of men to run into such incon-
sistencies, when they prefer their own dreams to the unerring
word of God. We say, therefore, that the first of these dif-
ferences is a mere dream. If they wished to allegorize on the
eighth day, yet there was no propriety in this manner of doing
it. It would have been much better to follow the ancients,
and refer the number of the day either to the resurrection of
Christ, which took place on the eighth day, and on which we
know that newness of life depends ; or to the whole course of
the present life, which ought to be a course of progressive mor-
tification, till, at the termination of life, the mortification also
should be completed. It is probable, however, that God de-
ferred circumcision to the eighth day on account of the tender-
ness of young infants, whose lives might be endangered by the
performance of that rite immediately on their birth. Nor
is there much more solidity in the second position, that, after
being dead, we are buried by baptism ; since the Scrip-
ture expressly teaches, that " we are buried by baptism into
death," (t) in order to our entrance on a course of mortifi-
cation, and continuance in it from that time forward! Nor is
there any more propriety in the objection, that, if it be neces-
sary to conform baptism to circumcision, women ought not to
be baptized. For if it be evident, that the sign of circumci-
sion testified the sanctification of the seed of Israel, there can
be no doubt that it was given equally for the sanctification of
males and females. And though only the males were circum-
cised, they alone being capable of it, the females were in a
certain sense partakers of their circumcision. Dismissing such
follies, therefore, let us never forget the similarity of baptism
and circumcision, between which we discover a complete
agreement in the internal mystery, the promises, the use, and
the efficacy.
XVII. They consider themselves as advancing a most pow- \
erful argument for excluding 4(Qiknt^ from baptism, when they %
allege, that by reason of their age they are not yet capable . of |
^a(^[e|;g^J^jn^^theJnyJt^^^^^ spiritual re- |
generation, which cannot tal^epfi«!«f4o be felt by the hand, bruised by the teeth, and
swallowed by the throat. For this was the form of recantation
which Pope Nicolas directed to Berengarius as a declaration of
his repentance ; the language of which is so monstrous, that
the scholiast exclaims, that there is danger, unless the readers
be very prudent and cautious, of their imbibing from it a worse
heresy than that of Berengarius ; and Peter Lombard, though
he takes great pains to defend it from the charge of absurdity,
yet rather inclines to a different opinion. For, as we have not
the least doubt that Christ's body is finite, according to the :
invariable condition of a human body, and is contained in[^
heaven, where it was once received, till it shall return to judg-|
ment, so we esteem it utterly VJUiist5Kii) Acts ii. 42.
680 INSTITUTES OF THE [bOOK IV.
XLV. These decrees were evidently passed by the holy
fathers with a view to retain and perpetuate the frequent cele-
bration of the communion, which had been transmitted by the
apostles themselves, and which they perceived to be highly
beneficial to believers, but by negligence to be gradually fall-
ing into general disuse. Augustine testifies respecting the
age in which he lived, when he says, " The sacrament of
this thing, that is, of the unity of the body of our Lord, is
prepared on the table of the Lord, in some places daily, in
other places on appointed days, at stated intervals of time ;
and is thence received by some to life, by others to destruction."
And in his first epistle to Januarius : " Some receive the body
and blood of the Lord every day, and others receive them oa
certain days ; in some Churches, not a day passes without the
administration of the sacrament ; in others, it is administered
only on Saturday and Sunday ; and in others only on Sunday."
But the people in general, being, as we have observed, some-
times too remiss, the holy fathers stimulated them with severe
reproofs, that they might not appear to connive at such negli-
gence. Of this we have an example in a homily of Chrysos-
tom, on the Epistle to the Ephesians : " To him who disho-
noured the feast, it* is not said, Wherefore didst thou sit down?
but. How camest thou in hither ? {q) Whoever is present here,
and is not a partaker of the mysteries, is wicked and impudent.
I appeal to you, if any one be invited to a feast, and come,
wash his hands, sit down, and apparently make every prepa-
ration for partaking of it, and after all taste nothing, — will he
not offer an insult both to the feast and to him who has pro-
vided it ? So you, who appear among them who, by prayer
prepare themselves to receive the sacred food, who by the
very circumstance of not departing, confess yourself to be one
of their number, and after all do not participate with them,
would it not have been better for you not to have made your
appearance among them ? You will tell me you are unworthy.
Neither then were you worthy of the communion of prayer,
which is a preparation for the reception of the holy mystery."
XLVL Augustine and Ambrose unite in condemning the
practice which in their time had already been adopted in the
Eastern Churches, for the people to attend as s^^ectators of the
celebration of the sacrament, and not to partake of it. And ,
that custom, which enjoins believers to communicate only]
once a year, is unquestionably an^^^ijaj^fijgJLjwii^af-^-W^ who-|
ever were the persons by whom it was introduced. It is said \
that Zepherinus, bishop of Rome, was the author of that de-
cree ; which there is not the least reason for believing to have
{q) Matt. xxii. la.
CHAP. XVII.] CHRISTIAN RELIGION. 581
been such as is now represented. It is probable that the regu-
lation which he made was not ill calculated for the interest of
the Church under the circumstances of those times. For there
is no doubt that the sacred supper was then set before the
faithful whenever they assembled for worship ; nor is there
any more doubt that the principal part of them used to com-
municate ; but as it would scarcely ever happen that all could
communicate together, and it was necessary that those who
were mixed with unbelievers and idolaters, should testify their
faith by some external sign, — that holy man, for the sake of
order and discipline, appointed that day for all the Christians
at Rome to make a public confession of their faith by a partici-
pation of the Lord's supper. The regulation of Zepherinus
was good in itself, but was grossly perverted by his successors,
when they made a certain law that there should be one com-
numion in a year ; the consequence of which has been, that
almost all men, when they have communicated once, resign
themselves to lethargic repose, as if they had fairly excused
themselves for all the rest of the year. A very different prac-
tice ought to have been pursued. At least once in every week
the table of the Lord ought to have been spread before each
congregation of Christians, and the promises to have been de-
clared for their spiritual nourishment ; no i)erson ought to have
been compelled to partake, but all ought to have been exhorted
and stimulated, and those who were negligent, to have been
reproved. Then all, like persons famislied, would have assem-
bled in crowds to such a bancpiet. I have sufficient reason for
complaining that it was the artifice of the devil that introduced
this custom, which, by prescribing one day in a year, renders
men slothful and careless all the rest of the time. We see that
this abuse had already begun to prevail in the time of Chry-
sostom, but we see at the same time how greatly it displeased
him. For in the place which I have just quoted, he severely
complains of a great inequality in this matter, that oftentimes
people would not come to the sacrament all the rest of the
year, notwithstanding they were prepared, but that they would
come at Easter even without preparation. Then he exclaims,
"O custom ! O presumption ! In vain, then, is the daily obla-
tion ; in vain do we stand at the altar. There is no one to
partake with us." So far is such a practice from being sanc-
tioned by the authority of Chrysostom.
XLVII. From the same source proceeded another regulation,
which has robbed or deprived the principal j)art of the ])eople
of God of one half of the sacred supper: I mean the symbol
of the blood, which has been interdicted to the laity and the pro-
fane,— for by these titles they distingnisli the Lord's heritage, —
and has become the peculiar privilege of the few who have re-
582 INSTITUTES OF THE [bOOK IV.
ceived ecclesiastical unction and tonsure. The ordinance of
the eternal God is, "Drink ye all of it;" which man has re-
pealed and abrogated by a new and contrary law, ordaining
that all shall not drink of it. And these legislators, that they
may not appear to resist their God without reason, plead the
dangers which might result if this sacred cup were indiscrimi-
nately presented to all ; as though those dangers had not been
foreseen and considered by the eternal wisdom of God. In the
next place, they argue with great subtlety, that one is sufficient
for both. For, if it be the body, they say, it is the whole of
Christ, who cannot now be separated from his body. The
body, therefore, contains the blood. See how human reason
is at variance with God, when it has once been left to its own
vagaries. Exhibiting the bread, our Lord says, " This is my
body;" exhibiting the cup, he says, '-'This is my blood."
The audacity of human reason contradicts this, and affirms
that the bread is the blood, and that the wine is the body ; as
if the Lord had distinguished his body from his blood, both by
words and by signs, without any cause, and as if it had ever
been heard that the body or blood of Christ was called God
and man. Certainly, if he had intended to designate his
whole person, he plight have said, " It is I," as the Scripture
tells us he did on other occasions ; and not, " This is my
body ; this is my blood." But, with a view to aid the weak-
ness of our faith, he exhibits the bread and the cup separately,
to teach us that he is sufficient for drink as well as for food.
Now, let one of these parts be taken away, and we shall find
only half of our nourishment in him. Tiiough it were true,
then, as they pretend, that the blood is in the bread, and the
body in the cup, yet they defraud the souls of believers of that
confirmation which Christ has delivered as necessary for them.
Therefore, leaving their subtleties, let us hold fast the benefit
which arises from the double pledge which Christ has ordained.
XLVIII. I am aware of the cavils advanced on this subject
by the ministers of Satan, who are accustomed to treat the
Scripture with contempt. In the first place, they plead, that
a simple act affords no sufficient ground from which to deduce
a rule of perpetual obligation on the observance of the Church.
But it is false to call it a simple act ; for Christ not only gave
the cup to his apostles, but also commanded them to do the
same in time to come. For it is the language of command,
"Drink ye all of it." And Paul mentions its having been
practised in such a way as fully implies its being a positive or-
dinance. The second subterfuge is, that Christ admitted none
but the apostles to a participation of this supper, whom he had
already chosen and admitted into the order of sacrificing priests.
But I would wish them to give me answers to five questions,
I
CHAP, XVII.] CHRISTIAN RELIGION. 583
from which they will not be able to escape, but their misrepre-
sentations will be easily refuted. First ; By what oracle have
they obtained this solution, so inconsistent with the word of God ?
The Scripture mentions twelve who sat down with Jesus ; but
it does not obscure the dignity of Christ so as to call them
sacrificing priests — a name which I shall notice in the proper
place. Though he then gave the sacrament to the twelve,
yet he commanded that they should do the same ; that is, that
they should distribute it among them in a similar manner.
Secondly ; why, in that purer period, for almost a thousand
years after the apostles, were all, without exception, admitted
to the participation of both symbols ? Was the ancient Church
ignorant what guests Christ had admitted to his supper ? Any
hesitation or evasion would betray the most consummate impu-
dence. Ecclesiastical histories and works of the fathers are
still extant, which furnish clear testimonies of this fact. Ter-
tuUian says, " The flesh is fed with the body and blood of
Christ, that the soul may be nourished by God." Ambrose
said to Theodosius, " With such hands how will you receive
the sacred body of the Lord ? With what audacity will you
drink his sacred blood ? " Jerome says, " The priests con-
secrate the eucharist and distribute the Lord's blood to the
people." Chrysostom says, '• It is not as it was under the
ancient law, when the priest ate one part, and the people
another ; but to all is presented one body and one cup. Every
thing in the eucharist is common to the priest and to the people."
And the same is attested in various places by Augustine.
XLIX. But why do I dispute about a thing that is so
evident ? Let any one read all the Greek and Latin fathers,
and he will find them abound with such testimonies. Nor did
this custom fall into disuse while a particle of purity remained
in the Church. Gregory, who may be justly called the last
bishop of Rome, shows that it was observed in his time. He
says, " You have now learned what the blood of the Lamb is,
not by hearing, but by drinking. His blood is drunk by the
faithful." And it even continued for four hundred years after
his death, notwithstanding the universal degeneracy which had
taken place. Nor was it considered merely as a custom, but
as an inviolable law. For the Divine institution was then
reverenced, and no doubt was entertained of the criminality of
separating things which the Lord had united. For Gelasius,
bishop of Rome, speaks in the following manner: "We have
understood that some, only receiving the Lord's body, abstain
from the cup ; who, as they appear to be enslaved by an unac-
countable superstition, should, without doubt, either receive the
sacrament entire, or entirely abstain from it. For no division of
this mystery can be made without great sacrilege." Attention
584 INSTITUTES OF THE [bOOK IV.
was paid to those reasons of Cyprian, which surely ought to be
sufficient to influence a Christian mind. He says, " How do
we teach or stimulate them to shed their blood in the confession
of Christ, if we refuse his blood to them who are about to
engage in the conflict ? Or how do we prepare them for the
cup of martyrdom, if we do not first admit them, by the right
of communion, to drink the cup of the Lord in the Church? "
The canonists restrict the decree of Gelasius to the priests,
but this is too puerile a cavil to need any refutation.
L. Thirdly ; Why did Christ, when he presented the bread,
simply say, " Take, eat ; " but when he presented the cup,
"Drink ye all of it ; " as if he expressly intended to guard
against the subtlety of Satan ? Fourthly : If, as our adversa-
ries pretend, our Lord admitted to his supper none but sacri-
ficing priests, what man can be found so presumptuous as to
invite to a participation of it strangers whom the Lord has
excluded ? and to a participation of that gift, over which they
could have no power, without any command from him who
alone could give it ? And with what confidence do they now
take upon them to distribute to the people the symbol of the
body of Christ, if they have neither the command nor example
of the Lord ? Fiftlijy ; Did Paul affirm what was false, when
he said to the Corinthians, " I have received of the Lord that
which also I delivered to you ? '' (r) For he afterwards de-
clares what he had delivered, which was, that all, without any
distinction, should communicate in both symbols. If Paul had
"received of the Lord," that all were to be admitted without
any distinction, let them consider from whom they have re-
ceived, who exclude almost all the people of God ; for they
cannot now pretend their doctrine to have originated from God,
with whom is "not yea and nay." (s) And yet they dare to
shelter such abominations under the name of the Church, and
to defend them under that pretext ; as if the Church could
consist of those antichrists, who so easily trample under foot,
mutilate, and abolish the doctrine and institutions of Christ ;
or as if the apostolic Church, in which true religion displayed
all its influence, were not the true Church.
(r) 1 Cor. xi. 23. (s) 2 Cor. i. 18.
N
CHAP. XVIII.] CHRISTIAN RELIGI.ON. 685
CHAPTER XVIII.
THE PAPAL MASS NOT ONLY A SACRILEGIOUS PROFANATION OF
THE lord's supper, BUT A TOTAL ANNIHILATION OF IT.
With these, and similar inventions, Satan has endeavoured
to obscure, corrupt, and aduherate the sacred supper of Christ,
that, at least, its purity might not be preserved in the Church.
But the perfection of the dreadful abomination was his esta-
blishment of a sign, by which it might be not only obscured
and perverted, but altogether obliterated and abolished, so as to
disappear from the view, and to depart from the remembrance
of men. I refer to that most pestilent error with which he has
bhnded almost the whole world, persuading it to believe that
the mass is a sacrifice and oblation to procure the remission of
sins. How this dogma was at first understood by the sounder
schoolmen, who did not fall into all the absurdities of their
successors, I shall not stay to inquire, but shall take leave of
them and their thorny subtleties ; which, however they may
be defended by subterfuges and cavils, ought to be rejected by
all good men, because they merely serve to obscure the lustre
of the sacred supper. Leaving them, therefore, I wish the
readers to understand that I am now combating that opinion
with which the Roman antichrist and his agents have infected
the whole world ; namely, that the mass is an act by which
the priest who offers Christ, and others who participate in the
oblation, merit the favour of God ; or that it is an expiatory
victim by which they reconcile God to them. Nor has this
been merely an opinion generally received by the multitude ;
but the act itself is so ordered, as to be a kind of expiation,
to make satisfaction to God for the sins of the living and the
dead. This is fully expressed also in the words which they
use ; nor can any thing else be concluded from its daily obser-
vance. I know how deeply this pest has stricken its roots,
what a plausible appearance of goodness it assumes, how it
shelters itself under the name of Christ, and how multitudes
believe the whole substance of faith to bo comprehended under
the single word mass. But when it shall have been most
clearly demonstrated by the word of God, that this mass, how-
ever it may be varnished and adorned, offers the greatest insult
to Christ, suppresses and conceals his cross, consigns his death
to oblivion, deprives us of the benefit resulting from it, and
invalidates and destroys the sacrament which was left £is a
memorial of that death, — will there be any roots too deep for
VOL. II. 74
586 INSTITUTES OF THE [bOOK IV.
this most powerful axe — I mean the word of God — to cut in
pieces and eradicate ? Will there be any varnish too specious
for this light to detect the evil which lurks behind it ?
II. Let us proceed, therefore, to establish what we have
asserted ; in the first place, that the mass offers an intolerable
blasphemy and insult to Christ. For he was constituted by
his Father a priest and a high-priest, not for a limited time, like
those who are recorded to iiave been consecrated priests under
the Old Testament, who, having a mortal life, could not have an
immortal priesthood ; wherefore, there was need of successors,
from time to tmie, to fill the places of those who died ; but Christ,
who is immortal, requires no vicar to be substituted in his place.
Therefore he was designated by the Father as " a priest for ever,
after the order of Melchisedec ; " that he might for ever execute
a permanent priesthood. This mystery had long before been
prefigured in Melchisedec, whom the Scripture has introduced
once as " the priest of the Most High God," but never mentions
him afterwards, as if there had been no end to his life. From
this resemblance Christ is called a priest after his order, (t)
Now, those who sacrifice every day must necessarily appoint
priests to conduct the oblations, and those priests must be
substituted in the. room of Christ, as his successors and vicars.
By this substitution they not only despoil Christ of his due
honour, and rob him of the prerogative of an eternal priesthood,
but endeavour to degrade him from the right hand of the
Father, where he cannot sit in the enjoyment of immortality,
unless he also remain an eternal priest. Nor let them plead
that their sacrificing priests are not substituted in the place of
Christ, as though he were dead, but are merely assistants in
his eternal priesthood, which does not, on this account, cease
to remain ; for the language of the apostle is too precise for
them to avail themselves of such an evasion ; Avhen he says
that " they truly were many priests, because they were not
suffered to continue by reason of death." (u) Christ, therefore,
whose continuance is not prevented by death, is only one, and
needs no companions. Yet they have the effrontery to arm
themselves with the example of Melchisedec in defence of
their impiety. For, because he is said to have " brought forth
bread and wine," they conclude this to have been a prefigu-
ration of their mass, as though the resemblance between him
and Christ consisted in the oblation of bread and wine ; which
is too unsubstantial and frivolous to need any refutation. Mel-
chisedec gave bread and wine to Abraham and his companions,
to refresh them when they were fatigued on their return from
(0 Gen.xiv.18. Psalm ex. 4. Heb. v. 5, 6, 10; vii. 17,21, 23,24 ; ix. 11 ; x.21.
(m) Heb. vii. 23.
CHAP. XVIII.] CHRISTIAN RELIGION. 587
battle. What has this to do with a sacrifice ? Moses praises
the humanity and liberality of the pious king ; these men
presiunptuously fabricate a mystery, of which the Scripture
makes no mention. Yet they varnish their error with another
pretext, because the historian immediately afterwards says,
" And he was the priest of the Most High God." I answer, that
they misapply to the bread and wine what the apostle refers to
the benediction, " For this Melchisedec, priest of the Most
High God, met Abraham and blessed him;" from which the
same apostle, than whom it is uimecessary to seek for a better
expositor, argues his superior dignity ; " for without all contra-
diction, the less is blessed of the better." {.v) But, if the offer-
ing of Melchisedec had been a figure of the sacrifice of the
mass, is it credible that the apostle, who discusses all the
minutest circumstances, would have forgotten a thing of such
high importance ? It will be in vain for them, with all their
sophistry, to attempt to overturn the argument which the
apostle himself adduces, that the right and dignity of priest-
hood ceases among mortal men, because Christ, who is im-
mortal, is the alone and perpetual priest.
HI. A second property of the mass we have stated to be,
that it suppresses and conceals the cross and passion of Christ.
It is beyond all contradiction, that the cross of Christ is sub-
verted as soon as ever an altar is erected ; for if Christ offered
up himself a sacrifice on the cross, to sanctify us for ever, and
to obtain eternal redemption for us, the virtue and efficacy of
that sacrifice must certainly continue without any end. (y)
Otherwise, we should have no more honourable ideas of Christ,
than of the animal victims which were sacrificed under the
law, the oblations of which are proved to have been weak and
inefficacious, by the circumstance of their frequent repetition.
Wherefore, it must be acknowledged, either that the sacrifice
which Christ accomplished on the cross wanted the virtue of
eternal purification, or that Christ has offered up one perfect
sacrifice, once for all ages. This is what the apostle says,
that this great high-priest, even Christ, " now once, in the end
of the world, hath appeared to put away sin by the sacrifice
of himself." Again: ''By the will of God we are sanctified,
through the offering of the body of Jesus Christ, once for all."
Again : " That by one offering Christ hath perfected for ever
them that are sanctified." To which he subjoins this remark-
able observation : " That where remission of ini(|uities is,
there is no more offering for sin." (z) This was likewise
signified by the last words of Christ, when, with his expiring
breath, he said, "It is finished." (a) We are accustomed to
(z) Heb. vii. 1, 7. (z) Heb. ix. 26; x. 10; xiv. 18.
(y) Heb. vii. 27 ; x. 10, 14 ; ix. 12. (a) John xix. 30.
588 INSTITUTES OF THE [bOOK IV.
consider the last words of dying persons as oracular. Christ,
at the moment of his death, declared that by his own sacrifice
every thing necessary to our salvation had been accomplished
and finished. To such a sacrifice, the perfection of which he
so explicitly declares, shall it be lawful for us to make innume-
rable additions every day, as though it were imperfect ? While
God's most holy word not only affirms, but proclaims and
protests, that this sacrifice was once perfect, and that its virtue
is eternal, — do not they who require another sacrifice charge
this with imperfection and inefficacy ? But what is the ten-
dency of the mass, which admits of a hundred thousand sacri-
fices bemg offered every day, except it be to obscure and sup-
press the passion of Christ, by which he offered himself as the
alone sacrifice to the Father ? Who, that is not blind, does
not see that such an opposition to the clear and manifest truth
must have arisen from the audacity of Satan ? I am aware of
the fallacies with which that father of falsehood is accustomed
to varnish over this fraud ; as, that these are not various or
different sacrifices, but only a repetition of that one sacrifice.
But such illusions are easily dissipated. For, through the
whole argument, the apostle is contending, not only that there
are no other sacrifices, but that that one sacrifice was offered
once, and is never to be repeated. The more artful sophisters
have recourse to a deeper subterfuge ; that the mass is not a
repetition of that sacrifice, but an application of it. This soph-
istry also may be confuted, without any more difficulty than the
former. For Christ once offered up himself, not that his sac-
rifice might be daily ratified by new oblations, but that the
benefit of it might be communicated to us by the preaching
of the gospel, and the administration of the sacred supper.
Thus Paul says that "Christ our passover is sacrificed for us,"
and commands us to feast on him. (b) This, I say, is the way
in which the sacrifice of the cross of our Lord Jesus Christ is
rightly applied to us, when it is communicated to us for our
enjoyment, and we receive it with true faith.
IV. But it is worth while to hear on what other foundation
they rest the sacrifice of the mass. They apply to this
purpose the prophecy of Malachi, in which the Lord promises,
that "from the rising of the sun even unto the going down of
the same, incense shall be offered unto " his " name, and a pure
offering." (c) As though it were a new or unusual thing for
the prophets, when they speak of the calling of the Gentiles,
to designate the spiritual worship of God, to which they exhort
them, by the external ceremonies of the law ; in order to show,
in a more familiar manner, to the men of their own times, that
(b) 1 Cor. V. 7, 8. (c) Mai. i. 11.
CHAP. XVIII.] CHRISTIAN RELIGJON. 589
the Gentiles were to be introduced to a participation of the
true religion ; as it is their invariable practice, on all occasions,
to describe the realities which have been exhibited in the
gospel, under the types and figures of the dispensation under
which they lived. Thus, conversion to the Lord they express
by going up to Jerusalem ; adoration of God, by oblations of
various gifts ; the more extensive knowledge to be bestowed
on believers, in the kingdom of Christ, by dreams and visions, (d)
The prophecy which they adduce, therefore, is similar to another
prediction of Isaiah, where he foretells the erection of three altars,
in Assyria, Egypt, and Judea. (e) I ask the Romanists, first,
whether they do not admit this prediction to have been accom-
plished in the kingdom of Christ ; secondly, where are these
altars, or when were they ever erected ; thirdly, whether they
think that those two kingdoms were destined to have their
respective temples, like that at Jerusalem. A due consideration
of these things, I think, will induce them to acknowledge, that
the prophet, under types adapted to his own time, was pre-
dicting the spiritual worship of God, which was to be propa-
gated all over the world. This is our solution of the passage
which they adduce from Malachi ; but as examples of this
mode of expression are of such frequent occurrence, I shall not
employ myself in a further enumeration of them. Here, also,
they are miserably deceived, in acknowledging no sacrifice but
that of the mass ; whereas, believers do in reality now sacrifice
to the Lord, and offer a pure oblation, of which we shall
presently treat.
V. I now proceed to the third view of the mass, under
which I am to show how it obliterates and expunges from the
memory of mankind the true and alone death of Jesus Christ.
For as among men the confirmation of a testament depends on
the death of the testator, so also our Lord, by his death, has
confirmed the testament in which he has given us remission
of sins, and everlasting righteousness. Those who dare to
attempt any variation or innovation in this testament, thereby
deny his death, and represent it as of no value. Now, what is
the mass, but a new and totally different testament ? For
does not every separate mass promise a new remission of sins,
and a new acquisition of righteousness ; so that there are now
as many testaments as masses ? Let Christ, therefore, come
again, and by another death ratify this new testament, or rather,
by innumerable deaths, confirm these innumerable testaments
of masses. Have I not truly said, then, at the beginning, that
the true and alone death of Christ is obliterated and consigned
to oblivion by the masses? And is not the direct tendency
(d) Isaiah xix. 23. Joel ii. 28. (c) Isaiah xix. 19, 23, 24.
590 INSTITUTES OF THE [bOOK IV.
of the mass, to cause Christ, if it were possible, to be put to
death again ? " For where a testament is," says the apostle,
'•there must also, of necessity, be the death of the testator." (/)
The mass pretends to exhibit anew testament of Christ ; there-
fore it requires his death. Moreover the victim which is of-
fered must, of necessity, be slain and immolated. If Christ be
sacrificed in every mass, he nmst be cruelly murdered in a
thousand separate places at once. This is not my argument ;
it is the reasoning of the apostle : " It was not necessary that
he should offer himself often ; for then must he often have suf-
fered since the foundation of the world." {g) In reply to this,
I confess, they are ready to charge us with calumny ; alleging
that we impute to them sentiments which they never have
held, nor ever can hold. We know, indeed, that the life and
death of Christ are not in their power ; and whether they in-
tend to murder him, we do not inquire ; we only mean to show
the absurdities which follow from their impious and abominable
doctrine, and this we have proved from the mouth of the apostle.
They may reply a hundred times, if they please, that this
sacrifice is without blood ; but I shall deny that sacrifices can
change their nature, at the caprice of men ; for thus the sacred
and inviolable institution of God would fall to the ground.
Hence it follows, that this principle of the apostle can never
be shaken, that " without shedding of blood is no remission." {h)
VI. We are now to treat of the fourth property of the mass,
which is, to prevent us from perceiving and reflecting on the
death of Christ, and thereby to deprive us of the benefit result-
ing from it. For who can consider himself as redeemed by
the death of Christ, when he sees a new redemption in the
mass ? Who can be assured that his sins are remitted, when
he sees another remission ? It is not a sufficient answer, to
say, that we obtain remission of sins in the mass, only because
it has been already procured by the death of Christ. For this
is no other than pretending that Christ has redeemed us in
order that we may redeem ourselves. For this is the doctrine
which has been disseminated by the ministers of Satan, and
which they now defend by clamours, and fire, and sword ; that
when we offer up Christ to his Father, in the sacrifice of the
mass, we, by that act of oblation, obtain remission of sins, and
become partakers of the passion of Christ, What remains, then,
to the passion of Christ, but to be an example of redemption,
by which we may learn to be our own redeemers ? Christ
himself, when he seals the assurance of pardon in the sacred
supper, does not command his disciples to rest in this act, but
refers them to the sacrifice of his death ; signifying that tiie
(/) Ueb. ix. IG. {g) Heb. ix. 23, 25, 2C. {h) Heb. ix. 22.
I
CHAP. XVIII.] CHRISTIAN RELIGION. 591
supper is a monument, or memorial, appointed to teach us
that the expiatory victim by which God was to be appeased
ought to be otiered but once. Nor is it sufficient to know that
Christ is the sole victim, unless we also know that there is only
one oblation, so that our faith may be fixed upon his cross.
VII. I come now to the concluding observation ; that the
sacred supper, in which our Lord had left us the memorial of
his passion impressed and engraven, has, by the erection of the
mass, been removed, abolished, and destroyed. For the sup-
per itself is a gift of God, which ought to be received with
thanksgiving. The sacrifice of the mass is pretended to be a
price given to God, and received by him as a satisfaction. As
far as giving differs from 7-eceiving, so far does the sacrifice of
the mass differ from the sacrament of the supper. And this is
the most miserable ingratitude of man, that where the profu-
sion of the Divine goodness ought to have been acknowledged
with thanksgivings, there he makes God his debtor. The
sacrament promised, that by the death of Christ we are not
only restored to life, but are perpetually vivified, because every
part of our salvation was then accomplished. The sacrifice of
the mass proclaims a very different doctrine ; that it is neces-
sary for Christ to be sacrificed every day, in order to be of any
advantage to us. The supper ought to be distributed in the
public congregation of the Church, to instruct us in the com-
munion by which we are all connected together in Christ
Jesus. The sacrifice of the mass dissolves and destroys this
communion. For the reception of this error rendered it ne-
cessary that there should be priests to sacrifice for the people ;
and the supper, as if it had been resigned to them, ceased to
be administered to the Church of believers, according to the
commandment of the Lord. A way was opened for the admis-
sion of private masses, which represented a kind of excom-
munication, rather than that communion which had l^ecn in-
stituted by our Lord, when the mass-priest separates himself
from the whole congregation of believers, to devour his sacri-
fice alone. That no person may be deceived, I call it a private
mass, wherever there is no participation of the Lord's supper
among believers, whatever number of persons may be present
as spectators of it.
VIII. With respect to the word mass itself, I have never
been able certainly to determine wiience it originated ; only I
think it may probably have been derived from the oblations
which used to be made at the sacrament. Hence the ancient
fathers generally use it in the plural number. But to forbear
all controversy respecting the term, I say that private masses
are diametrically repugnant to the institution of Christ, and are
consequently an impious profanation of the sacred supper. For
592 INSTITUTES OF THE [bOOK IV,
what has the Lord commanded us? Is it not, to take and
divide it among us ? {k} What observance of the command
does Paul inculcate ? Is it not the breaking of the bread,
which is the communion of the body of Christ ? (/) When
one man takes it, therefore, without any distribution, what
resemblance does this bear to the command ? But it is alleged,
that this one man does it in the name of the whole Church. I
ask, by what authority ? Is not this an open mockery of God,
when one person does separately, by himself, that which ought
not to have been done but among many ? The words of
Christ, and of Paul, are sufficiently clear to authorize the con-
clusion, that wherever there is no breaking of the bread for
common distribution among believers, there is not the supper
of the Lord, but a false and preposterous imitation of it. But
a false imitation is a corruption ; and the corruption of so great
a mystery carmot take place without impiety. Private masses,
therefore, are an impious abuse. And as one abuse in religion
soon produces another, after the introduction of this custom of
offering without communicating, they began by degrees to have
innumerable masses in all the corners of the temples, and thus
to divide the people from each other, who ought to have miited
in one assembly, to. celebrate the mystery of their union. Now,
let the Romanists deny, if they can, that they are guilty of
idolatry in exhibiting bread in their masses, to be worshipped
instead of Christ. In vain do they boast of those promises of
the presence of Christ ; for however they may be understood,
they certainly were not given in order that impure and profane
men, whenever they please, and for whatever improper use,
may transmute bread into the body of Christ ; but in order
that believers, religiously observing the command of Christ, in
celebrating the supper, may enjoy a true participation of him
in it.
IX. In the purer times of the Church, this corruption was
unknown. For, however the more impudent of our adversa-
ries endeavour to misrepresent this matter, yet it is beyond all
doubt that all antiquity is against them, as we have already
evinced in other points, and may be more fully determined by
a diligent perusal of the ancient fathers. But before I conclude
this subject, I will ask our advocates for masses, since they
know that " the Lord hath " not "as great delight in sacrifices,
as in obeying the voice of the Lord," and that " to obey is
better than sacrifice, " (;«) how they can believe this kind of
sacrificing to be acceptable to God, for which they have no
command, and which they do not find to be sanctioned by a
single syllable of the Scripture. Moreover, since they hear
(/f) Luke xxii. 17. (/) 1 Cor. x. 16. (m) 1 Sam. xv. 22.
CHAP. XVIII.] CHRISTIAN RELIGION. 593
the apostle say, that " no man taketh " the name and " honour "
of the priesthood " luito himself, but he that is called of God,
as was Aaron," and that even "Christ glorified not himself to
be made a high-priest," but obeyed the call of his Father; (ti)
either they must prove God to be the author and institutor of
their priesthood, or they must confess the honour not to be of
God, into which they have presumptuously and wickedly ob-
truded themselves, without any call. But they cannot pro-
duce a tittle which affords the least support to their priesthood.
What, then, will become of their sacrifices, since no sacrifices
can be offered without a priest ?
X. If any one should bring forward mutilated passages, ex-
tracted from different parts of the writings of the fathers, and
contend, on their authority, that the sacrifice which is offered
in the supper ought to be understood in a different manner
from the representation we have given of it, he shall receive
the following brief reply : If the question relate to an approba-
tion of this notion of a sacrifice which the Papists have invent-
ed in the mass, the ancient fathers are very far from counte-
nancing such a sacrilege. They do, indeed, use the word
sacrifice, but they at the same time fully declare, that they
mean nothing more than the commemoration of that true and
only sacrifice which Christ, whom they invariably speak of as
our only Priest, completed on the cross. Augustine says, "The
Hebrews, in the animal victims which they offered to God,
celebrated the prophecy of the future victim which Christ has
since offered ; Christians, by the holy oblation and participation
of the body of Christ, celebrate the remembrance of the sacrifice
which is already completed." Here he evidently inculcates
the same sentiment that is expressed more at large in the
Treatise, on Faith, which has been attributed to him, though
it is doubtful who was the author, addressed to Peter the
Deacon ; in which we find the following passage : '■' Hold this
most firmly, and admit not the least doubt, that the only
begotten Son of God himself, being made flesh for us, hath
offered himself for us an offering and a sacrifice to God for a
sweet-smelling savour ; to whom, with the Father and the
Holy Spirit, animals were sacrificed in the time of the Old
Testament ; and to whom now, with the Father and the Holy
Spirit, (with whom he has one and the same Divinity,) the holy
Church, throughout the world, ceases not to offer the sacrifice of
bread and wine. For in those carnal victims there was a pre-
fignration of the flesh of Christ, which he himself was to offer
for our sins, and of his blood, which he was to shed for the re-
mission of our sins. But in the present sacrifice, there is a
(n) Heb. v. 4, 5.
VOL. II. 75
591 INSTITUTES OF THE [bOOK IV.
thanksgiving and commemoration of the flesh of Christ, which
he has offered, and of his blood, which he has shed for us."
Hence Augustine himself, in various passages, explains it to be
nothing more than a sacrifice of praise. And it is a remark often
found in his writings, that the Lord's supper is called a sacrifice,
for no other reason than because it is a memorial, image, and
attestation, of that singular, true, and only sacrifice, by which
Christ has redeemed us. There is also a remarkable passage in
his Treatise on the Trinity, where, after having treated of the
only sacrifice, he thus concludes : " In a sacrifice, four things are
to be considered — to whom it is offered, by whom it is offered,
what is offered, and for whom it is offered. The alone and
true Mediator, by a sacrifice of peace, reconciling us to God,
remains one with him to whom he has offered it ; makes them
for whom he has offered it one in himself; is the one who
alone has offered it ; and is himself the oblation which he has
offered." Chrysostom also speaks to the same purpose. And
they ascribe the honour of the priesthood so exclusively to
Christ, that Augustine declares, that if any one should set up a
bishop as an intercessor between God and man, it would be the
language of Antichrist.
XI. Yet we do ^not deny that the oblation of Christ is there
exhibited to us in such a manner, that the view of his cross is
almost placed before our eyes ; as the apostle says, that by the
preaching of the cross to the Galatians, "Christ had been evi-
dently set forth before their eyes, crucified among them." (o)
But as I perceive that those ancient fathers misapplied this
memorial to a purpose inconsistent with the institution of the
Lord, because the supper, as celebrated by them, represented I
know not what appearance of a reiterated, or at least renewed
oblation, the safest way for pious minds will be to acquiesce
in the pure and simple ordinance of the Lord, whose supper
this sacrament is called, because it ought to be regulated by
his sole authority. Finding them to have retained orthodox
and pious sentiments of this whole mystery, and not detecting
them of having intended the least derogation from the one and
alone sacrifice of Christ, I dare not condemn them for impiety ;
yet I think it impossible to exculpate them from having com-
mitted some error in the external form. For they imitated
the Jewish mode of sacrificing, more than Christ had com-
manded, or the nature of the gospel admitted. The censure
which they have deserved, therefore, is for this preposterous
conformity to the Old Testament ; that, not content with the
simple and genuine institution of Christ, they have symbolized
too much with the shadows of the law.
(o) Gal. iii. 1.
CHAP. XVIII.] CHRISTIAN RELIGION. 595
XII. If any person will attentively examine, he will observe
this distinction clearly marked by the word of the Lord, be-
tween the Mosaic sacrifices and our eucharist ; that though
those sacrifices represented to the Jewish people the same effi-
cacy of the death of Christ which is now exhibited to us in the
Lord's supper, yet the mode of representation was different.
For the Jewish priests were commanded to prefigure the sacri-
fice which was to be accomi)lished by Christ ; a victim was
presented in the place of Christ himself ; there was an altar on
which it was to be immolated ; in short, every thing was con-
ducted in such a manner as to set before the eyes of the people
a representation of the sacrifice which was to be offered to God
as an atonement for sins. But since that sacrifice has been
accomplished, the Lord has prescribed to us a different method,
in order to communicate to believers the benefit of the sacrifice
which has been offered to him by his Son. Therefore he has
given us a table at which we are to feast, not an altar upon
which any victim is to be offered : he has not consecrated
priests to offer sacrifices, but ministers to distribute the sacred
banquet. In proportion to the superior sublimity and sanctity
of the mystery, with the greater care and reverence it ought to
be treated. The safest course, therefore, is to relinquish all
the presumption of human reason, and to adhere strictly to
what the Scripture enjoins. And surely, if we consider that it
is the supper of the Lord, and not of men, there is no cause
why we should suffer ourselves to be moved a hair's breadth
from the scriptural rule by any authority of men or prescription
of years. Therefore, when the apostle was desirous of puri-
fying it from all the faults which had already crept into the
Church at Corinth, he adopted the best and readiest method,
by recalling it to the one original institution, which he shows
ought to be regarded as its perpetual rule.
XIII. That no wrangler may take occasion to oppose us
from the terms sacrifice and priest, I will briefly state what I
have meant by these terms all through this argument. Some
extend the word sacrifice to all religious ceremonies and ac-
tions ; but for this I see no reason. We know that, by the
constant usage of the Scripture, the word sacrifice is applied to
what the Greeks call sometimes Sutfia, sometimes TpoCipo^a, and
sometimes TeXsc-/), which, taken generally, comprehends whatever
is offered to God. Wherefore it is necessary for us to make a
distinction, but such a distinction as may be consistent with
the sacrifices of the Mosaic law ; imder the shadows of which
the Lord designed to represent to his people all the truth of
spiritual sacrifices. Though there were various kinds of them,
yet they iiiay all be referred to two classes. For either they
were oblations made for sin in a way of satisfaction, by which
596 INSTITUTES OF THE [bOOK IV,
guilt was expiated before God, or they were symbols of Divine
worship and attestations of devotion. This second class com-
prehended three kinds of sacrifices : some were offered in a
way of supplication, to implore the favour of God ; some in a
way of thanksgiving, to testify the gratitude of the mind for
benefits received ; and some as simple expressions of piety, to
renew the confirmation of the covenant : to this class belonged
burnt-offerings and drink-offerings, first-fruits and peace-ofler-
ings. Therefore let us also divide sacrifices into two kinds,
and for the sake of distinction call one the sacj'ifice of icorship
(Old piety, because it consists in the veneration and service of
God, which he demands and receives from believers ; or it may
be called, if you prefer it, the sacrifice of thanksgiving ; for it
is presented to God by none but persons who, loaded with his
immense benefits, devote themselves and all their actions to
him in return. The other may be called the sacrijice of propi-
tiation or expiation. A sacrifice of expiation is that which is
offered to appease the wrath of God, to satisfy his justice, and
thereby to purify and cleanse from sins, that the sinner, de-
livered from the defilement of iniquity, and restored to the pu-
rity of rigliteousness, may be re-admitted to the favour of God.
This was the designation, under the law, of those victims
which were offered for the expiation of sins ; not that they
were sufficient to eftect the restoration of the favour of God, or
the obliteration of iniquity, but because they prefigured that
true sacrifice which at length was actually accomplished by
Christ alone ; by him alone, because it could be made by no
other ; and once for all, because the virtue and efficacy of that
one sacrifice is eternal ; as Christ himself declared, when he said,
" It is finished ;"(/)) that is to say, whatever was necessary to
reconcile us to the Father, and to obtain remission of sins,
righteousness, and salvation, was all effected and completed by
that one oblation of himself, which was so perfect as to leave
no room for any other sacrifice afterwards.
XIV. Wherefore, I conclude, that it is a most criminal insult,
and intolerable blasphemy, both against Christ himself, and
against the sacrifice which he completed on our behalf by his
death upon the cross, for any man to repeat any oblation with
a view to procure the pardon of sins, propitiate God, and obtain
righteousness. But what is the object of the mass, except it
be that by the merit of a new oblation we may be made parta-
kers of the passion of Christ ? And that there might be no
limits to their folly, they have not been satisfied with aftirming
it to be a common sacrifice offered equally for the whole Church,
without adding, that it was in their power to make a peculiar
{p) John six. 30.
CHAP. XVIII.] CHRISTIAN RELIGION. 597
application of it to any individual they chose, or rather to every
one who was willing to purchase such a commodity with ready
money. Though they could not reach the price of Judas, yet,
to exemplify some characteristic of their author, they have re-
tained the resemblance of number. Judas sold Jesus for thirty
pieces of silver ; these men, as far as in them lies, sell him, in
French money, for thirty pieces of copper ; Judas sold him but
once ; they sell him as often as they meet with a purchaser.
In this sense, we deny that they are priests ; that they can
intercede with God on behalf of the people by such an oblation ;
that they can appease the wrath of God, or obtain the remission
of sins. For Christ is the sole Priest and High-Priest of the
New Testament, to whom all the ancient priesthoods have
been transferred, and in whom they are all terminated and
closed. And even if the Scripture had made no mention of
the eternal priesthood of Christ, yet as God, since the abroga-
tion of the former priesthoods, has instituted no other, the
argument of the apostle is irrefragable, that " no man taketh
this honom- unto himself, but he that is called of God." (q)
With what effrontery, then, do these sacrilegious mortals, who
boast of being the executioners of Christ, dare to call them-
selves priests of the living God !
XV. There is a beautiful passage in Plato, in which he
treats of the ancient expiations among the heathen, and ridi-
cules the foolish confidence of wicked and profligate men, who
thought that such disguises would conceal their crimes from
the view of their gods, and, as if they had made a compromise
with their gods, indulged themselves in their vices with the
greater security. This passage almost seems as if it had been
written with a view to the missal expiation as it is now
practised in the world. To defraud and circumvent another
person, every one knows to be unlawful. To injure widows,
to plunder orphans, to harass the poor, to obtain the property
of others by wicked arts, to seize any one's fortune by perjuries
and frauds, to oppress a neighbour with violence and tyrannical
terror, are universally acknowledged to be enormous crimes.
How, then, do so many persons dare to commit all these sins, as
if they might perpetrate them with impunity ? If we duly
consider, we shall find that they derive fresh encouragement
from no other cause than the confidence which they feel that
they shall be able to satisfy God by the sacrifice of the mass,
as a complete discharge of all their obligations to him, or at
least that it affords them an easy mode of compromising with
him. Plato afterwards goes on to ridicule the gross stupidity
of those who expect by such expiations to be delivered from
(q) Heb. V. 4.
598 INSTITUTES OF THE [bOOK IV.
the punishments which they would otherwise have to suffer in
hell. And what is the design of the obits, or anniversary
obsequies, and the greater part of the masses, but that those
who all their lifetime have been the most cruel of tyrants, the
most rapacious of robbers, or abandoned to every enormity, as
if redeemed with this price, may escape the fire of purgatory ?
XVI. Under the other kind of sacrifices, which we have
called the sacinjice of thcmksgivi?ig, are included all the offices
of charity, which when we perform to our brethren, we honour
the Lord himself in his members; and likewise all our prayers,
praises, thanksgivings, and every thing that we do in the service
of God; all which are dependent on a greater sacrifice, by which
we are consecrated in soul and body as holy temples to the
Lord. It is not enough for our external actions to be employed
in his service : it is necessary that first ourselves, and then all
our works, be consecrated and dedicated to him ; that what-
ever belongs to us may conduce to his glory, and discover a
zeal for its advancement. This kind of sacrifice has no ten-
dency to appease the wrath of God, to procure remission of
sins, or to obtain righteousness : its sole object is to magnify
and exalt the glory of God. For it cannot be acceptable and
pleasing to God, except from the hands of those whom he has
already favoured with the remission of their sins, reconciled to
himself, and absolved from guilt ; and it is so necessary to the
Church as to be altogether indispensable. Therefore it will
continue to be offered for ever, as long as the people of God
shall exist ; as we have already seen from the prophet. For so
far are we from wishing to abolish it, that in that sense we are
pleased to understand the following prediction : " From the ris-
ing of the sun, even unto the going down of the same, my name
shall be great among the Gentiles ; and in every place incense
shall be offered unto my name, and a pure offering ; for my name
shall be great among tlie heathen, saith the Lord of hosts." (;•)
So Paul enjoins us to "present" our " bodies, a living sacri-
fice, holy, acceptable unto God," which is our " reasonable
service." (s) He has expressed himself with the strictest pro-
priety, by adding that this is our reasonable service ; for he
intended a spiritual kind of Divine worship, which he tacitly op-
posed to the carnal sacrifices of the Mosaic law. So " to do
good, and to communicate," are called " sacrifices with which
God is well pleased." (t) So the liberality of the Philippians
in supplying the wants of Paul was " an odour of a sweet
smell, a sacrifice acceptable and well pleasing to God." (v) So
all the good works of believers are spiritual sacrifices.
(r) Mai. i. 11. (0 Heb. xiii. 16.
(s) Rom. xii. 1 (») Phil. iv. 18.
CHAP. XVIII.] CHRISTIAN RELIGION. 599
XVII. Why do I multiply quotations ? This form of ex-
pression is perpetually occurring in the Scriptures. And even
while the people were kept under the external discipline of
the law, it was sufficiently declared by the prophets that those
carnal sacrifices contained a reality and truth which is common
to the Christian Church, as well as to the nation of the Jews.
For this reason David prayed, " Let my prayer be set forth be-
fore thee as incense ; and the lifting up of my hands as the even-
ing sacrifice." (w) And Hosea called thanksgivings "the calves
of our lips," (x) which David calls " oflering thanksgiving " and
" offering praise." (y) In imitation of the Psalmist, the apostle
himself says, " Let us offer the sacrifice of praise to God con-
tinually ;" and by way of explanation adds, "that is, the fruit
of our lips," confessing or giving " thanks to his name." (z)
This kind of sacrifice is indispensable in the supper of the Lord,
in which, while we commemorate and declare his death, and
give thanks, we do no other than offer the sacrifice of praise.
From this sacrificial employment, all Christians are called " a
royal priesthood; "(a) because, as the apostle says, " By Christ
we offer the sacrifice of praise to God, that is, the fruit of our lips,
giving thanks to his name." For we do not appear in the pre-
sence of God with our oblations without an intercessor ; Christ
is the Mediator, by whom we offer ourselves and all that we
have to the Father. He is our High Priest, who, having entered
into the celestial sanctuary, opens the way of access for us.
He is our altar, upon which we place our oblations, that what-
ever we venture to do, we may attempt in him. In a word, it
is he that "hath made us kings and priests unto God." (b)
XVIII. What remains, then, but for the blind to see, the
deaf to hear, and even children to understand, this abomination
of the mass ? which, being presented in a vessel of gold, has so
inebriated and stupefied all the kings and people of the earth,
from the highest to the lowest, that, more senseless than the
brutes themselves, they have placed the whole of their salvation
in this fatal gulf. Surely Satan never employed a more power-
ful engine to assail and conquer the kingdom of Christ. This is
the Helen, for which the enemies of the truth in the present
day contend with cruelty, rage, and fury ; a Helen, indeed,
with which they so pollute themselves with spiritual fornica-
tion, which is the most execrable of all. Here I touch not,
even with my little finger, the gross abuses which they might
pretend to be profanations of the purity of their holy mass ; what
a scandalous traflic they carry on, what sordid gains they make
by their masses, with what enormous rapacity they gratify their
avarice. I only point out, and that in few and plain words, the
(w) Psalm cxli. 2. (y) Psalm 1. 14, 23. (a) 1 Peter ii. 9.
(x) Hosea xiv. 2. (z) Heb. xiii. 15. (b) Rev. i. 6.
600 INSTITUTES OF THE [bOOK IV.
true nature of the most sanctimonious sanctity of the mass, on
account of which it has attracted so much admiration and
veneration for so many ages. For an iUustraiion of such great
mysteries proportioned to their dignity, would require a larger
treatise ; and I am unwilHng to introduce those disgusting cor-
ruptions which are universally notorious ; that all men may un-
derstand that the mass, considered in its choicest and most esti-
mable purity, without any of its appendages, from the beginning
to the end, is full of every species of impiety, blasphemy,
idolatry, and sacrilege.
XIX. The readers may now see, collected into a brief
summary, almost every thing that I have thought important to
be known respecting these two sacraments ; the use of which
has been enjoined on the Christian Church from the com-
mencement of the New Testament until the end of time ; that
is to say, baptism, to be a kind of entrance into the Church,
and an initiatory profession of faith ; and the Lord's supper,
to be a continual nourishment, with which Christ spiritually
feeds his family of believers. Wherefore, as there is but "one
God, one Christ, one faith," one Church, the body of Christ,
so there is only "one baptism " and that is never repeated;
but the supper infrequently distributed, that those who have
once been admitted into the Church, may understand that
they are continually nourished by Christ. Beside these two,
as no other sacrament has been instituted by God, so no other
ought to be acknowledged by the Church of believers. For
that it is not left to the will of man to institute new sacra-
ments, will be easily understood if we remember what has
already been very plainly stated — that sacraments are ap-
pointed by God for the purpose of instructing us respecting
some promise of his, and assuring us of his good-will towards
us ; and if we also consider, that no one has been the coun-
sellor of God, capable of affording us any certainty respecting
his will, (c) or furnishing us any assurance of his disposition
towards us, what he chooses to give or to deny us. Hence it
follows, that no one can institute a sign to be a testimony re-
specting any determination or promise of his ; he alone can fur-
nish us a testimony respecting himself by giving a sign. I will
express myself in terms more concise, and perhaps more home-
ly, but more ex{)licit — that there can be no sacrament unac-
companied with a promise of salvation. All mankind, collected
in one assembly, can promise us nothing respecting our sal-
vation. Therefore they can never institute or establish a
sacrament.
XX. Let the Christian Church, therefore, be content with
(c) Isaiah xl. 14. Rom. xi. 34.
I
CHAP, XVIII.] CHRISTIAN RELKHON. 601
these two, and not only neither admit nor acknowledge any-
other at present, but neither desire nor expect any other to the
end of the world. For as the Jews, beside the ordinary sacra-
ments given to them, had also several others, differing accord-
ing to the varying circumstances of different periods, such as
the manna, the water issuing from the rock, the brazen serpent,
and the like, they were admonished by this variation not to
rest in such figures, which were of short duration, but to
expect from God something better, which should undergo no
change and come to no end. But our case is very different :
to us Christ has been revealed, " in whom are hid all the
treasures of wisdom and knowledge," (c) in such abundance
and profusion, that to hope or desire any new accession to
these treasures would really be to displease God, and provoke
his wrath against us. We must hunger after Christ, we must
seek, contemplate, and learn him alone, till the dawning of that
great day, when our Lord will fully manifest the glory of his
kingdom, and reveal himself to us, so that "we shall see him
as he is." (d) And for this reason, the dispensation under
which we live is designated in the Scriptures as " the last
time," " these last times," " the last days," (e) that no one
may deceive himself with a vain expectation of any new
doctrine or revelation. For "God, who at sundry times and in
divers manners spake in time past unto the fathers by the
prophets, hath, in these last days, spoken unto us by his
Son," (/) who alone is able to "reveal the Father," (^) and
who, indeed, "hath declared him " (h) fully, as far as is neces-
sary for our happiness, while " now we see " him " through a
glass darkly." (/) As men are not left at liberty to institute
new sacraments in the Church of God, so it Avere to be wished
that as little as possible of human invention should be mixed
with those which have been instituted by God. For as wine is
diluted and lost by an infusion of water, and as a whole mass of
meal contracts acidity from a sprinkling of leaven, so the purity of
Divine mysteries is only polluted when man makes any addition
of his own. And yet we see, as the sacraments are observed
in the present day, how very far they have degenerated from
their original purity. There is every where an excess of page-
antries, ceremojiies, and gesticulations ; but no consideration
or mention of the Avord of God, without which even the
sacraments themselves cease to be sacraments. And the very
ceremonies which have been instituted by God are not to be
discerned among such a multitude of others, by which they are
(c) Col. ii. 3. (d) 1 John iii. 2.
(e) IJohn ii. 18. 1 Peter i. 20. Acts ii. 17. (/") Heb. i. 1, 2.
(g) Luke X. 22. (A) John i. 18. (0 1 Cor. xiii. 12.
VOL, II. 76
602 INSTITUTES OF THE [bOOK IV.
overwhelmed. In baptism, how little is seen of that which
ought to be the only conspicuous object — I mean baptism it-
self? And the Lord's supper has been completely buried since
it has been transformed into the mass ; except that it is ex-
hibited once a year, but in a partial and mutilated form.
CHAPTER XIX.
THE FIVE OTHER CEREMONIES, FALSELY CALLED SACRAMENTS,
PROVEB NOT TO BE SACRAMENTS ; THEIR NATURE EXPLAINED.
The preceding discussion respecting the sacraments might
satisfy persons of docile and sober minds, that they ought not
to carry their curiosity any further, or without the sanction of
the word of God, to receive any other sacraments beside those
two Avhich they know to have been instituted by the Lord.
But as the opinion of seven sacraments has been so generally
admitted in the Common conversation of mankind, and per-
vaded the controversies of the schools, and the sermons of the
pulpit, — as it has gathered strength from its antiquity, and still
keeps its hold on the minds of men, — I have thought I should
perform a useful service by entering into a closer and distinct
examination of the five ceremonies, which are commonly
numbered among the true and genuine sacraments of the Lord,
by clearing away every fallacy, and exhibiting to the view of
plain Christians the real nature of those ceremonies, and how
falsely they have hitherto been considered as sacraments.
Here, in the first place, I wish to declare to all believers, that
I am not induced to enter on this controversy respecting the
term, by the least desire of contention, but that I am urged by
important reasons to resist the abuse of it. I am aware that
Christians have power over names as well as things, and may
therefore apply words to things at their own pleasure, provided
they retain a pious meaning, even though there be some impro-
priety of expression. All this I admit, though it would be
better for words to be subject to things, than for things to be
subject to words. The case of the term sacrament, however,
is diflerent. For those who maintain seven sacraments, give
them all the same definition — that they are visible forms of
invisible grace ; they make them all alike vessels of the Holy
Spirit, instruments of communicating righteousness, causes of
obtaining grace. And the Master of the Sentences, Lombard,
denies that the sacraments of th^ Mosaic law are properly de-
CHAP. XIX.] CHRISTIAN RELICTION. 603
signaled by this appellation ; because they did not communicate
that which they prefigured. Is it to be endured, that those
symbols, which the Lord consecrated with his own mouth, and
which he adorned with excellent promises, should not be ac-
knowledged as sacraments ; and, at the same time, that this
honour should be transferred to those rites which are merely
inventions of men, or, at least, are observed without any express
command of God ? Either, therefore, let them change their
definition, or abstain from this abuse of the term, which after-
wards generates false and absurd opinions. Extreme unction,
they say, is a figure and cause of invisible grace, because it is a
sacrament. If we ought by no means to admit their infer-
ence from the term, it certainly behoves us to lose no time in
resisting their application of the term itself, that we may not
be chargeable with giving any occasion to such an error.
Again : to prove that ceremony to be a sacrament, they allege
this reason — that it consists of the external sign and the word
of God. If we find neither command nor promise respecting
it, can we do otherwise than oppose it ?
II. Now, it appears that we are not debating about the
word, but raising a necessary and useful controversy respecting
the thing itself. We must strenuously maintain, therefore, what
we have already established by irrefragable argument that the
poAver to institute sacraments belongs to God alone ; for a sa-
crament ought to exhibit the certain promise of God, for the as-
surance and consolation of the consciences of believers ; which
could never receive such assurance and consolation from man.
A sacrament ought to be a testimony to us of the good-will of
God towards us — a testimony which no man or angel can ever
give, as none has been " his counsellor." It is he alone, there-
fore, who, with legitimate authority, testifies to us concerning
himself by means of his word. A sacrament is a seal by which I .
tlie testament or promise of God is sealed. But it could not
be sealed by corporeal things and the elements of this world,
unless they were marked out and appointed for this purpose by
the power of God. Therefore man cannot institute a sacra-
ment ; because it is not in human power to cause such great
and Divine mysteries to be concealed under such mean symbols.
•' The word of God must precede," as is excellently remarked
by Augustine, " in order to make a sacrament to be a sacra-
ment." Moreover, if we would avoid falling into many ab-
surdities, it is requisite to preserve some distinction between a
sacrament and other ceremonies. The apostles prayed on
bended knees ; shall we, tlierefore, never kneel without making
it a sacrament ? The early Christians are said to iiave turned
their faces towards the east when they prayed ; shall looking
604 INSTITUTES OF THE [bOOK IV.
towards the east, then, be regarded as a sacrament ? Paul says,
" I will that men pray every w^here, lifting up holy hands," {k)
and the prayers of the saints appear to have been often made
with uplifted hands ; shall elevation of hands also be made a
sacrament ? On this principle all the gestures of the saints
w^ould become sacraments. I would not insist on these things,
however, if they w^ere not connected with those greater incon-
veniences.
III. If they wish to press us with the authority of the an-
cient Church, I assert that this is a groundless pretence. For the
number of seven sacraments can nowhere be found in the eccle-
siastical writers, nor is it clear when it was introduced. I grant,
indeed, that the fathers sometimes make too free a use of the
word sacrament; but they use it indifferently to signify all
ceremonies and external rites, and all exercises of piety. But,
when they speak of those signs which we ought to regard as
testimonies of the grace of God, they are content with these
two, baptism ajid the eucharist. That this may not be sup-
posed to be a false allegation, I shall here cite a few testimonies
from Augustine. To Januarius he says, '• First, I wish you
to know what is the principal point of this controversy —
that om* Lord Jesus Christ, as he says in the gospel, has laid
upon us an easy yoke and a light burden. And, therefore, he
has linked together the society of the Christian Church by
sacraments, very few in number, most easy to observe, and
excellent in signification. Such are baptism, consecrated in the
name of the Trinity, and the communion of the body and
blood of the Lord, and if there be any other enjoined in the
canonical Scriptures." Again, in his treatise On the Christian
Doctrine : " Since the resurrection of our Lord, our Lord
himself, and the practice of his apostles, instead of many signs,
have given us few, and those most easy in performance, most
excellent in signification, and most pure in observance ; such
are baptism, and the celebration of the body and blood of the
Lord." Why does he make no mention here of the sacred or
septenary number ? Is it probable that he would have omitted
it, if it had then been instituted in the Church ; especially as,
in other cases, he was more curious in the observation of
numbers than was at all necessary ? And, when he names
baptism and the Lord's supper, and is silent respecting any
others, does he not sufficiently indicate, that these two mysteries
possess superior and peculiar dignity, and that all other cere-
monies occupy an inferior station ? Wherefore I affirm that
these advocates for seven sacraments are not only unsupported
by the word of the Lord, but also by the consent of the ancient
CHAP. XIX.] CHRISTIAN RELIGIOK. 606
Church, however they may boast of such consent. Let us now
proceed to the particular ceremonies.
CONFIRMATION.
IV. It was an ancient custom in the Church for the children
of Christians, after they were come to years of discretion, to be
presented to the bishop in order to fulfil that duty which was
required of adnlts who offered themselves to baptism. For
such persons were placed among the catechumens, till, being
duly instructed in the mysteries of Christianity, they were
enabled to make a confession of their faith before the bishop
and all the people. Therefore those who had been baptized
in their infancy, because they had not then made such a con-
fession of faith before the Church, at the close of childhood, or
the commencement of adolescence, were again presented by their
parents, and were examined by the bishop according to the form
of the catechism which was then in common use. That this
exercise, which deserved to be regarded as sacred and solemn,
might have the greater dignity and reverence, they also practised
the ceremony of imposition of hands. Thus the youth, after
having given satisfaction respecting his faith, was dismissed
with a solemn benediction. This custom is frequently men-
tioned by the ancient writers. Leo, the pope, says, " If any
one be converted from heresy, let him not be baptized again ;
but let the influence of the Spirit, which he wanted among the
heretics, be communicated to him by the imposition of the
hands of the bishop." Here our adversaries will exclaim that
any ceremony, by which the Holy Spirit is conferred, is pro-
perly denominated a sacrament. But the meaning of Leo in
these words is sutficiently unfolded by himself in another
place : " Whoever is baptized among heretics, let him not
be rebaptized ; but let him be confirmed by imposition of
hands with invocation of the Holy Spirit ; because he has
received the mere form of baptism, without the sanctification."
It is also mentioned by Jerome against the Luciferians. And
though I confess that Jerome is not altogether correct in
stating it to have been a custom of the apostles, yet he is very
far from the absurdities now maintained by the Romanists :
and he even corrects that very statement by adding, that this
benediction was committed wholly to the bishops, "rather in
honour of the priesthood than from necessity imposed by any
law." Such imposition of hands, therefore, as is simply con-
nected with benediction, I highly approve, and wish it were
now restored to its primitive use, uncorrujited by superstition.
V. Succeeding; times have almost obliterated that ancient
606 INSTITUTES OF THE [bOOK IV.
practice, and introduced I know not what counterfeit confirma-
tion as a sacrament of God. They have pretended that the
virtue of confirmation is to give the Holy Spirit for the aug-
mentation of grace, who in baptism is given for innocence : to
strengthen for warfare those who in baptism had been re-
generated to Hfe. This confirmation is performed by unction
and the following form of words : " I sign thee with the sign
of the cross, and confirm thee with the chrism of salvation, in
the name of the Father, and of the Son, and of the Holy
Spirit." All this sounds very beautifully and pleasantly. But
where is the word of God which promises the presence of the
Holy Spirit in this ceremony ? They cannot allege a single iota.
How, then, will they assure us that their chrism is the vessel
of the Holy Spirit ? We see oil, a thick and viscid liquid, and
we see nothing besides. Augustine says, " Let the word be
added to the element, and it will become a sacrament." Let the
Romanists produce this word, if they wish us to contemplate
in the oil any thing beyond the oil itself. If they acknowledged
themselves ministers of the sacraments, as they ought to do,
there would be no need of any further contention. The first
law of a minister is to undertake nothing without a command.
Now, let them produce any command for this service, and I will
not add another word on the subject. If they have no com-
mand, they can have no excuse for such sacrilegious audacity.
On the same principle, our Lord interrogated the Pharisees :
" The baptism of John, whence was it ? from heaven or of
men ? " (k) If they had answered. From men, he would have
extorted a confession that it Avas vain and frivolous ; if, From
heaven, they would be constrained to admit the doctrine of John.
To avoid too great an injury to John, therefore, they did not dare
to confess it was from men. So, if confirmation be "of men,"
it is evinced to be vain and frivolous ; if they wish to persuade
us that it is from heaven, let them prove it.
VI. They defend themselves, indeed, by the example of the
apostles, whom they consider as having done nothing without
sufficient reason. This consideration is correct ; nor would
they receive any reprehension from us, if they showed them-
selves imitators of the apostles. But what was the practice of
the apostles ? Luke relates, that " when the apostles, which
were at Jerusalem, heard that Samaria had received the word
of God, they sent unto them Peter and John : who, when they
were come down, prayed for them, that they might receive the
Holy Ghost ; for as yet he was fallen upon none of them ; only
they were baptized in the name of the Lord Jesus. Then laid
ihey their hands on them, and they received the Holy Ghost." (1)
(k) Matt. x.xi. 25. (0 Acts viii. 14—17.
I
CHAP. XIX.] CHRISTIAN RELIGION. 607
And this imposition of hands is mentioned by the sacred histo-
rian on several occasions. I perceive what the apostles did —
that they faithfnlly executed their ministry. It was the Lord's
will, that those visible and wonderful graces of the Holy Spirit,
which he then poured out upon his people, should be ad-
ministered and distributed by his apostles with imposition of
hands. Now, I do not conceive that the imposition of hands
concealed any higher mystery, but am of opinion that this
ceremony Avas employed by them as an external expression
of their commending, and, as it were, presenting to God, the
] erson upon whom they laid their hands. If the ministry
which was then executed by the apostles were still continued
in the Church, imposition of hands ought also to be still ob-
served ; but since such grace is no longer conferred, of what use
is the imposition of hands? It is true that the people of God
still enjoy the presence of the Holy Spirit, whose guidance
and direction are indispensable to the existence of the Church.
For we have the eternal promise, which can never fail, and in
which Christ has said, " If any man thirst, let him come unto
me, and drink living water." (m) But those miraculous powers
and manifest operations, which were distributed by imposition
of hands, have ceased ; and it was right that they should con-
tinue but for a time. For it was necessary that the first
preaching of the gospel, and the kingdom of Christ, at its com-
mencement, should be illustrated and magnified by miracles
never seen or heard before ; the subsequent cessation of which
does not argue the Lord's desertion of his Church, but is equi-
valent to a declaration from him that the magnificence of his
reign and the dignity of his word had been sufficiently mani-
fested. In what respect, then, will these impostors affirm that
they imitate the apostles ? They should have effected, by
imposition of hands, that the evident power of the Spirit might
immediately show itself This they do not practise. Why,
then, do they boast that they are countenanced by the imposi-
tion of hands, which we find was used by the apostles, but for
a totally different purpose.
VII. This is just as reasonable as it would be for any one
to affirm the afflation, with which the Lord breathed upon his
disciples, to be a sacrament by which the Holy Spirit is con-
ferred, (n) But though the Lord did this once, he has never
directed it to be done by us. In the same manner, the apostles
practised imposition of hands during that period in which the
Lord was pleased to dispense the visible graces of the Holy
Spirit in compliance with their prayers ; not in order that
persons in succeeding times might counterfeit a vain and useless
sign, as a mere piece of mimicry destitute of any reality. Be-
(«i) John vii. 37, 38. (n) John xx. 22.
608 INSTITUTES OF THE [bOOK TV.
sides, even if they could prove themselves to imitate the
apostles in the imposition of hands, in which they have no-
thing similar to the apostles, except this preposterous mimicry,
whence do they derive their oil, which they call the oil of
salvation ? Who has taught them to seek salvation in oil ?
Who has taught them to attribute to it the property of impart-
ing spiritual strength ? Is it Paul, who calls us olf from the
elements of this world, and severely condemns an attachment
to such observances ? (o) On the contrary, I fearlessly pro-
nounce, not of myself, but from the Lord, that those who
call oil the oil of salvation, abjure the salvation which is in
Christ, reject Christ, and have no part in the kingdom of God.
For oil is for the belly, and the belly for oil ; the Lord shall
destroy both; all these weak elements "which perish with the
using," (ja) have no connection with the kingdom of God,
which is spiritual, and shall never perish. What, then, it will
be said, do you apply the same rule to the water with which
we are baptized, and to the bread and wine used in the Lord's
supper? I answer, that in sacraments of Divine appointment,
two things are to be regarded — the substance of the corporeal
symbol which is proposed to us, and the character impressed
upon it by the woixi of God, in which consists all its virtue.
Therefore, as the bread, and wine, and water, which are pre-
sented to our view in the sacraments, retain their natural sub-
stance, that observation of Paul is always applicable : " Meats
for the belly, and the belly for meats; but God shall destroy
both it and them ; " (q) for they pass and vanish away with the
fashion of this world. But as tliey are sanctified by the word
of God to be sacraments, they do not confine us to the flesh,
but impart to us true and spiritual instruction.
VIII. Let us examine still more narrowly how many mon-
sters are fostered by this oil. The dispensers of it say, that
the Holy Spirit is given, in baptism for innocence, in confirma-
tion for an augmentation of grace ; that in baptism we are
regenerated to life, and that by confirmation we are armed for
warfare ; and they have so far lost all shame, as to deny that
baptism can be rightly performed Avithout confirmation. What
corruption ! Are we not, then, " in baptism buried with Christ,
jtlanted together in the likeness of his death," that we may be
" also in the likeness of his resurrection ? " Now this fellow-
ship with the death and life of Christ, Paul explains to consist in
the mortification of the flesh, and the vivification of the Spirit ;
" that our old man is crucified with him, that we should walk
in newness of life." (r) What is it to be armed for the spiritual
(o) Gal. iv. 9. Col. ii. 20. (g) 1 Cor. vi. 13.
ip) Col. ii. 22. (r) Rom. vi. 4—6.
CHAP. XIX.] CHRISTIAN RELIGJON. 609
warfare, if this be not ? If they deemed it of no importance to
trample mider foot the word of God, why did they not at least
reverence the Church, to which they wish to appear so uni-
formly obsequious ? But what can be produced more severe
against this doctrine of theirs, than the following decree of the
Council of Milevum ? " Whoever asserts that baptism is only
given for the remission of sins, and not for assistance of future
grace, let him be accursed." When Luke, in a passage which
we have already cited, speaks of some as having been "bap-
tized in the name of the Lord Jesus," (s) who had not received
the Holy Ghost, he does not absolutely deny that any gift of
the Spirit had been imparted to those persons who had believed
in Christ with the heart, and had confessed him with the
mouth ; he intends that gift of the Spirit which communi-
cated his manifest powers and visible graces. So the apostles
are said to have received the Holy Spirit on the day of Pente-
cost ; though Christ had long before declared to them, " It
is not ye that speak, but the Spirit of your Father, which
speaketh in you." (t) Let all who are of God, here observe
the malicious and pestilent artifice of Satan. That which was
truly given in baptism, he falsely asserts to be given in his
confirmation, with the crafty design of seducing us unawares
from baptism. Who can doubt, now, that this is the doctrine
of Satan, which severs from baptism the promises which belong
to that sacrament, and transfers them to something else ? It
is now discovered on what kind of a foundation this famous
unction rests. The word of God is, that '' as many as have
been baptized into Christ, have put on Christ," (u) with his
gifts. The word of these anointers is. That we have received
no promise in baptism to arm us for the spiritual warfare. The
word of God is the voice of truth ; consequently the word of the
anointers must be the voice of falsehood. I can, therefore, give
a more correct definition of this confirmation than they have
yet given of it ; namely, that it is a manifest insult against bap-
tism, obscuring and even abolishing its use ; that it is a deceit-
ful promise of the devil, seducing us from the truth of God ; or,
if the following be preferred, that it is oil polluted with the false-
hood of the devil, to darken and deceive the minds of the simple.
IX. They further assert that all believers after baptism
ought to receive the Holy Spirit by imposition of hands, that
they may be found complete Christians ; for that no one can
be altogether a Christian who is never anointed with epi.scopal
confirmation. These are their own words. But I tliought
that all things relating to Christianity had been comprehended
and declared in the Scriptures. Now, it seems, the true form
(5) Acts viii. 16. xix. 5. (t) Acts ii. 4, «fec. Matt. x. 20. (m) Gal. iii. 27.
VOL. II. 77
610 INSTITUTES OF THE [bOOK IV.
of religion is to be sought and learned from some other quarter.
The wisdom of God, therefore, celestial truth, all the doctrine
of Christ, only begins to make Christians ; oil completes them.
Such a sentiment condemns all the apostles, and a number of
martyrs who, it is certain, had uever received this unction.
For the holy chrism, the perfusion of which would complete
their Christianity, or rather make them Christians from being
no Christians at all, had not then been manufactured. But these
chrismatics abundantly confute themselves, without my saying
a word. For how small a part of their people do they anoint
after baptism ? Why, then, do they suffer such semi-Christians
in their own community, from an imperfection which they
might easily remedy ? Why do they, with such supine neg-
ligence, suffer them to omit that which cannot be omitted
without great criminality ? Why do they not more rigidly
insist upon a thing so necessary and indispensable to salvation,
unless any one be prevented by sudden death ? Surely while
they suffer it to be so easily despised, they tacitly confess it not
to be of so much importance as they pretend it to be.
X. In the last place, they determine that this sacred unction
ought to be held in greater reverence than baptism ; because
it is only dispensed by the hands of the greatest prelates,
whereas baptism is commonly administered by all priests. Must
they not be considered as evidently mad, who discover such
fondness for their own inventions, that, in comparison with
them, they presume to undervalue the sacred institutions of
God ? Sacrilegious mouth, dost thou dare to place an unction,
which is only defiled with thy fetid breath, and enchanted by
the muttering of a few words, on a level with the sacrament
of Christ, and to compare it with water sanctified by the word
of God ? But this would not satisfy thy presumption ; thou
hast even given it the preference ! These are the responses
of the Holy See ; they are the oracles of the apostolic tripod.
But some of them have begun to moderate this infatuation,
which even in their opinion was carried beyond all due limits.
Confirmation is to be regarded, they say, with greater reverence
than baptism ; not, perhaps, for the greater virtue and advantage
that it confers, but because it is dispensed by persons of supe-
rior dignity, and is applied to the nobler part of the body, that
is, the forehead ; or because it contributes a greater augmen-
tation of virtues, though baptism is more available to remission.
But in the first reason, do they not betray themselves to be
Donatists, who estimate the virtue of the sacrament by the
dignity or worthiness of the minister? I will grant, however,
that confirmation be considered as more excellent from the
dignity of episcopal hands. But if any one inquire of them
how such a prerogative has been conferred on bishops, what
i
CHAP. XIX.] CHRISTIAN RELIGION. 61 1
reason will they assign but their own pleasure ? They allege,
that the apostles alone exercised that right, being the sole
dispensers of the Holy Spirit. Are bishops the only apostles ;
or are they apostles at all ? Let us, however, grant that also ;
why do they not on the same principle contend that none but
bishops ought to touch the sacrament of the blood in the
Lord's supper; which they refuse to the laity, because the
Lord, as they say, only gave it to the apostles ? If our Lord
gave it to the apostles alone, why do they not infer. Therefore
it ought now to be given to bishops alone ? But in this case
they make the apostles simple presbyters ; now, they are hur-
ried away with an extravagant notion suddenly to create them
bishops. Lastly, Ananias was not an apostle ; yet to him Paul
Avas sent, that he might receive his sight, be baptized, and be
filled with the Holy Ghost, (x) I will add one question more :
If this was the peculiar offiSe of bishops by a Divine right, why
have they dared to transfer it to common presbyters, as we
read in one of the epistles of Gregory ?
XI. How frivolous and foolish is the second reason. That
they call their confirmation more excellent than the baptism in-
stituted by God, because in confirmation the forehead is anoint-
ed with oil, and in baptism the crown of the head ; as though
baptism were performed with oil, and not with water ! I ap-
peal to all believers, whether these deceivers do not direct all
their eflorts to this one object ; to corrupt the purity of the
sacraments by the leaven of their false doctrine. I have already
remarked, in another part of this book, that in the sacraments
it is scarcely possible to discern that which is of Divine institu-
tion among the multiplicity of human inventions. If any one
did not give credit to that observation of mine, let him now at
least believe his own masters. By their passing over the water
without the least notice, it appears that the only thing to
which they attribute much importance in baptism, is their own
oil. We, therefore, on the contrary, affirm, that in baptism the
forehead also is laved with water. In comparison with this,
we esteem all their oil perfectly worthless, whether in baptism
or in confirmation. If any one allege that it is sold for more,
this accession of price would only corrupt the good, if it con-
tained any ; an imposture of the foulest kind can never be
legalized by robbery. In the third reason, they expose their
impiety, when they pretend that a greater augmentation of
virtues is conferred in confirmation than in baptism. The
apostles, by imposition of hands, dispensed the visible graces
of tlie Spirit. In what respect does their unction appear to be
productive of any advantage ? Let us leave these moderators,
(z) Acts ix. 17, 18.
612 INSTITUTES OF THE [bOOK IV.
therefore, who cover one sacrilege with a number of others.
It is a Gordian knot, which it is better to cut asunder than to
spend much labour to untie.
XII. Now, when they find themselves stripped of the word
of God, and of every probable argument, they resort to their
usual pretext, that it is a very ancient usage, and confirmed by
the consent of many ages. Though this allegation were true,
it would not at all serve their cause. A sacrament is not from
earth, but from heaven ; not of men, but of God alone. If
they wish their confirmation to be regarded as a sacrament,
they must prove God to be the Author of it. But why do
they allege antiquity, seeing that the ancient fathers, when-
ever they mean to express themselves with strict propriety,
nowhere enumerate more than two sacraments ? If it were
necessary to fortify our faith by the authority of men, we
have an impregnable fortress, that those ceremonies, which our
adversaries falsely pretend to be sacraments, were never ac-
knowledged as sacraments by the ancients. The fathers speak
of imposition of hands ; but do they call it a sacrament ? Au-
gustine explicitly affirms that it is no other than prayer. Here
let them not oppose me with their foolish distinctions, that
Augustine applied 'this remark to imposition of hands, not as
practised in confirmation, but as used for the purpose of healing,
or of reconciliation. The book is extant, and is in many hands.
If I pervert the passage to any meaning different from that of
Augustine himself, I am content to submit to their severest
censure and contempt. For he is speaking of schismatics,
who returned to the unity of the Church ; and denies that they
have any need of the reiteration of baptism, for that imposition
of hands was sufficient, in order that, by the bond of peace, the
Lord might give them his Holy Spirit. And as it might
appear unreasonable to repeat imposition of hands rather than
baptism, he shows the difference. " For what," he says, '•' is
imposition of hands, but prayer over a man? " And that this
was his meaning, is evident from another passage, where he
says, " We lay hands upon reclaimed heretics, for the union
of charity, which is the principal gift of the Holy Spirit, and
without which whatever else may be holy in man is unavailing
to salvation."
XIII. I sincerely wish that we retained the custom, which I
have stated was practised among the ancients before this
abortive image of a sacrament made its appearance. For it
was not such a confirmation as the Romanists pretend, which
cannot be mentioned without injury to baptism ; but a cate-
chetical exercise, in which children or youths used to deliver
an account of their faith in the presence of the Church. Now,
it would be the best mode of catechetical instruction, if a
CHAP. XIX.] CHRISTIAN RELICION. 613
formulary were written for this purpose, containing and stating,
in a familiar manner, all the articles of our religion, in which
the universal Church of believers ought to agree, without
any controversy : a boy of ten years of age might present
himself to make a confession of his faith ; he might be ques-
tioned on all the articles, and might give suitable answers : if
he were ignorant of any, or did not fully understand them, he
should be taught. Thus the Church would witness his profes-
sion of the only true and pure faith, in which all the community
of believers unanimously worship the one God. If this discipline
were observed in the present day, it would certainly sharpen
the inactivity of some parents, who carelessly neglect the in-
struction of their children as a thing in which they have no
concern, but which, in that case, they could not omit without
public disgrace ; there would be more harmony of faith among
Christian people, nor would many betray such great ignorance
and want of information ; some would not be so easily carried
away with novel and strange tenets ; in short, all would have a
regular acquaintance with Christian doctrine.
PENANCE.
XIV. In the next place, they add penance ; of which they
treat in such a confused and disorderly manner, that the con-
sciences of men can deduce no certain or solid conclusion re-
specting their doctrine. In another part of this treatise, we
have stated at large what we learn from the Scriptures respect-
ing repentance, and likewise what is inculcated on that subject
by the Romanists. Our present business is only to inquire
briefly into the reasons of those persons who promulgated the
opinion which has prevailed for a long period in the churches and
in the schools, that penance is a sacrament. In the first place,
I will make a few remarks on the practice of the ancient
Church, the pretence of which they have abused for the intro-
duction and establishment of their foolish invention. The
order observed by the ancients in public penitence was, that
persons who had completed the satisfactions enjoined upon
them, were reconciled to the Church by solemn imposition of
hands. This was a sign of absolution, to encom-age the sinner
himself with an assurance of pardon before God, and to ad-
monish the Church that they ought to obliterate the memory
of his offence, and kindly to receive him into favour. This
Cyprian often calls " giving peace." To increase the impor-
tance of this act; and give it a greater recommendation among
the people, it was ordained that it should always be done by
the authority of a bishop. Hence that decree of the second
614 INSTITUTES OF THE [bOOK IV.
Council of Carthage : " Let no presbyter be permitted to re-
concile a penitent publicly at the mass." And another decree of
the Council of Arausium: " Let those who, during the period
of their penitence, depart out of this life, be admitted to the
communion without the reconciliatory imposition of hands.
If they recover from their illness, let them complete the period
of their penitence, and then let them receive from the bishop
the reconciliatory imposition of hands." Also the decree
of the third Council of Carthage : " Let not a presbyter recon-
cile a penitent without the authority of the bishop." The
design of all these decrees was, to prevent the severity which
they wished to preserve in this matter from falling into dis-
use. Therefore they committed it to the cognizance of the
bishop, who was likely to be more circumspect in conducting
the examination. But Cyprian states that it was not the
bishop alone who laid hands on the penitent, but that all the
clergy also united in this act. These are his words : " They
do penance for a proper time, and then they come to the
communion, and are restored to the right of communion by
the imposition of the hands of the bishop and clergy." After-
wards, in process of time, the custom was corrupted, so that
they used this c&remony in private absolutions, without any
public expression of penitence. Hence that distinction in
Gratian, between public and private reconciliation. I consider
that ancient custom, which is mentioned by Cyprian, to have
been holy and useful to the Church, and could wish it were
revived in the present day. This more recent one, though I
venture not to condemn or censure it with severity, yet I consider
less necessary. We see, however, that imposition of hands on
repentance is a ceremony of human, not of Divine institution,
and is to be placed among indifferent things and external exer-
cises, such as are not to be despised, but ought to hold a station
far below the sacraments, which are enjoined upon us by the
word of God.
XV. Now, the Romish theologians and schoolmen, who are
in the habit of corrupting every thing by misinterpretation,
take very great pains here to discover a sacrament, but to no
purpose. Nor ought this to be wondered at, for they seek it
where it is not to be found. When they have done their best,
they leave the subject perplexed, doubtful, uncertain, and con-
founded with a variety of opinions. They say, then, that
external penitence is a sacrament, and if it be so, that it ought
to be considered as a sign of internal penitence, that is, of
contrition of heart, which is the substance of the sacrament ;
or that both together constitute the sacrament, not two sacra-
ments, but one complete one ; but that external penitence is
merely the sacrament ; while that which is internal is both the
CHAP. XIX.j CHRISTIAN RELiaiOX. 615
sacrament and the substance of the sacrament ; and remission
of sins is the substance only, and not the sacrament. Let those
who bear in mind the definition of a sacrament which we have
ah-eady given, apply it to the examination of this pretended
sacrament, and they will find that it is not an external cere-
mony instituted by God for the confirmation of our faith. If
they plead that my definition is not a law which they are
bound to obey, let them hear Augustine, whom they profess to
regard with the greatest reverence. He says, " Visible sacra-
ments are instituted for carnal persons, that by the steps of the
sacraments they maybe led from those things which are visible
to the eye, to those which are intelligible to the mind." What
resemblance to this do they themselves see, or are they able to
point out to others, in that which they call the sacrament of
penance? The same writer says in another place, "It is
therefore called a sacrament, because one thing is seen, another
is understood in it. That which is seen has corporeal form ;
that which is understood has spiritual fruit." These things
are not at all applicable to the sacrament of penance, which
they have invented, in which there is no corporeal form to
represent any spiritual fruit.
XVI. And to vanquish these champions on their own
ground, if any sacrament be sought for here, would it not be far
more plausible to say that the sacrament consists in the absolu-
tion of the priest, rather than in penitence, either internal or
external ? For it would be easy to say, that this is a ceremony
appointed for the confirmation of our faith in the remission of
sins, and has what they call the promise of the keys : " What-
soever ye shall bind on earth, shall be bound in heaven ; and
whatsoever ye shall loose on earth, shall be loosed in heaven." {y)
But some would have objected, that many who are absolved
by priests, derive no such benefits from their absolution ;
whereas, upon their principle, the sacraments of the new law ac-
tually accomplish that which they represent. To this it might
be replied, that, as in the eucharist there is a twofold eating, —
sacramental, which is equally common to the good and the
wicked; and spiritual, which is peculiar to the good — why
might they not also imagine the reception of a twofold absolu-
tion ? Yet I have never yet been able to comprehend what
they intended by that principle of theirs, respecting the effica-
cious virtue of the sacraments of the new law ; which we have
proved to be altogether at variance with the truth of God,
when we professedly discussed that subject. Here I only
mean to show that this difficulty is no objection to their
calling sacerdotal absolution a sacrament. For they might
{y) Matt, xviii. 18.
616 INSTITUTES OF THE [bOOK IV.
answer, in the language of Augustine, " That sanctification is
sometimes without the visible sacrament, and that the visible
sacrament is sometimes unaccompanied by internal sanctifica-
tion. " Again : '' That the sacraments effect that which they
represent in the elect alone." Again : " That some persons
put on Christ as far as the reception of the sacrament, and
others even to sanctification ; " that the former is equally the
case with the good and evil ; and the latter with none but the
good. Surely they have betrayed more than the weakness of
children, and shown themselves blind to the broad day, who,
in the midst of such ditficulty and perplexity, have not dis-
covered a thing so plain and obvious to every one.
XVII. Yet let them not flatter themselves, for in whatever
part they place their sacrament, I deny that it ought to be con-
sidered as a sacrament at all ; first, because it is not accom-
panied with any special promise of God, which is the only
foundation of a sacrament ; secondly, because all the cere-
mony exhibited here is the mere invention of men ; whereas
it has been already ascertained that sacramental ceremonies
cannot be instituted, except by God himself. All that they
have fabricated, therefore, respecting the sacrament of penance,
is nothing but falsehood and imposture. This counterfeit
sacrament they have adorned with a suitable title, calling it
" a second plank after a shipwreck ; " for that, if any one by
sin has soiled the garment of innocence received in baptism,
he may purify it by penance. But this, they say, is the lan-
guage of Jerome. Whose language soever it may be, it cannot
be exculpated from manifest impiety, if it be explained accord-
ing to their notion of it. As if baptism were effaced by sin,
and ought not rather to be recalled to the memory of the
sinner whenever he thinks of remission of sins, that it may
serve to comfort his mind, inspire him with courage, and
confirm his confidence of obtaining the remission of sins, which
was promised to him in baptism. But that which Jerome has
expressed with some degree of harshness and impropriety, that
baptism, from which those who deserve to be excommunicated
from the Church have fallen away, is repaired by penitence,
these admirable expositors apply to their impiety. We shall
speak with the greatest propriety, therefore, if we call baptism
the sacrament of penitence; since it is given for a confir-
mation of grace, and seal of confidence, to those who meditate
repentance. And this must not be considered as an invention
of ours, for, beside its conformity to the language of Scrip-
ture, it appears to have been generally received in the ancient
Church as an indubitable axiom. For in the treatise on Faith
addressed to Peter, which is attributed to Augustine, it is called
"the sacrament of faith and repentance." And why do we
CHAP. XIX.] CHRISTIAN RELIGION. 617
resort to uncertain testimonies ? Nothing can be required more
explicit than what is recited by the evangelists, that ''John
did preach the baptism of repentance for the remission of
sins." (z)
EXTREME UNCTION.
XVIII. The third counterfeit sacrament is extreme unction ;
which is never performed but by a priest, and that in the last
moments of life, with oil consecrated by a bishop, and the fol-
lowing form of words : " By this holy unction, and by his most
tender mercy, may God pardon thee whatever sin thou hast
committed by sight, by hearing, by smell, by taste, and by
touch." They pretend that it has two virtues — remission of
sins, and relief from bodily disease, if that be expedient, or
otherwise the salvation of the soul. They say that the insti-
tution of it is established by James, who says, " Is any sick
among you ? let him call for the elders of the Church ; and let
them pray over him, anointing him with oil in the name of the
Lord ; and the prayer of faith shall save the sick, and the Lord
shall raise him up ; and if he have committed sins, they shall
be forgiven him." (a) This unction of theirs is of the same
kind as we have already proved their imposition of hands to be :
it is a mere hypocritical farce, by which, without any reason,
and without any advantage, they affect to mimic the apostles.
It is related by Mark, that the apostles, at their first mission, ac-
cording to the command which they had received from the Lord,
raised the dead, ejected demons, cleansed lepers, healed the sick,
and that in the cure of the sick they made use of oil. " They
anointed with oil," he says, " many that were sick, and healed
them." (6) James had this in view when he directed the elders
of the Church to be sent for to anoint the sick. That such cere-
monies concealed no higher mystery, will easily be concluded by
any attentive observers of the great liberty used by our Lord
and his apostles in external things. When our Lord was about
to restore sight to a blind man. he made clay of dust and
spittle ; some he healed with a touch, others with a word.
In the same manner, the apostles cured some maladies with a
mere word, others with a touch, others with unction. But it
may be alleged that it is probable that this unction, like the
other methods, was not employed without reason. This I
confess ; not, however, that they used it as an instrument of
cure, but merely as a sign, to instruct the ignorance of the
simple whence such virtue proceeded, that they might not
ascribe the praise of it to the apostles. Now, it is very common
(z) Matt. iii. 1—6. Luke iii. 3. (a) James v. 14, 1.5. (*) Mark vi. 13.
VOL. II. 78
618 INSTITUTES OF THE [bOOK IV.
in the Scriptures for the Holy Spirit and his gifts to be signi-
fied by oil. But that grace of healing has disappeared, like
all the other miraculous powers, which the Lord was pleased
to exhibit for a time, that he might render the preaching of the
gospel, which was then new. the object of admiration for ever.
Even though we should fully grant, therefore, that unction
was a sacrament of the powers which were administered by
the instrumentality of the apostles, it has nothing to do with
us, to whom the administration of those powers has not been
committed.
XIX. And what greater reason have they to make a sacra-
ment of this unction than of all the other signs or symbols
which are mentioned in the Scriptures? Why do not they
appoint some pool of Siloam, in which the sick may bathe
themselves at certain seasons ? (c) That, they say, would be
a vain attempt. Surely not more in vain than unction. Why
do they not " fall upon and embrace " the dead, because Paul
resuscitated a deceased young man by such means ? (d) W^hy
is not clay, composed of spittle and dust, converted into a
sacrament ? All the others, they say, were single examples,
but the use of unction is commanded by James. I reply, that
James was speaking in reference to that period in which this
benediction of God was still enjoyed by the Church. They
affirm, indeed, that there is even now the same virtue in their
unction ; but we find it to be otherwise by experience. Let no
one now wonder how they have so confidently deluded souls,
w^hom they know to be stupid and blind when deprived of the
word of God, which is their life and light, since they are not at
all ashamed to attempt to deceive the living and observing senses
of the body. They make themselves ridiculous, therefore,
when they boast that they are endued with the gift of healing.
The Lord is undoubtedly present with his people to assist
them in all ages ; and, whenever it is necessary, he heals their
diseases as much as he did in ancient times : but he does not
display those visible powers, or dispense miracles by the hands
of apostles ; because that gift was only of temporary duration,
and was soon lost, in some measure, by the ingratitude of men.
XX. As the apostles, therefore, had sufficient cause for
using the symbol of oil as an evident testimony that the gift
of healing, which had been committed to them, was not a
power of their own, but of the Holy Spirit, so, on the other
hand, they do a great injury to the Holy Spirit who represent
a fetid oil, destitute of all efficacy, as his power. This is just
as if any one were to affirm, that all oil is the power of the
Holy Spirit, because it is called by that name in the Scripture ;
(.cuSo5, acolo-
thist, simply signifies a folloicer or attendant. But I should
justly incur ridicule myself, if I were to dwell on a serious
refutation of such things, they are so frivolous and ludicrous.
XXIV. To prevent them, however, from continuing their
impositions on silly women, it is necessary, as we proceed, to
expose their vanity. They create with great pomp and
solemnity their readers, psalmists, beadles, acolothists, to dis-
charge those offices in Avhich they employ either boys, or at
least those whom they call laymen. For who, in most cases,
lights the wax tapers, who pours wine and water out of the
flagon, but a boy, or some mean layman, who gets his livelihood
by it ? Do not the same persons chant ? Do they not open
and shut the doors of the churches ? For who ever saw in their
temples an acolothist or beadle performing his office ? On
the contrary, he who, when a boy, discharged the duty of an
acolothist, as soon as he is admitted into that order, ceases to
be what he begins to be called ; so that it should seem to be
their deliberate intention to discard the office when they as-
sume the title. We see what need they have to be consecrated
by sacraments, and to receive the Holy Spirit ; it is, that they
may do nothing. . If they allege, that this arises from the
perverseness of the present age, that men desert and neglect
their official duties, let them at the same time confess, that
their holy orders, which they so wonderfully extol, are of no
use or benefit to the Church in the present day, and that their
whole Church is filled with a curse, since it permits boys and
laymen to handle the tapers and flagons, which none are wor-
thy of touching except those who have been consecrated as
acolothists ; and since it leaves boys to chant those services,
which ought never to be heard but from a consecrated mouth.
But for what purpose do they consecrate their exorcists? I
know that the Jews had their exorcists ; but I find that they
derived their name from the exorcisms which they practised.
Respecting these counterfeit exorcists, who ever heard of their
exhibiting one specimen of their profession ? It is pretended
that they are invested with power to lay hands upon maniacs,
demoniacs, and catechumens ; but they cannot persuade the
demons that they are endued with such power ; not only
because the demons do not submit to their commands, but be-
cause they even exercise dominion over them. For scarcely
one in ten can be found among them who is not influenced
by an evil spirit. Whatever ridiculous pretensions they may
set up respecting their contemptible orders, are the mere
compositions of ignorance and falsehood. Of the ancient
acolothists, beadles, and readers, we have spoken already, when
we discussed the order of the Church. Our present design is
V
CHAP. XIX.] CHRISTIAN RELIGION. 623
oaly to combat that novel invention of a sevenfold sacrament
in ecclesiastical orders; on which not a syllable is any where
to be found, except among those sapient theologues, the Sor-
bonists and Canonists.
XXV. Let us now examine the ceremonies which they
employ. In the first place, all whom they enrol in their army
they initiate into the rank of clergy by a common sign. They
shave them on the crown of the head, that the crown may
denote regal dignity ; because ecclesiastics ought to be kings,
to rule themselves and others, according to the language in
which Peter addresses them : " Ye are a chosen generation, a
royal priesthood, a holy nation, a peculiar people." But it
was sacrilege for them to arrogate exclusively to themselves
that which is attributed to the whole Church, and proudly to
glory in the title which they had stolen from the believers.
Peter addresses the whole Church ; they misapply his words
to a few shavelings, as if they were the only holy persons, as
if they alone had been redeemed by the blood of Christ, as if
they alone had been made by him kings and priests unto God.
They proceed to assign other reasons ; that the top of their head
is laid bare, to show that their mind is free to the Lord, and can
with open face contemplate the glory of God ; or to indicate
that the faults of their mouth and eyes ought to be cut off.
Or the tonsure of the crown signifies the relinquishment and
renunciation of temporal things ; and the hair left round the
crown denotes the relics of property which are reserved for
their sustenance. Every thing is symbolical ; because, with
respect to them, the veil of the temple has not yet been rent
asunder. Therefore, having persuaded themselves that they
have completely discharged their duties, when they have re-
presented such things by their shaven crown, they, in reality,
fulfil none of them. How long will they impose upon us with
such deceptions and falsehoods ? Ecclesiastics, by shaving off
a few hairs, signify that they have relinquished an abundance
of temporal possessions, to be at liberty to contemplate the
glory of God, and that they have mortified the inordinate pro-
pensities of their ears and eyes ; but there is no class of men
more rapacious, ignorant, or libidinous. Why do they not
make an actual exhibition of sanctity, rather than counterfeit
the appearance of it by false and delusive symbols ?
XXVI. When they say that their clerical tonsure derives
its origin and reason from the Nazarites, what is this but de-
claring that their mysteries have sprung from Jewish cere-
monies, or, rather, are mere Judaism ? But when they add,
that Priscilla, Aquila, and Paul himself, after having made a
vow, shaved their heads in order to purify themselves, they
betray their gross ignorance. For this is nowhere said of
624 INSTITUTES OF THE [
BOOK IV.
Priscilla ; and there is some uncertainty even respecting
Aquila ; for that tonsure may as well be referred to Paul as
to Aquila. (g-) But not to leave them what they require, that
they have an example of this tonsure in Paul, it ought to be
observed by the plain reader, that Paul never shaved his head
with a view to any sanctity, but merely to accommodate him-
self to the weakness of his brethren. I am accustomed to call
vows of this kind vows of charity, and not of piety ; that is to
say, they were not made for any purpose of religion, or as acts
of service to God, but in order to bear the ignorance of weak
brethren ; as the apostle himself says : " Unto the Jews I be-
came as a Jew, that I might gain the Jews." (/t) Therefore he
did this act, and that once, and for a short period, that he
might accommodate himself to the Jews. When these men
desire, without any cause, to imitate the purifications of the
Nazarites, what is this but raising up a new Judaism by a
culpable afiectation of emulating that which is abolished ? The
same superstition dictated that decretal epistle which prohibits
ecclesiastics, according to the apostle, to let their hair grow,
but enjoins them to shave in a circular form ; as though the
apostle, when he mentioned what is becoming to all men, were
concerned about the circular tonsure of the clergy. Hence
the readers may form some opinion of the importance and
dignity of other succeeding mysteries, to which there is such
an introduction.
XXVII. The true origin of the clerical tonsure is very
evident from the testimony of Augustine. As, in that age, no
persons suffered their hair to grow long, but such as were
effeminate, and affected an elegance and delicacy not sufficient-
ly manly, it was thought that it would be a bad example to
permit this custom in the clergy. They were, therefore,
commanded to shave their heads, that they might exhibit no
appearance of effeminate ornament. The tonsure then became
so common, that some monks, to display their superior sanctity
by something remarkable and distinguished from others, left
their hair to grow very long. Afterwards, when the custom
of wearing long hair was revived, and several nations were
converted to Christianity, who had always been accustomed to
wear their hair, as France, Germany, and England, it is probable
that ecclesiastics every where shaved their heads, that they
might not appear to be fond of the ornament of ban-. At
length, in a more corrupt age, when all the ancient institutions
were either perverted or degenerated into superstition, because
they saw no reason in the clerical tonsure (for they had re-
tained nothing but a foolish imitation of their predecessors,)
they had recourse to a mystery, which they now superstitiously
(jg) Acts xviii. 18. v (h) 1 Cor. ix. 20.
CHAP. XIX.] CHRISTIAN RELIGION. 625
obtrude upon us as a proof of their sacrament. Beadles, at
their consecration, receive the keys of the Church, as a sign
that the custody of it is committed to them. Readers are
presented with the Holy Bible. To exorcists are given the
forms of exorcisms to be used over catechumens and maniacs.
Acolothists receive their tapers and flagons. These are the
ceremonies which, if we believe them, contain such secret
virtue as to be, not only signs and tokens, but even causes, of
an invisible grace. For, according to their definition, all this is
assumed when they insist on their being numbered among the
sacraments. But, to conclude in a few words, I maintain it to
be absurd for canonists and scholastic theologues to give the title
of sacraments to these, which they themselves call lesser orders ;
since, even according to their own confession, they were un-
known to the primitive Church, and were invented many years
after. But, as sacraments contain some promises of God, they
cannot be instituted by men or angels, but by God alone, whose
prerogative it is to give the promise.
XXVIII. There remain three orders, which they call greater
orders ; of which sub-deaconry, they say, was transferred to this
class after the number of the lesser orders began to increase. As
they think that they have a testimony for these from the word
of God, they peculiarly denominate them, for the sake of ho-
nour, holy 07'ders. But we must now examine how perversely
they abuse the Divine appointments of God in their own vin-
dication. We will begin with the order of presbyters, or priests.
For by these two names they signify one thing ; and these are
the appellations which they apply to those whose oflice, they say,
it is, to ofier the sacrifice of the body and blood of Christ upon
the altar, to say prayers and to pronounce benedictions on the
gifts of God. Therefore, at their ordination, they receive a
chalice, with the patine and host, as symbols of the power
committed to them to oifer expiatory sacrifices to God ; and
their hands are anointed with oil, as a symbol to show that
they are invested with power to consecrate. The ceremonies
we shall notice hereafter. Of the thing itself, I affirm, that it
is so far from having a syllable of the Divine word to support
it, that it was impossible for them to have introduced a viler
corruption of the order instituted by God. In the first place, it
ought to be taken for granted, as we have shown in the pre-
ceding chapter, on the Papal Mass, that great injury is done
to Christ by all those who call themselves priests to offer sa-
crifices of expiation. He was constituted and consecrated by the
Father, with an oath, a priest after the order of Melchisedec,
without end, and without a successor. He once offered a sa-
crifice of eternal expiation and reconciliation; and now, having
entered into the sanctuary of heaven, intercedes for us. In him
VOL. II. 79
626 INSTITUTES OF THE [bOOK IV.
we are all priests ; but it is only to offer to God praises and
thanksgivings, in short, ourselves and all that belongs to us.
It was his province alone, by his oblation, to appease God and
expiate sins. When these men usurp that office to themselves,
what follows, but that their priesthood is chargeable with
impiety and sacrilege ? They certainly betray the greatest
effrontery when they dare to dignify it with the title of a sa-
crament. The imposition of hands, which is used at the intro-
duction of the true presbyters and ministers of the Church
into their office, I have no objection to consider as a sacrament ;
for, in the first place, that ceremony is taken from the Scripture,
and, in the next place, it is declared by Paul to be not unne-
cessary or useless, but a faithful symbol of spiritual grace, (i)
I have not enumerated it as the third among the sacraments,
because it is not ordinary or common to all believers, but a
special rite for a particular office. The ascription of this
honour to the Christian ministry, however, furnishes no reason
for the pride of Romish priests ; for Christ has commanded the or-
dination of ministers to dispense his gospel and his mysteries,
not the inauguration of priests to offer sacrifices. He has com-
missioned them to preach the gospel and to feed his flock, and
not to immolate victims. He has promised them the grace of
the Holy Spirit, not in order to effect an expiation for sins, but
rightly to sustain and conduct the government of the Church.
XXIX. There is an excellent correspondence between the
ceremonies and the thing itself Our Lord, when he sent forth
his disciples to preach the gospel, '• breathed upon them ; " (k) by
that symbol representing the power of the Holy Spirit which he
imparted to them. These sapient theologues retain the breath-
ings and, as if they disgorged the Holy Spirit from their throats,
they mutter over the priests whom they ordain. Receive ye the
Holy Ghost. Thus they leave nothing that they do not pre-
posterously counterfeit, I do not say like comedians, whose ges-
ticulations are not without art and meaning, but like apes, who
imitate every thmg without any taste or design. We observe,
tliey say, the example of our Lord. But our Lord did many
things which he never intended to be examples to us. He said
to his disciples, "Receive ye the Holy Ghost." He said to
Lazarus, "Lazarus, Come forth." (l) He said to the paralytic,
" Arise and walk." (m) Why do not they say the same to all
deceased persons and paralytics ? When he breathed upon his
apostles, and filled them with the grace of the Holy Spirit, he
exhibited a specimen of his Divine power. If they attempt to
do the same, they emulate God, and, as it were, challenge him
to contend with them ; but they are very far from producing
(i) 1 Tim. iv. 14. (0 John xi. 43.
(k) John XX. 22. y ("») Matt. ix. 5. John v. 8.
CHAP. XIX.] CHRISTIAN RELiaiON. 627
a similar effect, and the foolish mimicry is a mere mockery of
Christ. They have the effrontery, indeed, to dare to assert,
that they confer the Holy Ghost ; but how far this is true is
shown by experience, which proves, that those who are conse-
crated priests, from being horses become asses, and are changed
from fools to madmen. Nor do I contend with them on this
account ; I only condemn the ceremony itself, which ought
not to be made a precedent, since it was used by Christ as a
special sign of a particular miracle ; so far is their pretence of
imitating him from justifying tlieir conduct.
XXX. But from whom have they received the unction ?
Their answer is, that they have received it from the sons of
Aaron, from whom also their order derived its origin. Thus
they always prefer defendhig themselves by improper exam-
ples, to confessing that which they practise without just reason
to be their own invention ; but at the same time, they do not
consider that, in professing themselves successors of the sons of
Aaron, they do an injury to the priesthood of Christ ; which
was the only thing adumbrated and prefigured by all the an-
cient priesthoods. In him, therefore, they were all accom-
plished and concluded ; in him they ceased, as we have more
than once already stated, and the Epistle to the Hebrews de-
clares without the help of any comment. But, if they are so
highly delighted with the Mosaic ceremonies, why do they
not take oxen, and calves, and lambs, and offer them as sacri-
fices ? They have, indeed, a great part of the ancient taber-
nacle, and of all the Jewish worship ; but their religion is
still deficient in that they do not sacrifice animal victims.
Who does not see that this custom of anointing is far more
pernicious than circumcision ; especially when it is attended
with superstition and a pharisaical opinion of the merit of the
act ? The Jews placed a confidence of righteousness in cir-
cumcision ; in unction these men place spiritual graces. There-
fore, while they desire to be imitators of the Levites, they
become apostates from Christ, and renounce the office of
pastors.
XXXI. This is their consecrated oil, which, it is pretended,
impresses a character never to be effaced ; as though oil could
not be cleansed away with dust and salt, or, if it be more
adhesive, with soap. But this character, they say, is spiritual.
What connection has oil with the soul ? Have they forgotten
an observation, which they often quote to us from Augustine —
That, if the word be separated from the water, it will be
nothing but water, and that it is the word which makes it a
sacrament ? What word will they show in their unction ?
Will they produce the command which was given to Moses to
anoint the sons of Aaron ? But in that case there was also a
628 INSTITUTES OF THE [bOOK IV.
command given respecting the coat, the ephod, the mitre,
the holy croM^n, with which Aaron was to be adorned ; and
respecting the coats, girdles, and mitres, with which his sons
were to be invested. It was commanded to kill a bullock, to
burn his fat, to cut one ram asunder and burn it, to sanctify
their ears and garments with the blood of another ram ; and
numerous other observances, which I wonder how it is that
they have entirely omitted, and taken only the anointing oil.
But if they are fond of being sprinkled, why are they sprinkled
with oil rather than with blood ? They attempt, indeed, a most
ingenious thing ; to frame one religion out of a number of
fragments collected together from Christianity, Judaism, and
Paganism. Their unction, therefore, is quite fetid, for want
of the salt, the word of God. There remains imposition of
hands, which I confess to be a sacrament in true and legitimate
ordinations, but 1 deny that it has any place in this farce, in
which they neither obey the command of Christ, nor regard
the end to which the promise ought to lead us. If they wish
the sign not to be refused to them, they must apply it to the very
object to which it was dedicated.
XXXII. Respecting the order of deacons, also, I should
have no controversy with them, if that office were restored to
its primitive purity, as it existed under the apostles, and in the
purer times of the Church. But what resemblance to it is to
be found among those whom the Romanists pretend to be
deacons ? I speak not of the persons, lest they should com-
plain that it is unjust to estimate their doctrine by the faults
of individuals ; but 1 contend that, taking their deacons exactly
as their doctrine describes them to us, it is absurd to fetch
any testimony in their favour from the examples of those
who were appointed deacons by the apostolic Church. They
say that it belongs to their deacons to assist the priests, to
minister in every thing that is done in the sacraments, as in
baptism, in chrism, to pour the wine into the chalice, to place
the bread in the patine ; to lay and dispose the oblations upon
the altar, to prepare and cover the table of the Lord, to bear the
cross, to read and chant the gospel and epistle to the people.
Is there in all this a single word of the true duty of deacons?
Now, let us hear how they are inaugurated. On the deacon
who is ordained the bishop alone lays his hand ; on his left
shoulder he places a stole, to teach him that he has taken upon
him the light yoke of the Lord, to subject to the fear of God
every thing belonging to the left side. He gives him the text
of the gospel, that he may know himself to be a herald of it.
And what have these things to do with deacons? It is no
better than if any one pretended to ordain apostles, while he
only appointed them to burn incense, to adorn the images, to
I
CHAP. XI
X.] CHRISTIAN RELIGION. 629
trim the lamps, to sweep the Churches, to catch mice, and to
drive out dogs. Who could suffer such persons to be called
apostles, and to be compared with the apostles of Christ ? Let
them never again falsely represent those as deacons, whom they
merely appoint to act a part in their farcical exhibitions. The
very name which they bear sufficiently declares the nature of
their office. For they call them Levites, and wish to deduce their
origin from the sons of Levi. This I have no objection to their
doing, provided they drop their pretensions to Christianity.
XXXITL Of what use is it to say any thing respecting sub-
deacons ? In ancient times they actually had the care of the
poor. The Romanists attribute to them I know not what
nugatory functions ; as to bring the chalice and patine, the
flagon with water, and the towel to the altar, to pour out water
for washing the hands of the priests, and similar services.
When they speak of the sub-deacons receiving and bringing
oblations, they mean those which they devour as consecrated
to their use. With this office the ceremony of their initiation
perfectly corresponds : they receive from the bishop the patine
and chalice, from the archdeacon the flagon with water, the
manual, and similar trumpery. They require us to confess the
Holy Ghost to be contained in these fooleries. What pious
person can bear to admit this ? But to come to an end, we
may draw the same conclusion respecting them as respecting
the rest ; nor is it necessary to repeat any more of what we
have already stated. This will be sufficient for persons of
modest and docile minds, to whom this book is addressed ;
that there is no sacrament of God, which does not exhibit a
ceremony annexed to a promise, or rather which does not
present a promise in a ceremony. In this case not a syllable is
to be found of any certain promise ; and, therefore, it is in
vain to seek for a ceremony to confirm the promise. And of
all the ceremonies which they use, not one appears to have been
instituted by God ; therefore there can be no sacrament.
MATRIMONY.
XXXIV. The last of their sacraments is matrimony, which
all confess to have been instituted by God, but which no one,
till the time of Gregory, ever discovered to have been en-
joined as a sacrament. And what man, in his sober senses,
would ever have taken it into his head ? It is alleged to be a
good and holy ordinance of God ; and so agriculture, architecture,
shoemaking, and many other things, are legitimate ordinances
of God, and yet they are not sacraments. For it is required
in a sacvament, not only that it be a work of God, but that it
be an external ceremony appointed by God for the confirmation
630 INSTITUTES OF THE [bOOK IV.
of a promise. That there is nothing of this kind in matrimony
even children can judge. But, they say, it is a sign of a sacred
thing, that is, of the spiritual union of Christ with the Church.
If by the word sign, they mean a symbol presented to us by
God to support our faith, they are very far from the truth. If by
a sign they merely understand that which is adduced as a simili-
tude, I will show how acutely they reason. Paul says, " One
star differeth from another star in glory : so also is the resurrec-
tion of the dead. (?i) Here is one sacrament. Christ says,
'• The kingdom of heaven is like to a grain of mustard seed."'
Here is another. Again : " The kingdom of heaven is like
unto leaven." (o) Here is a third. Isaiah says, "Behold, the
Lord shall feed his flock like a shepherd." [p) Here is a
fourth. Again : " The Lord shall go forth as a mighty man." [q)
Here is a fifth. And what end will there be ? Upon this
principle, every thing will be a sacrament ; as many parables
and similitudes as there are in the Scripture, there will be so
many sacraments. Even theft will be a sacrament ; because
it is written, "The day of the Lord cometh as a thief " (;•)
Who can bear the foolish babblings of these sophists ? I confess
indeed, that, whenever we see a vine, it is very desirable to
recall to remembrance the language of Christ: " I am the vine,
ye are the branches, and my Father is the husbandman." [s]
Whenever we meet a shepherd with his flock, it is good for us
to remember another declaration of our Lord : " 1 am the good
shepherd: the good shepherd giveth his life for the sheep." (^)
But if any one should class such similitudes among the sacra-
ments, it would argue a want of mental sanity.
XXXV. They obtrude upon us the language of Paul, in
which, they say, he expressly calls matrimony a sacrament.
" He that loveth his wife, loveth himself For no man ever
yet hated his own flesh ; but nourisheth and cherisheth it,
even as the Lord the Church ; for we are members of his body,
of his flesh, and his bones ; for this cause shall a man leave
his father and mother, and shall be joined unto his wife, and
they two shall be one flesh. This is a great mystery (or sa-
crament, as the word is rendered in the Vulgate ;) but I speak
concerning Christ and the Church." {u) But to treat the
Scriptures in this manner, is to confound heaven and earth to-
gether. To show to husbands what peculiar aflection they
ought to bear to their wives, Paul proposes Christ to them as
an example. For as he has poured forth all the treasures of his
kindness upon the Church, which he had espoused to himself,
so the apostle would have every man to evince a similar affec-
tion towards his wife. It follows, " He that loveth his wife,
(n) 1 Cor. XV. 41, 42. {q) Isaiah xlii. 13. («) John x. 11.
(o) Matt. xiii. 31, 33. (r) 1 Thess. v. 2. (m) Ephes. v. 28—32.
(p) Isaiah xl. 10, 11. (s) John xv. T, 5.
CHAP. XIX.] CHRISTIAN RELIGION, 631
loveth himself; even as the Lord the Church." Now, to
declare how Christ has loved the Church, even as himself,
and how he has made himself one with the Church his spouse,
Paul applies to him what Moses relates Adam to have spoken
of himself. For when Eve was brought into his presence,
knowing her to have been formed out of his side, he said,
'•' This is bone of my bones, and flesh of my flesh." {iv) Paul
testifies that all this has been spiritually fulfilled in Christ and
us, when he says, " We are members of his body, of his flesh,
and of his bones," and consequently '' one flesh " with him.
At length he concludes with an exclamation, " This is a great
mystery ; " and, that no one might be deceived by an ambi-
guity of language, he expressly states, that he intends not the
conjugal union of man and woman, but the spiritual marriage
of Christ and his Church : " I speak concerning Christ and the
Church." And, indeed, it is a great mystery that Christ has suf-
fered a rib to be taken from him, of which we might be formed :
that is to say, though he was strong, he voluntarily became
weak, that we might be strengthened with his might ; so that
now we "live, yet not" we, "but Christ liveth in" us. (a:)
XXXVI. They have been deceived by the word sacrament
in the Vulgate version. But was it reasonable that the whole
Church should sufl^er the punishment of their ignorance ? Paul
has used the word fAutfrripjov, mystery — a word which the trans-
lator might have retained, mysterium, being not unfamiliar to
Latin ears, or he might have rendered it arcanum^ secret ; he
preferred, however, to use the word sacramentiim, sacra-
ment, but in the same sense in which Paul has used the Greek
word fjiutfTripiov, mystery. Now, let them go and clamorously rail
against the critical knowledge of languages, through ignorance
of which they have so long been most shamefully deceived in
a thing so easy and obvious to every one. But why do they
so strenuously insist on the word sacrament in this one passage,
and pass it over in so many others without the least notice ?
For that translator has used it twice in the First Epistle to
Timothy, {y) and in another place in this Epistle to the Ephe-
sians, {z) and in every other case where the word mystery
occurs. Let this oversight, however, be forgiven them ; liars
ought, at least, to have good memories. For, after having
dignified matrimony with the title of a sacrament, what brain-
less versatility is it for them to stigmatize it with the charac-
ters of impurity, pollution, and carnal defilement ! What an
absurdity is it to exclude priests from a sacrament ! If they
deny that they are interdicted from the sacrament, but only
from the conjugal intercourse, I shall not be satisfied with this
evasion For they inculcate that the conjugal intercourse
{w) Gen. ii. 23. {y) 1 Tim. iii. 9, 16.
(z) Gal. ii. 20. (z) Ephes. iii. 9.
632 INSTITUTES OF THE [bOOK IV.
itself is part of the sacrament, and that it represents the union
which we have with Clirist in conformity of nature : because
it is by that intercourse that a husband and wife become one
flesh. Here some of them have found two sacraments ; one,
of God and the soul, in the man and woman when betrothed ;
the other, of Christ and the Church, in the husband and wife.
The conjugal intercourse, upon their principles, however, is a
sacrament, from which no Christian ought to be prohibited ;
unless the sacraments of Christians are so incompatible, that
they cannot consist together. There is also another absurdity
in their doctrine. They affirm that the grace of the Holy
Spirit is conferred in every sacrament ; they acknowledge that
the conjugal intercourse is a sacrament ; yet they deny that
the Holy Spirit is ever present in that intercourse.
XXXVH. And, not to deceive the Church in one thing
only, what a long series of errors, falsehoods, frauds, and ini-
quities, have they joined to that false principle ! It may truly
be affirmed that, when they made matrimony into a sacrament,
they only sought a den of all abominations. For, when they
had once established this notion, they assumed to themselves
the cognizance of matrimonial causes ; for matrimony was a
spiritual thing, and not to be meddled with before lay judges.
Then they made laws for the confirmation of their tyranny ;
and some of them manifestly impious towards God, and others
most unjust towards men. Such as, that marriages contracted
between young persons subject to the authority of parents,
without the consent of their parents, remain valid and perma-
nent ; that no marriages be lawful between persons related,
even to the seventh degree ; and that, if any such be con-
tracted, they be dissolved, (and the degrees themselves they
state in opposition to the laws of all nations, and to the institu-
tion of Moses, so that what they call the fourth degree is, in
reality, the seventh ;) that it be unlawful for a man, who has
repudiated his wife for adultery, to marry another ; that spiritual
relatives be not united in marriage ; that no marriages be cele-
brated from Septuagesima, or the third Sunday before Lent,
to the octaves of Easter, or eight days after that festival ; for
three weeks before the nativity of John the Baptist, or Mid-
summer-day, instead of which three weeks they now substitute
the Whitsun week, and the two weeks whicli precede it ; or
from Advent to the Epiphany ; and innumerable other regula-
tions, which it would be tedious to enumerate. We must now
quit their corruptions, in which we have been detained longer
than I could wish : but I think I have gained some advantage
by stripping these asses, in some measure, of the lion's skin,
and so far unmasking their principles, and exposing them to
the world in their true colours.
CHRISTIAN RELIGION. 633
CHAPTER XX.
ON CIVIL GOVERNMENT.
Having already stated that man is the subject of two kinds
of government, and having sufficiently discussed that which
is situated in the soul, or the inner man, and relates to eternal
life, — we are, in this chapter, to say something of the other
kind, which relates to civil justice, and the regulation of the
external conduct. For, though the nature of this argument
seems to have no connection with the spiritual doctrine of faith
which I have undertaken to discuss, the sequel will show that
I have sufficient reason for connecting them together, and, in-
deed, that necessity obliges me to it ; especially since, on the
one hand, infatuated and barbarous men madly endeavour to
subvert this ordinance established by God ; and, on the other
hand, the flatterers of princes, extolling their power beyond all
just bounds, hesitate not to oppose it to the authority of God
himself Unless both these errors be resisted, the purity of the
faith will be destroyed. Besides, it is of no» small importance
for us to know what benevolent provision God has made for
mankind in this instance, that we may be stimulated by a
greater degree of pious zeal to testify our gratitude. In the
first place, before we enter on the subject itself, it is necessary
for us to recur to the distinction which we have already esta-
blished, lest we fall into an error very common in the world,
and injudiciously confound together these two things, the
nature of which is altogether different. For some men, when
they hear that the gospel promises a liberty which acknow-
ledges no king or magistrate among men, but submits to Christ
alone, think they can enjoy no advantage of their liberty,
while they see any power exalted above them. They ima-
gine, therefore, that nothing will prosper, unless the whole
world be modelled in a new form, without any tribunals, or
laws, or magistrates, or any thing of a similar kind, which they
consider injurious to their liberty. But he who knows how
to distinguish between the body and the soul, between this
present transitory life and the future eternal one, will find no
difficulty in understanding, that the spiritual kingdom of
Christ and civil government are things very different and
remote from each other. Since it is a Jewish folly, therefore,
to seek and include the kingdom of Christ under the elements
of this world, let us, on the contrary, considering what the
Scripture clearly inculcates, that the benefit which is received
VOL. II. 80
634 INSTITUTES OF THE [bOOK tV.
from the grace of Christ is spiritual ; let us, I say, remember
to confine within its proper limits all this liberty which is
promised and offered to us in him. For why is it that the
same apostle, who, in one place, exhorts to " stand fast in the
liberty wherewith Christ hath made us free, and be not en-
tangled again with the yoke of bondage," (a) in another, en-
joins servants to "care not for" their servile condition; (b)
except that spiritual liberty may very well consist with civil
servitude ? In this sense we are likewise to understand him
in these passages : •' There is neither Jew nor Greek, there is
neither bond nor free, there is neither male nor female." (c)
Again : " There is neither Greek nor Jew, circumcision nor
uncircumcision, Barbarian, Scythian, bond nor free : but Christ
is all, and in all ; " (d) in which he signifies, that it is of no
importance, what is our condition among men, or under the
laws of what nation we live, as the kingdom of Christ consists
not in these things.
II. Yet this distinction does not lead us to consider the
whole system of civil government as a polluted thing, which
has nothing to do with Christian men. Some fanatics, who
are pleased with nothing but liberty, or rather licentiousness
without any restraiut, do indeed boast and vociferate. That
since we are dead with Christ to the elements of this world,
and, being translated into the kingdom of God, sit among
the celestials, it is a degradation to us, and far beneath
our dignity, to be occupied with those secular and impure
cares which relate to things altogether uninteresting to a Christ-
ian man. Of what use, they ask, are laws without judgments
and tribunals ? But what have judgments to do with a Christ-
ian man ? And if it be unlawful to kill, of what use are laws
and judgments to us? But as we have just suggested that
this kind of government is distinct from that spiritual and in-
ternal reign of Christ, so it ought to be known that they are
in no respect at variance with each other. For that spiritual
reign, even now upon earth, commences within us some pre-
ludes of the heavenly kingdom, and in this mortal and trans-
itory life affords us some prelibations of immortal and incor-
ruptible blessedness ; but this civil government is designed, as
long as we live in this world, to cherish and support the ex-
ternal worship of God, to preserve the pure doctrine of religion,
to defend the constitution of the Church, to regulate our lives
in a manner requisite for the society of men, to form our man-
ners to civil justice, to promote our concord with each other,
and to establish general peace and tranquillity ; all which I
(a) Gal. V. 1. (c) Gal. iii. 28.
(6) 1 Cor. vii. 21. (d) Col iii. 11.
CHAP. XX.] CHRISTIAN RELUGION. 636
confess to be superfluous, if the kingdom of God, as it now
exists in us, extinguislies the present life. But if it is the will of
God, that while we are aspiring towards our true country, we
be pilgrims on the earth, and if such aids are necessary to our
pilgrimage, they who take them from man deprive him of his
human nature. They plead that there should be so much perfec-
tion in the Church of God, that its order would suffice to supply
the place of all laws ; but they foolishly imagine a perfection
which can never be found in any community of men. For
since the insolence of the wicked is so great, and their iniquity
so obstinate that it can scarcely be restrained by all the severity
of the laws, what may we expect they would do, if they found
themselves at liberty to perpetrate crimes with impunity, whose
outrages even the arm of power cannot altogether prevent ?
III. But for speaking of the exercise of civil polity, there
will be another place more suitable. At present we only wish
it to be understood, that to entertain a thought of its extermi-
nation, is inhuman barbarism ; it is equally as necessary to
mankind as bread and water, light and air, and far more excel-
lent. For it not only tends to secure the accommodations
arising from all these things, that men may breathe, eat, drink,
and be sustained in life, though it comprehends all these things
while it causes them to live together, yet, I say, this is not its
only tendency ; its objects also are, that idolatry, sacrileges
against the name of God, blasphemies against his truth, and
other ofi'ences against religion, may not openly appear and be
disseminated among the people ; that the public tranquillity
may not be disturbed ; that every person may enjoy his proper-
ty without molestation ; that men may transact their business
together without fraud or injustice ; that integrity and modesty
may be cultivated among them ; in short, that there may be
a public form of religion among Christians, and that humanity
may be maintained among men. Nor let any one think it
strange that I now refer to human polity the charge of the due
maintenance of religion, which I may appear to have placed
beyond the jurisdiction of men. For I do not allow men to
make laws respecting religion and the worship of God now,
any more than I did before ; though I approve of civil govern-
ment, which provides that the true religion which is contained
in the law of God, be not violated, and polluted by public
blasphemies, with impunity. But the perspicuity of order will
assist the readers to attain a clearer understanding of what sen-
timents ought to be entertained respecting the whole system
of civil administration, if we enter on a discussion of each
branch of it. These are three: The magistrate, who is th^ J
guardian and conservator of the Icttrrf'TTYe'laws^'according to |
which he gb'verns : The peoplejj^"\vho are governed by the laws, '
G3S INSTITUTES OF THE [bOOK IV.
and obey the magistrate. Let iis, therefore, examine, first, the
function of a magistrate, whether it be a legitimate caUing and
approved by God, the nature of the duty, and the extent of the
power ; secondly, by what laws Christian government ought
to be regulated ; and lastly, what advantage the people derive
from the laws, and what obedience they owe to the magistrate.
IV. The Lord has not only testified that the function of
magistrates has his approbation and acceptance, but has emi-
nently commended it to us, by dignifying it with the most
honourable titles. We will mention a few of them. When
all who sustain the magistracy are called " gods," (e) it ought
not to be considered as an appellation of trivial importance ;
for it implies, that they have their command from God, that
they are invested with his authority, and are altogether his
representatives, and act as his vicegerents. This is not an in-
vention of mine, but the interpretation of Christ, who says, " If
he called them gods, unto whom the word of God came, and
the Scripture cannot be broken." (/) What is the meaning
of this, but that their commission has been given to them
by God, to serve him in their office, and, as Moses and Jehosha-
phat said to the judges whom they appointed, to "judge not
for man, but for the Lord ? " (g) To the same purpose is the
declaration of the wisdom of God by the mouth of Solomon :
" By me kings reign, and princes decree justice. By me princes
rule, and nobles, even all the judges of the earth." (h) This
is just as if it had been aflirmed, that the authority possessed
by kings and other governors over all things upon earth is not
a consequence of the perverseness of men, laut of the providence
and holy ordinance of God. who has been pleased to regulate
human affairs in this manner ; forasmuch as he is present, and
also presides among them, m making laws and in executing
equitable judgments. This is clearly taught by Paul, when
he enumerates governments (6 nfioidraixsvos) (/) among the gifts
of God, which, being variously distributed according to the
diversity of grace, ought to be employed by the servants of
Christ to the edification of the Church. For though in that
place he is properly speaking of the council of elders, who
were appointed in the primitive Church to preside over the
regulation of the public discipline, the same office which in
writing to the Corinthians he calls xu?epv>)rfsis, '•' governments," (k)
yet, as we see that civil government tends to promote the same
object, there is no doubt that he recommends to us every kind
of just authority. But he does this in a manner much more
explicit, where he enters on a full discussion of that subject.
(e) Psalm Ixxxii. 1, 6. (h) Prov. viii. 15, 16.
(/) John X. 35. (i) Rom. xii. 8.
Ig) Deut. i. 16, 17. 2 Chron. xix. 6. (A) 1 Cor. xii. 28.
I
CHAP. XX.] CHRISTIAN RELIGION. 637
For he says, " There is no power but of God ; the powers
that be are ordained of God. Rulers are ministers of God,
revengers to execute wrath upon him that doeth evil. Do that
which is good, and thou shalt have praise of the same." (Z)
This is corroborated by the examples of holy men ; of whom
some have been kings, as David, Josiah, Hezekiah ; some have
been viceroys, as Joseph and Daniel ; some have held civil
offices iu a commonwealth, as Moses, Joshua, and the Judges ;
whose functions God declared to be approved by him. Where-
fore no doubt ought now to be entertained by any person that
civil magistracy is a calling not only holy and legitimate, but
far the most sacred and honourable in human life.
V. Those who would wish to introduce anarchy, reply, that
though, in ancient times, kings and judges presided over a rude
people, that servile kind of government is now quite incompa-
tible with the perfection which accompanies the gospel of
Christ. Here they betray not only their ignorance, but their
diabolical pride, in boasting of perfection, of which not the
smallest particle can be discovered in them. But whatever
their characters may be, they are easily refuted. For, when
David exhorts kings and judges to kiss the Son of God, {m) he
does not command them to abdicate their authority and retire
to private life, but to submit to Christ the poAver with which
they are invested, that he alone may have the preeminence
over all. In like manner Isaiah, when he predicts that '•' kings
shall be nursing-fathers and queens nursing-mothers " to the
Church, (w) does not depose them from their thrones; but
rather establishes them by an honourable title, as patrons and
protectors of the pious worshippers of God ; for that prophecy
relates to the advent of Christ. I purposely omit numerous
testimonies, which often occur, and especially in the Psalms,
in which the rights of all governors are asserted. But the most
remarkable of all is that passage where Paul, admonishing
Timothy that in the public congregation, '•' supplications,
prayers, intercessions, and giving of thanks, be made for kings
and for all that are in authority," assigns as a reason, " that
we may lead a quiet and peaceable life in all godliness and
honesty ; " (o) language in which he recommends the state of
the Church to their patronage and defence.
VI. This consideration ought continually to occupy the
magistrates themselves, since it is calculated to furnish them
with a powerful stimuUis, by which they may be excited to
their duty, and to afford them peculiar consolation, by which
the difficulties of their office, which certainly are many and
(0 Rom. xiii. 1, 3, 4. (n) Isaiah xlix. 23.
(m) Psalm ii. 10—12. (o) 1 Tim. ii. 1, 2.
638 INSTITUTES OF THE [bOOK IV.
arduous, may be alleviated. For what an ardent pursuit of
integrity, prudence, clemency, moderation, and innocence ought
they to prescribe to themselves, who are conscious of having
been constituted ministers of the Divine justice ! With what
confidence will they admit iniquity to their tribunal, which they
understand to be the throne of the living God ? With what
audacity will they pronounce an unjust sentence with that
mouth which they know to be the destined organ of Divine
truth ? With what conscience will they subscribe to impious
decrees with that hand which they know to be appointed to re-
gister the edicts of God ? In short, if they remember that they
are the vicegerents of God, it beiioves them to watch with all
care, earnestness, and diligence, that in their administration they
may exhibit to men an image, as it were, of the providence,
care, goodness, benevolence, and justice of God. And they must
constantly bear this in mind, that if in all cases " he be cursed
that doeth the work of the Lord deceitfully," {p) a far heavier
curse awaits those who act fraudulently in a righteous calling.
Therefore, when Moses and Jehoshaphat wished to exhort
their judges to the discharge of their duty, they had nothing to
suggest more efficacious than the principle which we have
already mentioned.' Moses says, " Judge righteously between
every man and his brother, and the stranger that is with him.
For the judgment is God's." () Jehoshaphat says, '• Take
heed what ye do ; for ye judge not for man, but for the Lord,
who is with you in the judgment. Wherefore now let the fear
of the Lord be upon you : take heed and do it ; for there is no
iniquity with the Lord our God." (/•) And in another place it
is said, " God standeth in the congregation of the mighty : he
judgeth among the gods;"(s) that they may be animated to
their duty, when they understand that they are delegated by
God, to whom they must one day render an account of their
administration. And this admonition is entitled to have con-
siderable weight with them ; for if they fail in their duty,
they not only injure men by criminally distressing them, but
even offend God by polluting his sacred judgments. On the
other hand, it opens a source of peculiar consolation to them
to reflect, that they are not employed in profane things, or
occupations unsuitable to a servant of God, but in a most sacred
function, inasmuch as they execute a Divine commission.
VII. Those who are not restrained by so many testimonies
of Scripture, but still dare to stigmatize this sacred ministry as
a thing incompatible with religion and Christian piety, do they
not offer an insult to God himself, who cannot but be involved
(;') Jer. xlviii. 10. (r) 2 Chron. xix. 6, 7.
{q) Deut. i. 16, 17. (s) Psalm Ixxxii. 1.
CHAP. XX.] CHRISTIAN RELIGION. 639
in the reproach cast upon his ministry ? And in fact they do
not reject magistrates, but they reject God, " that he should
not reign over them." (t) For if this was truly asserted by the
Lord respecting the people of Israel, because they refused the
government of Samuel, why shall it not now be affirmed with
equal truth of those who take the hberty to outrage all the
authorities which God has instituted? But they object that
our Lord said to his disciples, "The kings of the Gentiles
exercise lordship over them : but ye shall not be so ; but he
that is greatest among you, let him be as the younger ; and he
that is chief, as lie that doth serve : " (v) and they contend that
these words prohibit the exercise of royalty, or any other
authority, by any Christians. Admirable expositors ! A con-
tention had arisen among the disciples " which of them should
be accounted the greatest." To repress this vain ambition,
our Lord taught them that their ministry was not like temporal
kingdoms, in which one person has the preeminence over all
others. Now, what dishonour does this comparison cast upon
regal dignity ? What does it prove at all, except that the regal
office is not the apostolic ministry ? Moreover, though there
are various forms of magistracy, yet there is no difference in
this respect, but we ought to receive them all as ordinances of
God. For Paul comprehends them all together, when he says,
that "there is no power but of God; " and that which was
furthest from giving general satisfaction, is recommended to us
in a remarkable manner beyond all others ; namely, the govern-
ment of one man; which, as it is attended with the common
servitude of all, except the single individual to whose will all
others are subjected, has never been so highly approved by
heroic and noble minds. But the Scripture, on the contrary,
to correct these unjust sentiments, expressly affirms, that it is
by the providence of Divine wisdom that kings reign, and par-
ticularly commands us to " honour the king." (w)
VIIL And for private men, who have no authority to delibe-
rate on the regulation of any public affairs, it would surely be
a vain occupation to dispute which would be the best form of
government in the place where they live. Besides, this could
not be simply determined, as an abstract question, without
threat impropriety, since the principle to guide the decision
must depend on circumstances. And even if we compare the
different forms together, without their circumstances, their ad-
vantages are so nearly equal, that it will not be easy to discover
of which the utility preponderates. The forms of civil govern-
ment are considered to be of three kinds : Jloiiarcjjj^ which is
ft) 1 Sam. viii. 7. (») Luke xxii. 25, 26
(w) Rom. xiii. 1, &c. Prov. viii. 15. 1 Pel. ii. 13, 14, 17
640 INSTITUTES OF THE [bOOK IV,
the dominion of one person, whether called a king, or a duke,
or any other title ; yA4:]giocracyj or the dominion of the prin-
cipal persons of a nation ; an^ Democracy, or popular govern-
ment, in which the power resides in the people at large. It is
true that the transition is easy from monarchy to despotism ;
it is not much more difficult from aristocracy to oligarchy, or
the faction of a few ; but it is most easy of all from democracy
to sedition. Indeed, if these three forms of government, which
are stated by philosophers, be considered in themselves, I shall
by no means deny, that either aristocracy, or a mixture of
aristocracy and democracy, far excels all others ; and that
indeed not of itself, but because it very rarely happens that
kings regulate themselves so that their will is never at variance
with justice and rectitude ; or, in the next place, that they are
endued with such penetration and prudence, as in all cases to
discover what is best. The vice or imperfection of men there-
fore renders it safer and more tolerable for the government to
"be"!!! tlie^hands of many, that they may afford each other'
mutuaFaSFistance^and admonition, and that if any one arrogate
to himself more than is right, the many may act as censors and
masters to restrain his ambition. This has always been proved
by experience, and 'the Lord confirmed it by his authority,
when he established a government of this kind among the
people of Israel, with a view to preserve them in the most
desirable condition, till he exhibited in David a type of Christ.
And as I readily acknowledge that no kind of government is
more happy than this, where liberty is regulated with becoming
moderation, and properly established on a durable basis, so also
I consider those as the most happy people, who are permitted
to enjoy such a condition ; and if they exert their strenuous
and constant efforts for its preservation and retention, I admit
that they act in perfect consistence with their duty. And to
this object the magistrates likewise ought to apply their greatest
diligence, that they suffer not the liberty, of which they are
constituted guardians, to be in any respect diminished, much
less to be violated : if they are inactive and unconcorncd about
this, they are perfidious to their office, and traitors to their
country. But if those, to whom the will of God has assigned
another form of goverimient, transfer this to themselves so as
to be tempted to desire a revolution, the very thought will be
not only foolish and useless, but altogether criminal. If we
limit not our views to one city, but look round and take a
comprehensive survey of the whole world, or at least extend
our observations to distant lands, we shall certainly find it to
be a wise arrangement of Divine Providence that various coun-
tries are governed by different forms of civil polity ; for they
are admirably held together with a certain inequality, as the
CHAP. XX. J CHRISTIAN RKLIGION. 641
elements are combined in very unequal proportions. All these
remarks, however, will be unnecessary to those who are satis-
fied with the will of the Lord. For if it be his pleasure to
appoint kings over kingdoms, and senators or other magistrates
over free cities, it is our duty to be obedient to any governors
whom God has established over the places in which we reside.
IX. Here it is necessary to state in a brief manner the nature
of the office of magistracy, as described in the word of God,
and wherein it consists. If the Scripture did not teach that
this office extends to both tables of the law, we might learn it
from heathen writers ; for not one of them has treated of the
office of magistrates, of legislation, and civil government, with-
out beginning with religion and Divine worship. And thus
they have all confessed that no government can be happily
constituted, unless its first object be the promotion of piety,
and that all laws are preposterous Avhich neglect the claims of
God, and merely provide for the interests of men. Therefore,
as religion holds the first place among all the philosophers, and
as this has always been regarded by the universal consent of
all nations. Christian princes and magistrates ought to be
ashamed of their indolence, if they do not make it the object
of their most serious care. We have already shown that this
duty is particularly enjoined upon them by God ; for it is rea-
sonable that they should employ their utmost eflforts in asserting
and defending the honour of him, whose vicegerents they are,
and by whose favour they govern. And the principal com-
mendations given in the Scripture to the good kings are for
having restored the worship of God when it had been corrupted
or abolished, or for having devoted their attention to religion,
that it might flourish in purity and safety under their reigns.
On the contrary, the sacred history represents it as one of the
evils arising from anarchy, or a want of good government, that
when " there was no king in Israel, every man did that which
was right in his own eyes." (x) These things evince the folly
of those who would wish magistrates to neglect all thoughts of
God, and to confine themselves entirely to the administration
of justice among men ; as though God appointed governors in
his name to decide secular controversies, and disregarded that
which is of far greater importance — the pure worshij) of himself
according to the rule of his law. But a rage for universal in-
novation, and a desire to escape with impunity, instigate men
of turbulent spirits to wish that all the avengers of violated
piety were removed out of the v.^orld. With respect to the
second table, Jeremiah admonishes kings in the following
manner : " Execute ye judgment and righteousness, and de-
(x) Judges xxi. 25.
642 INSTITUTES OF THE [bOOK IV.
liver the spoiled out of the hand of the oppressor ; and do no
wrong, do no violence to the stranger, the fatherless, nor the
widow, neither shed innocent blood." {y) To the same pur-
pose is the exhortation in the eighty-second psalm : " Defend
the poor and fatherless : do justice to the afflicted and needy :
deliver the poor and needy : rid them out of the hand of the
wicked." (2;) And Moses "charged the judges" whom he
appointed to supply his place, saying, '• Hear the causes
between your brethren, and judge righteously between every
man and his brother, and the stranger that is with him : ye
shall not respect persons in judgment : but ye shall hear the
small as well as the great ; ye shall not be afraid of the face
of man ; for the judgment is God's." («) I forbear to remark
the directions given by him Jn another place respecting their
future kings: "He shall not multiply horses to himself;
neither shall he greatly multiply to himself silver and gold ;
his heart shall not be lifted up above his brethren ; he shall
read in the law all the days of his life ; " (6) also that judges
show no partiality, nor take bribes, with similar injunctions,
which abound in the Scriptures ; because, in describing the
office of magistrates in this treatise, my design is not so much
to instruct magistrates themselves, as to show to others what
magistrates are, and for what end God has appointed them.
We see, therefore, that they are constituted the protectors and
vindicators of the public innocence, modesty, probity, and
tranquillity, whose sole object it ought to be to promote the
common peace and security of all. Of these virtues, David
declares that he will be an example, when he shall be exalted
to the royal throne. " I will set no wicked thing before mine
eyes. I will not know a wicked person. Whoso privily
slandereth his neighbour, hmi will I cut off: him that hath a
high look and a proud heart will I not suffer. Mine eyes shall
be upon the faithful of the land, that they may dwell with me :
he that walketh in a perfect way, he shall serve me." (c) But
as they cannot do this, unless they defend good men from the
injuries of the wicked, and aid the oppressed by their relief
and protection, they are likewise amied with power for the
suppression of crimes, and the severe punishment of malefac-
tors, wliose wickedness disturbs the public peace. For expe-
rience fully verifies the observation of Solon : "That all states
are supported by reward and punishment : and that when these
two things are removed, all the discipline of human societies is
broken and destroyed." For the minds of many lose their re-
gard for equity and justice, unless virtue be rewarded with due
{y) Jer. xxii. 3. (z) Psalm Ixxxii. 3, 4.
(a) Deut. i. 16, 17. (b) Deut. xvii. 16, 17, 19, 20. (c) Psalm ci. 3—6.
S
CHAP. XX.] CHRISTIAN RELIGION. 643
honour ; nor can the violence of the wicked be restrained, un-
less crimes are followed by severe punishments. And these
two parts are included in the injunction of the prophet to kings
and other governors, to " execute judgment and righteous-
ness." {d) Righteousness means the care, patronage, defence,
vindication, and liberation of the innocent : judgment imports
the repression of the audacity, the coercion of the violence, and
the punishment of the crimes, of the impious.
X. But here, it seems, arises au important and difficult ques-
tion. If by the law of God all Christians are forbidden to kill, {e)
and the prophet predicts respecting the Church, that ''they
shall not hurt nor destroy in all my holy mountain, saith the
Lord, "(/) how can it be compatible with piety for magis-
trates to shed blood ? But if we understand, that in the in-
fliction of punishments, the magistrate does not act at all from
himself, but merely executes the judgments of God, we shall
not be embarrassed with this scruple. The law of the Lord
commands, "Thou shalt not kill ; " but that homicide may
not go_impunishedjthe^ legislator^ himself jjuts the sword into
theliands ot his ministers, to be used against all homicides, (g)
'To hurt and to destroy are incompatible with the chai^'ter of
the godly ; but to avenge the afflictions of the righteous at
the command of God, is neither to hurt nor to destroy. There-
fore it is easy to conclude that in this respect magistrates are
not subject to the coimnon law ; by which, tbongh the T'^M
binds the hands of meli, lie_docsjjot bind his own justice, which
he exercises by the hands of magi strateil !So, when a prince
forbids all his subjects to strike or wound any one, he does not
prohibit his officers from executing that justice which is par-
ticularly committed to them. I sincerely wish that this con-
sideration were constantly in our recollection, that nothing is
done here by the temerity of men, but every thing by the
authority of God, who commands it, and under whose guidance
we never err from the right way. For we can find no valid
objection to the infliction of public vengeance, unless the jus-
tice of God be restrained from the punishment of crimes. But
if it be unlawful for us to impose restraints upon him, why do
we calumniate his ministers ? Paul says of the magistrate,
that "He beareth not the sword in vain ; for he is the minis-
ter of God, a revenger to execute wrath upon him that doeth
evil." (A) Therefore, if princes and other governors know that
nothing will be more acceptable to God than their obedience,
and if they desire to approve their piety, justice, and integrity
before God, let them devote themselves to this duty. This
(d) Jer. xxii. 3. (e) Exod. xx. 13. (/) Isaiah xi. 9; Ixv.
{g) Gen. ix. C. Exod. xxi. 12. {h) Rom. xiii. 4.
644 INSTITUTES OF THE [bOOK IV.
motive influenced Moses, when, knowing himself to be destined
to become the hberator of his people by the power of the Lord,
" he slew the Egyptian ; " (?) and when he punished the idola-
try of the people by the slaughter of three thousand men in
one day. (k) The same motive actuated David, when, at the
close of his life, he commanded his son Solomon to put to death
Joab and Shimei. (l) Hence, also, it is enumerated among
the virtues of a king, to "destroy all the wicked of the land,
that he may cut off all wicked doers from the city of the
Lord." (m) The same topic furnishes the eulogium given
to Solomon : " Thou lovest righteousness, and hatest wicked-
ness." (n) How did the meek and placid disposition of Moses
burn with such cruelty, that, after having his hands imbrued
in the blood of his brethren, he continued to go through the
camp till three thousand were slain ? How did David, who
discovered such humanity all his lifetime, in his last moments
bequeath such a cruel injunction to his son respecting Joab ?
" Let not his hoar head go down to the grave in peace ; " and
respecting Shimei : " His hoar head bring down to the grave
with blood." Both Moses and David, in executing the ven-
geance committed to them by God, by this severity sancti-
fied their hands, which would have been defiled by lenity.
Solomon says, " It is an abomination to kings to commit wick-
edness; for the throne is established by righteousness." (o)
Again : "A king that sitteth in the throne of judgment, scat-
tereth away all evil with his eyes." {^) Again: "A wise
king scattereth the wicked, and bringeth the wheel over
them." (q) Again : " Take away the dross from the silver,
and there shall come forth a vessel for the finer. Take away
the wicked from before the king, and his throne shall be esta-
blished in righteousness." (r) Again: " He that justifieth the
wicked, and he that condemneth the just, even they both are
an abomination to the Lord." (s) Again : " An evil man
seeketh only rebellion ; therefore a cruel messenger shall be
sent against him." (t) Again : " He that saith unto the
wicked, Thou art righteous ; him shall the people curse,
nations shall abhor him." (m) Now, if it be true justice for
tliom to pursue the wicked with a drawn sword, let them
slieathe the sword, and keep their hands from shedding blood,
while the swords of desperadoes aro drenched in murders ; and
they will be so far from acquiring the praise of goodness
and justice by this forbearance, that they will involve them-
selves in the deepest impiety. There ought not, however, to
(i) Exod. ii. 12. (n) Psalm xlv. 7. (r) Prov. xxv. 4, 5.
{k) E.xod. xxxii. 26—28. (o) Prov. xvi. 12. (s) Prov. xvii. 15.
(/) 1 Kings ii. 5—9. (p) Prov. xx. 8. (l) Prov. xvii. 11.
(w») Psalm ci. 8. (q) Prov. xx.. 26. (w) Prov. xxiv. 24.
CHAP. XX.] CHRISTIAN RELIGION. 645
be any excessive or unreasonable severity, nor ought any cause
to be given for considering the tribunal as a gibbet prepared
for all who are accused. For I am not an advocate for un-
necessary cruelty, nor can I conceive the possibility of an
equitable sentence being pronounced without mercy ; of which
Solomon affirms, that " mercy and truth preserve the king ;
and his throne is upholden by mercy." (v) Yet it behoves the
magistrate to be on his guard against both these errors ; that
he do not, by excessive severity, wound rather than heal ; or,
through a superstitious affectation of clemency, fall into a mis-
taken humanity, which is the worst kind of cruelty, by indulg-
ing a weak and ill-judged lenity, to the detriment of multitudes.
For it is a remark not without foundation, that was anciently
applied to the government of Nerva, that it is bad to live
under a prince who permits nothing, but much worse to live
under one who permits every thing.
XL Now, as it is sometimes necessary for kings and nations
to take up arms for the infliction of such public vengeance, the
same reason will lead us to infer the lawfulness of wars which
are undertaken for this end. For if they have been intrusted
with power to preserve the tranquillity of their own territories,
to suppress the seditious tumults of disturbers, to succour the
victims of oppression, and to punish crimes, — can they exert
this power for a better purpose, than to repel the violence of
him who disturbs both the private repose of individuals and
the' general tranquillity of the nation ; who excites insurrec-
tions, and perpetrates acts of oppression, cruelty, and every
species of crime ? If they ought to be the guardians and de-
fenders of the laws, it is incumbent upon them to defeat the
eflbrts of all by whose injustice the discipline of the laws is
corrupted. And if they justly punish those robbers, whose in-
juries have only extended to a few persons, shall they suffer
a whole district to be plundered and devastated with impunity ?
For there is no difference, whether he, who in a hostile man-
ner invades, disturbs, and plunders the territory of another to
which he has no right, be a king, or one of the meanest of
mankind : all persons of this description are equally to be con-
sidered as robbers, and ought to be punished as such. It is
the dictate both of natural equity, and of the nature of the
office, therefore, that princes are armed, not only to restrain the
crimes of private individuals by judicial punishments, but also
to defend the territories committed to their charge by going
to war against any hostile aggression ; and the Holy Spirit, in
many passages of Scripture, declares surb wnrsto ])o lawful.
XII. If it be objected that the New Testament contains no
(t-) Prov. XX. 28.
w
646 INSTITUTES OF THE [bOOK IV.
precept or example, which proves war to be lawful to Chris-
tians, I answer, first, that the reason for waging war which
existed in ancient times, is equally valid in the present age ;
and that, on the contrary, there is no cause to prevent princes
from defending their subjects. Secondly, that no express de-
claration on this subject is to be expected in the writings of the
apostles, whose design was, not to organize civil governments,
but to describe the spiritual kingdom of Christ. Lastly, that
in those very writings it is implied by the way, that no change
has been made in this respect by the coming of Christ. " For.'"
to use the words of Augustine, " if Christian discipline con-
demned all wars, the soldiers who inquired respecting their
salvation ought rather to have been directed to cast away their
arms, and entirely to renounce the military profession : where-
as the advice given them was, ' Do violence to no man, neither
accuse any falsely; and be content with your wages.' (iv) An
injunction to be content with their wages was certainly not a
prohibition of the military life." But here all magistrates
ought to be very cautious, that they follow not in any respect
the impulse of their passions. On the contrary, if punish-
ments are to be inflicted, they ought not to be precipitated
with anger, exasperofted with hatred, or inflamed with implaca-
ble severity : they ought, as Augustine says, " to commiserate
our common nature even in him whom they punish for his
crime." Or, if arms are to be resorted to against an enemy, that
is, an armed robber, they ought not to seize a trivial occasion,
nor even to take it when presented, unless they are driven to
it by extreme necessity. For, if it be our duty to exceed what
was required by that heathen writer who maintained that the
evident object of war ought to be the restoration of peace, cer-
tainly we ought to make every other attempt before we have
recourse to the decision of arms. In short, in both cases they
must not sufler themselves to be carried away by any private
motive, but be wholly guided by public spirit ; otherwise they
grossly abuse their power, which is given them, not for their
own particular advantage, but for the benefit and service of
others. Moreover, on this right of war depends the lawfulness
of garrisons, alliances, and other civil munitions. By garri-
sons, I mean soldiers who are stationed in towns to defend the
boundaries of a country. By alliances, I mean confederations
which are made between neighbouring princes, Ihat, if any dis-
turbance arise in their territories, they will render each other
mutual assistance, and will unite their forces together for the
common resistance of the common enemies of mankind. By
civil munitions, I mean all the provisions which are employed
in the art of war.
(w) Luke iii. 14.
CHAP. XX.J CHRISTIAN IlELIGION. 647
XIII. In the last place, I think it necessary to add, that
tributes and_taxes are the legitimate revenues of princes ;
which, indeed^ they ought principally to employ ni sustaining
the public expenses of their oftico. hut which they may'like-
wise use for the support of their domestic splendoar. which is
closely connected with the dignity of the government that
they hold. Thus we see that David, Jehoshaphat, Hezckiah,
Josiah, and other pious kings, and likewise Joseph and Daniel,
without any violation of piety, on account of the office which
they filled, lived at the public expense ; and we read in Ezekiel
of a very ample portion of land being assigned to the kings : (x)
in which passage, though the prophet is describing the spiritual
kingdom of Christ, yet he borrows the model of it from the
legitimate kingdoms of men. On the other hand, princes
themselves ought to remember, that their finances are not so
much private incomes, as the revenues of the whole people,
according to the testimony of Paul, (y) and therefore cannot
be lavished or dilapidated without manifest injustice ; or, rather,
that they are to be considered as the blood of the people, not to
spare which is the most inhuman cruelty ; and their various
imposts and tributes ought to be regarded merely as aids of the
public necessity, to burden the people with which, without
cause, would be tyrannical rapacity. These things give no
encouragement to princes to indulge profusion and luxury ; and
certainly there is no need to add fuel to their passions, which
of themselves are more than sufficiently inflamed ; but, as it is
of very great importance, that whatever they undertake they
attempt it with a pure conscience before God, it is necessary,
in order to their avoiding vain confidence and contempt of
God, that they be taught how far their rights extend. Nor is
this doctrine useless to private persons, who learn from it not to
pronounce rash and insolent censures on the expenses of princes,
notwithstanding they exceed the limhs of common life.
XIV. From the magistracy, we next proceed to the laws,
which are the strong nerves of civil polity, or, according to an
appellation which Cicero has borrowed from Plato, the souls of
states, without which magistracy cannot subsist, as, on the
other hand, without magistrates laws are of no force. No ob-
servation, therefore, can be more correct than this, that the law
is a silent magistrate, and a magistrate a speaking law. Though
I have promised to show by what laws a Christian state ought
to be regulated, it will not be reasonable for any person to
expect a long discussion respecting the best kind of laws ;
which is a subject of immense extent, and foreign from our
present object. I will briefly remark, however, by the way,
(x) Ezek. xlviii. 21, 22. (y) Rom. xiii. G.
648 INSTITUTES OF THE [bOOK IV.
what laws it may piously use before God, and be rightly
governed by among men. And even this I would have pre-
ferred passing over in silence, if I did not know that it is a
point on which many persons run into dangerous errors. For
some deny that a state is well constituted, which neglects the
polity of Moses, and is governed by the common laws of na-
tions. The dangerous and seditious nature of this opinion I
leave to the examination of others ; it will be sufficient for me
to have evinced it to be false and foolish. Now, it is necessary
to observe that common distinction, which distributes all the
laws of God promulgated by Moses into moral, ceremonial, and
judicial ; and these different kinds of laws are to be distinctly
examined, that we may ascertain what belongs to us, and what
does not. Nor let any one be embarrassed by this scruple, that
even the ceremonial and judicial precepts are included in the
moral. For the ancients, who first made this distinction,
were not ignorant that these two kinds of precepts related to
the conduct of moral agents ; yet, as they might be changed
and abrogated without affecting the morality of actions, there-
fore they did not call them moral precepts. They particularly
applied this appellation to those precepts without which there can
be no real purity of mcJrals, nor any permanent rule of a holy life.
XV. The moral law, therefore, with which I shall begin, v
being comprised in two leading articles, of which one sim-|
ply commands us to worship God with pure faith and piety,
and the other enjoins us to embrace men with sincere love, — j
this law, I say, is the true and eternal rule of righteousness,
prescribed to men of all ages and nations, who wish to conform
their lives to the will of God. For this is his eternal and im-
mutable will, that he himself be worshipped by us all, and that
we mutually love one another. The ceremonial law was the
pupilage of the Jews, with which it pleased the Lord to exer-
cise that people during a state resembling childhood, till that
" fulness of the time " should come, (z) when he would fully
manifest his wisdom to the world, and Avould exhibit the reality
of those things which were then adumbrated in figures. The
judicial law, given to them as a political constitution, taught
them certain rules of equity and justice, by which they might
conduct themselves in a harmless and peaceable manner towards
each other. And as that exercise of ceremonies pro])erly rela-
ted to the doctrine of piety, inasmuch as it kept the Jewish
Church in the worship and service of God, which is the first
article of the moral law, and yet was distinct from piety itself,
so these judicial regulations, though they had no other end
than the preservation of that love, which is enjoined in the
(2) Gal. iii. 24 ; \v. 4.
CHAP. XX.] CHRISTIAN RELIGION. ^49
eternal law of God, yet had something which distinguished
them from that precept itself. As the ceremonies, therefore,
might be abrogated without any violation or injury of piety, so
the precepts and duties of love remain of perpetual obligation,
notwithstanding the abolition of all these judicial ordinances!
If this be true, certainly all nations are left at liberty to enact
such laws as they shall find to be respectively expedient for
them ; provided they be framed according to that perpetual rule
of love, so that, though they vary in form, they may have the
same end. For those barbarous and savage laws which re-
warded theft and permitted promiscuous concubinage, with
others still more vile, execrable, and absurd, I am very far
from thinking ought to be considered as laws ; since they are
not only violations of all righteousness, but outrages against
humanity itself
XVI. What I have said will be more clearly understood, if
in all laws we properly consider these two things — the consti-
tution of the law and its equity, on the reason of which the
constitution itself is founded and rests. Equity, being natural,
is the same to all mankind ; and consequently all laws, on
every subject, ought to have the same equity for their end.
Particular enactments and regulations, being connected with
circumstances, and partly dependent upon them, may be differ-
ent in different cases without any impropriety, provided they
are all equally directed to the same object of equity. Now, as
it is certain that the law of God, which we call the moral law,
is no other than a declaration of natural law, and of that
conscience which has been engraven by God on the minds
of men, the whole rule of this equity, of which we now
speak, is prescribed in it. This equity, therefore, must alone
be the scope, and rule, and end, of all laws. Whatever laws
shall be framed according to that rule, directed to that ob-
ject, and limited to that end, there is no reason why we
should censure them, however they may differ from the Jewish
law or from each other. The law of God forbids theft. What
punishment was enacted for thieves, among the Jews, may
be seen in the book of Exodus, (a) The most ancient laws
of other nations punished theft by requiring a compensation
of double the value. Subsequent laws made a distinction
between open and secret theft. Some proceeded to banish-
ment, some to flagellation, and some to the punishment of
death. False witness was punished, among the Jews, with
the same punishment as such testimony would have caused to
be inflicted on the person against whom it was given : (b) in
some countries it was punished with infamy, in others with
hanging, in others with crucifixion. All laws agree in pu-
(«) Exod. xxii. 1, &c. {b) Dent. xix. 18, 19.
VOL. II. 82
650 INSTITUTES OF THE [bOOK IV.
nishing murder with death, though in several different forms.
The punishments of adulterers in different countries have been
attended with different degrees of severity. Yet we see how,
amidst this diversity, they are all directed to the same end.
For they all agree in denouncing punishment against those
crimes which are condemned by the eternal law of God ; such
as murders, thefts, adulteries, false testimonies, though there is
not a uniformity in the mode of punishment ; and, indeed, this
is neither necessary, nor even expedient. One country, if it
did not inflict the most exemplary vengeance upon murderers,
would soon be ruined by murders and robberies. One age
requires the severity of punishments to be increased. If a
country be disturbed by any civil commotion, the evils which
generally arise from it must be corrected by new edicts. In
time of war all humanity would be forgotten amidst the din of
arms, if men were not awed by more than a common dread of
punishment. During famine and pestilence, unless greater
severity be employed, every thing will fall into ruin. One
nation is more grone^ than others to some particular vice, unless
it be most rigidly restrained. What malignity and envy against
the public good will be betrayed by him who shall take oflence
at such diversity, which is best adapted to secure the obser-
vance of the law of God ? For the objection made by some,
that it is an insult to the law of God given by Moses, when it
is abrogated, and other laws are preferred to it, is without any
foundation ] for neither are other laws preferred to it, when
they are more approved, not on a simple comparison, but on
account of the circumstances of time, place, and nation ; nor do
we abrogate that which was never given to us. For the Lord
gave not that law by the hand of Moses to be promulgated
among all nations, and to be universally binding ; but after
having taken the Jewish nation into his special charge, pa-
tronage, and protection, he was pleased to become, in a peculiar
manner, their legislator, and, as became a wise legislator, in all
the laws which he gave them, he had a special regard to their
peculiar circumstances.
XVII. It now remains for us, as we proposed, in the last
place, to examine what advantage the common society of
Christians derives from laws, judgments, and magistrates ; with
which is connected another question — what honour private per-
sons ought to render to magistrates, and how far their obedience
ought to extend. Many persons suppose the office of magis-
tracy to be of no use among Christians, for that they cannot,
consistently with piety, apply for their assistance, because they
are forbidden to have recourse to revenge or litigation. But as
Paul, on the contrary, clearly testifies that the magistrate is
^' the minister of God to us for good," (c) we understand from
(c) Rom. xiii. 4.
CHAP. XX.J CHRISTIAN RELIGION. 651
this that he is divinely appointed, in order that we may be de-
fended by his power and protection against tlie malice and
injuries of wicked men, and may lead peaceable and secure
lives. But if it be in vain that he is given to us by the liOrd
for our protection, unless it be lawful for us to avail ourselves
of such an advantage, it clearly follows that we may appeal to
him, and apply for his aid, without any violation of piety.
But here I have to do with two sorts of persons ; for there are
multitudes inflamed with such a rage for litigation, that they
never have peace in themselves, unless they are in contention
with others ; and they commence their lawsuits with a mortal
bitterness of animosities, and with an infuriated cupidity of
revenge and injury, and pursue them with an implacable ob-
stinacy, even to the ruin of their adversary. At the same time,
that they may not be thought to do any thing wrong, they
defend this perverseness under the pretext of seeking justice.
But. though it is allowable for a man to endeavour to obtain
justice from his neighbour by a judicial process, he is not
therefore at liberty to hate him, or to cherish a desire to hurt
him, or to persecute him without mercy.
XVIII. Let such persons, therefore, understand, that judicial
processes are lawful to those who use them rightly; and that
the right use, both for the plaintiff and for the defendant, is this :
First, if the plaintiff", being injured either in his person or in his
property, has recourse to the protection of the magistrate, states
his complaint, makes a just and equitable claim, but without
any desire of injury or revenge, without any asperity or hatred,
without any ardour for contention, but rather prepared to waive
his right, and to sustain some disadvantage, than to cherish
enmity against his adversary. Secondly, if the defendant,
being summoned, appears on the day appointed, and defends his
cause by the best arguments in his power, without any bitter-
ness, but with the simple desire of maintaining his just right.
On the contrary, when their minds are filled with malevolence,
corrupted with envy, incensed with wrath, stimulated with
revenge, or inflamed with the fervour of contention, so as to
diminish their charity, all the proceedings of the justest cause
are inevitably wicked. For it ought to be an established
maxim with all Christians, that however just a cause may be,
no lawsuit can ever be carried on in a proper manner by any
man, who does not feel as much benevolence and atlection
towards his adversary, as if the business in dispute had already
been settled and terminated by an amicable adjustment. Some,
perhaps, will object, that such moderation in lawsuits is far
from being ever practised, and that if one instance of it were
to be found, it would be regarded as a prodigy. I confess,
indeed, that, in the corruption of these times, the example of an
652 INSTITUTES OF THE [bOOK IV.
upright litigator is very rare ; but the thing itself ceases not to
be good and pure, if it be not defiled by an adventitious evil.
But when we hear that the assistance of the magistrate is a
holy gift of God, it behoves us to use the more assiduous
caution that it be not contaminated by our guilt.
XIX. Those who positively condemn all controversies at
law, ought to understand that they thereby reject a holy ordi-
nance of God, and a gift of the number of those which may
be " pure to the pure ; " unless they mean to charge Paul with
a crime, who repelled the calumnies of his accusers, exposing
their subtlety and malice ; who, before his judges, asserted his
right to the privileges of a Roman citizen ; and who, when he
found it necessary, appealed from an unjust governor to the
tribunal of Caesar. It is no objection to this that all Christians
are forbidden the desire of revenge, which we also wish to
banish to the greatest distance from all Christian judicatures.
For, in a civil cause, no man proceeds in the right way, who
does not, with innocent simplicity, commit his cause to the
judge as to a public guardian, without the least thought of a
mutual retaliation of evil, which is the passion of revenge.
And in any more important or criminal action we require
the accuser to be ouq, who goes into the court, influenced by
no desire of revenge, affected by no resentment of private in-
jury, and having no other motive than to resist the attempts of
a mischievous man, that he may not injure the public. But if
a vindictive spirit be excluded, no oflence is committed against
that precept by which revenge is forbidden to Christians. It
may probaljly be objected, that they are not only forbidden to
desire revenge, but are also commanded to wait for the hand of
the Lord, who promises that he will assist and revenge the af-
flicted and oppressed, and therefore that those who seek the inter-
ference of the magistrate on behalf of themselves or others, anti-
cipate all that vengeance of the celestial protector. But this is
very far from the truth. For the vengeance of the magistrate
is to be considered, not as the vengeance of man, but of God,
which, according to the testimony of Paul, he exercises by the
ministry of men for our good.
XX. Nor do we any more oppose the prohibition and in-
junction of Christ, " Resist not evil ; but whosoever shall
smite thee on thy right cheek, turn to him the other also ; and
if any man will sue thee at the law, and take away thy coat, let
him have thy cloak also." {d) In this passage, indeed, he
requires the minds of his servants to be so far from cherishing
a desire of retaliation, as rather to suffer the repetition of an
injury against themselves than to wish to revenge it ; nor do
(d) Matt. V. 39, 40.
CHAP. XX.] CHRISTIAN RELIGION. 653
we dissuade them from this patience. For it truly behoves
Christians to be a people, as it were, formed to bear injuries
and reproaches, exposed to the iniquity, impostures, and ridi-
cule of the worst of mankind ; and not only so, but they ought
to be patient under all these evils ; that is to say, so calm and
composed in their minds, that, after having suffered one affliction,
they may prepare themselves for another, expecting nothing
all their lifetime but to bear a perpetual cross. At the same
time, they are required to bless and pray for them from whom
they receive curses, to do good to them from whom they ex-
perience injuries, (e) and to aim at that which constitutes
their only victory, to "overcome evil with good."(/) With
this disposition they will not demand " an eye for an eye, and
a tooth for a tooth," as the Pharisees taught their disciples to
desire revenge ; but, as we are instructed by Christ, they will
suffer injuries in their persons and property in such a manner
as to be ready to forgive them as soon as they are com-
mitted, (g) Yet this equanimity and moderation will be no
obstacle, but that, without any breach of friendship towards
their enemies, they may avail themselves of the assistance of
the magistrate for the preservation of their property ; or, from
zeal for the public good, may bring a pestilent offender to
justice, though they know he can only be punished with
death. For it is very correctly explained by Augustine, that
the end of all these precepts is, " that a just and pious man
should be ready to bear with patience the wickedness of those
whom he desires to become good ; rather in order that the
number of the good may increase, not that with similar
wickedness he may himself join the number of the evil ; and
in the next place, that they relate to the internal affection of
the heart more than to the external actions ; in order that in
the secrecy of our minds we may feel patience and benevolence,
but in our outward conduct may do that which we see tends to
the advantage of those to whom we ought to feel benevolent
affections."
XXL The objection which is frequently alleged, that law-
suits are universally condemned by Paul, has no foundation in
truth, (h) It may be easily understood from his words, that
in the Church of the Corinthians there was an immoderate
rage for litigation, so that they exposed the gospel of Christ,
and all the religion which they professed, to the cavils and re-
proaches of the impious. The first thing which Paul repre-
hended in them was, that the intemperance of their dissensions
brought the gospel into discredit among unbelievers. And the
(e) Matt. V. 44. (g) Matt. v. 38—40.
(/) Rom. xLi. 21 (A) 1 Cor. vi. 1-8.
654 INSTITUTES OF THE [bOOK IV.
next thing was, that they had such altercations among them,
brethren with brethren ; for they were so far from bearing an
injury, that they coveted each other's property, and molested
and injured one another without any provocation. It was
against that rage for litigation, therefore, that he inveighed, and
not absolutely against all controversies. But he pronounces it
to be altogether a vice or a weakness, that they did not suffer
the injury or loss of their property rather than to proceed to
contentions for the preservation of it : when they were so dis-
turbed or exasperated at every loss or injury, that they had
recourse to lawsuits on the most trivial occasions, he argues that
this proved their minds to be too irritable, and not sufficiently
patient. It is certainly incumbent on Christians, in all cases,
to prefer a concession of their right to an entrance on a lawsuit ;
from which they can scarcely come out without a mind exas-
perated and inflamed with enmity to their brother. But when
one sees that, without any breach of charity, he may defend
his property, the loss of which would be a serious injury to
him ; if he do it, he commits no oflTence against that sentence
of Paul. In a word, as we have observed at the beginning,
charity will give every one the best counsel ; for, whatever
litigations are undertaken without charity, or are carried to a
degree inconsistent with it, we conclude them, beyond all con-
troversy, to be unjust and wicked.
XXII. The first duty of subjects towards their magistrates
is to entertain the most honouralDle sentiments of their function,
which they know to be a jurisdiction delegated to them from
God, and on that account to esteem and reverence them as
God's ministers and vicegerents. For there are some persons
to be found, who show themselves very obedient to their
magistrates, and have not the least wish that there were no
magistrates for them to obey, because they know them to be
so necessary to the public good ; but who, nevertheless, con-
sider the magistrates themselves as no other than necessary evils.
But something more than this is required of us by Peter, when
he commands us to " honour the king ; " (i) and by Solomon,
when he says, "Fear J^iou the Lord and the king ;" (A-) for
Peter, under the term honour, comprehends a sincere and candid
esteem ; and Solomon, by connecting the king with the Lord,
attributes to him a kind of sacred veneration and dignity. It
is also a remarkable commendation of magistrates which is
given by Paul, when he says, that we " must needs be sub-
ject, not only for wrath, but also for conscience sake ; "(Z) by
which he means, that subjects ought to be induced to submit to
princes and governors, not merely from a dread of tlioir power,
(t) 1 Peter ii. 17. {k) Prov. xxiv. 21. (L) Rom. xiii. 5.
CHAP. XX.] CHRISTIAN RELrlGION. 655
as persons are accustomed to yield to an armed enemy, who
they know will immediately take vengeance upon them if
they resist ; but because the obedience which is rendered to
princes and magistrates is rendered to God, from whom they
have received their authority. I am not speaking of the
persons, as if the mask of dignity ought to palliate or excuse
folly, ignorance, or cruelty, and conduct the most nefarious and
flagitious, and so to acquire for vices the praise due to virtues ;
but I affirm that the station itself is worthy of honour and
reverence ; so that, whoever our governors are, they ought to
possess our esteem and veneration on account of the office
which they fill.
XXIII. Hence follows another duty, that, with minds dis-
posed to honour and reverence magistrates, subjects approve
their obedience to them, in submitting to their edicts, in paying
taxes, in discharging public duties, and bearing burdens which
relate to the common defence, and in fulfilling all their other
commands. Paul says to the Romans, " Let every soul be
subject unto the higher powers. Whosoever resisteth the power,
resisteth the ordinance of God." (m) He writes to Titus, " Put
them in mind to be subject to principalities and powers, to obey
magistrates, to be ready to every good work." (n) Peter ex-
horts, " Submit yourselves to every ordinance of man for the
Lord's sake ; whether it be to the king, as supreme ; or unto
governors, as nnto them that are sent by him for the punish-
ment of evil-doers, and for the praise of them that do well."(o)
Moreover, that subjects may testify that theirs is not a hypocrit-
ical but a sincere and cordial submission, Paul teaches, that
they ought to pray to God for the safety and prosperity of
those under whose government they live. " I exhort," he
says, '' that supplications, prayers, intercessions, and giving of
thanks, be made for all men ; for kings, and for all that are in
authority ; that we may lead a quiet and peaceable life in all
godliness and honesty." (p) Here let no man deceive himself.
For as it is impossible to resist the magistrate without, at the
same time, resisting God himself; though an unarmed magis-
trate may seem to be despised with impunity, yet God is armed
to inflict exemplary vengeance on the contempt oft'ered to
himself. Under this obedience I also include the moderation
which private persons ought to prescribe to themselves in rela-
tion to public affairs, that they do not, without being called
upon, intermeddle with afl'airs of state, or rashly intrude them-
selves into the ofiice of magistrates, or undertake any thing of
a public nature. If there be any thing in the public adminis-
(m) Rom. xiii. 1, 2. (o) 1 Peter ii. 13, 14.
(n) Titus iii. 1. (p) I Tim. ii. 1, 2.
656
INSTITUTES OF THE
tration which requires to be corrected, let them not raise any
tumults, or take the business into their own hands, which ought
to be all bound in this respect, but let them refer it to the cog-
nizance of the magistrate, who is alone authorized to regulate
the concerns of the public. I mean, that they ought to attempt
nothing without being commanded ; for when they have the
command of a governor, then they also are invested with pub-
lic authority. For, as we are accustomed to call the coun-
sellors of a prince his eyes and ears, so they may not unaptly
be called his hands whom he has commissioned to execute
his commands.
XXIV. Now, as we have hitherto described a magistrate
who truly answers to his title ; who is the father of his country,
and, as the })oet calls him, the pastor of his people, the guardian
of peace, the protector of justice, the avenger of innocence ;
he would justly be deemed insane who disapproved of such a
government. But, as it has happened, in almost all ages, that
some princes, regardless of every thing to which they ought to
have directed their attention and provision, give themselves
up to their pleasures in indolent exemption from every care ;
others, absorbed in their own interest, expose to sale all laws,
privileges, rights, and judgments ; others plunder the public
of wealth, which they afterwards lavish in mad prodigality :
others commit flagrant outrages, pillaging houses, violating vir-
gins and matrons, and murdering infants ; many persons cannot
be persuaded that such ought to be acknowledged as princes,
whom, as far as possible, they ought to obey. For in such
enormities, and actions so completely incompatible, not only
with the office of a magistrate, but with the duty of every
man, they discover no appearance of the image of God, which
ought to be conspicuous in a magistrate ; while they perceive
no vestige of that minister of God who is " not a terror to good
works, but to the evil," who is sent '•' for the punishment of
evil-doers, and for the praise of them that do well ; " nor recog-
nize that governor, whose dignity and authority the Scripture
recommends to us. And certainly the minds of men have
always been naturally disposed to hate and execrate tyrants as
much as to love and reverence legitimate kings.
XXV. But, if we direct our attention to the word of God,
it will carry us much further ; even to submit to the government,
not only of those princes who discharge their duty to us with
becoming integrity and fidelity, but of all who possess the
sovereignty, even though they perform none of the duties of
their function. For, though the Lord testifies that the magis-
trate is an eminent gift of his liberality to preserve the safety
of men, and prescribes to magistrates themselves the extent
of their duty, yet he at the same time declares, that whatever
CHAP. XX.] CHRISTIAN RELrlGION. 657
be their characters, they have their government only from him ;
that those who govern for the pubhc good are true specimens
and mirrors of his beneficence : and that those who rule in an
unjust and tyrannical manner are raised up by him to pimish
the iniquity of the people ; that all equally possess that sacred
majesty with which he has invested legitimate authority. I
will not proceed any further till I have subjoined a few testi-
monies in proof of this point. It is unnecessary, however, to
labour much to evince an impious king to be a judgment of
God's wrath upon the world, as I have no expectation tbat any
one will deny it : and in this we say no more of a king than
of any other robber who plunders our property ; or adulterer
who violates our bed ; or assassin who attempts to murder us ;
since the Scripture enumerates all these calamities among the
curses inflicted by God. But let us rather insist on the proof
of that which the minds of men do not so easily admit; that
a man of the worst character, and most undeserving of all
honour, who holds the sovereign power, really possesses that
eminent and Divine authority, which the Lord has given by
his word to the ministers of his justice and judgment ; and,
therefore, that he ought to be regarded by his subjects, as far
as pertains to public obedience, with the same reverence and
esteem which they would show to the best of kings, if such a
one were granted to them.
XXVI. In the first place, I request my readers to observe
and consider with attention, what is so frequently and justly
mentioned in the Scriptures, — the providence and peculiar
dispensation of God in distributing kingdoms and appoint-
ing whom he pleases to be kings. Daniel says, " God changeth
the times and the seasons : he removeth kings and setteth up
kings." {q) Again : " That the living may know that the
Most High ruleth in the kingdom of men, and giveth it to
whomsoever he will." (r) Passages of this kind abound
throughout the Scriptures, but particularly in this prophecy.
Now, the character of Nebuchadnezzar, who conquered Jerusa-
lem, is sufficiently known, that he was an invader and depopu-
lator of the territories of others. Yet by the mouth of Iv/ekiel
the Lord declares that he had given him the land of Egypt, as
a reward for the service which he had performed in devastating
Tyre, (s) And Daniel said to him, " Thou, O king, art a king
of kings ; for the God of heaven hath given thee a kingdom,
power, and strength, and glory ; and wheresoever the children
of men dwell, the beasts of the field, and the fowls of the
heaven, hath he given into thine hand, and hath made thee
ruler over all." [t) Again: to his grandson Belshazzar Daniel
(fl) Dan. ii. 21. {s) Ezek. xxix 18—20.
(r) Dan. iv. 17. {t) Dan. ii. 37, 38.
VOL. II. 83
658 INSTITUTES OF THE [bOOK IV.
said, "The most high God gave Nebuchadnezzar thy father
a kingdom, and majesty, and glory, and honour ; and for the
majesty that he gave him, all people, nations, and languages,
trembled and feared before him." (v) When we hear that
Nebuchadnezzar was placed on the throne by God, let us,
at the same time, call to mind the celestial edicts which
command us to fear and honour the king ; and we shall not
hesitate to regard the most iniquitous tyrant with the honour
due to the station in which the Lord has deigned to place
him. When Samuel denounced to the children of Israel what
treatment they would receive from their kings, he said, " This
will be the manner * of the king that shall reign over you ; he
will take your sons and appoint them for himself, for his
chariots, and to be his horsemen, and to ear his ground, and to
reap his harvest, and to make his instruments of war. And he
will take your daughters to be confectionaries, and to be cooks,
and to be bakers. And he will take your fields, and your vine-
yards, and your oliveyards, even the best of them, and give them
to his servants. And he will take the tenth of your seed, and
of your vineyards, and give to his officers and to his servants.
And he will take your men-servants, and your maid-servants,
and your goodliest ybung men, and your asses, and put them
to his work. He will take the tenth of your sheep ; and ye
shall be his servants." (w) Certainly the kings would not do
all this by " right," for they were excellently instructed by
the law to observe all moderation ; but it was called a " right "
with respect to the people who were bound to obey, and were
not at liberty to resist it. It was just as if Samuel had said,
The cupidity of your kings will proceed to all these outrages,
which it will not be your province to restrain ; nothing will
remain for you, but to receive their commands and to obey
them.
XXVII. But the most remarkable and memorable passage
of all is in the Prophecy of Jeremiah, which, though it is rather
long, I shall readily quote, because it most clearly decides the
whole question: "I have made the earth, the man and the
beast that are upon the ground, by my great power and by my
outstretched arm, and have given it unto Avhom it seemed meet
unto me. And now I have given all these lands into the hand
of Nebuchadnezzar, the king of Babylon, my servant. And all
nations shall serve him, and his son, and his son's son, until the
very time of his land come. And it shall come to pass, that
the nation and kuigdom which will not serve the same king
of Babylon, that nation will I punish with the sword, and with
the famine, and with the pestilence. Therefore serve the king
(v) Dan. V. 18, 19. (w) 1 Sam. viii. 11—17.
* In the Latin translation, it is jus, right.
CHAP. XX.J CHRISTIAN RELIGION. 659
of Babylon and live." (x) We see what great obedience and
honour the Lord required to be rendered to that pestilent and
cruel tyrant, for no other reason than because he possessed the
kingdom ; and it was by the heavenly decree that he was
seated on the throne of the kingdom, and exalted to that regal
majesty, which it was not lawful to violate. If we have this
constantly present to our eyes and impressed upon our hearts,
that the most iniquitous kings are placed on their thrones by
the same decree by which the authority of all kings is esta-
blished, those seditious thoughts will never enter our minds,
that a king is to be treated according to his merits, and that it
is not reasonable for us to be subject to a king who does not
on his part perform towards us those duties which his office
requires.
XXVIII. In vain will any one object that this was a special
command given to the Israelites. For we must observe the
reason upon which the Lord founds it. He says, " I have
given these lands to Nebuchadnezzar ; therefore serve him
and live." To whomsoever, therefore, a kingdom shall evi-
dently be given, we have no room to doubt that subjection is
due to him. And as soon as he exalts any person to royal
dignity, he gives us a declaration of his pleasure that he shall
reign. The Scripture contains general testimonies on this
subject. Solomon says, '* For the transgression of a land,
many are the princes thereof." (y) Job says, " He looseth the
bonds of kings," or divests them of their power ; " and girdeth
their loins with a girdle," (2;) or restores them to their former
dignity. This being admitted, nothing remains for us but to
serve and live. The prophet Jeremiah likewise records another
command of the Lord to his people : " Seek the peace of the
city whither I have caused you to be carried away captives, and
pray unto the Lord for it ; for in the peace of it ye shall have
peace." (a) Here, we see, the Israelites, after having been
stripped of all their property, torn from their habitations, driven
into exile, and forced into a miserable servitude, were com-
manded to pray for the prosperity of their conqueror ; not in
the same manner in which we are all commanded to pray for
our persecutors ; but that his kingdom might be preserved in
safety and tranquillity, and that they might live in prosperity
under him. Thus David, after having been already designated
as khig by the ordination of God, and anointed with his lioly
oil, though he was unjustly persecuted by Saul, without having
given him any cause of offence, nevertheless accounted the
person of his pursuer sacred, because the liord had consecrated
{X Jer. xxvii. 5—9, 12. (z) Job xii. 18.
ly) Prov. xxviii. 2. (a) Jer. xxix. 7.
660 INSTITUTES OF THE [bOOK IV.
it by the royal dignity. " And he said, The Lord forbid that
I should do this thing unto my master, the Lord's anointed, to
stretch forth mine hand against him, seeing he is the anointed of
the Lord." Again : " Mine eye spared thee ; and I said, I will
not put forth mine hand against my lord ; for he is the Lord's
anointed." (b) Again : " Who can stretch forth his hand against
the Lord's anointed, and be guiltless? As the Lord liveth, the
Lord shall smite him ; or his day shall come to die, or he shall
descend into battle, and perish. The Lord forbid that I should
stretch forth mine hand against the Lord's anointed." (c)
XXIX. Finally, we owe these sentiments of affection and
reverence to all our rulers, whatever their characters may be ;
which I the more frequently repeat, that we may learn not to
scrutinize the persons themselves, but may be satisfied with
knowing that they are invested by the will of the Lord with
that function, upon which he has impressed an inviolable
majesty. But it will be said, that rulers owe mutual duties to
their subjects. That I have already confessed. But he who
infers from this that obedience ought to be rendered to none
but just rulers, is a very bad reasoner. For husbands owe
mutual duties to their wives, and parents to their children.
Now, if husbands arnd parents violate their obligations : if
parents conduct themselves with discouraging severity and
fastidious moroseness towards their children, whom they are
forbidden to provoke to wrath ; (d) if husbands despise and vex
their wives, whom they are commanded to love and to spare as
the weaker vessels ; (e) does it follow that children should be
less obedient to their parents, or wives to their husbands?
They are still subject, even to those who are wicked and
unkind. As it is incumbent on all, not to inquire into the
duties of one another, but to confine their attention respectively
to their own, this consideration ought particularly to be re-
garded by those who are subject to the authority of others.
Wherefore, if we are inhumanly harassed by a cruel prince ; if
we are rapaciously plundered by an avaricious or luxurious one ;
if we are neglected by an indolent one ; or if we are persecuted,
on account of piety, by an impious and sacrilegious one, — let
us first call to mind our transgressions against God, which
he undoubtedly chastises by these scourges. Thus our impa-
tience will be restrained by humility. Let us, in the next
place, consider that it is not our province to remedy these evils ;
and that nothing remains for us, but to implore the aid of the
Lord, in whose hand are the hearts of kings and the revolutions
of kingdoms. It is "God " who "standethin the congregation
(b) 1 Sam. xxiv. 6, 11. (d) Ephes. vi. 1. Col. iii. 21.
(c) 1 Sam. xxvi. 9—11. (e) Ephes. v. 25. 1 Pet. iii. 7.
CHAP. XX
] CHRISTIAN RELJGION. QQl
of the mighty," and ''judgeth among the gods;"(/) whose
presence shall confound and crush all kings and judges of the
earth who shall not have kissed his Son ; (g) " that decree
unrighteous decrees, to turn aside the needy from judgment,
and to take away the right from the poor, that widows may be
their prey, and that they may rob the fatherless." (A)
XXX. And here is displayed his wonderful goodness, and
power, and providence ; for sometimes he raises up some of
his servants as public avengers, and arms them with his com-
mission to punish unrighteous domination, and to deliver from
their distressing calamities a people who have been unjustly
oppressed : sometimes he accomplishes this end by the fury of
men who meditate and attempt something altogether different.
Thus he liberated the people of Israel from the tyranny of
Pharaoh by Moses ; from the oppression of Chusan by Othniel ;
and from other yokes by other kings and judges. Thus he
subdued the pride of Tyre by the Egyptians ; the insolence of
the Egyptians by the Assyrians ; the haughtiness of the Assyrians
by the Chaldeans ; the confidence of Babylon by the Medes and
Persians, after Cyrus had subjugated the Medes. The ingra-
titude of the kings of Israel and Judah, and their impious rebel-
lion, notwithstanding his numerous favours, he repressed and
punished, sometunes by the Assyrians, sometimes by the Babylo-
nians. These were all the executioners of his vengeance, but
not all in the same manner. The former, when they were
called forth to the performance of such acts by a legitimate
commission from God, in taking arms against kings, were not
chargeable with the least violation of that majesty with which
kings are invested by the ordination of God ; but, being armed
with authority from Heaven, they punished an inferior power
by a superior one, as it is lawful for kings to punish their in-
ferior officers. The latter, though they were guided by the
hand of God in such directions as he pleased, and performed
his work without being conscious of it, nevertheless contem-
plated in their hearts nothing but evil.
XXXI. But whatever opinion be formed of the acts of men,
yet the Lord equally executed his work by them, when he
broke the sanguinary sceptres of insolent kings, and over-
turned tyrannical governments. Let princes hear and fear. But,
in the mean while, it behoves us to use the greatest caution,
that we do not despise or violate that authority of magistrates,
which is entitled to the greatest veneration, which God has es-
tablished by the most solemn commands, even though it reside
in those who are most unworthy of it, and who, as far as in
them lies, pollute it by their iniquity. For though the cor-
(/) Psalm Ixxxii. 1. (g) Psalm ii. 10—12. (h) Isaiah, x 1, 2.
662 INSTITUTES OF THE [bOOK IV.
rection of tyrannical domination is the vengeance of God, v/e
are not, therefore, to conckide that it is committed to us, who
have received no other command than to obey and suffer.
This observation I always apply to private persons. For if
there be, in the present day, any magistrates appointed for the
protection of the people and the moderation of the power of
kings, such as were, in ancient times, the Ephori, who were a
check upon the kings among the Lacedsemonians, or the popu-
lar tribunes upon the consuls among the Romans, or the De-
marchi upon the senate among the Athenians ; or with power
such as perhaps is now possessed by the three estates in every
kingdom when they are assembled ; I am so far from prohibit-
ing them, in the discharge of their duty, to oppose the violence
or cruelty of kings, that I affirm, that if they connive at kings
in their oppression of their people, such forbearance involves
the most nefarious perfidy, because they fraudulently betray the
liberty of the people, of which they know that they have been
appointed protectors by the ordination of God.
XXXII. But in the obedience which we have shown to be
due to the authority of governors, it is always necessary to make
one exception, and that is entitled to our first attention, — that it
do not seduce us from obedience to him, to whose will the
desires of all kings ought to be subject, to whose decrees all
their commands ought to yield, to whose majesty all their
sceptres ought to submit. And, indeed, how preposterous it
would be for us, with a view to satisfy men, to incur the dis-
pleasure of him on whose account we yield obedience to men !
The Lord, therefore, is the King of kings ; who, when he has
opened his sacred mouth, is to be heard alone, above all, for all,
and before all ; in the next place, we are subject to those
men who preside over us ; but no otherwise than in him.
If they command any thing against him, it ought not to have
the least attention ; nor, in this case, ought we to pay any
regard to all that dignity attached to magistrates ; to which no
injury is done when it is subjected to the unrivalled and supreme
power of God. On this principle Daniel denied that he had
committed any crime against the king in disobeying his impi-
ous decree ; (i) because the king had exceeded the limits of his
office, and had not only done an injury to men, but, by raising
his arm against God, had degraded his own authority. On the
other hand, the Israelites are condemned for having been too
submissive to the impious edict of their king. For when Jero-
boam had made his golden calves, in compliance with his
will, they deserted the temple of God and revolted to new
superstitions. Their posterity conformed to the decrees of
(i) Dan. vi. 22.
CHAP. XX.] CHRISTIAN REUGION. 663
their idolatrous kings with the same facility. The prophet
severely condemns them for having " willingly walked after
the commandment : " (k) so far is any praise from being due
to the pretext of humility, with which courtly flatterers excuse
themselves and deceive the unwary, when they deny that it
is lawful for them to refuse compliance with any command
of their kings ; as if God had resigned his right to mortal men
when he made them rulers of mankind ; or as if earthly
power were diminished by being subordinated to its author,
before whom even the principalities of heaven tremble with
awe. I know what great and present danger aAvaits this
constancy, for kings cannot bear to be disregarded without the
greatest indignation ; and " the wrath of a king," says Solomon,
"is as messengers of death." (Z) But since this edict has
been proclaimed by that celestial herald, Peter, " We ought to
obey God rather than men," (m) — let us console ourselves with
this thought, that we truly perform the obedience which God
requires of us, when we sufter any thing rather than deviate
from piety. And that our hearts may not fail us, Paul stimulates
us with another consideration — that Christ has redeemed us at
the immense price which our redemption cost him, that we may
not be submissive to the corrupt desires of men, much less be
slaves to their impiety. (ii)
(k) Hos. V. 11. (m) Acts v. 29.
(0 Prov. xvi. 14. (n) 1 Cor. vii. 23.
END OF THE INSTITUTES.
INDEX
PRINCIPAL MATTERS
The first number indicates the Book ; the second, tlie Chapter.
x^t
Adam's fall, the cause of the curse inflicted on all mankind,andof their degeneracy
from their primitive condition, ii. 1.
Angels, their creation, nature, names, and offices, i. 14.
Articles of faith, power of the Church relating to them, iv. 8, 9.
Ascension of Christ, i. 15.
Baptism, a sacrament ; its institution, nature, administration, and uses, iv. 15.
of infants perfectly consistent with the institution of Christ and the nature
of the sign, iv. 16.
Celibacy of priests, iv. 12.
of monks and nuns, iv. 13.
hrist proved to be God, i. 13.
— necessity of his becoming man in order to fulfil the office of a mediator, ii. 12.
his assumption of real humanity, ii. 13.
— the union of the two natures constituting his one person, ii. 14.
the only Redeemer of lost man, ii. 6.
— the consideration of his three offices, prophetical , regal, and sacerdotal, neces-
sary to our knowing the end of his mission from the Father, and the benefits
he confers on us, ii. 15.
— his death, resurrection, and ascension to heaven, to accomplish our salvation,
ii. 16.
— truly and properly said to have merited the grace of God and salvation for
us, ii. 17.
— imperfectly revealed to the Jews under the law, ii. 7, 9.
clearly revealed only in the gospel, ii. 9.
^- Christian liberty, its nature and advantages, iii. 19.
Christian life, scriptural arguments and exhortations to it, iii. 6.
summary of it, iii. 7.
Church, the necessity of our union with the true Church, iv. 1.
true and false compared and distinguished, iv. 2.
teachers and ministers of the Church, their election and office, iv. 3.
power of the, relating to articles of faith, iv. 8, 9.
in making laws, iv. 10.
in jurisdiction, iv. 11.
discipline of the ; censures and excommunication, iv. 12.
state of the ancient, and the mode of government practised before the
Papacy, iv. 4.
ancient form of its government entirely subverted by the Papal tyranny,
Confession, auricular, iii. 4.
true, iii. 4.
Confirmation, Papal, iv. 19.
Conscience, its nature and obligations, iii. 19.
INDEX. . 666
Councils, their authority, iv. 9.
Creation, of the world — of angels ; this clearly distinguishes the true God from
all fictitious deities, i. 14.
Cross, bearing of, a branch of self-denial, iii. 8.
Death of Christ, ii. 15.
Depravity, human, total, ii. 3.
Descent of Christ into hell, ii. 16.
Devils, their existence, power, subtlety, malignity, i. 14.
Discipline of the Church, iv. 12.
^Election, eternal, or God's predestination of some to salvation, and of others to
destruction, iii. 21.
testimonies of Scripture in confirmation of this doctrine, iii. 22.
a refutation of the calumnies generally but unjustly urged against
this doctrine, iii. 23
confirmed by the divine call, iii. 24
Excommunication, iv. 12.
Extreme unction, iv. 19.
Faith defined, and its properties described, iii. 2.
, justification by faith, iii. 11.
, prayer its principal exercise, iii. 20.
Fanaticism of discarding the Scripture, under the pretence of resorting to imme-
diate revelations, subversive of every principle of piety, i. 9.
Fasting, its use and abuse, iv. 12.
Free-will lost by the fall ; man in his present state miserably enslaved, ii. 2.
a refutation of the objections commonly urged in support of free-will, ii. 5.
God truly known only from the Scriptures, i. 6.
what kind of being God is ; exclusively opposed in the Scripture to all the
heathen deities, i. 10.
contradistinguished from idols as the sole and supreme object of worship,
ascription of a visible form to, unlawful, and all idolatry a defection from the
true, i. 11.
the creator of the universe, i. 14.
--a,Ma„^ig preservation and support of the world by his power, and his government
of every part of it by his providence, i. 16.
the proper use and advantages of this doctrine, i. 17.
,'■ iiis operations in the hearts of men, ii. 4.
his use of the agency of the wicked, without the least stain of his perfect purity,
i. 18.
one Divine essence containing three persons, i. 13.
Gospel and law compared and distinguished, ii. 9, 10, 11.
Government of the Church, iv. 3,4, 5.
civil ; its nature, dignity, and advantages, iv. 20.
Holy Spirit proved to be God, i. 13.
his testimony requisite to the confirmation of the Scripture, and the
establishment of its authority, i. 7.
his secret and special operation necessary to our enjoyment of Christ
and all his benefits; this operation tlie foundation of faith, newness of life, and
all holy exercises, iii. 1.
the sin against, iii. 3.
Humility of believers, iii. 12.
Idolatry a defection from the true God ; all worship of images idolatry,
^^^Image of God in man, i. 15.
Imposition of hands, iv. 15.
Indulgences and pardons, iii. 5.
Intercession of saints, iii. 20.
Judgment, last, iii. 25.
Jurisdiction of the Church, iv. 11.
Justification by faith ; the name and thing defined, iii. 11.
VOL. II. 84
666 INDEX.
L^' Justification, a consideration of the Divine tribunal necessary to a serious conviction
of gratuitous, iii. 12.
— — — things necessary to be observed in gratuitous, iii. 13.
t^-<^ commencement and continual progress of, iii. 14.
^'^ boasting of the merit of works equally subversive of God's glory in
gratuitous, and of the certainty of salvation, iii. 15.
a refutation of the injurious calumnies of the Papists against the doc-
trine here maintained, iii. 16.
by works, the promise of a reward no argument for, iii, 17.
Kingdom of Christ, ii. 15.
Knowledge of Christ, imperfect under the law, ii. 7, 9.
clearly unfolded under the gospel, ii. 9.
of God connected with the knowledge of ourselves, i. 1.
nature and tendency of it, i. 2.
^"^^^ naturally implanted in the human mind, i. 3.
extinguished or corrupted, partly by ignorance, partly by wicked-
ness, i. 4.
conspicuous in the formation and government of the world, i. 5.
effectually attained only from the Scripture, i. 6.
Law of Moses ; its office, use, and end, ii. 7.
Laws given to the Jews ; moral, ceremonial, and judicial, iv. 20.
Law, moral, an exposition of, ii. 8.
Law and gospel, compared and distinguished, ii. 9, 10, 11.
Laws, ecclesiastical, iv. 10.
civil and political, iv. 20.
Liberty, Christian, iii. 19.
Life, Christian, iii. 6, 7, 8.
present, and its supports, right use of, iii. 10-
-- — fiiture, meditation on, 'iii. 9.
Lord's prayer, exposition of, iii. 20. jjr
Lord's supper, its institution, nature, and advantages, h*. 17. -^0.
not only profaned, but annihilated by the Papal massj^iTiT 18.
Man, his state at his creation, the faculties of his soul, the Divine image, free-will,
I ^. and the original purity of his nature, i. 15.
— — in his present slate, despoiled of freedom of will, and subjected to a miserable
slavery, ii. 2.
every thing that proceeds from his corrupt nature worthy of condemnation,
ii. 3.
his mind naturally furnished with the knowledge of God, i. 3.
the knowledge of God in the human mind extinguished or corrupted by igno-
rance and wickedness, i. 4.
Magistracy, iv. 20.
Marriage, ii. 8.
Matrimony, falsely called a sacrament, iv. 19.
Mass, the Papal, not only a sacrilegious profanation of the Lord's supper, but a total
annihilation of it, iv. 18.
Mediator. Sec Christ, ii. 14.
Merit of Christ, ii. 17.
of works disproved, iii. 15, 18.
Monks, iv. 13.
Neighbour, love of our, ii. 8.
Nuns, iv. 13.
Oaths, ii. 8.
Offences given and taken ; what to be avoided, iii. 19.
Orders, ecclesiastical, no sacrament, iv. 19.
Original sin, the doctrine of, ii. 1.
Paedobaptism. See Baptism, iv. 16.
Papacy, its entire subversion of the ancient form of ecclesiastical government, iv. 5.
its rise and progress to its present eminence attended with the loss of
liberty to the Churcl), and the ruin of all moderation, iv. 7.
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INDEX. . 667
Papacy, its licentious perversion of tlie power of the Church respecting articles of
faith, to the corruption of all purity of doctrine, iv. 8.
its sophistry and jargon concerning repentance utterly inconsistent with
the gospel, iii. 4.
its corrupt tenets respecting indulgences and purgatory, iii. 5.
its assumption of the power of legislation, tyranny over men's minds, and
tortures of their bodies, iv. 10.
its abuse of the jurisdiction of the Church, iv. II.
its corrupt discipline, censures, and excommunications, iv. 12.
its unscriptural vows, iv. 13.
its sacrilegious mass an annihilation of the Lord's supper, iv. 18.
its five ceremonies falsely called sacraments, proved not to be sacraments,
iv. 19.
its characteristics of a false Church, iv. 2.
Penance no sacrament, iv. 19.
Prayer, the principal exercise of faith, and the medium of our daily reception of
Divine blessings, iii. 20.
Predestination. See Election, iii. 21 — 24.
Priesthood of Christ, ii. 15.
t. Promises of the law and gospel, harmony between them, iii. 17.
Prophetical office of Christ, ii. 15.
Providence of God governs tlie world, i. 16.
proper application and utility of this doctrine, i. 17.
contracts no impurity from its control and use of the agency
of the wicked, i. 18.
Purgatory exposed and disproved, iii. 5.
Reason furnishes proofs to establish the authority of the Scripture, i. 8.
,^_ Redemption necessary in consequence of the fall, ii. 1. 6.
— ^ to be sought only in Christ, ii. G.
— L. accomplished by the death, resurrection, and ascension of Christ,
ii. 16.
Regeneration, iii. 3.
Repentance, true, always accompanies true faith; its origin, nature, and effects,
iii. 3.
comprises mortification of the flesh and vivification of the spirit, iii.
6—10.
the sophistry and jargon of the schools on this subject very remote
from the purity of the gospel, iii. 4.
Reprobates, the destruction of, procured by themselves, iii. 24.
Resurrection of Christ, ii. 16.
final, iii. 25.
Reward promised, no proof of justification by works, iii. 18.
Roman See, primacy of, iv. G.
Sabbath, ii. 8.
Sacraments in general, iv. 14.
in particular, iv. 15, 16.
ceremonies falsely so called, iv. 19.
Sacrifices, legal, ii. 7.
none propitiatory under the gospel since that of Christ, iv. 18-
Saints, invocation and intercession of, iii. 20.
Salvation for lost man to be sought only in Christ, ii. 6.
i--=" procured by Christ, ii. 16.
Satisfactions exposed, iii. 4.
Schismatics, iv. 1.
Scripture, the guidance and teaching of it necessary to lead to the knowledge of
God, i. 6.
the testimony of the Spirit requisite to its confirmation and establishment
of its authority, i. 7. ^ , •
the dependence of its authority on the judgment of the Ciiurcli an impious
fiction, i. 7.
rational proofs to establish its authority, i. 8.
rejection of it, under the pretence of resorting to immediate revelations,
subversive of every principle of piety, i. 9.
exclusively opposes the true God to all the heathen deities, i. 10.
668 INDEX.
Scripture clearly distinguishes the true God from all fictitious ones, in the creation
of the universe, i. 14.
teaches the unity of God, and the existence of three persons in the
Divine essence, i. 13.
Temptation, iii. 20.
Testament, Old, ii. 7.
Testament, New, ii. 9.
similarity of the Old and New, ii. 10.
difference of the Old and New, ii. 11.
harmony between the promises of the Old and New, iii. 17.
sacraments of the Old and New, iv. 14.
Traditions, human, iv. 10.
Transubstantiation exposed, iv. 10.
Vocation confirms election, iii. 24.
Vows; the misery of rashly making them, iv. 13.
Wicked, the agency of, controlled and used by God, i. 18.
Works merit no favour from God, iii. 15.
World created by God, i. 14.
preserved by his power, and governed by his providence, i. 16.
The quotations from diflferent Authors, chiefly the fathers, which occur in this
work, are not in general feferred to in the margin ; such references having been
considered of no use, except to persons who will probably be furnished with the
original, in which they are all inserted.
THE END.
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5: V IS