Skip to main content

Full text of "Institutes of the Christian religion"

See other formats 


$0 


~2j^--^- 


<^X 


£s\^v 


INSTITUTES 


OF  THE 


CHRISTIAN  RELIGION. 


INSTITUTES       {Z-y^' 


OF  THE 

CHRISTIAN  RELIGION. 

BY 

JOHN   CALVIN. 

# 

TRANSLATED  FROM  THE  ORIGINAL  LATIN,  AND  COLLATED  WITH 
THE  AUTHOR'S  LAST  EDITION  IN  FRENCH, 

BY  JOHN  ALLEN. 


Non  tamen  omnino  potuit  mors  iavida  totum 
Tollere  Calvinum  terris;  sterna  raanebunt 
Ingenii  monumenta  tui:  et  livoris  iniqui 
Languida  paulatim  cum  flamma  resederit,  omnes 
Religio  qua  pura  nitet  se  fundet  in  oras 
Fama  tui.  Bcchasan.  Poemat. 


IN  THREE  VOLUMES. 

VOL.  III. 

FIRST  AMERICAN,  FROM  THE  LAST  LONDON  EDITION. 


PHILADELPHIA. 

PUBLISHED  BY  PHILIP  H.  NICKLIN. 

AND    BY 

HEZEKIAH  HOWE,  NEW -HAVEN. 

William  Fry,  Printer. 

1816. 


THE  H5W  YORK 
*  '  3  3  il  O   A 

ASTOS.  LE.M0X  AM» 

CL5EH  FOtrflfcAtiOHSI 
-  -      - 


CONTENTS. 


BOOK  IV. 


; 


CHAP.  I.  The  true  Church,  and  the  Necessity  of  oar  Union 

with  her,  being  the  Mother  of  all  the  Pious. 
CHAP.  II.  The  True  and  False  Church  compared. 
CHAP.  III.  The  Teachers  and  Ministers  of  the  Church,  their 

Election  and  Office. 
CHAP.  IV.  The  State  of  the  ancient  Church  and  the  Mode 

of  Government  practised  before  the  Papacy. 
CHAP.  V.  The  ancient  Form  of  Government  entirely  sub, 

verted  by  the  Papal  Tyranny. 
CHAP.  VI.  The  Primacy  of  the  Roman  See. 
CHAP.  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. 
CHAP.  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. 
CHAP.  IX.  Councils;  their  authority. 
CHAP.  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. 
CHAP.  XI.  The  Jurisdiction  of  the  Church,  and  its  Abuse 

under  the  Papacy. 
CHAP.  XII.  The    Discipline  of  the  Church;    its  principal 

Use  in  Censures  and  Excommunication. 
CHAP.  XIII.  Vows;  the  Misery  of  rashly  making  them. 
CHAP.  XIV.  The  Sacraments. 

Vol.  III.  A 


2  CONTENTS. 

CHAP.  XV.  Baptism.  , 

CHAP    XVI.  Psedobaptism  perfectly  consistent  with  the  In- 
stitution of  Christ,  and  the  Nature  of  the  Sign. 
CHAP   XVII.  The  Lord's  Supper,  and  its  Advantages. 
CHAP    XVIII.  The    Papal    Mass   not  only  a   sacrilegious 
ptfanftiL  of  the  Lord's  Supper,  but  a  total  Annihilation 

CHAP.  XIX.  The  Five  other  Ceremonies,  falsely  called ^Sa- 
craments, proved  not  to  be  Sacraments:  their  true  ISature 
explained. 

CHAP.  XX.  On  Civil  Government. 


BOOK  IV. 


On  the  external  Means  or  Aids  by  which  God  calls  vs  into 
Communion  with  Christ,  and  retains  us  in  it. 


ARGUMENT. 

1  HREE  parts  of  the  Apostles'  Creed,  respecting  God  the  Creator, 
Redeemer,  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 
distinguished,  in  order  to  our  cultivation  of  union  with  it — 
Chap.  1.  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  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 

respective  bishops — Chap.  VIII. — or  in  the  church  atlarge, 
represented  in  councils — Chap.  IX. 

2.  In  making  laws — Chap.  X. 

3.  In  ecclesiastical  jurisdiction — Chap.  XI. 


4.  ARGUMENT. 

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. 


INSTITUTES 

OF  THE 

CHRISTIAN  RELIGION. 


BOOK  IV. 


CHAPTER  I. 

The  true  Church,  and  the  Necessity  of  our  Union  with  hert 
being-  the  Mother  of  all  the  Pious. 

1  HAT  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  preced- 
ing Book.  But  as  our  ignorance  and  slothfulness,  and,  I 
may  add,  the  vanity  of  our  minds,  require  external  aids, 
in  order  to  the  production  of  faith  in  our  hearts,  and  its  in- 
crease and  progressive  advance  even  to  its  completion,  God 
hath  provided  such  aids  in  compassion  to  our  infirmity:  and 
that  the  preaching  of  the  Gospel  might  be  maintained,  he 
hath  deposited  this  treasure  with  the  Church.  He  hath  ap- 
pointed pastors  and  teachers,  that  his  people  might  be 
taught  by  their  lips;  he  hath  invested  them  with  authority; 
in  short,  he  hath  omitted  nothing  that  could  contribute  to  a 
holy  unity  of  faith,  and  to  the  establishment  of  good  order,  (ci) 
First  of  all,  he  hath  instituted  Sacraments,  which  we  know  by 
experience  to  be  means  of  the  greatest  utility  for  the  nourish- 
ment and  support  of  our  faith.  For  as  during  our  confine- 
ment in  the  prison  of  our  flesh,  we  have  not  yet  attained  to 
the  state  of  angels,  God  hath  in  his  wonderful  providence 
accommodated  himself  to  our  capacity,  by  prescribing  a  way 
in  which  we  might  approach   him  notwithstanding  our   inv 

<a)  Epbes,  iv.  11     16. 


6  INSTITUTES  OF  THE  [book  iv. 

mense  distance  from  him.  Wherefore  the  order  of  instruc- 
tion requires  us  now  to  treat  of  the  Church  and  its  govern- 
ment, orders,  and  power;  secondly,  of  the  Sacraments;  and 
lastly,  of  Civil  Government:  and  at  the  same  time  to  call  off 
the  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  assist- 
ance and  ministry  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  asunder"  those  things  "  which  God 
hath  joined  together;"  (b)  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,  in- 
cluding the  dead  as  well  as  the  living.  The  word  believe 
is  used,  because  it  is  often  impossible  to  discover  any  differ- 
ence between  the  children  of  God  and  the  ungodly;  between 
his  peculiar  flock  and  wild  beasts.  The  particle  in,  interpo- 
lated by  many,  is  not  supported  by  any  probable  reason.  I 
confess  that  it  is  generally  adopted  at  present,  and  is  not  desti- 
tute of  the  suffrage  of  antiquity;  being  found  in  the  Nicene 
Creed,  as  it  is  transmitted  to  us  in  ecclesiastical  history.  Yet 
it  is  evident  from  the  writings  of  the  Fathers,  that  it  was  an- 
ciently 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  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  in- 
serted; and  they  confirm  their  opinion  by  no  trivial  reason» 

(b)  Marks.  9."  fn  Gal.  ir.  26. 


chap,  i.}  CHRISTIAN  RELIGION.  7 

For  we  declare  that  we  believe  in  God,  because  our  mind  de- 
pends 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  unnecessarily  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  "  know- 
eth  them  that  are  his;"  and  keeps  them  enclosed  under  his 
"  seal,"  to  use  the  expression  of  Paul;  (^/)  except  that 
they  bear  his  impression,  by  which  they  may  be  distinguish- 
ed from  the  reprobate.  But  because  a  small  and  contempti- 
ble 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  eternal  election.  Nor  is  it  sufficient  to  in- 
clude in  our  thoughts  and  minds  the  whole  multitude  of  the 
elect,  unless  we  conceive  of  such  an  unity  of  the  Church,  into 
which  we  know  ourselves  to  be  truly  engrafted.  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:  be- 
cause there  could  not  be  two  or  three  churches,  without 
Christ  being  divided,  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,  compacted  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  inheritance  of  eternal  life,  but  also  to  a 

(d)  2  Tim.  ii.  19 


3  INSTITUTES  OF  THE  [book  iv. 

participation  of  one  God  and  Christ.  Therefore  though  the 
melancholy  desolation  which  surrounds  us,  seems  to  pro- 
claim that  there  is  nothing  left  of  the  Church,  let  us  remem- 
ber that  the  death  of  Christ  is  fruitful,  and  that  God  won- 
derfully preserves  his  Church  as  it  were  in  hiding  places;  ac- 
cording to  what  he  said  to  Elijah:  u  I  have  reserved  to  my- 
self seven  thousand  men,  who  have  not  bowed  the  knee  to 
Baal."  0) 

III.  This  article  of  the  creed,  however,  relates  in  some  mea- 
sure to  the  external  Church,  that  every  one  of  us  may  main- 
tain 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  fellowship  of  Christ  on  this  condition,  that 
whatever  benefits  God  confers  upon  them,  they  should  mu- 
tually 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  individual  the  exclusive 
enjoyment  of  his  property,  as  it  is  necessary  for  the  preser- 
vation of  the  peace  of  society  that  men  should  have  peculiar 
and  distinct  possessions.  But  the  community  asserted  is  such 
as  Luke  describes,  that  "  the  multitude  of  them  that  be- 
lieved were  of  one  heart  and  of  one  soul:"  (f)  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  mutually 
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  assurance 

'c)  Rom.  xl  4.    1  Ivngs  six.  18.         (/)  Acts  iv.  32.         (g)  Ephes.  iv.  4. 


chap,  i.]  CHRISTIAN  RELIGION.  9 

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  peo- 
ple 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  Church,  that  we  shall  remain  in  possession 
of  the  truth.  Lastly,  we  understand  these  promises  to  belong 
to  us;  "  In  mount  Zion  shall  be  deliverance."  (/*)  "  God  is 
in  the  midst  of  her;  she  shall  not  be  moved."  (?)  Such  is  the 
effect  of  union  with  the  Church,  that  it  retains  us  in  the  fel- 
lowship of  God.  The  very  word  communion  likewise  con- 
tains abundant  consolation;  for  while  it  is  certain  that  what- 
ever the  Lord  confers  upon  his  members  and  ours  belong  to 
us,  our  hope  is  confirmed  by  all  the  benefits  which  they  en- 
joy. 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  con- 
trary, from  its  being  an  object  of  faith  we  are  taught  that  it 
is  no  less  to  be  considered  as  existing,  when  it  escapes  our 
observation,  than  if  it  were  evident  to  our  eyes.  Nor  is  our 
faith  the  worse,  because  it  acknowledges  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;  we  are  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  partakers  of  such 
great  grace. 

IV.  But  as  our  present  design  is  to  treat  of  the  visible 
Church,  we  may  loarn  even  from  the  title  of  mother,  how 
useful  and  even  necessary  it  is  for  us  to  know  her;  since 

(h)  Joel  ii.  32.  Obad.  17.  (i)  Psalm  xlvi.  5, 

Vol.  III.  B 


10  INSTITUTES  OF  THE  [book  iv. 

there  is  no  other  way  of  entrance  into  life,  unless  we  are 
conceived  by  her,  born  of  her,  nourished  at  her  breast,  and 
continually  preserved  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  re- 
marked, that  out  of  her  bosom  there  can-  be  no  hope  of  re- 
mission of  sins,  or  any  salvation,  according  to  the  testi- 
monv  of  Joel  and  Isaiah  (/);  which  is  confirmed  by 
Ezekiel,  (m)  when  he  denounces  that  those  whom  God  ex- 
cludes from  the  heavenly  life,  shall  not  be  enrolled  among 
his  people.  So,  on  the  contrary,  those  who  devote  them- 
selves 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  bearcst  unto  thy  people:  O  visit  me  with  thy  salva- 
tion: that  I  may  see  the  good  of  thy  chosen:  that  I  may 
rcjoice  in  the  gladness  of  thy  nation;  that  I  may  glory  with 
thine  inheritance/'  (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  sub- 
ject. Paul  writes,  that  Christ,  "  that  he  might  fill  all  things, 
gave  some  apostles,  and  some  prophets,  and  some  evange- 
lists, 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  per- 
fect man,  unto  the  measure  of  the  stature  of  the  fulness  of 
Christ."  (&)  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  edu- 
cation of  the  Church.  We  see  the  means  expressed: 
the  preaching  of  the  heavenly  doctrine  is  assigned  to  the 
pastors.     We    see    that    all    are    placed    under    the    same 

(k)  Matt.  xxii.  30.  (/)  Isaiah  xxxvii.  35.  Joel  ii.  32. 

I  ■•:)  Ezek.  xiii.  9,         (n)  Psalm  cvi.  4,  5.         (o)  Ephes.  iv.  10—13. 


chap.  i.J  CHRISTIAN  RELIGION.  11 

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  cha- 
racter; "  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."  (/>) 
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  hunger  and  want.  It 
is  God  who  inspires  us  with  faith,  but  it  is  through  the  in- 
strumentality 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  an- 
other place,  he  displays  it  in  preaching  of  the  Gospel.  With 
this  design,  in  former  ages  he  commanded  solemn  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  trea- 
sure communicated  to  us  from  earthen  vessels,  (s)  God  him- 
self comes  forward,  and  as  he  is  the  author  of  this  arrange- 
ment, so  he  will  be  acknowledged  as  present  in  his  institu- 
tion. Therefore  after  having  forbidden  his  people  to  devote 
themselves  to  auguries,  divinations,  magical  arts,  necro- 
mancy, and  other  superstitions,  he  adds,  that  he  will  give 
them  what  ought  to  be  sufficient  for  every  purpose,  namely, 
that  he  will  never  leave  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 

(/>)  Isaiah  lix.  21.  (<?)  R°m.  x.  17. 

(r)  Psalm  exxxii.  14.  lxxx.  1  (s)  2  Cor.  iv.  7. 


m 


12  INSTITUTES  OF  THE  [book  iv. 

in  the  present  day  he  is  pleased  to  teach  us  by  the  instrumen- 
tality of  men.  And  as  formerly  he  was  not  content  with  the 
written  law,  but  appointed  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  teachers  for  our  assistance.  This 
is  attended  with  a  two-fold  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  sweetlv  allure  us  to  him,  rather  than  to  drive 
us  awav  from  him  by  his  thunders.  And  the  propriety  of 
this  familiar  manner  of  teaching,  is  evident  to  all  the  pious, 
from  the  tenor  with  which  the  majesty  of  God  justly  alarms 
them.  Those  who  consider  the  authority  of  the  doctrine  a» 
weakened  bv  the  meanness  of  the  men  who  are  called  to 
teach  it,  betray  their  ingratitude;  because  among  so  many 
excellent  gifts  with  which  God  hath  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  parts,  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  external  means,  yet  he  has  confined  us  to  the  or- 
dinarv  manner  of  teaching,  the  fanatical  rejectors  of  which 
necessarily  involve  themselves  in  many  fatal  snares.  Many 
are  urged  by  pride,  or  disdain,  or  envy,  to  persuade  them- 
selves that  they  can  profit  sufficiently  by  reading  and  medi- 
tating in  private,  and  so  to  despise  public  assemblies,  and 
consider  preaching  us  unnecessary.  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  es- 
capes the  just  punishment  of  this  impious  breach,  but  they 
all  involve  themselves  in  pestilent  errors,  and  pernicious  re- 
veries. 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  institution  has  shewn  to 
be  necessary,  and  which  God  so  repeatedly  commends  to  us. 


chap,  i.]  CHRISTIAN  RELIGION.  13 

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  the  doctrine. — 
For  the  faithful  under  the  former  dispensation  were  di- 
rected to  seek  the  face  of  God  in  the  sanctuary,  (?)  and 
this  is  so  frequently  repeated  in  the  law,  for  no  other  rea- 
son, but  because  the  doctrine  of  the  law  and  the  exhorta- 
tions 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."  (y)  And  in  so  much 
the  greater  detestation  ought  we  to  hold  those  apostates, 
who  make  it  their  study  to  cause  divisions  in  churches,  as 
if  they  would  drive  away  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  hath  prescribed 
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  hath  fixed  the  record  of  his 
name:  (xu)  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  bitter- 
ness of  soul,  of  being  prevented  from  access  to  the  taber- 
nacle by  the  tyrannical  cruelty  of  his  enemies,  (x)  To  many 
persons  perhaps  this  appears  to  be  a  puerile  lamentation, 
because  it  could  be  but  a  very  trivial  loss,  and  not  a  pri- 
vation of  much  satisfaction  to  be  absent  from  the  court  of  the 
temple,  provided  he  were  in  the  possession  of  other  plea- 

(0  Psalm  cv.  4.  (t>)  2  Cor.  iv.  6. 

fw)  Exod.  xx.  24.  f-r)  Psalm  lxxxiv. 


U  INSTITUTES  OF  THE  [book  iv. 

sures.  But  by  this  one  trouble,  anxiety,  and  sorrow,  he 
complains  that  he  is  grieved,  tormented,  and  almost  con- 
sumed; because  nothing  is  more  valued  by  the  faithful 
than  this  assistance,  by  which  God  gradually  raises  his 
people  from  one  degree  of  elevation  to  another.  For  it 
is  also  to  be  remarked,  that  God  always  manifested  him- 
self to  the  holy  fathers,  in  the  mirror  of  his  doctrine,  in  such 
a  manner  that  their  knowledge  of  him  might  be  spiritual. 
Hence  the  temple  was  not'only  called  his  face,  but  in  order 
to  guard  against  all  superstition,  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  tem- 
ples which  the  gentiles  erected  to  God  with  any  other 
design,  were  nothing  but  a  profation  of  his  worship;  a 
crime  which,  though  not  to  an  equal  extent,  was  also  fre- 
quently committed  by  the  Jews.  Stephen  reproaches  them 
ipr  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)  be- 
cause God  alone  sanctifies  temples  by  his  word,  that  they 
may  be  legitimately  used  for  his  worship.  And  if  we 
presumptuously  attempt  any  thing  without  his  command, 
the  evil  beginning  is  immediately  succeeded  by  farther 
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  dis 

<j')  Psalm  cxxxii.  7-  xcix.  5.  (z)  Acts  vii.  48,  49. 


chap,  i.]  CHRISTIAN  RELIGION.  15 

pute  respecting  the  efficacy  of  the  ministry;  some  exag- 
gerating its  dignity  beyond  measure,  and  others  contending 
that  it  is  a  criminal  transfer  to  mortal  man  of  what  pro- 
perly belongs  to  the  Holy  Spirit,  to  suppose  that  ministers 
and  teachers  penetrate  the  mind  and  heart,  so  as  to  cor- 
rect 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,  pro- 
mises that  it  shall  be  followed  with  success;  or  those  in 
which  separating  himself  from  all  external  aids,  he  attri- 
butes the  commencement  of  faith,  as  well  as  its  subsequent 
progress,  entirely  and  exclusively  to  himself.  The  office 
of  the  second  Elias,  according  to  Luke,  was,  to  illuminate 
the  minds  and  to  "  turn  the  hearts  of  the  fathers  to  the  chil- 
dren, and  the  disobedient  to  the  wisdom  of  the  just."  (a) 
Christ  declares  that  he  sent  his  disciples,  that  they  "  should 
bring  forth  fruit,"  (£)- 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  incorrupti- 
ble." (c)  Therefore  Paul  glories  that  he  had  "  begot- 
ten" the  Corinthians  "through  the  gospel,"  and  that  they 
were  "the  seal  of  his  apostleship;"  (W)  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,  he  affirms,  in  another  epistle,  that  his 
"  gospel  came  not  in  word  only,  but  also  in  power."  ( f) 
He  declares  also  to  the  Galatians,  that  they  "received  the 
Spirit  by  the  hearing  of  faith."  (^)  In  short,  there  are  several 
-places,  in  which  he  not  only  represents  himself  as  a  "la- 
bourer together  with  God,"  (A)  but  even  attributes  to  him- 
self the    office    of    communicating   salvation.    He  certainly 

(a)  Luke  i.  17.  (6)  John  xv.  16.  (c)  1  Peter  i.  23. 

(rf  )  1  Cor.  iv.  15.  ix.  2.  (e)  2  Cor.  iii.  6. 

(/)lThess.i.5.  (  ?)  Gal.  iii.  2. 

(h)  1  Cor.  iii.  9.  xv.  10.  »  Cor.  vi.  1. 


16  INSTITUTES  OF  THE  [book  in. 

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."  (?)  u  I  labour,  striving  according  to  his  working, 
which  worketh  in  me  mightily."  (k)  "  He  that  wrought 
effectually  in  Peter  to  the  apostleship  of  the  circumci- 
sion, the  same  was  mighty  in  me  toward  the  Gentiles."  (7) 
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  wa- 
tered; but  God  that  giveth  the  increase."  (w)  Again:  "  I 
laboured  more  abundantly  than  they  all;  yet  not  I,  but  the 
grace  of  God  which  was  with  me."(n)  And  it  is  certainly 
necessary  to  bear  in  memory  those  passages,  in  which  God 
ascribes  to  himself  the  illumination  of  the  mind  and  renova- 
tion 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  hath  appointed,  will  learn  from  the  beneficial  effect,  that 
this  mode  of  teaching  has  not  in  vain  being  pleasing  to  God, 
and  that  this  yoke  of  modesty  has  not  without  reason  been 
imposed  upon  the  faithful. 

VII.  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  sacred  scriptures  in  two  senses.  Sometimes 
when  they  mention  the  Church,  they  intend  that  which  is 
really  such  in  the  sight  of  God,  into  which  none  are  re- 
ceived but  those  who  by  adoption  and  grace  are  the  chil- 
dren 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  w^orld. 
But  the  word  Church  is  frequently  used  in  the  scriptures 
to    designate    the    whole    multitude   dispersed    all   over   the 

(0  1  Thcss.  ii.  1.  0)  Col.  i.  29.  (I )  Gal.  ii.  8. 

(to)  1  Cor.  ill-  7-  00  1  Cof.  xv.  10. 


«hap.  i.]  CHRISTIAN  RELIGION.  ir 

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  the  word  of  the  Lord, 
and  preserve  the  ministry  which  Christ  has  instituted  for 
the  purpose  of  preaching  it.  In  this  Church  are  included 
many  hypocrites,  who  have  nothing  of  Christ  but  the  name  and 
appearance;  many  persons  ambitious,  avaricious,  envious, 
slanderous,  and  dissolute  in  their  lives,  who  are  tolerated 
for  a  time,  either  because  they  cannot  be  convicted  by  a  le- 
gitimate process,  or  because  discipline  is  not  always  main- 
tained with  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,  wc 
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,"  (0)  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  judgments  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,"  there- 
fore, as  Augustine  observes,  "  there  are  many  sheep  Avith- 
out  the  pale  of  the  Church,  and  many  wolves  within."  For 
he  knows  and  seals  those  who  know  not  either  him  or  them- 
selves. Of  those  who  externally  bear  his  seal,  his  eyes 
alone  can  discern  who  are  unfeignedly  holy,  and  will  per- 
severe 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  him- 

(0)  2  Tim.  ii.  19. 
Vol.  III.  C 


18  INSTITUTES  OF  THE  [book  iv. 

self  to  oar  capacity.  And  as  it  was  not  necessary  that  on 
this  point  we  should  have  an  assurance  of  faith,  he  has  sub- 
stituted 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  ac- 
cording to  the  institution  of  Christ;  there,  it  is  not  to  be 
doubted,  is  a  Church  of  God:  for  his  promise  can  never  de- 
ceive; "  where  two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  the  midst  of  them."  Qb)  But  that  we 
may  have  a  clear  understanding  of  the  whole  of  this  sub- 
ject, let  us  proceed  by  the  following  steps:  That  the  uni- 
versal 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  neces- 
sity in  various  towns  and  villages;  and  that  each  of  these 
respectively  is  justly  distinguished  by  the  name  and  au- 
thority of  a  church:  and  that  individuals,  who  on  a  pro- 
fession of  piety  are  enrolled  among  churches  of  the  same 
description,  though  they  are  really  strangers  to  any  par- 
ticular 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  brethren, 

(/>)  Matt,  xviii.  20. 


chap,  i.]  CHRISTIAN  RELIGION.  19 

and  to  class  them  in  the  number  of  the  faithful.  In  our 
private  opinion  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  le- 
gitimate 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  uni- 
versal Church,  which  diabolical  spirits  have  always  been 
endeavouring  to  destroy;  and  at  the  same  time  without  in- 
terfering with  the  authority  of  those  legitimate  assem- 
blies, 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  preaching  of  the  word,  and 
the  administration  of  the  sacraments.  For  these  ,  can  no 
where  exist  without  bringing  forth  fruit,  and  being  prospered 
with  the  blessing  of  God.  I  assert  not  that  wherever  the 
word  is  preached,  the  good  effects  of  it  immediately  appear; 
but  that  it  is  never  received  so  as  to  obtain  a  permanent  esta- 
blishment, except  in  order  that  it  may  be  efficacious.  How- 
ever 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  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  pre- 
serves 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  infringement  of  his 
own.  For  it  is  not  a  trivial  circumstance,  that  the  Church 
is    called  "  the    house  of  God,  the    pillar  and   ground  of 


20  INSTITUTES  OF  THE  [book  iv. 

truth."  (^)  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  af- 
fectionate 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."  (*) 
Hence  it  follows,  that  a  departure  from  the  Church  is  a  re- 
nunciation of  God  and  Christ.  And  such  a  criminal  dis- 
sention  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  sacrilegious  per- 
fidy, 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 
impressed  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  efface  and  obliterate 
these  marks,  and  so  to  take  away  all  true  and  genuine  dis- 
tinction of  the  Church;  at  another  to  inspire  us  with  con- 
tempt 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  how- 
ever 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  himself  from  that  congregation,  in 
which  he  discovers  those  signs  and  characters  which  the 
Lord   has  deemed    sufficiently  descriptive    of    his    Church' 

(?)  1  Tim.  iii.  15.  (r)  Eph.  v.  27.  (s)  Eph.  i.  23. 


chap,  i.]  CHRISTIAN  RELIGION.  21 

We  see,  however,  that  great  caution  requires  to  be  observed 
on  both  sides.  For  to  prevent  imposture  from  deceiving  us, 
under  the  name  of  the  Church,  every  congregation  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  se- 
curely render  to  it  the  honour  due  to  all  churches.  On  the 
contrary,  if  it  pretend  to  the  name  of  a  Church,  without  the 
word  and  sacraments,  we  ought  to  beware  of  such  delusive 
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  suf- 
ficient pledge  and  earnest,  that  we  may  safely  embrace  the 
society  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,  al- 
though in  other  respects  it  may  be  chargeable  ".vith  many 
faults.  It  is  possible,  moreover,  that  some  fault  may  insi- 
nuate itself  into  the  preaching  of  the  doctrine,  or  the  admi- 
nistration of  the  sacraments,  which  ought  not  to  alienate  us 
from  its  communion.  For  all  the  articles  of  true  doctrine 
are  not  of  the  same  description.  Some  are  so  necessary  to 
be  known,  that  they  ought  to  be  universally  received  as  fixed 
and  indubitable  principles,  as  the  peculiar  maxims  of  reli- 
gion; 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  contro- 
verted among  the  churches,  yet  without  destroying  the  unity 
of  the  faith.  For  if  there  be  a  difference  among  the  churches 
on  this  point;  and  one  church  be  of  opinion,  that  souls,  at 
their  departure  from  their  bodies,  are  immediately  removed 
to  heaven;  and  another  church  venture  to  determine  no- 
thing respecting  their  local  situation,  but  be  nevertheless 
firmly  convinced,  that  they  live  to  the  Lord;  and  if  this  di- 
versity of  sentiment  on  both  sides  be  free  from  all  fondness 
for  contention  and  obstinacy  of  assertion;  the  language  of 
the  apostle  is,  "  Let  us  therefore,  as  many  as  be  perfect,  be 
thus  minded;    and  if  in  any  thing  ye  be  otherwise  minded. 


22  INSTITUTES  OF  THE  [book  iv. 

God  shall  reveal  even  this  unto  you."  (t)  Does  not  this 
sufficiently  shew,  that  a  diversity  of  opinion  respecting  these 
non-essential  points  ought  not  to  be  a  cause  of  discord  among 
Christians.  It  is  of  importance,  indeed,  that  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  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  flattery.  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 
ensures  the  preservation  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  wc  are  en- 
couraged by  the  direction  of  Paul:  "  If  any  thing  be  revealed 
to  another  that  sitteth  by,  let  the  first  hold  his  peace."  (u) 
From  which  it  appears,  tlvat  every  member  of  the  Church  is 
required  to  exert  himself  for  the  general  edification,  accord- 
ing to  the  measure  of  his  grace,  provided  he  do  it  decently 
and  in  order;  that  is  to  say,  that  we  should  neither  forsake  the 
communion  of  the  Church,  nor  by  continuing  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  are  very  liable  to  err,  and  here  Satan  lies 
in  wait  to  deceive  us  with  no  common  devices.  For  there 
have  always  been  persons,  who,  from  a  false  notion  of  perfect 
sanctity,  as  if  they  were  already  become  disembodied  spirits, 
despised  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  Ana- 
baptists, who  would  be  thought  to  have  made  advances  in 

(0  Phil.  Hi.  15.  (v)  1  Cor.  xiv.  30. 


chap,  i.]  CHRISTIAN  RELIGION.  ^ 

piety  beyond  all  others.  There  are  others  who  err,  more 
from  an  inconsiderate  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  fol- 
lowed by  correspondent  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  excuse  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  consciences  to  be  wounded  on  our  ac- 
count! But,  on  the  other  hand,  the  error  of  the  per- 
sons of  whom  we  now  speak,  consists  in  not  knowing 
how  to  fix  any  limits  to  their  offence.  For  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  per- 
fect 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.  But  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  exhibited  on  the  shore,  (rv)  Let  them  hear  another  para- 
ble, 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 
harvest  is  brought  into  the  barn,  (x)  Lastly,  let  them  hear 
another  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  carefullv  purged,  by 
winnowing  and  sifting,  it  is  at  length  laid  up  in  the  garner.  (*/) 
But  if  our  Lord  declares,  that  the  Church  is  to  labour  under 

(w)  Matt.  xiii.  47.  (  r)  Matt,  xiii.  24.  (»<)  Matt.  iii.  12. 


24  INSTITUTES  OF  THE  [book  iv. 

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  infection  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  separate  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  neither  of  these  things;  but,  on  the  contrary,  acknow- 
ledges and  speaks  of  them  as  a  Church  of  Christ  and  a  so- 
ciety of  saints.  If  there  remained  a  church  among  the  Co- 
rinthians, where  contentions,  factions,  and  emulations  were 
raging;  where  cupidity,  disputes,  and  litigations  were  pre- 
vailing; 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  Father,  was  inso- 
lently defamed;  where  some  ridiculed  the  doctrine  of  the  re- 
surrection, 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  Curch  to  those  who  cannot  be  charged  with  a 
tenth  part  of  those  crimes?  And  those  who  display  such 
violence  and  severity  against  the  churches  of  the  present  age, 
I  ask  how  would  they  have  conducted  themselves   towards 

(z)  1  Cor.  i.  11.  in.  3.  v.  1.  vi.  7.  ix.  1.  xiv.  26,  40.  xv.  12. 


chap,  i.]  CHRISTIAN  RELIGION.  2J 

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  Co- 
rinthians, for  admitting  an  atrocious  offender  into  their 
company,  and  follows  this  reproof  with  a  general  de- 
claration that  with  a  man  of  scandalous  life  it  is  not 
lawful  even  to  eat.  (b)  Here  they  exclaim,  If  it  be  not  law- 
ful to  eat  common  bread  with  him,  how  can  it  be  lawful 
to  unite  with  him  in  eating  the  bread  of  the  Lord?  I  com» 
fess,  it  is  a  great  disgrace,  if  persons  of  immoral  lives 
occupy  places  among  the  children  of  God;  and  if  the  sa- 
cred body  of  Christ  be  prostituted  to  them,  the  disgrace 
is  vastly  increased.  And  indeed,  if  churches  be  well  re. 
gulated,  they  will  not  suffer  persons  of  abandoned  cha- 
racters 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  re- 
proves 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  withdraw  himself  from  all  private  intimacy 
with  the  wicked,  and  not  to  involve  himself  in  any  volun- 
tary 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  pure 

(a)  Gal.  i.  6.  iii.  1.  iv.  11.  (b)  1  Cor.  v.  2, 11, 12- 

Vol.  III.  D 


26  INSTITUTES  OF  THE  [book  iv. 

and  holy  participation  of  it,  he  requires  not  one  to  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  cer- 
tainly have  enjoined  us  to  look  around  us,  to  see  whether 
there  were  not  some  one  in  the  multitude  by  whose  im- 
purity we  might  be  contaminated.  But  as  he  only  re- 
quires every  one  to  examine  himself,  he  shews  that  it 
is  not  the  least  injury  to  us  if  some  unworthy  persons  in- 
trude themselves  with  us.  And  this  is  fully  implied  in 
what  he  afterwards  subjoins;  "  he  that  cateth  and  drinketh 
unworthily,  eateth  and  drinketh  judgment  to  himself."  (c) 
He  says  not  to  others,  but  to  himself,  and  with  sufficient 
reason.  For  it  ought  not  to  be  left  to  the  judgment  of 
even  individual,  who  ought  to  be  admitted  into  the  Church, 
and  who  ought  to  be  expelled  from  it.  This  authority  be- 
longs to  the  whole  Church,  and  cannot  be  exercised  with- 
out legitimate  order,  as  will  be  stated  more  at  large  here- 
after. 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  sometimes  arises  even 
to  good  men,  Irom  an  inconsiderate  zeal  for  righteousness, 
yet  we  shall  generally  find  that  excessive-  severity  is  more 
owing  to  pride  and  haughtiness,  and  a  false  opinion  which 
persons  entertain  of  their  own  superior  sanctity,  than  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  ostenta- 
tious display  of  their  own  superior  excellence,  and  their  con- 
tempt of  all  others.  Augustine  correctly  and  judiciously 
observes;  "  Whereas  the  pious  rule  and  method  of  ecclesias- 
tical 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  being  pre- 

(c)  1  Cor.  xi.  28,  29. 


chap,  i.]  CHRISTIAN  RELIGION.  27 

served,  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  sim- 
ple and  uninformed  multitude  wholly  after  them,  by  entan- 
gling them  with  boasting  of  their  own  characters,  or  at  least 
to  divide  them:  those  persons,  I  say,  inflated  with  pride, 
infuriated  with  obstinacy,  insidious  in  the  circulation  of 
calumnies,  and  turbulent  in  raising  seditions,  conceal  them- 
selves under  the  mask  of  a  rigid  severity,  lest  they  should 
be  proved  to  be  destitute  of  the  truth;  and  those  things 
which  in  the  Holy  Scriptures  are  commanded  to  be  done 
with  great  moderation,  and  without  violating  the  sincerity 
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  many  whatever  they  can;  that  what  thev 
cannot,  they  should  patiently  bear,  and  affectionately  la- 
ment; till  God  either  reform  and  correct  it,  or  at  the  har- 
vest, root  up  the  tares,  and  sift  out  the  chaff.  All  pious  per- 
sons should  study  to  fortify  themselves  with  these  counsels, 
lest,  while  they  consider  themselves  as  valiant  and  stre- 
nuous defenders  of  righteousness,  they  depart  from  the 
kingdom  of  heaven,  which  is  the  only  kingdom  of  righteous- 
ness. For  since  it  is  the  will  of  God  that  the  communion  of 
his  Church  should  be  maintained  in  this  external  society, 
those  who,  from  an  aversion  to  wicked  men,  destroy  the 
token  of  that  societv,  enter  on  a  course  in  which  thev  are  in 
great  danger  of  falling  from  the  communion  of  saints.  Let 
them  consider,  in  the  first  place,  that  in  a  great  multitude 
there  are  many  who  escape  their  observation,  who  neverthe- 
less are  truly  holy  and  innocent  in  the  sight  of  God.  Secondly, 
let  them  consider,  that  of  those  who  appear  subject  to  moral 
maladies,  there  are  many  who  by  no  means  please  or 
flatter  themselves  in  their  vices,  but  are  oftentimes  aroused 
with  a  serious  fear  of  God,  to  aspire  to  greater  integritv. 
Thirdly,  let  them  consider  that  judgment  ought  not  to  be 


2g  INSTITUTES  OF  THE  [book  iv. 

pronounced  upon  a  man  from  a  single  act,  since  the  holiest 
persons  have  sometimes  most  grievous  falls.  Fourthly,  let 
them  consider,  that  the  ministry  of  the  word,  and  the  partici- 
pation of  the  sacraments,  ought  to  have  too  much  influence 
in  preserving  the  unity  of  the  Church,  to  admit  of  its  being 
destroyed  by  the  guilt  of  a  few  impious  men.  Lastly,  let 
them  consider  that  in  forming  an  estimate  of  the  Church,  the 
judgment  of  God  is  of  more  weight  than  that  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;  but  by  refusing  to  admit  the 
existence  of  a  church  without  absolute  and  sinless  perfec- 
tion, 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  himsell 
a  glorious  Church,  not  having  spot,  or  wrinkle,  or  any  such 
thing."   {d}    It  is  nevertheless  equally  true,  that   the  Lord 
worketh  from  day  to  day  in  smoothing  its  wrinkles  and  purg- 
ing away  its  spots:  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  i: 
daily  advancing,  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  u  Jerusalen 
shall  be  holy,  and  there  shall  no  strangers  pass  through  hei 
any  more,"   and  that  the   way    of  God  shall  be  a  "  way  o 
holiness,"  over    which  "  the  unclean  shall  not  pass;"  (e)  ar< 
not  to  be  understood  as  if  there  were  no  blemish  remaining 
in  any  of  the  members  of  the  Church;  but  because  they  aspiri 
with  all  their  souls  towards  perfect  holiness  and  purity,  th< 
goodness  of  God  attributes  to  them  that  sanctity  to  whicl 
they  have  not  yet  fully  attained.  And  though  such  evidence 
of  sanctincation  are  oftentimes  rarely  to  be  found  among  mer 
yet  it  must  be   maintained,  that  from  the   foundation  of  th 
world,  there   has   never  been  a  period  in  which  God  had  nc 
his  Church  in  it;  and  that  to  the  consummation  of  all  things 

{d )  Ephes.  v.  25— 27.  (e)  Joel  iii.  17.    Isaiah  xxxv.  8. 


chap,  i.]  CHRISTIAN  RELIGION.  29 

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:  u  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,  u  The  Lord  hath 
chosen  Zion:  he  hath  desired  it  for  his  habitation.  This  is 
my  rest  for  ever."  (£•)  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."  (A) 

XVIII.  Of  this  truth  Christ  himself,  the  apostles,  and 
almost  all  the  prophets,  have  given  us  an  example.  Dread- 
ful 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  corrup- 
tion 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  cor- 
rupted. Their  manners  were  generally  disgraced  by  thefts, 
robberies,  treacheries,  murders,  and  similar  crimes.  Never- 
theless, the  prophets  on  this  account  neither  raised  themselves 
new  churches,  nor  built  new  altars  for  the  oblation  of  sepa- 
rate 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  depar- 

(/)  Psalm  Ixxxix.  3,  4.   (^)  Psalm  cxxxii.  13, 14,    (h)  Jer.  xxxi.  35,  36. 


3u 


INSTITUTES  OF  THE  [book  iv. 


ture  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  nume- 
rous and  enormous  crimes  which  were  practised,  not  by  a 
few  individuals,  but  almost  by  the  whole  nation;  it  is  ex- 
treme arrogance  in  us,  if  we  presume  immediately  to  with- 
draw from  the  communion  of  a  Church,  where  the  conduct  of 
all  the  members  is  not  compatible  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  the  same  sacrifices,  and  assembling 
in  the  same  temple  with  others,  for  the  public  exercises  of  re- 
ligion. 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  acquiesce  in  the  authority  of  Christ.  Cy- 
prian 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  behoves  us  to  labour 
that  we  may  be  the  wheat,  and  to  use  our  utmost  endea- 
vours 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  pro- 
vince of  the  Son  of  God,  by  pretending  to  fan  the  floor, 
clear  away  the  chaff,  and  separate  all  the  tares  by  the  judg- 
ment 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  in- 
stituted by  God;  because  the  pious  conscience  is  not  wound- 
ed by  the  unworthiness  of  any  other  individual,  whether  he 


cpap.  i.]  CHRISTIAN  RELIGION.  31 

be  a  pastor  or  a  private  person,  nor  are  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  teachers, 
because,  by  exhorting  the  faithful  to  progressive  improve- 
ments, 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  persuasion  that  they  have  already  attained  it, 
while  they  are  yet  in  the  pursuit  of  it,  I  maintain  to  be  a  dia- 
bolical invention.  Therefore,  in  the  Creed,  the  communion  of 
saints  is  immediately  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,  (z)  The  heavenly  Je- 
rusalem 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  with- 
out remission  of  sins,  but  because  God  hath  not  promised  to 
impart  his  mercy,  except  in  the  communion  of  saints.  Our 
first  entrance  therefore  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  creep- 
ing 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."  (i) 
We  see  how  God  reconciles  us  to  him  by  his  mercy.  So  in 
another  place,  where  he  foretels  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  sin- 

(0  Isaiah  xxxiii.  24,  (*)  Hos.  ii.  18,  19. 


32  INSTITUTES  OF  THE  [book  iv. 

necl  against  me."  (/)  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 
family  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  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  delusive,  if  it  were  only  granted  for  once,  all  pious  per- 
sons can  testify  to  themselves;  for  every  one  of  them  is  all 
his  lifetime  conscious  of  many  infirmities,  which  need  the 
Divine  mercy.  And  surely  it  is  not  without  reason,  that  God 
particularly  promises  this  grace  to  the  members  of  his  family, 
and  commands  the  same  message  of  reconciliation  to  be  daily 
addressed  to  them.  As  we  carry  about  with  us  the  reliques 
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  hath  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  cer- 
tain conclusion,  that  from  the  Divine  liberality,  by  the  inter- 
vention 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  admitted  and  engrafted  into  the  body 
of  the  Church. 

XXII.  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,  (n)  it  was  not  with  an  intention  that  they 
should  merely  absolve  from  their  sins  those  who  were  convert- 
ed 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 
reconciliation  was  committed  to  the  ministers  of  the  Church, 
that  in  the  name  of  Christ  they  might  daily  exhort  the  people 

(0  Jerem.  xxxiii.  8.        (w)  Matt.  xvK  19.  xviii.  1&        (h)  John  xx.  35: 


chap,  i.]  CHRISTIAN  RELIGION.  33 

to  be  reconciled  to  God.  (0)  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  committed,  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  con- 
solation. And  Paul  tells  us,  that  he  "taught"  not  only 
publicly,  but  also  "  from  house  to  house,  testifying  re- 
pentance toward  God,  and  faith  toward  our  Lord  Jesus 
Christ;"  (/>)  and  admonished  every  individual  separately  re- 
specting the  doctrine  of  salvation.  Here  are  three  things 
therefore  worthy  of  our  observation.  First,  that  whatever  ho- 
liness may  distinguish  the  children  of  God,  yet  such  is  their 
condition  as  long  as  they  inhabit  a  mortal  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  the  faithful.  Let  every  one  of  us 
therefore  consider  it  as  his  duty,  not  to  seek  remission  of  sins 
any  where  but  where  the  Lord  has  placed  it.  Of  public  re- 
conciliation, which  is  a  branch  of  discipline,  we  shall  speak  in 
its  proper  place. 

XXIII.  But  as  those  fanatic  spirits,  of  whom  I  speak, 
endeavour  to  rob  the  Church  of  this  sole  anchor  of  salva- 
tion, our  consciences  ought  to  be  still  more  strongly  for- 
tified against  such  a  pestilent  opinion.  The  Novatians 
disturbed  the  ancient  Churches  with  this  tenet,  but  the 
present  age  also  has  witnessed  some  of  the  Anabaptists 
who  resemble  the  Novatians  by  falling  into  the  same  fol- 
lies. For  they  imagine  that  by  baptism  the  people  of 
God  are  regenerated  to  a  pure  and  angelic  life,  which  can- 

0)  2  Cor.  v.  18—20.  (p)  Acts  xx.  20,  21. 

Vol.  III.  E 


34  INSTITUTES  OF  THE  [book  iv. 

not  be  contaminated    by  any  impurities  of   the  flesh.   And 
if  any  one  be  guilty  of  sin  after  baptism,  they  ltave  him 
no  prospect  of   escaping  the  inexorable  judgment  of   God. 
In  hhort,  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  advocates    find    persons    to  submit    to 
their  impositions,   as   Novatus   formerly  had  numerous  fol- 
lowers, let  us  briefly  shew  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,"  (■>')   they 
certainly    confess    themselves    to    be  sinners.    Nor   do    they 
pray  for  it  in  vain,  for  our  Lord  has  not  enjoined  the  use 
of   anv  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  pre- 
sumption  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  forgiveness    seventy- 
times    seven    times?    Is    it   not    to  our   brethren?  And    what 
was  the  design  of  this  injunction,  but   that  we  might  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  the  infancy  of  the  Church: 
the  patriarchs  had  been  circumcised,  admitted  to  the  pri- 
vileges of  the  covenant,  and  without  doubt  instructed  in 
justice  and  integrity  by  the  care  of  their  father,  when  they 
conspired  to  murder  their  brother.  This  was  a  crime  to 
be  abominated  even  by  the  most  desperate  and  abandoned 
robbers.  At  length,  softened  by  the  admonitions  of  Judah, 

(?)  Matt.  vi.  12. 


chap,  i.]  CHRISTIAN  RELIGION.  35 

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  judgment  of  their  father,  murdered 
the  inhabitants  of  Sichem.  Reuben  was  guilty  of  execra- 
ble incest  with  his  father's  concubine.  Judah,  with  an  in- 
tention 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  scan- 
dalously did  he  prepare  the  way  for  the  gratification  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 
regarded  with  horror,  and  yet  he  obtained  mercy.  (Y)  And 
not  to  dwell  any  longer  on  particular  examples,  the  nume- 
rous promises  which  the  law  and  the  prophets  contain,  of 
Divine  mercy  towards  the  Israelites,  are  so  many  proofs  of 
the  manifestation  of  God's  placability  to  the  offences  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  out- 
most parts  of  heaven,  from  thence  will  the  Lord  thy  God 
gather  thee."  (t) 

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  co- 
vered 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 

(r)  Gen.  xxxvii.  18,  28.    xxxiv.  23.    xxxv.  22.    xxxviii.  16. 
C?)  2  Sam.  xi.  4,  15.  xii.  13.  (f)  Dent.  xxx.  3,  4. 


36  INSTITUTES  OF  THE  [book  iv. 

put  away  his  wife,  and  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  th&  land 
with  thy  whoredoms  and  with  thy  wickedness.  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."(u)  And  surely  there  cannot  possibly  be  any  other 
disposition  in  him  who  affirms,  that  he  M  hath  no  pleasure 
in  the  death  of  the  wicked,  but  that  the  wicked  turn  from 
his  way  and  live."  (tu)  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,  u  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  bethink  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  wickedness;  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  trans- 
gressions wherein  they  have  transgressed  against  thee."  (V) 
Nor  was  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  appointed  these  remedies,  (y) 

XXVI.  Now  I  ask  whether  by  the  advent  of  Christ, 
in  whom  the  fulness  of  grace  was  displayed,  the  faithful 
have   been    deprived  of  this    benefit,    so  that  they  can  no 

(r)  Jer.  iii.  1,  2,  12.  (w)  Ezek.  xxxiii.  11. 

(x)  1  Kings  viii.  46—50  ( v)  Numb,  xxviii.  " 


chap,  i.]  CHRISTIAN  RELIGION.  37 

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 
between  God  and  man  accomplished;  (z)  we  ought  not  to 
doubt  that  the  clemency  of  our  heavenly  Father  is  displayed 
to  us  in  greater  abundance,  rather  than  restricted  or  diminish- 
ed. Examples  to  prove  this  are  not  wanting.  Peter,  who  had 
been  warned  that  he  who  would  not  confess  the  name  of 
Christ  before  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  par- 
don, (a)  Those  of  the  Thessalonians  who  led  disorderly 
lives,  are  reprehended  by  the  Apostle,  in  order  to  be  in- 
vited to  repentance.  (£)  Nor  does  Peter  drive  Simon  him- 
self to  despair,  but  rather  directs  him  to  cherish  a  favour- 
able hope,  when  he  persuades  him  to  pray  for  forgive- 
ness, (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  abandoned  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. 

(z)  2  Tim.  i.  9,  10.    Tit.  ii.  11.  iii.  4—7. 
(a)  Matt.  x.  33.  Mark  viii.  38.  Matt.  xxvi.  69,  &c.    (Z>)  2  Thess.  iii.  6,  11,  12- 
(c)  Acts  viii.  22.  (</  )  Gal.  i.  6.  iii.  1.  iv.  9. 

(0  1  Cor.  i.  11,  12.    v.  1.    2Cor.xii.2f 


38  INSTITUTES  OF  THE  [book  iv. 

For  the  covenant  of  the  Lord  will  ever  remain  eternal  and 
inviolable  which  he  hath  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,  '.nd  keep  not  my  commandments; 
then  will  I  visit  their  transgression  with  the  rod,  and  their 
iniquity  with  stripes.  Nevertheless  my  loving- kindness  will 
I  not  utterly  take  Irom  him."  (/")  Finally,  the  order  of  the 
Creed  teaches  us  that  pardon  of  sins  ever  continues  in  the 
Church  of  Christ;  because  after  having  mentioned  the  Church, 
it  immediately  adds  the  forgiveness  of  sins. 

XXVIII.  Some  persons  who  are  a  little  more  judicious, 
perceiving  the  notion  of  Novatus  to  be  so  explicitly  con- 
tradicted 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  offered  to  expiate  the  voluntary  sins  of  the 
faithful,  and  others  to  atone  for  sins  of  ignorance;  what 
extreme  presumption  is  it  to  deny  that  there  is  any  pardon 
for  voluntary  transgression!  I  maintain,  that  there  is  no- 
thing more  evident,  than  that  the  one  sacrifice  of  Christ  is 
available  for  the  remission  of  the  voluntary  sins  of  the 
saints,  since  the  Lord  hath  testified  the  same  by  the  legal 
victims,  as  by  so  many  types.  Besides,  who  can  plead  igno- 
rance 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  Corinthians  learned  so  little  that  they  could  ima- 
gine impurity,  incontinence,  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 

(/)  Psalm  lxxxix.  30—33. 


chap,  i.]  CHRISTIAN  RELIGION.  39 

cruelty,  shut  the  gate  of  mercy  which  God  has  so  liberally 
opened. 

XXIX.  I  am  fully  aware  that  the  old  writers  have  ex- 
plained those  sins,  which  are  daily  forgiven  to  the  faithful, 
to  be  the  smaller  faults,  which  are  inadvertently  committed 
through  the  infirmity  of  the  flesh;  but  solemn  repentance, 
which  was  then  required  for  greater  offences,  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  persons  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  offences  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 
eught  to  be  our  only  rule  in  this  case,  certainly  prescribes 
greater  moderation.  For  it  teaches,  that  the  rigour  of 
discipline  ought  not  to  be  carried  to  such  an  extent,  as  to 
overwhelm  with  sorrow  the  person  whose  benefit  we  are 
required  to  regard  as  its  principal  object;  as  we  have  before 
shewn  more  at  large. 


40  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  extent  to  which  our  reverence  for  it  ought  to  be  car- 
ried, 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  con- 
duct 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  farther  been  shewn,  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  the  faithful 
ought  to  agree  as  articles  of  faith,  and  which,  in  regard  to 
the  sacraments,  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  mortally  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  comer- 
stone."  (A)  If  the  foundation  of  the  Church  be  the  doctrine 
of  the  prophets,  and  apostles,  which  enjoins  the  faithful 
to  place  their  salvation  in  Christ  alone,  how  can  the  edi- 
fice stand  any  longer,  when  that  doctrine  is  taken  away? 
The  Church  therefore  must  of  necessity  fall,  where  that 
system  of  religion  is  subverted,  which  alone  is  able  to  sus- 
tain it.  Besides,  if  the  true  Church  be  "  the  pillar  and 
ground  of  truth,"  (i)  that  certainly  can  be  no  Church  where 
delusion  and  falsehood  have  usurped  the  dominion. 

(A)  Ephes.  ii.  20.  (»)  1  Tim.  Hi.  15 


chap,  ii.]      CHRISTIAN  RELIGION.  41 

II.  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  suppress- 
ed or  extinguished.  An  execrable  sacrilege  has  been  sub- 
stituted for  the  supper  of  the  Lord.  The  worship  of  God  is 
deformed  by  a  multifarious  and  intolerable  mass  of  super- 
stitions. The  doctrine,  without  which  Christianity  cannot 
exist,  has  been  entirely  forgotten  or  exploded.  The  public 
assemblies  have  become  schools  of  idolatry  and  impiety.  In 
withdrawing  ourselves,  therefore,  from  the  pernicious  parti- 
cipation of  so  many  enormities,  there  is  no  danger  of  sepa- 
rating 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  commendations  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  ven- 
ture to  open  their  mouths  in  opposition  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  confirmed  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  martvrs,  has  been  preserved  by  a  per- 
petual succession  of  bishops,  so  that  it  was  never  lost.  They 
allege  the  importance  attached  to  diis  succession  by  Irenae- 
us,  Tertullian,  Origen,  Augustine,  and  others.  To  those  who 
are  willing  to  attend  me  in  a  brief  examination  of  these  alle- 
gations, I  will  clearly  show  that  they  are  frivolous,  and  mani- 
festly ludicrous.  I  would  likewise  exhort  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 

Vol.  III.  F 


42  INSTITUTES  OF  THE  [book  iv. 

their  sole  object  is  to  promote  their  own  interest  by  every 
method  in  their  power,  without  any  regard  to  truth,  I  shall 
content  m\  self  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  be- 
cause 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 
example  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  of  the  Church?  They  call  the  Greeks  schis- 
matics. For  what  reason?  Because  it  is  pretended,  they  have 
lost  their  privilege  by  revolting  from  the  Apostolical  see. 
But  do  not  they  much  more  deserve  to  lose  it,  who  have  re- 
volted 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  pos- 
terity. 

III.  The  pretensions  of  the  Romanists  therefore,  in  the 
present  day,  are  no  other  than  those  which  appear  to  have 
been  formerly  set  up  by  the  Jews,  when  they  were  reproved 
by  the  prophets  of  the  Lord  for  blindness,  impiety,  and  idola- 
try. 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 


chap,  ii.]       CHRISTIAN  RELIGION.  43 

Lord,  the  temple  of  the  Lord,  are  these."  (/&)  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  worship  by  per- 
verse superstitions,  he  departed,  and  left  the  place  without 
any  sanctity.  If  that  temple,  which  appeared  to  be  conse- 
crated 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  con- 
fined 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  eleventh.  For  it  had  violently  disturbed  weak  con- 
sciences, 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  discuss- 
ed 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  want- 
ed nothing  that  could  be  requisite  to  its  external  form.  And 
the  only  reason  for  this  denial  was,  because  they  would  not 
receive  Christ.  He  speaks  rather  more  explicitly  in  the 
Epistle  to  the  Galatians,  (/)  where,  in  a  comparison  between 
Ishmael  and  Isaac,  he  represents  many  as  occupying  a  place 
in  the  Church,  who  have  no  right  to  the  inheritance,  be- 
cause they  are  not  the  first-born  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 
educated  in  bondage,  confidently  boast  of  being  the  children 
of  God  and  of  the  Church,  and  though  thev  are  themselves 
a  spurious  offspring,  look  down  with  contempt  on  his  genu- 
ine and  legitimate  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  invio- 
(*)  Jei\  vii.  4.  CO  Gal.  iv. 


44  INSTITUTES  OF  THE  [book  iv. 

lable  decree,  and  resolutely  despise  their  ridiculous  preten- 
sions. For  if  they  pride  themselves  on  an  external  profes- 
sion, Ishmael  also  was  circumcised.  If  they  depend  on  an- 
tiquity, he  was  the  first-born.  Yet  we  see  that  he  was  re- 
jected. If  the  cause  of  this  be  inquired,  Paul  tell  us  that  none 
are  accounted  children  but  those  who  are  bora  of  the  pure 
and  legitimate  seed  of  the  word.  (???)  According  to  this  reason, 
the  Lord  declares  that  he  is  not  confined  to  impious  priests, 
because  he  had  made  a  covenant  with  their  father  Levi  to 
be  his  angel  or  messenger,  (ri)  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  deserved  to  be 
rejected.  See  then,  what  such  succession  is  worth,  unless  it 
be  connected  with  a  continual  imitation  and  conformity. 
Without  this,  the  descendants,  who  are  convicted  of  a  depar- 
ture from  their  predecessors,  must  immediately  be  deprived 
of  all  honour.  Unless,  indeed,  because  Caiphas  was  the 
successor  of  many  pious  priests,  and  there  had  been  an  un- 
interrupted 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  Brutii,  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  farther 
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  con- 
stant succession  of  bishops.  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 
(w)  Rom.  ix.  6— S.  (M)  Mai.  ii.  1—9. 


chap,  ii.]       CHRISTIAN  RELIGION.  45 

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  name  we 
regard  with  becoming  reverence;  but  when  they  come  to  the 
definition,  they  are  miserably  embarrassed,  for  they  substi- 
tute an  execrable  harlot  in  the  place  of  the  holy  spouse  of 
Christ.  That  we  may  not  be  deceived  by  such  a  substitution, 
beside  other  admonitions,  let  us  remember  this  of  Augustine: 
for,  speaking  of  the  Church,  he  says,  "It  is  sometimes  ob- 
scured 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  undaunt- 
edly suffered  banishment  on  account  of  the  faith,  or  secluded 
themselves  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  character- 
ised 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."  (/>) 
Why  then  do  wre  wilfully  run  into  error  in  forming  a  judg- 
ment 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  wher- 

0)  John  xviii.  "7.  ( />)  John  x.  4,  5,  14,  27- 


4G  INSTITUTES  OF  THE         [boox  iv. 

ever  it  is  wanting,  there  is  no  real  evidence  of  a  Church  left. 
For  Paul  declares  the  Church  to  be  founded,  not  upon  the 
opinions  of  men,  not  upon  the  priesthood,  but  upon  the  "  doc- 
trine of  the  apostles  and  prophets."  (^)  And  Jerusalem  is  to 
be  distinguished  from  Babylon,  the  Church  of  Christ  from 
the  synagogue  of  Satan,  by  this  difference,  by  which'Christ 
has  discriminated  them  from  each  other:  "  He  that  is  of 
God,  heareth  God's  words;  ye  therefore  hear  them  not,  be- 
cause 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  re- 
present 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  doc- 
trine from  theirs,  and  submit  not  to  their  laws,  and  hold  se- 
parate assemblies  for  prayers,  for  baptism,  for  the  adminis- 
tration 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  laborious  defence.  The  appellations  of 
heretics  and  schismatics  are  applied  to  persons  who  cause 
dissention,  and  destroy  the  communion  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  dis- 
tinction; that  the  former  corrupt  the  purity  of  the  faith  by 
false  doctrines,  and  that  the  latter  break  the  bond  of  affec- 
tion, sometimes  even  while  they  retain  the  same  faith.  But 
it  is  also  to  be  remarked,  that  this  union  of  affection  is  de- 
pendent 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  re- 
quired, that  while  our  minds  hold  the  same  doctrines  in 
Christ,  our  wills  should  likewise  be  united  in  mutual  bene- 
volence in  Christ.  Therefore,  Paul,  when  he  exhorts  us  to 
it,  assumes  as  a  foundation,  that  there  is  "  one  Lord,  one 
faith,  and  one  baptism."  (V)  And  when  he  inculcates  our 

(?)  Ephes.  ii.  20.  (r)  John  viii.  4?.  0?)  Ephes.  iv.  5, 


chap,  n.]       CHRISTIAN  RELIGION.  4,7 

being  "like-minded,  and  having  the  same  love,  being  of  one 
accord,  of  one  mind,"  (t)  he  immediately  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  association  of  the 
faithful. 

VI.  Cyprian,  also,   after   the  example  of  Paul,  deduces 
the  origin  of  all  ecclesiastical  concord  from  the  supreme  bi- 
shoprick  of  Christ.  He  afterwards  subjoins;  "  There  is  but 
one  Church,  which  is  widely  extended  into  a  multitude  by  the 
offspring  ol  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  abund- 
ance the  stream  is   multiplied  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  source,  and  it  immedi- 
ately dries  up.  So  the  Church,  overspread  with  the  light 
of  the  Lord,  is  extended  over  the  whole  world;  yet  it  is  one 
and  the  same  light  which  is  universally  diffused."   No  re- 
presentation could  be  more  elegant  to  express  that  insepara- 
ble connection  which  subsists  between  all  the  members  of 
Christ.  We  see  how  he  continually  recals  us  to  the  foun- 
tain-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  the  sole  cause  of  our  secession  has  been,  that  theirs 
cannot  possibly  be  the  pure  profession  of  the  truth.  I  say 
nothing  of  their  having  expelled  us  with  anathemas  and  ex- 
ecrations.  But  this  reason  is  more  than  sufficient  for  our 
exculpation,  unless  they  are  determined  to  pronounce  sen- 
tence of  schism  also  against  the  apostles,  with  whom  we  have 
but  one  common  cause.   Christ,  I  say,  foretold  to  his  apos- 

(0  Phil.  ii.  2,  5. 


48  INSTITUTES  OF  THE  [book  itf. 

ties,  that  for  his  name's  sake  they  should  be  cast  cut  of  the 
synagogues,  (u)  Now  those  synagogues,  of  which  he  spoke, 
were  then  accounted  legitimate  Churches.  Since  it  is  evi- 
dent then  that  we  have  been  cast  out,  and  we  are  prepared 
to  prove  that  this  has  been  done  for  the  name  of  Christ,  it  is 
necessary  to  inquire  into  the  cause,  before  any  thing  be  de- 
termined 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  doc- 
trine 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  sacra- 
ments for  the  confirmation  of  their  faith.  There  is  no  doubt 
that  the  commendations,  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  su- 
perstition, they  partly  lost  this  privilege.  For  who  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?  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  fear- 
lessly 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  de- 
fection to  idolatry?  The  answer  is  easy.  In  the  first  place, 
I  observe,  that  in  this  defection,  there  were  several  degrees. 

(«)  John  xvi.  2 


chap,  ii.]        CHRISTIAN  RELIGION.  49 

Nor  will  we  maintain  the  fall  of  Judah,  and  that  of  Israel, 
to  have  been  exactly  the  same,  at  the  time  when  they  both 
began  to  depart  from  the  pure  worship  of  God.  When  Je- 
roboam made  the  calves  in  opposition  to  the  express  prohi- 
bition 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  practi- 
cal impieties  and  superstitions,  before  they  made  any  unlaw- 
ful 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,  the  faithful  had  in  that  kingdom  a  tolerable 
form  of  a  Church.  Among  the  Israelites,  there  was  no  re- 
formation 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  cor- 
rupt 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  mo- 
derate judgment,  and  the  fact  itself  declares,  that  in  this  I  am 
guilty  of  no  exaggeration.  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  ail  their  prayers, 
sacraments,  and  ceremonies;  secondly,  that  whatever  honour, 
power,  and  jurisdiction,  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  Jerusa- 
lem, when  the  state  of  affairs  there  was  very  corrupt,  neither 

Vol.  II L  ,  G 


50  INSTITUTES  OF  THE  [book  iv. 

offered  up  sacrifices  apart  from  others,  nor  held  separate 
assemblies  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  ministers  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  engaged  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  communion  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  shew  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,  circumci- 
sion 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  ceremonies 
invented  in  opposition  to  the  Divine  prohibitions,  God  disap- 
proved and  condemned  all  that  was  done  there.  Shew  me  a 
single  prophet,  or  any  pious  man,  who  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 
consideration  that  we  are  required  to  revere  its  judgment,  to 
obey  its  authority,  to  receive  its  admonitions,  to  fall  under  its 


chap,  ii.]        CHRISTIAN  RELIGION.  51 

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  subjec- 
tion and  obedience.  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,  (xv)  a  concurrence  in 
which  were  as  criminal  as  a  renunciation  of  God.  And 
certainly  if  those  assemblies  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,  Jere- 
miah, 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  sanc- 
tuary of  the  living  God,  but  a  receptacle  of  idols.  They 
found  themselves  under  a  necessity  therefore  of  withdrawing 
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  doc- 
trine, as  true  Churches,  in  full  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  inseparably  connected  with  the  word,  which  is  exploded 
from  among  them.  Again,  if  they  be  Churches,  that  promise 
of  Christ  must  be  applicable  to  them;  "  Whatsoever  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  re- 
spect they  are  not  Churches.  Lastly,  instead  of  the  ministry  of 
the  word,  they  have  schools  of  impiety,  and  a  gulf  of  every 

(w)  Isaiah  i.  13, 14,  (x)  Matt,  xviii.  18, 


B'J.  INSTITUTES  OF  THE         [Book  iv* 

Species  of  errors.  Either,  therefore,  in  this  respect  they  are 
not  Churches,  or  no  mark  will  be  left  to  distinguish  the 
legitimate  assemblies  of  the  faithful  from  the  conventions  of 
Turks. 

XI.  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 
Lord  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  constancy  of  the  Divine  goodness,  the  covenant  of  the 
Lord  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  sacrament  of  his  covenant.  Hence  the  children 
that  were  born  to  them,  God  calls  his  own,  (if)  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  inviolable,  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  dilapida- 
tion 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 

GO  Ezek.  xvi.  20. 


chap.  ii.J        CHRISTIAN  RELIGION.  53 

title  of  the  Church,  without  any  qualification  or  restriction, 
we  do  not  deny  that  there  are  Churches  among  them.  We 
only  contend  for  the  true  and  legitimate  constitution  of  the 
Church,  which  requires  not  only  a  communion  in  the  sacra- 
ments, which  are  the  signs  of  a  Christian  profession,  but  above 
all,  an  agreement  in  doctrine.  Daniel  and  Paul  had  pre- 
dicted that  Antichrist  would  sit  in  the  temple  of  God.  (2) 
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,  afflicted  them  by  cruel 
despotism,  corrupted  and  almost  terminated  their  existence 
by  false  and  pernicious  doctrines,  like  poisonous  potions:  in 
such  Churches,  Christ  lies  half  buried,  the  gospel  is  sup- 
pressed, piety  exterminated,  and  the  worship  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  dis- 
persed 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  de- 
stroy. But,  on  the  other  hand  because  those  marks  which 
we  ought  chiefly  to  regard  in  this  controversy,  are  oblite- 
rated, I  affirm,  that  the  form  of  the  legitimate  Church  is 
not  to  be  found  either  in  any  one  of  their  congregations,  or 
In  the  body  at  large. 

(3)  Dan.  ix.  27.    2  Thess.  i>.  3,  4. 


54  INSTITUTES  OF  THE  [book  iv. 


CHAPTER  III. 

The  Teachers  and  Ministers  of  the  Church;  their  Election 
and  Office. 

VV  E  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  pre-eminence  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  declaration  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  who  are  to  be  his  ambassa- 
dors to  the  world,  to  be  the  interpreters  of  his  secret  will,  and 
even  to  act  as  his  personal  representatives.  And  thus  he  af- 
fords an  actual  proof,  that  when  he  so  frequently  calls  us  his 
temples,  it  is  not  an  unmeaning  appellation,  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 


ghap.  in.]      CHRISTIAN  RELIGION.  55 

awed  by  his  present  power?  who  would  not  fall  prostrate  at 
the  first  view  of  infinite  Majesty?  who  would  not  be  con- 
founded by  that  overpowering  splendour?  But  when  a  con- 
temptible mortal,  who  had  just  emerged  from  the  dust, 
addresses  us  in  the  name  of  God,  we  give  the  best  evidence 
of  our  piety  and  reverence  towards  God  himself,  if  we  readily 
submit  to  be  instructed  by  his  minister,  who  possesses  no 
personal  superiority  to  ourselves.  For  this  reason  also  he 
has  deposited  the  treasure  of  his  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» 
pies,  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  Christ.  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, 

(a)  2  Cor.  iv.  7. 


56  INSTITUTES  OF  THE  [book  iv. 

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:  that  we  henceforth  be  no  more  children, 
tossed  to  and  fro,  and  carried  about  with  every  wind  of 
doctrine,  by  the  sleight  of  men  and  cunning  craftiness, 
whereby  they  lie  in  wait  to  deceive:  but  speaking  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  effectual  working  in  the  measure  of  every 
part,  maketh  increase  of  the  body  unto  the  edifying  of  itself 
in  love."  (b) 

II.  In  this  passage  he  shews  that  the  ministry  of  men, 
which  God  employs  in  his  government  of  the  Church,  is  the 
principal  bond  which  holds  the  faithful  together  in  one  body. 
He  also  indicates  that  the  Church  cannot  be  preserved  in 
perfect  safety,  unless  it  be  supported  by  these  means  which 
God  has  been  pleased  to  appoint  for  its  preservation.  Christ, 
he  says,  "  ascended  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  distributes  his  gifts  to  the  Church,  and  even 
affords  some  manifestation  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  under- 
value 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  light  and  heat  are 
not  so  essential  to  the  sun,  nor  any  meat  and  drink  so  necessary 

(b)  Eph.  ir.  4—16,  (c)  Eph.  iv.  lft 


chap,  in.]      CHRISTIAN  RELIGION.  57 

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. 

III.  Therefore  I  have  already  remarked,  that  God  hath 
frequently  commended  its  dignity  to  us  by  every  possible 
encomium,  in  order  that  we  might  hold  it  in  the  highest  es- 
timation 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.  (£-)  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  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  shewn  by  examples.  When  he 
was  pleased  to  illuminate  Cornelius  more  fully  with  the  light 
of  his  truth,  he  dispatched  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  receive  the  doctrine  of  salvation,  and  the  sacrament 
of  baptism.  If  it  was  not  without  sufficient  reason,  that  an 
angel,  who  is  the  messenger  of  God,  refrains  from  announc- 
ing the  Divine  will  himself,  and  directs  a  man  to  be  sent  for 
in  order  to  declare  it;  and  that  Christ,  the  sole  teacher  of 
the  faithful,  committed  Paul  to  the  instruction  of  a  man,  the 

(d)  Isaiah  iii.  7.  (e)  Matt.  v.  13,  14. 

(/)  Luke  x.  ia.  (  g)  2  Cor.  iii.  6,  &e> 

Vol.  III.  H 


58  INSTITUTES  OF  THE  [book  iv. 

same  Paul  whom  he  had  determined  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  hath  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."  (/*) 
Of  these,  only  the  two  last  sustain  an  ordinary  office  in  the 
Church;  the  others  were  such  as  the  Lord  raised  up  at  the 
commencement  of  his  kingdom,  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  crea- 
ture." (i)  No  certain  limits  are  prescribed,  but  the  whole 
world  is  assigned  to  them  to  be  reduced  to  obedience  to 
Christ;  that  by  disseminating  the  Gospel  wherever  they 
could,  they  might  erect  his  kingdom  in  all  nations.  There- 
fore Paul,  when  he  w  ished  to  prove  his  apostleship,  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  obedi- 
ence 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 
who  were  honoured  with  some  special  revelation.  Of  these, 
either  there  are  none  in  our  day,  or  they  are  less  conspicuous. 
By  "  evangelists,"  I  understand  those  who  were  inferior  to 
the  apostles  in  dignity,  but  next  to  them  in  office,  and  who 
performed  similar  functions.  Such  were  Luke,  Timothy, 
Titus,  and  others  of  that  description;  and  perhaps  also  the 
seventy  disciples,    whom    Christ    ordained  to  occupy  the 

(A)Epli.  iv.  11.  0)  Mark  xvi.  15. 


chap,  in.]      CHRISTIAN  RELIGION.  59 

second  station  of  the  apostles.  (>£)  According  to  this  in- 
terpretation, 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  before,  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  Antichrist.  Ne- 
vertheless, 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  discipline,  or  the 
administration  of  the  sacraments,  or  with  admonitions  and 
exhortations,  but  only  with  the  interpretation  of  the  Scrip- 
ture; 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  descrip- 
tion, corresponding  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 
in  a  similar  manner,  and  has  precisely  the  same  end.  So 
those  twelve  individuals,  whom  the  Lord  chose  to  promul- 
gate the  first  proclamation  of  his  Gospel  to  the  world,  pre- 
ceded all  other  in  order  and  dignity.  For  although,  ac- 
cording 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  jt 
was  of  great  importance  to  have  a  certain  knowledge  of  the 

U)  Luke  x.  1. 


60  INSTITUTES  OF  THE  [book  iv. 

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 
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 
mentioned.  And  this  is  the  common  usage  of  the  Scripture, 
But  the  province  of  pastors  is  the  same  as  that  of  the  apos- 
tles, except  that  they  preside  over  particular  Churches  re- 
spectively' 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,  commis- 
sioned them,  as  we  have  just  remarked,  to  preach  the  Gospel 
and  <o  baptize  all  believers  for  the  remission  of  sins,  (m)  He 
had  already  commanded  them  to  distribute  the  sacred  sym- 
bols 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  ne- 
glect both  these  duties  have  no  just  pretensions  to  the  cha- 
racter of  apostles.  But  what  shall  we  say  of  pastors?  Paul 
speaks  not  only  of  himself,  but  of  all  who  bear  that  office, 
when  he  savs,  "  Let  a  man  so  account  of  us,  as  of  the  mi- 
nisters o*"  Christ,  and  stewards  of  the  mysteries  of  God."  (o) 
Again,  u  A  bishop  must  hold  fast  the  faithful  word  as  he  hath 
been  taught,  that  he  mav  be  able  by  sound  doctrine,  both  to 
exhort,  and  to  convince  the  gainsayers."  (/>)  From  these  and 
similar  passages  which  frequently  occur,  we  may  infer  that 
the  preaching  of  the  gospel,  and  the  administration  of  the 
sacraments,  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 

(/)  Rom.  xvi.  7.         (to)  Matt,  xxviii.  19.         (n)  Luke  xxii.  19. 
(o)  1  Cor.  iv.  1.         (p)  Titus  i.  7, 9. 


chap,  in.]      CHRISTIAN  RELIGION.  61 

his  declaration,  "  I  have  kept  back  nothing  that  was  profit» 
able  unto  you,  but  we  have  shewed  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,  with  tears."  (cf) 
But  it  is  no  part  of  my  present  design,  to  enumerate  all  the 
excellencies  of  a  good  pastor,  but  only  to  shew  what  is  im- 
plied in  the  profession  of  those  who  call  themselves  pastors: 
namely,  that  thev  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  admi- 
nister the  holy  mysteries,  to  maintain  and  exercise  proper 
discipline.  For  the  Lord  denounces  to  all  those  who  have 
been  stationed  as  watchmen  in  the  Church,  that  if  any  one 
perish  in  ignorance  through  their  negligence,  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,"  because  ;'a  dispensation  of  the 
Gospel  is  committed  unto  me."  (s)  Lastly,  what  the  apos- 
tles did  for  the  whole  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  that  a  pastor,  who  is  con- 
nected 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  neces- 
sity for  such  a  regulation,  as  shall  clearly  define  to  every 
one  what  duty  he  has  to  do,  lest  they  should  all  fall  into 
disorder,  and  run  hither  and  thither  in  uncertainty  without 
any  call;  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,  all  resort 
to  one  place,  and  leave  the  Churches  destitute:  this  distribu- 
tion ought  as  far  as  possible  to  be  generally  observed,  that  every 
one  may  be  content  with  his  own  limits,  and  not  invade  the 

(?)  Acts  sx.  20,  21,  31.      (r)  Ezek.  iii.  17, 18.      (j)  1  Cor.  ix.  16, 17. 


62  INSTITUTES  OF  THE  [book  iv. 

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,"  (~<v)  and  Archip- 
pus,  the  bishop  of  the  Colossians.  (x)  And  a  remarkable 
sermon  of  his  is  preserved  by  Luke,  addressed  to  "  the  elders 
of  the  Church  of  Ephesus."  (*/)  Whoever,  therefore,  has  un- 
dertaken 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  re- 
linquishing the  office  altogether,  from  any  motive  of  per- 
sonal 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  the 
public  authority  of  the  Church. 

VIII.  In  calling  those  who  preside  over  Churches  by  the 
appellations  of  "  bishops,"  "  elders,"  and  "  pastors,"  without 
any  distinction,  I  have  followed  the  usage  of  the  Scripture, 
which  applies  all  these  terms  to  express  the  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."  (z)  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."(6) 
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 

0)  Acts  xiv.  21,  23.  (v)  Titus  i.  5.  (w)  Phil.  i.  1. 

(x)  Col.  iv.  17.  00  Acts  xx.  17,  &c.     (z)  Titus  i.  5,  7, 

(a)  Phil.  i.  1.  (*)  Acts  xx.  17,  28.  tri<r*.o*vS. 


chap,  in.]      CHRISTIAN  RELIGION.  63 

Epistle  to  the  Romans,  and  the  first  Epistle  to  the  Corinthi- 
ans, 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  unite  with  the 
bishops  in  giving  admonitions  and  exercising  discipline.  For 
no  other  interpretation  can  be  given  of  that  injunction,"  He 
that  ruleth,  let  him  do  it  with  diligence."  (d)  For  from  the 
beginning,  every  Church  has  had  its  senate  or  council,  com- 
posed 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  was  not  the  regulation  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  func- 
tions of  this  kind.  "  He  that  giveth,"  says  the  apostle,  "  let 
him  do  it  with  simplicity;  he  that  sheweth  mercy,  with 
cheerfulness."  (i)  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.  Unless  my  judgment  deceive 
me,  the  former  clause  refers  to  the  deacons  who  administer- 
ed the  alms;  and  the  other  to  those  who  devoted  themselves 
to  the  care  of  poor  and  sick  persons;  such  as  the  widows  men- 
tioned by  Paul  to  Timothy,  (f)  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  the  Church  in  dispensing  the  property  given  to 
the  poor,  the  other  in  taking  care  of  the  poor  themselves.— 
Though  the  word  itself  (Jiocxon»)  is  of  more  extensive  signi- 
fication, yet  the  Scripture  particularly  gives  the  title  of  "  dea- 
cons" to  those  whom  the  Church  has  appointed  to  dispense 

(c)  1  Cor.  xii.  28.  Swa/tut;,  %agtcrfit.x1x  tuftalav,  yivn  yXaaa-uv,  *u£ffv»(«i?. 
Rom.  xii.  8.  o  /ulaSiS^,  tv  airkoWt,  o  (Mai,  «v  ikctgohlt. 

(d)  Rom.  xii.  8.  (0  Rom.  xii.  8.  (/)  1  Tim.  v.  9, 10. 


64  INSTITUTES  OF  THE         [book  iv. 

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  office,  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  discharge  both  offices,  of  the  mi- 
nistry 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  deasons  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,"  (A)  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.  There- 
fore, that  restless  and  turbulent  persons  may  not  presump- 
tuously intrude  themselves  into  the  office  of  teaching  or 
of  governing,  it  is  expressly  provided,  that  no  one  shall  as- 
sume 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  necessary  in  the  first  place,  that  he  be  re- 
gularly called  to  it,  and  in  the  second  place,  that  he  answer 
his  call;  that  is,  by  undertaking  and  executing  the  office  as- 
signed to  him.  This  may  frequently  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 

(g)  Acts  vi.  1—3.  (A)  1  Cor.  xiv.  40. 


chap,  in.]         CHRISTIAN  RELIGION.  65 

the  necessity  of    discharging    the  office,  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 
appointed;  and  with  what  rite  or  ceremony  they  are  to  be 
introduced    into    their  office.     I  speak  of   the  external   tfnd 
solemn  call,  which  belongs  to  the  public  order  of  the  Church; 
passing   over  that  secret  call,  of  which  every  minister  is  con- 
scious to  himself  before  God,  but  which  is  not  known  to  the 
Church.  This  secret  call,  however,  is  the  certain  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  iniquity    be    not    discovered.    It 
is  even  common  to  speak  of  private  persons  as   called  to  the 
ministry,  who  appear  to  be  adapted  and  qualified  for  the  dis- 
charge 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  hath  des- 
tined to  so  important  an  office,  he  first  furnishes  with  those  ta- 
lents which  are  requisite  to  its  execution,  that  they  may  not  en- 
ter 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.  (&) 
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 

(i)  1  Cor.  xii.  7,  &c.  (Jc)  1  Tim.  iii.  1,  &c.  Titus  i.  7,  &c. 

Vol  III.  I 


66  INSTITUTES  OF  THE  [book  iv. 

any  fault  that  may  destroy  their  authority,  or  disgrace  their 
doctrine.  The  same  rule  is  laid  down  for  the  deacons  and 
governors.  Constant  care  is  required,  that  they  be  not  un- 
equal to  the  burden  imposed  upon  them,  or  in  other  words, 
that  they  be  endowed  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,  admonishes  Timothy  not  to  contaminate 
himself  by  the  appointment  of  any  one  of  a  different  descrip- 
tion, (m)  The  question  relating  to  the  manner  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  Luke  states  to  have  been  prac- 
tised by  the  faithful  at  the  ordination  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,  by  whom  mi- 
nisters are  to  be  chosen.  Now  for  this  no  certain  rule  can 
be  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  empowered  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  nominate  two,  that  the  Lord  may  declare  by 
lot  which  of  them  he  has  chosen  as  the  successor,  (o)  In  the 
same  sense  must  be  understood  the  declaration  of  Paul,  that 

-(/)  Luke  xxi.  15.  xxiv.  49.    Acts  i.  8.  (»»)  1  Tim.  v.  22. 

(»)  Acts  xiv.  23.  (o)  Acts  i.  23. 


chap,  in.]       CHRISTIAN  RELIGION.  07 

he  had  been  created  "  an  apostle,  not  of  men,  neither  by  man, 
but  by  Jesus  Christ,  and  God  the  Father."  (/>)  The  first 
clause,  not  of  men,  was  applicable  to  him  in  common  with 
all  pious  ministers  of  the  word;  for  no  man  can  lawfully  ex- 
ercise 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  the  possession  of 
what  belongs  to  every  good  pastor,  but  likewise  brings  for- 
ward an  evidence  of  his  apostleship.  For  whereas  there  were 
among  the  Galatians  some  who,  from  an  eagerness  to  dimi- 
nish his  authority,  represented  him  as  a  common  disciple  de- 
puted by  the  primary  apostles;  in  order  to  vindicate  the  dig- 
nity of  his  preaching,  against  which  he  knew  these  artifices 
were  directed,  he  found  it  necessary  to  shew  that  he  was  not 
inferior  to  the  other  apostles  in  any  respect.  Wherefore  he 
affirms,  that  he  had  not  been  elected  by  the  judgment  of  men, 
like  some  ordinary  bishop,  but  by  the  mouth  and  clear  reve- 
lation of  the  Lord  himself. 

XIV.  But  that  the  election  and  appointment  of  bishops 
by  men  is  necessary  to  constitute  a  legitimate  call  to  the 
office,  no  sober  person  will  denv,  while  there  are  so  many 
testimonies  of  scripture  to  establish  it.  Nor  is  it  contradicted 
by  that  declaration  of  Paul,  that  he  was  u  an  apostle,  not  of 
men,  nor  by  man;"  (^)  since  he  is  not  speaking  in  that  pas- 
sage of  the  ordinary  election  of  ministers,  but  claiming  to 
himself  what  was  the  special  privilege  of  the  apostles.  The 
immediate  designation  of  Paul,  by  the  Lord  himself,  to  this 
peculiar  privilege,  was  nevertheless  accompanied  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  whereunto  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  con- 

(/»)  Gal.  i.  1.  (9)  Gal.  i 1.  (r)  Acts  xiii.  2. 


68  INSTITUTES  OF  THE  [book  iv. 

stituted  Paul  the  apostle  of  the  Gentiles,  he  nevertheless  di- 
rected 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  ven- 
ture to  fill  up  their  number  by  the  choice  of  any  one  person 
from  thei>-  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  governors  who  preside  over  the  discipline,  or  whe- 
ther 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  shouldest  ordain  elders  in  every  city."  (t)  and  to 
Timothvi  "  Lay  hands  suddenly  on  no  man."  (y)  But  they 
are  exceedingly  mistaken,  if  they  suppose  that  either  Timothy 
at  Ephesus,  or  Titus  in  Crele,  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  in- 
vention 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;  £6jgoJ«v»<r«y]e?  wgs<rC«]£g«s  **!'  v4.x.m<tkx.v>  (w)  Those 
two  apostles,  therefore,  ordained  them;  but  the  whole  mul- 
titude, according  to  the  custom  observed  in  elections 
among  the  Greeks,  declared  bv  the  elevation  of  their  hands 
who  was  the  object  of  their  choice.  So  the  Roman  histo- 
rians frequently  speak  of  the  consul,  who  held  the  assemblies, 
as  appointing  the  new  magistrates,  for  no  other  reason  but 
because  he  received  the  suffrages  and  presided  at  the  elec- 
tion. Surely  it  is  not  credible  that  Paul  granted  to  Timothy 

(s)  Acts  i.  23.        (0  Titus  i.  5.         (t>)  1  Tim.  v.  22.        (w)  Acts  xiv.  23 


chap,  in.]        CHRISTIAN  RELIGION.  69 

and  Titus  more  power  than  he  assumed  to  himself;  but  we 
see  that  he  was  accustomed  to  ordain  bishops  according  to 
the  suffrages  of  the  people.  Former  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  he  elected  publicly  in  the  presence  of  all  the  peo- 
ple, 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,  "  shew  that  the  ordina- 
tion of  a  priest  ought  not  to  be  performed  but  with  the  know- 
ledge 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 
approbation  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  ordination,  which  is  the 
last  point  that  we  have  mentioned  relative  to  the  call  of  mi- 
nisters. Now  it  appears,  that  when  the  apostles  introduced 
any  one  into  the  ministry,  they  used  no  other  ceremony  than 
imposition  of  hands.  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  bv  imposition 
of  hands.  Thus  when  Jacob  blessed  Ephraim  and  Manasseh, 
he  laid  his  hands  upon  them,  (x)  This  custom  was  followed 
by  our  Lord,  when  he  prayed  over  infants,  (tj)  It  was  with 
the  same  design,  I  apprehend,  that  the  Jews  were  directed 

(x)  Gen.  xlviii.  14  0)  Matt.  xix.  15. 


70  INSTITUTES  OF  THE  [book  iv. 

in  the  law  to  lay  their  hands  upon  their  sacrifices.  Where- 
fore the  imposition  of  the  hands  of  the  apostles  was  an  in- 
dication 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  pastors  and  teachers,  and  thus 
they  ordained  deacons.  Now  though  there  is  no  express  pre- 
cept for  the  imposition  of  hands,  yet  since  we  find  it  to  have 
been  constantly  used  by  the  apostles,  such  a  punctual  obser- 
vance of  it  by  them  ought  to  have  the  force  of  a  precept  with 
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 
to  its  true  origin.  For  if  the  Spirit  of  God  institute  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.  Finallv,  it  is  to  be  remarked, 
that  the  imposition  of  hands  on  the  ministers  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  Barnabas,  and  some 
few  others.  (2)  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,"  (b~)  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  re- 
ceivedst  by  the  laying  on  of  hands,  when  I  ordained  thee  a 
presbyter,  be  not  in  vain. 

(-)  Acts  vi.  6.  xlii.  3.  (a)  2  Tim.  i.  6.  {b)  1  Tim.  iv.  14. 


cwap.  iv.]        CHRISTIAN  RELIGION. 


CHAPTER  IV. 

The  State  of  the  ancient  Church,  and  the  Mode  of  Government 
practised  before  the  Papacy. 

HlTHERTO  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  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  stan- 
dard 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  something  to  be  regretted 
in  their  regulations,  yet  because  they  directed  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  an- 
cient   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  disci- 
pline and    corrections.    To  the  deacons  was  committed  the 
care  of  the  poor  and  the  distribution  of  the  alms.  Readers  and 
Acoluthi  were  not  names  of  certain  offices,  but  young  men,  to 
whom  they  also  gave  the  name  of  clergij;  they  were  accus- 
tomed from  their  youth  to  certain  exercises  in  the  service  of  the 
Church,  that  they  might  better  understand  to  what  they  were 
destined,  and  might  enter  upon  their  office  better  prepared  for 
it  in  due  time;  as  I  shall  soon  shew  more  at  large.  There- 


72  INSTITUTES  OF  THE  [book  iv. 

fore  Jerome,  alter  having  mentioned  five  orders  of  the  Church, 
enumerates  bishops,  presbyters,  deacons,  the  faithful,  or  be- 
lievers at  large,  and  catechumens,  or  persons  who  had  not  yet 
been  baptized,  but  had  applied  for  instruction  in  the  Chris- 
tian 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  dissention, 
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  exercised  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,  in  his  Epistle  to  Titus,  says;  "  A  presbyter  is  the 
same  as  a  bishop.  And  before  dissentions  in  religion  were 
produced  by  the  instigation  of  the  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  dissentions,  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  another  place,  he  shews  the  antiquity  of  this  institution; 
for  he  says,  that  at  Alexandria,  even  from  Mark  the  Evan- 
gelist, 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 


chap,  iv.]        CHRISTIAN  RELIGION.  73 

presbyters,  who  were  pastors  and  teachers.  For  they  all  exe- 
cuted 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  themselves  in  the  sacred  warfare. 
To  every  city  was  assigned  a  certain  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  direc- 
tion 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 
sacraments.  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  cer- 
tainly have  been  regarded  as  a  prodigy,  if  any  man  had 
claimed  the  character  of  a  bishop,  who  had  not  shewn  him- 
self really  such  in  his  conduct.  Such  was  the  strictness  of 
those  times,  that  all  ministers  were  constrained  to  discharge 
the  duties  which  the  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  con- 
siderably degenerated  from  its  ancient  purity,  it  would  not 
have  been  permitted  for  any  bishop  to  abstain  from  preach- 
ing. Gregory  somewhere  says;  "  A  priest  dies,  if  his  sound 
be  not  heard;  (*/)  for  he  provokes  the  wrath  of  the  invisible 
Judge  against  him,  if  he  go  without  the  sound  of  preaching." 

(c)  Titus  i.  9.  (<1)  Exod.  xxxviii.  35. 

Vol.  III.  K 


74  INSTITUTES  OF  THE  [book  iv. 

And  in  another  place,  "When  Paul  declares  that  he  is 
*  pure  from  the  blood  of  all,'  (e-)  by  this  declaration,  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  who  are 
daily  beheld  advancing  to  death,  while  we  are  indifferent  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 
archbishops,  were  regulations  for  the  preservation  of  disci- 
pline. In  this  disquisition,  however,  what  was  of  the  least 
frequent  use  cannot  be  wholly  omitted.  The  principal  rea- 
son 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  provin- 
cial synod.  If  the  magnitude  or  difficulty  of  the  case  required 
a  farther  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  term,  we  shall  find  that  the  ancient 
bishops  had  no  intention  of  contriving  a  form  of  government 
for  the  Church,  different  from  that  which  God  hath  prescribed 
in  his  word. 

V.  Nor  was  the  situation  of  deacons  at  that  time  at  all 

(0  Acts  xx.  26. 


chap,  iv.]        CHRISTIAN  RELIGION.  T5 

different  from  what  it  had  been  under  the  apostles.  For  they 
received  the  daily  contributions  of  the  faithful  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  support  of  the  poor;  subject,  however,  to  the  authority 
of  the  bishop,  to  whom  they  also  rendered  an  account  of 
their  administration  every  year.  For  when  the  canons 
invariably  represent  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  superintendance  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  superior  value,  have  been  en- 
trusted to  him;  there  is  far  greater  propriety  in  his  taking 
charge  of  the  pecuniary  concerns;  so  that  all  things  may  be 
distributed  to  the  poor  by  his  authority  through  the  pres- 
byters and  deacons,  and  that  they  may  be  administered 
with  reverence,  and  all  concern."  And  in  the  Council  of 
Antioch  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  farther,  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 
subdeacons  were  at  first  attached  to  the  deacons  to  assist 
them  in  transacting  the  business  of  the  poor;  but  this  dis- 
tinction was  soon  lost.  Archdeacons  were  first  erected  when 
the  extent  of  the  property  required  a  new  and  more  accurate 
mode  of  administration;  though  Jerome  states  that  there  were 
such  offices  even  in  his  time.  In  their  hands  was  placed  the 


76  INSTITUTES  OF  THE  [book  iv. 

amount  of  the  annual  revenues,  of  the  possessions  and  of  the 
household  furniture,  and  the  collections  of  the  daily  contribu- 
tions. Whence  Gregory  denounces  to  the  archdeacon  of 
Thessalonica,  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  in- 
tended 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  dedi- 
cated 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  by  the  ancient  writers,  that  whatever  the  Church  pos- 
sessed, whether  in  lands  or  in  money,  was  the  patrimony  of 
the  poor.  The  bishops  and  deacons,  therefore,  are  conti- 
nually reminded  that  they  are  not  managing  their  own  trea- 
sures, but  those  destined  to  supply  the  necessity  of  the  poor, 
which  if  they  unfaithfully  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,  Augustuie,  and  other  bishops,  assur- 
ing 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  ministers  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 
delicacy,   but  only  what  would   suffice  to    supply   their  ne- 


chap,  iv.]         CHRISTIAN  RELIGION.  77 

cessities.  "  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  them- 
selves." 

VII.  At  first  the  administration  was  free  and  voluntary, 
the  bishops  and  deacons  acting  with  spontaneous  fidelity, 
and  integrity  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  men- 
tioned. For  the  intention  was,  that  it  should  be  appropria- 
ted 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,  (f)  And  so  it  is  explained  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  is  the  custom  of  the  apos- 
tolic 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. 

(/)lTim.iii.  23. 


78  INSTITUTES  OF  THE  [book  iv. 

VIII.  The  portion  which  they  applied  to  ornament  the  sa- 
cred edifices,  at  first  was  very  small,  and  even  after  the  Church 
was  become  a  little  more  wealthy,  they  did  not  exceed  mo- 
deration in  this  respect;  whatever  money  was  so  employed, 
still  continued  to  be  held  in  reserve  for  the  poor,  if  any  pres- 
sing necessity  should  occur.  Thus,  when  famine  prevailed  in 
the  province  of  Jerusalem,  and  there  was  no  other  way  of  reliev- 
ing their  wants,  Cyril  sold  the  vessels  and  vestments,  and  ex- 
pended the  produce  in  purchasing  sustenance  for  the  poor.  In 
like  manner,  when  vast  numbers  of  the  Persians  were  almost 
perishing  with  hunger,  Acatius,  bishop  of  Amida,  after  hav- 
ing convoked  his  clergy,  and  made  that  celebrated  speech, "  Our 
God  has  no  need  of  dishes  or  cups,  because  he  neither  eats  or 
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  his 
blood  in  a  glass,  but  suffered  no  poor  person  to  endure 
hunger.  The  same  that  I  have  just  said  of  Acatius,  Ambrose 
relates  of  himself;  for  when  he  was  censured  by  the  Arians  for 
having  broken  up  the  sacred  vessels  to  pay  the  ransom  of 
some  captives,  he  made  the  following  most  excellent  defence: 
"  He  who  sent  forth  the  apostles  without  gold,  gathered 
Churches  together  likewise  without  gold.  The  Church  has 
gold,  not  to  keep,  but  to  expend,  and  to  furnish  relief  in  ne- 
cessities. 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  ot  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  them  with  food?  Why 
have  so  many  been  carried  away  into  captivity,  and  never 
been  redeemed?  Why  have  so  many  been  slain  by  the  ene- 
my? It  would   have  been  better  to   preserve  the  vessels  of 


chap,  iv.]        CHRISTIAN  RELIGION.  79 

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  destitute  of  ornament.  God 
would  reply,  The  sacraments  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  appropriated  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  eccle- 
siastical 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  dis- 
charge 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  appro- 
priate name  had  been  given  them;  for  this  appellation  origi- 
nated in  error,  or  at  least  in  some  improper  views:  for  Peter 
calls  the  whole  Church  the  clergy,  that  is,  the  inheritance  of 
the  Lord.  (,§•)  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  in- 
struction, who  from  his  early  youth  had  imbided  sound  doc- 
trine, who  from  a  strict  discipline  had  acquired  a  certain 
habitual  gravity,  and  more  than  common  sanctity  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  proba- 
cy 1  Peter  v.  3. 


80  INSTITUTES  OF  THE  [book  iv. 

tionary  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,  or 
folloxvers,  waiting  upon  the  bishop  in  domestic  services,  and 
accompanying  him  on  all  occasions,  at  first  in  a  way  of 
honour,  and  afterwards  to  prevent  all  suspicion;  moreover, 
that  by  degrees  they  might  become  known  to  the  people,  and 
might  acquire  some  consideration  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  appoint- 
ed 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  prepara- 
tions 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  so- 
lemn invocation  of  the  name  of  God.  They  had  likewise  a  form 
of  examination,  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  prac- 
tice was  in  conformity  with  the  description  of  Paul.  (Ji)  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  number  of  the  clergy,  without  the  con- 
sent  of  all  the  people;   so  that    Cyprian  makes  a  laboured 

(7i)  1  Tim.  iii.  2—7. 


chap,  iv.]        CHRISTIAN  RELIGION.  81 

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  accustomed  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  they  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  ge- 
nerally left  the  judgment  and  choice  to  the  bishop  and  pres- 
byters, so  that  they  determined  who  were  capable  and  de- 
serving; except  when  new  presbyters  were  appointed  to  the 
parishes,  for  then  it  was  necessary  to  have  the  express  con- 
sent of  the  body  of  the  people  at  each  place.  Nor  is  it  any 
wonder  that  the  people  were  not  very  solicitous  for  the  pre- 
servation 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  which  was 
then  practised.  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  exami- 
nation 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  pres- 
byters or  deacons,  unless  it  neglected  the  remedies  within  its 
reach.  The  election  of  presbyters,  however,  always  re- 
quired the  consent  of  the  inhabitants  of  the  place;  which  as 
testified  by  the  first  canon,  winch  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 
retained  by  the  people  for  a  long  time,  that  no  one  might  be 
obtruded  who  was  not  acceptable  to  all.  The  council  of 
Antioch   therefore   decreed,  that  no    bishop    should    be  ap- 

VOL.    III.  I. 


82  INSTITUTES  OF  THE  [book  iv. 

pointed  without  the  consent  of  the  people,  which  Leo  the 
first  expressly  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  conse- 
crated by  the  bishops  of  that  province,  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  assembled  at  Constantinople 
appointed  Nectarius,  they  would  not  do  it  without  the  ap- 
probation 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  con- 
firmed but  by  the  suffrages  of  all  the  people.  Of  such  a  cir- 
cumstance we  have  not  only  an  example,  but  the  particular 
form  in  Augustine's  nomination  of  E radius.  And  Theodoret, 
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. 

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  observa- 
tion, that  the  uncertain  vulgar  are  divided  by  contrary  incli- 
nations. But  to  this  danger  wras  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  elec- 
tion, and  if  it  appeared  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  not  bound  to  concur  in  these  previous 
opinions,  yet  were  less  likely  to  be  thrown  into  disorder. — 


chap.  Tv.]        CHRISTIAN  RELIGION.  83 

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- citi- 
zens, the  testimonies  of  the  people,  the  authority  of  the  go- 
vernors, 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 
prudence  and  gravity  should  check,  on  every  necessary  oc- 
casion, 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  evidence 
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,  accord- 
ing to  the  constitution  of  the  government  in  the  place  to 
which  he  was  writing.  And  if,  on  account  of  disturbances 
or  dissentions  in  any  Church,  he  confides  the  superintendance 
of  the  election  to  some  neighbouring  bishop,  yet  he  invariably 
requires  a  solemn  decree  confirmed  by  the  subscriptions  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 
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 


84  INSTITUTES  OF  THE  [book  iv. 

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  authority  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  influence  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  canonical  election 
be  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 
initiated  into  their  office.  This  the  Latins  have  called 
ordination,  or  consecration.  The  Greeks  have  called  it 
^s«g»1e»<«,  extension  or  elevation  of  hands,  and  sometimes 
%ii£o$ia-tx,  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 


chap,  iv.]         CHRISTIAN  RELIGION.  85 

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  by  any  other  ne- 
cessary 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  renewed 
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  tra- 
dition (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  excep- 
tion. By  degrees  a  different  custom  was  introduced,  and 
the  persons  elected  went  to  the  metropolitan  city  to  seek  or- 
dination. This  change  arose  from  ambition  and  a  corruption 
of  the  ancient  institution,  rather  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. 


86  INSTITUTES  OF  THE  [book  iv. 

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  privilege.  For  almost  all 
the  provincial  bishops  used  to  assemble  in  the  metropolitan 
city  to  consecrate  their  archbishop.  The  ceremony  was  im- 
position of  hands.  For  I  read  of  no  other  ceremony  practised, 
except  that  in  the  public  assembly  the  bishops  had  some  dress 
to  distinguish  them  from  the  rest  of  the  presbyters.  Pres- 
byters and  deacons  also  were  ordained  solely  by  imposition 
of  hands.  But  every  bishop  ordained  his  own  presbyters, 
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 
performed  under  his  direction,  therefore,  it  was  called  his 
ordination.  Wherefore  it  is  often  remarked  by  the  ancient 
writers,  that  a  presbyter  differs  from  a  bishop  in  no  other 
respect,  than  that  he  does  not  possess  the  power  of  or- 
dination. 


CHAPTER  V. 

The  ancient  Form  of  Government  entirely  subverted  by  the 
Papal  Tyranny. 

iNOW  it  is  proper  to  exhibit  the  system  of  ecclesiastical 
government  at  present  maintained  by  the  see  of  Rome,  and 
all  its  dependencies,  with  a  full  view  of  that  hierarchy  which 
is  perpetually  in  their  mouths,  and  to  compare  it  with  the 
description  we  have  given  of  the  primitive  and  ancient 
Church.  This  comparison  will  shew  what  kind  of  a  Church 
there  is  among  those  who  arrogate  this  exclusive  title,  and 
try  to  oppress,  or  rather  to  overwhelm  us,  with  their  fury. 
Now  it  is  best  to  begin  with  the  vocation,  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 


chap,  v.]  CHRISTIAN  RELIGION.  87 

place  to  the  bishops;  who  I  wish  could  have  the  honour  of 
retaining  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  re- 
gard 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  Scrip- 
ture. I  say  nothing  of  the  preceding  ages;  not  that  they  were 
much  better,  but  because  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,  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  im- 
pudence and  stupidity  have  they  proceeded,  as  not  to  be 
afraid  of  that  extreme  and  monstrous  enormity,  which  is 
altogether  repugnant  to  the  common  sense  of  nature.  Hence 
it  appears  how  solemn  and  conscientious  must  have  been 
their  elections,  which  were  marked  with  such  extreme  neg- 
ligence. 

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  transferred  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  con- 
trary, exclaims  that  no  reason  permits  this,  and  pronounces 


88  INSTITUTES  OF  THE  [book  iv. 

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  shews  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  re- 
maining in  all  the  Papacy,  either  according  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  cor- 
ruption of  the  times  required,  that  as  the  people  and  magis- 
trates, 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  en- 
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 
malady?  They  reply,  the  canons  themselves  have  particularly 
directed  what  course  they  ought  to  pursue  in  an  election. — 
But  do  we  (Joubt,  that  the  people  formerly  understood  them- 
selves to  be  bound  by  the  most  sacred  laws,  when  they  saw 
the  word  of  God  proposed  as  their  rule,  whenever  they  as- 
sembled 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,  fornicators,  and  gamblers,  have  been  pro- 
moted to  this  honour.  I  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  con- 
sidered 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 


chap,  v.]  CHRISTIAN  RELIGION.  89 

God,  that  "a  bishop  must  be  blameless,  apt  to  teach,  no 
striker,"  &c.  (i)  Why  then  was  the  right  of  election  trans- 
ferred 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  off  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 
present  practice  was  introduced  as  a  remedy.  We  read  that 
in  the  early  times,  cities  were  frequently  thrown  into  confu- 
sion 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  cor- 
recting them  when  they  occurred.  But  I  will  state  the  real 
truth  of  the  case.  When  the  people  began  to  be  negligent 
about  choosing,  and  considering  this  care  as  less  suitable  to 
themselves,  left  it  to  the  presbyters,  the  latter  abused  this 
occasion  to  usurp  a  tyrannical  power  which  they  afterwards 
confirmed  to  themselves  by  new  canons.  Their  form  of  ordi- 
nation is  no  other  than  a  mere  mockery.  For  the  appearance 
of  examination  which  they  display  in  it,  is  so  frivolous  and 
jejune,  that  it  is  even  destitute  of  all  plausibility.  The  power 
of  nominating  bishops,  therefore,  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  cus- 
tom 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 


(0  Tim.  iii,  2—7, 

Vol.  III.  M 


$0  INSTITUTES  OF  THE  [book  iv% 

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 
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 
consecrate  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  ab- 
solute ordinations,  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  unnecessary  charge,  and  the  money  which  ought  to 
be  distributed  to  the  poor,  consumed  upon  idle  men:  se- 
condly, that  the  persons  ordained  might  consider  themselves 
not  as  promoted  to  an  honour,  but  as  instructed  with  an  office 
to  the  discharge  of  which  they  were  bound  by  a  solemn  en- 
gagement. 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  patrimony 
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  compe- 
tent annual  income?  And  because  the  more  recent  canons 
condemned  the  bishops  to  maintain  those  whom  they  had 
ordained  without  a  sufficient  title,  in  order  to  prevent  their 
too  great  facility  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  he 
will  be  content  with  it.  By  this  engagement  they  are  de- 
barred from  an  action  for  maintenance.  I  say  nothing  of  a 
thousand  frauds  practised  in   this  business;  as  when  some 


chap,  v.]         CHRISTIAN  RELIGION.  91 

falsely  exhibit  empty  titles  of  benefices,  from  which  they 
could  not  derive  five  farthings  a  year;  others  under  a  secret 
stipulation  borrow  benefices  which  they  promise  to  return 
immediately,  but  which,  in  many  instances,  are  never  return- 
ed; 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  offer  sacrifice. 
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, 
indeed,  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  unac- 
companied by  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, 
who  before  an  ordination  inquire  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  tht  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  mani- 
fest sacrileges  they  are  guilty  of  unblushing  mockery  of  God 


02  INSTITUTES  OF  THE  [book  tv. 

and  men?  But  because  they  have  been  long  in  possession  of 
it,  they  suppose  it  is  now  become  right.  For  whoever  ven- 
tures to  open  his  mouth  against  these  glaring  and  atrocious 
enormities,  they  hurry  him  away  to  execution,  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  presen- 
tation belongs  to  others.  Beside  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  shew 
me  one  in  twenty  who  obtains  a  benefice  without  any  indirect 
recommendation.  Some  are  promoted  by  relationship,  others 
by  alliance,  others  by  the  influence  of  parents,  others  gain 
favour  by  their  services.  In  short,  the  end  for  which  sacer- 
dotal 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 


chap,  v.]         CHRISTIAN  RELIGION.  93 

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  in- 
heritance transmitted  by  their  uncles  and  cousins,  and  some- 
times even  by  fathers  to  their  illegitimate  children? 

VII.  Would  the  licentiousness  of  the  people,  however  cor- 
rupt and  lawless,  ever  have  proceeded  to  such  a  length?  But 
it  is  still  more  monstrous  that  one  man,  I  say  nothing  of  his 
qualifications,  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,  ex- 
cept 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, 
that  various  councils  have  made  many  very  severe  decrees 
against  such  disorder;  for  these  also,  whenever  they  please, 
they  fearlessly  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  impudence,  they  cover  these  abominable  impurities  with 
the  name  of  the  Church,  in  order  to  exempt  them  from  all  cen- 
sure. And,  moreover,  that  inviolable  succession,  to  the  merit 
of  which  they  boast  that  the  Church  owes  its  perpetual  pre- 
servation, is  included  in  these  iniquities. 

VIII.  Now  let  us  see  how  faithfully  they  exercise  their 
office,  which  is  the  second  mark  by  which  we  are  to  judge  of 
a  legitimate  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 


94  INSTITUTES  OF  THE  [book  iir. 

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  cor- 
ruption, yet  suffered  not  this  confusion  to  take  place.  For 
he  enjoined,  that  they  who  became  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  Innocent  and  Boni- 
face, by  which  monks  are  admitted  to  the  honour  and  au- 
thority 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  him- 
self 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  few  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  de- 
sign 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,  (i)  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  or- 
dained 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 

(I )  Acts  xx.  28. 


chap,  v.]  CHRISTIAN  RELIGION.  95 

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  discharging  his  true  and  genuine  office,  and  to 
give  a  man  the  name,  who  cannot  possess  the  thing. 

IX.  I  proceed  to  the  seculars;  of  whom  some  are  called 
beneficiaries,  that  is,  they  have  benefices  by  which  they  are 
maintained;  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  intro- 
duced, 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  degraded, 
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 
administer  the  spiritual  kingdom  of  Christ,  (/)  all  those 
priests  who  have  no  work  or  wages,  except  in  making  mer- 
chandize of  masses,  not  only  fail  of  executing  their  office,  but 
have  no  legitimate  office  to  execute.  For  there  is  no  place 
assigned  to  them  to  teach;  they  have  no  people  to  govern. 
In  short,  nothing  remains  to  them  but  the  altar  upon  which 

(/)  Cor.  iv.  1. 


96  INSTITUTES  OF  THE  [book  iv. 

to  offer  up  Christ  in  sacrifice;  and  this  is  not  saciificing  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  superintendance  of  discipline,  and  the  administration  of 
the  sacraments,  as  employments  attended  with  too  much 
labour  and  trouble.  What  have  they  remaining  then,  to 
boast  of  as  true  presbyters?  They  have  chanting  and  the 
pomp  of  ceremonies.  But  what  is  all  this  to  the  purpose? 
If  they  plead  custom,  usage,  prescription  of  long  continu- 
ance, 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  authority  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 
presbyters,  as  they  were  in  former  times,  to  govern  the 
Church  in  common  with  the  bishop,  and  to  be  his  colleagues 
in  the  pastoral  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.  Thev  contend,  however,  that 
they  are  presbyters,  but  the  mask  must  be  torn  off.  Then  we 
shall  find,  that  their  whole  profession  is  most  foreign  and 
remote  from  the  office  of  presbyters,  which  is  described  to  us 
by  the  apostles,  and  which  was  required  in  the  primitive 
Church.  All  such  orders  therefore,  by  whatever  titles  they 


chap,  v.]         CHRISTIAN  RELIGION.  97 

may  be  distinguished,  since  they  are  of  modern  invention, 
or  at  least  are  not  supported  by  the  institution  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  particle  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. 

XL  There  remain  the  bishops  and  the  rectors  of  parishes, 
who  would  afford  me  great  pleasure  if  they  exerted  them- 
selves to  support  their  office.  For  we  would  readily  admit 
to  them,  that  they  have  a  pious  and  honourable  office,  pro- 
vided they  discharged  it.  But  when  they  wish  to  be  con- 
sidered 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,  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  many  of  them  are  there,  who  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 
vacation  from  duty,  exempted  themselves  by  special  privi- 
leges. 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    bailiffs   or 

Vol.  III.  N 


98  INSTITUTES  OF  THE  [book  iv. 

stewards.  But  it  is  repugnant  to  common  sense,  that  a  man 
should  be  pastor  of  a  flock,  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  harvest:  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  extraneous  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  hundred,  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  congregation.  In  the  time  of  Bernard 
there  had  been  some  declension,  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  the  present  day  under  the  papacy,  he  will  find  it  a 
nest  of  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 
regulations  and  usages  of  the  Church,  so  at  variance  with 


chap,  v.]  CHRISTIAN  RELIGION.  99 

nature  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  faithful,  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  respecting  any  hereditary  honour,  which  may 
be  given  to  men  while  they  are  asleep,  but  of- the  office  of 
preaching,  which  they  so  carefully  avoid.  So  when  we  assert 
that  their  kingdom  is  the  tyranny  of  antichrist,  they  imme- 
diately 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  hierar- 
chy, 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 
infants  just  come  into  the  world;  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  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; 

(m)  Matt.  v.  13,  14. 


*  i  o  b  h 


106  INSTITUTES  OF  THE  [book  iv. 

no  class  of  men  contains  more  apt  or  expert  masters  of  every 
species  of  imposture,  fraud,  treachery,  and  perfidy;  no  where 
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  ot 
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  should  be  charged  with  excessive  ex- 
aggeration. One  thing  I  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 
where  to  be  passed  upon  his  conduct  according  to  the  ancient 
canons,  would  not  be  excommunicated,  or,  at  the  very  least, 
deposed  from  his  office.  That  ancient  discipline,  which 
required  a  more  accurate  investigation  to  be  made  into  the 
conduct  of  the  clergy,  has  so  long  been  obsolete,  that  I  may 
be  considered  as  making  an  incredible  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  priesthood.  In  one  circumstance, 
those  who  act  the  part  of  a  deacon  at  the  mass,  exhibit  an 
useless  and  frivolous  resemblance  of  antiquity,  in  receiving 
the  offerings  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 


chap,  v.]        CHRISTIAN  RELIGION.  lot 

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  institution,  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 
concluded,  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 
abolished.  The  principal  part  of  this  plunder  was  seized  by 
the  bishops  and  the  presbyters  of  cities,  who  being  enriched 
by  it  were  converted  into  cancns.  That  the  partition  was 
made  in  confusion  is  evident,  from  the  contentions  which 
prevail  among  them  even  to  this  day,  about  their  respective 
limits.  But,  however  it  maybe  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  tbem  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  ap- 
propriated to  the  reparation  of  temples,  edifices,  and  other 
expenses,  it  has  been  sufficiently  shewn,  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 


102  INSTITUTES  OF  THE  [book  iv. 

and  well-regulated  system  in  their  Church  as  they  are  ac- 
customed 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."  (n) 
"  Awake,  awake;  put  on  thy  strength,  O  Zion;  put  on  thy 
beautiful  garments,  O  Jerusalem."  (o)  "  All  they  from  Sheba 
shall  come;  they  shall  bring  gold  and  incense;  and  they 
shall  shew  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  presumption,  I  fear  I  should 
expose  myself  to  the  charge  of  folly.  Therefore  I  am  not  in- 
clined 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  represented  to  us  the 
heavenly  glory  of  God,  which  ought  to  shine  in  the  Church. 
For  of  those  external  blessings  which  their  words  express, 
the  Church  never  had  less  abundance  than  in  the  days  of  the 
apoBtles,  and  yet  it  is  acknowledged  by  all  that  the  kingdom 

(h)  Psalm  lxxii.  10, 11.  (o)  Isaiah  iii.  1.         (/>)  Isaiah  lx.  6,  7- 


chap,  v.]  CHRISTIAN  RELIGION.  103 

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  subjection  to  the  Lord.  In  regard  to  the  express  declara- 
tion, 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 
honourable  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  know- 
ing 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  retained 
the  humility  and  modesty,  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  pre- 
sent dispensation,  or  rather  dissipation,  of  the  property  of  the 
Church,  differs  from  that  true  office  of  deacons,  which  the 
word  oi  God  commends  to  us,  and  which  the  ancient  Church 
observed.  That  portion  which  is  employed  in  the  ornaments 
of  tempies,  I  assert,  is  grossly  misapplied,  if  it  be  not  regu- 
lated by  that  moderation  which  the  nature  of  sacred  things 
requires,  and  which  the  apostles  and  holy  fathers  have  pre- 
scribed both  by  precept  and  by  examples.  But  what  is  there 
seen  like  this,  in  the  temples  at  the  present  day?  Whatever  is 
conformable,  I  do  not  say  to  that  primitive  frugality,  but  to  any 


104  INSTITUTES  OF  THE  [book  iv. 

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 
Thoulouse  whom  we  have  mentioned,  if  Acatius,  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  purposes  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  supersti- 
tious 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. 


chap,  v.]         CHRISTIAN  RELIGION.  105 

whose  life  ought  to  be  an  eminent  example  of  frugality, 
modesty,  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  office  of  those,  whom  the  eternal  and  inviolable 
decree  of  God  forbids  to  be  greedy  of  filthy  lucre,  (7)  and 
commands  to  be  content  with  simple  fare,  not  only  to  lay 
their  hands  upon  towns  and  castles,  but  to  seize  on  the  largest 
provinces,  and  even  to  assume  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  Aquileia,  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  farther  severity  at  present,  as  it  was  only 
my  intention  to  shew,  that  the  legitimate  office  of  deacon 
has  long  been  entirely  abolished  among  them,  to  prevent 
their  continuing  to  pride  themselves  on  this  title,  for  the 
purpose  of  recommending  their  Church.  And  this  design, 
I  think,  I  have  fully  accomplished. 

((?)  Titus  i.  7. 


Vol.  III. 


106  INSTITUTES  OF  THE  [book  iv. 


CHAPTER  VI. 

The  Primacy  of  the  Roman  See. 

HlTHERTO  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  papal  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  Roman- 
ists 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  shewn  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  the  world,  that  the  prin- 
cipal and  almost  only  bond  of  the  unity  of  the  Church  is 
adherence  to  the  see  of  Rome,  and  preseverence  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.  Therefore  when 
they  dispute  respecting  their  hierarchy,  they  always  com- 
mence with  this  axiom,  that  the  Roman  pontiff,  as  the  vicar 
of  Christ  who  is  head  of  the  Church,  presides  over  the  uni- 
versal Church  in  his  stead,  and  that  the  Church  cannot  be 
well  constituted,  unless  that  see  holds  the  primacy  above  all 


chap,  vi.]        CHRISTIAN  RELIGION.  107 

others.  Wherefore  it  is  necessary  to  discuss  this  subject  also, 
that  nothing  belonging  to  the  good  government  of  the  Church 
may  be  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  pre-eminence  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  necessarv  for 
them,  in  the  first  place,  to  shew,  that  this  economy  was  insti- 
tuted 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  widelv  different. 
Because  the  Jews  were  surrounded  on  all  sides  with  idolaters, 
God,  in  order  to  prevent  their  being  distracted  by  a  variety 
of  religions,  fixed  the  seat  of  his  worship  in  the  centre  of 
the  country,  and  there  he  set  over  them  one  principal  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 — 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  transferred?  Certainly  not  to  the  pope,  as  he  im- 
pudently 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 


108  INSTITUTES  OF  THE  [book  iv. 

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, 
whereas  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."  (*)  But  to 
render  these  substantial  proofs,  it  is  necessary  for  them  first 
t©  shew  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  received  the  command  from  the  Lord  to 
feed  the  Church,  so  he  exhorts  all  other  presbyters  to  do  the 
same.  (?)  Hence  it  is  easy  to  infer,  that  this  charge  of  Christ 
conferred  nothing  peculiar  upon  Peter  beyond  others,  or  that 
Peter  communicated  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  loosing,  namely,  "remitting  and 
retaining  sins."  (y)  The  manner  of  binding  and  loosing  is 
shewn  by  the  whole  tenour  of  Scripture,  and  particularly  by 
Paul,  when  he  says  that  the  ministers  of  the  gospel  have  re- 
ceived a  commission  to  reconcile  men  to  God,  (xv)  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 
answer  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."  (y)  If  we  can 
agree  respecting  the  word  keys  and  the  manner  of  binding, 

(r)  Matt.  xvi.  18.    (s)  John  xxi.  16.     (t)  1  Peter  v.  2.    (-u)  John  xx.  23. 
(<u>)  2  Cor.  v.  18.     (x)  2  Cor.  x.  6.       (y)  Matt.  xvi.  19. 


chap,  vi.]        CHRISTIAN  RELIGION.  109 

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  the  gospel  that  opens  heaven  to  us,  it  is  ele- 
gantly expressed  by  the  metaphorical  appellation  of  keys.—' 
There  is  no  other  way  in  which  men  are  bound  and  loosed, 
than  when  some  are  reconciled  to  God  by  faith,  and  others 
are  more  firmly  bound  by  their  unbelief.  If  the  Pope  as- 
sumed 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  lucra- 
tive, 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  apostolic  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  colleagues;  because  other- 
wise 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,  constituted  him 
head  of  the  universal  Church.  But  what  he  there  promised 
to  one,  he  in  another  passage  confers  upon  all  the  rest  toge- 
ther, 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 
pre-eminence,  they  say,  consists  in  this,  that  he  receives  se- 
parately 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 

(2)  Matt,  xviii.  18.  John  xx.  23. 


110  INSTITUTES  OF  THE  [book  iv. 

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  shew 
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  answers,  Thou  art  the  Christ;  and  to  him 
Christ  says,  I  will  give  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,"(«)  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  an  holy  temple  in  the 
Lord."  (6)  And  Peter  enjoins  us  to  be  "  as  lively  stones," 
who  being  founded  on  that  "  corner-stone,  elect  and  pre- 
cious," (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  structure  of  the  Church,  or  if  they  insist  upon  it,  the 
very  first  of  the  faithful;  but  I  will  not  permit  them  to  infer 
from  this  that  he  possessed  a  primacy  over  the  rest.  For 
what  kind  of  reasoning  is  this:  he  excels  the  rest  in  ardour 
of  zeal,  in  doctrine,  in  magnanimity;  therefore  he  possesses 

(a)  Matt  xvi.  18.  (b)  Eph.  ii.  21,  22.  (c)  1  Peter  ii.  4,  5. 


chap,  vi.]       CHRISTIAN  RELIGION.  ill 

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  admonishing; 
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  shew,  that  they  have  no  solid  argu- 
ment, 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  con- 
tradicted by  the  whole  tenour  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  be  ex- 
pressed 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  authority  of  the  Fathers  in  this  case,  from  a  want  of  tes- 
timonies 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  wri- 
ters on  our  side  of  the  question. 

(J)  John  i.  40—42.  (e)  Matt.  xvi.  18. 

(/)  Matt.  xvi.  16.  (§•)  1  Cor.  iii.  11. 


112  INSTITUTES  OF  THE  [book  iv. 

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  shews  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  opinion  on  what  is  necessary  to  be 
done;  but  he  hears  the  observations  of  others,  and  not  only 
gives  them  the  opportunity  of  speaking  their  sentiments,  but 
leaves  them  to  decide,  and  when  they  have  determined,  he 
follows  and  obeys.  (A)  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.  (£) 
Commanded  by  his  colleagues  to  go  with  John  to  Samaria, 
he  refuses  not.  (/)  The  apostles,  by  sending  him,  declared  that 
they  did  not  consider  him  as  their  superior.  By  his  compli- 
ance and  execution  of  the  commission  entrusted  to  him,  he 
confessed  that  he  was  a  colleague  with  them,  but  had  no  au- 
thority 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  shewing  that  he  was  equal 
to  Peter  in  the  dignity  of  the  apostleship.  Hence  he  re- 
lates 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  con- 
ferred 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 

(h)  Acts  xv.  6—29.  (j)  1  Peter  v.  1. 

(A)  Acts  xi.  2,  &c.  (I)  Acts  viii.  14,  15 


chap,  vi.]       CHRISTIAN  RELIGION.  113 

corrected  by  the  reproof,  (w)  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  consi- 
dered as  inferior  in  his  apostolic  character  to  Peter  or  John, 
who  were  his  colleagues,  not  his  masters. 

VIII.  But  though  I  grant  them  what  they  require  respect- 
ing 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  an 
universal  rule,  and  make  what  was  done  but  once  a  perpe- 
tual 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  thousand  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,  parliament,  or  assembly  of  any 
description,  which  has  not  its  president  or  chairman.  So 
there  would  be  no  absurdity,  if  we  acknowledged  that;  the 
apostles  gave  this  pre-eminence  to  Peter.  But  that  which  ob- 
tains among  a  small  company  is  not  immediately  to  be  applied 
to  the  whole  world,  to  the  government  of  which  no  one  man 
is  sufficient.  But  the  whole  economy  of  nature,  they  sav, 
teaches  us,  that  there  ought  to  be  one  supreme  head  over 
all.  And  in  proof  of  this  they  adduce  the  example  of  cranes 
and  bees  which  always  choose  for  themselves  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 

(m)  Gal.  i.  ii. 

Vol.  III.  P 


114  INSTITUTES  OF  THE  [book  iv. 

bishop?  Next  they  call  us  to  consider  examples  from  civil 
governments.  They  quote  an  observation  from  Homer,  that 
it  is  not  good  to  have  many  governors,  with  similar  pas- 
sages of  other  profane  writers  in  commendation  of  monarchy. 
The  answer  is  easy;  for  monarchy  is  not  praised  by  Ulysses 
in  Homer,  or  by  any  others,  from  an  opinion  that  one  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  government  which  he  himself  has  pre- 
scribed. They  offer  a  gross  insult  to  Christ,  therefore,  when 
they  assign  the  pre-eminence  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  determinate  and  limited  function;  so  that 
the  perfection  of  grace,  as  well  as  the  supreme  power  of  go- 
vernment, resides  in  Christ  alone.  I  am  aware  of  their 
usual  cavil  in  evasion  of  this  argument;  that  Christ  is  pro- 
perly styled  the  sole  Head,  because  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    apostlr 

(n)  Eph.  iv.  15,  16. 


chap,  vi.]        CHRISTIAN  RELIGION.  1U 

teaches,  that  all  the  subordinate  ministration  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  him- 
self has  appointed  his  representative.  But  such  an  appoint- 
ment is  not  only  no  where  to  be  found,  but  may  be  abun- 
dantly 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 
description  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- 
theless "  he  ascended  that  he  might  fill  all  things."  (/>)  He 
is  still,  therefore,  present,  and  will  always  continue  present 
with  the  Church.  With  a  view  to  shew  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  ac- 
cording to  the  measure  of  the  gift  of  Christ.  And  he  gave 
some,  apostles;  and  some,  evangelists;  and  some,  pastors 
and  teachers."  (^)  Why  does  he  not  say,  that  he  has  ap- 
pointed one  to  preside  over  all  as  his  vicegerent?  For  his 
subject  absolutely  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  but  a  common 
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  imme- 

(o)  Ephes.  i.  22.  iv.  15.  v.  23.  Col.  i.  18.  ii.  10. 
(p)  Ephes.  iv.  10.        (?)  Ephes.  iv.  5—7.  11.        0)  Ephes.  iv.  4,  5. 


116  INSTITUTES  OF  THE  [book  iv. 

diately  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  it  as  a  representation  of  the  sacred 
and  spiritual  government  of  the  Church,  which  has  since  re- 
ceived 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  attributes  to  every  one  of  the  members  a  particular 
operation,  according  to  the  measure  of  grace  distributed  to 
each.  Nor  is  there  any  foundation  for  their  far-fetched  ar- 
gument from  a  comparison  of  the  heavenly  and  earthly 
hierarchy-;  for  in  judging  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  city  must  preside  over  the  whole  world?  By  what  right 
do  they  restrict  to  one  place,  this  dignity  which  was  confer- 
red 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; 
therefore,  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 


chap,  vi.]        CHRISTIAN  RELIGION.  117 

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  pre-eminence  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  com- 
manded 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  personal,  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  pri- 
macy was,  as  they  pretend,  transferred  from  Antioch  to 
Rome.  Why  did  not  Antioch  retain  the  second  place?  For 
if  Rome  has  the  pre-eminence  of  all  other  sees,  because  Peter 
presided  there  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  An- 
tioch? Is  it  reasonable  that  the  Church  of  a  mere  disciple 
should  be  superior  to  the  see  of  Peter?  If  honour  be  due  to 
every  Church  according  to  the  dignity  of  its  founder,  what 


118  INSTITUTES  OF  THE  [book  iv. 

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  Jerusalem,  the  sees  of  John  and  James?  But 
among  the  patriarchates  Jerusalem  had  the  last  place;  Ephesus 
could  not  be  allowed  even  the  lowest  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  their 
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  perpetual  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  autho- 
ritv.  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  Ga- 
latians,  that  about  twenty  years  after  the  death  of  Christ  he 
was  at  Jerusalem,  and  that  from  thence  he  went  to  Antioch, 
where  he  remained  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  the)*  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  se- 
venteen 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  Epis- 

0)  Gal.  ii.  9-  0)  Rom.  xv.  25. 


chap,  vi.]       CHRISTIAN  RELIGION.  J 19 

tie  was  written  four  years  before  his  arrival  at  Rome.  Yet 
it  contains  no  mention  of  Peter;  which  ought  on  no  account 
to  have  been  omitted,  if  he  had  presided  over  that  Church. 
And  in  the  conclusion,  where  he  recites  a  long  catalogue  of 
pious  persons  to  whom  he  sends  his  salutations,  where  in 
short  he  enumerates  all  that  were  known  to  him,  he  still  says 
not  a  word  of  Peter,  (y )  It  is  unnecessary  to  use  any  long  or 
laboured  arguments  with  persons  of  sound  judgment;  for 
the  case  itself,  and  the  whole  argument  of  the  epistle  pro- 
claims, that  if  Peter  had  been  at  Rome,  he  ought  not  to  have 
been  forgotten. 

XV.  Paul  was  afterwards  brought  as  a  prisoner  to  Rome. 
Luke  says  that  he  was  received  by  the  brethren,  but  says 
nothing  of  Peter,  (w)  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."  (x)  And  to  Timothy  himself  he 
makes  yet  a  heavier  complaint;  "  At  my  first  answer  no  man 
stood  with  me,  but  all  men  forsook  me."  (?/)  Where  was 
Peter  then?  For  if  they  say  that  he  was  at  Rome,  how  deep 
is  the  ignominy  which  Paul  fixes  upon  him,  that  he  was  a 
deserter  of  the  gospel?  For  he  is  speaking  of  the  faithful,  be- 
cause 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  themselves  are  not  agreed  who  was  his  suc- 
cessor. Some  say  it  was  Linus;  and  others,  Clement. — 
They  likewise  relate  many  absurd  and  fabulous  stories  re- 
specting the  disputation  held  between  him  and  Simon  Magus. 
And  Augustine,  when  treating  of  superstitions,  acknowledges 

(v)  Rom.  xvi.     (w)  Acts  xxviii.  15.      (x)  Phil.  ii.  20,  21.     (y)  2  Tim.  iv.  16. 


120  INSTITUTES  OF  THE  [book  iv. 

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  suf- 
ficient authority.  In  the  last  place,  the  transactions  of  that 
age  are  so  perplexed  by  a  variety  of  representations,  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  at  Rome;  but  that  he  was 
bishop  there,  and  especially  for  any  considerable  time,  is 
what  I  cannot  be  persuaded  to  believe.  Nor  am  I  anxious 
respecting  this  point,  because  Paul  testifies  that  the  apostle- 
ship  of  Peter  particularly  belonged  to  the  Jews,  and  that  his 
own  was  directed  to  us.  To  add  our  confirmation,  therefore, 
to  the  compact  which  they  established  between  themselves, 
or  rather  to  admit  the  validity  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 
afterwards  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  settled  by  the  ministry  of  Peter,  operated  very 
powerfully   to   g^in    it  credit  and  authority,  and,  therefore, 


chap,  vi.]         CHRISTIAN  RELIGION.  l2i 

among  the  Western  Churches  it  was  called  the  apostolic  see* 
In  the  second  place,  Because  it  was  the  capital  of  the  em- 
pire, 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  circum- 
stance, that  the  glory  of  the  city  and  other  far  more  excel- 
lent gifts  of  God,  might  not  appear  to  be  undervalued.  In  the 
third  place,  while  the  Eastern  and  Greek  Churches,  aid 
even  those  in  Africa,  were  agitated  by  numerous  dissentions 
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,  fre- 
quently resorted  thither  as  to  an  asylum  or  port  of  safety. 
For  as  the  people  of  Europe  have  less  subtilty  and  activity 
of  mind  than  the  inhabitants  of  Asia  and  Africa,  so  they  are 
not  so  volatile  or  desirous  of  novelty.  It  considerably  in- 
creased 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 shew  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. 

XVII.  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  I  have  already  ob- 
served, into  a  gross  error.  To  make  this  the  more  evident, 
I  will  first  briefly  shew  what  the  ancient  writers  thought  re- 
specting this  unity,  on  which  our  opponents  so  urgently 
insist.  Jerome,  writing  to  Nepotian,  after  having  enumera- 
ted many  examples  of  unity,  at  length  descends  to  the 
hierarchy  of  the  Church.  "  Every  Church,"  he  says,  "  has 
its  distinct  bishop,  archpresbyter,  and  archdeacon,  and  all 
the  order  of  the  Church  depends  upon  its  governors."  This 
is  the  language  of  a  Roman  priest,  recommending  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 

Vol.  Ill,  Q 


122  INSTITUTES  OF  THE  [book  iv- 

for  want  of  recollection,  he  would  most  readily  have  mention- 
ed it,  if  the  fact  had  permitted  him.  It  is  beyond  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  offspring  of  its  fer- 
tility. 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  notwith- 
standing the  number  of  the  streams  in  which  its  overflowing 
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  preserves 
her  fidelity  to  him  inviolate."  We  see  how  he  attributes  the 
universal  bishopric,  which  comprehends  the  whole  Church, 
to  Christ  alone,  and  says  that  integral  portions  of  it  are  con- 
fided 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  bish- 
op hold  an  integral  portion  of  it?  My  object  in  these  quota- 
tions 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 
requires  the  supremacy  of  some  earthly  head,  was  altogether 
unknown  to  the  ancients. 


chap,  vii.]       CHRISTIAN  RELIGION.  123 


CHAPTER  Vir. 

The  Rise  and  Progress  of  the  Papal  Porver  to  its  present 
Eminence,  attended  xvith  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  council  of  Nice,  by  which  the  bishop  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,  where  the  form  of  the  hierarchial  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,  because  it  condemned  Flavianus,  a 


124  INSTITUTES  OF  THE  [book  iv. 

holy  man,  bishop  of  Constantinople,  and  acquitted  Eutyches 
and  sanctioned  his  heresy.  But  when  the  council  was  as- 
sembled, and  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  consi- 
dered 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  p<r- 
nicious  controversies.  But  because  Leo  saw  that  it  would  be 
too  presumptuous  a  demand  to  require  the  first  place  for  his 
legates,  therefore  be  waved  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  re- 
quested 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  discreet  modeiator,  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  conse- 
quence of  those  to  whom  that  honour  belonged  having  ex- 


<:hap.  vii.]       CHRISTIAN  RELIGION.  12S 

eluded  themselves  from  it  by  their  own  intemperance  and 
violence.  And  what  I  say,  was  proved  in  fact  by  Leo's  suc- 
cessor. For  when  he  sent  his  legates  to  the  fifth  council  of 
Constantinople,  which  was  held  a  considerable  time  after,  he 
contended  not  for  the  first  seat,  but  without  any  difficulty 
suffered  it  to  be  taken  by  Menna,  patriarch  of  Constantino- 
ple. So  in  the  council  of  Carthage,  at  which  Augustine  was 
prestnt,  the  place  of  president  was  filled  by  Aurelius,  arch- 
bishop 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 
Ambrose  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  caus- 
ed 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 
difficult  to  judge  when  and  in  what  manner  they  were 
introduced.  Cyprian,  bishop  of  Carthage,  makes  frequent 
mention  of  Cornelius,  who  was  bishop  of  Rome.  He  dis- 
tinguishes him  by  no  other  appellation  than  that  of  brother, 
or  brother  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  severitv,  charging  him  at  one  time  with  arro- 
gance, and  at  another  with  ignorance.  Since  the  time  of 
Cyprian,  we  know  what  was  the  decision  of  the  whole 
African  Church  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  re- 
cords, will  find  that  at  that  time  the  bishop  of  Rome  was  con- 
tent with  the  common  appellation  of  brother.  It  is  certain 
that  as  long  as  the  Church  retained  its  true  and  uncorrupted 
form,  all  those  names  of  pride,  which  in  succeeding  times 
have   been   insolently   usurped    by  the    Roman    see,    were 


126  INSTITUTES  OF  THE  [book  iv. 

altogether  unknown;  nothing  was  heard  of  a  supreme  pontiff, 
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  imme- 
diately 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  in- 
stances, which  have  given  rise  to  pride,  instead  of  the  laws 
of  the  Church?  Wherever  there  is  a  bishop,  whether  at 
Rome,  at  Eugubium,  at  Constantinople,  or  at  Rhegium,  he 
is  of  the  same  dignity  and  of  the  same  priesthood.  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 
wanted  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  applica- 
tion, 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  me- 
lancholy 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  anti- 
christ are  already  at  hand?  For  indeed  he  imitates  him, 
who  despising  the  society  of  angels,  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  predecessors  would  ever 
use  this  profane  word.  For  if  one  patriarch  be  called  uni- 
versaly  the   name  of  patriarch   is   taken   away  from   all  the 


Shap.  vn.]       CHRISTIAN  RELIGION»  127 

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 
execrable  term,  is  no  other  than  to  destroy  the  faith.  Our 
obligation  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 
bishops  or  desires  to  be  so  called,  in  such  agrandizement  is 
the  precursor  of  antichrist,  because  he  proudly  sets  up  him- 
self above  all  others."  Again,  to  Anastasius,  bishop  of 
Alexandria;  "  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  censures  the  decree 
passed  there  in  favour  of  the  see  of  Constantinople,  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  Chalcedon.  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  sac- 
rilegious, and  even  invented  by  the  devil,  and  published  by 
the  herald  of  antichrist.  And  yet  he  adds  that  his  pre- 
decessor refused  it,  lest  by  the  dignity  given  to  one  in- 
dividual, 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  assum- 


128  INSTITUTES  OF  THE  [book  iv. 

irig  to  himself  the  exclusive  dignity  of  supreme  bishop,  he 
might  seem  to  deny  the  episcopal  honour  to  ail  his  brethren." 
V.  I  come  now  to  the  jurisdiction  which  the  Roman  pontiff 
asserts  that  he  indisputably  holds  over  all  Churches.  I  ko  W 
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  C> 
And  it  will  not  be  unsuitable  to  the  present  o<  -ion,  to 
investigate  the  means  by  which  it  graduaib  rose  .  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  formtrly 
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  Con- 
stantius  and  Constans,  sons  of  Constantine  the  Great,  and 
Athanasius,  the  principal  defender  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  undertake  the  defence 
of  his  cause.  Thus  the  pious  in  the  Eastern  Churches, 
finding  themselves  in  great  want  of  foreign  aid,  and  seeing1 
that  their  principal  succour  was  to  be  obtained  from  the 
Church  of  Rome,  they  readily  ascribed  to  it  all  the  authority 
that  they  possibly  could.  But  all  this  amounted  to  nothing 
more  than  that  the  communion  of  it  was  held  in  high 
estimation,  and  it  was  accounted  ignominous  to  be  excom- 
municated 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  immediately  appealed  to  Rome.  And  the 
bishops  of  Rome  received  such  appeals  with  culpable  eager- 


ghap.  vii.]        CHRISTIAN  RELIGION.  129 

ness,  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  Con- 
stantinople, he  complained  to  Leo  that  he  had  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  afforded 
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 
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 
jurisdiction  or  power  the  Roman  see  then  possessed.  Now 
ecclesiastical  power  consists  in  these  four  things:  the  ordina- 
tion of  bishops,  the  calling  of  councils,  the  hearing  of  ap- 
peals, or  jurisdiction,  and  corrective  admonitions,  or  censures. 
All  the  ancient  councils  command  bishops  to  be  ordained  by 
their  own  metropolitans,  and  they  never  direct  the  bishop  oi 
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  Lau- 
rentius.  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  con- 
sidered as  necessarv.     However  this   mav  be,    it  is  c\  idea'. 

Vol.   III.  R 


130  INSTITUTES  OF  THE  [book  iv. 

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.  Conse- 
cration 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  Constantinople,  and  to  all  the  patriarchs 
together. 

VII.  Next  follow  admonitions  or  censures,  which  as  the 
bishops  of  Rome  formerly  employed  towards  others,  they 
also  received  them  from  others  in  their  turn.  Irenseus, 
bishop  of  Lyons,  sharply  reproved  Victor,  bishop  of  Rome, 
for  having  raised  a  pernicious  dissention  in  the  Church,  on 
subjects  of  no  importance.  Victor  submitted  to  the  reproof 
without  any  opposition.  It  was  a  liberty  at  that  time  com- 
monly 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  required,  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 


«hap.  vii.]       CHRISTIAN  RELIGION.  131 

himself  in  a  very  different  manner.  "  This  fraternal  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  au- 
thority. But  an  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  sum- 
mons 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 
i*espect  paid  to  the  antiquity  and  eminence  of  the  city,  and  to 
the  dignity  of  the  see,  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  fourth  kind  of  ecclesiastical  power, 
which  consists  in  appeals.  It  is  evident  that  he  possesses 
supreme  authority,  to  whose  tribunal  appeals  are  made. 
Many  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 


132  INSTITUTES  OF  THE  [book  iv. 

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  discovered  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  denounced  excommuni- 
cation 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  thev  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  cogni- 
zance of  appeals  from  the  bishop  of  Rome.  This  transaction 
discovered  the  scandalous  impudence  of  the  Roman  pontiff. 
For  when  he  had  fraudulently  substituted  the  council  of 
Sardis  for  that  of  Nice,  he  was  disgracefully  detected  in  a 
manifest  falsehood.  But  still  greater  wickedness  and  ef- 
frontery were  betrayed  by  those  who  added  to  the  acts  of  the 
council  a  forged  epistle,  in  which  a  bishop  of  Carthage  con- 
demns 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  pai*don.  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  penetration  to  detect.  "  Aurelius,"  says  this 
famous  epistle,  "elated  with  diabolical  audacity  and  ob- 
stinacy, was  a  rebel  against  Christ  and  Saint  Peter,  and 
therefore  deserved  to  be  anathematized."  But  what  said 
Augustine?  What  said  all  the  fathers  who  were  present  at 
the    council   of  Milevum?    But   what  necessity   is   there  for 


chap,  vii.]        CHRISTIAN  RELIGION.  133 

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  re- 
cited 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  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  con- 
demning 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 
transaction,  related  by  Augustine,  will  be  sufficient  to  shew 
what  kind  of  jurisdiction  was  anciently  possessed  by  the 
bishop  of  Rome.  Donatus,  bishop  of  Casae  Nigrae,  had  accu- 
sed Caecilianus,  bishop  of  Carthage.  The  accused  was  con- 
demned without  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  afterwards.  Cecilian  was  vic- 
torious. Donatus  of  Casae  Nigrae  was  convicted  of  calumny. 
He  appealed.  Constantine  referred  the  appeal  to  the  bishop 
of  Aries.  He  sat  in  judgment  on  the  decision  of  the  bishop  of 
Rome.  If  the  Roman  see  possessed  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 


134  INSTITUTES  OF  THE  [book  iv. 

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 
advanced  the  most  extravagant  claims  respecting  this  power. 
But  it  is  also  known  to  every  person,  possessed  of  the  least 
sense  of  learning,  that  most  things  contained  in  them  are  so 
extremely  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?  There  are  many  such  fooleries  collected  together  by 
Gnitian  without  any  judgment,  which  the  Romanists  in  the 
present  day  employ  against  us  in  defence  of  their  see:  and 
such  phantoms,  with  which  they  used  to  delude  the  ignorant 
in  the  darkest  times,  they  still  persist  in  bringing  forward 
amidst  all  the  light  of  the  present  age.  But  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  pontiffs,  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  offended  at  his 
ambition,  and  resisted  his  claims.  In  one  epistle  he  deputes 
the  bishop  of  Thessalonica  to  act  as  his  representative  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 


chap,  vii.]      CHRISTIAN  RELIGION.  135 

vicar  in  Spain.  But  in  all  cases  he  mentions,-  by  way  of  ex- 
ception, that  he  makes  such  appointments  on  condition  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  me- 
tropolitan was  to  be  consulted  in  the  first  place.  These  dele- 
gations 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  commu- 
nion? 

XII.  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,  Illyricum  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  connected  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,  however,  respecting  the  methods  by 
which  this  was  effected.  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  unlimited  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  refractory  and  obstinate,  who 
could  not  be  confined  to  their  duty  by  the  other  bishops.  For 
Gregory  embraces  every  opportunity  of  protesting,  that  he 
as  faithfully  maintained  the  rights  of  others,  as  he  required 
them  to  maintain  his.  "  Nor  under  the  influence  of  ambi- 
tion," 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 


136  INSTITUTES  OF  THE         [book  iv. 

prouder  boast  of  the  majesty  of  his  primacy  than  the  follow- 
ing: "  I  know  no  bishop  who  is  not  subject  to  the  apostolic 
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  authority 
to  correct  those  who  have  transgressed:  if  all  do  their  duty 
he  places  himself  on  an  equality  with  them.  But  he  assumed 
th  authority  to  himself,  and  they  who  were  willing  consent- 
ed 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  speaking  of  the  primate  of  Constantinople,  who 
had  been  condemned  by  a  provincial  synod,  and  had  disre- 
garded the  united  judgment  of  the  assembly.  His  colleagues 
complained  to  the  emperor  of  his  obstinacy.  The  emperor 
appointed  Gregory  to  decide  the  cause.  We  see  then  that 
he  made  no  attempt  to  interfere  with  the  ordinary  jurisdic- 
tion; and  that  the  very  thing  which  he  does  for  the  assistance 
of  others,  he  does  only  at  the  command  of  the  emperor. 

XIII.  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  extraordi- 
nary 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  neigh- 
bours, respecting  an  article  of  faith:  nevertheless  he  gives 
this  command,  not  from  his  own  authoritv,  but  in  consequence 
of  the  mandate  of  the  emperor.  Nor  does  he  announce  him- 
self as  the  sole  judge,  but  promises  to  assemble  a  synod  to 
judge  of  the  whole  affair.  But  though  there  was  still  such 
moderation,  that  the  power  of  the  Roman  see  had  its  certain 
limits,  which  it  was  not  permitted  to  exceed,  and  the  bishop 
of  Rome  himself  no  more  presided  over  others  than  he  was 
subject  to  them;  yet  it  appears  how  very  displeasing  this 
situation  was    to    Gregory.     For   he    frequently    complains. 


chap,  vii.]        CHRISTIAN  RELIGION.  137 

that  under  the  name  of  being  a  bishop,  he  was  forced  back 
to  the  world,  and  that  he  was  more  involved  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  occupa- 
tions presses  me  down,  that  my  mind  is  incapacitated  for  any 
elevation  towards  things  above.  I  am  tossed  about  with  nu- 
merous 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  acknowledged  him- 
self 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  him- 
self 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  go^ 
vernment  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  Lucinus,  in  which  he  says  that  the  dis- 
tinction of  cities  appointed  to  be  the  residence  of  metro- 
politans and  primates,  was  regulated  by  no  other  rule  than 
the  nature  of  the  civil  government  previously  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  erro- 
neous, approaches  to  the  truth.  For  it  is  certain,  that  in 
©rder  to  make  as  little  change  as  possible,  the  provinces  were 

Vol.  III.  S 


138  INSTITUTES  OF  THE  [book  iv. 

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.  There- 
fore in  the  council  of  Turin  it  was  decreed,  that  those  which 
were  the  chief  cities  of  the  respective  provinces  in  the  civil 
government,  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  me- 
tropolitan should  be  removed  to  the  same  place.  But  Inno- 
cent, the  Roman  Pontiff,  seeing  the  ancient  dignity  of  his 
city  beginning  to  decline,  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  ecclesiastical  capitals,  in  conse- 
quence of  a  change  of  the  imperial  capitals.  But  the  autho- 
rity 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  metropolitans  to 
be  disposed  according  to  the  civil  rank  of  the  respective 
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  strenuouslv  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  inviolable.  As  if  the  Christian  faith  were  endan- 
gered by  the  preference  of  one  Church  to  another,  or  as  it 
the  patriarchates  has  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 


chap,  vii.]         CHRISTIAN  RELIGION.  139 

various  changes,  according  to  the  various  circumstances  of 
different  periods.  It  is  a  futile  pretence,  therefore,  of  Leo, 
tl  at  the  honour,  which  the  authority  of  the  Nicene  council 
had  given  to  the  see  of  Alexandria,  ought  not  to  be  confer- 
red 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  how  did  the  repeal  meet  with  no 
opposition  from  the  bishops  of  the  East,  who  were  most  in- 
terested 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 
retained  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  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  vanquished,  peaceably  refrained  from  such  obsti- 
nacy: for  they  decreed  that  he  should  be  accounted  the  se- 
cond patriarch. 

XVI.  But  a  little  while  after,  John,  who  presided  over 
the  Church  of  Constantinople  while  Gregory  was  bishop  of 
Rome,  had  the  arrogance  to  assume  the  title  of  universal 
patriarch.  Gregory,  not  afraid  of  defending  his  see  in  a 
good  cause,  constantly  opposed  this  assumption.  And  cer- 
tainly it  betrayed  intolerable  pride  and  folly  in  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  ye  have  directed  to  myself,  who  have  forbidden  it,  you 
have  taken  care  to  introduce  that  appellation   of  pride,  by 


140  INSTITUTES  OF  THE  [book  m 

calling  me  universal  pope.  Which  I  entreat  that  your  holi- 
ness will  not  do  any  more;  because  all  that  you  give  to  an- 
other, beyond  what  is  reasonable,  "is  deducted  from  yourself. 
I  consider  nothing  an  honour  to  me,  by  which  I  see  the  ho- 
nour 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  at* 
tributed  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,  except  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  followed   by  other  things.  For 
Greece  and  all  Asia  soon  after  separated  from  its  communion. 
France  reverenced  it  so  far  as  not  to  carry  its  obedience  be- 
yond 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  the  see 
of  Rome  being  invested  with  jurisdiction  over  the  Gallican 
Churches.  As  robbers  are  accustomed  to  divide  their  com- 
mon 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  spi- 
ritual  power.  At    first   this  was  feeble,  as  is  generally  the 
case  with    new  establishments,  but   it  was    afterwards  con- 
firmed 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.— 


ciiAP.  vii.]      CHRISTIAN  RELIGION.  141 

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  pon- 
tiff; 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  es- 
tablished and  increased,  and  that  partly  through  the  ignor- 
ance, 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  where  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  sacrile- 
gious, 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  re- 
tain 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  fla- 
gitious crimes,  than  robbers  in  their  den  when  they  are  dis- 
tributing the  plunder  which  they  have  seized  on  the  highway. 
"  Few,"  he  says,  "  regard  the  mouth  of  the  legislator,  the) 
all  look  at  his  hands,  and  that  not  without  cause,  for  those 
hands  transact  all  that  is  done  by  the  Pope.  What  a  busi- 


142  INSTITUTES  OF  THE  [book  iv. 

ness  it  is,  that  they  are  bought  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  circum- 
stances 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  re- 
lates, no  pious  person  can  read  without  the  greatest  horror. 
At  length,  respecting  the  insatiable  cupidity  of  the  see  of 
Rome  in  the  usurpation  of  jurisdiction,  he  concludes  in  the 
following  manner:  "  I  speak  the  murmur  and  common  com- 
plaint of  the  Churches.  They  exclaim,  that  they  are  divided 
and  dismembered.  There  are  few  or  none  of  them  who  do 
not  cither  bewail  or  dread  this  plague.  Do  you  inquire  what 
plague?  Abbots  are  revolted  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  re- 
cite, 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  the  faithful  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  jurisdic- 
tion 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 


chap,  vii.]       CHRISTIAN  RELIGION.  143 

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  uni- 
versal bishop  of  the  whole  world.  And  the  pontiffs  them- 
selves, 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  Saint  Peter;  that  for  want  of  their  presence, 
provincial  synods  have  no  authority;  that  they  have  the 
power  to  ordain  priests  and  deacons  for  all  the  Churches, 
and  to  summon  to  their  see  those  who  have  been  otherwise 
ordained.  In  the  Decretal  of  Gratian  there  are  innumerable 
pretensions  of  this  kind,  which  I  forbear  to  recite,  lest  I  should 
be  too  tedious  to  my  readers.  But  the  sum  of  them  all  comes 
to  this;  that  the  Roman  pontiff  alone  has  the  supreme  cog- 
nizance of  all  ecclesiastical  causes,  whether  in  judging  and. 
determining  doctrines,  in  enacting  laws,  in  regulating  disci- 
pline, or  in  exercising  jurisdiction.  It  would  also  be  tedious 
and  superfluous  to  enumerate  the  privileges  which  they  as- 
sume 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  tfver  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  rob- 
bery? 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  pon- 
tiffs: "  God  hath  been  pleased  to  decide  the  causes  of  othei 
men  by  the  judgment  of  men,  but  the  prelate  of  th:s  see  he 
hath  without  all  question  reserved  to  his  own   judgment." 


144  INSTITUTES  OF  THE  [book  iv. 

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  pontiffs,  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  an  eulogium  of  the  Roman  see  pro- 
ceeded 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  understand- 
ing, who  only  choose  to  open  their  eyes.  But  the  Decretal 
Epistles,  compiled  by  Gregory  the  Ninth,  as  well  as  the  Con- 
stitutions of  Clement  the  Fifth,  and  the  Decrees  of  Martin, 
still  more  openly  and  expressly  betray,  in  every  page,  the  in- 
human 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  theo- 
logians 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 


chap,  vii.]        CHRISTIAN  RELIGION.  145 

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  prince  of  priests, 
or  first  bishop"  He  would  collect  many  testimonies  from 
histories,  many  canons  of  councils,  and  various  passages 
from  the  writings  of  the  Fathers,  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  Gre- 
gory be  entitled  to  any  credit,  they  cannot  make  their  pontiff 
universal  bishop  without  thereby  declaring  him  to  be  Anti- 
christ. Nor  was  the  title  of  head  any  more  in  use  at  that 
time;  for  in  one  of  his  epistles  he  says;  "  Peter  is  the  prin- 
cipal 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  men- 
tioned again;  for  I  know  what  I  am,  and  what  you  are.  In 
station,  you  are  my  brethren;  in  holiness,  you  are  my  fa- 
thers. Therefore  I  gave  no  command,  but  intended  to  sug- 
gest to  you  such  things  as  appeared  to  be  useful."  By  ex- 
tending his  jurisdiction  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  di- 
vides 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  determines  to  reign  in  such  a  tyran- 
nical manner  as  to  have  no  law  but  his  own  pleasure,  this  is 
certainly  so  unbecoming,  and  foreign  from  the  order  of  the 
Vol.  III.  T 


146  INSTITUTES  OF  THE  [book  iv^ 

Church,  that  it  is  altogether  intolerable,  and  incapable  of  any 
defence.  For  it  is  utterly  repugnant  not  only  to  every  senti- 
ment 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  contem- 
poraries, 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  hun- 
dred 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  nume- 
rous 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  pub- 
lic preaching,  give  private  admonition  and  reproof  to  those 
who  required  it,  regulate  his  Church,  give  advice  to  his  col- 
leagues, and  exhort  them  to  their  duty;  beside  these  things, 
he  had  some  time  left  for  writing;  yet  he  deplores  his  cala- 
mity, in  being  plunged  into  the  depth  of  the  sea.  If  the  ad- 
ministration 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  atten- 
tion 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  nothing  could  be  found 
better  constituted  or  better  administered.  What  complaints 
are  poured  out  by  Bernard,  what  lamentations  does  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?  What  impudence  is  it,  not  only  pertinaciously 
to  defend  as  sacred  and  divine  what  all  the  holy  Fathers  have 


chap,  vii.]       CHRISTIAN  RELIGION.  14$ 

reprobated  with  one  voice,  but  also  to  abuse  their  testimony 
in  vindication  of  the  papacy,  which  it  is  evident  was  utterly 
unknown  to  them!  In  the  time  of  Bernard,  however,  I  con- 
fess the  corruption  was  so  great  that  there  was  no  great  dif- 
ference between  that  age  and  the  present;  but  those  who  ad- 
duce 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  li- 
berty, 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  privi- 
leges can  reside,  or  a  bishop  capable  of  exercising  these  dig- 
nified 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  autho- 
rity of  the  ancient  Church,  and  confirmed  by  long  usage;  that 
all  men  with  one  consent  had  invariably  acknowledged  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  ne- 
cessity 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  shew  me  a  true 
and  legitimate  apostleship.  Do  they  wish  to  have  the  su- 
preme pontiff?  Let  them  shew  me  a  bishop?  But  where  will 
they  shew  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  bishop- 
ric  is  a  name  of  office.  I  am  not  now  speaking  of  the  people, 


148  INSTITUTES  OF  THE  [book  iv. 

but  of  the  government  itself,  which  ought  always  to  appear 
in  the  Church.  Where  is  the  ministry,  such  as  Christ's  insti- 
tution 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  connected 
with  the  first,  is  to  administer  the  sacraments;  the  third  is  to 
admonish,  exhort,  and  reprove  those  who  offend,  and  to  re- 
gulate 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  Church.  Let 
the  Romanists  therefore  furnish  me  with  a  solution  of  this 
difficultv.  I  deny  that  their  pontiff  is  the  chief  of  bishops,  be- 
cause 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  characteristic  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?  WThere  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  super- 
stitions, 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, 


chap,  vii.]        CHRISTIAN  RELIGION.  149 

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,  with- 
out 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  apostacy?  Shall  he  be  re- 
garded as  the  vicar  of  Christ,  who  by  his  furious  exertions 
in  persecuting  the  Church,  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  admitted  that 
Rome  was  once  the  mother  of  all  Churches,  yet  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  us  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  shew  that  they  are  not  capable  of  any  other 
interpretation  than  that  which  applies  them  to  the  papacy. 
Paul  says,  that  Antichrist  "  sitteth  in  the  temple  of  God."  (2) 
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. 

(s)  2  Tke*«.  ii  4  (a)  Dan.  vii.  25. 


150  INSTITUTES  OF  THE  [book  iv, 

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  apostacy,  he  signifies  by  this 
description  that  that  seat  of  abomination  shall  then  be  erect- 
ed, when  an  universal  defection  shall  have  seized  the  Church, 
notwithstanding  many  members  dispersed  in  different  places 
persevere  in  the  unity  of  the  faith.  When  he  adds  that 
even  in  his  days  "  the  mystery  of  iniquity"  did  "  already 
work"  (&)  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  perogatives  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  Romanist  go  and  object  antiquity 
against  us;  as  if  in  such  a  subversion  of  every  thing,  the  ho- 
nour of  the  see  could  remain,  where  no  see  exists.  Eusebius 
relates  that  God,  in  order  to  make  way  for  his  vengeance, 
removed  the  Church  from  Jerusalem  to  Pella.  What  we 
are  informed  did  happen  once,  may  have  happened  oftener. 
Therefore  to  attach  the  honour  of  the  primacy  to  any. parti- 
cular place,  so  that  he  who  is  in  fact  the  most  inveterate  ene- 
my of  Christ,  the  greatest  adversary  of  the  gospel,  the  deso- 
lator  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 

(b)  2  Thess.  ii.  7. 


chap,  vii.]      CHRISTIAN  RELIGION.  151 

of  the  Church,  merely  because  he  occupies  what  was  anciently 
the  first  see,  is  a  thing  extremely  ridiculous  and  absurd.  I 
forbear  to  remark  the  immense  difference  between  the  pope's 
chancery,  and  a  well  regulated  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  spiri- 
tual government  consists.  It  has  justly  been  remarked,  there- 
fore, 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  dia- 
metrically opposite  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 
Avhat  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  false- 
hood and  imposture;  the  third,  that  the  doctrine  of  a  future 
life,  and  that  of  the  final  resurrection,  are  mere  fables.  This 
opinion,  I  confess,  is  not  entertained  by  all,  and  is  expressed 
by  few  of  them;  yet  it  long  ago  began  to  be  the  ordinary  re- 
ligion of  the  pontiffs.  Though  this  is  notorious  to  all  who 
are  acquainted  with  Rome,  yet  the  Roman  theologians  per- 
sist in  boasting  that  the  possibility  of  error  in  the  pope  has 
been  prevented  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  convince  the  whole  world  of  their  having  arrived  at  such 

(c)  Luke  ssii.  32. 


152  INSTITUTES  OF  THE  [book  iv> 

an  extreme  of  presumption,  that  they  neither  fear  God  nor 
regard  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 
wralls  of  their  palaces.  But  if  they  wish  to  establish  this  pri- 
vilege to  which  they  pretend,  they  must  expunge  from  the 
number  of  the  pontiffs  John  the  Twenty-second,  who  pub- 
licly maintained  that  souls  are  mortal,  and  that  they  perish 
together  with  the  bodies  till  the  day  of  resurrection.  And  to 
shew  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  inter- 
dicted his  subjects  from  all  communion  with  him,  unless  he 
should  speedily  repent;  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  un- 
necessary for  me  to  dispute  any  longer  against  the  assertion 
of  our  adversaries,  that  the  see  of  Rome  and  its  pontiffs  can- 
not 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  such  a  disgraceful  manner,  as  to 
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  di- 
gression. To  confine  Christ  and  the  Holy  Spirit  and  the 
Church  to    one   particular  place,  so  that  whoever  presides 

(</)  Matt.  xvi.  23. 


chap,  vii.]      CHRISTIAN  RELIGION.  153 

there,  even  though  he  be  a  devil,  must  nevertheless  be 
deemed  the  vicar  of  Christ,  and  the  head  of  the  Church,  be- 
cause that  place  was  formerly  the  see  of  Peter,  I  maintain 
to  be  not  only  impious  and  dishonourable  to  Christ,  but  al- 
together absurd  and  repugnant  to  common  sense.  The 
Roman  pontiffs  for  a  long  time  have  either  been  totally  in- 
different to  religion,  or  have  shewn  themselves  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.  Now 
if  a  judgment  is  to  be  formed  on  their  conduct,  let  the  pon- 
tiffs 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  oppo- 
sition from  them,  but  Avith  their  connivance  and  even  tacit 
approbation,  is  altogether  disgraceful  to  bishops,  whose  duty 
it  is  to  restain  the  licentiousness  of  the  people  by  a  rigid  dis- 
cipline. Yet  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  ob- 
scenity, and  to  every  species  of  enormity  and  crime,  that 
they  resemble  monsters  rather  than  men,  they  prove  them- 
selves 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  suf- 
ficiently proved  what  I  intended,  that  even  if  Rome  had  an- 
ciently 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  sud- 
denly 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; 

Vol.  III.  U 


154  INSTITUTES  OF  THE  [book  iv, 

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 
Augustine  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  Ro- 
man see,  one  a  bishop,  the  other  a  presbyter,  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  presbyters  sat  in 
the  lowest   place,    and    subscribed  separately;  and  the  dea- 
cons 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  ad- 
ministration of  the   sacraments.  Now  their  condition  is  so 
changed,  that  they  are  become  the  cousins  of  kings  and  em- 
perors. And  there  is  no  doubt  but  they  rose  by  degrees,  to- 
gether 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  under- 
stand, 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   defended. — But  whatever 
they  may  have  been  in  former  times,  since  they  have  now 
no  true  and   legitimate  office  in  the   Church,  and  only  re- 
tain a  mere  name  and  useless  mask  of  one,  and  since  every 
thing  belonging  to  them  is  quite  contrary  to  it,  it  was  ne- 
cessary that  what  Gregory  often  forebodes  should  actually 
befal    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 


chap,  viii.]      CHRISTIAN  RELIGION.  iss 

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  nefarious  impu- 
dence, and  without  any  hesitation,  sacrifice  even  the  word  of 
God  itself,  which  ought  to  have  been  held  venerable  and 
sacred  by  heaven  and  earth,  by  men  and  angels. 


vwwvvwwvwv 


CHAPTER  VIII. 


The  Poxver  of  the  Church  respecting  Articles  of  Faith,  and  its 
licentious  Perversion  under  the  Papacy  to  the  Corruption  of 
all  Purity  of  Doctrine, 

X  HE  next  subject  is  the  power  of  the  Church,  which  is  to 
be  considered  as  residing,  partly  in  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  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  edification  and 
not  to  destruction:"  (y)  and  all  who  make  a  legitimate  use 
of  it,  consider  themselves  as-  nothing  more  than  "servants 
of  Christ,"^-)  and  the  people's  "  servants  for  Jesus'  sake. "(A) 
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 

(e)  Mai.  ii.  8,  9.  (/)  2  Cor.  x.  8.  xiii.  10. 

Cj)  Phil.  i.  1.  (A)  2  Cor.  iv.  5. 


i56  INSTITUTES  OF  THE  [book  iv. 

in  possession  of  what  he  has  received  from  the  Father,  that 
is,  to  be  the  sole  Master  in  the  Church.  (?)  For  of  him  alone, 
and  of  no  other,  is  it  said,  "  Hear  ye  him."  (/£)  The  power  of 
the  Church,  therefore,  is  not  to  be  depreciated,  yet  it  must 
be  circumscribed  by  certain  limits,  that  it  may  not  be  ex- 
tended in  every  direction  according  to  the  caprice  of  men. — ■ 
It  will,  therefore,  be  highly  useful  to  observe  how  it  is  de- 
scribed by  the  prophets  and  apostles.  For  if  we  simply 
grant  to  men  the  power  which  they  may  be  pleased  to  as- 
sume, 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 
whatever  authority  and  dignity  is  attributed  by  the  Holy 
Spirit  in  the  Scripture,  either  to  the  priests  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,  to  the  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  enjoined  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  furnished  with  his  commission, 
that  he  might  not  be  able  to  announce  any  thing  except  from 
the  Lord.  Therefore  the  people,  when  they  received  his 
doctrine,  were  said  to  "  believe  the  Lord  and  his  servant 
Moses."  (/)  The  authority  of  the  priests  also,  that  it  might 
not  fall  into  contempt,  was  confirmed  by  the  severest  punish- 
ments, (m)  But  on  the  other  hand,  the  Lord  shews  on  what 
condition  they  were  to  be  heard,  when  he  says,  "  My  covenant 

(/)  Matt,  xxiii.  8.  (*•)  Matt.  xvii.  5.  CO  E*od.  xiv.  31.  (w)  Deut.  xvii.  S— 12- 


chap,  viii.]     CHRISTIAN  RELIGION.  157 

was  with  Levi.  The  law  of  truth  was  in  his  mouth."— 
And  just  afterwards,  "  The  priest's  lips  should  keep  know- 
ledge, and  they  should  seek  the  law  at  his  mouth;  for  he  is 
the  messenger  of  the  Lord  of  hosts."  (ji)  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"  (<?)  of  God. 

III.  The  power  of  the  prophets  is  fully  and  beautifully 
described  in  Ezekiel.  "Son  of  man,"  says  the  Lord,  "I 
have  made  thee  a  watchman  unto  the  house  of  Israel;  there- 
fore, 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  prophecy  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."  (§>)  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  immedi- 
ately 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 

00  Mai.  ii.  4—7.  (o)  Deut.  xvii.  11.  (/,)  Ezek.  iii.  17- 

(?)  Jer.  xxiii.  28.  (r)  Isaiah  vi.  5.  (s)  Jer.  i.  6. 


158  INSTITUTES  OF  THE  [book  iv. 

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 
destroy,  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."  (?) 

IV.  If  we  advert  to  the  apostles,  they  are  certainly  ho- 
noured with  many  extraordinary  characters — it  is  said,  that 
they  are  "the  light  of  the  world"  and  "the  salt  of  the 
earth;"(z>)  that  "  he  that  heareth"  them,  "  heareth  Christ;"(rt/) 
that  "  whatsoever"  they  "  shall  bind  on  earth,  shall  be  bound 
in  heaven,  and  whatsoever"  they  "  shall  loose  on  earth,  shall 
be  loosed  in  heaven."  (x)  But  their  very  name  shews  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  deliver  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."  (if)  He  had 
even  received  and  imposed  on  himself  the  same  law,  in  order 
that  no  one  might  refuse  to  submit  to  it.  "My  doctrine," 
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,  there- 
fore, is  not  unlimited,  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 

(0  Jer.  i.  9,  10.  (<e)  Matt.  v.  13, 14.  (w)  Luke  x.  16. 

(t)  Matt,  xviii.  13.     (i'j  Matt,  xxviii.  19,  20.       {:)  John  vii.  16. 


chap,  viii.]     CHRISTIAN  RELIGION.  159 

which  they  have  not  learned  from  him,  yet  they  have  had 
different  modes  of  receiving  instruction  from  him  according 
to  the  variety  of-  different  periods;  and  the  present  mode 
differs  from  those  which  have  preceded  it.  In  the  first  place, 
if  the  assertion  of  Christ  be  true,  that  "no  man  knoweth  the 
Father,  except  the  Son,  and  he  to  whomsoever  the  Son  will 
reveal  him;"  (#)  it  must  always  have  been  necessary  for 
those  who  would  arrive  at  the  knowledge  of  God,  to  be  di- 
rected 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 
that  what  they  obtained  by  beholding  him  in  the  Son,  as  in 
a  mirror.  By  this  observation  I  mean,  that  God  never  ma- 
nifested himself  to  man  in  any  other  way  than  by  his  Son, 
his  only  wisdom,  light,  and  truth.  From  this  fountain 
Adam,  Noah,  Abraham,  Isaac,  Jacob,  and  others,  drew  all 
the  knowledge  which  they  possessed  of  heavenly  doctrine: 
from  this  fountain  the  prophets  themselves  drew  all  the  ce- 
lestial 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  confir- 
mation 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.  Succeeding  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  whatever  they  would  communicate  to  the  people,  and 
that  all  the  doctrine  which  should  be  delivered  might  be  ex- 
amined by  that   rule.  Therefore  after  the  promulgation  of 

(a)  Matt.  xi.  27. 


160  INSTITUTES  OF  THE  [book  iv. 

the  law,  when  the  priests  were  commanded  to  teach  "  out  of 
the  mouth  of  the  Lord,"  the  meaning  is,  that  they  should 
teach  nothing  extraneous  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.  Af- 
terwards 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  doctrine,  the  prophets 
were  merely  interpreters  of  the  law,  and  added  nothing  to  it, 
except  prophecies  of  things  to  come.  Except  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 
productions  of  the  prophets,  but  composed  under  the  dicta- 
tion of  the  Holy  Spirit.  I  class  the  Psalms  with  the  prophe- 
cies, 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  Psalms,  and  the 
Histories,  was  the  word  of  God  to  the  ancient  Church,  and 
to  this  standard  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,  where  he  commands  the  Jews  to  re- 
member the  law,  and  to  be  attentive  to  it,  even  till  the  pub- 
lication of  the  Gospel.  (6)  For  in  that  injunction  he  drives 
them  off  from  all  adventitious  doctrines,  and  prohibits  even 
the  smallest  deviation  from  the  path  which  Moses  had  faith- 
fully shewed  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 

0)  Mai.  iv.  4. 


chap,  viii.]     CHRISTIAN  RELIGION.  161 

to   it,  since  it  contained  every  thing  necessary  for  them  to 
know. 

VII.  But  when  at  length  the  wisdom  of  God  was  mani- 
fested in  the  flesh,  it  openly  declared  to  us  all  that  the  human 
mind  is  capable  of  comprehending,  or  ought  to  think  con- 
cerning 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 
noon-day,  whereas  the  light  enjoyed  before  was  a  kind  of 
twilight.  For  certainly  the  apostle  intended  to  state  no  un- 
important 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  de- 
clares, 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  revelations,  but 
that  he  hath  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  judg- 
ment, is  designated  as  "the  last  time,"  "the  last  times,"  "the 
last  days;"  in  order  that,  being  content  with  the  perfection  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  hath  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 
hath  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  instructions  of  men,  and  place  us  before 
him  alone;  they  command  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. 

(c)  Heb.  i.  1,  2.  (d)  Matt.  xvii.  5. 

Vol.  III.  X 


162  INSTITUTES  OF  THE  [book  iv. 

And  indeed  what  ought  now  to  be  either  expected  or  desired 
from  man,  when  the  Word  of  life  himself  has  familiarly 
presented  himself  before  us?  It  is  rather  necessary  that  all 
the  mouths  of  men  should  be  shut,  since  he  has  once  spoken, 
in  whom  it  has  pleased  the  heavenly  Father  that  all  the 
treasures  of  wisdom  and  knowledge  should  be  hidden,  (e) 
and  has  spoken  in  a  manner  becoming  the  wisdom  of  God, 
in  whom  there  is  no  imperfection,  and  the  Messiah  who  was 
expected  to  reveal  all  things;  (y  )  who  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 
according  to  the  direction  and  standard  of  that  word.  Hence 
we  conclude  also,  that  the  apostles  were  allowed  no  more 
discretion  than  the  prophets  before  them;  namely,  to  ex- 
pound the  ancient  Scripture,  and  to  shew  that  the  things  de- 
livered 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  occa- 
sion: "  Be  not  ye  called  Rabbi;  for  one  is  your  master,  even 
Christ."  (A)  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,  (?)  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. 

(0  Col.  i.  19.  ii  3.  (/)  John  iv.  25.        (g)  Matt,  xxviii.  19,  20 

(A)  Matt,  xxiii.  8,  10.      (*)  John  xiv.  26.  xri.  13. 


chap,  viii.]     CHRISTIAN  RELIGION.  163 

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  com- 
mitted to  them  by  God.  "  If  any  man  speak,"  says  he,  "let 
him  speak  as  the  oracles  of  God:"  (i)  that  is,  not  with  he- 
sitation or  uncertainty,  like  persons  conscious  of  no  suffi- 
cient 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  may  be  taught  and  learned  in  the 
Church  of  the  faithful?  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  they  may  venture 
to  do  all  things  with  confidence;  may  constrain  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  lowest;  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  dis- 
charge their  lightnings  and  thunders,  if  necessary;  but  all 
in  the  word  of  God.  Between  the  apostles  and  their  suc- 
cessors, however,  there  is,  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  re- 
ceived as  the  oracles  of  God;  but  succeeding  ministers  have 
no  other  office  than  to  teach  what  is  revealed  and  recorded  in 

O)  1  Peter  iv.  11.  (Z)  2  Cor.  x.  4,  5. 


164  INSTITUTES  OF  THE  [book  iv« 

the  sacred  Scriptures.  We  conclude  then,  that  it  is  not  now 
left  to  faithful  ministers  to  frame  any  new  doctrine,  but  that 
it  behoves  them  simply  to  adhere  to  the  doctrine  to  which 
God  hath  made  all  subject,  without  any  exception.  In  making 
this  observation,  my  design  is  to  shew,  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.  (») 
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,  that  whatever  the  pastor  delivered,  he  might 
require,  as  a  matter  of  right,  that  the  same  should  be  impli- 
citly 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."  (?z)  For  here  he  exempted  none,  but  made  the  au- 
thority of  every  one  subject  to  the  control  of  the  word  of 
God.  But  the  case  of  the  universal  Church,  it  will  be  said,  is 
different.  I  replv;  Paul  has  obviated  this  objection  in  ano- 
ther 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  such  firm  ground  as  to  stand  invincible  and  undis- 
mayed in  opposition  to  Satan,  to  all  the  machinations  of  hell, 
and  to  all  the  assaults  of  the  world.  This  stability  we  shall 
only  find  in  the  word  of  God  alone.  Besides,  the  reason  which 
we  are  here  required  to  consider,  is  of  universal  application;  that 
God  denies  to  man  the  right  of  promulgating  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  deceiv- 
ing or  being  deceived.  This  reason  is  no  less  applicable  to  the 
whole  Church  than  to  every  individual  believer. 

(»0  2  Cor.  i.  24.  (n)  1  Cor.  xiv.  29,  30-  (o)  Rom.  x.  17- 


chap,  viii.]     CHRISTIAN  RELIGION.  165 

X.  But  if  this  power,  which  we  have  shewn  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  spi- 
ritual 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  ex- 
ercised their  tyranny;  I  shall  only  state  the  doctrine,  which 
they  defend  in  the  present  age,  not  only  by  their  writings, 
but  also  by  fire  and  sword.  As  they  take  it  for  granted  that 
an  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  imme- 
diate direction  of  the  Holy  Spirit,  and  therefore  cannot  err. 
Now  as  they  themselves  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,  therefore,  to  stand  or  fall  at  their  pleasure, 
that  whatever  they  may  have  determined  on  one  side  or  the 
other,  may  be  implicitly  received  by  our  minds  as  fully  de- 
cided; 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  condemnation  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  believed.  For  they  ac- 
knowledge no  man  as  a  Christian,  who  does  not  fully  assent 
to  all  their  dogmas,  affirmative  as  well  as  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  con- 
tributes 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.  (/») 

(/>)  John  xvi.  13. 


166  INSTITUTES  OF  THE  [book  iv. 

But  of  the  promise  which  they  are  accustomed  to  allege, 
many  are  given  no  less  to  each  of  the  faithful  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,  u  I  will  pray  the  Father,  and  he  shall  give 
vou  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  Christian,  but 
only  to  the  whole  Church  collectively,  what  is  this  but  de- 
priving all  Christians  of  the  confidence  with  which  such  pro- 
mises ought  to  animate  them?  Here  I  do  not  deny  that  the 
whole  society  of  the  faithful,  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  the  faithful  in 
common,  as  if  they  were  all  equally  endued  with  the  spirit 
of  understanding  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  present  with  his  servants,  and  that  he  guides 
them  by  his  Spirit;  that  this  is  not  a  spirit  of  error,  igno- 
rance, falsehood,  or  darkness,  but  "  the  spirit  of  wisdom, 
and  revelation,  and  truth,"  from  whom  they  may  certainly 
learn  u  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."  (•?)  But  as  it  is  nothing  more  than  the  first-fruits,  a 
kind  of  foretaste  of  that  Spirit,  that  is  enjoyed  by  the  faithful 
in  the  present  state,  even  by  those  of  them  who  are  favoured 
with  more  excellent  graces   than  others,  there   remains   no* 

(9)  Matt,  xxviii.  20.  (r)  John  xiv.  16, 17. 

(s)  Ephes.  i.  17,  18.  John  xiv.  17.  1  Cor.  ii.  12- 


chap,  viii.]     CHRISTIAN  RELIGION.  157 

thing  for  them,  but  that,  conscious  of  their  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  consequence  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;  there- 
fore, thev  rather  press  on  towards  daily  improvement  than 
boast  of  perfection.  (?) 

XII.  But  they  will  object,  that  whatever  is  partially  at- 
tributed to  every  one  of  the  saints,  completely  and  perfectly 
belongs  to  the  whole  Church.  Notwithstanding  the  plausi- 
bility of  this  position,  yet  I  deny  it  to  be  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  neces- 
sary is  wanting  to  the  whole  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  perfec- 
tion boasted  by  our  adversaries.  Yet  the  Church  is  not  left 
destitute  in  any  respect,  but  that  it  always  has  what  is  suffi- 
cient; 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  expedient.  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;"  (u)  and  that  for  this  reason  it  is 
called  "the  pillar  and  ground  of  the  truth."  (u)  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,  po- 
lishing, and  cleansing  his  people,  it  must  be  evident,  that 
they  still  have  some  spots  and  wrinkles,  and  that  something 
is  still  wanting  to  their  sanctification.  How  vain  and  vision- 
ary is  it  to  imagine  the  Church  already  perfectly  holy  and 
immaculate,  while  all  its  members  are  the  subjects  of  cor- 

CO  Phil.  iii.  12-14.        («)  Ephes.  v.  26,  27.         (a)  1  Tim.  iil  15. 


168  INSTITUTES  OF  THE  [book  iv. 

ruption  and  impurity!  It  is  true  that  the  Church  is  sanc- 
tified 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  the  faithful  is  per- 
fect in  the  present  life,  and  with  the  Cathari  and  Donatists, 
must  allow  no  infirmity  in  the  Church.  The  other  passage, 
as  we  have  already  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."  (ru)  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  being  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,  there- 
fore, from  being  extinguished  in  the  world,  is  in  consequence 
of  the  Church  being  its  faithful  guardian,  by  whose  efforts 
and  ministry  it  is  maintained.  But  if  this  guardianship  con- 
sists 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. 

(w)  1  Tim.  iii.  14,  15.  O)  Ephes.  iv.  11, 13, 14* 


chap,  viii.]     CHRISTIAN  RELIGION.  169 

When  they  assert  that  the  Church  cannot  err,  their  meaning 
is,  as  they  themselves  explain  it,  That  as  it  is  governed  by 
the  Spirit  of  God,  it  may  safely  proceed  without  the  word; 
that  whithersoever  it  goes,  it  an  neither  think  nor  speak 
any  thing  that  is  not  true;  and,  therefore,  that  if  it  deter- 
mine any  thing  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  inde- 
pendent 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. 
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  suspicion  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  re- 
member what  advantage  the  Lord  intends  should  be  received 
from  his  Spirit.  "  The  Spirit,"  says  he,  u  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."  {ij)  He    announces,    therefore,   that   nothing  more    is 

(f/)  John  xiv.  26.    xv.  26.  xvi.  13. 
Vol.  III.  Y 


170  INSTITUTES  OF  THE  [book  iv. 

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,  anv  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  Holv  Spirit  for 
no  other  purpose  than  to  recommend,  under  his  name,  doc- 
trines strange  and  inconsistent  with  the  word  of  God, 
whereas  it  is  his  determination  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  sobrietv  which  the  Lord  hath  once 
prescribed  to  his  Church,  he  will  have  to  be  perpetually  ob- 
served; and  he  hath  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.  Hen-  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  apostl<  s  themselves  afterwards  to  supply 
in  their  discourses,  what  thev  had  not  so  explicitly  delivered 
in  their  writings,  because  Christ  declared  to  them,  "  I  have 
yet  many  things  to  say  unto  you,  but  ye  cannot  bear  them 
now;"  (z)  and  that  these  are  the  ordinances  which  have  been 
received  as  usages  and  customs  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  ne- 
cessarv  for  them  afterwards  to  supply  in  their  discourses 
what  thev   had    from    ignorance    omitted  in  their   writings. 

(z)  John  xvj.  12. 


chap,  viii.]     CHRISTIAN  RELIGION.  m 

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  doctrine?  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  Augustine,  "  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  apostolic  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  bevond  all  controversy,  when  he 
commanded  him  who  should  dare  to  contradict  it,  to  be  re- 
garded "  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  cen- 
sures 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  afford 
them  no  support.  Nor  ought  it  to  be  esteemed  too  conten- 
tious in  me  to  insist  so  strenuously  on  this  point,  That  it 
is  not  lawful  for  the  Church  to  invent  any  new  doctrine,  or 
to  teach  and  deliver,  as  of  Divine  authority,  any  thing 
more  than  the  Lord  hath  revealed  in  his  word.  All  persons 
of    sound   judgment    perceive  how    exceedingly    dangerous 

(a)  Matt,  xviii.  17. 


U2  INSTITUTES  OF  THE  [book  iv. 

it  would  be  if  so  much  power  were  once  granted  to  any 
man.  For  they  see  how  wide  a  door  is  opened  to  the  scoffs 
and  cavils  of  the  impious,  if  we  assert  that  the  decisions  ol 
men  are  to  be  received  by  Christians  as  articles  of  faith.  It 
is  also  to  be  remarked,  that  Christ  spoke  according  to  the 
established  order  of  his  own  time,  and  gave  this  name  to  the 
Sanhedrim,  that  his  disciples  might  learn  afterwards  to 
reverence  the  solemn  assemblies  of  the  Church.  And  thus, 
on  the  principle  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,  wc  were  compelled  to  have 
recourse  to  the  mere  authority  of  the  Church;  but  it  will  be 
shewn  in  another  place,  that  the  fact  is  very  different.  So 
when  they  object,  that  the  Scriptures  no  where  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  con- 
demned Arius  for  having  refused  to  subscribe  to  their  lan- 
guage, while  he  professed  all  the  doctrine  which  is  contained 
in  the  writings  of  the  prophets  and  apostles.  The  word 
consubstantial  (o.uoatrtos)  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  fre- 
quently called  the  true  and  eternal  God,  one  with  the  Father, 
what  have  the  Nicene  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  Constantine  the  emperor  opened 
that  council  with  the  following  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  prophets,  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 


chap,  ix.]       CHRISTIAN  RELIGION.  173 

holy  admonitions.  No  one  objected,  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  contend  for  be 
true,  in  the  first  place,  Constantine  acted  unjustly  in  de- 
priving 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 
occasion  they  must  have  betrayed  the  rights  of  the  Church. 
But  from  the  statement  of  Theodoret,  that  they  readily  re- 
ceived what  was  said  by  the  emperor,  it  is  evident  that  this 
novel  dogma  of  our  adversaries  was  at  that  time  altogether 
unknown. 


xww%>wxvwvwvv-v 


CHAPTER  IX. 


Councils;  their  Authority. 

1  HOUGH  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  imme- 
ately  transfer  to  the  councils,  which  they  consider  as  repre- 
senting the  Church;  and  it  may  further  be  affirmed,  that 
their  violent  contentions  for  the  power  of  the  Church,  is  with 
no  other  view  than  to  ascribe  all  that  they  can  extort  to  the 
Roman  pontiff  and  his  satellites.  Before  I  enter  on  the  dis- 
cussion of  this  question,  it  is  necessary  for  me  to  premise 
two  brief  observations.  First,  if  in  thia  chapter  I  am  rather 
severe  on  our  opponents,  it  is  not  that  I  would  shew  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 


174  INSTITUTES  OF  THE  [book  iv. 

that  dignity.  But  I  maintain,  that  he  really  presides  only 
where  he  governs  the  whole  assembly  by  his  word  and  Spi- 
rit. Secondly,  when  I  attribute  to  the  councils  less  than  our 
adversaries  require,  I  am  not  induced  to  do  this,  from  any 
fear  that  the  councils  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  com- 
plete establishment  of  our  doctrine,  and  the  total  subversion 
of  popery,  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  decla- 
ration of  Christ:  "  Where  two  or  three  are  gathered  toge- 
ther in  my  name,  there  am  I  in  the  midst  of  them.1'  (/>)  But 
this  belongs  no  less  to  every  particular  congregation  than 
to  a  general  council.  The  main  stress  of  the  question,  how- 
ever, 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  di- 
rected 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  nu- 
merous 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  exclu- 
sively restricted  to  those  who  "are  gathered  together  in  his 
name."  Let  us,  therefore,  define  wherein  this  consists.  I 
denv  that  they  are  assembled  in  the  name  of  Christ,  who, 
rejecting  the  command  of  God,  which  prohibits  any  diminu- 
tion of  his  word,  or  the  smallest  addition  to  it,  (c)  determinf. 

(A)  Matt,  xviii.  20.  (c)  Deut.  W.  2.  Rev.  xxii.  18,  19. 


chap,  ix.]       CHRISTIAN  RELIGION.  175 

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  cer- 
tainly 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,  independently  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 
councils,  is  very  far  from  having  been  always  correct,  it  the 
prophets  have  left  us  an)-  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;  sleeping,  1\  ing  down,  loving  to  slumber:  they 
are  shepherds  that  cannot  understand:  they  all  look  to  their 
own  wav,  everyone  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 
shews  that  their  priesthood  was  a  vain  pretence.  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  pro- 
phesy lies  in  my  name;  I  sent  them  not,  neither  have  I  com- 

(d)  Mai.  ii.  5—7.  (e)  Isuiah  hi,  10,  11.   (/)  Hosea  ix.  8     (?)  Jerem.  vi.  13. 


176  INSTITUTES  OF  THE  [book  iv, 

manded  them."  (A)  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  Ezekiel:  "There  is  a  con- 
spiracy of  her  prophets  in  the  midst  thereof,  like  a  roaring 
lion  ravening  the  prev;  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,  seeing  vanity, 
and  divining  lies  unto  them,  saying,  Thus  saith  the  Lord  God, 
when  the  Lord  hath  not  spoken."  (?)  Similar  complaints 
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  Holv  Spirit 
hath  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  here- 
sies." (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  predicted  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;"  (w)  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  another  place,  he  shews  that  the  commencement  of  the 
mischief  was  then  near  at  hand.  For  addressing  the  bishops 
of  the  Church  of  Ephesus,  he  says,  "  I  know  this,  that  after 
my  departing  shall  grievous  wolves  enter  in  among  you,  not 
sparing  the  flock:  also  of  your  own  selves  shall  men  arise, 

(A)  Jer.  xiv.  14.  (i)  Ezek.  xxii.  25,  26,  28.      (i)  2  Peter  ii.  1. 

(/ )  Matt.  xxiv.  11,  24.  ( w)  2  Thess.  ii.  4. 


hap.  ix.]         CHRISTIAN  RELIGION.  177 

speaking  perverse  things,  to  draw  away  disciples  after 
them."  (ti)  If  the  pastors  could  so  degenerate  in  a  very  short 
space  of  time,  what  enormous  corruption  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  exam- 
ples of  almost  all  ages,  that  neither  is  the  truth  always  main- 
tained in  the  bosom  of  the  pastors,  nor  the  safety  of  the  Church 
dependant  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  discrimina- 
tion, to  weaken  the  authority  of  pastors,  and  bring  it  into 
contempt.  I  only  mean  to  suggest  the  necessity  of  discri- 
minating 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  blind- 
ness. 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  wrord  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  Jeremiah;  for  the  law  shall  not  perish  from  the  priest, 
nor  counsel  from  the  wise,  nor  the  word  from  the  prophet."  (/>) 


(n)  Acts  xx.  59,  30.  (o)  Zech.  xii.  4.  (/>)  Jer.  xviii.  18. 

Vol.  III.  Z 


178  INSTITUTES  OF  THE  [book  iv. 

VI.  Hence  it  is  easy  to  reply  to  another  plea  in  behalf  of 
general  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  shall  wonder."  (7)  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."  (*)  Now, 
if  these  priests  and  prophets  had  all  been  collected  together, 
what  spirit  would  have  presided  in  their  assembly?  This  is 
remarkably  exemplified  in  the  council  convoked  by  Ahab. 
Four  hundred  prophets  were  present.  But  because  they 
were  assembled  with  no  other  intention  than  to  flatter  that 
impious  monarch,  Satan  was  sent  by  the  Lord  to  be  a  lying 
spirit  in  all  their  mouths,  (a)  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  in- 
justice. 

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  Jerusa- 
lem against  Christ,  what  was  there  wanting  in  point  of  ex- 
ternal form?  For  if  there  had  then  been  no  Church  at  Jeru- 
salem, Christ  would  never  have  united  in  their  sacrifices  and 
other  ceremonies.  A  solemn  summons  was  issued;  the  high 
priest  presided;  all  the  priests  attended;  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  circumstance 
happening  to  us.  Who  has  assured  us  of  this?   For  to  be 


(q)  Jer.  iv.  9.  (r)  Ezek.  vii.  26. 

(.)  Mican  iii.  6.  (/)  1  Kings  xxii.  6,  22,  24,  2T 


chap,  ix.]         CHRISTIAN  RELIGION.  179 

too  confident  in  a  matter  of  such  great  importance,  is  cul- 
pable stupidity.  But  while  the  Spirit  has  expressly  predicted, 
by  the  mouth  of  Paul,  that  there  shall  come  an  apostacy, 
which  cannot  take  place  without  the  pastors  being  the  first 
to  revolt  from  God;  (y)  why  do  we  wilfully  shut  our  eyes  to 
our  own  ruin?  Wherefore  it  is  by  no  means  to  be  conceded, 
that  the  Church  consists  in  the  assembly  of  the  pastors,  re- 
specting whom  God  has  no  where  promised  that  they  should 
always  be  good,  but  on  the  contrary  has  denounced  that  thev 
would  sometimes  be  wicked.  Now  when  he  warns  us  of  a 
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  council  is  brought  forward,  I 
would  wish,  first,  that  a  diligent  inquiry  should  be  made, 
at  what  time,  for  what  cause,  and  with  what  design  it  was 
held,  and  what  kind  of  persons  were  present;  secondly,  that 
the  subject  discussed  in  it  should  be  examined  by  the  stand- 
ard of  the  Scripture;  and  this  in  such  a  manner  that  the  de- 
termination should  have  its  weight,  and  be  considered  as  a 
precedent  or  case  formerly  decided,  but  that  it  should  not 
preclude  the  examination  which  I  have  mentioned.  I  sin- 
cerely wish  that  every  person  would  observe  the  method 
recommended  by  Augustine  in  his  third  book  against  Max- 
iminus.  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  decision.  I  am  not 
bound  by  the  authority  of  the  latter,  nor  you  by  that  of  the 
former.  Let  cause  contend  with  cause,  and  argument  with 
argument,    on   the    ground   of   scriptural  authorities,  which 

(v)  2  Tbess.  ii.  3.  1  Tim.  iv.  1. 


180  INSTITUTES  OF  THE  [book  iy. 

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  pre-eminence,  so  that  every  thing  would  be  subject  to 
its  standard.  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  ibr  the  condemnation  of  errors,  we  cheerfully  re- 
ceive 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 
degenerated  from  the  purity  of  that  golden  age.  Even  in 
these  more  corrupt  ages,  I  doubt  not,  the  councils  have  been 
partly  composed  of  some  bishops  of  a  better  character;  but 
the  same  observation  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  according  to  their  number,  and  not  accord- 
ing to  the  weight  of  argument  by  which  they  are  supported, 
the  better  part  of  the  assembly  must  of  necessity  be  fre- 
quently overcome  by  the  majority.  And  councils  have  cer- 
tainly issued  many  impious  decrees.  It  is  unnecessary  here 
to  produce  particular  examples,  as  well  because  this  would 
carry  us  to  too  great  a  length,  as  because  it  has  already  been 
done  by  others  with  a  diligence  which  scarcely  admits  of  any 
addition. 

IX.  Now  what  need  is  there  to  enumerate  the  repug- 
nances between  councils  and  councils,  and  how  decrees  pass- 
ed 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  how  shall 


chap,  ix.]        CHRISTIAN  RELIGION.  181 

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  opposition  to  the  former,  decreed  that 
they  should  be  restored.  Which  of  these  two  shall  we  ac- 
knowledge as  a  legitimate  council?  This  character  has  ge- 
nerally been  attributed  to  the  latter,  which  gave  images  a 
place  in  the  churches.  But  Augustine  declares  that  this 
cannot  be  done  without  imminent  danger  of  idolatry. 
Epiphanius,  a  more  ancient  writer,  expresses  himself  in 
terms  of  much  greater  severity;  he  says  that  it  is  abomina- 
ble wickedness  for  images  to  be  seen  in  the  temples  of  Chris- 
tians. Would  the  Fathers  who  speak  in  this  manner  ap- 
prove 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  de- 
termined 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  con- 
tempt, as  I  have  already  proved?  We  shall  never  be  able 
to  discriminate  between  the  numerous  councils,  which  dis- 
sent 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  Eu- 
tyches,  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  ac- 
customed to  do,  that  the  Holy  Spirit  is  inseparably  attached 
to  their  councils. 


182  INSTITUTES  OF  THE  [book  rr. 

X.  Even  in  the  earliest  and  purest  councils,  however, 
there  is  something  to  complain  of;  either  that  the  bishops 
who  composed  them,  though  men  of  learning  and  prudence, 
being  perplexed  with  the  subjects  immediately  before  them, 
did  not  extend  their  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  thev  were  sometimes  hurried  into  precipi- 
tancy 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  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,  thev  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  accusations  were  heard,  defamatory  libels  were 
circulated,  and  there  would  have  been  no  end  of  the  conten- 
tions till  they  had  murdered  one  another,  if  it  had  not  been 
for  the  interference  of  the  emperor  Constantine,  who  pro- 
tested that  a  scrutiny  into  their  lives  was  a  thing  beyond  hi? 
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  infirmities,  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  acknow- 


chap,  ix.]       CHRISTIAN  RELIGION.  183 

ledges  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  councils  might  err  in  things  not  essential  to  sal- 
vation. This  labour,  however,  is  not  unnecessary.  For 
though  they  find  themselves  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  require  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  conclusion  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  senti- 
ment is  far  more  favourable  than  that  of  Gregory  of  Nazi- 
anzum,  "  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  distinct  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  doctrine  they  pleased. 

XII.  But  our  Romanists,  when  they  find  all  the  supports 
of  reason  fail  them  in  the  defence  of  their  cause,  have  re- 
course to  that  last  and  wretched  subterfuge;  That  although 
the  persons  themselves  betray  the  greatest  stupidity  in  their 
understandings  and  pleas,  and  act  from  the  most  iniquitous 
motives  and  designs,  still  the  word  of  God  remains,  which 
commands  us  to  obey  our  governors.  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  an  excellent  pastor. 
Now  let  us   hear  with  what  language  he  was  inaugurated 


184  INSTITUTES  OF  THE         [book  iv. 

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  whithersoever  thou  goest."  (xv) 
We  shall  consider  them  as  our  spiritual  governors,  therefore, 
who  deviate  not  from  the  word  of  God,  either  to  the  right 
hand  or  to  the  left.  If  the  doctrine  of  all  pastors  ought  to 
be  received  without  any  hesitation,  why  have  we  such  fre- 
quent and  earnest  admonitions  from  the  mouth  of  the  Lord 
himself,  not  to  listen  to  the  speeches  of  false  prophets? 
"  Hearken  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."  (x)  Again, "  Beware  of  false  prophets, 
which  come  to  you  in  sheep's  clothing,  but  inwardly  they  are 
ravening  wolves."  (if)  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  false- 
hoods. 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  im- 
portance what  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  suffering  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  pontiffs,  can  do 
nothing  but  precipitate  their  followers  into  the  same  ruin 
with  themselves.  Impressed,  therefore,  by  these  warnings, 
both  of  precepts  and  of  examples,  no  names  of  pastors, 
bishops,  or  councils,  which  are  as  capable  of  being  falsely 

(<tu)  Joshua  i.  7,  8,  (x)  Jer.  xxiii.  16.  (y)  Matt.  vii.  15. 

iz)  1  John  iv.  1.  (a)  Matt,  xv  14. 


chap,  ix.]         CHRISTIAN  RELIGION.  185 

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  Church  has  received  no 
power  to  frame  any  new  doctrine,  let  us  now  speak  of  the 
power  which  our  opponents  attribute  to  it  in  the  interpreta- 
tion of  the  Scripture.  We  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  com- 
mon consent  of  the  pastors  of  the  Churches,  after  an  invoca- 
tion 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  individuals.  Besides,  when  bi- 
shops 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  determining  respecting 
doctrines.  For  while  he  attributes  to  every  distinct  Church 
a  power  "  to  judge,"  (£)  he  shews  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  griev- 
ous dissention,  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  attempts  of  that  im~ 

(b)  1  Cor.  xiv.  29. 

Vol.  III.  2  A 


186  INSTITUTES  OF  THE  [book  iv. 

pious  man,  restored  peace  to  the  Churches  which  he  had 
disturbed,  and  asserted  the  eternal  deity  of  Christ  in  oppo- 
sition to  his  sacrilegious  dogma.  Some  time  after,  when 
Eunomius  and  Macedonius  raised  new  contentions,  their 
frensy  was  opposed  with  a  similar  remedy  by  the  council  of 
Constantinople.  The  impiety  of  Nestorius  was  condemned 
in  the  first  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  everyplace,  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  irre- 
proachable 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  an  in- 
variable 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  farther  design  in  main- 
taining 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  interpretation  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  au- 
thority 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  interpretation  of  Scripture, 


chap,  ix.]         CHRISTIAN  RELIGION.  187 

And  not  only  so,  but  if  a  council  determine  in  direct  oppo- 
sition to  the  Scriptures,  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  deter- 
mined that  none  but  the  priest  should  drink  of  it.  Yet  this, 
which  is  so  diametrically  repugnant  to  the  institution  of 
Christ,  they  wish  us  to  receive  as  an  interpretation  of  it. 
Paul  calls  "  forbidding  to  marry"  a  "  doctrine  of  devils;"  (d) 
and  the  Holy  Spirit  in  another  place  pronounces  that  "  mar- 
riage is  honourable  in  all,  and  the  bed  undefiled."  (e)  The 
prohibition,  which  they  have  since  denounced,  of  the  marriage 
of  priests,  they  wish  us  to  consider  as  the  true  and  natural 
interpretation  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,  be- 
cause the  determination  of  the  Church  is  without  appeal, 
and  the  truth  of  its  interpretation  cannot  be  doubted  with- 
out 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  ap- 
probation, is  a  blasphemy  unworthy  of  being  mentioned; 
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  conncil  can  they  allege  to  this  point?  I  be- 
lieve, 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 

(c)  Matt.  xxvi.  27.  {<!)  1  Tim.  iv.  1,  3.  (e)  Heb.  xiii.  4. 


i88  INSTITUTES  OF  THE  [book  iv. 

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  Mere  not  fully  agreed  respecting 
it.  And  if  any  weight  be  attached  to  the  testimony  of  Je- 
rome, the  two  books  of  the  Maccabees,  the  history  of  Tobit, 
Ecclesiasticus,  and  other  books,  will  be  considered  as 
apocrvphal;  to  which  our  opponents  will  by  no  mean?, 
consent. 


CHAPTER  X. 

The  Power  of  Legislation,  in  which  the  Pope  and  his  Ad- 
herents have  most  cruelly  tyrannized  over  the  Blinds,  and 
tortured  the  Bodies  of  Men. 

\\  1.  now  proceed  to  the  second  branch  of  the  power  of 
the  Church,  which  the  Romanists  represent  as  consisting  in 
legislation;  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."  (J)  I  have  shewn  in  another  place  the  extreme 
cruelty  of  their  injunctions  concerning  auricular  confession. 
None  of  their  other  laws  discover  such  enormous  violence; 
but  those  which  appear  the  most  tolerable  of  them  all,  are 
tyrannically  oppressive  to  the  conscience.  I  forbear  to  re- 
mark 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  examined;  whe- 
ther 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 
wile  he  hath  prescribed,  and  that  our  spiritual  liberty  which 

(/)  Malt,  xxiii  4.  Luke  xi.  46. 


chap,  x.]  CHRISTIAN  RELIGION.  189 

rt-lates  to  God  may  be  preserved  entire.  Whatever  edicts 
have  been  issued  by  men  respecting  the  worship  of  God,  in- 
dependently of  his  word,  it  has  been  customary  to  call  human 
traditions.  Against  such  laws  we  contend,  and  not  against 
the  holy  and  useful  constitutions  of  the  Church,  which  con- 
tribute 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  butch- 
ers. 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  the  faithful  is  altogether  subverted  and  de- 
stroyed. 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  righ- 
teousness 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  imposed  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  go- 
verned 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. 

II.  These  sapient  legislators  indeed  pretend  that  their 
constitutions  are  laws  of  libertv,  an  easy  yoke,  a  light  bur- 
den. 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 
disregard  all  laws,  human  and  divine.  But  persons  who  are 
impressed  with  any  concern  for  their  salvation,  are  far  from 
considering  themselves  at  liberty  as  long  as  they  are  en- 
tangled in  these   snares.  We   see  what  great   caution  Paul 


190  INSTITUTES  OF  Til  E  [book  iv. 

used  in  this  respect,  to  avoid  "  casting  a  snare  upon"  men 
in  a  single  instance;  (^)  and  that  not  without  cause;  for 
he  saw  what  a  deep  wound  wonld  he  made  in  their  con- 
sciences, by  the  imposition  of  any  necessity  upon  them  in 
those  things  in  which  the  Lord  had  left  them  at  liberty.  On 
the  contrary,  it  Js  scarcely  possible  to  enumerate  the  con- 
stitutions, which  these  men  have  most  rigorously  enforced 
with  the  denunciation  of  eternal  death,  and  which  they  re- 
quire to  be  most  minutely  observed  as  necessary  to  salvation. 
Among  these,  there  arc  many  exceedingly  difficult  to  be  ful- 
filled; but  when  the}-  are  all  collected  together  in  one  body, 
so  immense  is  the  accumulation,  the  observance  of  the  whole 
is  Utterly  impracticable.  Mow  then  can  it  be  possible  for  those 
who  are  loaded  with  such  a  vast  w  eight  of  difficulty,  not  to 
be  perplexed  and  tortured  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 
exactness  between  the  outward  judgment  of  men  and  the 
court  of  conscience.  The  difficult)'  is  increased  by  the  in- 
junction of  Paul,  that  the  magistrate  is  to  be  obeyed,  "  not 
onlv  for  wrath,  but  also  for  conscience  sake:1' (A)  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  de- 
finition may  be  derived  from  the  etymology  of  the  word. 
Science  or  knowledge,  is  the  apprehension  which  men  have  of 
things  in  their  mind  and  understanding.  So  when  they  have 
an  apprehension  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 

( ff)  1  Cor.  vii.  35.  (k)  Rom.  xiii.  5. 


chap,  x.]  CHRISTIAN  RELIGION.  191 

man,  which  permits  not  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  bearing  witness,  and  their  thoughts 
the  mean  while  accusing,  or  else  excusing  one  another"  (i) 
before  God.  A  simple  knowledge  might  remain  in  man  as 
it  were  in  a  state  of  concealment.  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,"  (£)  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,"  (/)  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  conscience  is  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."  (/;z) 
In  a  subsequent  part  of  the  same  chapter,  he  shews  how 
widely  it  differs  from  simple  knowledge,  when  he  says,  that 
"some  having  put  away  a  good  conscience,  concerning  faith 
have  made  shipwreck."  (/z)  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.  Some- 
times indeed  it  is  likewise  extended  to  men,  as  when  Luke 
states  Paul  to  have  made  this  declaration,  "  I  exercise  my- 
self, to  have  alwavs  a  conscience  void  of  offence  toward  God, 
and  toward  men."  (0)  The  apostle  expressed  himself  in  this 
manner,  because  the  benefits  proceeding  from  a  good  con- 
science  do  reach   even   to   man.    But   strictly  speaking,   the 

CO  Rom.  ii.  15.  (i)  1  Peter  iii.  21.  (/)  Heb.  x.  2. 

(wi)  1  Tim.  i.  5.  («)  1  Tim.  i.  19.  (o)  Acts  xxiv.  16- 


192  INSTITUTES  OF  THE  [book  iv. 

conscience  has  respect  to  God  alone,  as  I  have  already  ob- 
served. Hence  it  is,  that  a  law  is  said  to  bind  the  conscience, 
which  simply  binds  a  man  without  any  observation  or  con- 
sideration of  other  men.  For  example,  God  not  only  com- 
mands the  heart  to  be  preserved  chaste  and  pure  from  every 
libidinous  desire,  but  prohibits  all  obscenity  of  language  and 
external  lasciviousness.  My  conscience  is  bound  to  observe 
this  law  even  though  not  another  man  existed  in  the  world. 
The  person  therefore  who  commits  anv  breach  of  chastity, 
not  onlv  sins  bv  setting  a  bad  example  to  his  brethren,  but 
brings  his  conscience  into  a  state  of  guilt  before  God.  The 
case  of  things,  in  themselves  indifferent,  stands  not  on  the 
same  ground;  for  we  ought  to  abstain  from  whatever  is 
likely  to  give  offence,  but  with  a  free  conscience.  Thus 
Paul  speaks  of  meat  consecrated  to  idols:  "  If  anv  man  say 
unto  you,  This  is  offered  in  sacrifice  to  idols,  eat  not  for  his 
sake,  an  1  for  conscience  sake.  Conscience,  I  sav,  not  thine 
own,  but  of  the  other."  (/>)  A  faithful  man,  who  utter  pre- 
vious admonition  should  eat  such  meat,  would  ht  guilt v  ot 
sin.  Hut  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  external  act,  leaves  the  conscience  free. 

V.  Let  us  now  return  to  human  laws.  If  they  tend  to  in- 
troduce anv  scruple  into  our  minds,  as  though  the  observance 
of  them  were  essentially  necessary,  we  assert,  that  tiny  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,  main- 
tained in  the  schools,  between  a  human  tribunal  and  the  court 
of  conscience.  When  the  whole  world  was  enveloped  in 
the  thickest  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  after- 
wards overturned  in  fact;  yet  it  was  the  will  of  God  th;it 
even  at    that   time  there  should  remain   some    testimony   in 

(/>)1  Cor  x.  28,  29. 


chap,  x.]  CHRISTIAN  RELIGION.  193 

favour  of  Christian  liberty,  to  rescue  the  conscience  from 
the  tyranny  of  men.  But  we  have  not  yet  solved  the  diffi- 
culty which  arises  from  the  language  of  Paul.  For  if  princes 
are  to  be  obeyed,  "not  only  for  wrath,  but  also  for  con- 
science sake,"  (y)  it  sterns  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  distinguish  between  the  genus 
and  the  species.  For  the  conscience  is  not  affected  by  every 
particular  law;  yet  we  are  bound  by  the  general  command 
of  Cod,  which  establishes  the  authority  of  magistrates.  And 
this  is  the  hinge  upon  which  Paul's  argument  turns,  that 
magistrates  are  to  be  honoured  because  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  were 
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  first,  is,  that  human  laws,  I  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  com- 
manded. 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  indifferent. 

VI.  Such  are  the  Ecclesiastical  Constitution» ,  as  they  are 
now  called,  in  the  Papacv,  which  are  obtruded  as  necessary 
to  the  true  worship  of  God:  and  as  they  are  innumerable, 
they  are  so  many  bonds  to  entrap  and  ensnare  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 

(<?)  Rom.  xiii.  5.  (r)  Rom.  xiii.  1 

Vol.  TIT.  2  B 


!94  INSTITUTES  OF  THE  [book  iv. 

what  appealed  sufficient  respecting  the  tyrannical  power, 
which  the  false  bishops  arrogate  to  themselves,  of  teaching 
what  ever  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  consciences  with  new  laws 
under  this  pretext;  that  the  Lord  has  constituted  them  spiri- 
tual legislators,  by  committing  to  them  the  government  of 
the  Church.  Wherefore  they  contend,  that  all  their  com- 
mands 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  oi 
good  order  in  the  Church.  But  as  they  boar  no  resemblance 
of  the  character  to  which  the}'  pretend,  the  least  they  can  pos- 
siblv  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  the  faithful,  with  power  to  prescribe  a  rule  of  life  ac- 
cording to  their  own  pleasure,  or  to  constrain  the  people 
committed  to  them  to  submit  to  their  decrees.  By  this  ob- 
servation I  mean,  that  they  have  no  authority  to  enjoin  upon 
the  observance  of  the  Church  any  thing  that  they  may  have 
invented  themselves,  independently  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  example  of  the  apostles, 
and  in  defiance  of  the  express  prohibition  of  God. 

VII.  Every  thing  pertaining  to  the  perfect  rule  of  a  holy 
life,  the  Lord  hath  comprehended  in  his  law,  so  that  there  re- 
mains nothing  for  men  to  add  to  that  summary.  And  he 
hath  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  di- 
rector of  our  conduct;   and   secondlv,  to   shew  that  he   re- 


chap,  x.]  CHRISTIAN  RELIGION.  195 

quires  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."  (*)  We  hear  that  God  asserts  this  as 
his  peculiar  and  exclusive  prerogative;  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  Law- 
giver, the  Lord  is  our  King,  he  will  save  us."(f)  Both 
passages  imply,  that  he  who  has  authority  over  the  soul,  is 
the  Arbiter  of  life  and  death;  and  James  even  clearly  ex- 
presses 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,"  (y)  or  the  company  of  the  faith- 
ful. If  we  duly  consider  this  point,  that  it  is  not  lawful  to 
transfer  to  man  that  which  God  appropriates  solely  to  him- 
self,  we  shall  understand  that  this  cuts  off  all  the  power 
Avhich  is  claimed  by  those  who  wish  to  exalt  themselves  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  honour  to  themselves;  we  ought  also  to  bear  in  mind 
the  two  reasons  which  we  have  stated,  why  God  asserts  this 
exclusively  to  himself.  The  first  is,  that  his  will  may  be 
received  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 

James  iv.  11, 12.        (?)  Isaiah  xxxiii.  22.        O)  1  Peter  v.  2,  3. 


196  INSTITUTES  OF  THE  [book  iv. 

will  be  easy  to  judge  what  constitutions  of  men  are  contrary 
to  the  word  of  God.  Now  of  this  description  are  all  those 
which  are  pretended  to  belong  to  the  true  worship  of  God, 
and  to  be  obligatory  on  men's  consciences  as  necessary  to  be 
observed.  Let  us  remember  therefore,  that  all  human  laws 
are  to  be  weighed  in  tins  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  argument,  in  the  Epistle  to 
the  Galatians,  he  insists  more  on  the  second  reason.  In  the 
Epistle  to  the  Colossians,  he  contends  that  the  doctrine  of 
the  true  worship  of  God  is  not  to  be  sought  from  men,  be- 
cause the  Lord  hath  faithfullv  and  fully  instructed  us  how 
we  ought  to  worship  him.  To  prove  this,  in  the  first  chap- 
ter he  states  that  all  the  wisdom  by  which  the  man  of  God 
is  made  perfect  in  Christ,  is  contained  in  the  gospel.  In 
the  beginning  of  the  second  chapter,  he  declares  that  "  in 
Christ  are  hid  all  the  treasures  of  wisdom  and  know- 
ledge;" from  which  he  concludes  that  the  faithful  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  services  which  men 
cither  invent  for  themselves  or  receive  from  others,  together 
with  any  of  the  precepts  by  which  they  presume  to  regulate 
the  worship  of  God.  Thus  we  have  ascertained  the  impiety 
of  all  those  constitutions,  in  the  observance  of  which  the 
worship  of  God  is  pretended  to  consist.  The  passages  in 
the  Epistle  to  the  Galatians,  in  which  he  argues  that  chains 
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.(;r)  It  will  therefore  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  farther,  it  will  be 
useful  to  apply  this  doctrine  to  our  own  times.  We  affirm 

(W)  Col.  i.  27,  28.  ii.  3,  8,  23.  (*)  Gal.  v.  1-18. 


chap,  x.]  CHRISTIAN  RELIGION.  197 

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  cere- 
monies, others  have  more  relation  to  discipline.  Is  there 
just  cause,  then,  to  induce  us  to  reject  both?  There  cer- 
tainly is  juster  cause  than  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?  And  this  arises  not  from  the  mere  error  of 
the  uninformed  multitude,  but  from  the  approbation  of  those 
who  sustain  the  office  of  teachers.  I  am  not  yet  referring  to 
the  gross  abominations,  by  which  they  have  attempted  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  ru- 
diments 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  the  faithful  to  be  subjected  to  the  bondage  of 
men.  (2) 

X.  Moreover  this  worst  of  consequences  ensues;  that 
when  men  have  begun  to  place  religion  in  such  vain  frag- 
ments, that  perversion  is  immediately  followed  by  another 
execrable  corruption,  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  accu- 

Q/)  Col.  ii.  8.  (2)  Gal.  v.  1  fa)  Matt.  xv.  6. 


198  INSTITUTES  OF  THE  [book  iv. 

sation  of  Christ.  But  how  can  thev  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  connected  in 
one  lawful  marriage,  than  to  be  defiled  with  a  thousand 
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  cer- 
tain 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  recommending  the  observance  of  the  com- 
mandments of  God,  they  insist  on  an  exact  obedience  of 
their  own,  with  as  mUch  zeal  and  anxiety  as  if  the  whole 
essence  of  piety  consisted  in  them;  when  avenging  the  vio- 
lation of  the  Divine  law  with  slight  penalties  of  satisfactions, 
they  punish  the  smallest  transgression  of  one  of  their  de- 
crees with  nothing  less  than  imprisonment,  banishment, 
fire,  or  sword;  when  less  severe  and  inexorable  against  the 
•  is  of  God,  thev  persecute  the  despisers  of  themselves 
with  implacable  hatred  even  to  death;  and  when  they  in- 
struct all  those  whom  thev  hold  in  the  chains  of  ignorance 
in  such  a  manner,  that  they  would  feel  less  concern  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 


chap,  x.]         CHRISTIAN  RELIGION.  199 

as  if  this  were  not  bad  enough,  "  the  beggarly  elements  of 
the  world,"  (/;)  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  i 
harlot,  is  interdicted  from  a  wife.  This  is  the  fruit  of  that 
prevaricating  obedience,  which  recedes  from  God  in  propor- 
tion 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  prescribe  for  the  most  part  useless,  and  sometimes  even 
foolish  observances.  The  second  is,  that  pious  consciences 
are  oppressed  with  the  immense  number  of  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  de- 
formed 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  cer- 
tainly a  most  salutary  admonition,  which  ought  never  to  be 
forgotten  by  us.  Human  traditions,  he  says,  deceive  under  a 
show  of  wisdom.  It  is  inquired  whence  they  have  this  appear- 
ance? 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  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?  Satisfied  that 
he  had  said  enough  to  refute  them,  when  he  had  called  them 

'L^  Gal.  iv.  9.  Col.  ii.  8.  (7)  Col.  ii.23. 


200  INSTITUTES  OF  THE  [book  iv. 

"the  commandments  and  doctrines  of  men,"  (</)  he  passes 
over  all  these  things  as  undeserving  of  any  particular  refu- 
tation. And  knowing  that  all  services  of  human  invention 
are  condemned  in  the  Church,  and  ought  to  excite  the  sus- 
picion of  the  faithful  in  proportion  to  the  pleasure  they  afford 
to  the  minds  of  men;  knowing  that  false  appearance  of  ex- 
ternal 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  considera- 
tion than  as  a  mere  exercise  of  the  bodv;  he  intended  these 
very  things,  by  which  the  traditions  of  men  are  recommend- 
ed to  the  ignorant,  to  serve  as  their  refutation  with  the  faith- 
ful. 

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 
c<  n  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, 
according  to  the  rule  of  piety,  respecting  the  real  value  of 
those  numerous  ceremonies,  perceive  in  the  first  place,  that 
thev  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 
coacealed  great  mysteries,  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  heathens,  and  in  others,  with- 
out any  judgment,  have  imitated  the  ancient  rites  of  the 
Mosaic  law,  which  were  no  more  applicable  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  demonstrates,  that  numerous  cere- 

(</)  Col.  ii.  22. 


chap,  x.]  CHRISTIAN  RELIGION.  ,     2t)l 

monies  have  no  other  use  than  to  stupefy  the  people  instead 
of  instructing  them.  So  hypocrites  attach  great  importance 
to  those  novel  canons,  which  overturn  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  men- 
tioned, who  does  not  see  that  traditions,  by  the  continual  ac- 
cumulation of  one  upon  another,  have  grown  to  such  an 
immense  number,  that  they  are  altogether  intolerable  to  the 
Christian  Church?  Hence  it  is,  that  the  ceremonies  discover 
a  kind  of  Judaism,  and  other  observances  inflict  grievous  tor- 
tures 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  con- 
sequence, when  these  corrupt  legislators  have  seized  the  do- 
minion, 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  ordi- 
nances? Eat  not,  taste  not,  handle  not."  (e)  The  word  «^», 
signifying  both  to  eat,  and  to  handle,  requires  here  to  be  un- 
derstood in  the  former  sense,  to  avoid  an  unnecessary  repe- 
tition. Here  then  he  most  beautifully  describes  the  pro- 
gress 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; 

(0  Col.  ii.  20,  21. 
Vor.  in,  2  C 


202  INSTITUTES  OF  THE  [book  iv. 

and  after  this   is  submitted   to  them,  they  pronounce  it  un- 
lawful even  to  touch  with  a  finger. 

XIV.  In  the  present  age  we  justly  censure  this  tyranny  in 
human  constitutions,  which  astonishingly  torments  miserable 
consciences  with  innumerable  edicts,  and  the  extreme  rigour 
with  which  they  are  enforced.  The  canons  relating  to  dis- 
cipline 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  sacraments,  very  few  in  number,  most  excellent 
in  signification,  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  arti- 
fice 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  oppress- 
ing them  with  heavy  loads  of  ceremonies.  It  was  not  without 
cause  that  the  Lord  hath  made  this  difference  between  his 
ancient  people  and  us;  that  he  chose  to  instruct  them  like 
children  with  emblems  and  figures,  but  hath  been  pleased  to 
tench  us  in  a  more  simple  manner,  without  such  a  large  ex- 
ternal apparatus.  As  "  a  child,"  says  Paul,  "  is  under  tutors 
and  governors  until  the  time  appointed  of  the  father,"  (f) 
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 
would  be  in  his  Church,  and  in  what  manner  they  would  re- 
quire to  be  governed.  Yet  he  made  the  difference  we  have 

(/)Gal.  iv.  1,  2. 


chap,  x.]         CHRISTIAN  RELIGION.  203 

mentioned  between  us  and  the  Jews.  It  is  a  foolish  wav  there- 
fore to  pretend  to  benefit  the  ignorant  by  reviving  Judaism, 
ivhich  has  been  abrogated  by  Christ.  This  diversity,  between 
the  people  under  the  old  dispensation  and  the  new,  was  signi- 
fied 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  spiri- 
tual adoration  of  God  was  concealed,  and  in  some  degree  em- 
barrassed with  many  ceremonies,  which  being  now  abolished, 
he  is  worshipped  with  greater  simplicity.  Wherefore  those 
who  confound  this  difference,  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  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  pau- 
city in  number,  that  facility  in  observance,  that  dignity  in 
signification,  which  consists  in  simplicity.  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  cere- 
monies of  human  invention  are  sacrifices  by  which  God  is 
justly  appeased,  by  which  sins  are  expiated,  by  which  righ- 
teousness 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  presump- 

(g)  John  iv.  23, 


204  INSTITUTES  OF  THE  [book  iv. 

tuously  prescribed  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  there- 
fore, 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  per- 
form, are  only  accepted  through  the  gratuitous  goodness  of 
God,  our  obedience  in  ihcm  being  weak  and  imperfect. 
But  tfl  we  are  not  here  discussing  llie  value  of  works  inde- 
pendent of  Christ,  let  us  drop  this  question.  With  regard 
to  the  present  argument,  I  again  repeat,  that  whatever  value 
is  attributed  to  works,  they  d<  rive  from  the  consideration  of 
the  obedience,  which  is  alone  regarded  by  God,  as  he  de- 
clares bv  the  prophet;  "  I  commanded  not  concerning  burnt- 
offeringa  or  sacrifices,  but  this  thing  1  commanded,  saving, 
Obe)  my  voice."  (h)  Of  works  of  human  device,  he  speaks  in 
another  place.  u  Wherefore  <lo  ye  spend  money  for  thatwhich 
is  not  bread:"  (;)  Again;  "  In  vain  do  they  worship  me  by  the 
precepts  of  men."  (i)  Our  adversaries  therefore  can  never  ex- 
cuse 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  ceremonies  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  Papacv 
have  no  connection  with  doctrine:  they  confine  men  to  mere- 
signs,  destitute  of  all  signification.  Lastly,  so  ingenious  is 
cupidity,  it  is  evident  that  many  of  them  have  been  in\  en> 
ted  by  avaricious  priests,  merely  as  contrivances  for  the 
extortion  of  money.  But  whatever  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. 
(/»)  Jer.  vii.  22,  23.     (i)  Isaiah  lv.  2.     (A)  Isaiah  xxix.  13.  Matt.  xv.  7—?. 


chap,  x.]  CHRISTIAN  RELIGION.  205 

XVI.  Though  I  may  be  considered  as  not  delivering  a 
doctrine  of  perpetual  application  respecting  human  con- 
stitutions, because  the  preceding  observations  have  been 
wholly  directed  to  the  present  age,  yet  nothing  has  been  ad- 
vanced which  would  not  be  useful  in  all  ages.  For  where- 
ever  this  superstition  intrudes,  that  men  are  determined  to 
worship  God  with  their  own  inventions,  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  worship 
him  with  the  doctrines  of  men.  (/)  The  invariable  effect  of 
this  blindness  is,  that  no  absurdity  is  too  great  to  be  em- 
braced by  persons  who  in  contempt  of  so  many  warnings  from 
God,  wilfully  entangle  themselves  in  such  fatal  snares.  But 
if,  irrespective  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  thev  are  all  laws  made  by 
men  without  the  word  of  God,  for  the  purpose,  either  of  pre- 
scribing 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  thfey  are 
emploved  for  the  sordid  purposes  of  dishonest  gain;  that  they 
are  too  difficult  to  be  observed;  that  they  are  polluted  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 
traditions  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  tra- 

(0  Isaiah  xxix.  13,  14. 


206  INSTITUTES  OF  THE  [book  iv. 

ditions  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  autho- 
rities, they  wish  it  to  be  believed  that  the  greatest  part  of 
their  observances  have  descended  from  the  apostles;  and  they 
contend  that  one  example  sufficiently  shews  what  was  the 
con/luct  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."  (;«)  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  off  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 
exercise  an  unbounded  license  of  enacting  new  laws.  For 
does  not  that  law,  which  was  once  given  to  the  Church,  re- 
main for  ever  in  force?  "  What  thing  soever  I  command 
you,  observe  to  do  it:  thou  shalt  not  add  thereto,  nor  di- 
minish from  it."  (n)  And  again;  "  Add  not  thou  unto  his 
words,  lest  he  reprove  thee,  and  thou  be  found  a  liar."  (0) 
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  additions  of  its  own  with  the  doctrine  of 
God?  Far  be  it  from  us  however  to  countenance  their  false- 
hoods, bv  which  they  do  so  great  an  injury  to  the  Church; 
let  us  know  that  the  assumption  of  the  name  of  the  Church 
is  a  false  pretence  in  all  who  are  so  carried  away  by  the  vio- 
lence of  human  presumption,  as  to  disregard  all  the  restraints 
of  the  word  of  God,  and  to  introduce  a  torrent  of  their  own 
inventions.  There  is  nothing  involved,  nothing  intricate, 
nothing  ambiguous    in    these   words,   by   which    the   whole 

(«)  Acts  xv.  28,  29.  (»)  Deut.  xii.  32.  (o)  Frov.  xxx   6 


chap,  x.]  CHRISTIAN  RELIGION.  207 

Church  is  forbidden  to  add  any  thing  to  the  word,  or  to  di- 
minish any  thing  from  it,  in  any  question  relating  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  dispen- 
sation 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 
suffered  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 
consider  ourselves  far  more  severely  prohibited  from  making 
any  addition  to  the  law,  the  prophets,  the  psalms,  and  the 
gospel?  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  striking  declarations  in  the  prophets,  which  ought  to 
be  continually  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  sa- 
crifices: 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."  (y)  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  better  than  sacrifice,  and  to  hearken  than 
the  fat  of  rams.  For  rebellion  is  as  the  sin  of  witchcraft,  and 
stubbornness  is  as  iniquitv  and  idolatry."  (r)  Therefore,  what- 
ever human  inventions  relating  to  the  worship  of  God  may  be 
defended  by  the  authority  of  the  Church,  since  it  is  impossi- 
ble to  vindicate  them  from  impiety,  it  is  easy  to  infer  that 
the  imputation  of  them  to  the  Church  has  no  foundation  in 
truth. 

(J>)  Jer.  rii.  22,  23.  (?)  Jer.  xi.  7.  (r)  1  Sam.  xv.  22,  23. 


208  INSTITUTES  OF  THE  [book  iv. 

XVlII.  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  con- 
tempt, as  our  adversaries,  in  order  to  render  us  obnoxious, 
falsely  assert.   We   allow   it  the  praise   of  obedience,   than 
which  no  higher  praise  can  be   given.  On  the  contrary,  they 
are  themselves  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  permit- 
ted by  the  word  of  God:   to  say  nothing  of  the  combination 
of  impudence  and  wickedness  discovered  in  their  incessant 
vociferations  respecting  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  shew 
ourselves    in    all  things  obedient  to  the  Lord.   Now  to    at- 
tribute 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  with  new  obser- 
vances,  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  Constitu- 
tions were  received  in  use  and  commonly  practised,  which 
w^re   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  re- 
velation of  the  Holy  Spirit.    The  meaning  of  that  passage 
we    have   already  examined.    With    respect  to    the    present 
subject,  we  may  observe,  they  make  themselves  truly  ridi- 
culous 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 


chap,  x.]  CHRISTIAN  RELIGION.  209 

been  promulgated  among  the  Jews,  and  the  latter  among  the 
heathens,  and  partly  of  foolish  gesticulations  and  unmeaning 
rites,  which  stupid  priests,  who  scarcely  know  how  to  walk 
or  speak,  perform  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  so- 
lemnities. If  there  were  no  histories,  yet  men  of  sound 
judgment  would  conclude  from  the  thing  itself,  that  such  a 
vast  multitude  of  rites  and  observances  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  apostles,  had  made 
some  appointments  relating  to  order  and  discipline,  they 
were  followed  by  a  series  of  others,  who  had  too  little  con- 
sideration 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  ob- 
servances. 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  per- 
verse 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  cata- 
logue of  them  all,  we  shall  content  ourselves  with  one  ex- 
ample. 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  gesticulations,  and  all 
that  apparatus  of  useless  things,  which  we  see  in  the  mass. 
But  they  object  that  it  was  an  ancient  opinion,  that  whatever 
was  done  with  the  common  consent  of  the  universal  Church, 
had  originated  from  the  apostles.  In  proof  of  this,  they  cite 
the  testimony  of  Augustine.  I  shall  give  them  no  other 
answer  than  in   the  words    of   Augustine  himself.  "  Those 

Vol.  III.  2D 


210  INSTITUTES  OF  THE  [book  iv, 

things  which  are   observed  throughout  the  world,"  says  he, 
"  we  may  understand  to   have  been  ordained,  either  by  the 
apostles   themselves,    or  by  general  councils,  whose  authority 
is  very  useful  in  the    Church:  as  that  the  sufferings,  resur- 
rection, and  ascension  of  our  Lord,  and  the  descent  of  the 
Holy  Spirit,  are  celebrated  by  solemn  anniversaries;  and  if 
there  be  any  thing  else  of  a  similar  kind  observed  by  the  uni- 
versal Church  wherever  it  has  extended  itself."    When  he 
enumerates  so   few   examples,  who   does  not  see  that  he  in- 
tended 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?    Bat  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  au- 
thority of  the  apostles? 

XX.   Not  to  be  too  tedious,  I  will  produce  only  one  ex- 
ample. If  any  one  inquire  whence  they  have  their  holy  water, 
thev  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  cer- 
tainly never  have    contaminated    baptism  by  a  strange    and 
unseasonable  symbol.  Though  it  does  not  appear  to  me  pro- 
bable 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  wash- 
ing the  feet  as  a  solemn  imitation  of  Christ,  lest  that  cere- 
mony might  be  supposed  to  have  any  reference  to  baptism, 
implies  that  there  was  no   other  kind  of  washing  then  prac- 
tised 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  me- 
mory 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 


chap,  x.]         CHRISTIAN  RELIGION.  211 

had  been  transmitted  from  the  time  of  the  apostles,  yet  there 
is  a  wide  difference  between  instituting  some  pious  exercise 
which  the  faithful  may  use  with  a  free  conscience,  or  if  they 
find  not  profitable,  may  abstain  from  the  use  of  it;  and  mak- 
ing 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  in- 
stituted 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  circum- 
stances 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  opi- 
nion, if  he  had  afterwards  consented  to  the  imposition  of 
any  yoke.  Yet  there  was  a  yoke  imposed,  if  the  apostles  de- 
creed 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  examine  the  meaning  of 
the  decree  itself;  of  which  the  first  point  in  order,  and  prin- 
cipal in  importance,  is,  that  the  gentiles  were  to  be  left  in 
possession  of  their  liberty,  and  not  to  be  disturbed  or  trou- 
bled 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  aposdes,   but  the  divine  and 

(.')  Acts  xv.  29.  (t)  Acts  xv.  10. 


.i:  INSTITUTES  OF  THE  [book  iv. 

eternal  command  for  the  preservation  of  charity  inviolate, 
nor  does  it  diminish  a  tittle  of  that  liberty;  it  only  admo- 
nishes the  gentiles  how  they  ought  to  accommodate  them- 
selves to  their  brethren,  to  avoid  offending  them  by  an  abuse 
of  their  liberty.  The  second  point  therefore  is,  that  the  gen- 
tiles were  to  use  a  harmless  liberty  and  without  offence  to 
their  brethren.  If  it  be  still  objected,  that  thev  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 
thev  might  refrain  from  them;  yet  they  add  nothing  new 
of  their  own  to  the  eternal  law  of  God,  by  which  offences 
against  our  brethren  are  prohibited. 

XXII.  As  if  any  faithful  pastors  who  preside  avtt 
Churches  not  yet  well  regulated,  were  to  recommend  all 
their  people  not  to  eat  meat  openly  on  Fridays,  or  to  labour 
publicly  on  festivals,  or  the  like,  till  their  weaker  neighbours 
should  be  more  established.  For  though,  setting  aside  super- 
stition, these  things  are  in  themselves  indifferent,  yet  when 
tluy  are  attended  with  off<  nces  to  brethren,  they  cannot  be 
performed  without  sin:  and  the  times  are  such,  that  the 
faithful  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  in- 
stance the)  made  a  new  law,  whereas  it  woedd  evidently  ap- 
pear that  their  sole  object  was  to  guard  against  offences 
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 
lav  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  of- 
fended; 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, 
certainly  in  consistence  with  their  sentence,  writes  in  the 
following  manner.  "  As  concerning  the  eating  of  those  things 
that  are    offered  in  sacrifice    unto    idols,  we  know  that    an 


chap,  x.]  CHRISTIAN  RELIGION.  213 

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  denied.  Take  heed  lest  by  any  means  this  liberty  of  yours 
become  a  stumbling-block  to  them  that  are  weak."  (u)  He 
who  shall  have  duly  considered  these  things,  will  not  after- 
wards be  deceived  by  the  fallacy  of  those  who  attempt  to 
justify  their  tyranny  bv  the  example  of  the  apostles,  as  if  they 
had  begun  to  infringe  the  liberty  of  the  Church  by  their  de- 
cree. 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  decree.  They  can 
only  reply,  Because  there  was  no  more  danger  from  those 
offences  and  dissentions  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  acknow- 
ledge that  it  is  not  a  novel  addition  to  the  law  of  God,  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  even  the  severe 
commands  of  our  governors,  which  we  arc  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  establishes  us  in  the  liberty,  which  he  hath  procured  for 
us  by  his  sacred  blood,  the  benefit  of  which  he  hath  repeat- 
edly "confirmed  bv  his  word.  For  the  question  here  is  not, 
as  they  fallaciously  pretend,  merely  whether  we  shall  endure 
some  grievous  oppression  in  our  bodies;  but  whether  our 
conscienqes  shall  be  deprived  of  their  liberty,  that  is,  of  the 

(v)  1  Cor.  viii.  4, 7, 9. 


914  INSTITUTES  OF  THE  [book  iv. 

benefit  of  the  blood  of  Christ,  and  shall  be  tormented  with 
a  «retched  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  himself  in  such  a  peremptory 
manner?  And  it  is  taken  away  from  him,  whenever  he  is 
worshipped  with  laws  of  human  invention,  whereas  he  re- 
quires himself  to  be  honoured  as  the  sole  legislator  of  his 
own  worship.  And  that  no  one  may  suppose  it  to  be  a  thing 
I  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 
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 
•  ball  be  hid."  (t<-)  Again,  "  In  vain  do  they  worship  me, 
for  doctrines  the  commandments  of  men."  (v)  When 
the  children  polluted  themselves  bj  various  idolatries,  (he 
cause  of  all  the  evil  is  attributed  to  th  •  impure  mixture  which 
(hey  made  In  devising  new  modes  of  worship  in  violation  of 
the  commands  of  God.  Therefore  the  sacred  history  relates 
that  the  strangers  who  had  Ik  en  transplanted  by  the  king  of 
Babylon  from  other  countries  to  inhabit  Samaria,  were 
toin  in  pieces  and  devoured  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  ceremo- 
nies, yet  vain  pomp  would  not  have  been  approved  by  God; 
bat  he  did  not  fail  to  punish  the  violation  of  his  worship, 
when  men  introduced  new  inventions  inconsistent  with  his 
word.  Hence  it  is  afterwards  stated,  that  being  terrified 
with  that  punishment,  they  received  rites  prescribed  in  the 
law,  yet  because  they  did  not  yet  worship  the  true  God 
aright,  it  is  twice  repeated  that  "  they  feared  the  Lord,"  and 
at  the  same  time  that  "  they  feared  not  the  Lord."  (*/) 
Whence  we  conclude,  that  part  of  the  reverence  which  is  paid 
to  him  consists  in  our  worshipping  him  in  a  simple  adherence 

(w)  Isaial)  xxix.  13, 14.        (.r)  Matt.  xv.  9.         (y)  2  Kings  xvii.  24—34. 


chap,  x.]         CHRISTIAN  RELIGION.  215 

to  his  commands,  without  the  admixture  of  any  inventions  of 
our  own.  Hence  the  frequent  commendations  of  pious  kings, 
that  they  "  walked  in  all  his  commandments,  and  turned  not 
aside  to  the  right  hand  or  to  the  left."  (2)  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  condemned  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  sa- 
crifices upon  it  to  God  alone,  with  a  view  to  perform  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  in- 
ventions of  men  in  the  worship  of  God  are  impure  corrup- 
tions. («)  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  aggra- 
vated by  the  circumstance  of  his  having  "built"  new  "altars 
in  the  house  of  the  Lord,  of  which  the  Lord  said,  in  Jeru- 
salem will  I  put  my  name;"  (b)  because  such  conduct  was 
like  a  professed  rejection  of  the  authority  of  God. 

XXIV.  Many  persons  wonder  why  the  Lord  so  severely 
threatened  that  he  would  "  do  a  marvellous  work  among  the 
people,"  whose  "fear  toward  him"  was  "taught  by  the  pre- 
cepts of  men,"  and  pronounces  that  he  is  "  worshipped  in 
vain"  by  "the  commandments  of  men."  But  if  such  per- 
sons would  consider  what  it  is  to  follow  th.e  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  abominates  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  ob- 
serve themselves.  This  is  the  reason  why  Paul  requires  us 

(s)  2  Kings  xxii.  2.     2  Chron.  xvii.  4,  ft  alib  (n)  2  Kings  xvi.  10,  &c. 

f»  2  Kings  xxi.  4. 


216  INSTITUTES  OF  THE  [book  iv. 

to  be  so  particularly  cautious  against  being  deceived  by  the 
traditions  of  men,  and  will-worship,  that  is  voluntary  wor- 
ship, invented  by  men  Avithout  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  themselves  acceptable  to  him 
by  petty  observances  of  human  contrivance,  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  happened  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  su- 
perstitions than  ever  disgraced  the  worship  of  paganism.  For 
what, could  proceed  from  the  minds  of  men,  but  things  car- 
nal, 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  cove- 
nant, he  appointed  the  town  which  he  inhabited  for  the  ob- 
lation of  sacrifices,  as  the  most  convenient  place.  It  cer- 
tainly 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  extraordinary  and 
singular  case.  Though  a  private  man,  he  offered  a  sacrifice 
to  God,  yet  not  without  the  Divine  approbation;  because  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 

(c)  Col.  ii.  4,  8,  18,  23.        (d)  1  Sam.  vii.  17.        (e)  Judges  xiii- 19 


chap,  x.]  CHRISTIAN  RELIGION.  217 

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,  (f)  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  Phari- 
sees? (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  Sadducees?"  (A)  By  leaven,  according  to  the  inter- 
pretation given  us  by  the  Evangelist,  intending  every  doc- 
trine of  their  own  that  they  mixed  with  the  pure  word  of 
God.  What  can  we  wish  for  plainer,  than  when  he  com- 
mands 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  mean- 
ing. 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  no- 
thing 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  affect- 
ed by  arguments,  but  always  require  authority,  I  will  subjoin 
the  words  of  Augustine,  who  gives  exactly  the  same  inter- 
pretation. "  The  Lord's  fold  has  pastors,  some  faithful, 
some  hireling.  Those  who  are  faithful  are  true  shepherds; 
yet  hear  how  the  hirelings  also  are  necessary.  For  many  in 
the  Church,  pursuing  worldly  advantages,  preach  Christ, 
and  the  voice  of  Christ  is  heard  through  them;  and  the 
sheep  follow  not  the  hireling,  but  the  Shephered  by  means  of 


(/)  Judges  viii.  27.        (g)  Matt,  xxiii.  3.        (A)  Matt.  xvi.  6. 
Vol.  III.  2  E 


218  INSTITUTES  OF  THE  [book  iv. 

the  hireling.  Hear  how  the  hirelings  are  pointed  out  by  the 
Lord  himself.  He  says,  The  Scribes  and  Pharisees  sit  in 
Moses's  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? 

XXVII.  But  as  many  ignorant  persons,  when  they  hear 
that  the  consciences  of  men  ought  not  to  be  bound  by  hu- 
man traditions,  and  that  it  is  in  vain  to  worship  God  by 
such  services,  immediately  conclude  the  same  rule  to  be  ap- 
plicable 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  common  peace,  and  to  maintain  con- 
cord; if  in  the  transaction  of  business  there  is  always  some 
order,  which  the  interest  of  public  virtue,  and  even  of  huma- 
nity itself,  forbids  to  be  rejected;  the  same  ought  particu- 
larly to  be  observed  in  Churches,  which  are  best  supported 
by  a  well-ordered  regulation  of  all  their  affairs,  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  contrariety  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  follow- 

(0  1  Cor.  xiv.  40. 


chap,  x.]  CHRISTIAN  RELIGION.  219 

ed  bv  a  disruption  of  the  bands  of  union,  and  the  total  disor- 
ganization and  dispersion  of  the  Churches.  For  it  is  impos- 
sible to  attain  what  Paul  requires,  that  "  all  things  be  done 
decently  and  in  order,"  unless  order  and  decorum  be  sup- 
ported by  additional  regulations.  But  in  regard  to  such  re- 
gulations, care  must  always  be  taken,  that  they  be  not  con- 
sidered necessary  to  salvation,  and  so  imposing  a  religious 
obligation  on  the  conscience;  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  the 
faithful,  all  things  may  be  conducted  with  suitable  decorum 
and  dignity,  or  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  intercourse  of  friendly  offices. 
But  it  is  proper  to  describe  more  fully,  what  is  compre- 
hended under  the  decorum,  and  the  order,  which  Paul  re- 
commends. The  end  of  decorum  is,  partly,  that  while  cere- 
monies are  employed  to  conciliate  veneration  to  sacred  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  ac- 
customed to  an  obedience  to  God  and  to  just  discipline:  the 


220  INSTITUTES  OF  THE  [book  iv. 

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 
gratification:    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  s*o  adapted  to  inspire  a  reve- 
rence of  holy  mysteries  as  to  be  calculated  for  an  exercise  of 
pietv;  or  which  at  least  shall  contribute  an  ornament  corres- 
ponding  to    the  act;   and  that  not   without    some    beneficial 
tendency,  but  that  the  faithful  may  be  admonished  with  wl.at 
modesty,  fear,  and  reverence,  they  ought  to  engage  in  sacred 
sen-ices.    Now  that   ceremonies  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,  in- 
civility, obstinacy,  clamours,  and  dissentions.  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  veil- 
ed; (i)  and  many  others  in  common  use  among  us;  such  as, 
that  we  pray  with  bended  knees  and  with  our  heads  uncover- 
ed; that  we  administer  the  sacraments  of  the  Lord  not  in  a 
slovenly  manner,  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  under  sermons;   the  singing  of  hymns;   the  places  ap- 
pointed for  these  services,  and  the  days  fixed   for  the  cele- 
bration 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  disci- 
pline,   as  catechising,    ecclesiastical    censures,     excommuni- 
cation, fastings,  and  every  thing  else  that  can  be  referred  to 

(i)  1  Cor.  xi.  5.  xiv.  34.  (/)  1  Cor.  xi.  20—22 


chap,  x.]  CHRISTIAN  RELIGION.  221 

the  same  class.  Thus  all  the  constitutions  of  the  Church, 
which  we  receive  as  holy  and  useful,  may  be  classed  under 
two  heads;  some  refer  to  rites  and  ceremonies,  others  to  dis- 
cipline and  peace. 

XXX.  But  because  there  is  danger  here,  on  the  one  hand, 
that  the  false  bishops  may  seize  a  pretext  to  excuse  their  im- 
pious and  tyrannical  laws,  and  on  the  other,  that  there  may 
be  some  persons  who,  from  an  excessive  fear  of  falling  into 
the  evils  we  have  mentioned,  will  reject  all  ecclesiastical 
laws,  however  holy  and  useful  they  may  be;  it  is  necessary  to 
protest,  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  alto- 
gether divine.  Let  us  take,  as  an  example,  the  kneeling  prac- 
tised during  solemn  prayers.  The  question  is,  whether  it  be 
a  human  tradition,  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  hath  faithfully  comprehended  and  plainly  declared  to 
us  the  whole  nature  of  true  righteousness,  and  all  the  parts 
of  divine  worship,  with  whatever  is  necessary  to  salvation,  in 
these  things  he  is  to  be  regarded  as  our  only  master.  Because 
in  external  discipline  and  ceremonies  he  hath  not  been  pleased 
to  give  us  minute  directions  what  we  ought  to  do  in  everv 
particular  case,  foreseeing  that  this  would  depend  on  the  dif- 
ferent 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  hath  given,  that 
to  them  may  be  conformed  all  the  regulations  which  shall  be 
necessary  to]  the  decorum  and  order  of  the  Church.  Lastly, 
as  he  hath  delivered  no  express  injunctions  on  this  subject, 
because  these  things  are  not  necessary  to  salvation,  and 
ought  to  be  applied  to  the  edification  of  the  Church,  with  a 
variety  suitable  to  the  manners  of  each  age  and  nation,  there- 


222  INSTITUTES  OF  THE  [book  iv. 

fore,  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  innova- 
tion 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  with- 
out any  superstition,  yet  with  a  pious  and  ready  inclination: 
they  must  not  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  wo- 
man'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  inter- 
ment 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  uncovered.   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  per- 
sons to  carry  it  to  burial,  to  suffer  it  to  putrefy  without   in- 
terment. 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  inadvertence  or  forget- 


chap,  x.]  CHRISTIAN  RELIGION.  223 

fulness,  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  re- 
spective 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  contentious,  we  have  no  such  custom,  nor  the 
Churches  of  God."(/n) 

XXXII.  Now  it  is  necessary  to  exert  the  greatest  dili- 
gence to  prevent  the  intrusion  of  any  error,  which  may  cor- 
rupt 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  retain  his  liberty  in  all  these  things, 
and  yet  will  voluntarily  impose  some  restraint  upon  his  li- 
berty, so  far  as  the  decorum  we  have  mentioned,  or  the  dic- 
tates of  charity,  shall  require.  In  the  next  place,  it  will  be 
accessary,  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  another  on  account  of  a 
variety  of  external  discipline.  Lastly,  establishing  no   per- 

(«)  1  Cor.  xi.  16. 


224  INSTITUTES  OF  THE  [book  iv. 

petual  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  observ- 
ance, but  with  the  abolition  of  any  that  have  hitherto  been 
in  use  among  us.  For  that  the  abrogation  of  some  cere- 
.  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  bien  the  blindness  and  ignorance  of  former  times, 
Churches  have  heretofon  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  which  perhaps  there  was  some 
cause,  and  which  are  not  in  themselves  remarkable  for  any 
impiety. 


i  HAPTER  XI. 

The    Jurisdiction    of   the  Church,    (inJ    its   Abuse  wn.; 

Pctp 

\\  E  come  now  to  the  third  branch  of  the  power  of  the 
Church,  and  that  which  is  the  principal  one  in  a  well  regu- 
lated 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  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  of  jurisdiction  therefore  will  in  short  be  no  other  than 


chap,  xi.]         CHRISTIAN  RELIGION.  2%$ 

an  order  instituted  for  the  preservation  of  the  spiritual 
polity.  For  this  end,  there  were  from  the  beginning  judi- 
ciaries appointed  in  the  Churches,  to  take  cognizance  of  man- 
ners, to  pass  censures  on  vices,  and  to  preside  over  the  use 
of  the  keys  in  excommunication.  This  order  Paul  desig- 
nates in  his  First  Epistle  to  the  Corinthians,  when  he  men- 
tions "  governments;"  (/z)  and  to  the  Romans,  when  he  says, 
a  He  that  ruleth,"  let  him  do  it  "  with  diligence."  (o)  He  is 
not  speaking  of  magistrates  or  civil  governors,  for  there  was 
at  this  time  no  Christian  magistrates,  but  of  those  who  were 
associated  with  the  pastor  in  the  spiritual  government  of  tho 
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."  (/>)  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  ex- 
ercise of  the  keys.  For  this  power,  of  which  we  now  speak,  en- 
tirely 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  admo- 
nitions, 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  the  faithful.  (7)  Now 
these  admonitions  and  corrections  cannot  take  place  without 
.in  examination  of  the  cause;  hence  the  necessity  of  some 
judicature  and  order.  Wherefore  unless  we  would  nullify 
the  promise  of  the  kevs,  and  entirely  abolish  excommuni- 
cation, 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  refer- 
red, relates  not  to  the  general  authority  of  the  doctrine  to  be 
preached  by  the  apostles,  as  in  the  sixteenth  chapter  of  Mat- 
thew 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 

(«)  1  Cor.  xii.  28.  (&)  Rom.  xii.  8.  (/>)  1  Tim.  v.  17. 

lq)  Matt,  xviii.  15—18. 

Vol.  III.  2  F 


226  INSTITUTES  OF  THE  [book  iv. 

government,  which,  as  far  as  regards  the  pure  institution, 
Jesus  Christ  established  in  his  Church,  and  that  with  a  se- 
vere sanction.  For  this  was  absolutely  necessary,  because 
the  judgment  of  an  ignoble  and  despised  Church  might  other- 
wise 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  ex- 
press different  things,  it  will  be  useful  to  solve  this  difficulty. 
There  are  two  places  which  speak  pf  binding  and  loosing. 
One  is  in  the  sixteenth  chapter  of  Matthew,  where  Christ, 
after  having  promised  Peter  that  he  would  "  give"  him  "  the 
kevs  of  the  kingdom  of  heaven,"  (r)  immediately  adds, 
**  Whatsoever  thou  shalt  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."  (v)  I  shall  offer  an  interpre- 
tation of  this  passage,  without  any  subtilty,  violence,  or  per- 
version, but  natural,  suitable,  and  obvious.  This  command 
respecting  the  remission  and  retention  of  sins,  and  the  pro- 
mise 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  redemp- 
tion which  is  in  Christ  Jesus,  and  that  those  who  never  re- 
ceive 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  pro- 
ceeded from  him,  he  honoured  it  with  this  remarkable  tes- 
timony, and  that  for  the  particular  confirmation  both  of  the 
apostles  themselves,  and  of  all  those  to  whom  it  was  to  be 

(>•)  Matt.  xvi.  19.  (,)  John  xx .22,  23 


chap,  xi.]       CHRISTIAN  RELIGION.  227 

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  doc- 
trine which  he  had  delivered  to  them.  On  the  other  hand  also, 
it  was  necessary  that  the  most  unequivocal  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  minis- 
tration of  it;  that  it  was  he  himself  who  spoke  and  promised 
every  thing  by  the  instrumentality  of  their  mouths;  and  con- 
sequently, 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 


INSTiTU  r£S  OF  THE  [book  iv- 

to  the  power  of  binding  and  loosing,  is  in  the  eighteenth 
chapter  of  Matthew,  where  Christ  says;  "  If  an)-  brother 
neglect  to  hear  the  Church,  let  him  be  unto  thee  as  an  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."  (/)  This 
passage  is  not  altogether  similar  to  the  first,  but  is  to  be  under- 
stood in  a  manner  somewhat  different;  though  I  do  not  con- 
ceivfe  the  difference  to  be  so  great,  but  that  there  is  a  consi- 
derable affinity  between  them.  In  the  first  place,  they  arc- 
both  alike  in  this  respect,  that  each  contains  a  general  de- 
claration, the  same  power  of  always  binding  and  loosing, 
that  is,  by  the  word  of  God,  the  same  command,  the  same- 
promise.  15 nt  the)  differ  in  this,  that  the  former  passage  pe- 
culiarly relates  to  the  preaching  of  the  gospel,  which  is  per- 
forxned  l>v  the  ministers  of  the  word;  the  latter  relates  to  the 
dicipline,  which  is  committed  to  the  Church.  The  Church 
binds  him  whom  it  excommunicates;  not  that  it  consigns  him 
to  perpetual  ruin  and  despair,  but  because  it  condemns  his 
UK  and  manners,  and  already  warns  him  of  his  final  condem- 
nation, unless  lie  repent.  The  Church  Looses  him  whom  it 
u(.  ivea  into  its  communion;  because  it  makes  him  as  it  were 
a  partaker  of  the  unity  which  it  has  in  Christ  Jesus.  Thai 
no  man  therefore  may  contemn  the  judgment  of  the  Church, 
or  consider  it  as  of  little  consequence  that  he  is  condemned 
by  the  voice  of  the  faithful,  the  Lord  testifies  that  such 
judgment  of  the  faithful  is  no  other  than  the  promulgation 
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*  tiny  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  I  have  familiarly  and  cor- 
rectly, as  well  as  concisely  explained,  these  unreasonable 
men,  without  any  judgment,  under  the  influence  of  misguider! 

(/)  Matt,  xviii.  17,  18. 


chap,  xi.]        CHRISTIAN  RELIGION.  229 

zeal,  endeavour  to  establish,  sometimes  auricular  confession, 
sometimes  excommunication,  sometimes  jurisdiction,  some- 
times the  right  of  legislation,  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  life- 
time. 

III.  The  opinion  entertained  by  some  persons,  that  these 
things  were  only  temporal-)',  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  difference,  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  submission  to 
chastisement.  The  difference  therefore  is  very  great;  be- 
cause 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  com- 
mitted 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  mur- 
mur and  repine  against  his  punishment.  Will  the  Church 
stop  here?  Such  persons  cannot  be  admitted  to  the  sacred 
Supper  without  doing  anv  injury  to  Christ  and  to  his  holy 
institution.  And  reason  requires,  that  he  who  has  offended 
the  Church  with  an  evil  example,  should  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  sav,  that  Christ  as- 
signed this  office  to  the  Church,  when  there  was  no  magistrate 
to  execute  it.  But  it  frequently  happens  that  the  magistrate 


230  INSTITUTES  OF  THE  [hook  iv. 

is  too  negligent,  and  sometimes  that  he  even  deserves  to  be 
chastised  himself;  which  was  the  case  with  the  emperor 
Theodosius.  Besides,  the  same  argument  might  be  extend- 
ed to  the  whole  ministry  of  the  word.  Now  then,  accord- 
ing 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  duty  of  the 
magistrate,  by  punishment  and  corporeal  coercion,  to  purge 
the  Church  from  offences;  so  it  behoves  the  minister  of  the 
word  on  his  part  to  relieve  the  magistrate  by  preventing  the 
multiplication  of  offenders.  Their  respective  operations  ought 
to  be  so  connected  as  to  be  an  assistance,  and  not  an  obstruc- 
tion 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 
©ur  admonitions;  yet  this  would  be  necessary  if  the  magis- 
trate 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  insti- 
tuted nothing  new,  but  followed  the  custom  always  observed 
in  the  ancient  Church  of  his  own  nation;  thereby  signifying, 
that  the  spiritual  jurisdiction,  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  conse- 
quence abolished,  but  only  regulated  in  such  a  manner  as 
neither  to  derogate  from  the  civil  power,  nor  to  be  confound- 
ed 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  submit- 
ting 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  Ambrose,  t"  than  for 


chap,  xi.]        CHRISTIAN  RELIGION.  331 

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  despoil  the 
Church  of  this  power,  not  only  pervert  the  language  of 
Christ  by  a  false  interpretation,  but  pass  a  most  severe  cen- 
sure on  all  the  holy  bishops  who  have  lived  since  the  time  of 
the  apostles,  for  having  usurped  to  themselves,  under  a  false 
pretext,  the  honour  and  dignity  which  belonged  to  the  ma- 
gistrate. 

V.  But  on  the  other  hand,  it  is  also  worth  while  to  exa- 
mine, what  was  the  true  and  ancient  use  of  the  jurisdiction 
of  the  Church,  and  what  a  great  abuse  of  it  has  been  intro- 
duced; that  we  may  know  what  ought  to  be  abrogated,  and 
what  ought  to  be  restored  from  antiquity,  if  we  would  over- 
turn the  reign  of  Antichrist,  and  re-establish  the  true  king- 
dom 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  consi- 
dered; 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  autho- 
rity 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  re- 
quires no  external  force,  but  is  content  with  the  power  of 
the  word  of  God.  In  short,  the  jurisdiction  of  the  primi- 
tive 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  pur- 
pose 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  disobedi- 
ence." (it)  As  this  is  accomplished  by  the  preaching  of  the 

00  2  Cor  x,  5,6. 


232  INSTITUTES  OF  THE  [book  iv. 

doctrine  of  Christ,  so  to  preserve  that  doctrine  from  fallling 
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  accompanied 
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  such  a  solemn 
sacrament.  Wherefore  when  he  denies,  in  another  place, 
that  we  have  any  right  "  to  judge  them  that  are  without,"  (y) 
he  makes  the  children  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  faithful 
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 
resided  in  the  assembly  of  the  elders,  which  was  in  the 
Church  what  a  Benate  is  in  a  city.  Cyprian,  when  he  men- 
tion-, by  whom  it  was  exercised  in  his  time,  generally  unites 
all  the  clergy  with  the  bishop;  but  in  other  passages  he  also 
sh(  w  s,  that  the  clergy  presided  in  such  a  manner,  that  the 
people  were  not  excluded  from  this  cognizance.  For  he  ex- 
presses himself  in  these  words;  "  From  the  commencement. 
of  my  episcopate,  I  have  determined  to  do  nothing  without 
the  council  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  presby- 
ters; of  whom,  as  I  have  observed,  there  were  two  classes:  for 
some  were  ordained  to  the  office  of  teaching,  others  were 
onlv  censors  of  manners.  This  institution  gradually  dege- 
nerated 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  af- 
terwards the  Church,  had  elders,  without  whose  advice  no- 
thing was  done.  I  know  not  by  what  negligence  this  prac- 
tice has  been  discontinued,  except  from  the  indolence  of  the 

(«)  1  Coi-.  v.  12. 


chap,  xi.]         CHRISTIAN  RELIGION.  2.33 

doctors,  or  rather  from  their  pride,  while  they  wish  none  but 
themselves  to  be  seen."  We  perceive  the  indignation  of 
that  holy  man,  that  there  had  been  some  declension  from  a 
better  state  of  things,  while  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  ves- 
tige 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  govern- 
ment. But  as  the  bishop  is  superior  to  other  persons  in  ho- 
nour, so  the  assembly  or  congregation  possesses  more  au- 
thority than  one  individual.  It  was  a  gross  outrage  therefore, 
for  one  man  to  tranfer  to  himself  all  the  power  of  the  com- 
munity, and  thereby  to  open  a  door  to  licentious  tvranny,  to 
deprive  the  Church  of  its  rights,  and  to  suppress  and  abolish 
an  assembly  appointed  In-  the  Spirit  of  Christ. 

VII.  But  as  one  evil  always  produces  another,  bishops 
disdaining  this  charge  as  unworthy  of  their  attention,  have 
delegated  it  to  others.  Hence  the  creation  of  officials,  to  dis- 
charge 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;  vet  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,  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  forth  coming:  if  he  delay,  he  is  admo- 
nished 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 
Vol.  III.  "  2G 


234  INSTITUTES  OF  THE  [book  iv. 

drunkenness,  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  them- 
selves. 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  ot 
the  persons  selected  to  discharge  it.  It  is  more  than-  suf- 
ficient for  us,  that  while  the  Romanists  boast  of  their 
spiritual  jurisdiction,  it  is  easy  to  shew  that  nothing  is  more 
contrary  to  the  order  appointed  by  Christ,  and  that  it  has  no 
more  resemblance  to  the  ancient  practice  than  darkness  has 
to  lipjht. 

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  iniqui- 
tous traditions  by  which  they  have  ensnared  them,  and  the 
pretended  ecclesiastical  jurisdiction  which  they  exercise  by 
their  suffragans,  vicars,  penitentiaries,  and  officials.  For  if 
we  allow  Christ  any  kingdom  among  us,  all  this  kind  of  do- 
mination must  immediately  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  pre- 
sent 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  expect  to  be  degraded,  if  it  were  not  dis- 


chap,  xi.]         CHRISTIAN  RELIGION.  235 

tinguished  by  wealth  and  lofty  titles.  If  we  consult  the  au- 
thority of  Christ  on  this  subject,  there  is  no  doubt  that  he 
intended  to  exclude  the  ministers  of  his  word  from  civil  do- 
minion 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  government, 
Moses  was  left  in  possession  of  the  civil  administration, 
and  was  commanded  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  power  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  opi- 
nion, "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  with- 
out any  burden  or  solicitude,  that  they  might  not  be  left  en- 
tirely 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  un- 
dertake 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 

(w)  Matt.  xx.  25,  26.  Luke  xxii.  25,  26, 


236  INSTITUTES  OF  THE  [book  iv, 

devoted  to  it,  without  the  least  distraction  of  other  avoca- 
tions, 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  dig- 
nity, and  at  the  same  time  that  they  are  not  too  much  dis- 
tracted 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  rea- 
son  to  expostulate  with   Christ,  by  whom  their  honour  has 
been  so  grievously  wounded.    For  in  their  opinion  at  least, 
what  could  have  been  said  more  disgraceful  than  the  follow- 
ing language?  "The  kings  of  the  Gentiles  exercise  dominion 
over  them;    but   it   shall    not    be    so    among    you."  (x)    Nor 
has  he  prescribed  a  severer  law  to  his  servants  than  he  first 
imposed  upon  himself.   "Man,"  says  he,  "who  made  me  a 
]iidge  or  a  divider  over  you?"  (//)  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  re- 
spect 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  re- 
luctant 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 
jf  thev,  who  by  the  extent  of  the  gifts  with  which   they  were 
endued,   were   enabled   to   sustain    far   more   numerous   and 
weighty  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: 

O)  Matt.  xx.  25,  26.  Luke  xxii.  25,  26.      (y)  Luke  xii.  14.      (:)  Acts  vi.  % 


chap,  xi.]        CHRISTIAN  RELIGION.  237 

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 
possible  for  them  to  make  so  great  an  advance  at  one  step. 
But,  sometimes  by  fraudulent  and  secret  artifices,  they  ex- 
alted themselves  in  a  clandestine  manner,  so  that  no  one 
perceived  the  encroachment  till  it  had  been  effected;  some- 
times, when  opportunity  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  foolish  and  inconsiderate  pliability. 
In  early  times,  if  any  controversy  arose,  the  faithful,  in 
order  to  avoid  the  necessity  of  litigation,  used  to  refer  it  to 
the  decision  of  their  bishop,  of  whose  integrity  they  were 
fully  satisfied.  The  ancient  bishops  were  frequently  embar- 
rassed with  such  arbitrations,  which  exceedingly  displeased 
them,  as  Augustine  somewhere  declares;  but  to  save  the 
parties  from  law-suits,  they  reluctantly  undertook  this  trou- 
blesome business.  From  voluntary  arbitrations,  which  were 
entirely  different  from  the  processes  of  civil  courts,  their 
successors  have  erected  an  ordinary  jurisdiction.  In  a  sub- 
sequent period,  when  cities  and  countries  were  oppressed 
with  various  distresses,  they  had  recourse  to  the  patronage 
of  their  bishops,  that  they  might  be  protected  by  their  influ- 
ence; 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  bv  vari- 
ous motives.  But  though  their  indulgence  maf  have  exhi- 
bited 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  anni- 
hilated. But  those  bishops  who  have  abused  such  kindness 
of  princes  to  their  own  profit,  have  sufficiently  evinced  by  this 
one  specimen,  that  thev  were    in   reality  no    bishops  at  all. 


238  INSTITUTES  OF  THE  [book  iv. 

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. 

XI.  At  length  the  Roman  pontiff,  not  content  with  small 
provinces,  first  laid  his  hand  upon  kingdoms,  and  then 
seized  upon  the  empire.  And  to  assign  some  plausible  pre- 
text for  retaining  a  possession  acquired  by  mere  robbery,  he 
sometimes  boasts  that  he  holds  it  by  Divine  right,  sometimes 
pretends  the  donation  from  Constantine,  and  sometimes 
pleads  some  other  title.  In  the  first  place,  I  answer  with  Ber- 
nard, 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  possess,  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  dis- 
ciple 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;  M  Therefore  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  king- 
dom of  heaven.  For  which  appears  to  you  the  superior  dig- 
nity, to  remit  sins,  or  to  divide  lands?  There  is  no  compari- 
son. 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  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  invested  with  a  sovereignty. 
Learn  that  you  want  no  sceptre  to  do  the  work  of  a  prophet." 
Again,  M  It  is  plain  that  sovereignty  is  forbidden  to  the  apos- 
th  5«  (>o  then,  if  you  dare,  and  sustaining  the  office  of  a  tem- 
poral sovereign,  usurp  the  name  of  an  apostle,  or  filling  an 
apostolical  office,  usurp   a  temporal  sovereignty."  And  im- 

(a)  2  Cor.  x.  4. 


chap,  xi.]        CHRISTIAN  RELIGION.  239 

mediately  after,  "This  is  the  apostolic  form,  they  are  for- 
bidden to  exercise  any  dominion,  they  are  commanded  to 
minister  and  serve."  Though  all  these  observations  of  Ber- 
nard 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,  per- 
sons who  have  only  a  moderate  acquaintance  with  the  his- 
tories of  those  times,  need  no  information  how  fabulous  and 
even  ridiculous  this  is.  But  to  leave  the  histories,  Gregory, 
who  lived  above  four  hundred  years  after,  is  alone  a  com- 
petent and  very  sufficient  witness  of  this  fact.  For  wherever 
he  speaks  of  the  emperor,  he  gives  him  the  title  of  Most  Se- 
rene Lord,  and  calls  himself  his  unworthy  servant.  In  one 
place  he  says,  "  Let  not  our  lord  from  his  earthly  power  be 
too  ready  |p  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  com- 
mon 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  shew  my  readers  by  the  way,  what  a  puerile  false- 
hood it  is  of  the  Romanists,  to  attempt  to  claim  a  temporal 
sovereignty  for  their  pontiff.  And  so  much  the  more  con- 
temptible 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  corroborated  the  argument.  Steu 


240  INSTITUTES  OF  THE  [book  iv. 

thus  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  facetious 
wit,  ironically  professing  the  same  object,  were  in  reality 
supporting  the  opposite  side  of  the  question.  But  this  cause 
i  j  well  worthy  of  such  advocates  as  the  pope  hires  to  de- 
fend 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  cxtra- 
ordinary  empire  began  to  arise,  there  have  not  yet  elapsed 
live  hundred  years  since  the   pontiffs  Were  still   in  subjection 
to  the  emperors,  and  no  pontiff  was  created  without  the  au- 
ihoritv  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  unsteadv  dis- 
position, of  no  judgment,  great  audacity,  and  dissolute  life. 
For  when  he  had  all  the  bishoprics  of  Germany  Mk  his  court, 
cither  to  be  exposed  to  sale,  or  to  be  distributed  as  a  booty, 
Jlikk  brand,    who    had    been    offended    with    him,   seized    a 
plausible  pit  text    to    avenge  himself.    Because    he  appeared 
to  advocate  a  good   and  pious   cause,  he  was  assisted   bv  tin- 
favour   of  many;    and    Henry,  on   the   other   hand,   had   ren- 
dered himself  odious  to    the   generality  of  princes,  bv  the 
insolence   of   his  government.    At   length    llildebrand,  who 
assumed  the  name  of  Gregory  VII.  being  a  man  of  no  piety 
or  integritv,  betrayed  the   wickedness  of   his  heart;  in  con- 
sequence   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    sub- 
mit to   them.    After    that    time  there  were  many  emperors, 
more  like  Henry  than  like  Julius  Caesar,  whom   there  was 
no  difficulty  in  overcoming,  while  they  were  sitting  at  home 
in  indolence    and   unconcern,   when  there   was  the   greatest 
necessity  for  every  vigorous  and  legitimate  exertion  to  re- 
press the   cupidity  of  the  pontiffs.    Thus  we  see  with  what 
plausibility  they  have  represented   this    admirable  donation 
of  Constantine,  by  which  the  pope  pretends  himself  to  have 
been  invested  with  the  sovereignty  of  the  Western  empire. 


chap,  xi.]        CHRISTIAN  RELIGION.  241 

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 
compelled  to  submit  to  their  dominion;  in  short,  they  pro- 
ceeded 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  government  of  the  city)  so  disturbed  and  distracted  the 
Christian  world,  that  they  have  brought  it  to  the  brink  of 
ruin.  In  the  time  of  Gregory  the  First,  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,  Gregorv  assembled  a  provincial  coun- 
cil of  bishops,  in  which  he  severely  inveighed  against  that 
profane  custom,  and  asked  whether  they  would  not  excom- 
municate 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  punish  it.  They  all  pronounced  that 
every  such  offender  should  be  excommunicated.  But  if  claim- 
ing a  field  by  the  inscription  of  a  title,  be  a  crime  deserving 
of  excommunication  in  a  priest;  when  for  two  whole  cen- 
turies the  pontiffs  have  been  meditating  nothing  but  wars, 
effusion  of  blood,  slaughter  of  armies,  storming  and  pillaging 
cities,  the  destruction  of  nations,  the  devastation  of  king- 
doms, for  the  sole  purpose  of  seizing  the  dominions  of  others; 
what  excommunications  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  no- 

Vol.  III.  2  H 


242  INSTITUTES  OF  THE  [book  iv. 

thing  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  emperors   also,  without  any  opposition,   always  sum- 
moned 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  authority  of  the  minister  of  God,  that  is, 
bv  mine."  And  Valentinian  says;  "  Good  bishops  never  tra- 
duce 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  referred  to  the 
judgment  of  the  bishop.  As  for  example,  if  any  ecclesiastic 
had    committed    no    crime    against   the    laws,  he    was    only 
charged  with  offending  against  the  canons,  he  was  not  sum- 
moned to  the  common  tribunal,  but  was  judged  by  the  bishop. 
In  like  manner,  if  a  question  was  agitated  respecting  an  ar- 
ticle 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  disqua- 
lified by  office  or  dignity."  Again;  "  If  we  regard  the  scrip- 
tures 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?'' 

(If)  Ezek.  xxxiv.  4. 


chap,  xi.]       CHRISTIAN  RELIGION.  243 

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  presence  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  con- 
troversies are  agitated;  and  his  constancy  in  this  respect  has 
been  universally  and  justly  applauded.  Yet  notwithstand- 
ing 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  pru- 
dence with  magnanimitv  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  at- 
tempts, 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  impor- 
tant a  controversy:  and  this  was  necessary  both  from  the  cir- 
cumstances 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  re- 
sistance. For  he  denied  it  to  be  compatible  with  the  charac- 
ter of  a  bishop,  to  defend  the  faith  and  privileges  of  the 
Church  by  arms;  but  in  other  cases  he  shewed  himself  ready 
to  do  whatever  the  emperor  would  command.  "  If  he  de- 
mands 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 
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  en- 
tirely exclude  the  emperor  from  judging  priests,  but  observes 


244  INSTITUTES  OF  THE  [book  iv. 

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  disap- 
prove of  the  occasional  interposition  of  princes  in  ecclesias- 
tical affairs,  provided  they  would  exert  their  authority  for 
the  preservation  of  order,  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  commanded  certain  bishops  to  receive  their  neigh- 
bouring colleagues,  who  had  been  expelled  from  their  sees 
by  the  barbarians,  Gregory  confirmed  this  command,  and 
exhorted  them  to  obey  it.  And  when  he  himself  was  admo- 
nished 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  ex- 
empting him  from  the  imperial  authority,  but  on  the  con- 
trary promised  compliance  as  far  as  should  be  consistent 
with  a  good  conscience;  and  at  the  same  time  acknowledged 
that  Mauritius  acted  in  a  manner  becoming  a  religious  prince 
in  giving  such  commands  to  the  bishops. 


V  V  vvwwv  vwvvx  \ 


CHAPTER  XII. 


The  Discipline  of  the  Church:  its  principle  Use  in  Censures 
and  Excommunication. 

1  HE  discipline  of  the  Church,  the  discussion  of  which  I  have 
deferred  to  this  place,  must  be  dispatched  in  a  few  words, 
that   we   may  proceed  to  the  remaining  subjects.  Now  the 


chap,  xii.]      CHRISTIAN  RELIGION.  245 

discipline  depends  chiefly  on  the  power  cf  the  keys,  and  the 
spiritual  jurisdiction.  To  make  this  more  easily  understood, 
let  us  divide  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  minis- 
try in  the  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  com- 
mon   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  consider- 
ation: That  if  no  society,  and  even  no  house,  though  con- 
taining 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  dis- 
cipline forms  the  ligaments  which  connect  the  members  to- 
gether, and  keep  each  in  its  proper  place.  Whoever,  there- 
fore, either  desire  the  abolition  of  all  discipline,  or  obstruct 
its   restoration,  whether   they  act  from    design  or   inadver- 
tency, 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  ac- 
companied with    private    admonitions,    reproofs,   and   other 
means  to  enforce  the  doctrine,  and  prevent  it  from  being  al- 
together ineffectual.  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,  if  there  be 
no  solicitude  or  means  to  keep  the  people  in  obedience  to 
our  Lord,  necessity  itself  proclaims  the  want  of  a  remedy: 
and  this  is  the  only  remedy  whieh  has  been  commanded  by 
Christ,  or  which  has  ever  been   adopted  among  the  faith- 
ful. 


246  INSTITUTES  OF  THE  [book  iv. 

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  re- 
quire: 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  in- 
stances their  public  instructions  may  not  have  been  suffici- 
ently efficacious:  as  Paul  inculcates,  when  he  says,  that  he 
"  taught  publicly  and  from  house  to  house,"  and  protests 
himself  to  be  "  pure  from  the  blood  of  all  men,"  having 
"  ceased  not  to  warn  every  one  night  and  day  with  tears."  (c) 
For  the  doctrine  then  obtains  its  full  authority,  and  produces 
its  due  effect,  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,  as  manifest  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  au- 
thority, 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  the  faith- 
ful.^) 

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, 
iv  Tell  him  his  fault  between  thee  and  him,  alone."  (<?)  With 

(r)  Acts  xx.  20,  26,  31.     (</)  Matt,  xviii.  15—17.    (e)  Matt,  xviii.  15. 


chap,  xii.]      CHRISTIAN  RELIGION.  247 

respect  to  those  which  are  notorious,  Paul  says  to  Timothy, 
"Them  that  sin  rebuke  before  all,  that  others  also  may 
fear."  (/)  For  Christ  had  before  said,  "  If  thy  brother  shall 
trespass  against  thee."  Which  no  person  who  is  not  conten- 
tious can  understand  in  any  other  sense,  than  if  our  Lord 
had  said,  "  If  any  one  sin  against  thee,  and  thou  alone 
knovvest  it,  without  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  pri- 
vate, but  brought  him  forward  before  all  the  Church.  (,§-) 
The  legitimate  course  then  will  be, — in  correcting  secret 
faults,  to  adopt  the  different  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  offence. 

IV.  It  is  also  necessary  to  make  another  distinction  be- 
tween different  sins;  some  are  smaller  delinquencies,  others 
are  flagitious  or  enormous  crimes.  For  the  correction  of 
atrocious  crimes,  it  is  not  sufficient  to  employ  admonition 
or  reproof;  recourse  must  be  had  to  a  severer  remedv;  as 
Paul  shews,  when  he  does  not  content  himself  with  censur- 
ing the  incestuous  Corinthian,  but  pronounces  sentence  of 
excommunication  immediately  on  being  certified  of  his  crime. 
Now  then  we  begin  to  have  a  clearer  perception  how  the 
spiritual  jurisdiction  of  the  Church,  which  corrects  sins  ac- 
cording to  the  word  of  the  Lord,  is  a  most  excellent  preser- 
vative 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,  rob- 
bery, sedition,  perjury,  false  witness,  and  other  similar 
crimes,  together  with  obstinate  persons;  who,  after  having 
been  admonished  even  of  smaller  faults,  contemn  God  and 
his  judgment:  it  usurps  no  unreasonable  authority,  but  only 
exercise  the  jurisdiction  which  God  has  given  it.  And  that 
no  one  may  despise  this  judgment  of  the  Church,  or  consider 

(/)1  Tim.  v.  20.  (?)  Gal.  ii.  11, 14. 


248  INSTITUTES  OF  THE         [book  iv. 

it  as  of  little  importance  that  he  is  condemned  by  the  voice 
of  the  faithful,  God  hath  testified  that  it  is  no  other  than  a  de- 
claration 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  discipline,  are  mis- 
taken in  their  opinion,  unless  we  could  safely  dispense  with 
that  remedy  which  the  Lord  foresaw  would  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  numbered  among  Christians;  as  if 
his  holy  Church  were  a  conspiracy  of  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  no- 
thing may  exist  in  the  Church,  therefore,  from  which  any 
disgrace  may  be  thrown  upon  his  venerable  name,  it  is  ne- 
cessary to  expel  from  his  family  all  those  from  whose  tur- 
pitude infamy  would  redound  to  the  profession  of  Christia- 
nity. Here  it  is  also  necessary  to  have  particular  regard  to 
the  Lord's  Supper,  that  it  may  not  be  profaned  by  a  pro- 
miscuous administration.  For  it  is  certain  that  he  who  is  en- 
trusted with  the  dispensation  of  it,  if  he  knowingly  and  in- 
tentionally 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  Chrvsostom  severely  in- 
veighs against  priests,  who  from  a  fear  of  the  great  and  the 
powerful,  did  not  dare  to  reject  any  persons  who  presented 
themselves.  "Blood,"  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  suffer  my  blood  to  be  shed,  than 
I  will  be  partaker  of  this  pollution."  To  guard   this   most 


chap,  xii.]       CHRISTIAN  RELIGION.  249 

sacred  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  pro- 
pensity to  error,  nothing  is  more  easy  than  for  evil  examples 
to  seduce  us  from  rectitude  of  conduct.  This  use  of  disci- 
pline was  remarked  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  the  faith- 
ful 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  an 
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  pun- 
ished, that  the  stroke  of  the  rod  may  arouse  to  a  confession 
of  their  guilt,  those  who  would  only  be  rendered  more  obsti- 
nate by  indulgence.  The  apostle  intends  the  same  when  he 
says,  u  If  any  man  obey  not  our  word,  note  that  man,  and 
have  no  company  with  him,  that  he  may  be  ashamed."  (/6) 
Again,  when  he  says,  of  the  incestuous  Corinthian,  "  I  have 
judged  to  deliver  such  an  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  condemnation, 
that  the  spirit  might  be  eternally  saved.  He  therefore  calls  it 
delivering  to  Satan,  because  the  devil  is  without  the  Church, 
as  Christ  is  in  the  Church.  For  the  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  ex- 
amine how  the  Church  exercises  this  branch  of  discipline, 

(A)  1  Cor.  v.  6.    (J)  1  Cor.  v.  11.    (It)  2  Thess.  iii.  14.    (/)  1  Cor.  v.  3,  5. 

Vol.  III.  2  I 


250  INSTITUTES  OF  TIIK  [book  iv. 

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  wit- 
nesses, but  are  committed  openly,  and  to  the  scandal  of  the 
whole  Church.   By  private  sins,  I  mean,  not  such  as  are  en- 
tirely unknown   to   men,  like   those  of  hypocrites,  for  these 
never  come  under  the  cognizance  of  the  Church,  but  those  of 
an    intermediate  class,  which  are  not  without  the  knowledge 
of  some  witnesses,  and  yet  are  not  public.  The  first  sort  re- 
quires not  the  adoption  of  the  gradual  measures  enumerated 
by  Christ;  but  it  is  the  duty  of  the  Church,  on   the  occur- 
rence of  any  notorious  scandal,  immediatelv  to  summon  the 
offender,  and  to  punish  him  in  proportion  to  his  crime.  Sins 
of  the  second  class,  accordiug  to  the  rule  of  Christ,  are  not  to 
be  brought  before  the  Church,  unless  they  are  attended  with 
contumacv,    in    rejecting    private    admonition.    When    they 
are  submited  to  the   cognizance  of  the  Church,  then  atten- 
tion is  to  be  paid  to  the   other  distinction,  between  smaller 
delinquencies     and    more    atrocious     crimes.     For    slighter 
offences  require  not  the  exertion  of  extreme  severity:   it  is 
sufficient,  to  administer  verbal  castigation,  and  that  with  pa- 
ternal 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  punish- 
ment;   for   it  is  not  enough  for   him  who  has  grievously  of- 
fended the  Church  by  the  bad  example  of  an  atrocious  crime, 
merely  to   receive    verbal    castigation;  he   ought    to  be   de- 
prived 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  Co- 
rinthian   transgressor,  but   excludes   him  from   the  Church, 
and  blames  the  Corinthians  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 


ghap.  xii.]       CHRISTIAN  RELIGION.  251 

before  God,  and  to  testify  his  repentance  before  the  Church. 
There  were,  likewise,  certain  solemn  rites  which  it  was  cus- 
tomary 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  suffi- 
cient time;  then  they  come  to  confession,  and  by  the  impo- 
sition of  the  hands  of  the  bishop  and  clergy,  are  restored  to 
the  privilege  of  communion."  But  though  the  bishop  and 
clergy  presided  in  the  reconciliation  of  offenders,  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 
discipline  of  Christ,  to  whom  it  is  reasonable  that  all  the 
sceptres  and  diadems  of  kings  should  be  subject.  Thus 
Theodosius,  when  Ambrose  excluded  him  from  the  privilege 
of  communion,  on  account  of  a  massacre  perpetrated  at  Thes- 
salonica,  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  them- 
selves 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  flat- 
teries, it  is  the  more  highly  necessary  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  pastors,  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  place.  I  will  only  add,  that  the  legitimate 
process  in  excommunicating  an  offender,  which  is  pointed  out 
by  Paul,  requires  it  to  be  done,  not  by  the  elders  alone,  but 
with  the  knowledge  and  approbation  of  the  Church:  in  such 
a  manner,  however,  that  the  multitude  of  the  people  may 


252  INSTITUTES  OF  THE  [book  iv. 

not  direct  the  proceeding,  but  may  watch  over  it  as  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  con- 
ducted with  a  gravity  declarative  of  the  presence  of  Christ, 
that  there  may  be  no  doubt  of  his  presiding  over  the  sen- 
tence. 

VIII.  But  it  ought  not  to  be  forgotten,  that  the  severity 
becoming  the  Church  must  be  tempered  with  a  spirit  of  gen- 
tleness. For  there  is  constant  need  of  the  greatest  caution, 
according  to  the  injunction  of  Paul  respecting  a  person  uho 
may  have  been  censured,  "  lest  perhaps  such  an  one  should 
be  swallowed  up  with  over  much  sorrow;"  (m)  for  thus  a  re- 
medy 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  blas- 
phcnui,  und  other  persona  X  nig  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  car- 
ried beyond  its  proper  limits.  In  this  respect,  it  is  impossible 
to  excuse  the  excessive  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  sen- 
tenced an  offender  to  solemn  penance,  and  exclusion  from 
the  holy  communion  sometimes  for  three,  sometimes  for  four, 
sometimes  for  seven  years,  and  sometimes  for  the  remainder 
of  life;  what  other  consequence  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  useful  nor  reason- 

(wj)  2  Cor.  ii.  7. 


chap,  xii.]       CHRISTIAN  RELIGION.  253 

able.  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  ac- 
cuse all  those  who  practised  it;  among  whom  it  is  certain 
that  some  were  not  satisfied,  but  they  complied  with  it  be- 
cause it  was  not  in  their  power  to  effect  a  reformation.  Cy- 
prian 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  re- 
turn 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  ex- 
presses himself  thus:  "  If  God  is  so  kind,  why  is  his  priest 
determined  to  be  so  austere?"  We  know  likewise  what  kind- 
ness Augustine  exercised  towards  the  Donatists,  so  that  he 
hesitated  not  to  receive  into  the  bishoprics  those  who  re- 
nounced their  error;  and  that  immediately  after  their  re- 
pentance. But  because  a  contrary  system  had  prevailed,  they 
wei-e  obliged  to  relinquish  their  own  judgment,  in  order  to 
follow  the  established  custom.  #  M 

IX.  Now  as  it  is  required  of  the  whole  body  of  th^thurch, 
in  chastising  anv  one  who  has  fallen,  to  manifest  such  gen- 
tleness 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,"  (n)  so  it  is  the  duty  of 
every  individual  to  moderate  himself  to  the  like  tenderness 
and  clemency.  Such  as  are  expelled  from  the  Church,  there- 
fore, it  is  not  for  us  to  expunge  from  the  number  of  the  elect, 
or  to  despair  of  them  as  already  lost.  It  is  proper  to  con- 
sider  them  as  strangers  to    the    Church,  and    consequently 

VO  2  Cor.  ii.  8. 


254  INSTITUTES  OF  THE  [book  iv. 

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  comprehend  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,  to  whom,  whenever  it  seemeth  good,  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  un- 
warrantable 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  bind- 
ing to  the  censure  of  the  Church;  by  which  those  who  are 
excommunicated  are  not  cast  into  eternal  ruin  and  condem- 
nation, but,  by  hearing  their  life  and  conduct  condemned, 
are  also  certified  of  their  final  condemnation,  unless  they  re- 
pent, f&r  excommunication  differs  from  anathema:  anathema, 
which  o^ht  to  be  very  rarely,  or  never,  resorted  to,  pre- 
cluding all  pardon,  execrates  a  person,  and  devotes  him  to 
to  eternal  perdition;  whereas  excommunication  rather  cen- 
sures 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  recals  him  to 
salvation.  If  he  obey,  the  Church  is  ready  to  re-admit  him 
to  its  friendship,  and  to  restore  him  to  its  communion.  There- 
fore, though  the  discipline  of  the  Church  admits  not  of 
our  friendly  association  and  familiar  intercourse  with  ex- 
communicated persons,  yet  we  ought  to  exert  all  the  means 
in  our  power  to  promote  their  reformation,  and  their  return  to 


chap,  xii.]       CHRISTIAN  RELIGION.  255 

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."  (<?)  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 
discipline,  as  Augustine  observes  in  disputing  with  the  Do- 
natists,  that  private  persons,  if  they  see  fault*  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  chas- 
tisement is  not  only  superfluous,  but  even  becomes  perni- 
cious, and  consequently  is  no  longer  a  medicine."  Again; 
"  He,  who  attentively  considers  these  things,  neither  ne- 
glects severity  of  discipline  for  the  preservation  of  unity,  nor 
breaks  the  bond  of  fellowship  by  an  intemperance  of  cor- 
rection." 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  admo- 
nish,   reprove,    and  correct  the   wicked,  though  he  neither 

(o)  2  Thess.  iii.  15. 


256  INSTITUTES  OF  THE  [book  iv. 

favours  them  nor  unites  in  their  sins,  is  nevertheless  culpa- 
ble in  the  sight  of  the  Lord;  but  that  he  who  sustains  such 
an  office  as  to  have  power  to  exclude  them  from  a  participa- 
tion of  the  sacraments,  and  does  it  not,  he  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  pru- 
dence required  by  our  Lord,  "lest  while"  they  "  gather  up 
the  tares,"  they  "  root  up  also  the  wheat  with  them."  (/>) 
Hence  he  concluded  with  Cyprian;  "  Let  a  man,  therefore,  in 
mercy,  correct  what  he  can;  what  he  cannot,  let  him  patiently 
bear,  and  affectionately  lament." 

XII.  These  remarks  of  Augustine  were  made  in  conse- 
quence of  the  rigour  of  the  Donatists,  who,  seeing  vices  in 
the  Church,  which  the  bishops  condemned  by  verbal  re- 
proofs, but  did  not  punish  with  excommunication  which  they 
thought  not  adapted  to  produce  any  good  effects,  inveigh- 
ed in  a  most  outrageous  manner  against  the  bishops  as  be- 
trayers of  discipline,  and  by  an  impious  schism  separated 
themselves  from  the  flock  of  Christ.  The  same  conduct  is 
pursued  in  the  present  day  by  the  Anabaptists,  who,  acknow- 
ledging no  congregation  to  belong  to  Christ,  unless  it  be  in 
all  respects  conspicuous  for  angelic  perfection,  under  the  pre- 
text of  zeal,  destrov  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  bv  ensnaring  them  with  their  boastful  pretensions: 
inflated  with  pride,  infuriated  with  obstinancy,  insidious  with 
calumnies,  turbulent  with  seditions,  that  their  destitution  of 
the  light  of  truth  may  not  be  detected,  they  conceal  them- 
selves 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  violating 
the  sincerity  of  love,  or  disturbing  the  unity  of  peace,  but 
with  the  moderation  of  a  remedial  process,  they  abuse,  to  an 
occasion  of  dissention  and  to  the  sacrilege  of  schism.  Thus 
Satan  transforms  himself  into  an  angel  of  light,  when  from 

(/OMatt.  xiii.  29. 


chap,  xii.]      CHRISTIAN  RELIGION.  257 

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  in- 
sidious 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  contagion  of  any  sin  has  infected  a 
whole  people,  there  is  a  necessity  for  the  severity  and  mercy 
which  are  combined  in  strict  discipline.  "  For  schemes  of 
separation,"  he  says,  "are  pernicious  and  sacrilegious,  be- 
cause 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  faith- 
fully followed  himself.  For  writing  to  Aurelius  bishop  of 
Carthage,  he  complained  that  drunkenness,  which  is  so  se- 
verely 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  menaces.  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  bodv.  And  therefore  he  at  length  con- 
cludes in  the  following  manner:  *'  Wherefore  also  that  com- 
mand of  the  apostle,  to  put  away  the  wicked,  (^)  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,  endeavouring 
to  keep  the  spirit  in  the  bond  of  peace."  (r) 

XIV.  The   remaining   part   of   discipline,  which   is   not 

(?)  1  Cor.  v.  13.  (r)  Eph.  iv.  2,  3. 

Vol.  III.  2  K 


258  INSTITUTES  OF  THE  [book  iv. 

strictly  included  in  the  power  of  the  keys,  consists  in  this: 
that  the  pastors,  according  to  the  necessity  of  the  times,  should 
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  ex- 
tent, nor  the  form,  but  leaves  all  this  to  the  judgment  of  the 
Church.  The  observation  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  followed  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  unneces- 
sary to  enumerate.  The  conclusion  to  be  deduced  from  the 
whole  is,  that  whenever  a  controversy  arises  respecting  re- 
ligion which  requires  to  be  decided  by  a  council  or  ecclesi- 
astical 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 
testimonies  which  may  be  adduced  from  the  Old  Testament 
be  rejected,  as  inapplicable  to  the  Christian,  it  is  evident  that 
the  apostles  practised  the  same.  Respecting  prayers,  however, 
I  suppose  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  ne- 
cessity, and  some  reject  it  as  altogether  superfluous;  while  on 
the  other  hand,  where  the  use  of  it  is  not  well  understood,  it 
easilv  degenerates  into  superstition. 

XV.  Holy  and  legitimate  fasting  is  directed  to  three  ends. 
For  we  practise  it,  either  as  a  restraint  on  the  flesh,  to  pre- 
serve it  from  licentiousness,  or  as  a  preparation  for  prayers 


chap,  xii.]       CHRISTIAN  RELIGION.  259 

and  pious  meditations,  or  as  a  testimony  of  our  humiliation 
in  the  presence  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  constitu- 
tion 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  be- 
hoves all  the  people  to  make  a  confession  of  their  guilt.  When 
the  hand  of  the  Lord  chastises  an  individual,  he  ought  to 
make  a  similar  confession,  either  alone  or  with  his  family.  It 
is  true  that  this  acknowledgment  lies  principally  in  the  dis- 
position of  the  heart;  but  when  the  heart  is  affected  as  it 
ought  to  be,  it  can  scarcely  avoid  breaking  out  into  the  ex- 
ternal 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  pre- 
sented to  God  on  any  important  occasion,  it  would  be  right 
to  enjoin  the  union  of  fasting  with  prayer.  Thus  when  the 
faithful  at  Antioch  "laid  their  hands  on  Paul  and  Barna- 
bas;" the  better  to  recommend  their  very  important  minis- 
try 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  unembarrassed  in  prayer.  And  we  find  by 
experience,  that  after  a  full  meal  the  mind  does  not  aspire 

(i)  Acts  xiii.  2,  3.  (f)  Acts  xiv.  23. 


260  INSTITUTES  OF  THE  [book  iv. 

towards  God  so  as  to  be  able  to  enter  on  prayer,  and  to  con- 
tinue in  it  with  seriousness  and  ardour  of  affection.  So  we 
are  to  understand  what  Luke  says  of  Anna,  that  she  "  served 
God  with  fastings  and  prayers."  (ii)  For  he  does  not  place 
the  worship  of  God  in  fasting,  but  signifies  that  by  such 
means  that  holy  woman  habituated  herself  to  a  constancy  in 
prayer.  Such  was  the  fasting  of  Nehemiah,  when  he  prayed 
to  God  with  more  than  common  fervour  for  the  deliverance 
of  his  people,  (u)  For  this  cause  Paul  declares  it  to  be  ex- 
pedient for  the  faithful  to  practise  a  temporary  abstinence 
from  lawful  enjoyments,  that  they  may  be  more  at  liberty  to 
"give  themselves  to  fasting  and  prayer." (w)  For  by  connect- 
ing fasting  with  prayer  as  an  assistance  to  it,  he  signifies 
that  fasting  is  of  no  importance  in  itself  any  further  than  as 
it  is  directed  to  this  end.  Besides,  from  the  direction  which 
he  gives  in  that  place  to  husbands  and  wives,  to  "render  to" 
each  other  "due  benevolence,"  it  is  clear  that  he  is  not 
speaking  of  daily  prayers,  but  of  such  as  require  peculiar 
earnestness  of  atn  ntion. 

XVII.  In  like  manner,  when  war,  pestilence,  or  famine- 
begins  to  rage, or  when  any  Other  calamity  appears  to  threaten 
a  country  and  people,  then  also  it  is  the  duty  of  pastors  to 
exhort  the  Church  to  fasting,  that  with  humble  supplications 
thev  may  deprecate  the  wrath  of  the  Lord:  for  when  he 
causes  danger  to  appear,  he  announces  himself  as  prepared 
and  armed  for  vengeance.  Therefore  as  it  was  anciently  the 
custom  for  criminals  to  appear  with  long  beards,  dishevelled 
hair,  and  mourning  apparel,  in  order  to  excite  the  pity  of 
the  judge;  so  when  we  stand  as  criminals  before  the  tribunal 
of  God,  it  is  conducive  to  his  glory  and  the  general  edifica- 
tion, as  well  as  expedient  and  salutary  for  ourselves,  to  de- 
precate his  severity  by  external  demonstrations  of  sorrow. 
That  this  was  customary  among  the  people  of  Israel,  it  is 
easv  to  infer  from  the  language  of  Joel;  for  when  he  com- 
mands to  "  blow  the  trumpet,  sanctify  a  fast,  and  call  a  solemn 
assembly,"  (.x)  and  proceeds  to  give  other  directions,  he 
speaks  as  of  things  commonly  practised.  He  had  just  before 

(h)  Luke  ii.  37.        (r)  Neh.  i.  4.        (-a»)  1  Cur.  vii.  5.        (x)  Joel  ii.  15. 


chap,  xii.]       CHRISTIAN  RELIGION.  261 

said  that  inquisition  was  made  respecting  the  crimes  of  the 
people,  had  announced  that  the  clay  of  the  Lord  was  at  hand, 
and  had  cited  them  as  criminals  to  appear  and  answer  for 
themselves:  afterwards,  he  warns  them  to  have  recourse  to 
sackcloth  and  ashes,  to  weeping  and  mourning,  that  is,  to 
prostrate  themselves  before  the  Lord  with  external  demon- 
strations of  humility.  Sackcloth  and  ashes  perhaps  were 
more  suitable  to  those  times;  but  there  is  no  doubt  that  as- 
sembling, and  weeping,  and  fastings,  and  similar  acts,  are 
equally  proper  for  us  in  the  present  age,  whenever  the  state 
of  our  affairs  requires  them.  For  as  it  is  a  holy  exercise, 
adapted  both  to  humble  men  and  to  confess  their  humility, 
why  should  it  be  less  used  by  us  then  by  the  ancients  in  si- 
milar necessities?  We  read  that  fasting  in  token  of  sorrow 
was  not  only  practised  by  the  Israelitish  Church,  which  was 
formed  and  regulated  by  the  word  of  God,  but  also  by  the 
inhabitants  of  Nineveh,  who  had  no  instruction  except  the 
preaching  of  Jonah,  (y)  What  cause  then  is  there,  why  we 
should  not  practise  the  same?  But,  it  will  be  said,  It  is  an 
external  ceremony,  which  with  all  the  rest  terminated  in 
Christ.  I  reply,  that  even  at  this  day  it  is,  as  it  always  has 
been,  a  most  excellent  assistance  and  useful  admonition  to 
the  faithful,  to  stimulate  them,  and  guard  them  against  fur- 
ther provocations  of  God  by  their  carelessness  and  inatten- 
tion, when  they  are  chastised  by  his  scourges.  Therefore, 
when  Christ  excuses  his  apostles  for  not  fasting,  he  does  not 
say  that  fasting  is  abolished,  but  appoints  it  for  seasons  of 
calamity,  and  connects  it  with  sorrow.  "  The  days  will  come," 
says  he,  "  when  the  bridegroom  shall  be  taken  away  from 
them."  (2) 

XVIII.  That  there  may  be  no  mistake  respecting  the 
term,  let  us  define  what  fasting  is.  For  we  do  not  under- 
stand it  to  denote  mere  temperance  and  abstinence  in  eating 
and  drinking,  but  something  more.  The  life  of  the  faithful, 
indeed,  ought  to  be  so  regulated  by  frugality  and  sobriety,  as 
to  exhibit,  as  far  as  possible,  the  appearance  of  a  perpetual 
fast.  But  beside  this,  there  is  another  temporary  fast,  when 

(y)  Jonah  iii.  5.  (z)  Matt.  ix.  15.    Luke  v.  34,  35. 


262  INSTITUTES  OF  THE  [book  iv. 

we  retrench  aiiy  thing  from  our  customary  mode  of  living, 
either  for  a  day  or  for  any  certain  time,  and  prescribe  to 
ourselves  a  more  than  commonly  rigid  and  severe  abstinence 
in  food.  This  restriction  consists  in  three  things,  in  time, 
in  quality,  and  in  quantity  of  food.  By  time,  I  mean  that 
we  should  perform,  while  fasting,  those  exercises  on  account 
of  which  fasts  are  instituted.  As  for  example,  if  any  on» 
fast  for  solemn  prayer,  he  should  not  break  his  fast  till  he 
has  attended  to  it.  The  quality  consists  in  an  entire  absti- 
nence from  dainties*  and  content  with  simpler  and  humbler 
fare,  that  our  appetite  may  not  be  stimulated  by  delicacies. 
The  rule  of  quantity  is,  that  we  eat  more  sparingly  and  slight- 
ly than  usual,  only  for  necessity  and  not  for  pleasure. 

XIX.  But  it  is  necessary  for  us  above  all  things  to  be  par- 
ticularly on  our  guard  against  the  approaches  of  supersti- 
tion, which  has  heretofore  been  a  source  of  great  injury  to 
the  Church.  For  it  were  far  better  that  fasting  should  be 
entirely  disused,  than  that  the  practice  should  be  diligently 
observed,  and  at  the  same  time  corrupted  with  false  and 
pernicious  opinions,  into  which  the  world  is  continually 
falling,  unless  it  be  prevented  by  the  greatest  fidelity  and 
prudence  of  the  pastors.  The  first  caution  necessary,  and 
which  thev  should  be  constantly  urging  is  that  suggested  by 
Joel;  "  Rend  your  heart  and  not  your  garments:"  («)  that  is, 
they  should  admonish  the  people,  that  God  sets  no  value  on 
fasting,  unless  it  be  accompanied  with  a  correspondent  dis- 
position of  heart,  a  real  displeasure  against  sin,  sincere  self- 
abhorrence,  true  humiliation,  and  unfeigned  grief  arising 
from  a  fear  of  God;  and  that  fasting  is  of  no  use  on  any 
other  account  than  as  an  additional  and  subordinate  assis- 
tance to  these  things.  For  nothing  is  more  abominable  to  God, 
than  when  men  attempt  to  impose  upon  him  by  the  presen- 
tation of  signs  and  external  appearances,  instead  of  purity  of 
heart.  Therefore  he  severely  reprobates  this  hypocrisy  in 
the  JcW6,  who  imagined  they  had  satisfied  God  merely  by 
having  fasted,  while  they  cherished  impious  and  impure 
thoughts  in  their  hearts.  "  Is  it  such  a  fast,  saith  the  Lord. 

(a)  Joel  ii.  IS 


chap,  xii.]       CHRISTIAN  RELIGION.  263 

that  I  have  chosen?"  (b)  The  fasting  of  hypocrites,  there- 
fore, is  not  only  superfluous  and  useless  fatigue,  but  the 
greatest  abomination.  Allied  to  this,  is  another  evil,  which 
requires  the  most  vigilant  caution,  lest  it  be  considered  as  a 
meritorious  act,  or  a  species  of  divine  service.  For  as  it  is 
a  thing  indifferent  in  itself,  and  possesses  no  other  value  than 
it  derives  from  those  ends  to  which  it  ought  to  be  directed, 
it  is  most  pernicious  superstition  to  confound  it  with  works 
commanded  by  God,  and  necessary  in  themselves,  without 
reference  to  any  ulterior  object.  Such  was  formerly  the  folly 
of  the  Manichaeans,  in  the  refutation  of  whom  Augustine 
most  clearly  shews  that  fasting  is  to  be  held  in  no  other  es- 
timation than  on  account  of  those  ends  which  I  here  mention, 
and  that  it  receives  no  approbation  from  God,  unless  it  be 
practised  for  their  sake.  The  third  error  is  not  so  impious  in- 
deed, yet  is  pregnant  with  danger,  to  enforce  it  with  extreme 
rigour  as  one  of  the  principal  duties,  and  to  extol  it  with 
extravagant  encomiums,  so  that  men  imagine  themselves  to 
have  performed  a  work  of  peculiar  excellence  when  they 
have  fasted.  In  this  respect  I  dare  not  wholly  excuse  the 
ancient  fathers  from  having  sown  some  seeds  of  superstition, 
and  given  occasion  to  the  tyranny  which  afterwards  arose. 
Their  writings  contain  some  sound  and  judicious  sentiments 
on  the  subject  of  fasting;  but  they  also  contain  extravagant 
praises  which  elevate  it  to  a  rank  among  the  principal  vir- 
tues. 

XX.  And  the  superstitious  observance  of  Lent  had  at  that 
time  generally  prevailed,  because  the  common  people  con- 
sidered themselves  as  performing  an  eminent  act  of  obedi- 
ence to  God,  and  the  pastors  commended  it  as  a  holy  imi- 
tation of  Christ:  whereas  it  is  plain  that  Christ  fasted,  not 
to  set  an  example  to  others,  but  in  order  that  by  such  an  in- 
troduction to  the  preaching  of  the  gospel,  he  might  prove 
the  doctrine  not  to  be  a  human  invention,  but  a  revelation 
from  heaven.  And  it  is  surprising  that  men  of  acute  dis- 
cernment could  ever  entertain  such  a  gross  error,  which  is 

(b)  Isaiah  lviii.  5. 


264  INSTITUTES  OF  THE  [book  ir. 

disproved  by  such  numerous  and  satisfactory  arguments. 
For  Christ  did  not  fast  often,  which  it  was  necessary  for  him 
to  do,  if  he  intended  to  establish  a  law  for  anniversary  fasts, 
but  only  once,  while  he  Mas  preparing  to  enter  on  the  pro- 
mulgation of  the  gospel.  Nor  did  he  fast  in  the  manner  of 
men,  as  it  behoved  him  to  do,  if  he  intended  to  stimulate 
men  to  an  imitation  of  him;  on  the  contrary,  he  exhibited 
an  example  calculated  to  attract  the  admiration  of  all,  rather 
than  to  excite  them  to  a  desire  of  emulating  his  example. 
In  short,  there  was  no  other  reason  for  his  fasting  than  for 
that  of  Moses,  when  he  received  the  law  from  the  hand  of  the 
Lord.  For  as  that  miracle  was  exhibited  in  Moses,  to  esta- 
blish the  authority  of  the  law,  it  was  necessary  that  it  should 
not  be  omitted  in  Christ,  lest  the  gospel  should  seem  to  be  in- 
ferior to  the  law.  But  from  that  time,  it  never  entered  into  any 
man's  mind  to  introduce  such  a  form  of  fasting  among  the  peo- 
ple of  Israel,  under  the  pretext  of  imitating  Moses;  nor  was 
it  followed  by  any  of  the  holy  prophets  and  fathers,  notwith- 
standing their  inclination  and  zeal  for  all  pious  exercises. 
For  tlie  account  of  Elijah,  that  he  lived  forty  days  without 
meat  and  drink,  was  only  intended  to  teach  the  people  that 
he  Mas  raised  tip  to  be  the  i<  Btoret  of  the  law,  from  which 
almost  all  Israel  had  departed.  It  was  nothing  but  a  vain 
and  superstitious  affectation,  therefore,  to  dignify  the  fasting 
of  Lent  with  the  title  and  pretext  of  an  imitation  of  Christ. 
In  the  manner  of  fasting,  however,  there  was  at  that  time  a 
great  diversity,  as  Cassiodorus  relates,  from  Socrates  in  the 
ninth  book  of  his  history.  M  For  the  Romans,"  he  says, 
"  had  no  more  than  three  weeks,  but  during  these  there  was 
a  continual  fast,  except  on  the  Sunday  and  Saturday.  The 
Illvrians  and  Greeks  had  six  weeks,  and  others  had  seven; 
but  they  fasted  at  intervals.  Nor  did  they  differ  less  as  to 
the  nature  of  their  food.  Some  made  use  of  nothing  but 
bread  and  water;  others  added  vegetables;  some  did  not 
abstain  from  fish  and  fowl;  others  made  no  distinction  at  all 
between  any  kinds  of  food."  This  diversity  is  also  mentioned 
by  Augustine,  in  his  second  epistle  to  Januarius. 

XXI.    The    times    which   followed   were    still    worse:    to 


chap,  xii.]       CHRISTIAN  RELIGION.  265. 

the  preposterous  zeal  of  the  multitude  was  added  the  ignor- 
ance and  stupidity  of  the  bishops,  with  their  lust  of  dominion 
and  tyrannical  rigour.  Impious  laws  were  enacted  to  bind 
men's  consciences  with  fatal  chains.  The  eating  of  animal  food 
was  interdicted,  as  though  it  would  contaminate  them.  Sa- 
crilegious opinions  were  added  one  after  another,  till  they  ar- 
rived at  an  ocean  of  errors.  And  that  no  corruption  might  be 
omitted,  they  have  begun  to  trifle  with  God  by  the  most  ridi- 
culous pretensions  to  abstinence.  For  in  the  midst  of  all  the 
most  exquisite  delicacies,  they  seek  the  praise  of  fasting;  no 
dainties  are  then  sufficient,  they  never  have  food  in  greater 
plenty,  or  variety,  or  deliciousness.  Such  splendid  provision 
they  call  fasting,  and  imagine  it  to  be  the  legitimate  service 
of  God.  I  say  nothing  of  the  base  gluttony  practised  at  that 
season,  more  than  at  any  other  time,  by  those  who  wish  to 
pass  for  the  greatest  saints.  In  short,  they  esteem  it  the 
highest  worship  of  God,  to  abstain  from  animal  food,  and 
with  this  exception,  to  indulge  themselves  in  every  kind  of 
dainties.  On  the  other  hand,  to  taste  the  least  morsel  of  bacon 
or  salted  meat  and  brown  bread,  they  deem  an  act  of  the 
vilest  impiety,  and  deserving  of  worse  than  death.  Jerome 
relates,  that  there  were  some  persons  even  in  his  time,  who 
trifled  with  God  by  such  fooleries;  who,  to  avoid  making 
use  of  oil,  procured  the  most  delicate  kinds  of  food  to  be 
brought  from  every  country;  and  who,  to  do  violence  to 
nature,  abstained  from  drinking  water,  but  procured  delicious 
and  costly  liquors  to  be  made  for  them,  which  they  drank, 
not  from  a  cup,  but  from  a  shell.  What  was  then  the  vice 
of  a  few,  is  now  become  common  among  all  wealthy  persons; 
they  fast  for  no  other  purpose  than  to  feast  with  more  than 
common  sumptuousness  and  delicacy.  But  I  have  no  incli- 
nation to  waste  many  words  on  a  thing  so  notorious.  I  only 
assert,  that  neither  in  their  fastings,  nor  in  any  other  parts 
of  their  discipline,  have  the  Papists  any  thing  so  correct, 
sincere,  or  well-regulated,  as  to  have  the  least  occasion  to 
pride  themselves  upon  any  thing  being  left  among  them  worthy 
of  praise. 

XXII.  There  remains  the   second  part  of  the   discipline 

Vol.  III.  2  L 


266  INSTITUTES  OF  THE  [book  iv. 

of  the  Church,  which  particularly  relates  to  the  clergy.  It 
is  contained  in  the  canons  which  the  ancient  bishops  impos- 
ed on  themselves  and  their  order.  Such  as  these:  That  no 
ecclesiastic  should  employ  his  time  in  hunting,  gambling,  or 
feasting;  that  no  one  should  engage  in  usury,  or  commerce; 
that  no  one  should  be  present  at  dissolute  dances;  and  other 
similar  injunctions.  Penalties  were  likewise  annexed,  to  con- 
firm the  authority  of  the  canons,  and  to  prevent  their  being 
violated  with  impunity.  For  this  end,  to  every  bishop  was 
committed  the  government  of  his  clergy,  to  rule  them  ac- 
cording to  the  canons,  and  to  oblige  them  to  do  their  duty. 
For  this  purpose  were  instituted  annual  visitations  and  sy- 
nods, that  if  any  one  were  negligent  in  his  duty,  he  might 
be  admonished,  and  that  any  one  who  committed  a  fault 
might  be  corrected  according  to  his  offence.  The  bishops 
also  had  their  provincial  councils,  one  ever)  y<  ar,  and  an- 
ciently even  twice  a  \  ear,  by  which  they  were  judged,  if  the) 
had  committed  any  breach  of  their  duty.  For  if  a  bishop 
was  too  severe  or  violent  against  his  clergy,  there  was  a 
right  of  appeal  to  the  provincial  councils,  even  though  there- 
was  only  a  single  complainant.  The  severest  punishment  was 
the  deposition  of  the  ofi<  nder  from  his  office,  and  his  ex- 
clusion for  a  time  from  the  communion.  And  because  this 
was  a  perpetual  regulation,  they  never  used  to  dissolve  a 
provincial  council  without  appointing  a  time  and  place  for 
the  next.  For  to  summon  a  universal  council,  was  the  exclu- 
sive prerogative  of  the  emperor,  us  all  the  ancient  records 
testily.  As  long  as  this  severity  continued,  the  clergy  re- 
quired nothing  more  from  the  people  than  they  exemplified 
in  their  own  conduct.  Indeed,  they  were  far  more  severe  to 
themselves  than  to  the  laity:  and  it  is  reasonable  that  the 
people  should  be  ruled  with  a  milder  and  less  rigid  discipline; 
and  that  the  clergy  should  inflict  heavier  censures,  and  exer- 
cise far  less  indulgence  to  themselves  than  to  other  persons. 
How  all  this  has  become  obsolete,  it  is  unnecessary  to  relate, 
■when  nothing  can  be  imagined  more  licentious  and  dissolute 
than  this  order  of  men  in  the  present  day;  and  their  profli- 
gacy has  gone  to  such  a  length,  that  the  whole  world  is  ex- 


chap,  xii.]      CHRISTIAN  RELIGION.  267 

claiming  against  them.  That  all  antiquity  may  not  appear 
to  have  been  entirely  forgotten  by  them,  I  confess,  they  de- 
ceive the  eyes  of  the  simple  with  certain  shadows,  but  these 
bear  no  more  resemblance  to  the  ancient  usages,  than  the 
mimicry  of  an  ape  to  the  rational  and  considerate  conduct  of 
men.  There  is  a  remarkable  passage  in  Xenophon,  where 
he  states  how  shamefully  the  Persians  had  degenerated  from 
the  virtues  of  their  ancestors,  and  from  an  austere  course  of 
life  had  sunk  into  delicacy  and  effeminacy,  but  that  to  con- 
ceal their  shame  they  sedulously  observed  the  ancient  forms. 
For  whereas  in  the  time  of  Cyrus,  sobriety  and  temperance 
were  carried  so  far,  that  it  was  unnecessary,  and  was  even 
considered  as  a  disgrace,  for  any  one  to  blow  his  nose,  their 
posterity  continued  scrupulously  to  refrain  from  this  act; 
but  to  absorb  the  mucus,  and  retain  the  foetid  humours  pro- 
duced by  their  gluttony,  even  till  they  almost  putrefied,  was 
held  quite  allowable.  So,  according  to  the  ancient  rule,  it  was 
unlawful  to  bring  cups  to  the  table,  but  they  had  no  objec- 
tion to  drink  wine  till  they  were  obliged  to  be  carried  away 
drunk.  It  had  been  an  established  custom,  to  eat  only  one 
meal  a  day;  these  good  successors  had  not  abolished  this 
custom,  but  they  had  continued  their  banquets  from  noon  to 
midnight.  Because  their  ancient  law  enjoined  men  to  finish 
their  day's  journey  fasting,  it  continued  to  be  a  permanent 
custom  among  them;  but  they  were  at  liberty,  and  it  was 
the  general  practice,  for  the  sake  of  avoiding  fatigue,  to 
contract  the  journey  to  two  hours.  Whenever  the  Papists 
bring  forward  their  degenerate  rules,  for  the  purpose  of 
shewing  their  resemblance  to  the  holy  fathers,  this  example 
will  sufficiendy  expose  their  ridiculous  imitation,  of  which 
no  painter  could  draw  a  more  striking  likeness. 

XXIII.  In  one  instance,  they  are  too  rigorous  and  inflexi- 
ble, that  is,  not  permitting  priests  to  marry.  With  what 
impunity  fornication  rages  among  them,  it  is  unnecessary  to 
remark;  emboldened  by  their  polluted  celibacy,  they  have 
become  hardened  to  every  crime.  Yet  this  prohibition  clearly 
shews  how  pestilent  are  all  their  traditions:  since  it  has 
not  only  deprived  the  Church  of  upright  and  able    pastors.. 


268  INSTITUTES  OF  THE  [book  iv. 

but  has  formed  a  horrible  gulf  of  enormities,  and  precipi- 
tated many  souls  into  the  abyss  of  despair.  The  interdiction 
of  marriage  to  priests  was  certainly  an  act  of  impious  ty- 
ranny, not  only  contrary  to  the  word  of  God,  but  at  vari- 
ance with  every  principle  of  justice.  In  the  first  place,  it 
was  on  no  account  lawful  for  men  to  prohibit  that  which  the 
Lord  had  left  free.  Secondly,  That  God  had  expressly  pro- 
vided in  his  word  that  this  liberty  should  not  be  infringed, 
is  too  clear  to  require  much  proof.  I  say  nothing  of  the  di- 
rection, repeatedly  given  by  Paul,  that  a  bishop  should  be 
"the  husband  of  one  wife;"(V)  but  what  could  be  expressed 
with  greater  force,  than  where  he  announces  a  revelation 
from  the  Holy  Spirit,  "that  in  the  latter  times  some  shall 
depart  from  the  faith,  forbidding  to  marry,"  and  repre- 
sents these  not  only  as  impostors,  but  as  disseminating 
"doctrines  of  devils."  (e)  This,  therefore,  was  a  prophecy,  a 
sacred  oracle  of  the  Holy  Spirit,  by  which  he  intended  from 
the  beginning  to  forearm  the  Church  against  dangers;  that 
the  prohibition  of  marriage  is  a  doctrine  of  devils.  But  our 
adversaries  imagine  themselves  to  have  admirably  evaded 
this  charge,  when  they  misapply  it  to  Montanus,  the  Tatian- 
ists,  Encratites,  and  other  ancient  heretics.  It  refers,  say 
they,  to  those  who  have  condemned  marriage  altogether; 
we  bv  no  means  condemn  it;  we  merely  prohibit  it  to  the 
clergy,  from  an  opinion  that  it  is  not  proper  for  them.  As 
if,  though  this  prophecy  had  once  been  accomplished  in  those 
ancient  heretics,  it  might  not  also  be  applicable  to  them,  or 
as  if  this  puerile  cavil,  that  they  do  not  prohibit  marriage 
because  they  do  not  prohibit  it  to  all,  were  deserving  of  the 
least  attention.  This  is  just  as  if  a  tyrant  should  contend  that 
there  can  be  no  injustice  in  a  law,  the  injustice  of  which  only 
oppresses  one  part  of  a  nation. 

XXIV.  They  object,  that  there  ought  to  be  some  mark 
to  distinguish  the  clergy  from  the  laity.  As  though  the 
Lord  did  not  foresee  what  are  the  true  ornaments  in  which 
priests   ought  to  excel.  By  this  plea,  they  charge  the  apos- 

(d  )  1  Tim.  iii.  2.  Titus  i.  6.  (e)  1  Tim.  iv.  1,  3. 


chap,  xii.]       CHRISTIAN  RELIGION.  269 

tie  with  disturbing  the  order,  and  violating  the  decorum  of 
the  Church,  who,  in  delineating  the  perfect  model  of  a  good 
bishop,  among  the  other  virtues  which  he  required  in  him, 
dared  to  mention  marriage.  I  know  that  they  interpret  this 
to  mean,  that  no  one  is  chosen  a  bishop  who  shall  have  had  a 
second  wife.  And  I  grant  that  this  interpretation  is  not  new, 
but  that  it  is  erroneous,  is  evident  from  the  context  itself; 
because  he  immediately  after  prescribes  what  characters  the 
wives  of  bishops  and  deacons  ought  to  possess.  Paul  places 
marriage  among  the  virtues  of  a  bishop;  these  men  teach 
that  it  is  a  vice  not  to  be  tolerated  in  the  clergy,  and  not 
content  with  this  general  censure,  they  call  it  carnal  pollu- 
tion and  impurity,  which  is  the  language  of  Syricius,  one  of 
the  pontiffs,  recited  in  their  canons.  Let  every  man  reflect 
from  what  source  these  things  can  have  proceeded.  Christ 
has  been  pleased  to  put  such  honour  upon  marriage,  as  to 
make  it  an  image  of  his  sacred  union  with  the  Church. 
What  could  be  said  more,  in  commendation  of  the  dignity 
of  marriage?  With  what  face  can  that  be  called  impure  and 
polluted,  which  exhibits  a  similitude  of  the  spiritual  grace 
of  Christ? 

XXV.  Now  though  their  prohibition  is  so  clearly  repug- 
nant to  the  word  of  God,  yet  they  find  something  in  the 
scriptures  to  urge  in  its  defence.  The  Levitical  priests, 
Avhenever  it  came  to  their  turn  to  minister  at  the  altar, 
were  required  not  to  cohabit  with  their  wives,  that  they 
might  be  pure  and  immaculate  to  perform  the  sacrifices;  it 
would  therefore  be  exceedingly  unbecoming  for  our  sacra- 
ments, which  are  far  more  excellent  and  of  daily  recurrence, 
to  be  administered  by  married  men.  As  though  the  evange- 
lical ministry  and  the  Levitical  priesthood  were  one  and  the 
same  office.  On  the  contrary,  the  Levitical  priests  were  anti- 
tvpes,  representing  Christ,  who,  as  the  Mediator  between  God 
and  man,  was  to  reconcile  the  Father  to  us  by  his  perfect 
purity.  Now  as  it  was  impossible  for  sinners  to  exhibit  in 
every  respect  a  type  of  his  sanctity,  yet  in  order  to  display 
some  faint  shadows  of  it,  they  were  commanded  to  purify 
themselves  in  a  manner  beyond  what  is  common  among  men. 


270  INSTITUTES  OF  THE  [book  iv. 

whenever  thev  approached  the  sanctuary;  because  on  those 
occasions  they  properly  represented  Christ,  in  appearing  at 
the  tabernacle,  which  was  a  type  of  the  heavenly  tribunal,  as 
mediators  to  reconcile  the  people  to  God.  As  the  pastors 
of  the  Church  now  sustain  no  such  office,  the  comparison  is 
nothing  to  the  purpose.  Wherefore  the  apostle,  without 
anv  exception,  confidently  pronounces,  that  "  marriage  is 
honourable  in  all;  but  whoremongers  and  adulterers  God 
will  judge."  (f)  And  the  apostles  themselves  have  proved 
by  their  own  example,  that  marriage  is  not  unbecoming  the 
sanctitv  of  any  office  however  excellent:  for  Paul  testifies  that 
they  not  only  retained  their  wives,  but  took  them  about  with 
them.  (.§•) 

XXVI.  It  has  also  betrayed  egregious  impudence,  to  in- 
sist on  this  appearance  of  chastity  as  a  necessary  thing,  to 
the  great  disgrace  of  the  ancient  Church,  which  abounded 
with  such  peculiar  divine  knowledge,  but  was  still  more  emi- 
nent for  sanctity.  For  if  they  pay  no  regard  to  the  apostles, 
whom  they  often  have  the  hardihood  to  treat  with  con- 
tempt, what  will  the}'  say  of  all  the  ancient  fathers,  who,  it  is 
certain,  not  onlv  tolerated  marriage  in  bishops,  but  likewise 
approved  of  it?  It  would  follow  that  thev  must  have  prac- 
tised a  foul  profanation  of  sacred  things,  since  according  to 
the  notion  we  are  opposing,  they  did  not  celebrate  the  mys- 
teries of  the  Lord  with  the  requisite  purity.  The  injunction 
of  celibacv  was  agitated  in  the  council  of  Nice;  for  there  are 
never  wanting  little  minds  absorbed  in  superstition,  who  en- 
deavour to  make  themselves  admired  by  the  invention  of 
some  novelty.  But  what  was  the  decision?  The  council 
coincided  in  the  opinion  of  Paphnutius,  who  pronounced 
that,  "a  man's  cohabitation  with  his  own  wife  is  chastity." 
Therefore  marriage  continued  to  be  held  sacred  among  them, 
nor  was  it  esteemed  any  disgrace  to  them,  or  considered  as 
casting  any  blemish  on  the  ministry7. 

XXVII.  Afterwards  followed  times  distinguished  by  a 
mest    superstitious    admiration    of    celibacy.    Hence    those 

(/)  Heb.  xiii.  4.  I  Cur.  ix.  5. 


chap,  xii.]       CHRISTIAN  RELIGION.  271 

frequent  and  extravagant  encomiums  on  virginity,  with  which 
scarcely  any  other  virtue  was  in  general  deemed  worthy  to 
be  compared.  And  though  marriage  was  not  condemned  as 
impure,  yet  its  dignity  was  so  diminished,  and  its  sanctity 
obscured,  that  he  who  did  not  refrain  from  it  was  not  con- 
sidered as  aspiring  to  perfection  with  sufficient  fortitude  of 
mind.  Hence  those  canons,  which  prohibited  the  contraction 
of  marriage  by  those  who  had  already  entered  on  the  office 
of  priests;  and  succeeding  ones,  which  prohibited  the  admission 
to  that  office  of  any  but  such  who  had  never  been  married, 
or  who  had  abjured  all  cohabitation  with  their  wives.  Be- 
cause these  things  seemed  to  add  respectability  to  the  priest- 
hood, they  were  received,  I  confess,  even  in  early  times  with 
great  applause.  But  our  adversaries  object  antiquity  against 
us.  I  answer;  In  the  first  place,  in  the  days  of  the  apostles, 
and  for  several  ages  after,  the  bishops  were  at  liberty  to 
marry,  and  the  apostles  themselves,  as  well  as  other  pastors 
of  the  highest  reputation  who  succeeded  them,  made  use  of 
this  liberty  without  any  difficulty.  The  example  of  the  pri- 
mitive Church  we  ought  to  hold  in  higher  estimation  than  to 
deem  that  unlawful  or  unbecoming  which  was  then  received 
and  practised  with  approbation.  Secondly;  even  that  age, 
which  from  a  superstitious  attachment  to  virginity,  began  to 
be  more  unfavourable  to  marriage,  did  not  impose  the  law 
of  celibacy  upon  the  priests  as  if  it  were  absolutely  necessary, 
but  because  they  preferred  celibacy  to  marriage.  Lastly;  this 
law  did  not  require  the  compulsion  of  continence  in  those 
who  were  not  able  to  keep  it;  for  while  the  severest  punish- 
ments were  denounced  on  priests  who  were  guilty  of  forni- 
cation, those  who  married  were  merely  dismissed  from  their 
office. 

XXVIII.  Therefore,  whenever  the  advocates  of  this  mo- 
dern tyranny  attempt  to  defend  their  celibacy  with  the  pre- 
text of  antiquity,  we  shall  not  fail  to  reply,  that  they  ought 
to  restore  the  ancient  chastity  in  their  priests,  to  remove  all 
adulterers  and  fornicators,  not  to  suffer  those  whom  they 
forbid  the  virtuous  and  chaste  society  of  a  wife,  to  abandon 
themselves  with  impunity  to  every  kind  of  debauchery,  to  re- 


273  INSTITUTES  OF  THE  [book  iv. 

vive  the  obsolete  dicipline  by  which  all  indecencies  may  be 
repressed,  to  deliver  the  Church  from  this  flagitious  turpitude 
by  which  it  has  been  so  long  deformed.  When  they  shall 
have  granted  this,  it  will  still  be  necessary  to  admonish  them 
not  to  impose  that  as  necessary,  which  being  free  in  itself 
depends  on  the  convenience  of  the  Church.  Yet  I  have  not 
made  these  observations  from  an  opinion  that  we  ought  on 
any  condition  to  admit  those  canons  which  impose  the  obli- 
gation of  celibacy  on  the  clergy,  but  to  enable  the  more  judi- 
cious to  perceive  the  effrontery  of  our  adversaries  in  alleging 
the  authority  of  antiquity  to  bring  disgrace  on  holy  marriage 
in  priests.  With  respect  to  the  Fathers,  whose  writings  are 
extant,  with  the  exception  of  Jerome,  they  have  not  so  malig- 
nantly detracted  from  the  virtue  of  marriage,  when  they 
have  been  expressing  their  own  sentiments.  We  shall  content 
ourselves  with  one  testimony  of  Chrysostom,  because  he 
Mho  was  a  principal  admirer  of  virginity,  cannot  be  sup- 
posed to  have  been  more  lavish  than  others  in  commen- 
dation of  marriage.  He  says,  "  The  first  degree  of  chastity- 
is  pure  virginity;  the  second  is  faithful  marriage.  There- 
fore the  second  species  of  virginity  is  the  chaste  love  of 
matrimony." 


chap,  xiii.]      CHRISTIAN  RELIGION.  273 


CHAPTER  XIII. 

Vows:  the  Misery  of  rashly  making  them, 

JT  is  a  thing  truly  to  be  deplored,  that  the  Church,  after  its 
liberty  had  been  purchased  by  the  inestimable  price  of  the  blood 
of  Christ,  should  have  been  so  oppressed  with  a  cruel  tyranny, 
and  almost  overwhelmed  with  an  immense  mass  of  traditions; 
but  the  general  frenzy  of  individuals  shews  that  it  has  not  been 
without  the  justest  cause  that  God  hath  permitted  so  much 
to  be  done  by  Satan  and  his  ministers.  For  it  was  not  sufficient 
for  them  to  neglect  the  command  of  Christ,  and  to  endure  every 
burden  imposed  on  them  by  false  teachers,  unless  they  respec- 
tively added  some  of  their  own,  and  so  sunk  themselves  deeper 
in  pits  of  their  own  digging.  This  was  the  consequence  of  their 
rivalling  each  other  in  the  contrivance  of  vows  to  add  a  stronger 
and  stricter  obligation  to  the  common  bonds.  As  we  have  shewn 
that  the  service  of  God  was  corrupted  by  the  audacity  of  those 
who  domineered  over  the  church  under  the  title  of  pastors, 
ensnaring  unhappy  consciences  with  their  unjust  laws;  it  will 
not  be  irrelevant  here  to  expose  a  kindred  evil,  in  order  to  shew 
that  men,  in  the  depravity  of  their  hearts,  have  opposed  every 
possible  obstacle  to  those  means  by  which  they  ought  to  have 
been  conducted  to  God.  Now  to  make  it  more  evident  that 
vows  have  been  productive  of  the  most  serious  mischiefs,  it  is 
necessary  to  remind  the  readers  of  the  principles  already  stated. 
In  the  first  place,  we  have  shewn  that  every  thing  necessary  to 
the  regulation  of  a  pious  and  holy  life  is  comprehended  in  the 
law.  We  have  also  shewn,  that  the  Lord,  in  order  to  call  us  off 
more  effectually  from  the  contrivance  of  new  works,  has  in- 
cluded all  the  praise  of  righteousness  in  the  simple  obedience  of 
his  will.  If  these  things  be  true,  the  conclusion  is  obvious,  that 
all  the  services  which  we  invent  for  the  purpose  of  gaining  the 
favour  of  God,  are  not  at  all  acceptable  to  him,  whatever  plea- 
sure they  may  afford  to  ourselves:  and,  in  fact,  the  Lord  him- 
self, in  various  places,  not  only  openly  rejects  them.bnt  declare? 
Vol.  Ill,  2  M 


274  INSTITUTES  OF  THE  [book  iv. 

them  to  be  objects  of  his  utter  abomination.  Hence  arises  a 
doubt  respecting  vows  which  are  made  without  the  authority  of 
the  express  word  of  God,  in  what  light  thcv  are  to  be  consi- 
dered; whether  they  may  be  rightly  made  by  Christian  men, 
and  how  far  they  arc  obligatory  upon  them.  For  what  is  styled 
a  promise  among  men,  in  reference  to  God  is  called  a  vow. 
Now  we  promise  to  men  either  such  things  as  we  think  will  be 
agreeable  to  them,  or  such  as  we  owe  them  on  the  ground  of 
duty.  There  is  need,  therefore,  of  far  greater  care  respecting 
vows,  which  are  addressed  to  God  himself,  towards  whom  we 
ought  to  act  with  the  utmost  seriousness.  But  here  superstition 
has  prevailed,  in  all  ages,  to  a  wonderful  degree,  so  that,  with- 
out judgment,  or  discretion,  men  hive  precipitately  vowed  to 
God  whatever  was  uppermost  in  their  minds,  or  even  on  their 
lips.  Hence  those  fooleries,  and  even  monstrous  absurdities  ot 
vows,  by  which  the  heathens  insolently  trifled  with  their  gods. 
And  I  sincerely  wish  that  Christians  had  not  imitated  them 
in  such  audacity.  This  ought  never  to  have  been  the  case;  but 
W«  set-,  that  for  several  ages  nothing  lias  been  more  common 
than  this  presumption:  amidst  the  general  contempt  of  the  law 
<>f  God,  people  have  been  all  i. -.flamed  with  a  mad  passion  for 
vowing  whatever  had  delighted  them  in  their  dreams.  I  have 
no  wish  to  proceed  to  an  odious  exaggeration,  or  a  particular 
enumeration  of  the  enormity  and  varieties  of  this  offence;  but 
I  have  thought  it  proper  to  make  these  remarks  by  the  way, 
to  shew  that  we  are  not  instituting  an  unnecessary  discussion, 
when  we  treat  of  vows. 

II.  If  we  would  avoid  any  error  in  judging  what  vows  are 
legitimate,  and  what  are  preposterous,  it  is  necessary  to  consi- 
der three  things:  first,  to  whom  vows  are  to  be  addressed;  se- 
condly, who  we  are  that  make  vows;  lastly,  with  what  intention 
vows  are  made.  The  first  consideration  calls  us  to  reflect,  that 
we  have  to  do  with  God;  who  takes  such  pleasure  in  our  obe- 
dience, that  he  pronounces  a  curse  on  all  acts  of  will-worship, 
however  specious  and  splendid  they  may  be  in  the  eyes  of  men. 
If  God  abominates  all  voluntary  services  invented  by  us  without 
his  command,  it  follows,  that  nothing  can  be  acceptable  to  him, 
except  what  is  approved  by  his  word.   Let  us  not,  therefore. 


chap,  xiii.]      CHRISTIAN  RELIGION.  275 

assume  to  ourselves  such  a  great  liberty,  as  to  presume  to  vow 
to  God  any  thing  that  has  no  testimony  of  his  approbation.  For 
the  maxim  of  Paul,  that  "  whatsoever  is  not  of  faith  is  sin," (a) 
while  it  extends  to  every  action,  is  without  doubt  principally 
applicable  when  a  man  addresses  his  thoughts  directly  to  God. 
Paul  is  there  arguing  respecting  the  difference  of  meats,  and 
if  we  err  and  fall  even  in  things  of  the  least  moment,  where 
we  are  not  enlightened  by  the  certainty  of  faith;  how  much 
greater  modesty  is  requisite  when  we  are  undertaking  a  busi- 
ness of  the  greatest  importance!  For  nothing  ought  to  be  of 
greater  importance  to  us  than  the  duties  of  religion.  Let  this 
then  be  our  first  rule  in  regard  to  vows;  never  to  attempt 
vowing  any  thing  without  a  previous  conviction  of  conscience, 
that  we  are  attempting  nothing  rashly.  And  our  conscience 
will  be  secure  from  all  danger  of  rashness,  when  it  shall  have 
God  for  its  guide,  dictating,  as  it  were,  by  his  word,  what  it 
is  proper  or  useless  to  do. 

III.  The  second  consideration  which  we  have  mentioned,  calls 
us  to  measure  our  strength,  to  contemplate  our  calling,  and  not 
to  neglect  the  liberty  which  God  hath  conferred  on  us.  For  he 
who  vows  what  is  not  in  his  power,  or  is  repugnant  to  his  call- 
ing, is  chargeable  with  rashness;  and  he  who  despises  the  favour 
of  God,  by  which  he  is  constituted  lord  of  all  things,  is  guilty 
of  ingratitude.  By  this  remark,  I  do  not  intend  that  we  have 
any  thing  in  our  power,  so  as  to  enable  us  to  promise  it  to  God 
in  a  reliance  on  our  own  strength.  For,  with  the  strictest  re- 
gard to  truth,  it  was  decreed  in  the  council  of  Arausium,  that 
nothing  is  rightly  vowed  to  God  but  what  we  have  received 
from  his  hand,  seeing  that  all  the  things  which  are  presented 
to  him  are  merely  gifts  which  he  has  imparted.  But  as  some 
things  are  given  to  us  by  the  goodness  of  God,  and  other 
things  are  denied  to  us  by  his  justice,  let  every  man  follow 
the  admonition  of  Paul,  and  consider  the  measure  of  grace 
which  he  has  received,  (b)  My  only  meaning  here,  therefore, 
is,  that  vows  ought  to  be  regulated  by  that  measure  which  the 
Lord  prescribes  to  us  by  what  he  has  given  us;  lest,  by  at- 

(a)  Rom.  xiv.  23.  (6)  Rom.  xii. :">.  1  Cor.  xii.  \l. 


2T6  INSTITUTES  OF  THE  [book  iv. 

tempting  more  than  he  permits,  we  precipitate  ourselves  into 
danger,  by  arrogating  too  much  to  ourselves.  Luke  gives  us 
an  example  in  those  assassins  who  vowed  "  that  they  would 
neither  eat  nor  drink  till  they  had  killed  Paul:"(c)  even  though 
the  design  itself  had  not  been  criminal,  yet  it  would  have  be- 
trayed intolerable  rashness,  to  make  a  man's  life  and  death 
subject  to  their  power.  So  Jepthah  suffered  the  punishment 
of  his  folly,  when,  in  the  fervour  of  precipitation,  he  made  an 
inconsiderate  vow.  (d)  In  vows  of  this  class,  distinguished  by 
mad  presumption,  that  of  celibacy  holds  the  pre-eminence. 
Priests,  monks,  and  nuns,  forgetting  their  infirmity,  think 
themselves  capable  of  celibacy.  But  by  what  revelation  have 
they  been  taught  that  they  shall  preserve  their  chastity  all  their 
life-time,  to  the  end  of  which  their  vow  reaches?  They  hear 
the  declaration  of  God  concerning  the  universal  condition  of 
man:  "  It  is  not  good  for  man  to  be  alone."  (e)  They  under- 
stand, and  I  wish  they  did  not  feel,  that  sin  remaining  in  us  is 
attended  with  the  most  powerful  stimulants.  With  what  confi- 
dence can  they  dare  to  reject  that  general  calling  for  their 
whole  life-time,  whereas  the  gift  of  continence  is  frequently 
bestowed  for  a  certain  time,  as  opportunity  requires?  In  such 
obstinacy  let  them  not  expect  God  to  assist  them,  but  rather 
let  them  remember  what  is  written:  "  Thou  shalt  not  tempt 
the  Lord  thy  God."  (/)  Now  it  is  tempting  God,  to  strive 
against  the  nature  which  he  hath  implanted  in  us,  and  to  de- 
spise the  gifts  which  he  presents,  as  though  they  were  not  at 
all  suitable  for  us.  And  they  not  only  do  this,  but  even  mar- 
riage itself,  which  God  hath  deemed  it  no  degradation  of  his 
majesty  to  institute,  which  he  hath  pronounced  to  be  "  honour- 
able in  all,"  which  our  Lord  Jesus  Christ  sanctified  with  his 
presence,  which  he  deigned  to  dignify  with  his  first  miracle, 
they  are  not  ashamed  to  stigmatize  as  pollution,  for  the  mere 
purpose  of  extolling  celibacy,  however  it  may  be  spent,  with 
the  most  extravagant  encomiums.  As  though  they  did  not  ex- 
hibit a  striking  proof  in  their  own  lives,  that  celibacy  is  one 


(c)  Acts  xxiii.  12.  {,!)  Judges  xi.  30—40. 

(e)  Gen.  ii.  18.  (/)  Deut.  vi.  16.  Matt.  iv.  7. 


chap,  xiii.]       CHRISTIAN  RELIGION.  277 

thing,  and  that  virginity  is  another:  and  yet  they  have  the  con- 
summate impudence  to  call  such  a  life,  angelic.  This  is  cer- 
tainly doing  a  great  inj  ury  to  the  angels  of  God,  to  whom  they 
compare  persons  guilty  of  fornication,  adultery,  and  other 
crimes  far  more  atrocious  and  impure.  And  there  is  not  the 
least  need  of  arguments,  when  they  are  clearly  convicted  by  the 
fact  itself.  For  it  is  very  evident  what  dreadful  punishments 
the  Lord  generally  inflicts  on  such  arrogance,  self-confidence, 
and  contempt  of  his  gifts.  Modesty  forbids  me  to  animadvert 
on  those  things  which  are  more  secret,  of  which  too  much  is 
already  known.  That  we  are  not  at  liberty  to  vow  any  thing 
which  may  hinder  us  from  serving  God  in  our  vocation,  is  be- 
yond all  controversy:  as  if  a  father  of  a  family  should  vow 
that  he  will  desert  his  wife  and  children,  to  undertake  some 
other  charge;  or  as  if  a  person  qualified  to  fill  the  office  of  ma- 
gistrate, on  being  chosen  to  it,  should  vow  that  he  would  re- 
main in  a  private  station.  But  the  observation  we  have  made, 
that  our  liberty  ought  not  to  be  despised,  has  some  difficulty, 
which  requires  a  further  explication.  Now  the  meaning  may  be 
briefly  explained  in  the  following  manner.  As  God  hath  consti- 
tuted us  lords  of  all  things,  and  hath  placed  them  in  subjection 
to  us,  in  order  that  we  might  use  them  all  for  our  accommoda- 
tion, we  have  no  reason  to  hope  that  we  should  perform  a  ser- 
vice acceptable  to  God,  by  making  ourselves  slaves  to  external 
things,  which  ought  to  be  subservient  to  our  assistance.  I  say 
this,  because  some  persons  consider  themselves  entitled  to  the 
praise  of  humility,  if  they  entangle  themselves  with  man}-  ob- 
servances, from  which  the  Lord,  for  the  best  of  reasons,  intend- 
ed we  should  be  exempt.  Therefore,  if  we  would  escape  this 
danger,  let  us  always  remember,  that  we  are  never  to  depart 
from  that  economy  which  the  Lord  hath  instituted  in  the 
Christian  Church. 

IV.  I  proceed  now  to  the  third  consideration  which  I  men- 
tioned; that  it  is  of  great  importance  with  what  intention  a  vow 
is  made,  if  we  wish  it  to  be  approved  by  God.  For  as  the  Lord 
regards  the  heart,  and  not  the  external  appearance,  it  happens 
that  the  same  action,  performed  with  different  designs,  is  some- 
times acceptable  torhim,  and  sometimes  highly  displeasing.  If 


278  INSTITUTES  OF  THE  [book  iv. 

any  one  vow  abstinence  from  wine,  as  if  there  were  any  holi- 
ness in  such  abstinence,  he  is  chargeable  with  superstition;  if 
this  be  done  for  any  other  end  which  is  not  improper,  no  one 
can  disapprove  of  it.  Now,  as  far  as  I  am  able  to  judge,  there 
are  four  ends  to  which  our  vows  may  be  rightly  directed.  For 
the  sake  of  further  elucidation,  I  refer  two  of  them  to  the  time 
past,  and  the  other  two  to  the  future.  To  the  time  past  belong 
those  vows  bv  which  we  either  testify  our  gratitude  to  God 
for  benefits  received,  or,  in  order  to  deprecate  his  wrath,  inflict 
punishment  on  ourselves  for  sins  that  we  have  committed.  The 
former  may  be  called  vows  of  thanksgiving;  the  latter,  vows  of 
penitence.  Of  the  former  we  have  an  example  in  Jacob,  who 
vowed  to  give  to  God  the  tenth  of  all  he  should  acquire,  if  \he 
Lord  would  bring  him  again  from  his  exile  to  his  father's 
house  in  peace.  (_§-)  We  have  other  examples  of  the  same  kind 
in  the  ancient  peace-offerings,  which  used  to  be  vowed  by  pious 
kings  and  generals,  entering  on  just  wars,  to  be  offered  in  case 
they  should  obtain  the  victory;  or  by  persons  labouring  under 
more  than  common  difficulty,  in  case  the  Lord  would  deliver 
them.  Thus  we  are  to  understand  all  those  places  in  the 
Psalms  which  speak  of  vows,  (h)  Vows  of  this  kind  may  also 
be  now  used  among  us,  whenever  God  delivers  us  from  any 
great  calamity,  from  a  severe  disease,  or  from  any  other  dan- 
ger. For  on  such  occasions,  it  is  not  inconsistent  with  the  duty 
of  a  pious  man  to  consecrate  to  God  some  oblation  that  he  has 
vowed,  merelv  as  a  solemn  token  of  grateful  acknowledgment, 
that  he  may  not  appear  unthankful  for  his  goodness.  The 
nature  of  the  second  species  of  vows  will  sufficiently  appear 
from  only  one  familiar  example.  If  a  person  has  fallen  into  any 
crime  through  the  vice  of  intemperance,  nothing  prevents  him 
from  correcting  that  vice  by  a  temporary  renunciation  of  all 
delicacies,  and  enforcing  this  abstinence  by  a  vow,  to  lay  him- 
self under  the  stronger  obligation.  Yet  I  impose  no  perpetual 
law  on  those  who  have  been  guilty  of  such  an  offence;  I  only 
point  out  what  they  are  at  liberty  to  do,  if  they  think  that  such 
a  vow  would  be  useful  to  them.  I  consider  a  row  of  this  kind, 

(g)  Gen.  xxviii.  20—22.  (A)  Psalm  xxii.  25.  W.  12.  csvi.  14, 18. 


chap,  xiii.]         CHRISTIAN  RELIGION.  279 

therefore,  as  lawful;  but,  at  the  same  time,  as  left  to  the  free 
choice  of  every  individual. 

V.  Vows  which  regard  the  future,  as  I  have  observed,  have 
for  their  object,  partly  to  render  us  more  cautious  of  danger, 
partly  to  stimulate  us  to  the  performance  of  duty.  For  exam- 
ple: a  person  perceives  himself  to  be  so  prone  to  a  certain  vice, 
that,  in  something  not  otherwise  evil,  he  cannot  restrain  him- 
self from  falling  into  sin,  he  will  commit  no  absurdity,  if  he 
should  deny  himself  the  use  of  that  thing  for  a  season  by  a 
vow.  If  any  one  be  convinced  that  this  or  the  other  ornament 
of  dress  is  dangerous  to  him,  and  yet  feel  excessive  desire  for 
it,  he  cannot  do  better  than  restrain  himself  by  imposing  a  ne- 
cessity of  abstinence,  in  order  to  free  himself  from  all  hesita- 
tion. So,  if  any  one  be  forgetful  or  negligent  of  the  necessary 
duties  of  piety,  why  may  he  not  arouse  his  memory,  and  shake 
off  his  negligence  by  the  imposition  of  a  vow?  In  both  cases,  I 
confess,  there  is  an  appearance  of  pupilage;  but,  considered  as 
helps  of  infirmity,  such  vows  may  be  used  with  advantage  by 
the  inexperienced  and  imperfect.  Vows,  therefore,  which  re- 
spect one  of  these  ends,  especially  those  relating  to  external 
things,  we  shall  affirm  to  be  lawful,  if  they  be  supported  by 
the  approbation  of  God,  if  they  be  suitable  to  our  calling, 
and  if  they  be  limited  by  the  ability  of  grace  which  God  hath 
given  us. 

VI.  It  will  not  now  be  difficult  to  conclude  what  ideas  ought 
to  be  entei-tained  of  vows  universally.  There  is  one  vow  com- 
mon to  all  the  faithful,  which  is  made  in  baptism,  and  confirm- 
ed and  established  by  us  in  the  profession  of  our  faith  in  the 
Catechism,  and  in  the  reception  of  the  Lord's  Supper.  For  the 
sacraments  resemble  covenants,  or  instruments  of  agreement, 
by  which  God  conveys  his  mercy  to  us,  aiad  in  it  eternal  life, 
and  we,  on  the  other  hand,  promise  him  obedience.  Now  the 
form,  or  at  least  the  sum  of  the  vow  is,  that,  renouncing  Satan, 
we  devote  ourselves  to  the  service  of  God,  to  obey  his  holy 
commands,  and  not  to  follow  the  corrupt  inclinations  of  the 
flesh.  This  vow  being  sanctioned  by  the  Scripture,  and  even 
required  of  all  the  children  of  God,  it  ought  not  to  be  doubted 
that  it  is  holy  and  useful.  It  is  no  objection  to  this,  that  no 
man  in  the  present  life  performs  the  perfect  obedience  which 


280  INSTITUTES  OF  THE  [book  iv. 

God  requires  of  us:  for  as  this  stipulation  is  included  in  the 
covenant  of  grace,  which  contains  both  remission  of  sins  and 
the  spirit  of  sanctification,  the  promise  which  we  then  make  is 
connected  with,  and  presupposes  our  supplication  for  mercy, 
and  our  solicitation  for  assistance.  In  judging  of  particular 
vows,  it  is  necessary  to  remember  the  three  rules  which  we 
have  given,  which  will  enable  us  to  form  a  correct  estimate  of 
the  nature  of  every  vow.  Yet  I  would  not  be  thought  to  carry 
my  recommendation,  even  of  those  vows  which  I  maintain  to 
be  holy,  so  far  as  to  wish  their  daily  use.  For  though  I  ven- 
ture to  determine  nothing  respecting  the  number  or  time,  yet, 
if  any  person  would  follow  my  advice,  he  will  make  none  but 
such  as  are  sober,  and  of  short  duration.  For  if  any  one  often 
recur  to  the  making  of  many  vows,  all  religion  will  be  injured 
bv  their  frequency,  and  there  will  be  great  danger  of  falling 
into  superstition.  If  any  one  bind  himself  by  a  perpetual  vow, 
he  will  not  discharge  it  without  great  trouble  and  difficulty;  or, 
wearied  by  its  long  continuance,  he  will  at  length  violate  it  al- 
together. 

VII.  Now  it  is  evident  what  great  superstition  has  for  some 
ages  prevailed  in  the  world  on  this  subject.  One  person  vowed 
that  he  would  drink  no  wine;  as  though  abstinence  from  wine 
were  a  service  in  itself  acceptable  to  God.  Another  obliged 
himself  to  fast;  another  to  abstain  from  meat  on  certain  davs, 
which  he  had  falsely  imagined  to  possess  some  peculiar  sanctity 
beyond  others.  There  were  some  vows  far  more  puerile,  though 
not  made  by  children.  For  it  was  esteemed  great  wisdom  to 
vow  prilgri  mages  to  places  of  more  than  common  holiness,  and 
to  perform  the  journey,  either  on  foot,  or  with  the  bodv  half 
naked,  that  the  merit  might  be  augmented  by  the  fatigue. 
These,  and  similar  vows,  with  an  incredible  rage  for  which 
the  world  has  long  been  inflamed,  examined  according  to  the 
rules  which  we  have  laid  down,  will  not  only  be  found  to  be 
vain  and  nugatory,  but  replete  with  manifest  impiety.  For 
whatever  may  be  the  judgment  of  the  flesh,  God  holds  nothing 
in  greater  abomination  than  services  of  human  invention.  The 
following  pernicious  and  execrable  opinions  are  also  entertain- 
ed: hypocrites,  when  they  have  performed  these  fooleries,  sup- 
pose themselves  to  have  attained  a  high  degree  of  righteous- 


chap,  xiii.]       CHRISTIAN  RELIGION.  28i 

ness;  they  place  the  whole  substance  of  piety  in  external  ob- 
servances; and  they  despise  all  who  discover  less  concern 
about  these  things  than  themselves. 

VIII.  To  enumerate  all  the  particular  kinds  of  vows,  would 
answer  no  good  purpose.  But,  because  monastic  vows  are  held 
in  very  high  veneration,  as  they  seemed  to  be  sanctioned  by 
the  public  authority  of  the  church,  it  is  proper  to  make  a  few 
brief  remarks  respecting  them.  In  the  first  place,  that  no  one 
may  defend  monachism,  as  it  exists  in  the  present  day,  under 
the  pretence  of  ancient  and  long-continued  prescription,  it  must 
be  observed,  that  the  mode  of  life  in  monasteries,  in  ancient 
times,  was  very  different  from  what  it  is  now.  They  were  the 
retreats  of  those  who  wished  to  habituate  themselves  to  the 
greatest  austerity  and  patience:  for  the  discipline  attributed  to 
the  Lacedaemonians,  under  the  laws  of  Lycurgus,  was  equalled, 
and  even  considerably  exceeded  in  rigour,  by  that  which  was 
then  practised  among  the  monks.  They  slept  on  the  ground 
without  any  beds  or  couches;  they  drank  nothing  but  water; 
their  food  consisted  entirely  of  bread,  herbs,  and  roots;  their 
principal  dainties  were  oil,  pease,  and  beans.  They  abstained 
from  all  delicacy  of  victuals  and  ornaments  of  the  body.  These 
things  might  be  thought  incredible,  if  they  were  not  attested 
by  persons  who  saw  and  experienced  them,  Gregory  of  Nazi- 
anzum,  Basil,  and  Chrysostom.  But  it  was  by  such  proba- 
tionary discipline  that  they  prepared  themselves  for  higher 
offices.  For  that  the  monastic  colleges  were  at  that  time  the 
seminaries,  from  which  the  Church  was  furnished  with  minis- 
ters, is  sufficiently  evident  from  the  examples  of  those  whom 
we  have  mentioned,  who  were  all  educated  in  monasteries,  and 
from  that  situation  were  called  to  the  episcopal  office,  as  well 
as  of  many  other  great  and  excellent  men  of  their  age.  And 
Augustine  shews  that  the  same  custom  of  supplying  ministers 
for  the  Church  from  the  monasteries  continued  in  his  time; 
for  the  monks  of  the  island  of  Capraria  are  addressed  by  him 
in  the  following  manner:  "  We  exhort  you  in  the  Lord,  bre- 
thren, that  you  keep  your  purpose,  and  persevere  to  the  end; 
and  that,  if  at  any  time  your  mother  the  Church  shall  have 
need  of  your  labour,  you  neither  undertake  the  charge  with 
eager  pride,  nor  refuse  it  with  flattering  indolence:  but  that 

Vol.  III.  2  N 


282  INSTITUTES  OF  THE  [book  iv. 

you  obey  God  with  gentleness  of  heart;  not  preferring  your 
leisure  to  the  necessities  of  the  Church,  whom,  if  no  good 
men  had  been  disposed  to  assist  in  the  production  of  her  chil- 
dren, you  cannot  discover  how  you  could  you  yourselves  have 
been  born."  He  here  speaks  of  the  ministry,  which  is  the 
means  of  the  regeneration  of  the  faithful.  Again,  in  an  epistle, 
to  Aurelius,  he  says;  "  It  causes  an  occasion  of  falling  to  them- 
selves, and  a  most  injurious  indignity  to  the  ecclesiastical 
order,  if  the  deserters  of  monasteries  are  chosen  to  clerical 
offices;  while  of  those  who  remain  in  the  monastery,  we  are  ac- 
customed to  promote  to  such  offices  onlv  the  best  and  most  ap- 
proved. Unless,  perhaps,  as  the  common  people  say,  A  bad 
dancer  is  a  good  musician,  so  it  should  be  jocularly  said  of  us, 
A  bad  monk  will  be  a  good  minister.  It  is  too  much  to  be 
lamented,  if  we  stimulate  monks  to  such  ruinous  pride,  and 
think  the  clergy  deserving  of  such  heavy  disgrace;  whereas, 
sometimes  even  a  good  monk  will  hardly  make  a  good  priest, 
if  he  has  sufficient  continence,  and  yet  is  deficient  in  necessary 
learning."  From  these  passages  it  appears  that  pious  men  were 
accustomed  to  prepare  themselves,  by  monastic  discipline,  for  the 
government  of  the  Church,  that  they  might  be  the  better  quali- 
fied to  undertake  such  an  important  office.  Not  that  all  monks 
attained  this  end,  or  even  aimed  at  it,  for  they  were  in  general 
illiterate  men;  but  those  who  were  qualified  were  selected. 

IX.  But  Augustine  has  given  us  a  portraiture  of  the  ancient 
monachism,  principally  in  two  places:  in  his  treatise  On  the 
Manners  of  the  Catholic  Church,  in  which  he  defends  the 
sanctity  of  that  profession  against  the  calumnies  of  the  Mani- 
chaeans;  and  in  another  book,  On  the  Labour  of  Monks,  in 
which  he  inveighs  against  some  degenerate  monks  who  had 
begun  to  corrupt  their  order.  The  different  things  which  he 
states,  I  shall  here  collect  in  a  brief  summary,  using,  as  far  as 
possible,  his  own  words.  M  Despising  the  allurements  of  this 
world,  united  in  a  common  life  of  the  strictest  chastity  and 
holiness,  they  spend  their  time  together,  living  in  prayers,  in 
readings,  and  in  conferences,  neither  inflated  with  pride,  nor 
turbulent  with  obstinacy,  nor  pale  with  envy.  No  one  possesses 
any  thing  of  his  own;  no  one  is  burdensome  to  another.  By 
the  labour  of  their  hands,  they  procure  those  things  which  are 


chap,  xin.]      CHRISTIAN  RELIGION.  283 

sufficient  to  support  the  body  without  hindering  the  mind  from 
devotion  to  God.  Their  work  they  deliver  to  those  who  are 
called  Deans.  These  Deans  dispose  of  every  thing  with  great 
care,  and  render  an  account  to  one,  whom  they  call  Father. 
Most  holy  in  their  manners,  pre-eminent  in  divine  learning, 
and  excelling  in  every  virtue,  these  Fathers,  without  any  pride, 
consult  the  welfare  of  those  whom  they  call  children,  command- 
ing them  with  great  authority,  and  obeyed  by  them  with  great 
cheerfulness.  At  the  close  of  the  day,  while  yet  fasting,  every 
one  comes  forth  from  his  cell,  and  thev  all  assemble  to  hear 
the  Father;  and  each  of  these  Fathers  is  surrounded  by  at  least 
three  thousand  men,"  (he  is  speaking  chiefly  of  Egvpt  and  the 
East);  "  there  they  take  some  bodily  refreshment,  as  much  as 
is  sufficient  for  life  and  health:  every  one  restraining  his  appe- 
tite that  he  may  make  but  a  sparing  use  even  of  the  provisions 
placed  before  him,  which  are  in  small  quantities  and  of  the 
plainest  description.  That  they  not  only  abstain  from  animal 
food  and  from  wine,  in  order  to  repress  libidinous  desires,  but 
from  such  things  as  stimulate  the  appetite  with  greater  power, 
in  proportion  to  the  opinion  entertained  by  some  persons  of 
their  purity:  under  which  pretence  a  vile  longing  after  exqui- 
site meats,  with  the  exception  of  animal  food,  is  wont  to  be 
ridiculously  and  shamefully  defended.  Whatever  remains  be- 
yond their  necessary  food,  and  the  surplus  is  considerable,  both 
from  the  diligence  of  their  hands  and  from  the  abstemiousness 
of  their  meals,  is  distributed  to  the  poor,  with  greater  care 
than  if  it  had  been  earned  by  those  who  distribute  it.  For  they 
are  not  anxious  to  have  an  abundance  of  these  things,  but  all 
their  concern  is,  that  none  of  their  abundance  may  remain 
with  them."  Afterwards,  having  mentioned  their  austerity,  of 
which  he  had  seen  examples  at  Milan  and  other  places,  he 
says,  u  In  these  circumstances,  no  one  is  urged  to  austerities 
which  he  is  unable  to  bear;  there  is  no  imposition  on  any  one,  of 
that  which  he  refuses;  nor  is  he  condemned  by  the  rest,  be- 
cause he  confesses  himself  too  weak  to  imitate  them:  for  they 
remember  the  high  commendations  given  of  charity;  thev  re- 
member that  to  the  pure,  all  things  are  pure.  (?)  Therefore  all 

(0  Titus,  i.  15. 


INSTITUTES  OF  THE  [book  iv. 

their  industry  is  exerted,  not  in  rejecting  certain  kinds  of  food 
as  polluted,  but  in  subduing  concupiscence  and  preserving  the 
love  of  the  brethren.  They  remember  that  it  is  said,  Meats  for 
the  belly,  and  the  belly  for  meats;  but  God  shall  destroy  both 
it  and  them,  (k)  Yet  many  strong  persons  abstain  on  account 
of  the  weak.  Many  have  a  different  reason  for  doing  it;  they 
are  fond  of  living  on  meaner  and  less  sumptuous  food.  These 
persons,  therefore,  who  are  abstemious  when  in  perfect  health, 
if  a  state  of  indisposition  requires,  partake,  without  anv  fear, 
when  thev  are  sick.  Many  drink  no  wine,  but  this  is  not  from 
an  apprehension  of  being  defiled  with  it;  for  they  most  hu- 
manely cause  it  to  be  given  to  those  who  are  languid,  and  can- 
not obtain  health  of  body  without  it;  and  some  who  foolishly 
refuse  it  they  admonish,  with  brotherly  affection,  to  beware 
lest  their  vain  superstition  debilitate  them  rather  than  promote 
their  holiness.  Thus  they  diligently  exercise  themselves  in 
piety;  but  they  know  that  the  exercise  of  the  body  extends  only 
to  a  short  time.  Charity  is  principally  observed;  to  charity  the 
food,  the  conversation,  the  apparel,  the  countenance  is  subser- 
vient. They  all  assemble  and  combine  into  one  charity;  to 
violate  this,  is  accounted  unlawful,  and  a  sin  against  God;  if 
any  one  resist  charitv,  he  is  expelled  and  shunned;  if  any  one 
offend  against  it,  he  is  not  suffered  to  remain  a  single  day."  As 
Augustine  appears,  in  these  passages,  to  have  exhibited  a  por- 
traiture of  the  true  character  of  ancient  monachism,  I  have 
thought  proper,  notwithstanding  their  length,  to  insert  them 
here;  for  I  saw  that,  however  I  might  study  brevity,  yet  I 
should  go  into  still  greater  length,  if  I  were  to  collect  the  same 
things  from  different  authors. 

X.  My  design  here  is  not  to  pursue  the  whole  argument, 
but  merely  to  point  out,  by  the  way,  the  characters  of  the 
monks  who  belonged  to  the  ancient  Church,  and  the  nature  of 
the  monastic  profession  at  that  period,  that  the  judicious 
readers  may  be  able,  from  a  comparison,  to  judge  of  the 
effrontery  of  those  who  plead  antiquity  in  support  of  the  mo- 
nachism of  the  present  day.  When  Augustine  gives  us  a  de- 
scription of  holy  and  legitimate  monachism,  he  excludes  from 

(i)  1  Cor.  vi.  IS. 


ghap.  xiii.]       CHRISTIAN  RELIGION.  285 

it  all  rigid  exaction  or  imposition  of  those  things  which  the 
Lord  in  his  word  hath  left  free.  But  there  is  nothing  at  the 
present  day  more  severely  enforced.  For  they  consider  it  a 
crime,  never  to  be  expiated,  for  any  one  to  deviate  in  the  mi- 
nutest particular  from  the  rules  prescribed  in  the  colour  or 
shape  of  their  apparel,  the  kind  of  food,  or  other  frivolous  and 
uninteresting  ceremonies.  Augustine  strenuously  contends,  that 
it  is  not  lawful  for  monks  to  live  in  idleness  at  the  expense 
of  others.  He  denies  that  there  was  such  an  example  to  be 
found  in  his  time  in  any  well-regulated  monastery.  The  present 
monks  place  the  principal  part  of  their  sanctity  in  idleness.  For 
if  they  were  divested  of  idleness,  what  would  become  of  that 
contemplative  life,  in  which  they  boast  of  excelling  other  men, 
and  of  making  near  approaches  to  the  life  of  angels?  In  fine, 
Augustine  requires  a  monachism  which  would  be  no  other  than 
an  exercise  and  assistance  in  the  duties  of  piety,  which  are  en- 
joined on  all  Christians.  What?  when  he  represents  charity  as  the 
principal  and  almost  only  rule  of  it,  can  we  suppose  him  to  be 
commending  a  conspiracy,  by  which  a  few  men  are  closely 
united  to  each  other,  and  separated  from  the  whole  body  of 
the  Church?  on  the  contrary,  he  would  have  them  to  enlighten 
others  bv  their  example,  in  order  to  the  preservation  of  the 
unity  of  the  Church.  In  both  these  respects  the  nature  of  mo- 
dern monachism  in  so  different,  that  it  is  scarcely  possible  to 
find  any  thing  more  dissimilar  or  opposite.  For,  not  content 
with  that  pietv,  to  the  study  of  which  Jesus  Christ  commands 
his  servants  constantly  to  devote  themselves,  our  present  monks 
imagine  I  know  not  what  new  kind  of  piety,  in  the  meditation 
of  which  they  are  become  more  perfect  than  all  others. 

XI.  If  they  deny  this,  I  would  wish  them  to  inform  me  why 
they  dignify  their  order  alone  with  the  title  of  perfection,  and 
deny  this  character  to  all  the  callings  appointed  by  God?  I  am 
not  unacquainted  with  their  sophistical  solution,  that  it  is  so 
called,  not  as  containing  perfection  in  it,  but  because  it  is  the 
best  calculated  of  all  callings  for  the  attainment  of  perfection. 
When  they  wish  to  elevate  themselves  in  the  estimation  of  the 
people,  to  intrap  inexperienced  and  ignorant  youths,  to  assert 
their  privileges,  to  extol  their  own  dignity  to  the  degradation 
of  others,  they  boast  of  being  in  a  state  of  perfection.  When 


286  INSTITUTES  OF  THE  [book  iv. 

they  are  so  closely  pressed,  that  they  cannot  defend  such  empty 
arrogance,  they  have  recourse  to  this  subterfuge,  that  they  have 
not  yet  attained  perfection,  but  that  they  are  in  a  condition  more 
favourable  than  any  others  for  aspiring  towards  it.  In  the  mean 
time  they  retain  the  admiration  of  the  people,  as  though  the  mo- 
nastic life,  and  that  alone,  were  angelic,  perfect,  and  purified 
from  every  blemish.  Under  this  pretext  they  carry  on  a  most 
lucrative  traffic;  but  their  moderation  lies  buried  in  a  few 
books.  Who  does  not  see  that  this  is  an  intolerable  mockery? 
But  let  us  argue  the  case  as  if  they  really  attributed  no  higher 
honour  to  their  profession,  than  to  call  it  a  state  adapted  to  the 
attainment  of  perfection.  Still,  by  giving  it  this  designation, 
they  distinguish  it  as  by  a  peculiar  mark  from  all  other  modes 
of  life.  And  who  can  bear  that  such  honour  should  be  trans- 
ferred to  an  institution,  which  has  never  received  from  God 
even  a  single  syllable  of  approbation,  and  that  such  indignity 
should  be  cast  on  all  the  other  callings  of  God,  which  have 
not  only  been  enjoined  but  adorned  with  signal  commendations 
by  his  most  holy  word.  And  what  an  outrageous  insult  is  of- 
fered to  God,  when  a  mere  human  invention  is  preferred  be- 
yond all  the  kinds  of  life  which  he  hath  appointed  and  cele- 
brated by  his  own  testimony! 

XII.  Now  let  them  charge  me  with  a  calumny  in  what  I  have 
already  alleged,  that  they  are  not  content  with  the  rule  which 
God  has  prescribed  to  his  servants.  Though  I  were  silent  on  the 
subject,  they  furnish  more  than  sufficient  ground  for  their  own 
accusation:  for  they  openly  teach  that  they  take  upon  themselves 
a  greater  burden  than  Christ  laid  upon  his  diciples,  because  they 
promise  to  keep  the  evangelical  counsels;  which  inculcate  the 
love  of  our  enemies,  and  prohibit  the  desire  of  revenge  and  pro- 
fane swearing,  and  which,  they  say,  are  not  binding  on  Christians 
at  large.  What  antiquity  will  they  plead  here?  This  notion 
never  entered  into  the  mind  of  one  of  the  ancients.  Thev  all 
with  one  consent  declare  that  there  was  not  a  syllable  uttered  by 
Christ,  which  we  are  not  bound  to  obey:  and  without  any 
hesitation  they  uniformly  and  expressly  represent  the  passages 
in  question  as  commands,  which  these  sagacious  interpreters  pre- 
tend to  have  been  delivered  by  Christ  merely  as  counsels.  But 
as  we  have  already  shewn  that  this  is  a  most  pestilent  error,  it 


chap,  xiii.]      CHRISTIAN  RELIGION.  28/ 

may  suffice  to  have  briefly  remarked  here,  that  the  monachism, 
which  exists  at  present,  is  founded  on  the  opinion,  which  justly 
deserves  to  be  execrated  by  all  the  faithful;  that  some  rule  of 
life  may  be  imagined  more  perfect  than  the  common  one  given 
by  God  to  all  the  Church.  Whatever  superstructure  is  raised  on 
this  foundation,  cannot  but  be  abominable. 

XIII.  But  they  adduce  another  argument  in  proof  of  their 
perfection,  which  they  consider  as  most  conclusive:  our  Lord 
said  to  the  young  man  who  inquired  what  was  the  perfection  of 
righteousness,  "  If  thou  wilt  be  perfect,  go  and  sell  that  thou 
hast,  and  give  to  the  poor."(/)  Whether  they  do  this,  I  shall  not 
now  dispute;  let  us  at  present  put  the  case  that  they  do.  They 
boast  therefore  that  they  have  been  made  perfect  by  forsaking  all 
that  they  have.  If  the  whole  of  perfection  consist  in  this,  what 
does  Paul  mean,  when  he  says,  "  Though  I  bestow  all  my 
goods  to  feed  the  poor,  and  have  not  charity,  I  am  nothing?"(?n) 
What  kind  of  perfection  is  that  which  is  reduced  to  nothing 
by  the  absence  of  charity?  Here  they  will  be  obliged  to  answer, 
that  though  this  is  the  principal,  yet  it  is  not  the  only  work  of 
perfection.  But  here  also  they  are  contradicted  by  Paul,  who 
hesitates  not  to  make  "  charity,"  without  any  such  renuncia- 
tion, "  the  bond  of  perfection."  (n)  If  it  is  certain,  that  there 
is  no  discordance  between  the  Master  and  the  disciple,  and 
Paul  explicitly  denies  the  perfection  of  a  man  to  consist  in  the 
renunciation  of  his  property,  and  on  the  other  hand  asserts  that 
it  may  exist  without  that  relinquishment,  it  is  necessary  to 
examine  in  what  sense  we  are  to  understand  the  declaration 
of  Christ,  "  If  thou  wilt  be  perfect,  go  and  sell  that  thou  hast." 
Now  there  will  be  no  obscurity  in  the  sense,  if  we  consider, 
what  ought  always  to  be  considered  in  all  the  discourses  of 
Christ,  to  whom  the  words  are  addressed.  A  young  man  in- 
quires, "  What  good  thing  shall  I  do,  that  I  may  inherit  eter- 
nal life?"  (o)  As  the  question  related  to  works,  Christ  refers 
him  to  the  law;  and  that  justly,  for  considered  in  itself,  it  is 
the  way  of  eternal  life,  and  is  no  otherwise  insufficient  of  con- 
duct us  to  salvation,  than  in  consequence  of  our  depravity.  By 

(0  Matt.  xix.  21.  (m)  1  Cor.  xiii.  3. 

(*)  Ccl.  iii.  14.  (0)  Matt.  xix.  16. 


1288  INSTITUTES  OF  THE  [book  iv. 

this  answer  Christ  declared,  that  he  taught  no  other  system  of 
life  than  that  which  had  anciently  been  delivered  in  the  law  of 
God.  Thus  he  at  the  same  time  gave  a  testimony  to  the  divine 
law  as  the  doctrine  of  perfect  righteousness,  and  precluded  all 
calumnies,  that  he  might  not  appear,  by  inculcating  a  new  rule 
of  life,  to  incite  the  people  to  a  departure  from  the  law.  The 
young  man,  not  indeed  from  badness  of  heart,  but  infected 
with  vain  confidence,  replies  respecting  the  precepts  of  the 
law,  "  All  these  things  have  I  kept  from  my  youth  up."  (/;)  It 
is  certain  beyond  all  doubt,  that  he  was  at  an  immense  distance 
from  that  which  he  boasted  of  having  attained:  and  had  his 
boast  been  true,  he  would  have  wanted  nothing  necessary  to 
complete  perfection.  For  it  has  been  already  proved  that  the 
law  contains  in  itself  a  perfect  righteousness;  and  it  appears 
from  this  passage  that  the  observance  of  it  is  called  the  en- 
trance  into  eternal  life.  To  teach  him  how  little  proficiency  he 
had  made  in  that  righteousness,  which  he  too  confidently  re- 
plied that  he  had  fulfilled,  it  was  necessary  to  investigate  and 
expose  a  vice  which  lay  concealed  in  his  heart.  He  abounded 
in  riches,  and  his  heart  was  fixed  on  them.  Because  he  was 
not  sensible  of  this  secret  wound,  therefore,  Christ  probes  it. 
"  Go,"  says  he,  "  sell  all  that  thou  hast."  If  he  had  been  so 
good  an  observer  of  the  law  as  he  imagined,  he  would  not  have 
gone  away  sorrowful  on  hearing  this  answer.  For  he  who  loves 
God  with  all  his  heart,  not  only  esteems  as  worthless  whatever 
is  inconsistent  with  his  love,  but  also  abominates  it  as  perni- 
cious. Therefore  when  Christ  commands  a  rich  and  avaricious 
man  to  relinquish  all  his  wealth,  it  is  just  the  same  as  if  he 
commanded  an  ambitious  man  to  renounce  all  his  honours,  a 
voluptuous  man  to  abandon  all  his  delicacies,  and  an  unchaste 
man  to  forsake  all  the  instruments  of  temptation.  Thus  con- 
sciences, which  receive  no  impression  from  general  admoni- 
tions, require  to  be  recalled  to  a  particular  sense  of  their  own 
guilt.  It  is  in  vain  therefore  to  t  xtend  this  particular  argument 
to  a  general  maxim,  as  though  Christ  placed  all  the  perfection 
of  man  in  the  renunciation  of  his  possessions,  whereas  he  only 
meant  by  this  direction  to  drive  this  young  man,  who  betrayed 

(p)  Matt.  xix.  20. 


chap,  xiii.]       CHRISTIAN  RELIGION.  289 

such  excessive  self-complacency,  into  a  sense  of  his  malady, 
that  he  might  perceive  himself  to  be  still  very  far  from  the 
perfect  obedience  of  the  law,  to  which  he  arrogantly  and 
falsely  pretended.  I  confess  that  this  passage  was  misunder- 
stood by  some  of  the  Fathers,  and  that  their  misconstruction 
gave  rise  to  an  affectation  of  voluntary  poverty;  so  that  they 
were  supposed  to  be  the  only  happy  persons,  who  renounced 
all  earthly  things,  and  devoted  themselves  entirely  to  Christ. 
But  I  trust  that  the  explication  which  I  have  given  will  be 
satisfactory  to  all  good  and  peaceable  persons,  so  as  to  leave 
them  in  no  doubt  of  the  true  meaning  of  Christ. 

XIV.  Nothing  however  was  further  from  the  intention  of 
the  Fathers,  than  to  establish  such  a  perfection  as  has  since 
been  fabricated  by  these  hooded  sophisters,  which  goes  to  set 
up  two  kinds  of  Christianity.  For  no  one  had  then  given  birth 
to  that  sacrilegious  dogma,  which  compares  the  monastic  pro- 
fession to  baptism,  and  even  openly  asserts  it  to  be  a  species 
of  second  baptism.  Who  can  doubt  that  the  Fathers  would 
have  sincerely  abhorred  such  blasphemy?  As  to  the  concluding 
observation  of  Augustine  respecting  the  ancient  monks,  that 
they  devoted  themselves  wholly  to  charity,  what  need  is  there 
for  a  word  to  be  said,  to  demonstrate  it  to  be  altogether  inap- 
plicable to  this  modern  profession?  The  fact  itself  declares,  that 
all  who  retire  into  monasteries  separate  themselves  from  the 
Church.  For  do  thev  not  separate  themselves  from  the  legiti- 
mate society  of  the  faithful,  by  taking  to  themselves  a  peculiar 
ministry  and  a  private  administration  of  the  sacraments?  What 
is  a  disruption  of  the  communion  of  the  Church,  if  this  be  not? 
And,  to  pursue  the  comparison  which  I  have  commenced,  and 
to  conclude  it  at  once,  what  resemblance  have  they  in  this 
respect  to  the  monks  of  ancient  times?  Though  they  lived  in  a 
state  of  seclusion  from  other  men,  they  had  no  separate  Church; 
they  received  the  sacraments  with  others;  they  attended  the 
solemn  assemblies  to  hear  preaching,  and  to  unite  in  prayers 
with  the  company  of  the  faithful;  and  there  they  formed  a  part 
of  the  people.  In  erecting  a  private  altar  for  themselves,  what 
have  the  present  monks  done,  but  broken  the  bond  of  unity? 
For  they  have  excommunicated  themselves  from  the  general 
body  of  the  Church,  and  have  shewn  contempt  of  the  ordinary 
Vol.  III.  2  O 


-90  INSTITUTES  01<  THE  [book  iv. 

ministry,  by  which  it  has  pleased  God  that  peace  and  charity 
should  be  preserved  among  his  servants.  All  the  present  mo- 
nasteries, therefore,  I  maintain  to  be  so  many  conventicles  of 
schismatics,  who  disturb  the  order  of  the  Church,  and  have 
been  cut  off  from  the  legitimate  society  of  the  faithful.  And  to 
place  this  division  beyond  all  doubt,  they  have  assumed  various 
names  of  sects;  and  have  not  been  ashamed  to  glory  in  that 
which  Paul  execrates  beyond  all  possibility  of  exaggeration. 
Unless  we  suppose  that  Christ  was  divided  by  the  Corinthians, 
when  every  one  boasted  of  his  particular  teacher;  (y)  and  hat 
it  is  now  no  derogation  from  the  honour  of  Christ,  when  in- 
stead of  the  name  of  Christians,  some  are  called  Benedictines, 
others  Franciscans,  others  Dominicans;  and  when  they  haugh- 
tilv  assume  these  titles  to  themselves  as  the  badges  of  their 
religious  profession,  from  an  affectation  of  being  distinguished 
from  the  general  body  of  Christians. 

XV.  The  differences  which  I  have  stated,  between  the  ancient 
monks  and  those  of  the  present  age,  relate  not  to  manners,  but 
to  the  profession  itself.  Let  it  therefore  be  remembered  by  the 
readers,  that  I  have  spoken  of  monachism  rather  than  of  monks, 
and  have  censured  those  faults  which  are  not  merely  chargeable 
on  the  lives  of  a 'few,  but  which  are  inseparable  from  the  life 
itself.  The  great  dissimilarity  of  their  manners  can  hardly  re- 
quire a  particular  representation.  It  is  obvious,  that  there  is  no 
order  of  men  more  polluted  with  all  the  turpitude  of  vice;  none 
more  disgraced  by  factions,  animosities,  cabals,  and  intrigues. 
In  some  few  convents  indeed  they  live  in  chastity;  if  chastity 
it  must  be  called,  where  concupiscence  is  so  far  restrained  as 
not  to  be  publicly  infamous:  but  it  is  scarcely  possible  to  find 
one  convent  in  ten,  which  is  not  rather  a  brothel  than  a  sanc- 
tuary of  chastity.  What  frugality  is  there  in  their  food?  They 
are  exactly  like  so  many  swine  fattening  in  a  stye.  But  lest  they 
should  complain  that  I  handle  them  too  roughly,  I  proceed  no 
further:  though  in  the  few  particulars  upon  which  I  have  touched, 
whoever  knows  the  matter  of  fact  will  acknowledge  that  I  have 
confined  mvself  to  the  simple  truth.  Augustine,  at  a  time  when, 
according  to  his  own  testimony,  monks  were   so  eminent  for 

(y)  1  Cor.  i.  12,  13.  Hi.  4 


ohap.  xiii.]         CHRISTIAN  RELIGION.  291 

the  strictest  chastity,  yet  complains  that  there  were  many  vaga- 
bonds among  them,  who  by  wicked  arts  and  impostures  ex- 
torted money  from  the  unwary,  who  exercised  a  scandalous 
traffic  by  carrying  about  the  relics  of  martyrs,  and  even  sold 
the  bones  of  any  dead  men  as  the  bones  of  martyrs,  and  who 
brought  disgrace  on  the  order  by  a  great  number  of  similar 
crimes.  As  he  declares  that  he  had  seen  no  better  men  than 
those  who  had  been  improved  in  monasteries;  so  he  complains 
that  he  had  seen  no  worse  men,  than  those  who  had  been  cor- 
rupted in  monasteries.  What  would  he  say  at  the  present  day, 
to  see  almost  all  monasteries,  not  only  filled,  but  overflowing 
with  so  many  and  such  desperate  vices?  I  say  nothing  but  what 
is  notorious  to  every  person;  though  this  censure  is  not  ap- 
plicable to  all  without  any  exception.  For  as  the  rule  and  dis- 
cipline of  holy  living  has  never  been  so  well  established  in 
monasteries,  but  that  there  were  always  some  drones  very 
different  from  the  rest:  so  I  do  not  say  that  the  monks  of  the 
present  day  have  so  far  degenerated  from  that  holy  antiquity, 
that  there  are  not  still  some  good  men  among  their  body;  but 
they  are  very  (<jw,  dispersed,  and  concealed  among  a  vast  multi- 
tude of  the  wicked  and  abandoned:  and  they  are  not  onlv  held 
in  contempt,  but  insulted  and  molested,  and  sometimes  even 
treated  with  cruelty  by  the  rest;  who,  according  to  a  proverb 
of  the  Milesians,  think  that  no  good  man  ought  to  be  suffered 
to  remain  among  them. 

XVI.  By  this  comparison  of  ancient  and  modern  mo- 
nachism,  I  trust  I  have  succeeded  in  my  design  of  evincing 
the  fallacy  of  the  plea,  which  the  present  men  of  the  hood  al- 
lege in  defence  of  their  profession,  from  the  example  of  the 
primitive  Church:  as  they  differ  from  the  early  monks  just  as 
apes  do  from  men.  At  the  same  time  I  admit  that  even  in  the 
ancient  system  which  Augustine  commends,  there  is  some- 
thing which  I  cannot  altogether  approve.  I  grant,  they  disco- 
vered no  superstition  in  the  external  exercises  of  a  too  rigid 
discipline:  but  I  maintain  that  they  were  not  free  from  exces- 
sive affectation  and  misguided  zeal.  It  seemed  a  good  thing  to 
forsake  their  property,  in  order  to  exempt  themselves  from  all 
earthly  solicitude;  but  God  sets  a  higher  value  on  pious  exer- 
tions for  the  government  of  a  family,  when  a  holy  father  of  a 


29fi  INSTITUTES  OF  THE  [book  iv. 

family,  free  from  all  avarice,  ambition,  and  other  corrupt  pas- 
sions, devotes  himself  to  this  object,  that  he  may  serve  God  in 
a  particular  calling.  It  is  a  beautiful  thing  to  live  the  life  of  a 
philosopher  in  retirement,  at  a  distance  from  the  society  of 
men:  but  it  is  not  the  part  of  Christian  charitv,  for  a  man  to 
act  as  if  he  hated  all  mankind,  withdrawing  to  the  solitude  of 
a  desert,  and  abandoning  the  principal  duties  which  the  Lord 
hath  commanded.  Though  we  should  grant  that  there  was  no 
other  evil  in  this  profession,  yet  certainly  this  was  not  a  small 
one,  that  it  introduced  a  useless  and  pernicious  example  into 
the  Church. 

XVII.  Let  us  now  examine  the  nature  of  the  vows  by  which 
monks  in  the  present  day  arc  initiated  into  this  celebrated  or- 
der. In  the  first  place,  their  design  is  to  institute  a  new  serrice, 
in  order  to  conciliate  the  favour  of  God;  therefore  I  conclude, 
from  the  principles  already  established,  that  whatever  they  vow 
is  an  abomination  in  the  sight  of  God.  Secondly,  without  any 
regard  to  the  calling  of  God,  and  without  any  approbation  from 
him,  they  invent  for  themselves  a  new  mode  of  life,  in  con- 
formitv  with  their  own  inclinations;  therefore  I  maintain  it  to 
be  a  rash  and  unlawful  attempt,  because  their  consciences  have 
nothing  to  rest  upon  before  God,  and  u  whatsoever  is  not  of 
faith,  is  sin."  (r)  Thirdly,  they  bind  themselves  to  many  cor- 
rupt and  impious  services,  comprehended  in  the  monachism  of 
the  present  day;  therefore  I  contend,  that  they  are  not  conse- 
crated to  God,  but  to  the  devil.  For  why  was  it  lawful  for  the 
prophets  to  say  of  the  Israelites,  that  "they  sacrificed  unto  de- 
vils, not  to  God,"  (.v)  only  because  they  had  corrupted  the  true 
worship  of  God  with  profane  ceremonies;  and  why  shall  it  not 
be  lawful  for  u:;  to  say  the  same  of  the  monks,  whose  assump- 
tion of  the  hood  is  accompanied  with  the  yoke  of  a  thousand 
impious  superstitions?  Now  what  is  the  nature  of  their  vows? 
They  promise  to  God  to  maintain  perpetual  virginity,  as  if  they 
had  previously  stipulated  with  him  that  he  should  exempt  them 
from  the  necessity  of  marriage.  They  have  no  room  to  plead, 
that  they  make  this  vow  merely  in  a  reliance  on  the  grace  of 
God:  for  as  he  declares  that  it  is  not  given  to  all  men,  (t)  we 

(r)  Rom.  xiv.  23.  («)  Deut.  xxxii.  17.  CO  Matt-  xix-  n- 


chap,  xiii.]      CHRISTIAN  RELIGION.  293 

have  no  right  to  entertain  a  confidence  that  we  shall  receive 
the  special  gift.  Let  those  who  possess  it,  use  it:  if  they  expe- 
rience disquietude  from  the  stimulations  of  passion,  let  them 
have  recourse  to  that  aid  by  which  alone  they  can  be  strength- 
ened to  resist.  If  they  are  unsuccessful,  let  them  not  despise 
the  remedy  which  is  offered  to  them.  For  those  who  are  de- 
nied the  gift  of  continence,  are  undoubtedly  called  to  marriage 
by  the  voice  of  God.  By  continence  I  mean,  not  a  mere  absti- 
nence of  the  body  from  fornication,  but  an  unpolluted  chastity 
of  mind.  For  Paul  enjoins  the  avoidance  not  only  of  external 
impurity,  but  also  of  the  internal  burning  of  libidinous  de- 
sire. (t>)  It  has  been  a  custom,  they  say,  from  time  immemo- 
rial, for  persons  who  intended  to  devote  themselves  entirely  to 
the  Lord,  to  bind  themselves  by  a  vow  of  continence.  I  con- 
fess that  this  custom  was  practised  in  the  early  ages;  but  I  can- 
not admit  those  ages  to  have  been  so  free  from  every  fault,  that 
whatever  was  done  then  must  be  received  as  a  rule.  And  it 
was  only  by  degrees  that  in  process  of  time  things  were  carried 
to  such  an  extreme  of  rigour  that  no  one,  after  having  made 
the  vow,  was  permitted  to  recal  it.  This  is  evident  from  Cy- 
prian. "  If  virgins  have  faithfully  dedicated  themselves  to  God, 
let  them  persevere  in  modesty  and  chastity  without  any  dis- 
guise. Thus  being  firm  and  constant,  they  may  expect  the  re- 
ward of  virginity.  But  if  they  will  not,  or  cannot  persevere,  it 
is  better  for  them  to  be  married,  than  with  their  pleasure  to 
fall  into  the  tire."  With  what  reproaches  would  they  now  hesi- 
tate to  stigmatise  a  person  who  would  wish  to  introduce  such  a 
reasonable  limitation  of  the  vow  of  continence?  They  have 
widely  departed  therefore  from  the  ancient  custom,  in  refusing 
to  admit  the  least  moderation  or  relaxation,  if  any  one  be  found 
incapable  of  performing  the  vow;  and  not  only  so,  but  they  are 
not  ashamed  to  pronounce  that  he  commits  a  greater  sin,  if  he 
remedies  his  intemperance  by  taking  a  wife,  than  if  he  con- 
taminates his  body  and  soul  with  fornication. 

XVIII.  But  they  still  pursue  the  argument,  and  endeavour 
to  shew  that  vows  of  this  kind  were  in  use  in  the  times  of  the 
apostles;  because  Paul  says   that  widows   who,  after  having 

(x/)  1  Cor.  vii.  9. 


294  INSTITUTES  OF  THE  [book  iv. 

been  received  into  the  public  service  of  the  Church,  married, 
had  "  cast  off  their  first  faith."  (zv)  I  do  not  deny  that  widows 
who  dedicated  themselves  and  their  services  to  the  Church, 
thereby  entered  into  a  tacit  obligation  never  to  marry  again; 
not  because  they  placed  any  religion  in  such  abstinence,  as 
began  to  be  the  case  afterwards;  but  because  they  could  not 
discharge  that  office  without  being  at  their  own  disposal,  free 
from  the  restraint  of  marriage.  But  if  after  having  pledged 
their  faith  they  contemplated  a  second  marriage,  what  was  this 
but  renouncing  the  calling  of  God?  It  is  no  wonder  therefore 
if  he  says  that  with  such  desires  "  they  wax  wanton  against 
Christ."  Afterwards,  byway  of  amplification,  he  subjoins,  that 
they  failed  of  performing  what  they  had  promised  to  the 
Church,  so  that  they  even  violated  and  annulled  their  first  faith 
pledged  in  baptism;  which  includes  an  engagement  from  every 
one  to  fulfil  the  duties  of  his  calling.  Unless  it  be  thought  bet- 
ter to  understand  the  meaning  to  be,  that  having  as  it  were  lost 
all  shame,  they  would  thenceforward  have  no  longer  any  regard 
for  virtue,  but  would  abandon  themselves  to  every  kind  of  pro- 
fligacv,  and  in  a  licentious  and  dissolute  life  exhibit  the  great- 
est contrariety  to  the  character  of  Christian  women:  an  inter- 
pretation which  I  much  approve.  We  reply  therefore,  that  those 
widows,  who  were  then  received  into  the  service  of  the  Church, 
imposed  on  themselves  the  condition  of  perpetual  widowhood;  if 
they  afterwards  married,  we  easily  understand  their  situation  to 
have  been  as  Paul  states,  that,  casting  off  shame,  they  betray- 
ed an  insolence  unbecoming  Christian  women;  and  that  thus 
they  not  only  sinned  in  breaking  their  faith  pledged  to  the 
Church,  but  in  departing  from  the  common  obligations  of  pious 
females.  But  first,  I  deny  that  they  engaged  to  remain  in  a 
state  of  widowhood  for  any  other  reason  than  because. mar- 
riage would  be  altogether  incompatible  with  the  office  which 
they  undertook;  or  that  they  bound  themselves  to  widowhood 
at  all,  except  as  far  as  the  necessity  of  their  vocation  should 
require.  Secondly,  I  do  not  admit  that  their  profession  was  so 
binding,  but  that  even  then  it  was  better  for  them  to  marry 
than  to  be  inflamed  with  concupiscence,  or  to  be  guilty  of  any 

(■w)  1  Tim.  v.  12. 


chap,  xiii.]       CHRISTIAN  RELIGION.  295 

impurity  of  conduct.  Thirdly,  I  observe  that  Paul  prescribes 
that  age  which  is  generally  beyond  all  danger,  forbidding  any 
to  be  received  under  threescore  years  old;  and  especially  when 
he  directs  that  the  choice  shall  be  limited  to  those  who  have 
been  content  with  one  marriage,  and  have  thus  already  given 
proof  of  their  continence.  And  we  condemn  the  vow  of  celi- 
bacy for  no  other  reason,  but  because  it  is  unjustly  considered 
as  a  service  acceptable  to  God,  and  is  rashly  made  by  those 
who  have  not  the  power  to  keep  it. 

XIX.  But  how  was  it  possible  to  apply  this  passage  of  Paul 
to  nuns?  For  widows  were  appointed  deaconnesses,  not  to 
charm  God  by  songs  or  unintelligible  murmurs,  and  to  spend 
the  rest  of  their  time  in  idleness;  but  to  serve  the  poor  on  be- 
half of  the  whole  Church,  and  to  emplov  themselves  with  all 
attention,  earnestness,  and  diligence,  in  the  duties  of  charity. 
They  made  a  vow  of  widowhood,  not  with  a  view  of  perform- 
ing any  service  to  God  in  abstaining  from  marriage,  but 
merely  that  they  might  be  more  at  liberty  for  the  discharge  of 
their  office.  Lastly,  they  made  this  vow,  not  in  their  youth, 
nor  in  the  flower  of  their  age,  to  learn  afterwards,  by  late  ex- 
perience, over  what  a  precipice  they  had  thrown  themselves; 
but,  when  they  appeared  to  have  passed  all  danger,  they  made 
a  vow  equally  consistent  with  safety  and  with  piety.  But,  not 
to  urge  the  two  former  considerations,  it  is  sufficient  to  ob- 
serve, that  it  was  not  allowable  for  women  to  be  admitted  to 
make  vows  of  continence  before  the  age  of  sixty  years;  since 
the  apostle  says,  "  Let  not  a  widow  be  taken  into  the  number 
under  threescore  years  old."  "  I  will  that  the  younger  women 
marrv  and  bear  children."  (.v)  The  subsequent  admission  of 
this  vow  at  the  age  of  forty-eight  years,  then  forty  years,  and 
then  thirty,  can  by  no  means  be  excused;  and  it  is  still  more 
intolerable  that  unhappy  girls,  before  they  are  old  enough  to 
be  capable  of  knowing  or  having  any  experience  of  themselves, 
should  be  inveigled  by  fraud  and  compelled  by  threats  to  en- 
tangle themselves  in  those  execrable  snares.  I  shall  not  stay  to 
oppose  the  other  two  vows  made  by  monks  and  nuns,  of  po- 
verty and  obedience.  I  will  only  observe,  that  beside  the  manv 

(*)  1  Tim,  v.  9  1-i 


296  INSTITUTES  OF  THE  [book  iv 

superstitions  with  which,  under  existing  circumstances,  thev 
are  interwoven*  they  appear  to  he  framed  for  the  purpose  of 
mocking  both  God  and  men.  But  thnt  we  mw  not  seem  too 
re  in  agitating  every  particular  point,  we  shall  content  our- 
selves with  the  general  repetition  already  given. 

XX.  The  nature  of  those  vows  which  are  legitimate  and  ac- 
ceptable  to  God,  I  think,  has  been  sufficiently  declared.  Yet  as 
timid  and  in.  txperienced  consciences,  even  after  they  are  dissa- 
tisfied with  a  vow,  and  convinced  of  its  impropriety,  neverthe- 
less feel  doubts  respecting  the  obligation,  and  are  grievously 
distressed,  on  the  •  th<  r  hand,  from  a  dread  of  violating  their 
promise  to  God,  and  on  the  other,  from  a  fear  of  incurring 
greater  guilt  by  observing  it,  it  is  necessary  here  to  offer  them 
some  assistance  to  enable  them  to  extricate  themselves  From 
this  difficulty.  Now,  to  remove  every  scruple  at  once,  I  remark, 
that  all  vows,  not  legitimate  or  rightly  made,  as  they  are  of  no 
Value  with  God,  so  they  ought  to  have  no  force  with  us.  For 
if  in  human  contracts  no  promises  are  obligatory  upon  us,  but 
tho  I  to  which  the  party  with  whom  we  contract  wishes  to  bind 
usj  it  is  absurd  to  consider  ourselves  constrained  to  the  per- 
formance of  those  things  which  God  never  requires  of  us: 
i  works  cannot  be  good  unless  they  pleas<  God, 
and  are  accompanied  with  the  testimony  of  our  that 

he  acci  pts  tin  in.  For  tins  remains  a  fixed  principle,  that  "  What- 
soever is  not  of  faith,  is  sin:"  (;/)  by  which  Paul  intends,  that 
whatever  work  is  undertaken  with  doubts,  uently  sin- 

ful, because  all  good  works  spring  from  faith,  by  which  we 
assured  of  their  acceptance  with  God.  Therefore,  ii  it  be  not 
lawful  for  a  Christian  man  to  attempt  any  thing  without  this 
assurance,  anil  if  any  one  through  ignorance  has  made  a  rush 
\o\\,  and  afterwards  disc  >vered  his  error,  why  should  h< 
desist  from  the  performance  of  it?  sinci  vows  inconsid  rately 
made,  not  only  are  not  binding,  but  ought  of  necessity  to  be 
cancelled:  and  also,  as  they  are  not  only  of  no  value  in  the  sight 
of  God,  but  are  an  abomination  to  him,  as  we  have  already  de- 
monstrated. It  is  useless  to  argue  any  longer  on  a  subject  which 
does  not  require  it.  This  one  argument  appears  to  me  sufficient 

(< )  Rom.  xiv.  23. 


chap,  xiii.]      CHRISTIAN  RELIGION.  297 

to  tranquillize  pious  consciences,  and  to  liberate  them  from 
every  scruple — That  all  works  not  proceeding  from  a  pure 
source,  and  directed  to  a  legitimate  end,  are  rejected  bv  God, 
and  rejected  in  such  a  manner  that  he  forbids  our  continuance, 
as  much  as  our  commencement  of  them.  Hence  we  may  con- 
clude, that  vows  which  have  originated  in  error  and  supersti- 
tion, are  of  no  value  with  God,  and  ought  to  be  relinquished 
by  us. 

XXI.  This  solution  will  furnish  an  answer  to  the  calumnies 
of  the  wicked,  in  defence  of  those  who  leave  monachism  for 
some  honourable  way  of  life.  They  are  heavily  accused  of  breach 
of  faith  and  perjury,  having  broken,  as  it  is  commonly  supposed, 
the  indissoluble  bond  which  held  them  to  God  and  the  Church. 
But  I  maintain  that  there  is  no  bond,  where  that  which  man 
confirms  is  abrogated  by  God.  Besides,  though  we  should  grant 
that  they  were  bound  while  they  were  involved  in  error  and 
ignorance  of  God;  now,  since  they  have  been  enlightened  with 
the  knowledge  of  the  truth,  I  maintain  that  the  grace  of  Christ 
has  delivered  them  from  the  obligation.  For  if  the  cross  of 
Christ  possesses  such  eflicacv  as  to  deliver  us  from  the  curse, 
under  which  we  were  held  by  the  law  of  God,  how  much  more 
then  shall  it  extricate  us  from  other  bonds,  which  are  nothing 
but  delusive  snares  of  Satan?  Whomsoever,  therefore,  Christ 
illuminates  with  the  light  of  his  gospel,  there  is  no  doubt  that 
he  liberates  them  from  all  the  snares  in  which  they  had  en- 
tangled themselves  bv  superstition.  Though  they  are  not  at  a 
loss  for  another  defence,  if  they  are  not  qualified  to  live  in  celi- 
bacv.  For  if  an  impossible  vow  be  the  ruin  of  souls,  which  it 
is  the  will  of  the  Lord  to  save  and  not  to  destroy;  it  follows 
that  it  is  not  right  to  persevere  in  it.  But  the  impossibility  of 
an  observance  of  the  vow  of  continence  by  those  who  are  not 
endued  with  a  special  gift,  we  have  already  shewn,  and  without 
my  saying  a  word,  experience  itself  declares;  for  it  is  notorious 
what  extreme  impurity  prevails  in  almost  all  monasteries,  and 
if  any  of  them  appear  more  virtuous  and  modest  than  the  rest, 
it  does  not  follow  that  they  are  really  more  chaste,  because  they 
conceal  the  vice  of  unchastity.  Thus  God  inflicts  awful  punish- 
ments on  the  audacity  of  men,  when,  forgetting  their  weakness, 
they  covet,  in  opposition  to  nature,  that  which  is  denied  them, 

Vol.  III.  2  P 


298  INSTITUTES  OF  THE  [book  it. 

and,  despising  the  remedies  which  God  had  put  into  their  hands, 
indulge  a  contumacious  and  obstinate  presumption  that  they 
are  able  to  overcome  the  vice  of  incontinence.  For  what  shall 
we  call  it  but  contumacy,  when  any  one  who  is  admonished  that 
he  stands  in  need  of  marriage,  and  that  it  has  been  given  to 
him  by  the  Lord  as  a  remedy,  not  only  contemns  it,  but  binds 
himself  by  an  oath  to  persevere  in  that  contempt? 


vxvw\.wxvwwxv>-«. 


CHAPTER  XIV. 

The  Sacraments. 

CONNECTED  with  the  preaching  of  the  gospel,  another 
assistance  and  support  for  our  faith  is  presented  to  us  in  the 
sacraments:  on  the  subject  of  which  it  is  highly  important  to 
lay  down  some  certain  doctrine,  that  we  may  learn  for  what 
end  they  were  instituted,  and  how  they  ought  to  be  used.  In 
the  fust  place,  it  is  necessary  to  consider  what  a  sacrament  is. 
Now  I  think  it  will  be  a  simple  and  appropriate  definition,  if 
we  say  that  it  is  an  outward  sign,  by  which  the  Lord  seals  in 
our  consciences  the  promises  of  his  good-will  towards  us,  to 
support  the  weakness  of  our  faith,  and  we  on  our  part  tcstify 
our  piety  towards  him,  in  his  presence  and  that  of  angels,  as 
well  as  before  men.  It  may  however  be  more  briefly  defined, 
in  other  words,  by  calling  it  a  testimony  of  the  grace  of  God 
towards  us,  confirmed  by  an  outward  sign,  with  a  reciprocal 
attestation  of  our  piety  towards  him.  Whichever  of  these  defi- 
nitions be  chosen,  it  conveys  exactly  the  same  meaning  as  that 
of  Augustine,  which  states  a  sacrament  to  be  "  a  visible  sign 
of  a  sacred  thing,"  or  "  a  visible  form  of  invisible  grace:"  but 
it  expresses  the  thing  itself  with  more  clearness  and  precision; 
for  as  his  conciseness  leaves  some  obscurity,  by  which  many 
inexperienced  persons  may  be  misled,  I  have  endeavoured  to 
render  the  subject  plainer  by  more  words,  that  no  room  might 
be  left  for  any  doubt. 

II.  The  reason  why  the  ancient  Fathers  used  this  word  in 


chap,  xiv.]       CHRISTIAN  RELIGION.  299 

such  a  sense,  is  very  evident.  For  whenever  the  author  of  the 
old  common  version  of  the  New  Testament  wanted  to  render 
the  Greek  word  ^i/o-t^»»,  mystery,  into  Latin,  especially  where 
it  related  to  divine  things,  he  used  the  word  sacramentum,  "  sa- 
crament." Thus  in  the  Epistle  to  the  Ephesians,  "  Having 
made  known  unto  us  the  mystery  of  his  will."  (a)  Again,  "  If 
ye  have  heard  of  the  dispensation  of  the  grace  of  God  which 
is  given  me  to  you-ward:  how  that  by  revelation  he  made 
known  unto  me  the  mystery."  (b)  In  the  Epistle  to  the  Co- 
lossians:  "  The  mystery  which  hath  been  hid  from  ages  and 
from  generations,  but  now  is  made  manifest  to  his  saints;  to 
whom  God  would  make  known  what  is  the  riches  of  the  glory 
of  this  mystery."  (c)  Again,  to  Timothy:  *■'  Great  is  the  mys- 
tery of  godliness:  God  was  manifest  in  the  flesh."  (d)  In  all 
these  places,  where  the  word  mystery  is  used,  the  author  of 
that  version  has  rendered  it  sacrament.  He  would  not  say 
arcanum,  or  secret,  lest  he  should  appear  to  degrade  the  ma- 
jesty of  the  subject.  Therefore  he  has  used  the  word  sacra- 
ment for  a  sacred  or  divine  secret.  In  this  signification  it  fre- 
quently occurs  in  the  writings  of  the  Fathers.  And  it  is  well 
known,  that  baptism  and  the  Lord's  supper,  which  the  Latins 
denominate  sacraments,  are  called  mysteries  by  the  Greeks;  a 
synonimous  use  of  the  terms,  which  removes  every  doubt. 
And  hence  the  word  sacrament  came  to  be  applied  to  those 
signs  which  contained  a  representation  of  sublime  and  spiri- 
tual things:  which  is  also  remarked  by  Augustine,  who  says, 
'*  It  would  be  tedious  to  dispute  respecting  the  diversity  of 
signs,  which,  when  they  pertain  to  divine  things,  are  called 
sacraments." 

III.  Now,  from  the  definition  which  we  have  established, 
we  see  that  there  is  never  any  sacrament  without  an  antece- 
dent promise  of  God,  to  which  it  is  subjoined  as  an  appendix, 
in  order  to  confirm  and  seal  the  promise  itself,  and  to  certify 
and  ratify  it  to  us:  which  means  God  foresees  to  be  necessary, 
in  the  first  place  on  account  of  our  ignorance  and  dulness,  and 
in  the  next  place  on  account  of  our  weakness;  and  yet,  strictly 
speaking,  not  so  much  for  the  confirmation  of  his  sacred  word, 

(a)  Ephes.  i.  9.     (b)  Eph.  iii.  2.  3.     (c)  Col  i.  26,  27     (d )  1  Tim.  iii.  16 


300  INSTITUTES  OF  THE  [book  iv. 

as  for  our  establisment  in  the  faith  of  it.  For  the  truth  of  God 
is  sufficiently  solid  and  certain  in  itself,  and  can  receive  no 
better  confirmation  from  any  other  quarter  than  from  itself: 
but  our  faith  being  slender  and  weak,  unless  it  be  supported 
on  every  side,  and  sustained  by  every  assistance,  immediately 
shakes,  fluctuates,  totters  and  falls.  And  as  we  are  corporeal, 
always  creeping  on  the  ground,  cleaving  to  teirestrial  and 
carnal  objects,  and  incapable  of  understanding  or  conceiving 
of  any  thing  of  a  spiritual  nature,  our  merciful  Lord,  in  his  in- 
finite indulgence,  accommodates  himself  to  our  capacity,  con- 
descending to  lead  us  to  himself  even  by  these  earthly  elements, 
and  in  the  flesh  itself  to  present  to  us  a  mirror  of  spiritual 
blessings.  u  For  if  we  were  incorporeal,"  as  Chrysostom  says, 
"he  would  have  given  us  these  things  pure  and  incorporeal. 
Now  because  we  have  souls  enclosed  in  bodies,  he  gives  us 
spiritual  things  under  visible  emblems.  Not  because  there  are 
such  qualities  in  the  nature  of  the  things  presented  to  us  in  the 
sacraments;  but  because  they  have  been  designated  by  God  to 
this  signification." 

IV.  This  is  what  is  commonly  said,  that  a  sacrament  con- 
sists of  the  word  and  the  outward  sign.  For  we  ought  to  un- 
dersi.md  tin  word,  not  of  a  murmur  uttered  without  any 
meaning  or  faith,  a  mere  whisper  like  a  magical  incantation, 
supposed  to  possess  the  power  of  consecrating  the  elements, 
but  of  the  gospel  preached,  which  instructs  us  in  the  significa- 
tion of  the  visible  sign.  That  which  is  commonly  practised 
under  the  tyranny  of  the  Pope,  therefore,  involves  a  gross 
profanation  of  the  mysteries:  for  they  have  thought  it  suffi- 
cient for  the  priest  to  mutter  over  the  form  of  consecration, 
while  the  people  are  gazing  in  ignorance.  Indeed,  they  have 
taken  effectual  care  that  it  should  be  all  unintelligible  to  the 
people;  for  they  have  pronounced  the  consecration  in  Latin 
before  illiterate  men:  and  have  at  length  carried  superstition 
to  such  a  pitch  as  to  consider  it  not  rightly  performed,  unless 
it  be  done  in  a  hoarse  murmur  which  few  could  hear.  But  Au- 
gustine speaks  in  a  very  different  manner  of  the  sacramental 
word.  "  Let  the  word,"  says  he,  "be  added  to  the  element,  and 
it  will  become  a  sacrament."  For  whence  does  the  water  derive 
such  great  virtue,  as  at  once  to  touch  the  body  and  purify  the 


<^p.  xiv.]      CHRISTIAN  RELIGION.  301 

heart,  except  from  the  word?  not  because  it  is  spoken,  but  be- 
cause it  is  believed.  For  in  the  word  itself  the  transient  sound 
is  one  thing,  the  permanent  virtue  is  another.  "  This  is  the 
word  of  faith  which  we  preach,"  (e)  says  the  Apostle.  Whence 
it  is  said  of  the  Gentiles,  in  the  Acts  of  the  Apostles,  that 
"  God  purines  their  hearts  by  faith."  (/)  And  the  Apostle 
Peter  says,  "  Baptism  doth  also  now  save  us,  (not  the  putting 
away  of  the  filth  of  the  flesh,  but  the  answer  of  a  good  con- 
science towards  God.)"  (g)  "  This  is  the  word  of  faith  which 
we  preach,"  by  which  baptism  is  consecrated  to  endue  it  with 
a  purifying  virtue.  We  see  how  he  makes  the  preaching  of  the 
word  necessary  to  the  production  of  faith.  And  we  need  not 
labour  much  to  prove  this,  because  it  is  very  plain  what  Christ 
did,  what  he  commanded  us  to  do,  what  the  apostles  followed, 
and  what  the  purer  Church  observed.  Even  from  the  beginning 
of  the  world,  whenever  God  gave  the  holy  Fathers  any  sign, 
it  is  well  known  to  have  been  inseparably  connected  with  some 
doctrine,  without  which  our  senses  would  only  be  astonished 
with  the  mere  prospect  of  it.  Therefore,  when  we  hear  mention 
made  of  the  sacramental  word,  let  us  understand  it  of  the  pro- 
mise, which,  being  audibly  and  intelligibly  preached  by  the 
minister,  instructs  the  people  in  the  meaning  and  tendency  of 
the  sign. 

V.  Nor  ought  any  attention  to  be  paid  to  some,  who  endea- 
vour to  oppose  this  by  a  dilemma  which  discovers  more  sub- 
tilty  than  solidity.  They  say,  Either  we  know  that  the  word 
of  God  which  precedes  the  sacrament  is  the  true  will  of  God, 
or  we  do  not  know  it.  If  we  know  it,  then  we  learn  nothing 
new  from  the  sacrament  which  follows.  If  we  do  not  know  it, 
neither  shall  we  learn  it  from  the  sacrament,  the  virtue  of  which 
lies  entirely  in  the  word.  Let  it  be  concisely  replied,  that 
the  seals  appended  to  charters,  patents,  and  other  public  in- 
struments, are  nothing,  taken  by  themselves,  because  they 
would  be  appended  to  no  purpose,  if  the  parchment  had  nothing 
written  upon  it;  and  yet  they  nevertheless  confirm  and  authen- 
ticate what  is  written  on  the  instruments  to  which  they  are  an- 
nexed.  Nor  can  it  be  objected  that   this  similitude  has  been 

•  e )  Rom.  x  3.  {/)  Acts  xv.  9.  ( g)  1  Peter  iii.  21. 


302  INSTITUTES  OF  THE  [book  i^ 

recently  invented  by  us;  for  it  has  been  used  by  Paul  himself, 
who  calls  circumcision  a  seal,  (Ji)  trQ^yt}*,  in  a  passage  where 
he  is  professedly  contending  that  circumcision  did  not  consti- 
tute the  righteousness  of  Abraham,  but  was  a  seal  of  that 
covenant,  in  the  faith  of  which  he  had  already  been  justified. 
And  what  is  there  that  ought  to  give  any  man  much  offence,  if 
we  teach  that  the  promise  is  sealed  by  the  sacraments,  while 
it  is  evident  that  among  the  promises  themselves  one  is  con- 
firmed by  another?  For  in  proportion  to  its  superior  clearness, 
it  is  the  better  calculated  for  the  support  of  faith.  Now  the 
sacraments  bring  us  the  clearest  promises,  and  have  this  pecu- 
liarity beyond  the  word,  that  they  give  us  a  lively  representa- 
tion of  them,  as  in  a  picture.  Nor  ought  we  to  regard  the  ob- 
jection, frequently  urged,  from  the  distinction  between  sacra- 
ments and  seals  of  civil  instruments;  that  while  they  both  con- 
sist of  the  carnal  elements  of  this  world,  the  former  cannot  be 
fit  to  seal  the  promises  of  God,  which  are  spiritual  and  eternal, 
as  the  latter  are  accustomed  to  be  appended  to  seal  the  edicts 
of  princes  relative  to  frail  and  transitory  things.  For  a  faithful 
man,  when  the  sacraments  are  placed  before  his  eyes,  docs  not 
confine  himself  to  that  carnal  spectacle;  but  by  those  steps  of 
analogy  which  I  have  indicated,  rises  in  pious  contemplation 
to  the  sublime  mysteries  which  are  concealed  under  the  sacra- 
mental symbols. 

VI.  And  since  the  Lord  calls  his  promises  covenants,  and 
the  sacraments  seals  of  covenants,  we  may  draw  a  similitude 
from  the  covenants  of  men.  The  ancients,  in  confirmation  of 
their  engngements,  were  accustomed  to  kill  a  sow.  But  what 
would  have  been  the  slaughter  of  a  sow,  if  it  had  not  been  ac- 
companied, and  even  preceded,  by  some  words?  For  sows  were 
often  slaughtered  without  any  latent  or  sublime  mystery.  What 
is  the  contact  of  one  man's  right  hand  with  that  of  another, 
since  hands  are  not  unfrequcntly  joined  in  hostility?  But  when 
words  of  friendship  and  compact  have  preceded,  the  obligations 
of  covenants  are  confirmed  by  such  signs,  notwithstanding  they 
have  been  previously  conceived,  proposed,  and  determined  in 
words.  Sacraments  therefore  are  exercises,  which  increase  and 

(h)  Rom.  iv.  11 


chap,  xiv.]      CHRISTIAN    RELIGION.  30S 

strengthen  our  faith  in  the  word  of  God;  and  because  we  are 
corporeal,  they  are  exhibited  under  corporeal  symbols,  to  instruct 
us  according  to  our  dull  capacities,  and  to  lead  us  by  the  hand 
as  so  many  young  children.  For  this  reason  Augustine  calls  a 
sacrament  "  a  visible  word;"  because  it  represents  the  promises 
of  God  pourtrayed  as  in  a  picture,  and  places  before  our  eyes 
an  image  of  them,  in  which  every  lineament  is  strikingly  ex- 
pressed. Other  similitudes  may  also  be  adduced  for  the  better 
elucidation  of  the  nature  of  sacraments;  as  if  we  call  them 
pillars  of  our  faith:  for  as  an  edifice  rests  on  its  foundation, 
and  yet  from  the  addition  of  pillars  placed  under  it  receives 
an  increase  of  stability;  so  faith  rests  on  the  word  of  God  as  its 
foundation,  but  when  the  sacraments  are  added  to  it  as  pillars, 
they  bring  with  them  an  accession  of  strength.  Or  if  we  call 
them  mirrors,  in  which  we  may  contemplate  the  riches  of 
grace  which  God  imparts  to  us:  for  in  the  sacraments,  as  we 
tiave  already  observed,  he  manifests  himself  to  us  as  far  as 
our  dulness  is  capable  of  knowing  him,  and  testifies  his  bene- 
volence and  love  towards  us  more  expressly  than  he  does  by 
his  word. 

VII.  Nor  is  there  any  force  in  their  reasoning,  when  they 
contend  that  the  sacraments  are  not  testimonies  of  the  grace  of 
God,  because  they  are  often  administered  to  the  wicked,  who 
yet  do  not,  in  consequence  of  this,  experience  God  to  be  more 
propitious  to  them,  but  rather  procure  to  themselves  more 
grievous  condemnation.  For  by  the  same  argument,  neither 
would  the  gospel  be  a  testimony  of  the  grace  of  God,  because 
it  is  heard  by  many  who  despise  it,  nor  even  Christ  himself, 
who  was  seen  and  known  by  multitudes,  of  whom  very  few 
received  him.  A  similar  observation  may  be  applied  to  royal 
edicts;  for  great  numbers  of  people  despise  and  deride  that 
seal  of  authentication,  notwithstanding  they  know  that  it  pro- 
ceeded from  the  monarch  to  confirm  his  will;  some  utterly 
disregard  it,  as  a  thing  not  relating  to  them;  others  even  hold 
it  in  execration;  so  that  a  survey  of  the  correspondence  of  the 
two  cases  ought  to  produce  greater  approbation  of  the  simili- 
tudes which  I  have  before  used.  Therefore  it  is  certain  that 
the  Lord  offers  us  his  mercy,  and  a  pledge  of  his  grace,  both 
in  his  holy  word  and  in  the  sacraments;  but  it  is  not  appre- 
hended, except  by  those  who  receive  the  word  and  sacraments 


304  INSTITUTES  OF  THE  [book  iv 

with  a  certain  faith:  as  the  Father  has  offered  and  presented 
Christ  to  all  for  salvation,  but  he  is  not  known  and  received 
by  all.  Augustine,  intending  to  express  this  sentiment,  some- 
where says,  that  the  efficacy  of  the  word  is  displayed  in  the 
sacrament, "  not  because  it  is  spoken,  but  because  it  is  be- 
lieved." Therefore  Paul,  when  he  is  addressing  the  faithful, 
speaks  of  the  sacraments  so  as  to  include  in  them  the  com- 
munion of  Christ;  as  when  he  says,  "  As  many  of  you  as  have 
been  baptised  into  Christ,  have  put  on  Christ."(i)  Again,  "  By 
one  Spirit  are  we  all  baptised  into  one  body."  (/£)  But  when 
he  speaks  of  the  improper  use  of  the  sacraments,  he  attributes 
no  more  to  them  than  to  vain  and  useless  figures;  by  which  he 
signifies,  that  however  impious  persons  and  hypocrites,  by 
their  perversion  of  the  sacraments,  may  destroy  or  obscure 
the  effect  of  divine  grace  in  them,  yet  that  notwithstanding 
this,  whenever  and  wherever  God  pleases,  they  afford  a  true 
testimony  of  the  communion  of  Christ,  and  the  Spirit  of  God 
himself  exhibits  and  performs  the  very  thing  which  they  pro- 
mise. We  conclude  therefore  that  sacraments  are  truly  called 
testimonies  of  the  grace  of  God,  and  are,  as  it  were,  seals  of 
the  benevolence  he  bears  to  us,  which,  by  confirming  it  to  our 
minds,  sustain,  cherish,  strengthen,  and  increase  our  faith. 
The  reasons  which  some  are  in  the  habit  of  objecting  against 
this  sentiment  are  exceedingly  weak  and  frivolous.  They  allege, 
that  if  our  faith  be  good,  it  cannot  be  made  better;  for  that 
there  is  no  real  faith  except  that  which  rests  on  the  mercy  of 
God  without  any  wavering,  instability,  or  distraction.  It  would 
have  been  better  for  such  persons  to  pray,  with  the  apostles, 
that  the  Lord  would  increase  their  faith;  (/)  than  confidently 
to  boast  of  such  a  perfection  of  faith,  as  no  one  of  the  sons  of 
men  ever  yet  attained,  or  ever  will  attain,  in  this  life.  Let 
them  answer  what  kind  of  faith  they  suppose  him  to  have 
possessed,  who  said,  "  Lord,  I  believe;  help  thou  mine  unbe- 
lief." (t?i)  For  even  that,  though  yet  only  in  its  commencement, 
was  a  good  faith,  and  capable  of  being  improved  by  the  re- 
moval of  unbelief.  But  there  is  no  argument  which  more  fully 

(«)  Gal.  ill.  27.  (k)  1  Cor.  xii.  13. 

(/)  Luke  xvii.  5.  (w)  Mark  ix.  24. 


chap,  xiv.]       CHRISTIAN  RELIGION.  305 

refutes  them  than  their  own  conscience:  for  if  they  confess 
themselves  sinners,  which,  whatever  they  may  wish,  they  can- 
not deny,  they  must  be  obliged  to  impute  it  to  the  imperfection 
of  their  faith. 

VIII.  But  they  say,  Philip  answered  the  Eunuch,  that  he 
might  be  baptised  "  if"  he  "  believed  with  all"  his  "  heart."  (») 
And  what  room,  they  ask,  is  there  here  for  the  confirmation 
of  baptism,  where  faith  fills  the  whole  heart?  On  the  other 
hand,  I  ask  them,  whether  they  do  not  feel  a  large  part  of 
their  heart  destitute  of  faith,  and  whether  they  do  not  daily 
know  some  fresh  increase  of  it.  A  heathen  gloried  that  he 
grew  old  in  learning.  We  Christians  are  miserable  indeed  if 
we  grow  old  in  making  no  improvement,  whose  faith  ought  to 
be  advancing  from  one  stage  to  another  till  its  attainment  of 
perfect  manhood.  "  To  believe  with  all  the  heart,"  therefore, 
in  this  passage,  is  not  to  believe  Christ  in  a  perfect  manner, 
but  only  signifies  embracing  him  with  sincerity  of  soul  and 
firmness  of  mind;  not  to  be  filled  with  him,  but  to  hunger,  thirst, 
and  sigh  after  him  with  ardent  affection.  It  is  the  custom  of 
the  Scriptures  to  say  that  any  thing  is  done  with  the  whole 
heart,  which  is  done  with  sincerity  of  mind:  as  in  these  and 
other  passages:  "  With  my  whole  heart  have  I  sought  thee." 
"  I  will  praise  the  Lord  with  my  whole  heart."  (o)  On  the  con- 
trary, when  it  rebukes  the  fraudulent  and  deceitful,  it  re- 
proaches them  with  "  a  double  heart."  (/>)  Our  adversaries  fur- 
ther allege,  that  if  faith  be  increased  by  the  sacraments,  the 
Holy  Spirit  must  have  been  given  in  vain,  whose  work  and 
influence  it  is  to  commence,  to  confirm,  and  to  consummate 
faith.  I  confess  that  faith  is  the  peculiar  and  entire  work  of  the 
Holy  Spirit,  by  whose  illumination  we  know  God  and  the  trea- 
sures of  his  goodness,  and  without  whose  light  our  mind  is 
too  blind  to  be  capable  of  any  sight,  and  too  stupid  to  be  ca- 
pable of  the  least  relish  of  spiritual  things.  But  instead  of  one 
favour  of  God,  which  they  mention,  we  acknowledge  three. 
For  first,  the  Lord  teaches  and  instructs  us  by  his  word: 
secondly,  he  confirms  us  by  his  sacraments:  lastly,  he  illumi- 
nates our  minds  by  the  light  of  his  Holy  Spirit,  and  opens  an 

(a)  Acts  viii.  37.    (o)  Psalm  cxtx.  10;  cxi.  1;  cxxxviii.  1.    (/>)  Paalmxii.2. 

Vol.  Ill-  2  Q 


306  INSTITUTES  OF  THE         ■     [book  iv. 

entrance  into  our  hearts  for  the  word  and  sacraments;  which 
otherwise  would  only  strike  the  ears  and  present  themselves  to 
the  eyes,  without  producing  the  least  effect  upon  the  mind. 

IX.  With  respect  to  the  confirmation  and  increase  of  faith, 
therefore,  I  wish  the  reader  to  be  apprised,  and  I  conceive  I 
have  already  expressed,  in  language  too  plain  to  be  misunder- 
stood, that  I  assign  this  office  to  the  sacraments;  not  from  an 
opinion  of  their  possessing  a  perpetual  inherent  virtue,  effica- 
cious of  itself  to  the  advancement  or  confirmation  of  faith; 
but  because  they  have  been  instituted  by  the  Lord  for  the 
express  purpose  of  promoting  its  establishment  and  augmenta- 
tion. But  they  only  perform  their  office  aright  when  they  are 
accompanied  by  the  Spirit,  that  internal  Teacher,  by  whose 
energy  alone  our  hearts  are  penetrated,  our  affections  are  mov- 
ed, and  an  entrance  is  opened  for  the  sacraments  into  our 
souls.  If  he  be  absent,  the  sacraments  can  produce  no  more 
effect  upon  our  minds  than  the  splendour  of  the  sun  on  blind 
».  yes,  or  the  sound  of  a  voice  on  deaf  ears.  I  make  such  a 
distinction  and  distribution,  therefore,  between  the  Spirit  and 
the  sacraments,  that  I  consider  all  the  energy  of  operation  as 
belonging  to  the  Spirit,  and  the  sacraments  as  mere  instru- 
ments, which  without  his  agency  are  vain  and  useless,  but 
which,  when  he  acts  and  exerts  his  power  in  the  heart,  are 
fraught  with  suprising  efficacy.  Now  it  is  evident  how,  ac- 
cording to  this  opinion,  the  faith  of  a  pious  mind  is  confirmed 
by  the  sacraments;  namely,  as  the  eyes  see  by  the  light  of 
the  sun,  and  the  ears  hear  by  the  sound  of  a  voice:  the  light 
would  have  no  effect  upon  the  eyes,  unless  they  had  a  natural 
faculty  capable  of  being  enlightened;  and  it  would  be  in  vain 
for  the  ears  to  be  assisted  with  any  sound,  if  they  had  not 
been  naturally  formed  for  hearing.  But  if  it  be  true,  as  we 
ought  at  once  to  conclude,  that  what  the  visive  faculty  does 
in  our  eyes  towards  our  beholding  the  light,  and  the  faculty  of 
hearing, does  in  our  ears  towards  our  perception  of  sound,  such 
is  the  work  of  the  Holy  Spirit  in  our  hearts  for  the  formation, 
support,  preservation,  and  establishment  of  our  faith:  then 
these  two  consequences  immediately  follow;  that  the  sacra- 
ments are  attended  with  no  benefit  without  the  influence  of  the 
Holy  Spirit;  and    that    in  hearts    already  instructed   by  that 


lhap.  xiv.]        CHRISTIAN  RELIGION.  ZQ7 

Teacher  they  still  subserve  the  confirmation  and  increase  of 
faith.  There  is  only  this  difference,  that  our  eyes  and  ears 
are  naturally  endued  with  the  faculties  of  seeing  and  hearing, 
but  the  Holy  Spirit  accomplishes  this  in  our  hearts  by  special 
and  preternatural  grace. 

X.  This  reasoning  will  also  serve  for  a  solution  of  the  objec- 
tions with  which  some  persons  are  greatly  disturbed;  that  if 
we  attribute  to  creatures  either  the  increase  or  confirmation  of 
faith,  we  derogate  from  the  Spirit  of  God,  whom  we  ought  to 
acknowledge  as  its  sole  Author.  For  we  do  not  at  the  same 
time  deny  him  the  praise  of  its  confirmation  and  increase;  but 
we  assert  that  the  way  in  which  he  increases  and  confirms  our 
faith  is  by  preparing  our  minds  by  his  inward  illumination  to 
receive  that  confirmation  which  is  proposed  in  the  sacraments. 
If  the  way  in  which  this  has  been  expressed  be  too  obscure,  it 
shall  be  elucidated  by  the  following  similitude.  If  you  intend 
to  persuade  a  person  to  do  a  certain  act,  you  will  consider  all 
the  reasons  calculated  to  draw  him  over  to  your  opinion,  and 
to  constrain  him  to  submit  to  your  advice.  But  you  will  make 
no  impression  upon  him,  unless  he  possess  a  perspicuous  and 
acute  judgment  to  be  able  to  determine  what  force  there  is  in 
your  reasons;  unless  his  mind  also  be  docile,  and  prepared  to 
listen  to  instruction;  and  lastly,  unless  he  have  conceived  such 
an  opinion  of  your  fidelity  and  prudence  as  may  prepossess  him 
in  favour  of  your  sentiments.  For  there  are  many  obstinate 
spirits,  never  to  be  moved  by  any  reasons;  and  where  a  person's 
fidelity  is  suspected,  and  his  authority  despised,  little  effect 
will  be  produced,  even  with  those  who  are  disposed  to  learn. 
On  the  contrary,  let  all  these  things  be  present,  and  they  will 
ensure  the  acquiescence  of  the  person  advised,  in  those  counsels 
which  he  would  otherwise  have  derided.  This  work  also  the 
Spirit  effects  within  us.  Lest  the  word  should  assail  our  ears  in 
vain,  lest  the  sacraments  should  in  vain  strike  our  eyes,  he 
shews  us  that  it  is  God  who  addresses  us  in  them,  he  softens 
the  hardness  of  our  hearts,  and  forms  them  to  that  obedience 
which  is  due  to  the  word  of  the  Lord:  in  fine,  he  conveys  those 
external  words  and  sacraments  from  the  ears  into  the  soul.  Our 
faith  is  confirmed,  therefore,  both  by  the  word  and  by  the  sa- 
craments, when  they  place  before  our  eyes  the  good-will  of  our 


308  INSTITUTES  OF  THE  [book  iv. 

heavenly  Father  towards  us,  in  the  knowledge  of  which  all  the 
firmness  of  our  faith  consists,  and  by  which  its  strength  is 
augmented:  the  Spirit  confirms  it,  when  he  makes  this  confir- 
mation effectual  by  engraving  it  on  our  minds.  In  the  mean 
time,  the  Father  of  lights  cannot  be  prohibited  from  illuminating 
our  minds  by  means  of  the  lustre  of  the  sacraments,  as  he  en- 
lightens our  bodily  eyes  with  the  rays  of  the  sun. 

XI.  That  there  is  this  property  in  the  external  word,  our 
Lord  has  shewn  in  a  parable,  by  calling  it  "  seed."  (jf)  For  as 
seed,  if  it  fall  on  a  desert  and  neglected  spot  of  ground,  will 
die  without  producing  any  crop;  but  if  it  be  cast  upon  a  well 
manured  and  cultivated  field,  it  brings  forth  its  fruit  with  an 
abundant  increase:  so  the  word  of  God,  if  it  fall  upon  some 
stiff  neck,  it  will  be  as  unproductive  as  seed  dropped  upon  the 
sea-shore;  but  if  it  light  upon  a  soul  cultivated  by  the  agency 
of  the  heavenly  Spirit,  it  will  be  abundantly  fruitful.  Now  if 
the  word  be  justly  compared  to  seed;  as  we  say  that  from  seed 
corn  grows,  increases,  and  comes  to  maturity,  why  may  we 
not  say  that  faith  derives  its  commencement,  increase,  and  per- 
fection, from  the  word  of  God?  Paul,  in  different  places,  ex- 
cellently expresses  both  these  things.  For,  with  a  view  to  recal 
to  the  recollection  of  the  Corinthians  with  what  efficacy  God 
had  attended  his  labours,  he  glories  in  having  the  ministry  of 
the  Spirit,  as  if  there  were  an  indissoluble  connection  between 
his  preaching  and  the  power  of  the  Holy  Spirit  operating  to 
the  illumination  of  their  minds,  and  the  excitement  of  their 
hearts,  (r)  But  in  another  place,  with  a  view  to  apprise  them 
how  far  the  power  of  the  word  of  God  extends,  merely  as 
preached  by  man,  he  compares  ministers  to  husbandmen;  who, 
when  they  have  employed  their  labour  and  industry  in  culti- 
vating the  ground,  have  nothing  more  that  they  can  do.  But 
what  would  ploughing,  and  sowing,  and  watering,  avail,  unless 
heavenly  goodness  caused  the  seed  to  vegetate?  Therefore  he 
concludes,  "  Neither  is  he  that  planteth  any  thing,  neither  he 
that  watereth;  but  God  that  giveth  the  increase."(*)  The  apostles, 
then,  in  their  preaching;  exerted  the  power  of  the  Spirit,  as  far 
as  God  made  use  of  the  instruments  appointed  by  himself  for 

0/)  Matt.  xiii.  3—23;  Luke  viii.  5—15. 

(/•)  1  Cor.  ii.  4.  2  Cor.  iii.  6,  8.  0)  1  Cor.  iii.  7 


chap,  xiv.]      CHRISTIAN  RELIGION.  309 

|  the  exhibition  of  his  spiritual  grace.  But  we  must  always  keep 
in  view  this  distinction,  that  we  may  remember  how  far  the 
power  of  man  extends,  and  what  is  exclusively  the  work  of 
God. 

XII.  Now  it  is  so  true  that  the  sacraments  are  confirmations 
of  our  faith,  that  sometimes,  when  the  Lord  intends  to  take 
away  the  confidence  of  those  things  which  had  been  promised 
in  the  sacraments,  he  removes  the  sacraments  themselves.  When 
he  deprived  Adam  of  the  gift  of  immortality,  he  expelled  him 
from  the  garden  of  Eden,  saying,  "lest  he  put  forth  his  hand, 
and  take  also  of  the  tree  of  life,  and  eat,  and  live  for  ever."  (f) 
What  can  be  the  meaning  of  this  language?  Could  the  fruit 
restore  to  Adam  the  incorruption  from  which  he  had  now 
fallen?  Certainly  not.  But  it  was  the  same  as  if  the  Lord  had 
said,  Lest  he  should  cherish  a  vain  confidence,  if  he  retain  the 
symbol  of  my  promise,  let  him  be  deprived  of  that  which  might 
give  him  some  hope  of  immortality.  For  the  same  reason,  when 
the  apostle  exhorts  the  Ephesians  to  "  remember  that"  they 
"  were  without  Christ,  being  aliens  from  the  commonwealth  of 
Israel,  and  strangers  from  the  covenant  of  promise,  having  no 
hope,  and  without  God  in  the  world,"  he  states  that  they  were 
not  partakers  of  circumcision:  (y)  thereby  signifying  that  not 
having  received  the  sign  of  the  promise,  they  were  excluded 
from  the  promise  itself.  To  the  other  objection  which  they  make, 
that  the  glory  of  God  is  transferred  to  creatures  to  whom  so 
much  power  is  attributed,  and  thereby  sustains  a  proportionate 
diminution,  it  is  easy  to  answer;  that  we  place  no  power  in 
creatures;  we  only  maintain  that  God  uses  such  means  and 
instruments  as  he  sees  will  be  suitable,  in  order  that  all  things 
may  be  subservient  to  his  glory,  as  he  is  the  Lord  and  ruler 
of  all.  Therefore  as  by  bread  and  other  aliments  he  feeds  our 
body,  as  by  the  sun  he  enlightens  the  world,  as  by  fire  he  pro- 
duces warmth;  yet  bread,  the  sun,  and  fire,  are  nothing  but  in- 
struments by  which  he  dispenses  his  blessings  to  us:  so  he 
nourishes  our  faith  in  a  spiritual  manner  by  the  sacraments, 
which  are  instituted  for  the  purpose  of  placing  his  promises 
before  our  eyes  for  our  contemplation,  and  of  serving  us  as 

(t)  Gen.  iii.  22.  (v)  Eph.  ii.ll,  12- 


310  INSTITUTES  OF  THE  [book  iv. 

pledges  of  them.  And  as  we  ought  not  to  place  any  confidence 
in  the  other  creatures  which,  by  the  liberality  and  beneficence 
of  God,  have  been  destined  to  our  uses,  and  by  whose  instru- 
mentality he  communicates  to  us  the  bounties  of  his  goodness» 
nor  to  admire  and  celebrate  them  as  the  causes  of  our  enjoy- 
ments; so  neither  ought  our  confidence  to  rest  in  the  sacra- 
ments, or  the  glory  of  God  to  be  transferred  to  them;  but  for- 
saking all  other  things,  both  our  faith  and  confession  ought  to 
rise  to  him,  the  author  of  the  sacraments  and  of  every  other 
blessing. 

XIII.  The  argument  which  some  persons  adduce  from  the 
very  name  of  sacrament  is  destitute  of  any  force.  Though  the 
word  sacrament  has  various  significations  in  authors  of  the  first 
authority,  yet  it  has  but  one  which  has  any  agreement  or  con- 
nection with  signs  or  standards  (signa):  that  is,  when  it  denotes 
the  solemn  oath  taken  by  a  soldier  to  his  commander  when  he 
enters  on  a  military  life.  For  as  by  the  military  oath  new 
soldiers  bind  themselves  to  their  commander,  and  assume  the 
military  profession:  so  by  our  signs  we  profess  Christ  to  be 
our  leader,  and  declare  that  we  fight  under  his  banners.  The) 
add  similitudes  for  the  further  elucidation  of  their  opinion.  As 
the  dress  of  the  Romans,  who  wore  gowns,  distinguished  them 
from  the  Greeks,  who  wore  cloaks;  as  the  different  orders 
among  the  Romans  were  distinguished  from  each  other  by 
their  respective  badges,  the  senatorial  order  from  the  eques- 
trian by  purple  habits  and  round  shoes,  and  the  equestrian 
from  the  plebeian  by  a  ring:  as  French  and  English  ships  of 
war  are  known  by  flags  of  different  colours,  the  French  flags 
being  white,  and  the  English  red:  so  we  have  our  signs  or 
badges  to  distinguish  us  from  unbelievers.  But  from  the  ob- 
servations already  made,  it  is  evident  that  the  ancient  Fathers 
who  gave  our  signs  the  name  of  sacraments,  were  not  at  all 
guided  by  the  previous  use  of  this  word  in  Latin  writers;  but 
that  they  gave  it  anew  sense  for  their  own  convenience,  simply 
denoting  sacred  signs.  And  if  we  wish  to  carry  our  researches 
any  further,  it  may  be  found  that  they  transferred  this  name  to 
the  signification  now  given,  on  the  same  principle  of  analogy 
which  induced  them  to  transfer  the  word  faith  to  the  sense  in 
which  it  is  now  used.  For  as  faith  properly  signifies  truth  in 


chap,  xiv.]         CHRISTIAN  RELIGION.  311 

the  fulfilment  of  promises,  yet  they  have  applied  it  to  the  assu- 
rance or  certain  pursuasion  which  a  person  has  of  the  truth 
itself:  so  as  a  sacrament  is  nn  oath  by  which  a  soldier  binds 
himself  to  his  leader,  they  have  applied  it  to  the  sign  by  which 
the  leader  receives  soldiers  into  his  army.  For  by  the  sacra- 
ments the  Lord  promises  that  he  will  be  our  God,  and  that 
we  shall  be  his  people.  But  we  pass  over  such  subtilties,  as  I 
think  I  have  proved  bv  sufficient  arguments  that  the  ancients 
.had  no  other  view,  in  their  application  of  the  word  sacrament, 
than  to  signify  that  the  ceremonies  to  which  they  applied  it 
were  signs  of  holv  and  spiritual  things.  We  admit  the  com- 
parison deduced  from  external  badges,  but  we  cannot  bear 
that  the  last  and  least  use  of  the  sacraments  should  be  repre- 
sented as  their  principal  and  even  sole  object.  The  first  object 
of  them  is  to  assist  our  faith  towards  God;  the  second,  to  testify 
our  confession  before  men.  The  similitudes  which  have  been 
mentioned  are  applicable  to  this  secondary  design,  but  the 
primary  one  ought  never  to  be  forgotten;  for  otherwise,  as  we 
have  seen,  these  mysteries  would  cease  to  interest  us,  unless 
they  were  aids  of  our  faith,  and  appendices  of  doctrine,  destined 
to  the  same  use  and  end. 

XIV.  On  the  other  hand,  we  require  to  be  apprised,  that  as 
these  persons  weaken  the  force  of  the  sacraments,  and  entirely 
subvert  their  use;  so  there  are  others  of  a  contrary  party,  who 
attribute  to  the  sacraments  I  know  not  what  latent  virtues, 
which  arc  nowhere  represented  as  communicated  to  them  by 
the  word  of  God.  By  this  error  the  simple  and  inexperienced 
are  dangerously  deceived,  being  taught  to  seek  the  gifts  of 
God  where  they  can  never  be  found,  and  being  gradually 
drawn  away  from  God  to  embrace  mere  vanity  instead  of  his 
truth.  For  the  sophistical  schools  have  maintained,  with  one 
consent,  that  the  sacraments  of  the  new  law,  or  those  now  used 
in  the  Christian  Church,  justify  and  confer  grace,  provided  wc 
do  not  obstruct  their  operation  by  any  mortal  sin.  It  is  im- 
possible to  express  the  pestilent  and  fatal  nature  of  this  opi- 
nion, and  especially  as  it  has  prevailed  over  a  large  part  of 
the  world,  to  the  great  detriment  of  the  Church,  for  many  ages 
past.  Indeed,  it  is  evidently  diabolical:  for  by  promising  jus- 
tification without  faith,  it  precipitates  souls  into  destruction; 


312  INSTITUTES  OF  THE  [book  iv. 

in  the  next  place,  by  representing  the  sacraments  as  the  cause 
of  justification,  it  envelopes  the  minds  of  men,  naturally  too 
much  inclined  to  the  earth,  in  gross  superstition,  leading  them 
to  rest  in  the  exhibition  of  a  corporeal  object  rather  than  in 
God  himself.  Of  these  two  evils  I  wish  we  had  not  had  such 
ample  experience,  as  to  supersede  the  necessity  of  much  proof. 
What  is  a  sacrament,  taken  without  faith,  but  the  most  certain 
ruin  of  the  Church?  For  as  nothing  is  to  be   expected  from  it, 
but  in  consequence  of  the  promise,  which  denotes  God's  wrath 
against  unbelievers  as  much  as  it  offers  his  grace  to  the  faith- 
iul;  the  person  who  supposes  that  the  sacraments  confer  any 
more  upon  him  than  that  which  is  offered  by  the  word  of  God, 
and  which  he  receives    by  a  true  faith,  is  greatly  deceived. 
Hence  also  it  may  be  concluded,  that  confidence  of  salvation 
does  not  depend  on  the  participation   of  the  sacraments,  as 
though  that  constituted  our  justification,  which  we  know  to  be 
placed  in  Christ  alone,  and  to  be  communicated  to  us  no  less 
by  the  preaching  of  the  gospel  than  by  the  sealing  of  the  sacra- 
ments, and  that  it  may  be    completely  enjoyed  without  this 
participation.  So  true  is  the  observation,  which  has  also   been 
made  by  Augustine,  that  invisible  sanctification  may  exist  with- 
out the  visible  sign,  and,  on  the  contrary,  that  the  visible  sign 
may  be  used  without  real  sanctification.   For,  as  he  also  writes 
in  another  place, "  men  put  on  Christ,  sometimes  by  the  re- 
ception of  a  sacrament,  sometimes  by  sanctification  of  life." 
The  first  case  may  be  common  to  the  good  and  the  bad,  the 
second  is  peculiar  to  the  faithful. 

XV.  Hence  that  distinction,  if  it  be  well  understood,  which 
is  frequently  stated  by  Augustine,  between  a  sacrament  and 
the  matter  of  a  sacrament.  For  his  meaning  is,  not  only  that 
a  sacrament  contains  a  figure  and  some  truth  signified  by  that 
figure,  but  that  their  connection  is  not  such  as  to  render  them 
inseparable  from  each  other;  and  even  when  they  are  united, 
the  thing  signified  ought  always  to  be  distinguished  from  the 
sign,  that  what  belongs  to  the  one  may  not  be  transferred  to  the 
other.  He  speaks  of  their  separation,  when  he  observes,  that 
"  the  sacraments  produce  the  effect  which  they  represent,  in  the 
elect  alone."  Again,  when  he  is  speaking  of  the  Jews;  "  Though 
the  sacraments  were  common  to  all,  the  grace  which  is  the 


chap,  xiv.]       CHRISTIAN  RELIGION.  313 

power  of  the  sacrament  was  not  common:  so  now  also  the 
washing  of  regeneration  is  common  to  all;  but  the  grace  itself, 
by  which  the  members  of  Christ  are  regenerated  with  their 
Head,  is  not  common  to  all."  Again,  in  another  place,  speak- 
ing of  the  Lord's  supper;  "  We  also  in  the  present  day  receive 
visible  meat;  but  the  sacrament  is  one  thing,  and  the  power  of 
the  sacrament  is  another.  How  is  it  that  many  receive  of  the 
altar  and  die,  and  die  in  consequence  of  receiving.  For  the 
morsel  of  bread  given  by  the  Lord  to  Judas  was  poison;  not 
because  Judas  received  an  evil  thing,  but  because  being  a 
wicked  man  he  received  a  good  thing  in  a  sinful  manner."  A 
little  after;  "  The  sacrament  of  this  thing,  that  is,  of  the  unity 
of  the  body  and  blood  of  Christ,  is  prepared  on  the  table  of 
the  Lord,  in  some  places  daily,  in  other  places  at  appointed 
days,  at  stated  intervals  of  time;  and  is  thence  received,  by  some 
to  life,  by  others  to  destruction.  But  the  thing  signified  by  this 
sacrament  is  received,  not  to  destruction,  but  to  life,  by  every 
one  who  partakes  of  it."  He  had  just  before  said;  "He  shall 
not  die,  who  eats;  I  refer  not  to  the  visible  sacrament,  but  to 
the  power  of  the  sacrament:  who  eats  internally,  not  externally, 
he  who  eats  in  his  heart,  not  he  who  presses  with  his  teeth." 
In  all  these  passages  we  find  it  maintained,  that  a  sacrament  is 
separated  from  the  truth  signified  in  it,  by  the  unworthiness  of 
a  person  who  receives  it  amiss,  so  that  there  is  nothing  left  in 
it  but  a  vain  and  useless  figure.  In  order  to  enjoy  the  thing 
signified  together  with  the  sign,  and  not  a  mere  sign  destitute 
of  the  truth  it  was  intended  to  convey,  it  is  necessary  to  appre- 
hend by  faith  the  word  which  is  contained  in  it.  Thus,  in 
proportion  to  the  communion  we  have  with  Christ  by  .-means 
of  the  sacraments,  will  be  the  advantage  which  we  shall  derive 
from  them. 

XVI.  If  this  be  obscure  in  consequence  of  its  brevity,  I  will 
explain  it  more  at  large.  I  affirm  that  Christ  is  the  matter, 
or  substance,  of  all  the  sacraments;  since  they  have  all  their 
solidity  in  him,  and  promise  nothing  out  of  him.  So  much 
more  intolerable  is  the  error  of  Peter  Lombard,  who  expressly 
makes  them  causes  of  righteousness  and  salvation,  of  which 
they  are  parts.  Leaving  all  causes,  therefore,  of  human  in- 
vention, we  ought  to  adhere  to  this  one  cause.  As  far  as  we 

Vol.  III.  2  R 


314  INSTITUTES  OF  THE  [book  iv. 

are  assisted  by  their  instrumentality,  to  nourish,  confirm,  and 
increase  our  faith  in  Christ,  to  obtain  a  more  perfect  possession 
of  him  and  an  enjoyment  of  his  riches,  so  far  they  are  effica- 
cious to  us:  and  this  is  the  case,  when  we  receive  by  true  faith 
that  which  is  offered  in  them.  Do  the  impious  then,  it  will  be 
said,  by  their  ingratitude  frustrate  the  ordinance  of  God  and 
cause  it  to  come  to  nothing?   I  reply,  that  what  I  have  said  is 
not  to  be  understood  as  implying,  that  the  virtue  and  truth  of 
a  sacrament  depends  on  the  condition  or  choice  of  him  who 
receives  it.  For  what  God  hath  instituted  continues  unshaken, 
and  retains  its  nature,  however  men  may  vary:  but  as  it  is  one 
thing  to  offer,  and  another  to  receive,  there  is  no  incongruity  in 
maintaining,  that  a  symbol,  consecrated  by  the  word  of  the 
Lord,  is  in  reality  what  it  is  declared  to  be,  and  preserves  its 
virtue,  and  yet  that  it  confers  no  benefit  on  a  wicked  and  im- 
pious person.  But  Augustine  happily  solves  this  question  in  a 
few  words:  he  says,  u  If  thou  receive  it  carnally,  still  it  ceases 
not  to  be  spiritual;  but  it  is  not  so  to  thee."  And,  as  in  the 
passages  already  cited,  this  Father  shews  that  the  symbol  used 
in  a  sacrament  is  of  no  value,  if  it  be  separated  from  the  truth 
signified  by  it;  so,  on  the  other  hand,  he  states  that  it  is  neces- 
sary to  distinguish  them,  even  where  they  are  united,  lest  our 
attention  be  confined  too  much  to  the  external  sign.  "  As  to 
follow  the  letter,"  says  he,  V  to  take  the  sign  instead  of  the 
things  signified,  betrays  servile  weakness;  so  it  is  the  part  of 
unsteadiness  and  error,  to  interpret  the  signs  in  such  a  manner 
as  to?  derive  no    advantage  from   them."  He    mentions    two 
faults,  against  which  it  is  necessary  to  guard.  One  is,  when 
we  tase  the  signs  as  if  they  were  given  in  vain,  and  disparag- 
ing or  diminishing  their  secret  significations  by  our  perverse 
misconstruction,  exclude  ourselves  from  the  advantage  which 
we  ought  to  derive  from  them.  The  other  is,  when  not  ele- 
vating our  minds  beyond  the  visible  sign,  we  transfer  to  the 
sacraments  the  praise  of  those  benefits,  which  are  only  con- 
ferred upon  us  by  Christ  alone,  and  that  by  the  agency  of  the 
Holy  Spirit  who  makes  us  partakers  of  Christ  himself,  and  by 
the  instrumentality  of   the  external  signs  which  invite  us  to 
Christ,  but  which  cannot  be  perverted  to  any  other  use,  with- 
out a  shameful  subversion  of  all  their  utility. 


chip,  xiv.]      CHRISTIAN  RELIGION.  315 

XVII.  Wherefore  let  us  abide  by  this  conclusion,  that  the 
office  of  the  sacraments  is  precisely  the  same  as  that  of  the 
word  of  God;  which  is  to  offer  and  present  Christ  to  us,  and 
in  him  the  treasures  of  his  heavenly  grace ;  but  they  confer  no 
advantage  or  profit  without  being  received  by  faith:  just  as 
wine,  or  oil,  or  any  other  liquor,  though  it  be  poured  plentifully 
on  a  vessel,  yet  will  it  overflow  and  be  lost,  unless  the  mouth 
of  the  vessel  be  open;  and  the  vessel  itself,  though  wet  on  the 
outside,  will  remain  dry  and  empty  within.  It  is  also  necessary 
to  guard  against  being  drawn  into  an  error  allied  to  this,  from 
reading  the  extravagant  language  used  by  the  Fathers  with  a 
view  to  exalt  the  dignity  of  sacraments;  lest  we  should  sup- 
pose there  is  some  secret  power  annexed  and  attached  to  the 
sacraments,  so  that  they  communicate  the  grace  of  the  Holy 
Spirit,  just  as  wine  is  given  in  the  cup:  whereas  the  only  office 
assigned  to  them  by  God  is  to  testify  and  confirm  his  benevo- 
lence towards  us;  nor  do  they  impart  any  benefit,  unless  they 
are  accompanied  by  the  Holy  Spirit  to  open  our  n.inds  and 
hearts,  and  render  us  capable  of  receiving  this  testimony:  and 
here  also  several  distinct  favours  of  God  are  eminently  dis- 
played. For  the  sacraments,  as  we  have  before  hinted,  fulfil 
to  us  on  the  part  of  God  the  same  office  as  messengers  of 
joyful  intelligence,  or  seals  for  the  confirmation  of  covenants 
on  the  part  of  men:  they  communicate  no  grace  from  them- 
selves, but  announce  and  shew,  and,  as  earnests  and  pledges, 
ratify,  the  things  which  are  given  to  us  by  the  goodness  of  God. 
The  Holy  Spirit,  whom  the  sacraments  do  not  promiscuously 
impart  to  all,  but  whom  God,  by  a  peculiar  privilege,  confers 
upon  his  servants,  is  he  who  brings  with  him  the  graces  of 
God,  who  gives  the  sacraments  admission  into  our  hearts,  and 
causes  them  to  bring  forth  fruit  in  us.  Now  though  we  do  not 
deny  that  God  himself  accompanies  his  institution  by  the  very 
present  power  of  his  Spirit,  that  the  administration  of  the 
sacraments  which  he  hath  ordained  may  not  be  vain  and  un- 
fruitful; yet  we  assert  the  necessity  of  a  separate  consideration 
and  contemplation  of  the  internal  grace  of  the  Spirit,  as  it  is 
distinguished  from  the  external  ministry.  Whatever  God  pro- 
mises and  adumbrates  in  signs,  therefore,  he  really  performs; 
and  the  signs  are  not  without  their  effect,  to  prove  the  veracity 


316  INSTITUTES  OF  THE  [book  iv. 

and  fidelity  of  their  Author.  The  only  question  here  is,  whe- 
ther God  works  by  a  proper  and  intrinsic  power,  as  it  is  ex- 
pressed, or  resigns  the  office  to  external  symbols.  Now  we 
contend,  that  whatever  instruments  he  employs,  this  derogates 
nothing  from  his  supreme  operation.  When  this  doctrine  is 
maintained  respecting  the  sacraments,  their  dignity  is  suffi- 
ciently announced,  their  use  plainly  signified,  their  utility 
abundantly  declared,  and  a  proper  moderation  is  preserved  in 
all  these  particulars,  so  that  nothing  is  attributed,  which  ought 
not  to  be  attributed  to  them,  and  nothing  that  belongs  to  them 
is  denied:  while  there  is  no  admission  of  that  figment,  which 
places  the  cause  of  justification  and  the  power  of  the  Spirit  in 
the  sacramental  elements,  as  in  so  many  vehicles;  and  that 
peculiar  power  which  has  been  omitted  by  others  is  clearly 
expressed.  Here  also  it  must  be  remarked,  that  God  accom- 
plishes within,  that  which  the  minister  represents  and  testifies 
by  the  external  act;  that  we  may  not  attribute  to  a  mortal  man 
what  God  challenges  exclusively  to  himself.  Augustine  has 
judiciously  suggested  the  same  sentiment.  u  How,"  says  he 
"  do  Moses  and  God  both  sanctify?  Not  Moses  instead  of 
God.  Moses  does  it  with  visible  signs,  by  his  ministry.  God 
does  it  with  invisible  grace,  by  his  Hoi}'  Spirit.  Here  also  lies 
all  the  efficacy  of  visible  sacraments.  For  what  avail  those 
visible  sacraments  without  that  sanetification  of  invisible 
grace?" 

XVIII.  The  term  sacrament.,  as  we  have  hitherto  treated  of 
its  nature,  comprehends  generally  all  the  signs  which  God 
hath  ever  given  to  men,  to  certify  and  assure  them  of  the  truth 
of  his  promises.  These  he  hath  been  pleased  to  place  in  natural 
things,  and  sometimes  to  exhibit  in  miracles.  Examples  of  the 
former  kind  are  such  as  these:  when  he  gave  Adam  and  Eve 
the  tree  of  life,  as  a  pledge  of  immortality,  which  they  might 
assure  themselves  of  enjoving  as  long  as  they  should  eat  of  the 
fruit  of  that  tree:(w)  and  when  he  "  set"  his  "  bow  in  the  cloud," 
as  a  token  to  Noah  and  his  posterity,  that  there  should  "  no 
more  be  a  flood  to  destroy  the  earth."  (x)  Not  that  the  tree 
would   actually  communicate   immortality  to  them,  which   it 

(w)  Gen.  ii.  9,  16, 17.  (x)  Gen.  ix.  12     17. 


chap,  xiv.]        CHRISTIAN  RELIGION.  317 

could  not  give  to  itself;  or  that  the  rainbow,  which  is  merely 
a  refraction  of  the  rays  of  the  sun  on  the  opposite  clouds,  would 
have  any  efficacy  in  restraining  the  waters;  but  because  they 
had  a  mark  impressed  upon  them  by  the  word  of  God,  consti- 
tuting them  signs  and  seals  of  his  covenants.  The  tree  and  the 
rainbow  both  existed  before,  but  when  they  were  inscribed  with 
the  word  of  God,  they  were  endued  with  a  new  form,  so  that 
they  began  to  be  something  that  they  were  not  before.  And 
that  no  one  may  suppose  this  to  be  spoken  in  vain,  the  bow 
itself  continues  to  be  a  witness,  to  us  in  the  present  age,  of  that 
covenant  which  God  made  with  Noah:  whenever  we  behold  it, 
we  read  this  promise  of  God  in  it,  that  he  would  never  more 
destroy  the  earth  with  a  flood.  Therefore  if  any  smatterer  in 
philosophy,  with  a  view  to  ridicule  the  simplicity  of  our  faith, 
contend  that  such  a  variety  of  colours  is  the  natural  result 
of  the  refraction  of  the  solar  rays  on  an  opposite  cloud,  we 
must  immediately  acknowledge  it,  but  we  may  smile  at  his 
stupidity  in  not  acknowledging  God  as  the  Lord  and  Governor 
of  nature,  who  uses  all  the  elements  according  to  his  will  for 
the  promotion  of  his  own  glory.  And  if  he  had  impressed  si- 
milar characters  on  the  sun,  on  the  stars,  on  the  earth,  and  on 
stones,  they  would  all  have  been  sacraments  to  us.  Why  is  not 
silver  of  as  much  value  before  it  is  coined,  as  it  is  after,  since 
the  metal  is  the  very  same?  The  reason  is  that  it  has  nothing 
added  to  its  natural  state:  stamped  with  a  public  impression,*it 
becomes  money,  and  receives  a  new  valuation.  And  shall  not 
God  be  able  to  mark  his  creatures  with  his  word,  that  they 
may  become  sacraments,  though  before  they  were  mere  ele- 
ments? Examples  of  the  second  kind  were  exhibited,  when 
God  shewed  Abraham  "  a  smoking  furnace  and  a  burning 
lamp;"  (if)  when  he  watered  the  fleece  with  dew  while  the 
earth  remained  dry,  and  afterwards  bedewed  the  earth  with- 
out wetting  the  fleece,  to  promise  victory  to  Gideon;  (2)  when 
"  he  brought  the  shadow  ten  degrees  backward  in  the  dial,"(c) 
to  promise  recovery  to  Hezekiah.  As  these  things  were  done 
to  support  and  establish  the  weakness  of  their  faith,  they  also 
were  sacraments. 

(#)  Gen.  xv.  17.  (z)  Judges  vi.  37—40.  (a)  2  Kings  xx.  11. 


318  INSTITUTES  OF  THE  [book  iv. 

XIX.  But  our  present  design  is  to  treat  particularly  of  those 
sacraments  which  the  Lord  hath  appointed  to  be  ordinarily- 
used  in  his  church,  to  keep  his  worshippers  and  servants  in 
one  faith  and  the  confession  of  the  same.  !*  For,"  to  use  the  lan- 
guage of  Augustine,  "  men  cannot  be  united  in  any  profession 
of  religion,  whether  true  or  false,  unless  they  are  connected 
by  some  communion  of  visible  signs  or  sacraments."  Our 
most  merciful  Father,  therefore,  foreseeing  this  necessity,  did, 
from  the  beginning,  institute  for  his  servants  certain  exercises 
of  piety,  which  Satan  afterwards  depraved  and  corrupted  in  a 
variety  of  ways,  transferring  them  to  impious  and  idolatrous 
worship.  Hence  those  initiations  of  the  heathens  into  their 
mysteries,  and  the  rest  of  their  degenerate  rites,  which,  though 
fraught  with  error  and  superstition,  at  the  same  time  furnish 
an  evidence  that  such  external  signs  are  indispensable  to  a  pro- 
fession of  religion.  But  as  they  were  neither  founded  on  the 
word  of  God,  nor  referred  to  that  truth  which  ought  to  be  the 
object  of  all  religious  emblems,  they  are  unworthy  of  notice, 
where  mention  is  made  of  the  sacred  symbols  which  have  been 
instituted  by  God,  and  which  have  never  been  perverted  from 
their  original  principle,  which  constitutes  them  aids  of  true 
piety.  Now  they  consist  not  of  mere  signs,  like  the  rainbow 
and  the  tree  of  life,  but  in  ceremonies;  or  rather,  the  signs 
which  are  here  given,  are  ceremonies.  And,  as  we  have  before 
observed,  as  they  are  testimonies  of  grace  and  salvation  on 
the  part  of  the  Lord;  so  on  our  part  they  are  badges  of  our 
profession,  by  which  we  publicly  devote  ourselves  to  God,  and 
swear  obedience  and  fidelity  to  him.  Chrysostom,  therefore, 
somewhere  calls  them  compacts,  by  which  God  covenants  with 
us,  and  we  bind  ourselves  to  purity  and  sanctity  of  life;  because 
a  mutual  stipulation  is  made  in  them  between  God  and  us.  For 
as  the  Lord  promises  to  obliterate  and  efface  all  the  guilt  and 
punishment  that  we  have  incurred  by  sin,  and  reconciles  us  to 
himself  in  his  only-begotten  Son;  so  we  on  our  parts  by  this 
profession  bind  ourselves  to  him  to  serve  him  in  piety  and  in- 
nocence of  life:  so  that  such  sacraments  may  justly  be  described 
as  ceremonies  by  which  God  is  pleased  to  exercise  his  people, 
in  the  first  place,  to  nourish,  excite,  and  confirm  faith  in  their 


chap,  xiv.]      CHRISTIAN  RELIGION.  319 

hearts;  and  in  the  next  place,  to  testify  their  religion  before 
men. 

XX.  And  even  the  sacraments  have  been  diiferent  according 
to  the  varieties  of  different  periods,  and  corresponding  to  the 
dispensation  by  which  it  has  pleased  the  Lord  to  manifest  him- 
self in  different  ways  to  mankind.  For  to  Abraham  and  his 
posterity,  circumcision  was  commanded:  to  which  the  law 
of  Moses  afterwards  added  ablutions,  sacrifices,  and  other 
rites.  These  were  the  sacraments  of  the  Jews  till  the  coming  of 
Christ:  which  was  followed  by  the  abrogation  of  these,  and  the 
institution  of  two  others,  which  are  now  used  in  the  Christian 
Church;  namely,  Baptism  and  the  Supper  of  the  Lord.  I  speak 
61  those  which  were  instituted  for  the  use  of  the  whole  Church: 
for  as  to  the  imposition  of  hands,  by  which  the  ministers  of  the 
Church  are  introduced  into  their  office,  while  I  make  no  objec- 
tion to  its  being  called  a  sacrament,  I  do  not  class  it  among  the 
ordinary  sacraments.  What  opinion  ought  to  be  entertained 
respecting  those  which  are  commonly  reputed  the  five  other 
sacraments,  we  shall  see  in  a  subsequent  chapter.  Those  ancient 
sacrifices,  however,  referred  to  the  same  object  towards  which 
ours  are  now  directed,  their  design  being  to  point  and  lead  to 
Christ,  or  rather  as  images  to  represent  and  make  him  known. 
For  as  we  have  already  shewn  that  they  are  seals  to  confirm 
the  promises  of  God,  and  it  is  very  certain  that  no  promise  of 
God  was  ever  offered  to  man  except  in  Christ;  in  order  to 
teach  us  any  thing  respecting  the  promises  of  God,  they  must 
of  necessity  make  a  discovery  of  Christ.  This  was  the  de- 
sign of  that  heavenly  pattern  of  the  tabernacle  and  model 
of  the  legal  worship,  which  was  exhibited  to  Moses  in  the 
mount.  There  is  only  one  difference  between  those  sacraments 
and  ours;  they  prefigured  Christ  as  promised  and  still  expect- 
ed; ours  represent  him  as  already  come  and  manifested. 

XXI.  All  these  things  will  be  considerably  elucidated  by  a 
particular  detail.  In  the  first  place,  circumcision  was  a  sign  to 
the  Jews  to  teach  them  that  whatever  is  produced  from  hu- 
man seed,  that  is  the  whole  nature  of  man,  is  corrupt  and  re- 
quires to  be  pruned:  it  was  likewise  a  testification  and  me- 
morial to  confirm  them  in  the  promise  given  to  Abraham  re- 
specting the  blessed  seed,  in  whom  all  the  nations  of  the  earth 


320  INSTITUTES  OF  THE  [book  iv. 

were  to  be  blessed,  and  from  whom  their  own  blessing  was 
also  to  be  expected.  (6)  Now  that  blessed  seed,  as  Paul  informs 
us,  was  Christ,  in  whom  alone  they  relied  on  recovering  that 
which  they  had  lost  in  Adam.  Wherefore  circumcision  was  the 
same  to  them  as  Paul  declares  it  to  have  been  to  Abraham, 
even  "  a  seal  of  the  righteousness  of  faith;"  (e)  that  is,  a  seal 
for  the  further  assurance  that  their  faith,  with  which  they 
expected  that  seed,  would  be  imputed  by  God  to  them  for 
righteousness.  But  the  comparison  between  circumcision  and 
baptism  we  shall  have  more  suitable  occasion  for  pursuing  in 
another  place.  Ablutions  and  purifications  placed  before  their 
eyes  their  uncleanness  and  pollution,  by  which  they  were  na- 
turally contaminated,  and  promised  another  ablution,  by  which 
they  would  be  purified  from  all  their  defilement:  and  this  ab- 
lution was  Christ,  washed  in  whose  blood  we  bring  his  purity 
into  the  presence  of  God  to  cover  all  our  impurities,  (f) 
Their  sacrifices  accused  and  convicted  them  of  their  iniquity, 
and,  at  the  same  time,  taught  the  necessity  of  some  satisfaction 
to  be  made  to  the  Divine  justice,  and  that,  therefore,  there 
would  come  a  great  High  Priest,  a  Mediator  between  God  and 
man,  who  was  to  satisfy  the  justice  of  God  by  the  effusion  of 
blood  and  the  oblation  of  a  sacrifice,  which  would  be  sufficient 
to  obtain  the  remission  of  sins.  This  great  High  Priest  was 
Christ;  he  shed  his  own  blood,  and  was  himself  the  victim; 
was  obedient  to  his  Father  even  unto  death,  and  by  his  obe- 
dience obliterated  the  disobedience  of  man,  which  had  provoked 
the  indignation  of  God.  (_§-) 

XXII.  Our  two  sacraments  present  us  with  a  clearer  ex- 
hibition of  Christ,  in  proportion  to  the  nearer  view  of  him 
which  men  have  enjoyed  since  he  was  really  manifested  by  the 
Father  in  the  manner  in  which  he  had  been  promised.  For 
baptism  testifies  to  us  our  purgation  and  ablution:  the  eucha- 
ristic  supper  testifies  our  redemption.  Water  is  a  figure  of  ab- 
lution, and  blood  of  satisfaction.  These  things  are  both  found 
in  Christ,  who,  as  John  says,  "  came  by  water  and  blood;"  (A) 
that  is,  to  purify  and  redeem.  Of  this  the  Spirit  of  God  is  a 

(6)  Gen.  x'u.  3.  xxii.  18.     Gal.  iii.  16.  (e)  Rom.  iv.  11. 

(/)  Heb.  ix.  10— 14.     1  J  ohn  i.  7.     Rev.  i.  5. 
(g)  Heb.  iv.  14.    ix.  11.    x.  1—4.     Phil.  ii.  8.  Rom.  v.  19. 
(A)  1  John  v.  8. 


chap,  xiv.]       CHRISTIAN  RELIGION.  321 

witness;  or  rather,  "  there  are  three  that  bear  witness,  the 
Spirit,  the  Water,  and  the  Blood."  (i)  In  the  water  and  the 
blood  we  have  a  testimony  of  purgation  and  redemption:  and 
the  Spirit,  as  the  principal  witness,  confirms  and  secures  our 
reception  and  belief  of  this  testimony.  This  sublime  mystery 
was  strikingly  exhibited  on  the  cross,  when  blood  and  water 
issued  from  Christ's  sacred  side;  which,  on  this  account,  Au- 
gustine has  justly  called  "the  fountain  of  our  sacraments;"  of 
which  we  are  yet  to  treat  more  at  large.  And  there  is  no 
doubt,  if  we  compare  one  time  with  another,  but  that  the  more 
abundant  grace  of  the  Spirit  is  also  here  displayed.  For  that 
belongs  to  the  glory  of  the  kingdom  of  Christ;  as  we  gather 
from  various  places,  and  especially  from  the  seventh  chapter  of 
John.  In  this  sense  we  must  understand  that  passage  where 
Paul,  speaking  of  the  legal  institution,  says,  u  which  are  a 
shadow  of  things  to  come,  but  the  body  is  of  Christ."  (k)  His 
design  in  this  declaration  is,  not  to  deny  the  efficacy  of  those 
testimonies  of  grace,  in  which  God  was  formerly  pleased  to 
attest  his  veracity  to  the  Fathers,  as  he  does  to  us  now  in  bap- 
tism and  the  sacred  supper;  but  to  represent  the  comparative 
superiority  of  what  has  been  given  to  us,  that  no  one  might 
wonder  at  the  ceremonies  of  the  law  having  been  abolished  at 
the  advent  of  Christ. 

XXIII.  I  will  just  observe  by  the  way,  that  the  doctrine  of 
the  schools,  which  assets  such  a  wide  difference  between  the 
sacraments  of  the  old  and  new  law,  as  though  the  former 
merely  prefigured  the  grace  of  God,  and  the  latter  actually 
communicated  it,  ought  to  be  altogether  exploded.  For  the 
apostle  speaks  in  a  manner  equally  as  honourable  of  the  former 
as  of  the  latter,  when  he  states  that  the  Fathers  in  the  time  of 
Moses  "  did  all  eat  the  same  spiritual  meat"  (/)  with  us,  and 
explains  that  meat  to  be  Christ.  Who  will  dare  to  call  that  an 
empty  sign,  which  exhibited  to  the  Jews  the  real  communion 
of  Christ?  And  the  state  of  the  case,  which  the  apostle  is  there 
discussing,  is  clearly  in  favour  of  our  argument.  For  that  no 
man  might  dare  to  despise  the  judgment  of  God,  in  a  reliance 
on  a  speculative  knowledge  of  Christ,  and  the  mere  name  of 

(0  1  John  v.  8.  [k)  Col.  ii.  17.  (0  1  Cor  ,x.  1. 

Vol.  III.  2  S 


INSTITUTES  OF  THE  [book  iv. 

Christianity  with  its  external  signs;  he  exhibits  the  examples 
of  Divine  severity  displayed  among  the  Jews,  to  teach  us  that 
the  same  punishments  which  they  suffered  await  us,  if  we  in- 
dulge in  the  same  sins.  Now,  that  the  comparison  might  be 
pertinent,  it  was  necessary  to  shew  that  there  was  no  inequali- 
ty between  us  and  them  in  those  privileges  of  which  he  forbids 
us  to  indulge  unfounded  boasts.  First,  therefore,  he  shews 
them  to  have  been  equal  to  us  in  the  sacraments,  and  leaves  not 
a  particle  of  superiority  capable  of  exciting  in  our  minds  the 
least  hope  of  impunity.  Nor  is  it  right  to  attribute  to  our  bap- 
tism any  thing  more  than  he  attributes  to  circumcision,  when 
he  calls  it  "  a  seal  of  the  righteousness  of  faith."  (m)  What- 
ever is  presented  to  us  in  the  present  day  in  our  sacraments, 
was  anciently  received  by  the  Jews  in  theirs;  even  Christ  and 
his  spiritual  riches.  Whatever  power  our  sacraments  have,  they 
also  experienced  the  same  in  theirs:  they  were  seals  of  the  Di- 
vine benevolence  to  them,  confirming  their  hope  of  eternal  sal- 
vation. If  the  advocates  of  the  opinion  which  we  are  opposing, 
had  been  skilful  interpreters  of  the  Epistle  to  the  Hebrews, 
thev  would  not  have  been  so  deceived:  but  when  they  read 
there  that  sins  were  not  expiated  by  the  legal  ceremonies,  and 
that  the  ancient  shadows  had  no  power  to  confer  righteous- 
ness; neglecting  the  comparison  intended  to  be  drawn,  and  con- 
fining their  attention  to  this  single  consideration,  that  the  law 
in  itself  was  unprofitable  to  its  observers,  they  have  simply 
concluded  that  the  figures  were  destitute  of  any  truth.  But  the 
design  of  the  apostle  was  to  represent  the  ceremonial  law  as  of 
no  value  till  it  was  referred  to  Christ,  on  whom  alone  depend- 
ed all  its  efficacy. 

XXIV.  But  they  will  allege  what  Paul  says  of  the  "cir- 
cumcision in  the  letter,"  (n)  that  it  is  in  no  estimation  with 
God,  that  it  confers  no  advantage,  that  it  is  in  vain:  for  such 
a  representation  they  conceive  to  degrade  it  far  below  baptism. 
But  this  is  not  true,  for  all  that  he  says  of  circumcision  might 
justly  be  affirmed  of  baptism.  And  it  is  actually  asserted;  first 
bv  Paul  himself,  where  he  shews  that  God  regards  not  the  ex- 
ternal ablution  by  which  we  enter  on  the  profession  of  religion, 

(m)  Rom.  iv.  11.  (n)  Rom.  ii.  25—29.    1  Cor.  vii.  19.    Gal.  vi.  15. 


eHAP.  xiv.]         CHRISTIAN  RELIGION.  323 

unless  the  heart  be  purified  within  and  persevere  in  piety  to 
the  end:  and,  secondly,  by  Peter,  when  he  declares  the  truth 
of  baptism  to  consist,  not  in  "  the  putting  away  of  the  filth  of 
the  flesh,  but  the  answer  of  a  good  conscience."  (o)  It  will 
be  objected,  that  Paul  seems  in  another  place  utterly  to  despise 
**■  the  circumcision  made  with  hands,"  when  he  compares  it 
with  "  the  circumcision  of  Christ."  (p)  I  reply,  that  that  pas- 
sage derogates  nothing  from  its  dignity.  Paul  is  there  dis- 
puting against  those  who  required  it  as  still  necessary,  after  it 
had  been  abrogated.  He  therefore  admonishes  the  faithful  to 
leave  the  ancient  shadows,  and  adhere  to  the  truth.  These 
teachers,  he  says,  urge  you  to  be  circumcised  in  your  bodies. 
But  you  have  been  spiritually  circumcised  both  in  body  and 
soul:  you  have  the  substance  itself  therefore,  which  is  better 
than  the  shadow.  Some  one  might  object  to  this,  that  the 
figure  was  not  to  be  despised  in  consequence  of  their  having 
the  substance;  for  that  the  Fathers  under  the  Old  Testament 
had  experienced  the  circumcision  of  the  heart,  and  the  putting 
off  of  the  old  man,  of  which  the  apostle  was  speaking,  and  yet 
that  external  circumcision  had  not  been  unnecessary  or  useless 
to  them.  He  anticipates  and  supersedes  this  objection,  by  im- 
mediately adding,  that  the  Colossians  had  been  "  buried  with 
Christ  in  baptism:"  by  which  he  signifies  that  baptism  is  to 
Christians  what  circumcision  was  to  the  ancient  believers,  and 
consequently  that  circumcision  cannot  be  imposed  upon  Chris- 
tians without  injurv  to  baptism. 

XXV.  But  our  objectors  proceed  to  allege,  that  a  still  stronger 
argument  in  their  favour  arises  from  what  follows,  which  I  have 
lately  quoted,  that  all  the  Jewish  ceremonies  were  "  a  shadow 
of  things  to  come,  but  the  body  is  of  Christ;"  (y)  and  that  the 
strongest  argument  of  all  is  what  is  contained  in  the  Epistle  to 
the  Hebrews,  that  the  blood  of  beasts  did  not  reach  the  con- 
science, that  "  the  law"  had  "  a  shadow  of  good  things  to 
come,  and  not  the  very  image  of  the  things,  and  that  the  wor- 
shippers could  never  attain  perfection  from  the  Mosaic  cere- 
monies." (r)  I  repeat  what  I  have  already  suggested,  that 
Paul  called  the  ceremonies  shadows,  not  as  if  they  had  nothing 

(o)  1  Peter  in.  21.     (/A  Col.ii.  11.    (?)  Col.  ii,  17.     (r)  Heb.  ix.  9  x.  1, 2. 


324  INSTITUTES  OF  THE  [book  iv. 

solid  in  them,  but  because  their  accomplishment  had  been  de- 
ferred till  the  manifestation  of  Christ.  In  the  next  place,  I 
remark  that  this  is  to  be  understood,  not  of  the  efficacy  of  the 
"ceremonies,  but  rather  of  the  mode  of  representation.  For 
till  Christ  was  manifested  in  the  flesh,  all  the  signs  prefigured 
him  as  absent;  however  he  displayed  his  power,  and  conse- 
quently himself,  as  present  in  the  hearts  of  the  faithful.  But 
the  principal  thing  to  be  observed  is,  that  in  all  these  places 
Paul  is  not  speaking  of  the  subject,  considered  simply  in  itself, 
but  with  reference  to  those  against  whom  he  is  contending. 
As  he  was  combating  the  false  apostles,  who  maintained  piety 
to  consist  in  the  ceremonies  alone,  without  any  regard  to 
Christ;  nothing  more  was  necessary  for  their  confutation,  than 
to  discuss  what  value  ceremonies  possess  of  themselves.  This 
also  was  the  object  pursued  by  the  author  of  the  Epistle  to  the 
Hebrews.  Let  us  remember  therefore,  that  the  question  here 
does  not  respect  ceremonies,  taken  in  their  true  and  natural 
signification,  but  as  distorted  by  a  false  and  perverse  interpre- 
tation; the  controversy  is  not  about  the  legitimate  use,  but  the 
superstitious  abuse  of  them.  What  wonder  then  is  it,  if  cere- 
monies, sc  parated  from  Christ,  are  divested  of  all  their  virtue? 
For  all  sigus  are  reduced  to  nothing,  when  the  thing  signified 
is  taken  away.  So  when  Christ  was  addressing  those  who 
supposed  the  manna  to  have  been  mere  food  for  the  body,  he 
accommodated  his  discourse  to  their  gross  notion,  and  said 
tha:  he  would  give  them  better  food,  to  nourish  their  souls 
with  the  hope  of  immortality,  (s)  If  a  clearer  solution  be  re- 
quired, all  that  has  been  said  may  be  comprised  in  these  three 
observations:  Fh"st,that  all  the  ceremonies  of  the  law  of  Moses, 
unless  they  were  directed  to  Christ,  were  vain  and  useless: 
Secondly,  that  they  had  reference  to  Christ,  so  that  when  he 
was  manifested  in  the  flesh,  they  received  their  accomplishment: 
Lastly,  that  it  was  necessary  for  them  to  be  abolished  at  his  ad- 
vent, as  a  shadow  vanishes  in  the  clear  light  of  the  sun.  But 
as  I  defer  the  more  extended  discussion  of  this  subject  to  the 
chapter  in  which  I  intend  to  compare  baptism  with  circumci- 
sion, I  touch  the  more  briefly  upon  it  here. 

(*)  John  vi.  27. 


chap,  xiv.]       CHRISTIAN  RELIGION.  325 

XXVI.  It  is  possible  that  these  miserable  sophists  have  been 
led  into  this  error  by  the  extravagant  encomiums  ox  he  sacra- 
ments, which  are  found  in  the  writings  of  the  Fathers.  As 
when  Augustine  says,  that  "the  sacraments  of  the  old  law 
only  promised  the  Saviour,  but  ours  give  salvation."  Not  ob- 
serving that  these  and  other  similar  forms  of  expression  were 
hyperbolical,  they  also  on  their  part  have  promulgated  their 
hyperbolical  dogmas,  but  in  a  sense  altogether  foreign  from  the 
writings  of  the  Fathers.  For  the  meaning  of  Augustine  in  that 
passage  was  the  same  as  in  another,  where  he  says,  "The  sa- 
craments of  the  Mosaic  law  announced  Christ  as  afterwards  to 
come,  ours  announce  him  as  already  come."  Again:  "They 
were  promises  of  things  to  be  fulfilled;  these  are  signs  of 
things  accomplished:"  as  if  he  had  said,  that  the  old  sacraments 
prefigured  Christ  while  he  was  yet  expected,  but  that  ours  ex- 
hibit him  as  present,  since  he  has  been  already  come.  Besides, 
he  speaks  of  the  mode  of  representation,  as  he  also  shews  in 
another  place,  where  he  says,  "  The  law  and  the  prophets  had 
sacraments  announcing  something  future;  but  what  they  cele- 
brated as  about  to  come,  the  sacraments  of  our  time  announce 
as  already  come."  His  sentiments  respecting  their  truth  and 
efficacy  he  declares  in  several  places;  as  when  he  says,  "  The 
s-acraments  of  the  Jews  were  different  from  ours  in  the  signs; 
in  the  thing  signified,  they  were  equal;  different  in  visible  form, 
equal  in  spiritual  efficacy."  Again:  "  In  different  signs,  the 
same  faith;  in  different  signs,  just  as  in  different  words:  because 
words  change  their  sounds  in  different  times,  and  words  are  no 
other  than  signs.  The  Fathers  drank  the  same  spiritual  drink 
as  we;  though  their  corporeal  drink  was  different.  See  then,  the 
signs  have  been  varied  without  any  change  in  the  faith.  To 
them  the  Rock  was  Christ;  to  us,  that  which  is  placed  on  the 
altar,  is  Christ.  And  as  a  great  sacrament,  they  cirank  the  wa- 
ter flowing  from  the  Rock;  what  we  drink,  the  faithful  know. 
If  we  consider  the  visible  form,  there  was  a  difference;  if  we 
regard  the  intelligible  signification,  they  drank  the  same  spiri- 
tual drink."  In  another  place:  "  In  the  mystery  their  meat  and 
drink  were  the  same  as  ours;  but  the  same  in  signification,  not 
in  form:  because  the  very  same  Christ  was  prefigured  to  them 
mthe  Rock,  and  has  been  manifested  to  us  in  the  flesh."  Yet  in 


326  INSTITUTES  OF  THE  [book  iv, 

this  respect  also  we  admit  that  there  is  some  difference  be- 
tween their  sacraments  and  ours.  For  both  testify  that  the 
paternal  benevolence  of  God  is  offered  to  us  in  Christ,  together 
with  the  graces  of  the  Holy  Spirit;  but  ours  testify  it  in  a 
more  clear  and  evident  manner.  In  both  there  is  an  exhibition 
of  Christ,  but  the  exhibition  of  him  in  ours  is  richer  and  fuller, 
corresponding  to  the  difference  between  the  Old  Testament 
and  the  New,  of  which  we  have  already  treated.  And  this  is 
what  was  intended  by  Augustine,  whom  I  quote  more  frequent- 
ly than  any  other,  as  the  best  and  most  faithful  writer  of  anti- 
quity; when  he  states,  that  after  the  revelation  of  Christ,  sacra- 
ments were  instituted,  "fewer  in  number,  more  noble  in 
signification,  and  more  excellent  in  efficacy."  It  is  right  also 
just  to  apprise  the  readers,  that  all  the  jargon  of  the  sophists 
respecting  the  rvork  wrought  (opus  operation)  is  not  only  false, 
but  repugnant  to  the  nature  of  the  sacraments;  which  God  hath 
instituted,  in  order  that  the  faithful,  being  poor  and  destitute 
of  every  good,  may  come  to  them  simply  confessing  their 
wants,  and  imploring  him  to  supply  them.  Consequentlv,  in 
receiving  the  sacraments,  they  perform  nothing  at  all  merito- 
rious, and  the  action  itself  being,  as  far  as  they  are  concerned, 
merely  passive,  no  work  can  be  attributed  to  them  in  it. 


CHAPTER  XV. 

Baptism. 

JoAPTISM  is  a  sign  of  initiation,  by  which  wc  ar<  admitted 
into  the  society  of  the  Church,  in  order  that  being  incorporated 
into  Christ,  we  may  be  numbered  among  the  children  of  God. 
Now  it  has  been  given  to  us  by  God  for  these  ends,  which  I 
have  shewn  to  be  common  to  all  sacraments;  first,  to  promote 
our  faith  towards  him;  secondly,  to  testify  our  confession  before 
men.  We  shall   treat  of  both  these  ends  of  its  institution  in 


chap,  xv.j         CHRISTIAN  RELIGION.  327 

order.  To  begin  with  the  first:  from  baptism  our  faith  derives 
three  advantages  which  require  to  be  distinctly  considered. 
The  first  is,  that  it  is  proposed  to  us  by  the  Lord,  as  a  symbol 
and  token  of  our  purification,  or  to  express  my  meaning  more 
fully,  it  resembles  a  legal  instrument  properly  attested,  by 
which  he  assures  us  that  all  our  sins  are  cancelled,  effaced, 
and  obliterated,  so  that  they  will  never  appear  in  his  sight,  or 
come  into  his  remembrance,  or  be  imputed  to  us.  For  he  com- 
mands all  who  believe  to  be  baptised  for  the  remission  of  their 
sins.  Therefore  those  who  have  imagined  that  baptism  is  no- 
thing more  than  a  mark  or  sign  by  which  we  profess  our 
religion  before  men,  as  soldiers  wear  the  insignia  of  their  sove- 
reign as  a  mark  of  their  profession,  have  not  considered  that 
which  was  the  principal  thing  in  baptism:  which  is,  that  we 
ought  to  receive  it  with  this  promise;  "  He  that  belie veth  and 
is  baptised,  shall  be  saved."  (f) 

II.  In  this  sense  we  are  to  understand  what  is  said  by  Paul, 
that  Christ  sanctificth  and  cleanseth  the  Church  "with  the 
washing  of  the  water  by  the  word:"  (u)  and  in  another  place, 
that  "  according  to  his  mercy  he  saved  us,  by  the  washing  of 
regeneration,  and  renewing  of  the  Holy  Ghost:"  (v)  and  by 
Peter;  that  "  baptism  doth  save  us."  (zv)  For  it  was  not  the 
intention  of  Paul,  to  signify  that  our  ablution  and  salvation 
are  completed  by  the  water,  or  that  water  contains  in  itself  the 
virtue  to  purify,  regenerate,  and  renew;  nor  did  Peter  mean 
that  it  was  the  cause  of  salvation,  but  only  that  the  knowledge 
and  assurancee  of  it  is  received  in  this  sacrament:  which  is 
sufficiently  evident  from  the  words  they  have  used.  For  Paul 
connects  together  the  "  word  of  life"  and  "  the  baptism  of  wa- 
ter;" as  if  he  had  said  that  our  ablution  and  sanctification  arc 
announced  to  us  by  the  Gospel,  and  by  baptism  this  message  is 
confirmed.  And  Peter,  after  having  said  that  "  baptism  doth 
save  us,"  immediately  .  Ids,  that  it  is  "not  the  putting  away 
of  the  filth  of  the  flesh,  but  the  answer  of  a  good  conscience 
towards  God,"  which  proceeds  from  faith.  But  on  the  con- 
trary, baptism  promises  us  no  other  purification  than  by  the 
sprinkling  of  the  blood  of  Christ;  which  is  emblematically 
represented  by  water,  on  account  of  its  resemblance  to  wash- 

(0  Mark  xvi.  16.     (»/)  Eph.v-26.    (*>)  Titus  iii.  5.    (w)  1  Peter  iii.  21. 


328  INSTITUTES  OF  THE  [book  iv. 

ing  and  cleansing.  Who  then  can  pretend  that  we  are  cleansed 
by  that  water,  which  dearly  testifies  the  bluocl  of  Christ  to  be 
our  true  and  only  ablution?  So  that,  to  refute  the  error  of 
those  who  refer  all  to  the  virtue  of  the  water,  no  better  argu- 
ment could  be  found,  than  in  the  signification  of  baptism  itself, 
which  abstracts  us,  as  well  from  that  visible  element  which  is 
placed  before  our  eyes,  as  from  all  other  means  of  salvation, 
that  it  may  fix  our  minds  on  Christ  alone. 

III.  Nor  must  it  be  supposed  that  baptism  is  administered 
only  for  the  time  past,  so  that  for  sins  into  which  we  fall  after 
baptism  ir  would  be  necessary  to  seek  other  new  remedies  of 
expiation  in  I  know  not  what  other  sacraments,  as  if  the  virtue 
of  baptism  n  ei  e  b<  <  ome  obsolete.  In  consequence  of  this  error 
it  happened  in  former  ages,  that  some  persons  would  not  be 
baptised  except  at  the  close  of  their  life,  and  almost  in  the 
moment  of  their  death,  that  so  they  might  obtain  pardon 
for  their  whole  lite;  a  preposterous  caution,  which  is  frequently 
censured  in  the  writings  of  the  ancient  bishops.  But  we  ought 
to  conclude,  that  at  whatever  time  we  are  baptised,  we  are 
washed  and  purified  for  the  whole  of  Life.  Whenever  we  have 
fallen  therefore,  we  must  recur  to  the  remembrance  of  baptism, 
and  arm  our  minds  with  the  consideration  of  it,  that  we  may 
be  always  certified  and  assured  of  the  remission  of  our  sins. 
For  though  when  it  has  been  once  administered,  it  appears  to 
be  past,  yet  it  is  not  abolished  by  subsequent  sins.  For  the 
purity  of  Christ  is  offered  to  us  in  it;  and  that  always  retains 
its  virtue,  is  never  overcome  by  any  blemishes,  but  purifies  and 
obliterates  all  our  defilements.  Now  from  this  doctrine  we 
ought  not  to  take  a  license  for  the  commission  of  future  sins; 
for  it  is  very  far  from  inculcating  such  presumption;  it  is  only 
delivered  to  those  who,  when  they  have  sinned,  groan  under 
the  fatigue  and  oppression  of  their  transgressions;  in  order  to 
afford  them  some  relief  and  consolation,  and  to  preserve  them 
from  sinking  into  confusion  and  despair.  Thus  Paul  savs, 
that  Christ  was  "  set  forth  to  be  a  propitiation  for  the  remission 
of  sins  that  are  past."  (x)  He  does  not  deny  that  we  have  a 
constant  and  perpetual  remission  of  sins  in  Christ,  but  signifies 

(a)  Rom.  iii.  25. 


chap,  xv.]         CHRISTIAN  RELIGION.  329 

that  he  has  been  given  by  the  Father,  only  to  miserable  sinners, 
who  sigh  for  the  physician  to  heal  the  wounds  of  a  guilty  con- 
science. To  such  the  mercy  of  God  is  offered:  while  those, 
who  from  a  remission  of  punishment  seek  to  derive  an  occa- 
sion and  license  for  sinning,  do  nothing  but  draw  down  upon 
themselves  the  wrath  and  -vengeance  of  God. 

IV.  I  know  the  common  opinion  is,  that  remission  of  sins, 
which  at  our  first  regeneration  we  receive  by  baptism  alone, 
is  afterwards  obtained  by  repentance  and  the  benefit  of  the 
keys.  But  the  advocates  of  this  opinion  have  fallen  into  an 
error,  for  want  of  considering  that  the  power  of  the  keys,  of 
which  they  speak,  is  so  dependent  on  baptism,  that  it  cannot 
by  any  means  be  separated  from  it.  It  is  true,  that  the  sinner 
receives  remission  by  the  ministry  of  the  Church;  but  not 
without  the  preaching  of  the  Gospel.  Now  what  is  the  na- 
ture of  that  preaching?  That  we  are  cleansed  from  our  sins  by 
the  blood  of  Christ.  What  sign  and  testimony  of  that  ablution 
is  there,  except  baptism?  We  see,  then,  how  this  absolution  is 
referred  to  baptism.  This  error  has  produced  the  imaginary 
sacrament  of  penance;  on  which  I  have  touched  a  little  already, 
and  shall  finish  what  remains  in  its  proper  place.  Now  it  is  no 
wonder  if  men,  whose  groveling  minds  were  inordinately  at- 
tached to  external  things,  have  betrayed  that  corrupt  propen- 
sity, by  a  discontent  with  the  pure  institution  of  God,  and  an 
introduction  of  new  expedients  invented  by  themselves.  As  if 
baptism  itself  were  not  a  sacrament  of  repentance:  but  if  re- 
pentance be  enjoined  upon  us  as  long  as  we  live,  the  virtue  of 
baptism  ought  to  be  extended  to  the  same  period.  Wherefore 
it  is  evident,  that  the  faithful,  whenever  in  any  part  of  their 
lives  they  are  distressed  with  a  consciousness  of  their  sins,  may 
justly  have  recourse  to  the  remembrance  of  baptism,  in  order 
to  confirm  themselves  in  the  confidence  of  their  interest  in  that 
one  perpetual  ablution  which  is  enjoyed  in  the  blood  of  Christ. 

V.  Baptism  is  also  attended  with  another  advantage:  it 
shews  us  our  mortification  in  Christ,  and  our  new  lite  in  him. 
For,  as  the  apostle  says,  "  So  many  of  us  as  were  baptised 
into  Jesus  Christ. were  baptised  into  his  death:  therefore  we 
are  buried  with  him  bv  baptism   into  death,  that  we  should 

Vol.  III.  3  T 


330  INSTITUTES  OF  THE  [book  iv. 

walk  in  newness  of  life."  (y)  In   this  passage,  he  does  not 
merely  exhort  us  to  an  imitation  of  Christ,  as  if  he  had  said, 
that  we  are  admonished  by  baptism,  that  after  the  example 
of  his  death  we  should  die  to  sin,  and   that  after  the  example 
of  his    resurrection,  we   should  rise   to  righteousness;  but  he 
goes   considerably    further,  and    teaches  us,  that   by  baptism 
Christ  has  made  us  partakers  of  his  death,  in  order  that  we 
may  be  engrafted  into  it.   And  as  the  scion  derives  substance 
and  nourishment  from  the   root  on  which  it  is  engrafted;  so 
they,    who    receive    baptism   with  the  faith   with   which    they 
ought  to  receive  it,  truly  experience  the  efficacy  of  Christ's 
death  in  the   mortification  of  the  flesh,  and  also  the  energy  of 
his  resurrection  in  the  vivitication  of  the  spirit.   Hence  he  de- 
duces matter  of  exhortation,  that  if  we  are  Christians  we  ought 
to  be  "  dead  unto  sin,  but  alive  unto  God."  (z)   He  uses  the 
same  argument   in  another  place;  that  we  "  are  circumcised, 
putting  off  the  body  of  the  sins  of  the   flesh,"  after  we   have 
been  "  buried  with"   Christ   "  in  baptism."   (a)   And  in    this 
sense,  in  the  passage  already  quoted,  he  calls  it  "  the  washing 
of  regeneration  and  renewing."   (£)  Thus  we    are  promised, 
first,  the  gratuitous  remission  of  sins,  and  imputation  of  righ- 
teousness; and,  secondly,  the  grace  of  the  Holy  Spirit  to  re- 
form us  to  newness  of  life. 

VI.  The  last  advantage  which  our  faith  receives  from  bap- 
tism, is  the  certain  testimony  it  affords  us,  that  we  are  not  only 
ingrafted  into  the  life  and  death  of  Christ,  but  are  so  united 
as  to  be  partakers  of  all  his  benefits.  For  this  reason  he  dedi- 
cated and  sanctified  baptism  in  his  own  bodv,  that  he  might 
have  it  in  common  with  us,  as  a  most  firm  bond  of  the  union 
and  society  which  he  has  condescended  to  form  with  us:  so 
that  Paul  proves  from  it,  that  we  are  the  children  of  (iod, 
because  we  have  put  on  Christ  in  baptism,  (c)  Thus  we  see  that 
the  accomplishment  of  baptism  is  in  Christ;  whom,  on  this  ac- 
count, we  call  the  proper  object  of  baptism.  Therefore  it  is  no 
wonder  if  the  apostles  baptised  in  his  name,  (<-/)  though  they 
had  also  been  commanded  to  baptise  in  the  name  of  the  Father 
and  of  the  Spirit,  (c)  For  all  the  gifts  of  God,  which  are  pre- 

(>,)  Rom.  vi.  3,  4.  (z)  Rom.  vi.  11.  (a)  Col.  ii.  11,  12. 

(b)  Titus  iii.  6.  (c)  Gal.  iii.  26,  27.         (<0  Acts  viii.  16 

ia)  Matt,  xxviii.  19- 


chap,  xv.]        CHRISTIAN  RELIGION  331 

sented  in  baptism,  are  found  in  Christ  alone.  Yet  it  cannot  be 
but  that  he  who  baptises  into  Christ,  equally  invokes  the  name 
of  the  Father  and  of  the  Spirit.  For  we  have  purification  in  his 
blood,  because  our  merciful  Father,  in  his  incomparable  good- 
ness, being  pleased  to  receive  us  to  his  mercy,  hath  appointed 
this  Mediator  between  us,  to  conciliate  his  favour  to  us.  But 
we  receive  regeneration  from  his  death  and  resurrection,  when 
we  are  endued  with  a  new  and  spiritual  nature  by  the  sanctifi- 
cation  of  the  Spirit.  Of  our  purification  and  regeneration, 
therefore,  we  obtain,  and  distinctly  perceive,  the  cause  in  the 
Father,  the  matter  in  the  Son,  and  the  efficacy  in  the  Spirit. 
Thus  John  first,  and  the  apostles  afterwards,  baptised  u  with 
the  baptism  of  repentance  for  the  remission  of  sins;"  (y)  by 
repentance,  intending  regeneration,  and  by  remission  of  sim9 
absolution. 

VII.  Hence  also  it  is  very  certain,  that  the  ministry  of -John 
was  precisely  the  same  as  that  which  was  afterwards  committed 
to  the  apostles.  For  their  baptism  was  not  different,  though  it 
was  administered  by  different  hands;  but  the  sameness  of  their 
doctrine  shews  their  baptism  to  have  been  the  same.  John  and 
the  apostles  agreed  in  the  same  doctrine:  both  baptised  to  repen- 
tance, both  to  remission  of  sins;  both  baptised  in  the  name  of 
Christ,  from  whom  repentance  and  remission  of  sins  proceed. 
John  said  of  Christ,  "  Behold  the  Lamb  of  God,  which  taketh 
away  the  sin  of  the  world;"  (.§•)  thus  acknowledging  and  de- 
claring him  to  be  the  Sacrifice  acceptable  to  the  Father,  the 
Procurer  of  righteousness,  and  the  Author  of  salvation.  What 
could  the  apostles  add  to  this  confession?  Wherefore,  let  no  one 
be  disturbed  by  the  attempts  of  the  ancient  writers  to  dis- 
tinguish and  separate  one  baptism  from  the  other;  for  their  au- 
thority ought  not  to  have  weight  enough  to  shake  our  confidence 
in  the  Scripture.  For  who  will  attend  to  Crysostom,  who  denies 
that  remission  of  sins  was  included  in  the  baptism  of  John; 
rather  than  to  Luke,  who,  on  the  contrary,  affirms  that  "  John 
came  preaching  the  baptism  of  repentance,  for  the  remission  of 
sins?"  (A)  Nor  must  we  admit  that  subtilty  of  Augustine,  "that 
in  the  baptism  of  John  sins  were  remitted  in  hope,  but  in  the 

(/)  Matt.  iii.  6,  11.  Luke  iii.  3.  John  iii.  23.  iv.  1.  Acts  ii.  38,  41. 
(?•)  John  i.  29.  (/i)  Luke  iii.  3. 


J32  INSTITUTES  OF  THE  [book  iv. 

baptism  of  Christ  they  were  remitted  in  fact."  For  as  the  Evan- 
gelist clearly  testifies,  that  John,  in  his  baptism,  preached  the 
remission  of  sins,  why  should  we  diminish  this  commendation, 
when  no  necessity  constrains  us  to  it?  But  if  any  difference  be 
sought  for  in  the  word  of  God,  the  only  difference  that  will  be 
found  is,  that  John  baptised  in  the  name  of  him  who  was  to 
come;  the  apostles  in  the  name  of  him  who  had  already  mani- 
fested himself. 

VIII.  The  more  abundant  effusion  of  the  graces  of  the  Spirit, 
after  the  resurrection  of  Christ,  contributes  nothing  to  establish 
a  diversity  of  baptisms.  For  the  baptism  administered  by  the 
apostles,  during  his  life  on  earth,  was  called  his;  yet  it  was  at- 
tended with  no  greater  abundance  of  the  Spirit  than  the  baptism 
of  John.  And  even  after  his  ascension,  the  Samaritans,  even 
though  they  had  been  baptised  in  the  name  of  Jesus,  received 
no  other  gifts  of  the  Spirit  than  those  which  were  common  to 
all  the  faithful,  till  Peter  and  John  were  sent  to  lay  their  hands 
upon  them.  (/)  I  suppose  that  the  Fathers  were  misled  into  an 
opinion,  that  the  baptism  of  John  was  merely  a  preparation  for 
that  of  Christ,  (/£)  entirely  from  an  apprehension  that  some 
persons,  who  had  previously  received  the  baptism  of  John,  were 
baptised  again  by  Paul.  But  that  they  were  mistaken  in  this 
point,  shall  be  very  clearly  shewn  in  the  proper  place.  What  is 
the  meaning,  then,  of  the  declaration  of  John,  that  he  "  baptised 
with  water,"  but  that  Christ  would  come  to  "baptise  with  the 
Holy  Ghost  and  with  fire?"  (/)  This  may  be  explained  in  few 
words.  For  he  did  not  mean  to  distinguish  between  one  baptism 
and  the  other,  but  was  comparing  himself  with  the  person  of 
Christ;  that  he  was  a  minister  of  water,  but  that  Christ  was  the 
giver  of  the  Holy  Spirit,  and  would  display  this  power  by  a 
visible  miracle,  on  that  day  when  he  would  send  down  the 
Holy  Spirit  upon  the  Apostles  in  the  form  of  fiery  tongues,  (jn) 
What  could  the  apostles  boast  beyond  this?  What  more  can 
they  pretend  to,  who  baptise  in  the  present  day?  For  they  are 
merely  ministers  of  the  outward  sign,  and  Christ  is  the  author 
of  the  inward  grace;  as  the  same  ancient  writers  invariably 
teach,  and    especially  Augustine,  whose    principal    argument 

(i)  Acts  viii.  14— 17.  (k)  Acts  xix.  3— 5. 

')  MM.  iii.  11.  (<m)  Acts  ii.  3. 


chap,  xv.]         CHRISTIAN  RELIGION.  333 

against  the  Donatists  is,  that  whatever  be  the  character  of  the 
per  on  who  administers  baptism,  yet  Chnst  alone  p-esi.'es 
in  it. 

IX.  These  things,  which  we  have  stated  respecting  mortifi- 
cation and  ablution,  were  adumbrated  in  the  people  of  Israel^ 
whom,  on  this  account,  the  apostle  declares  to  have  been 
"  baptised  in  the  cloud  and  in  the  sea."  (n)  Mortification  was 
figuratively  represented,  when  the  Lord,  delivering  them  from 
the  power  and  cruel  servitude  of  Pharaoh,  made  a  way  for 
them  through  the  Red  Sea,  and  drowrted  Pharaoh  himself,  and 
the  Egyptians,  their  enemies,  who  pursued,  and  almost  over- 
took them.  For  in  this  manner,  in  baptism,  he  promises,  and 
gives  us  a  sign  to  assure  us,  that  we  are  extricated  and  de- 
livered by  his  power  from  the  captivity  of  Egypt,  that  is, 
from  the  servitude  of  sin;  that  our  Pharaoh,  that  is,  the  devil, 
is  drowned,  though  still  he  ceases  not  to  harass  and  fatigue 
us.  But  as  the  Egyptians  did  not  remain  sunk  to  the  bottom 
of  the  sea,  but  being  cast  upon  the  shore,  still  terrified  the 
Israelites  with  the  dreadful  sight,  though  they  were  not  able 
to  injure  them:  so  this  enemy  of  ours  still  threatens,  displays 
his  arms,  and  makes  himself  felt,  but  cannot  overcome.  In 
the  cloud  there  was  an  emblem  of  ablution.  For  as  the  Lord 
there  covered  them  with  a  cloud,  affording  them  refreshment, 
that  they  might  not  faint  and  be  consumed  by  the  over- 
powering heat  of  the  sun;  so,  in  baptism,  we  acknowledge 
ourselves  to  be  covered  and  protected  by  the  blood  of  Christ, 
that  the  severity  of  God,  which  is  indeed  an  intolerable  flame, 
may  not  fall  upon  us.  Though  this  mystery  was  then  ob- 
scured, and  known  only  to  few  persons;  yet  as  there  was 
no  other  way  of  obtaining  salvation  but  by  those  two  bless- 
ings of  grace,  the  Lord  having  adopted  the  ancient  Fathers 
as  his  heirs,  was  pleased  to  bestow  upon  them  tokens  of  both. 

X.  Now  we  may  clearly  perceive  the  falsehood  of  the  no- 
tion which  some  have  long  ago  disseminated,  and  which  others 
persist  in  maintaining, — that  by  baptism  we  are  delivered  and 

•  exempted  from  original  sin,  and  from  the  corruption  which 
has  decended  from  Adam  to  all  his  posteritv,  and  are  restored 

00  l  Cor.  x.  2 


JJ4  INSTITUTES  OF  THE  [book  iv. 

to  the  same  righteousness  and  purity  of  nature  which  Adam 
would  have  obtained  if  he  had  continued  in  the  integrity  in 
which  he  was  first  created.  For  teachers  of  this  kind  have 
never  understood  the  nature  of  original  sin,  or  original  righte- 
ousness, or  the  grace  of  baptism.  Now  we  have  already  proved 
that  original  sin  is  the  pravity  and  corruption  of  our  nature, 
which  first  renders  us  obnoxious  to  the  wrath  of  God,  and 
then  produces  in  us  those  works  which  the  Scripture  calls 
<c  works  of  the  flesh."  (c)  Therefore  these  two  things  are  to  be 
distincly  observed;  first,  that  our  nature  being  so  entirely  de- 
ed and  vitiated,  we  are,  on  account  of  this  very  corruption, 
considered  as  convicted  and  justlv  condemned  in  the  sight  of 
God,  to  whom  nothing  is  acceptable  but  righteousness,  inno- 
cence, and  purity.  And  therefore  even  infants  themselves 
bring  their  own  condemnation  into  the  world  with  them,  who, 
though  they  have  not  yet  produced  the  fruits  of  their  iniquity, 
yet  have  the  seed  of  it  within  them:  even  their  whole  nature 
is  ts  it  were,  a  seed  of  sin:  and  therefore  cannot  but  be  odious 
and  abominable  to  God.  By  baptism  the  faithful  are  certified 
that  this  condemnation  is  removed  from  them;  since,  as  we 
said,  the  Lord  promises  us  by  this  sign,  that  a  full  and  entire 
remission  is  granted  both  of  the  guilt  which  is  to  be  imputed 
to  us,  and  of  the  punishment  to  be  inflicted  on  account  of  that 
guilt:  they  also  receive  righteousness,  such  as  the  people  of 
God  may  obtain  in  this  life,  that  is,  only  by  imputation,  be- 
cause the  Lord  in  his  mercy  accepts  them  as  righteous  and 
innocent. 

XL  The  other  thing  to  be  remarked  is,  that  this  depravity 
never  ceases  in  us,  but  is  perpetually  producing  new  fruits, 
those  works  of  the  flesh  which  we  have  already  described,  like 
the  emission  of  flame  and  sparks  from  a  heated  furnace,  or 
like  the  streams  of  water  from  an  unfailing  spring.  For  con- 
cupiscence never  dies  or  is  altogether  extinguished  in  men,  till 
by  death  they  are  delivered  from  the  body  of  death,  and 
entirelv  divested  of  themselves.  Baptism,  indeed,  promises  us 
the  submersion  of  our  Pharaoh,  and  the  mortification  of  sin; 
vet  not  so  that  it  no  longer  exists,  or  gives  us  no  further  trou- 

»)  Gal.  v.  19 


chap,  xv.]         CHRISTIAN  RELIGION.  335 

ble;  but  only  that  it  may  never  overcome  us.  For  as  long  as 
we  live  immured  in  this  prison  of  the  body,  the  relics  of  sin 
will  dwell  in  us;  but  if  we  hold  fast  by  faith  the  promise  which 
God  has  given  us  in  baptism,  they  shall  not  domineer  or  reign 
over  us.  But  let  no  one  deceive  himself,  let  no  one  flatter 
himself  in  his  guilt,  when  he  hears  that  sin  dwells  in  us.  These 
things  are  not  said  in  order  that  those  who  are  already  too 
prone  to  do  evil  may  securely  sleep  in  their  sins,  but  only  that 
those  who  are  tempted  by  their  corrupt  propensities  may  not 
faint  and  sink  into  despondency;  but  that  they  may  rather 
reflect  that  they  are  yet  in  the  way,  and  may  consider  them- 
selves as  having  made  some  progress,  when  they  experience 
their  corruptions  diminishing  from  day  to  day,  till  they  shall 
attain  the  mark  at  which  they  are  aiming,  even  the  final  de- 
struction of  their  depravitv,  which  will  be  accomplished  at  che 
close  of  this  mortal  life.  In  the  mean  time  let  them  not  cease  to 
fight  manfully,  to  animate  themselves  to  constant  advances, 
and  to  press  forward  to  complete  victory.  For  it  ought  to  give 
additional  impulse  to  their  exertions,  to  see  that  after  they  have 
been  striving  so  long,  so  much  still  remains  for  them  to  do. 
We  conclude,  therefore,  that  we  are  baptised  into  the  morti- 
fication of  the  flesh,  which  commences  in  us  at  baptism,  which 
we  pursue  from  day  to  day,  and  which  will  be  perfected  when 
we  shall  pass  out  of  this  life  to  the  Lord. 

XII.  Here  we  say  nothing  different  from  what  is  most  clear- 
ly stated  by  Paul  in  the  sixth  and  seventh  chapters  of  the 
Epistle  to  the  Romans.  For  after  he  had  argued  respecting 
gratuitous  righteousness;  because  some  impious  men  concluded 
from  that  doctrine  that  they  might  live  according  to  their  own 
corrupt  inclinations,  as  we  are  not  accepted  by  God  for  the 
merit  of  our  works,  he  adds,  that  all  who  are  clothed  with  the 
righteousness  of  Christ  are  also  regenerated  by  his  Spirit,  nu-L 
that  of  this  regeneration  we  have  an  earnest  in  baptism,  ii  nee 
he  exhorts  the  faithful  not  to  suffer  sin  to  reign  in  their  mem- 
bers. Because  he  knew  that  there  always  remains  some  in- 
firmity in  them;  that  they  might  not  be  dejected  on  account  of 
it,  he  adds  for  their  consolation,  that  they  are  not  under  the 
law.  On  the  other  hand,  as  it  might  seem  to  encourage  licen- 
tiousness in  Christians,  to  say  that  they  were  not  under  the 


336  INSTITUTES  OF  THE  [book  iv. 

yok>'  of  the  law,  he  discusses  the  nature  of  that  abrogation, 
and  shews  what  is  the  use  of  the  law:  a  question  which  he  had 
already  determined.  The  sum  of  all  that  he  says  is,  that  we 
are  delivered  from  the  rigour  of  the  law  to  adhere  to  Christ; 
and  that  the  office  of  the  law  is  to  convince  us  of  our  depravity, 
and  lead  us  to  a  confession  of  our  impotence  and  misery.  Now 
because  the  depravity  of  our  nature  is  not  so  easily  discovered 
in  a  profane  man  who  indulges  his  corrupt  passions  without 
any  fear  of  God,  he  gives  an  example  in  a  regenerate  man, 
that  is,  in  himself.  He  says,  therefore,  that  he  has  a  perpetual 
conflict  with  the  relics  of  his  corruption,  and  that  he  is  bound 
with  a  miserable  servitude,  which  prevents  his  entire  con- 
secration of  himself  to  an  obedience  of  the  divine  law;  so  that 
he  is  constrained  to  exclaim,  "  O  wretched  man  that  I  am! 
Who  shall  deliver  me  from  the  body  of  this  death?"  If  the 
children  of  God  are  captives  detained  in  prison  as  long  as  they 
live,  they  cannot  but  feel  great  anxiety  from  reflection  on  their 
danger,  unless  there  be  something  to  obviate  this  fear.  For 
this  purpos  ,  therefore,  he  has  added  a  consolation,  that  "there 
is  now  no  condemnation  to  them  which  are  in  Christ  Jesus:"(/>) 
by  which  he  teaches,  that  those  whom  the  Lord  hath  once  re- 
ceived into  his  favour,  incorporated  into  the  communion  of  his 
Christ,  and  introduced  by  baptism  into  the  society  of  his 
church,  notwithstanding  they  are  surrounded  and  assaulted 
with  sin,  and  even  carry  sin  about  within  them,  yet  while  they 
persevere  in  the  faith  of  Christ,  are  absolved  from  guilt  and 
condemnation.  If  this  be  the  simple  and  genuine  meaning  of 
Paul,  there  is  no  reason  why  we  should  be  considered  as  pro- 
mulgating a  new  or  strange  docrine. 

XIII.  Baptism  also  serves  for  our  confession  before  men. 
For  it  is  a  mark  by  which  we  openly  profess  our  desire  to  be 
numbered  among  the  people  of  God,  by  which  we  testify  our 
agreement  with  all  Christians  iu  the  worship  of  one  God  and 
in  one  religion,  and  by  which  we  make  a  public  declaration  of 
our  faith;  that  the  praises  of  God  may  not  only  be  breathed  in 
the  secret  aspirations  of  our  hearts,  but  may  also  be  loudly 
proclaimed  by  our  tongues,  and  by  all  the  members  of  pui 

(/0  Rom.  viii.  1. 


chap,  xv.]        CHRISTIAN  RELIGION.  337 

body,  in  the  different  modes  in  which  they  are  capable  of 
expressing  them.  For  thus  all  that  we  have  is  devoted,  as  it 
ought  to  be,  to  the  glory  of  God,  to  which  every  thing  ought 
to  be  subservient,  and  by  our  example  others  are  incited  to  the 
same  pursuit.  It  was  with  this  view  that  Paul  inquired  of  the 
Corinthians,  whether  they  had  not  been  baptised  in  the  name 
of  Christ;  signifying  that  in  having  been  baptised  in  his  name, 
they  had  dedicated  themselves  to  him,  had  avowed  him  as 
their  Lord  and  Master,  and  had  bound  themselves  by  a  solemn 
obligation  before  men;  so  that  they  could  never  again  confess 
any  other  except  him,  unless  they  intended  to  renounce  the 
confession  which  thev  had  made  at  their  baptism. 

XIV.  Now  as  we  have  stated  what  was  the  design  of  our 
Lord  in  the  institution  of  baptism,  it  is  easy  to  judge  in  what 
manner  we  ought  to  use  and  receive  it.  For  as  it  is  given  for 
the  support,  consolation,  and  confirmation  of  our  faith,  it 
requires  to  be  received  as  from  the  hand  of  the  Author  him- 
self: we  ought  to  consider  it  as  beyond  all  doubt,  that  it  is  he 
who  speaks  to  us  by  this  sign;  that  it  is  he,  who  purifies  and 
cleanses  us,  and  obliterates  the  remembrance  of  our  sins;  that 
it  is  he,  who  makes  us  partakers  of  his  death,  who  demolishes 
the  kingdom  of  Satan,  who  weakens  the  power  of  our  corrupt 
propensities;  who  even  makes  us  one  with  himself,  that  being 
clothed  with  him,  we  may  be  reckoned  children  of  God:  and 
that  he  as  truly  and  certainly  performs  these  things  internally 
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  svmbols,  but  conducts  us  at  the  same  time  to  the  thing 
signified,  and  efficaciously  accomplishes  that  which  it  repre- 
sents. 

XV.  We  may  see  this  exemplified  in  Cornelius  the  centu- 

Vol.  Ill-  2  lT 


338  INSTITUTES  OF  THE  [book  iv. 

rion,  who,  after  having  received  the  remission  of  his  sins  and 
the  visible  graces  of  the  Holy  Spirit,  was  baptised:  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,  (y)  Perhaps  it  may  be  objected,  "  Why  then 
did  Ananias  say  to  Paul,  "  Arise,  and  be  baptised,  and  wash 
away  thy  sin,"  (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  failh  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  affords  us  a  more  certain 
confirmation  of  it.  Ananias,  therefore,  only  intended  to  say  to 
Paul,  "That  thou  mayest  be  assured  that  thy  sins  are  forgiven, 
be  baptised.  For  in  baptism  the  Lord  promises  remission  of 
sins;  receive  this  and  be  secure."  It  is  not  my  design,  how- 
ever, 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  wanting, 
it  will  be  a  testimony  of  our  ingratitude,  to  accuse  us  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  or- 
der 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  baptised  into  one  body."(*) 
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 
conclude  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 

(</';  Acts  x.  44—48.  0)  Acts  xxii.  16.  (»)  1  Cor.  xii.  13. 


chap,  xv.]        CHRISTIAN  RELIGION.  339 

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  character  of  the 
minister.  Such  in  the  present  day,  are  our  Anabaptists,  who 
positively  deny  that  we  are  rightly  baptised,  because  we  were 
baptised  by  impious  and  idolatrous  ministers  in  the  kingdom  of 
the  Pope,  and  therefore  violently  urge  us  to  be  baptised  again: 
agsfinst  whose  follies  we  shall  be  fortified  with  an  argument  of 
sufficient  strength,  if  we  consider  that  we  are  baptised  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  admi- 
nistered. Though  those  who  baptised  us  were  chargeable  with 
the  grossest  ignorance  or  contempt  of  God  and  of  all  religion, 
yet  they  did  not  baptise  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  baptised  in  no  other  name  but  his.  Now  if  it  was 
the  baptism  of  God,  it  certainly  contained  the  promise  of 
remission  of  sins,  mortification  of  the  flesh,  spiritual  vivifica- 
tion,  and  participation  of  Christ.  Thus  it  was  no  injur}-  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  faithful;  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  circumcision  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  us,  what  faith  we  had  for  many  years 
after  our  baptism,  in  order  to  shew  that  our  baptism  was  vain, 
since   baptism  is  not  sanctified   to   us  except  by  the  word  of 


340  INSTITUTES  OF  THE  [book  iv, 

promise  received  in  faith;  to  this  inquiry  we  answer,  that  being 
blind  and  unbelieving  for  a  long  time,  we  did  not  embrace  the 
promise  which  had  been  given  us  in  baptism,  vet  that  the  pro- 
mise itself,  as  it  was  from  God,  always  remained  steady,  firm, 
and  true.  Though  all  men  were  false  and  perfidious,  yet  God 
ceases  not  to  be  true;  though  all  men  were  lost,  yet  Christ  re- 
mains 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  manner:  By  baptism  God  promises  re- 
mission of  sins,  and  will  certainly  fulfil  the  promise  to  all  be- 
lievers: that  promise  was  offered  to  us  in  baptism;  let  us  there- 
fore 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  Jew  ish  people  to  repentance,  he  does  not  com- 
mand them,  who  had  been  circumcised,  as  we  have  remarked, 
by-  impious  and  sacrilegious  hands,  and  who  had  lived  for  some 
time  immersed  in  the  same  impiety,  to  be  circumcised  again: 
he  only  urges  conversion  of  heart.  For,  however  the  covenant 
had  been  violated  by  them,  yet  the  symbol  of  the  covenant, 
according  to  the  institution  of  the  Lord,  always  remained  firm 
and  inviolable.  On  the  sole  condition  of  repentance,  therefore, 
thev  were  restored  to  the  covenant  which  God  had  once  made 
with  them  in  circumcision;  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  re-baptised 
some  who  had  previously  been  baptised  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 

(0  Acts  xix.  1—6. 


chap,  xv.]        CHRISTIAN  RELIGION.  341 

taught  the  right  faith,  were  re-baptised  into  it;  so  that  bap- 
tism, which  was  unaccompanied  with  the  true  doctrine,  should 
be  considered  as  nothing,  and  we  ought  to  be  baptised  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  baptised  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  baptised  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  under- 
stood as  equivalent  to  a  declaration  that  they  had  never  heard 
whether  the  graces  of  the  Spirit,  l-especting  which  Paul 
inquired,  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  baptised  again.  What  is  the  meaning 
of  these  words,  "They  were  baptised  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  Pente- 
cost, 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  rela- 
tives. 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 
relate  two  different  things;  but  follows  a  mode  of  narration 
familiar  to  the  Hebrews,  who  first  propose  a  subject  generally, 
and  then  unfold  it  more  in  detail.  This  is  obvious  from  the 


342  INSTITUTES  OF  THE  [book  iv. 

very  connection  of  the  words.  For  he  says,  "  Whin  they 
heard  this,  they  were  baptised  in  the  name  of  the  Lord  Jesus, 
And  when  Paul  had  laid  his  hands  on  thi:m,  the  Holy  Ghost 
came  on  them."  The  latter  clause  describes  the  kind  of  bap- 
tism intended  in  the  former.  If  ignorance  vitiate  a  firs*  bap- 
tism, so  that  it  requires  to  be  corrected  by  a  second;  the  first 
persons  who  ought  to  have  been  re-baptised  were  the  apostles 
themselv<  s,  who  for  three  y  ars  after  their  baptism  had  scarcely 
anj  knowledge  of  the  hast  particle  of  pure  doctrine»  And 
among  us,  what  rivers  would  be  sufficient  for  the  repetition  of 
ablutions  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  repress  the  audacity  of  man.  For,  as  though  it  were  a  con- 
temptible thing  to  be  baptised  in  water  according  to  the  precept 
of  Christ,  men  have  invented  a  benediction  or  rather  incanta- 
tion to  pollute  the  true  consei  ration  of  the  water.  The)  after- 
wards added  a  wax  taper  with  chrism;  exorcism  seemed  to 
open  the  gate  to  baptism.  Now  though  I  am  not  ignorant  of 
thV  ancient  origin  of  this  adventitious  medley,  yet  it  is  lawful 
for  me  and  for  all  the  faithful  to  reject  every  thing  that  men 
have  presumed  to  add  to  the  institution  of  Christ.  Now  Satan, 
seeing  that  from  the  very  lirst  introduction  of  the  gospel,  his 
;;es  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 
unlimited  license,  to  the  reproach  of  baptism.  From  these  ex- 
perinv  nts  we  mav  learn  that  there  is  nothing  holier,  or  better, 
or  saf.r,  than  to  content  ourselves  with  the  authority  of  Christ 
alone.  How  much  better  was  it,  therefore,  omitting  all  theatri- 
cal pomps  which  dazzle  the  eyes  and  stupify  the  minds  of  the 
simple,  whenever  any  one  was  to  be  baptised,  that  he  should  be 
presented  to  the  congregation  of  the  faithful,  and  be  offered  to 
God  in  the  presence  and  with  the  prayers  of  the  whole  Church; 
that  the  confession  of  faith,  in  which  the  catechumen  was  to  be 


chap,  xv.]         CHRISTIAN  RELIGION.  343 

instructed,  should  be  recited;  that  the  promises  which  are  includ- 
ed in  baptism  should  be  declared;  that  the  catechumen  should 
be  baptised  in  the  name  of  the  Father,  of  the  Son,  and  of  the 
Holy  Ghost:  and  lastly,  that  he  should  be  dismissed  with  prayers 
and  thanksgivings.  Thus  nothing  material  would  be  omitted;  and 
that  one  ceremony,  which  was  instituted  by  God,  would  shine 
with  the  greatest  lustre,  unencumbered  with  any  extraneous  cor- 
ruptions. But  whether  the  person  who  is  baptised  be  wholly 
immersed,  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  ac- 
cording to  the  difference  of  countries.  The  very  word  baptise, 
however,  signifies  to  immerse;  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  baptise;  he 
gave  this  charge  to  those  whom  he  had  appointed  to  be  apostles. 
And  when  he  enjoined  his  disciples,  in  the  celebration  of  the 
Supper,  to  do  as  they  had  seen  clone  by  him  when  he  executed 
the  office  of  a  legitimate  dispenser,  he  intended  without  doubt 
that  they  should  imitate  his  example.  The  custom,  which  has 
been  received  and  practised  for  many  ages  past,  and  almost 
from  the  primitive  tim<  s  of  the  Church,  for  baptism  to  be  per- 
formed by  laymen,  in  cases  where  death  was  apprehended,  and 
no  minister  was  present  in  time,  it  appears  to  me  impossible  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  bctravs  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  con- 
straint 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  pre- 
to  baptise  at  all,  on  pain  of  excommunication.  But,  it  is 


344  INSTITUTES  OF  THE  [book  iv. 

alleged,  there  is  danger,  lest  a  child  who  is  sick  and  dies  with- 
out 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  pro- 
mises 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  ensure  its  own  accomplishment.  The  mischievous 
consequences  of  that  ill-stated  notion,  that  baptism  is  necessary 
to  salvation,  arc  overlooked  by  persons  in  general,  and  therefore 
they  are  less  cautious:  for  the  reception  of  an  opinion,  that  all 
who  happen  to  die  without  baptism  are  lost,  makes  our  con- 
dition worse  than  that  of  the  ancient  people,  as  though  the  grace 
of  God  were  more  restricted  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  sufficiently  efficacious  to  ensure  salvation 
before  the  eighth  day,  would  hive  no  validity  now  without  the 
assistance  of  the  sign. 

XXI.  What  was  the  custom  of  the  Church  before  Augus- 
tine 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 
baptise,  nor  to  offer,  that  she  may  not  claim  to  herself  the 
functions  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  baptise. 
I  am  aware  of  the  answer  made  to  this  by  persons  of  opposite 
sentiments,  that  there  is  a  great  difference  betwen  a  common 
usage,  and  an  extraordinary  remedy  employed  in  cases  of 
urgent  necessity:  but  when  Epiphanius  pronounces  it  to  be  a 
mockery,  without  making  any  exception,  to  give  women  liberty 
to  baptise,  it  is  sufficiently  evident  that  he  condemns  this  cor- 
ruption, and  considers  it  inexcusable  by  anv  pretext  whaterer: 
nor  does  he  add  anv  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  ap- 
plicable to  the  case.  Because  the  Lord  was  appeased  after  she 


chap,  xv.]       CHRISTIAN  RELIGION.  345 

had  taken  a  stone  and  circumcised  her  son,  (y)  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  powerful 
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  considered  as 
a  general  example,  and  especially  as  we  no  where  find  any 
special  command  that  the  rite  of  circumcision  was  to  be  per- 
formed by  the  priests,  the  case  of  circumcision  is  different 
from  that  of  baptism;  and  this  would  be  sufficient  to  refute  the 
advocates  of  its  administration  by  women.  For  the  words  of 
Christ  are  plain;  "  Go  ye  therefore,  and  teach  all  nations, 
baptising  them."  (xv)  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  baptises  widiout  a  legitimate  call,  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  baptism,  there- 
fore, 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  hath  united.  But  all  this  I  pass  over;  and 
would  only  request  my  readers  to  consider,  that  nothing  was 
further  from  the  design  of  Zipporah,  than  to  perform  a  ser- 
vice 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  be- 
tray anger  against  God.  In  short,  it  is  plain  that  all  this  pro- 
ceeded 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- 

0)  Exod.  iv.  25.  (w)  Matt,  xxviii.  19. 

(x)Heb.v.  4.  0)  Rom.  xiv.  23. 

Vol.  III.  2  X 


346  INSTITUTES  OF  THE  [book  iv. 

sence  of  her  husband,  and  that  husband  not  a  private  man,  but 
Moses,  the  principle  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  baptise  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  the  faithful 
are  not  baptised,  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 
solemn  sign,  because  they  already  belonged  to  the  body  of 
Christ  by  virtue  of  the  promise.  If  the  omission  of  the  sign, 
therefore,  be  not  occasioned  by  indolence,  or  contempt,  or 
negligence,  we  are  safe  from  all  danger.  It  is  far  more  con- 
sistent with  piety  to  shew  this  reverence  to  the  institution  of 
God,  not  to  receive  the  sacraments  from  any  other  hands  than 
those  to  which  the  Lord  hath  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. 


chap,  xvi.]       CHRISTIAN  RELIGION.  347 


CHAPTER  XVI. 

Pcedobaptism  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  doc- 
trine 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  bv  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  presumption, 
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  be- 
ware 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  the  faithful,  that  the  right  consideration  of 
sacramental  signs  consists  not  merely  in  the  external  ceremonies, 
but  that  it  chiefly  depends  on  the  promise  and  the  spiritual 
mysteries  which  the  Lord  has  appointed  those  ceremonies  to 
represent.  Whoever,  therefore-,  wishes  to  be  fully  informed  of 


348  INSTITUTES  OF  THE  [book  iv. 

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  these  things, 
has  attained  the  solid  truth  and  all  the  substance  of  baptism, 
and  thence  he  will  also  learn  the  reason  and  use  of  the  ex- 
ternal sprinkling.  On  the  other  hand,  he,  who  contemptu- 
ously 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  nu- 
merous and  clear  to  leave  the  least  necessity  for  pursuing  it  any 
further  at  present.  It  remains,  therefore,  that  from  the  promises 
ii  in  baptism,  we  endeavour  to  deduce  its  nature  and  mean- 
ing. The  scripture  shews,  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  participation  of  his  death,  by  which  the 
faithful  are  regenerated  to  newness  of  life,  and  so  into  commu- 
nion with  him.  This  is  the  sum  to  which  we  may  refer  every 
thing  delivered  in  the  scriptures  concerning  baptism,  except 
that  it  is  also  a  sign  by  which  we  testily  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  difference  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  Abra- 
ham might  expect  to  find  his  hand  the  source  of  every  bless- 
ing, (z)  These  words  contain  the  promise  of  eternal  life,  ac- 
cording to  the  interpretation  of  Christ,  who  deduces  from  this 
declaration  an  argument  to  evince  the  immortality  and  resur- 
rection  of  the  faithful.    "For   God,"   says   he,    u  is   not   the 

(r)  Gen.  xvii.  1—14. 


chap,  xvi.]       CHRISTIAN  RELIGION.  349 

God  of  the  dead,  but  of  the  living."  (a)  Wherefore  also  Paul, 
in  shewing  the  Ephesians  from  what  misery  the  Lord  had  deli- 
vered them,  concludes,  from  their  not  having  been  admitted 
to    the  covenant    of   circumcision,  that  "at  that    time"  they 
"  were  without  Christ,  strangers  from  the  covenant  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  pro- 
mise of  baptism  respecting  our  purgation.  The  Lord  after- 
wards stipulated  with  Abraham,  that  he  should  walk   before 
him  in  sincerity  and  purity  of  heart:  this  belongs  to  mortifica- 
tion, or  regeneration.  And  to  preclude  any  doubt  that  circum- 
cision is  a  sign  of  mortification,  Moses  more  expressly  declares 
it  in  another  place,  when  he  exhorts  the  Israelites  to  circum- 
cise their  hearts,  because  the   Lord  had  chosen  them  for  him- 
self 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  cir- 
cumcise the  heart,  thereby  declaring  the  true  signification  of 
that  carnal  circumcision,  (c)  Then,  that  no  one  might  attempt 
this  in  his  own  strength,  he  teaches  the  necessity  of  the  grace 
of  God.  (d)   All  these  things  are  so  often  inculcated  by  the  pro- 
phets, that  there  is  no  need  to  collect  here  the  numerous  tes- 
timonies which  every  where  present  themselves.   We  have  as- 
certained, therefore,  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  mortification  of  the  flesh.   Moreover,  as  we  have  shewn 
that  Christ,  in  whom  both  these  things  are  obtained,  is  the  foun- 
dation of  baptism;  the  sunn   must  be  evident  of  circumcision. 
For  he  was  promised  to  Abraham,  and  in  him  the  blessing  of 
all  nations;  and  the  sign  of  circumcision  was   added  in  con- 
firmation of  this  grace. 

IV.  There  is  now  no  difficulty  in  discovering  what  similarity 
or  what  difference  there  is  between  these  two  signs.  The  pro- 
mise, in  which  we  have  stated  the  virtue  of  the  signs  to  consist, 

(o)  Matt.  xxii.  32.  Luke  xx.  37,  38.  (&)  Epbes.  ii 

(c)  Dcut.  x.  1G.  Deut.xxx.  6 


350  INSTITUTES  OF  THE  [book  iv. 

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  difference  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  difference  of  the  visible 
ceremony,  belongs  also  to  baptism.  To  this  analogy  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.  (>)  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 
to  devote  ourselves  to  his  service.  Hence  it  is  evident  beyond 
all  controversy,  that  baptism  has  succeeded  in  the  place  of 
circumcision. 

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  en- 
tirely 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  prow,  beyond  all  doubt,  that 
baptism  is  justly  administered  to  infants,  as  that  to  which  they 
are  fully  entitled?  For  the  Lord  in  former  ages  did  not  favour 
them  with  circumcision  without  making  them  partakers  of  all 
those  things  which  were  then  signified  by  circumcision.  Other- 
wise, he  must  have  deluded  bis  people  with  mere  impostures, 
if  he  deceived  them  by  fallacious  svmbols;  which  it  is  dreadful 
even  to  bear.   For  be  expressly  pronounces  that  the  circum 

Ftom  xi;.  .3.  6. 


chap,  xvi.]         CHRISTIAN  RELIGION.  351 

cision  of  a  little  infant  should  serve  as  a  seal  for  the  confirma- 
tion of  the  covenant.  But  if  the  covenant  remains  firm  and  un- 
moved, it  belongs  to  the  children  of  Christians  now,  as  much 
as  it  did  to  the  infants  of  the  Jews  under  the  Old  Testament. 
But  if  they  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  pronounce  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  prohibited  to  them? 
This  one  reason,  if  there  were  no  others,  would  be  abundantly 
sufficient  for  the  refutation  of  all  opposers.  The  objection 
that  there  was  a  particular  day  fixed  for  circumcision,  is  a 
mere  evasion.  We  admit  that  we  are  not  now  bound  to  cer- 
tain days,  like  the  Jews;  but  when  the  Lord,  though  he  pre- 
scribes 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  know- 
ledge of  the  truth.  For  it  is  most  evident,  that  the  covenant 
which  the  Lord  once  made  with  Abraham  continues  as  much 
in  force  with  Christians  in  the  present  day,  as  it  did  formcrly 
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.  Where- 
fore the  children  of  the  Jews,  because  they  were  made  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  ex- 
ternal sacrament,  what  cause  will  Christians  assign  why  thcv 


352  INSTITUTES  OF  THE  [book  iv. 

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  covenant  to  be  confirmed  by  any  other  symbol  than 
that  of  circumcision,  which  has  long  ago  been  abolished.  For 
it  is  easy  to  reply,  that  during  the  time  of  the  Old  Testament 
he  appointed  circumcision  for  the  confirmation  of  his  cove- 
nant; 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  observing  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  cir- 
cumcision, which  among  us  has  been  succeeded  by  baptism. 
Otherwise,  if  the  testimony  by  which  the  Jews  were  assured  of 
the  salvation  of  their  seed  be  taken  away  from  us,  the  effect  of 
the  advent  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  under  the  obscure  shadows  of  the  law. 

VII.  Wherefore  the  Lord  Jesus,  to  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  infants  that  were  presented  to  him,  and  embraced 
them  in  his  arms,  chiding  his  disciples  who  endeavoured  to 
forbid  their  approach  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  bap- 
tism? for  he  is  not  said  to  have  baptised  them,  but  to  have  re- 
ceived 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  baptise  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 


chap,  xvi.]       CHRISTIAN  RELIGION.  353 

over  as  a  thing  of  little  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  after.- 
wards  gave  a  practical  testimony  of  his  will,  when,  em- 
bracing them  in  his  arms,  he  commended  them  to  his  Father 
by  his  pravers  and  benedictions.  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  crowns  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  B^Qv  and  ;*■«<$«*,  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  resemble  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  shew  that  infants  in  age  ought  not  to 
be  prevented  from  approaching  him,  M'hen  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 
Vol.  III.  2  Y 


354  INSTITUTES  OF  THE  [book  iv. 

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.  (/) 

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 
is  there  much  plausibility  in  the  objection,  that  it  is  no  where 
stated  that  even  a  single  infant  was  baptised  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  baptised?  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  conclusion 
is  easv  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  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. 

IX.  It  remains  for  us  briefly  to  shew  what  advantage  re- 
sults from  this  ceremony,  both  to  the  faithful  who  present  their 
children  to  the  Church  to  be  baptised,  and  to  the  infants  them- 
selves who  are  washed  in  the  holy  water;  to  guard  it  from 
being  despised  as  useless  or  unimportant.  But  if  any  man 
takes  it  into  his  head  to  ridicule  infant  baptism  on  this  pretext, 

(e)  Matt.  six.  13—15.     Mark  x.  13—16.     Luke  xvii't.  15— 17. 


chap,  xvi.]      CHRISTIAN  RELIGION.  355 

he  holds  the  command  of  circumcision,  which  was  given  by 
the  Lord,  in  equal  contempt.  For  what  will  they  allege  to 
impugn  the  baptism  of  infants,  which  may  not  be  retorted 
against  circumcision.  But  God  furnishes  us  with  other  wea- 
pons to  repel  their  folly:  nor  does  this  sacred  ordinance  of 
his  appointment,  which  we  experience  to  be  a  source  of  pecu- 
liar 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  deter- 
mined 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  affection  to  such  an  indulgent  Father,  in 
whom  they  discover  such  care  of  their  posterity  on  their  ac- 
count. 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  hath  been  pleased  in  this  instance  to  indulge 
it,  hath  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  ingraffment  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 


as.6  INSTITUTES  OF  THE  [book  iv. 

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  abjuration  of  the  grace  which  it  pre- 
sents. 

X.  Let  us  now  discuss  the  arguments,  with  which  some  vio- 
lent disputants  continue  to  impugn  this  holy  institution  of  God. 
In  the  first  place,  finding  themselves  very  hardly  pressed  and 
exceedingly  embarrassed  by  the  similarity  of  baptism  and  cir- 
cumcision, they  labour  to  establish  a  considerable    difference 
between  these  two  signs,  that  one  may  appear  to  have  nothing 
in  common  with  the  other.  For  they  affirm,  first,  that  different 
things  are    signified;  secondly,  that  the    covenant  is   entirely 
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  leav- 
ing any  part  of  it  secure  from  their   perversions.    For  they 
represent  the  carnality  of  the    Jews   to   be   such,   as   to   give 
them  a  greater  resemblance  to  brutes  than  to  rational  beings; 
contending  that  the  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  stye)  to  perish  at  length  in  eternal  ruin? 
For  whenever  we  adduce  circumcision  and  the  promises  an- 
nexed 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 


chap,  xvi.]      CHRISTIAN  RELIGION.  357 

one  no  more  spiritual  than  the  other.  He  says  to  the  Co- 
lossians,  "  In  Christ  ye  are  circumcised  with  the  circumci- 
sion 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."  (f)  What  is  the  meaning 
of  this  language,  but  that  the  accomplishment  and  truth  of 
baptism  is  the  same  with  the  accomplishment  and  truth  of  cir- 
cumcision, since  they  both  represent  the  same  thing?  For  his 
design  is  to  shew  that  baptism  was  to  Christians  the  same  that 
circumcision  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 the  faithful  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,  we  shall  briefly  reply  by  the  way  to  one 
objection,  by  which  they  endeavour  to  support  this  shameful 
misrepresentation.  It  is  very  certain  that  the  principal  pro- 
mises 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  confident  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  con- 
firmed. 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  ten-estrial  promises  which  were  given  to 
the  Jewish  nation;  so  that  the  spiritual  promise  may  always 
be  considered  as  the  source  and  foundation,  to  which  the  others 

(f)  Col.  ii.  11,  12. 


358  INSTITUTES  OF  THE  [book  iv. 

may  be  referred.  But  having  treated  these  points  more  at 
large  in  discussing  the  difference  of  the  Old  and  New  Testa- 
ments, 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  in- 
grafted 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  farther,  and  to  compare  many  things  together,  they 
pertinaciously  insist  on  a  single  word:  hence  it  necessarily 
happens  that  they  are  often  deceived,  because  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  spiri- 
tual children  which  are  incorporated  with  him  by  faith.  For 
we  are  called  his  children,  notwithstanding  there  is  no  natur.il 
relationship  between  him  and  us.  But  if  they  understand, 
as  they  certainly  do,  that  no  spiritual  blessing  was  ever  pro- 
mised 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  certain  guidance  of  the  Scrip- 
ture. 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 
lie  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  denominated  "  children  of 
Abraham." 

XIII.  Though  after  the  resurrection  of  Christ,  the  boundaries 
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,  the  faithful  might  be  collected  "from 
the  east,  and  from  the  west,  and  from  the  north,  and  from  the 


chap,  xvi.]       CHRISTIAN  RELIGION.  359 

south,"  to  "  sit  down  with  Abraham,  and  Isaac,  and  Jacob;"  (,§-) 
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  objects 
of  his  grace,  he  called  them  his  a  peculiar  treasure"  and  "  spe- 
cial people."  (A)  In  attestation  of  this  beneficence,  the  Lord 
gave  them  circumcision,  which  was  a  sign  to  teach  the  Jews 
that  he  would  be  their  defence  and  salvation;  and  the  know- 
ledge of  this  inspired  their  hearts  with  the  hope  of  eternal  life. 
For  what  can  be  wanting  to  them,  whom  God  hath  taken  into 
his  charge?  Wherefore  the  apostle,  with  a  view  to  prove  that 
the  Gentiles  are  children  of  Abraham  as  well  as  the  Jews,  ex- 
presses himself  in  the  following  manner:  "  Faith  was  reckon- 
ed 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  uncircumcis- 
ed." (?)  Do  not  we  see  that  equal  dignity  is  attributed  to  Jews 
and  Gentiles?  For  during  the  time  fixed  by  the  decree  of  God, 
Abraham  was  the  father  of  circumcision.  When  the  "  middle 
wall  of  partition  between"  them  was  "  broken  down,"  (i)  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  them- 
selves in  mere  ceremonies.  In  the  same  manner,  we  ma}'  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 

(g)  Matt.  viii.  11.  Lukexiii.  29.         (//)  Exod.  xix.  5.  Dent.  vil.  6. 
j ■■ .  Rom.  iv.  9—12.  C  ;  Eph.  it,  14. 


360  INSTITUTES  OF  THE  [book  iv. 

from  the  same  apostle,  in  which  he  states,  "  that  they  which 
are  the  children  of  the  flesh"  are  not  "  the  children  of  Abra- 
ham," but  that  only  "  the  children  of  the  promise  are  counted 
for  the  seed."  (/)  For  this  passage  seems  to  imply,  that  car- 
nal descent  from  Abraham  is  nothing,  though  we  attribute 
some  importance  to  it.  But  it  is  requisite  to  pay  more  parti- 
cular attention  to  the  subject  which  the  apostle  is  here  discuss- 
ing. For  in  order  to  shew  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,  notwith- 
standing they  were  the  true  offspring  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  afterwards  affirms,  that  salvation  depends  on  the 
mercy  of  God,  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  invali- 
dated, he  argues,  that  the  natural  descendants  are  not  to  be 
deprived  of  their  dignity;  by  virtue  of  which  he  shews  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  rebels  and  violators  of  the  covenant,  yet  he  calls  them 
holy;  such  high  honours  does  he  give  to  the  holy  generation, 
which  Gcd  honoured  with  his  sacred  covenant;  but  he  con- 
siders us,  in  comparison  with  them,  as  the  posthumous,  and 
even  abortive  children  of  Abraham,  and  that  not  by  nature, 
but  by  adoption;  as  if  a  branch  broken  off  from  its  native  tree 
were  engrafted  on  another  stock.  That  they  might  not  be  de- 
frauded of  their  prerogative,  therefore,  it  was  necessary  for  the 
gospel  to  be  first  announced  to  them;  for  they  arc  as  it  were 

(0  Rom.  ix.  7,  8. 


ghap.  xvi.]       CHRISTIAN    RELIGION.  361 

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  w  hich  they  persist  in  op- 
posing the  gospel,  ought  they,  on  that  account,  to  be  despised 
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."  (ni) 
XV.  See  now  the  importance  and  the  estimate  to  be  formed 
of  the  promise  given  to  the  posterity  of  Abraham.  There- 
fore, 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  hath  been  pleased  to  display  his 
mercy  in  a  peculiar  manner  on  the  seed  of  Abraham,  and  to 
testily  and  seal  it  by  circumcision.  The  same  reason  is  appli- 
cable to  the  Christian  Church.  For  as  Paul,  in  that  passage, 
argues  that  the  children  of  the  Jews  were  sanctified  by  their 
parents,  so,  in  another  place,  (11)  he  teaches  that  the  children 
of  Christians  derive  the  same  sanctification  from  their  parents: 
whence  it  is  inferred,  that  they  who,  on  the  contrary,  are  con- 
demned as  impure,  are  deservedly  separated  from  others. 
Now  who  can  doubt  the  falsehood  of  the  consequence  at- 
tempted to  be  established,  that  the  infants  who  were  circum- 
cised in  former  ages,  only  prefigured  those,  who  are  infants  in 
a  spiritual  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  re- 
lates to  his  seed;  Jesus  Christ,  in  order  to  execute  and  dis- 
charge the  promise  once  pledged  by  the  Father,  came  to  save 
the  people  of  the  Jews.  We  see  how,  even  after  the  resm> 
rection  of  Christ,  Paul  understands  that  the  promise  of  the 
covenant  is  to  be  fulfilled,  not  only  in  an  allegorical  sense, 
but,  according  to  the  literal  import  of  the  words,  to  the  na- 


(m)  Rom.  xi.  29.  (n)  1  Cor.  vii.  14.  (o)  Rom.xv.  8, 

Vol.  III.  2  Z 


362  INSTITUTES  OF  THE  [book  iv. 

tural  seed  of  Abraham.  To  the  same  effect  is  the  declaration 
of  Peter  to  the  Jews,  "  The  promise  is  unto  you  and  to  your 
children,"  (p)  and  the  appellation  under  which  he  addresses 
them,  "  Ye  are  the  children  of  the  covenant,"  (<])  and  if 
children,  then  heirs.  A  similar  sentiment  is  conveyed  in 
another  passage  of  the  Apostle,  which  we  have  already  quoted, 
where  he  represents  the  circumcision  performed  on  infants  as 
a  testimony  of  the  communion  which  they  have  with  Christ,  (r) 
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?  (s)  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,  Christ  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. 

XVI.  The  other  differences  which  they  endeavour  to  es- 
tablish between  baptism  and  circumcision  are  not  only  ridicu- 
lous, and  destitute  of  every  appearance  of  reason,  but  are 
even  repugnant  to  each  other.  For  after  they  have  affirmed 
that  baptism  belongs  to  the  first  day  of  the  spiritual  conflict, 
but  circumcision  to  the  eighth,  when  the  mortification  is  al- 
ready 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  burial,  to  which  none 
are  to  be  consigned  but  those  who  are  already  dead.  Where 
can  we  find  another  instance  of  such  levity  of  self-contra- 
diction? For,  according  to  the  first  proposition,  baptism 
ou;ht  to  precede  circumcision;  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  inconsistencies,  when  they  prefer  their 
own  dreams  to  the  unerring  word  of  God.  We  6ay,  there- 
fore, that  the  first  of  these  differences  is  a  mere  dream.  If 
they  wished  to  allegorize  on  the  eighth  day,  yet  there  was  no 

(/>)  Acts  ii.  39.  (q)  Acts  iii.  25. 

(r)  Eph.  ii.  11,  1%  (s)  Exod.  xs.  6. 


chap,  xvi.]       CHRISTIAN  RELIGION.  m 

propriety  in  this  manner  of  doing  it.  It  would  have  been 
much  better  to  follow  the  ancients,  and  refer  the  number  oi 
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  mortification,  till,  at  the 
termination  of  life,  the  mortification  also  should  be  completed. 
It  is  probable,  however,  that  God  deferred  circumcision  to 
the  eighth  day,  on  account  of  the  tenderness  of  young  infants, 
■whose  lives  might  be  endangered  by  the  performance  of  that 
rite  immediately  on  their  birth.  How  much  more  solidity  is 
there  in  the  second  position,  that,  after  being  dead,  we  are 
buried  by  baptism;  whereas,  the  Scripture  expressly  teaches, 
that  "  we  are  buried  by  baptism  into  death,"  (?)  in  order  to  our 
entrance  on  a  course  of  mortification,  and  continuance  in  it 
from  that  time  forward?  Nor  is  there  any  more  propriety  in 
the  objection  that,  if  it  be  necessary  to  conform  baptism  to 
circumcision,  women  ought  not  to  be  baptized.  For  if  it  be 
evident,  that  the  sign  of  circumcision  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  circumcised,  they  alone  being  capable  of 
it,  the  females  were  in  a  certain  sense  partakers  of  their  circum- 
cision. 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 
powerful  argument  for  excluding  infants  from  baptism,  when 
they  allege,  that  by  reason  of  their  age  they  are  not  yet  ca- 
pable of  undei-standing  the  mystery  signified  in  it:  that  is, 
spiritual  regeneration,  which  cannot  take  place  in  early  in- 
fancy. Therefore,  they  conclude,  they  are  to  be  considered 
in  no  other  view  than  as  children  of  Adam,  till  they  have  at- 
tained an  age  which  admits  of  a  second  birth.  But  all  these 
things  are  uniformly  contradicted  by  the  truth   of  God.   For 

(t)  Rom.  vi.  4. 


364  INSTITUTES  OF  THE  [book  iv. 

if  they  must  be  left  among  the  children  of  Adam,  they  are 
left  in  death;  for  in  Adam  we  can  only  die.  On  the  contrary, 
Christ  commands  them  to  be  brought  to  him.  Why?  Be- 
cause he  is  life.  To  give  them  life,  therefore,  he  makes  them 
partakers  of  himself;  while  these  men,  by  driving  them  away 
from  him,  adjudge  them  to  death.  For  if  they  pretend  that 
infants  do  not  perish,  even  though  they  are  considered  as 
children  of  Adam,  their  error  is  abundantly  refuted  by  the 
testimony  of  Scripture.  For  when  it  pronounces  that  "  in 
Adam  all  die,"  (v)  it  follows  that  there  remains  no  hope  of 
life  but  in  Christ.  In  order  to  become  heirs  of  life,  there- 
fore, it  is  necessary  for  us  to  be  partakers  of  him.  So,  when 
it  is  said,  in  other  places,  that  we  are  "by  nature  the  children 
of  wrath,"  (w)  and  "  conceived  in  sin,"  (x)  with  which  con- 
demnation is  always  connected;  it  follows,  that  we  must  depart 
from  our  own  nature,  to  have  any  admission  to  the  kingdom 
of  God.  And  what  can  be  more  explicit  than  this  declara- 
tion, "that  flesh  and  blood  cannot  inherit  the  kingdom  of 
God?"  (t/)  Let  every  thing  of  our  own,  therefore,  be  de- 
stroyed, which  will  not  be  effected  without  regeneration,  and 
then  we  shall  see  this  possession  of  the  kingdom.  Lastly,  if 
Christ  speaks  the  truth,  when  he  declares  himself  to  be 
"  life,"  (2)  it  is  necessary  for  us  to  be  ingrafted  into  him,  that 
we  may  be  rescued  from  the  bondage  of  death.  But  how,  it 
is  inquired,  are  infants  regenerated,  who  have  no  knowledge 
either  of  good  or  evil?  We  reply,  that  the  work  of  God  is 
not  yet  without  existence,  because  it  is  not  observed  or  under- 
stood by  us.  Now  it  is  certain  that  some  infants  are  saved; 
and  that  they  are  previously  regenerated  by  the  Lord,  is 
beyond  all  doubt.  For  if  they  are  born  in  a  state  of  cor- 
ruption, it  is  necessary  for  them  to  be  purified  before  they  are 
admitted  into  the  kingdom  of  God,  into  which  "  there  shall 
in  no  wise  enter  any  thing  that  defileth."  (o)  If  they  are  born 
sinners,  as  both  David  and  Paul  affirm,  either  they  must  re- 
main unacceptable  and  hateful  to  God,  or  it  is  necessary  for 
them  to  be  justified.  And  what  do  we   require  more,  when 

O)  1  Cor.  xv.  22.  (w)  Eph.  ii.  3.  (x)  Psalm  li.  5. 

( y)  1  Cor.  xv.  50.  O)  John  xi.  25.  xiv.  6.       (a)  Rev.  xxi.  27. 


chap,  xvi.]        CHRISTIAN  RELIGION.  365 

the  Judge  himself  declares  that  there  is  no  entrance  into  the 
heavenly  life,  except  for  those  who  are  born  again?  (b)  And, 
to  silence  all  objectors,  by  sanctifying  John  the  Baptist  in  his 
mother's  womb,  he  exhibited  an  example  of  what  he  was  able 
to  do  for  others.  Nor  can  they  gain  any  advantage  by  their 
Frivolous  evasion,  that  this  was  only  a  single  case,  which  does 
not  justify  the  conclusion  that  the  Lord  generally  acts  in  this 
manner  with  infants.  For  we  use  no  such  argument.  We 
only  mean  to  shew,  that  they  unjustly  confine  the  power  of 
God  within  those  narrow  limits  to  which  it  does  not  suffer 
itself  to  be  restricted.  Their  other  subterfuge  is  equally 
weak.  They  allege  that,  according  to  the  usage  of  the  Scrip- 
ture, the  phrase  from  the  xvomb  denotes  from  childhood.  But 
it  is  easy  to  see  that,  in  the  declaration  of  the  angel  to  Zacha- 
rias,  it  was  used  in  a  different  sense,  and  that  John  was  to  be 
filled  with  the  Holy  Spirit,  even  before  he  was  born,  (c)  Let 
us  not  attempt,  therefore,  to  impose  laws  upon  God,  whose 
power  has  sustained  no  diminution,  but  who  is  able  to  sanctify 
whom  he  pleases,  as  he  sanctified  this  child. 

XVIII.  And  for  this  reason,  Christ  was  sanctified  from  his 
earliest  infancy,  that  he  might  sanctify  in  himself  all  his  elect, 
of  every  age,  without  any  difference.  For  as,  in  order  to 
obliterate  the  guilt  of  the  transgression  which  had  been  per- 
petrated in  our  flesh,  he  assumed  to  himself  that  very  flesh, 
that  he  might  perform  a  perfect  obedience  in  it,  on  our  ac- 
count, and  in  our  stead;  so  he  was  conceived  of  the  Holy 
Spirit,  that,  having  the  whole  body  which  he  assumed  fully 
endued  with  the  sanctity  of  the  Spirit,  he  might  communicate 
the  same  to  us.  If  Christ  exhibits  a  perfect  exemplar  of  all 
the  graces  which  God  bestows  upon  his  children,  he  will  also 
furnish  us  with  a  proof,  that  the  age  of  infancy  is  not  altoge- 
ther incompatible  with  sanctification.  But,  however  this  may 
be,  we  consider  it  as  clear,  beyond  all  controversy,  that  not 
one  of  the  elect  is  called  out  of  the  present  life,  without  having 
been  previously  regenerated  and  sanctified  by  the  Spirit  of 
God.  Their  objection,  that  the  Holy  Spirit,  in  the  Scrip- 
tures, acknowledges  no  rtgeneration,  except  from  "  the  incor- 

0 

(6)  John  iii.  3,  5.  (0  Luke  ».  15, 


366  INSTITUTES  OF  THE  [book  lv. 

ruptible  seed,'5  that  is,  "  the  word  of  God,"  (d)  is  a  misinter- 
pretation of  that  passage  of  Peter,  which  merely  comprehends 
the  faithful  who  had  been  taught  by  the  preaching  of  the 
gospel.  To  such  persons,  indeed,  we  grant  that  the  Arord  of 
the  Lord  is  the  only  seed  of  spiritual  regeneration;  but  we 
deny  that  it  ought  to  be  concluded  from  this,  that  infants  can- 
not be  regenerated  by  the  power  of  God,  which  is  as  easy  to 
him  as  it  is  wonderful  and  mysterious  to  us.  Besides,  it  would 
not  be  safe  to  affirm,  that  the  Lord  cannot  reveal  himself  in  any 
way  so  as  to  make  himself  known  to  them. 

XIX.  But  our  opponents  say;  "  Faith  cometh  by  hear- 
ing," (e)  of  which  they  have  not  yet  acquired  the  use,  and  they 
cannot  be  capable  of  knowing  God;  for  Moses  declares  them 
to  "have  no  knowledge  between  good  and  evil."  (y)  But 
they  do  not  consider,  that  when  the  apostle  makes  hearing  the 
source  of  faith,  he  only  describes  the  ordinary  economy  and 
dispensation  of  the  Lord,  which  he  generally  observes  in  the 
calling  of  his  people;  but  does  not  prescribe  a  perpetual  rule  for 
him,  precluding  his  employment  of  any  other  method:  which 
he  has  certainly  employed  in  the  calling  of  many,  to  whom  he 
has  given  the  true  knowledge  of  himself  in  an  internal  manner, 
by  the  illumination  of  his  Spirit,  without  the  intervention  of 
any  preaching.  But  as  they  think  it  would  be  such  a  great  ab- 
surdity for  any  knowledge  of  God  to  be  given  to  infants,  to 
whom  Moses  denies  the  knowledge  of  good  and  evil;  I  would 
beg  them  to  inform  me,  what  danger  can  result  from  our  af- 
firming that  they  already  receive  some  portion  of  that  grace,  of 
which  they  will  ere  long  enjoy  the  full  abundance.  For  if  the 
plenitude  of  life  consists  in  the  perfect  knowledge  of  God; 
when  some  of  them,  whom  death  removes  from  the  present 
state  in  their  earliest  infancy,  pass  into  eternal  life,  they  are 
certainly  admitted  to  the  immediate  contemplation  of  the  pre- 
sence of  God.  As  the  Lord  therefore  will  illuminate  them 
with  the  full  splendour  of  his  countenance  in  heaven,  why  may 
he  not  also,  if  such  be  his  pleasure,  irradiate  them  with  some 
faint  rays  of  it  in  the  present  life;  especially  if  he  does  not  de- 
liver them  from   all  ignorance  befbqp  he  liberates  them  from 

(d)  1  Peter  \.  23.  (c)  Rom.  x.  17.  (/)  Deut.  i.  39 


chap,  xvi.]       CHRISTIAN  RELIGION.  367 

the  prison  of  the  body?  Not  that  I  would  hastily  affirm  them 
to  be  indued  with  the  same  faith  which  we  experience  in  our- 
selves, or  at  all  to  possess  a  similar  knowledge  of  faith,  which 
I  would  prefer  leaving  in  suspense;  my  design  is  only  to  check 
their  foolish  arrogance,  who  presumptuously  and  securely  as- 
sert or  deny  whatever  they  please. 

XX.  To  strengthen  their  cause  still  further,  our  opponents 
proceed  to  allege,  that  baptism  is  a  sacYament  of  repentance 
and  faith;  and  that,  therefore,  as  neither  of  these  can  be  ex- 
ercised in  infancy,  infants  ought  not  to  be  admitted  to  a  par- 
ticipation of  baptism,  the  signification  of  which  would  thereby 
be  rendered  vain.  But  these  «■  arguments  are  directed  against 
God,  more  than  against  us.  For  it  is  very  evident,  from  many 
testimonies  of  scripture,  that  circumcision  also  was  a  sign  of 
repentance,  and  Paul  calls  it  "  a  seal  of  the  righteousness  of 
faith."  (g)  Let  the  reason  then  be  demanded  of  God  himself, 
why  he  commanded  it  to  be  impressed  on  the  bodies  of  infants. 
For,  as  baptism  and  circumcision  both  stand  on  the  same 
ground,  they  can  attribute  nothing  to  the  latter  which  they 
must  not  also  grant  to  the  former.  If  they  recur  to  their 
favourite  subterfuge,  that  the  age  of  infancy  then  prefigured 
spiritual  infants,  it  has  been  already  answered.  We  say, 
therefore,  that  since  God  formerly  communicated  to  infants 
the  rite  of  circumcision,  which  was  a  sacrament  of  repentance 
and  faith,  it  appears  to  be  no  absurdity  for  them  now  to  be 
admitted  to  a  participation  of  baptism:  unless  these  men  wish 
to  offer  a  direct  insult  to  the  institution  of  God.  But  in  this, 
as  well  as  in  all  the  proceedings  of  God,  his  wisdom  and 
righteousness  is  sufficiently  conspicuous  to  repress  the  oppo- 
sition and  detraction  of  the  impious.  For  though  infants,  at 
the  rime  of  their  circumcision,  did  not  understand  the  meaning 
of  that  sign,  they  were  nevertheless  truly  circumcised  into  the 
mortification  of  their  corrupt  and  polluted  nature,  which  they 
were  to  pursue  in  mature  years.  In  short,  this  objection  may 
be  answered  without  any  difficulty,  by  saying  that  they  are 
baptised  into  future  repentance  and  faith;  for  that,  though 
these  graces  have  not  yet  been  formed  in  them,  that  the  seeds 

(f)  Rom.iv.  11. 


368  INSTITUTES  OF  THE  [book  iv, 

of  both  are  nevertheless  implanted  in  their  hearts  by  the  secret 
operation  of  the  Spirit.  This  answer  at  once  overturns  every 
argument  they  urge  against  us,  derived  from  the  signification 
of  baptism:  as  when  they  allege  the  designation  given  it  by 
Paul,  where  he  calls  it  "the  washing  of  regeneration  and  re- 
newing;" (A)  whence  they  argue  that  it  ought  to  be  given  only 
to  such  as  are  capable  of  being  i-egenerated  and  renewed.  But 
we  may  reply,  on  the  other  hand;  neither  was  circumcision, 
which  was  a  sign  of  regeneration,  to  be  given  to  any  but  such 
as  were  already  regenerated:  and  this,  in  their  apprehension, 
will  be  to  condemn  the  ordinance  of  God.  Therefore,  as  we 
have  suggested  several  times  before,  whatever  arguments  tend 
equally  to  invalidate  circumcision,  can  have  no  force  in  the 
controversy  against  baptism.  Nor  can  they  escape  from  any 
difficulty,  by  saying,  that  whatever  clearly  rests  on  the  authority 
of  God,  we  ought  to  consider  as  fixed  and  determined,  though 
we  can  discover  no  reason  for  it;  but  that  this  reverence  is  not 
due  to  infant  baptism,  or  to  other  similar  things,  which  are  not 
enjoined  upon  us  by  the  express  word  of  God;  for  they  will 
always  be  held  fast  by  this  dilemma.  Either  the  command  of 
God,  respecting  the  circumcision  of  infants,  was  legitimate  and 
liable  to  no  objections,  or  it  was  deserving  of  censure.  If  there 
was  no  absurdity  in  that  command,  neither  can  any  absurdity 
be  detected  in  the  practice  of  infant  baptism. 

XXI.  The  charge  of  absurdity,  with  which  they  endeavour 
to  stigmatise  it,  we  thus  refute.  If  any  of  those  who  are  the 
objects  of  divine  election,  after  having  received  the  sign  of  re- 
generation, depart  out  of  this  life  before  they  have  attained 
years  of  discretion,  the  Lord  renovates  them  by  the  power  of 
his  Spirit,  incomprehensible  to  us,  in  such  a  manner  as  he  alone 
foresees  will  be  necessary.  If  they  happen  to  live  to  an  age  at 
which  they  are  capable  of  being  instructed  in  the  true  significa- 
tion of  baptism,  they  will  hence  be  the  more  inflamed  to  the 
pursuit  of  that  renovation,  with  the  token  of  which  they  fiujj 
themselves  to  have  been  favoured  in  their  earliest  infancv,  that 
it  might  be  the  object  of  their  constant  attention  all  their  life- 
time. In  the  same  sense  must  be  understood  what  Paul  states 

(A)  Titus  iii.  5. 


chap,  xvi.]         CHRISTIAN  RELIGION.  369 

in  two  places,  that  we  are  "buried  with  Christ  by  bap- 
tism." (i)  For  he  does  not  mean  that  he  who  is  to  be  bap- 
tised, must  previously  be  buried  with  Christ,  but  simply  de- 
clares the  doctrine  which  is  contained  in  baptism,  and  that  to 
persons  already  baptised;  so  that  it  would  be  unreasonable  to 
argue  from  those  passages,  that  such  burial  with  Christ  must 
precede  baptism.  In  this  manner  Moses  and  the  prophets 
reminded  the  people  what  was  the  meaning  of  circumcision, 
though  they  had  received  that  rite  when  they  were  infants. 
To  the  same  effect  is  what  Paul  writes  to  the  Galatians,  that 
"  as  many  as  have  been  baptised  into  Christ,  have  put  on 
Christ."  (4)  For  what  purpose?  Why,  that  they  might  thence- 
forward live  to  Christ,  who  had  never  lived  to  him  before.  And 
though  in  adults  a  knowledge  of  the  mystery  ought  to  precede 
the  reception  of  the  sign,  yet  a  different  rule  is  to  be  applied  to 
infants,  as  we  shall  presently  shew.  Nor  can  any  other  con- 
clusion be  drawn  from  that  passage  of  Peter,  which  they  con- 
sider as  decisive  in  their  favour;  that  baptism  is  "  not  the 
putting  away  of  the  filth  of  the  flesh,  but  the  answer  of  a  good 
conscience  toward  God,  by  the  resurrection  of  Jesus  Christ."(/) 
They  contend  that  this  passage  leaves  not  the  least  room  for 
the  baptism  of  infants,  who  are  not  capable  of  that  in  which 
the  truth  of  baptism  is  here  stated  to  consist.  But  they  fre- 
quently fall  into  this  error,  of  maintaining  that  the  thing  sig- 
nified should  always  precede  the  sign.  For  the  truth  of  cir- 
cumcision also  consisted  in  the  same  answer  of  a  good  con- 
science; but  if  it  ought  of  necessity  to  precede  it,  infants  would 
never  have  been  circumcised  by  the  command  of  God.  But 
by  shewing  us  that  the  answer  of  a  good  conscience  is  compre- 
hended in  the  truth  of  circumcision,  and  at  the  same  time 
commanding  infants  to  be  circumcised,  he  sufficiently  indicates 
that  it  is  administered  with  a  view  to  something  future. 
Wherefore,  all  the  present  efficacy  to  be  required  in  the  bap- 
tism of  infants,  is  to  ratify  and  confirm  the  covenant  made  with 
them  by  the  Lord.  The  remaining  signification  of  this  sacra- 
ment will  follow  afterwards  at  the  time  foreseen  and  appointed 
by  the  Lord. 

(0  Rom.  vi.  4.     Col.  Li.  12.  (i)  Gal.  iii.  27.  (I)  1  Peter  iii.  21. 

Vol.  III.  3  A 


370  INSTITUTES  OF  THE  [book  iv% 

XXII.  It  must  now,  I  think,  be  evident  to  every  person, 
that  all  arguments  of  this  kind  are  mere  perversions  of  Scrip- 
ture. Those  which  remain,  and  are  nearly  allied  to  these,  we 
shall  run  over  in  a  cursory  manner.  They  object,  that  baptism 
is  given  for  the  remission  of  sins:  this  we  admit,  and  it  is 
completely  in  favour  of  our  opinion.  For  being  born  sinners, 
we  need  pardon  and  remission  even  from  our  birth.  Now,  as 
the  Lord  does  not  exclude  infants  from  the  hope  of  mercy,  but 
rather  assures  them  of  it;  why  shall  we  refuse  them  the  sign, 
which  is  so  far  inferior  to  the  thing  signified?  Wherefore,  the 
argument  which  they  urge  against  us,  we  retort  upon  them- 
selves: infants  are  favoured  with  remission  of  sins,  therefore  they 
ought  not  to  be  deprived  of  the  sign.  They  also  adduce  that 
passage  where  the  Lord  is  said  to  "  cleanse  the  Church  with 
the  washing  of  water  by  the  word."  (•>»)  But  no  text  could  be 
quoted  more  conclusive  against  them;  it  furnishes  an  obvious 
confirmation  of  our  sentiment.  If  it  be  the  will  of  Christ  that 
the  ablution,  with  which  he  furnishes  his  Church,  be  testified  by 
baptism;  it  appears  unreasonable  that  its  testimony  should  be 
wanting  in  infants,  who  are  justly  considered  as  part  of  the 
Church,  since  they  are  called  heirs  of  the  kingdom  of  heaven. 
For  Paul  speaks  of  the  whole  Church,  when  he  describes  it  as 
cleansed  with  the  washing  of  water.  And,  on  the  same  prin- 
ciple, from  that  passage  where  he  says  that  we  are  all  baptised 
into  the  body  of  Christ,  (>z)  we  conclude  that  infants,  whom  he 
numbers  among  his  members,  ought  to  be  baptised,  that  they 
may  not  be  separated  from  his  body.  See  with  what  violence, 
and  with  what  variety  of  weapons,  they  attack  the  bulwarks  of 
our  faith. 

XXIII.  They  proceed,  in  the  next  place,  to  the  practice  of 
the  apostolic  age,  in  which  no  one  is  found  to  have  been  ad- 
mitted to  baptism  without  a  previous  profession  of  faith,  and  re- 
pentance. For  in  answer  to  those  who  "  were  pricked  in  their 
heart,  and  said,  What  shall  we  do?  Peter  said  unto  them," 
first,  "  repent,  and"  then  "  be  baptised  for  the  remission  of 
sins."  (<?)  In  like  manner  Philip,  when  the  eunuch  requested 
to  be  baptised,  replied,  "  If  thou  believest  with  all  thine  heart, 

(m)  Eph.  v.  26.  (n)  1  Cor.  xii.  13.  o)  Acts  ii.  37,  38. 


chap,  xvi.]       CHRISTIAN  RELIGION.  371 

thou  mayest."  (/>)  Hence  they  think  themselves  justified  in 
concluding,  that  baptism  ought  never  to  be  administered  to  any 
person  without  being  preceded  by  faith  and  repentance.  But 
if  we  adopt  this  reasoning,  the  first  of  these  passages,  which 
makes  no  mention  of  faith,  will  evince  the  sufficiency  of  repent- 
ance alone:  the  second,  where  repentance  is  not  required,  will 
prove  that  faith  alone  is  sufficient.  I  suppose  they  will  reply 
that  one  passage  is  elucidated  by  the  other,  and  that  therefore 
they  ought  to  be  connected  together.  I  also  contend  that  other 
places  ought  to  be  consulted,  which  may  contribute  to  the 
solution  of  this  difficulty.  For  there  are  many  passages  of  Scrip- 
ture, the  sense  of  Avhich  depends  on  the  circumstances  con- 
nected with  them.  This  is  exemplified  in  the  cases  now  under 
consideration.  For  the  persons  addressed  by  Peter  and  Philip 
were  of  an  age  capable  of  exercising  repentance  and  faith.  We 
strenuously  deny  that  such  persons  ought  to  be  baptised,  with- 
out a  knowledge  of  their  repentance  and  faith,  as  far,  at  least, 
as  they  are  capable  of  being  ascertained  by  the  judgment  of 
men.  But  that  infants  ought  to  be  ranked  in  a  different  class, 
is  sufficiently  evident;  for,  under  the  former  dispensation,  if 
any  person  connected  himself  with  the  Israelites  in  religious 
communion,  it  was  necessary  for  him  to  be  taught  the  covenant 
of  the  Lord,  and  instructed  in  the  law,  before  he  received  cir- 
cumcision, because  he  was  an  alien  by  birth,  not  one  of  the 
Israelitish  people  with  whom  the  covenant,  which  was  con- 
firmed by  circumcision,  had  been  made. 

XXIV.  So  the  Lord  himself,  when  he  adopts  Abraham, 
does  not  begin  with  circumcision,  concealing  for  a  time  what 
was  intended  by  that  sign;  but  he  first  announces  the  cove- 
nant which  he  designs  to  make  with  him,  and  then,  after  he  has 
received  that  promise  in  faith,  makes  him  a  partaker  of  that 
sacrament.  Why  does  the  sacrament  follow  faith  in  the  case 
of  Abraham,  and  in  Isaac  his  son  precede  all  exercise  of  un- 
derstanding? Because  it  is  reasonable  that  a  person,  who  at  an 
adult  age  is  admitted  to  the  fellowship  of  a  covenant,  to  which 
he  had  hitherto  been  a  stranger,  should  first  learn  the  condi- 
tions of  it;  but  this  is  not  necessary  in  the  case  of  an  infant, 

(p)  Acts  viii.  37. 


372  INSTITUTES  OF  THE  [book  iv. 

who  by  hereditary  right,  according  to  the  form  of  the  promise, 
is  already  included  in  the  covenant  from  its  very  birth.  Or, 
to  express  it  with  greater  clearness  and  brevity,  if  the  children 
of  the  faithful,  without  the  aid  of  understanding,  are  partakers 
of  the  covenant,  there  is  no  reason  why  they  should  be  ex- 
cluded from  the  sign  because  they  are  not  capable  of  express- 
ing their  consent  to  the  stipulation  of  the  covenant.  This  is 
evidently  the  reason  why  God  sometimes  declares  the  children 
descended  from  the  Israelites  to  be  born  to  himselfj  (^)  for  he 
undoubtedly  considers  as  his  children,  the  children  of  those  to 
whose  seed  he  hath  promised  to  be  a  father.  But  he  who  is  an 
unbeliever,  descended  from  impious  parents,  is  accounted  an 
alien  from  the  communion  of  the  covenant,  till  he  be  united  to 
God  by  faith.  It  is  no  wonder,  therefore,  if  he  be  not  a  par- 
taker of  the  sign,  the  signification  of  which  in  him  would  be 
delusive  and  vain.  In  this  sense  Paul  tells  the  Ephesians,  that 
as  long  as  they  were  immersed  in  idolatry,  they  were  u  strangers 
from  the  covenant."  (r)  The  whole  of  the  subject,  if  I  mistake 
not,  may  be  clearly  and  summarily  stated  in  the  following 
position;  that  persons  of  adult  age,  who  embrace  the  Christian 
religion,  having  been  hitherto  aliens  from  the  covenant,  are 
not  to  receive  the  sign  of  baptism  without  the  intervention  of 
faith  and  repentance,  which  alone  can  give  them  an  admission 
to  the  fellowship  of  the  covenant;  but  that  the  infant  children 
of  Christian  parents,  being  admitted  by  God  to  the  inheritance 
of  the  covenant  as  soon  as  they  are  born,  are  also  to  be  ad- 
mitted to  baptism.  To  this  must  be  referred  what  is  related 
by  the  evangelists,  that  the  people  "  were  baptised  of  John, 
confessing  their  sins:"  (.$•)  an  example  which  we  think  ought  to 
be  followed  in  the  present  day.  For  if  a  Turk  or  Heathen  were 
to  offer  himself  to  baptism,  we  would  not  hastily  admit  him  to 
that  sacrament,  without  his  having  first  made  a  confession  to 
the  satisfaction  of  the  Church. 

XXV.  Moreover,  they  adduce  the  language  of  Christ,  which 
is  recorded  by  John,  and  which  they  suppose  to  represent 
a  present  regeneration  as  requisite  to  baptism:  "Except  a 
man  be  born  of  water  and  the  Spirit,  he   cannot   enter  into 

(«7)  Ezek.  xvi.  20.  xxiii.  37.  (r)  Eph.  ii.  12.  (s)  Matt.  iii.  6. 


ghap.  xvi.]       CHRISTIAN  RELIGION.  373 

the  kingdom  of  God."  (f)  See,  they  say,  how  baptism  is  call- 
ed regeneration  by  the  mouth  of  the  Lord.  When  it  is  evi- 
dent, then,  that  infants  are  utterly  incapable  of  regeneration, 
on  what  pretence  do  we  admit  them  to  baptism,  to  which 
regeneration  is  indispensably  necessary?  In  the  first  place, 
they  are  deceived  in  supposing  that  this  passage  refers  to  bap- 
tism, because  it  mentions  water.  For,  after  Christ  had  de- 
clared to  Nicodemus  the  corruption  of  nature,  and  shewn  him 
the  necessity  of  being  born  again;  because  Nicodemus  was 
dreaming  of  a  second  corporeal  birth,  he  here  indicates  the 
manner  in  which  God  regenerates  us,  namely,  by  water  and 
by  the  Spirit:  as  if  he  had  said,  By  the  Spirit  who,  in  the  ab- 
lution and  purification  of  the  souls  of  the  faithful,  performs  the 
office  of  water.  Nor  is  this  a  novel  mode  of  expression:  for  it 
perfectly  corresponds  with  that  declaration  of  John  the  Baptist: 
"  He  that  cometh  after  me,  shall  baptise  wich  the  Holy  Ghost 
and  with  fire."  (y)  As  to  baptise  xuith  the  Holy  Spirit  and  with 
fire,  therefore,  is  to  confer  the  Holy  Spirit,  who,  in  regenera- 
tion, has  the  office  and  nature  of  fire;  so  to  be  born  of  zuater 
and  of  the  .Spirit  is  no  other  than  to  receive  that  influence  of 
the  Spirit,  which  does  in  the  soul  what  water  does  on  the 
body.  I  know  that  others  give  a  different  interpretation,  but 
I  have  no  doubt  that  this  is  the  genuine  sense;  because  the 
intention  of  Christ  is  simply  to  teach  that  all  must  be  divested 
of  their  own  nature,  who  aspire  to  the  kingdom  of  heaven. 
However,  if  we  were  desirous  of  imitating  their  cavils,  it 
would  be  easy  for  us,  granting  what  they  require,  to  retort 
upon  them,  that  baptism  is  prior  to  faith  and  repentance,  be- 
cause in  the  words  of  Christ,  water  is  mentioned  before  the 
Spirit.  It  is  certain  that  this  phrase  denotes  spiritual  gifts,  and, 
if  these  follow  baptism,  I  have  established  what  I  wish.  But, 
leaving  all  subterfuges,  let  us  adhere  to  the  simple  interpreta- 
tion which  I  have  proposed;  that  no  one,  till  he  is  renewed 
with  living  water,  that  is,  by  the  Spirit,  can  enter  into  the  king- 
dom of  God. 

XXVI.  It  is  further  evident  that  their  notion  ought  to  be 
exploded,  because  it  adjudges  all  unbaptised  persons  to  eternal 

(0  John  iii.  5.  (v)  Matt.  iii.  11. 


374  INSTITUTES  OF  THE  [book  iv, 

death.  Let  us  suppose  their  tenet  to  be  admitted,  and  bap- 
tism to  be  administered  to  adults  alone:  what,  will  they  say, 
will  become  of  a  youth  who  is  rightly  instructed  in  the  first 
principles  of  piety,  if  he  desires  to  be  baptised,  but,  contrary 
to  the  expectation  of  all  around,  happens  to  be  snatched  away 
by  sudden  death?  The  Lord's  promise  is  clear;  "  Whosoever 
believeth  on  the  Son,  shall  not  come  into  condemnation;"  bat 
"  is  passed  from  death  unto  life:"(^)  we  are  no  where  informed 
of  his  having  condemned  one  who  had  not  yet  been  baptised. 
By  this  I  would  not  be  understood  as  implying  that  baptism 
may  be  despised  with  impunity;  for,  so  far  from  attempting  to 
excuse  such  contempt,  I  affirm  it  to  be  a  violation  of  the  cove- 
nant of  the  Lord:  I  only  mean  to  evince  that  it  is  not  so  neces- 
sary, as  that  a  person,  who  is  deprived  of  the  opportunity  of* 
embracing  it,  must  immediately  be  considered  as  lost.  But  if 
we  assent  to  their  notion,  we  shall  condemn  all,  without  excep- 
tion, whom  any  circumstance  whatever  prevents  from  being 
baptised,  whatever  faith  they  may  otherwise  have,  even  that 
faith  bv  which  Christ  himself  is  enjoyed.  Moreover,  they  sen- 
tence all  infants  to  eternal  death,  by  denying  them  baptism, 
which,  according  to  their  own  confession,  is  necessary  to  sal- 
vation. Let  them  see  now,  how  well  they  agree  with  the  lan- 
guage of  Christ,  which  adjudges  the  kingdom  of  heaven  to  little 
children.  But  though  we  should  grant  them  every  thing  they 
contend  for,  relative  to  the  sense  of  this  passage,  still  they  will 
gain  no  advantage  from  it,  unless  they  first  overturn  the  doc- 
trine which  we  have  already  established  respecting  the  regene- 
ration of  infants. 

XXVII.  But  the  strongest  argument  of  all  in  favour  of 
their  opinion,  they  boast,  is  contained  in  the  original  institution 
of  baptism,  which  they  quote  from  the  last  chapter  of  Mat- 
thew, where  Christ,  sending  forth  his  disciples  to  all  nations, 
gave  them  a  commission,  first  to  teach,  and  then  to  baptise. 
"Go  ye  therefore  and  teach  all  nations,  baptising  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost: 
teaching  them  to  observe  all  things  whatsoever  I  have  command- 
ed you."  (z/)  Then,  from  the  last  chapter  of  Mark,  they  add. 

(x)  John  iii.  18.    v.  24.  (v)  Matt,  xxyiii.  19,  20. 


chap,  xvi.]       CHRISTIAN  RELIGION.  375 

"  He  that  believeth  and  is  baptised,  shall  be  saved."  (?/)  What 
more  do  we  require,  say  they,  when  the  language  of  our  L6rd 
clearly  expresses  that  teaching  ought  to  precede  baptism,  and 
represents  baptism  as  subsequent  to  faith?  Of  this  order,  an 
example  was  furnished  even  by  the  Lord  Jesus  himself,  who 
was  not  baptised  till  he  was  "  about  thirty  years  of  age."  (2)  In 
what  various  ways  do  they  embarrass  themselves,  and  betray 
their  ignorance!  For  it  is  a  mistake,  worse  than  childish,  to 
consider  that  commission  as  the  original  institution  of  bap- 
tism, which  Christ  had  commanded  his  apostles  to  administer 
from  the  commencement  of  his  preaching.  They  have  no 
reason  to  contend,  therefore,  that  the  law  and  rule  of  baptism 
ought  to  be  derived  from  those  two  passages,  as  if  they  con- 
tained the  first  institution  of  it.  Though  we  should  indulge 
them  by  admitting  this  error,  yet  what  force  is  there  in  then- 
reasoning?  Indeed,  if  we  wanted  to  evade  the  force  of  their 
arguments,  we  need  not  have  recourse  to  any  little  subterfuge; 
a  most  ample  field  presents  itself  before  us.  For  while  they 
so  violently  insist  on  the  order  of  the  words,  as  to  argue,  that 
when  it  is  said  "  Go  teach  and  baptise," — and  "  he  that 
believeth  and  is  baptised," — the  meaning  is,  that  preaching 
ought  to  precede  baptism,  and  that  faith  ought  to  precede  the 
reception  of  baptism:  why  may  not  we  on  the  other  hand  re- 
ply, that  baptising  ought  to  precede  teaching  the  observance 
of  those  things  which  Christ  has  commanded,  because  it  is 
said;  "  Baptise,  teaching  them  to  observe  ail  things  whatsoever 
I  have  commanded  you."  We  have  remarked  the  same  thing 
on  the  declaration  of  Christ,  which  has  just  been  quoted,  re- 
specting the  regeneration  of  water  and  of  the  Spirit;  for  if  it 
be  understood  according  to  their  interpretation,  it  will  appear 
from  that  passage  that  baptism  is  prior  to  regeneration,  be- 
cause it  is  mentioned  first:  Christ  teaches  that  we  must  be 
born  again,  not  of  the  Spirit  and  of  water,  but  of  water  and  of 
the  Spirit. 

XXVIII.  Their  invincible  bulwark,  in  which  they  place 
such  great  confidence,  seems  already  somewhat  shaken;  but 
as  the  truth  may  be  sufficiently  defended  by  simplicity,  I  have 
no  inclination  to  escape  with  such  sophistical  aid  trivial  argu 

(y)  Mark  xvi.  16.  (z)  Luke  iii.  2,;. 


3/6  INSTITUTES  OF  THE  [book  iv 

ments:  they  shall  therefore  have  a  solid  reply.  The  principal 
command  which  Christ  here  gives  to  his  apostles,  is  to  preach 
the  gospel,  to  which  he  subjoins  the  administration  of  baptism 
as  an  appendage.  Besides,  he  says  nothing  of  baptism,  any 
otherwise  than  as  its  administration  is  subordinate  to  the  office 
of  teaching.  For  Christ  sends  his  apostles  to  promulgate  the 
gospel  to  all  the  nations  of  the  world,  that  by  the  doctrine  of 
salvation  they  may  collect,  from  eveiy  land,  men  who  before 
were  lost,  and  introduce  them  into  his  kingdom.  But  what 
men,  or  men  of  what  description?  It  is  certain  that  there  is 
no  mention  of  any,  but  those  who  are  capable  of  receiving 
instruction.  He  afterwards  adds,  that  such  persons,  when 
they  have  been  instructed,  are  to  be  baptised,  and  subjoins  a 
promise;  "  He  that  believeth  and  is  baptised,  shall  be  saved." 
Is  there  even  a  single  syllable  in  the  whole  discourse  respecting 
infants?  What  kind  of  argumentation,  then,  is  that  with 
which  they  assail  us?  Persons  of  adult  age  are  to  be  instructed, 
in  order  that  they  may  believe  before  they  are  to  be  baptised: 
therefore  it  is  unlawful  to  administer  baptism  to  infants.  It 
will  be  impossible  for  them,  with  all  their  ingenuity,  to  prove 
any  thing  from  this  passage,  except  that  the  gospel  is  first 
to  be  preached  to  those  who  are  capable  of  hearing  it,  before 
they  are  baptised:  for  it  relates  to  no  others.  Let  them  raise 
an  obstacle  from  this,  if  they  can,  to  exclude  infants  from 
baptism. 

XXIX.  But  to  render  their  fallacies  still  more  palpable,  I 
will  shew  the  absurdity  of  them  by  a  very  plain  similitude. 
The  apostle  says,  "  that  if  any  would  not  work,  neither  should 
he  eat."  (a)  Now  if  any  man  should  pretend  to  infer  from 
this,  that  infants  ought  to  be  deprived  of  food,  would  he  not 
deserve  universal  contempt?  Why  so?  Because  it  would  be 
a  perverse  application^  all  men  indiscriminately,  of  what  was 
spoken  of  men  of  a  certain  class  and  a  certain  age.  Nor  is 
there  any  greater  propriety  in  their  reasoning  in  the  present 
case.  For  what  every  one  sees  to  belong  exclusively  to  persons 
of  adult  age,  they  apply  to  infants,  in  order  to  make  them 
subject  to  a  rule,  which  was  only  prescribed  for  persons  of  riper 
years.  The  example  of  Christ  is  far  from  affording  any  sup- 

(a)  2  Thess.iii.  10. 


chap,  xvi.]       CHRISTIAN  RELIGION.  377 

port  to  their  cause.  He  was  not  baptised  till  he  was  "  about 
thirty  years  of  age."  That  is  true  indeed;  but  the  reason  is 
obvious;  because  he  then  intended  to  lay  a  solid  foundation 
for  baptism  in  his  preaching,  or  rather  to  establish  that  which 
had  a  little  before  been  laid  by  John.  Intending,  therefore, 
to  institute  baptism  in  his  doctrine,  in  order  to  conciliate  the 
greater  authority  to  his  institution,  he  sanctified  it  in  his  own 
body,  and  that  at  the  point  of  time  which  he  knew  to  be  most 
proper,  namely,  when  he  was  about  to  commence  his  minis- 
try. In  short,  they  can  prove  nothing  else  from  this  circum- 
stance, except  that  baptism  derived  its  origin  and  commence- 
ment from  the  preaching  of  the  Gospel.  If  they  approve  of 
fixing  the  thirtieth  year,  why  do  they  not  observe  it,  but  admit 
every  one  to  baptism  as  soon  as  he  is  in  their  judgment  suffi- 
ciently qualified  for  it?  And  even  Servetus,  one  of  their 
leaders,  though  he  pertinaciously  insisted  on  this  age,  yet 
began  to  boast  of  being  a  prophet  himself  when  he  had  only 
attained  his  twenty- first  year.  As  though  it  ought  to  be  tole- 
rated, for  a  man  to  arrogate  the  office  of  a  teacher  in  the 
Church  before  he  is  a  member  of  it. 

XXX.  At  length  they  object,  that  there  is  no  more  reason 
why  infants  should  be  admitted  to  baptism  than  to  the  Lord's 
Supper,  which  however  is  not  administered  to  them.  As 
though  the  Scriptures  did  not  make  a  considerable  difference 
between  the  two  cases  in  every  respect.  Infant  communion 
was  practised  indeed  in  the  ancient  Church,  as  appears  from 
Cyprian  and  Augustine:  but  the  custom  has  very  properly 
been  discontinued.  For  if  we  consider  the  nature  and  pro- 
perty of  baptism,  we  find  it  to  be  an  entrance  or  initiation  into 
the  Church,  by  which  we  are  enrolled  among  the  people  of 
God;  a  sign  of  our  spiritual  regeneration,  by  which  we  are 
born  again  as  the  children  of  God;  whereas  on  the  con- 
trary, the  Supper  is  appointed  for  those  of  riper  years,  who 
having  passed  the  tender  state  of  infancy,  are  capable  of 
bearing  solid  meat.  This  difference  is  very  evidently 
marked  in  the  Scripture;  in  which,  as  far  as  relates  to 
baptism,  the  Lord  makes  no  distinction  of  age:  whereas 
he  does  not  present  the  Supper  to  the  participation  of  all 
alike,  but  only  to    those  who  are  capable    of   discerning  the 

Vol.  III.  '  '3B 


378  INSTITUTES  OF  THE  [book  iv. 

body  and  blood  of  the  Lord,  of  examining  their  own  con- 
sciences, of  shewing  forth  the  Lord's  death,  and  considering 
the  power  of  it.  Do  we  wish  for  any  thing  plainer  than  what 
the  apostle  inculcates  in  the  following  exhortation?  "  Let  a 
man  examine  himself,  and  so  let  him  eat  of  that  bread,  and 
drink  of  that  cup."  (£)  It  must  therefore  be  preceded  by 
examination,  which  would  in  vain  be  expected  from  infants. 
Again:  "  He  that  eateth  and  drinketh  unworthily,  eateth  and 
drinketh  damnation  to  himself,  not  discerning  the  Lord's 
body."  (c)  If  no  persons  can  be  worthy  partakers  of  it,  except 
those  who  can  truly  distinguish  the  holiness  of  the  body  of 
Christ,  why  should  we  give  to  our  tender  infants  poison 
instead  of  salutary  food?  What  is  that  precept  of  the  Lord; 
"This  do  in  remembrance  of  me?"  (d)  What  Is  the  inference 
which  the  apostle  deduces  from  it?  "  As  often  as  ye  eat  this 
bread,  and  drink  this  cup,  ye  do  shew  the  Lord's  death 
till  he  come."  (V)  What  remembrance,  I  ask,  shall  we  re- 
quire from  infants  of  that  event,  of  which  they  have  never 
attained  any  knowledge?  What  preaching  of  the  cross  of 
Christ,  the  virtue  and  benefit  of  which  their  minds  are  not  yet 
capable  of  comprehending?  Not  one  of  these  things  is  pre- 
scribed in  baptism.  Between  these  two  signs,  therefore,  there 
is  a  considerable  difference;  such  as  we  observe  also  between 
similar  signs  under  the  Old  Testament.  Circumcision,  which 
is  known  to  correspond  to  our  baptism,  was  destined  for  infants. 
The  Passover,  which  has  now  been  succeeded  by  the  sacred 
Supper,  did  not  admit  guests  of  all  descriptions  promiscuously, 
but  was  rightly  eaten  only  by  those  who  were  of  sufficient  age 
to  be  able  to  inquire  into  its  signification.  If  our  opponents 
had  a  grain  of  sound  sense,  would  they  shut  their  eyes  against 
a  thing  so  clear  and  obvious? 

XXXI.  Though  I  am  sorry  to  burden  my  readers  with 
such  an  accumulation  of  reveries,  yet  it  will  be  worth  while  to 
refute  the  specious  aiguments  adduced  in  this  controversy  by 
Servetus,  one  of  the  most  eminent  of  the  Anabaptists,  and 
even  the  chief  glory  of  that  sect.  1.  He  pretends  that  the 
symbols  appointed  by  Christ,  as  they  are  perfect,  require  also 

(b)  1  Cor.  xi.  28.  (c)  1  Cor.  xi.  29. 

(<1)  1   Cor.  xi  24,  25.  (c)  1  Cor.  xi.  26. 


chap,  xvi.]  CHRISTIAN  RELIGION.  379 

those  who  receive  them  to  be  perfect,  or  persons  capable  of 
perfection.  But  the  answer  is  easy;  that  the  perfection  of 
baptism  reaches  even  to  death,  and  cannot  with  propriety  be 
restricted  to  one  instant  of  time.  I  observe  also  that  it  is 
foolish  to  expect  a  man  on  the  first  day  to  attain  perfection, 
towards  which  baptism  invites  us  to  proceed  by  continual 
advances  as  long  as  we  live.  2.  He  objects,  that  the  symbols 
of  Christ  were  instituted  as  memorials,  that  every  one  may 
remember  that  he  has  been  buried  with  Christ.  I  answer,  that 
what  he  has  framed  in  his  own  head  requires  no  refutation; 
and  that  he  applies  to  baptism  what  the  language  of  Paul 
shews  to  be  peculiar  to  the  sacred  Supper,  namely,  that  every 
one  should  examine  himself;  but  that  nothing  like  this  is  any- 
where said  of  baptism:  from  which  we  conclude,  that  though 
by  reason  of  their  age,  infants  are  not  capable  of  examination, 
it  is  nevertheless  right  to  baptise  them.  3.  He  adduces  the 
declaration  of  Christ,  that  "  he  that  believeth  not  the  Son, 
shall  not  see  life,  but  the  wrath  of  God  abideth  on  him;"  (g-) 
and  concludes  that  infants  who  are  incapable  of  believing,  re- 
main in  their  condemnation.  I  answer,  that  in  this  passage 
Christ  is  not  speaking  of  the  general  guilt  in  which  all  the 
descendants  of  Adam  are  involved,  but  only  threatening  the 
despisers  of  the  gospel,  who  proudly  and  obstinately  reject  the 
grace  which  is  offered  to  them:  and  this  has  nothing  to  do 
with  infants.  I  likewise  oppose  a  contrary  argument:  all  those 
whom  Christ  blesses  are  exempted  from  the  curse  of  Adam 
and  the  wrath  of  God;  and  as  it  is  known  that  infants  were 
blessed  by  him,  it  follows  that  they  are  exempted  from  death. 
He  falsely  alleges,  as  a  passage  of  Scripture,  that  "  Whosoever 
is  born  of  the  Spirit,  heareth  the  voice  of  the  Spirit;"  which 
though  we  were  to  admit  as  a  genuine  text,  yet  he  could  infer 
nothing  more  from  it,  than  that  the  faithful  are  formed  to 
obedience  as  the  Spirit  operates  within  them.  But  that  which 
is  affirmed  of  a  certain  number,  it  is  wrong  to  apply  equally 
to  all.  4.  He  objects,  that  because  "  that  is  first  which  is 
natural,"  (A)  we  ought  to  wait  the  proper  time  for  baptism, 
which  is  spiritual.  Now,  though  I    grant  that  all  the  descend- 

(  g)  John  iii.  36.  (A)  1  Cor.  xv.  46. 


380  INSTITUTES  OF  THE  [book  iv. 

ants  of  Adam,  being  carnal,  bring  their  condemnation  into 
the  world  with  them,  yet  I  deny  that  this  is  any  impediment 
to  the  communication  of  a  remedy,  as  soon  as  ever  God  is 
pleased  to  impart  it.  For  Servetus  can  shew  no  divine  ap- 
pointment, that  many  years  shall  elapse  before  the  newness  of 
spiritual  life  can  begin:  for  according  to  the  testimony  of 
Paul,  though  the  infant  children  of  believers  are  in  a  ruined 
condition  by  nature,  yet  they  are  sanctified  by  supernatural 
grace,  (i)  5.  He  next  produces  an  allegory,  that  when  David 
went  up  to  the  fortress  of  Zion,  he  took  with  him  neither  the 
blind  nor  the  lame,  but  hardy  soldiers.  (^)  And  what  if  I 
oppose  him  with  a  parable,  in  which  God  invites  the  blind  and 
the  lame  to  the  celestial  feast,  (/)  how  will  he  extricate  himself 
from  this  difficulty?  I  ask,  also,  whether  the  blind  and  the 
lame  had  not  previously  served  as  soldiers  with  David.  But  it 
is  useless  to  insist  longer  on  this  argument,  which  the  readers 
will  discover  from  the  sacred  history  to  be  founded  on  mere 
falsehood.  6.  Then  follows  another  allegory,  that  the  apostles 
were  "  fishers  of  men,"  (w)  not  of  infants.  I  ask,  what  is  the 
meaning  of  that  declaration  of  Christ,  that  "  the  kingdom  of 
heaven  is  like  unto  a  net,  that  was  cast  into  the  sea,  and 
gathered  of  every  kind."  (n)  But  as  I  am  not  fond  of  allego- 
rical trifling,  I  answer,  that  when  the  apostles  were  appointed 
to  the  office  of  teaching,  they  were  not  forbidden  to  baptise 
infants.  I  would  further  wish  to  be  informed,  since  the 
evangelist  uses  the  word  «v^<w5r«?  (a  word  which  comprehends 
all  the  human  race  without  any  exception)  why  infants  should 
be  denied  to  be  et^u-jrm  (human  beings?)  7.  He  pretends,  that 
as  spiritual  things  belong  to  spiritual  persons  (o)  infants  who  are 
not  spiritual  are  not  fit  subjects  of  baptism.  But  here  it  is  evi- 
dent that  he  is  guilty  of  a  gross  perversion  of  that  passage  of 
Paul,  the  subject  of  which  relates  to  doctrine.  When  the  Corin- 
thians discovered  too  much  complacency  in  a  vain  subtiltv,  the 
apostle  reproved  their  stupidity,  because  they  still  required  to 
be  taught  the  first  principles  of  Christian  doctrine.  Who  can 
infer  from  this,  that  baptism  ought  to  be  denied  to  infants, 
whom,  though  they  are  born  of  the  flesh,  yet  God  consecrates 

CO  1  Cor.  vii.  14.  (k)  2  Sam.  v.  6—8.  (0  Luke  xiv.  21. 

(•n)  Mutt.  iv.  19.  (n)  Matt,  xiii.47  (o)  1  Cor.  ii.  1,3. 


chap,  xvi.]         CHRISTIAN  RELIGION.  381 

to  himself  by  gratuitous  adoption?  8.  He  objects,  that  if 
they  are  new  men,  they  ought  to  be  fed  with  spiritual  food. 
The  answer  is  easy;  that  they  are  admitted  into  the  flock  of 
Christ  by  baptism,  and  that  the  symbol  of  that  adoption  is 
sufficient  for  them,  till  they  grow  to  an  age  capable  of  bearing 
solid  food:  and  that  it  is  therefore  necessary  to  wait  for  the 
time  of  t:iat  examination,  which  God  expressly  requires  in  the 
sacred  Supper.  9.  He  next  objects,  that  Christ  invites  all  his 
people  to  the  sacred  Supper.  I  answer;  it  is  sufficiently  clear 
that  he  admits  none  but  such  as  are  already  prepared  to  cele- 
brate the  remembrance  of  his  death.  Whence  it  follows,  that 
infants,  whom  he  condescended  to  take  into  his  arms,  remain 
in  a  distinct  and  peculiar  class,  till  they  grow  to  riper  years, 
and  yet  that  they  are  not  strangers  to  the  Church.  To  this  he 
objects,  that  it  is  a  monstrous  thing  for  a  person  that  is  born, 
not  to  eat.  I  reply,  that  the  external  participation  of  the  Sup- 
per is  not  the  only  way  in  which  souls  are  fed;  and  there- 
fore that  Christ  is  food  to  infants,  notwithstanding  they  abstain 
from  the  sign:  but  that  the  case  of  baptism  is  different,  by 
which  alone  they  are  admitted  into  the  Church.  He  further 
objects,  that  "  a  faithful  and  wise  servant,  whom  his  Lord  hath 
made  ruler  over  his  household,  giveth  them  meat  in  due 
season."  (/>)  This  I  readily  grant;  but  by  what  authority  will 
he  determine  the  time  of  baptism  for  us,  so  as  to  prove  that  it 
is  not  administered  to  infants  at  a  proper  time?  10.  He 
likewise  adduces  the  command  of  Christ  to  his  apostles,  to 
hasten  to  the  harvest,  while  the  fields  are  whitening.  (^)  The 
sole  design  of  Christ  on  that  occasion  was  to  stimulate  the 
apostles,  that  seeing  the  present  fruit  of  their  labours,  they 
might  exert  themselves  in  their  ministry  with  the  greater 
cheerfulness.  Who  can  infer  from  this,  that  the  time  of 
harvest  is  the  only  time  proper  for  baptism?  11.  His  next 
argument  is,  that  in  the  primitive  Church,  Christians  and 
disciples  were  the  same  persons,  (r)  But  here  we  see  that  he 
injudiciouslv  reasons  from  a  part  to  the  whole.  The  appella- 
tion of  disciples  was  given  to  persons  of  adult  age,  who  had 
been  already  instructed,  and  had  made  a  profession  of  Chris- 

{{,)  Matt.  xxiv.  45.  (?)  John  iv.  35—38.  <.')  Acts  xi.  26. 

I 


382  INSTITUTES  OF  THE  [book  iv. 

tianity;  just  as  the  Jews  under  the  law  were  the  disciples  of 
Moses:  yet  no  one  c;>n  justly  infer  from  this,  that  infants  were 
strangers,  God  having  declared  them  to  be  part  of  his  family. 
12.  Moreover  he  alleges,  that  all  Christians  arc  brethren,  but 
that  we  treat  infants  as  not  of  that  number,  as  long  as  we 
exclude  them  from  the  Lord's  Supper.  But  I  return  to  that 
principle,  that  none  are  heirs  of  the  kingdom  of  heaven,  except 
those  who  are  members  of  Christ:  and  that  the  embrace  with 
which  he  honoured  infants  was  a  true  pledge  of  the  adoption, 
by  which  they  are  united  with  adults,  and  that  their  temporary 
abstinence  from  the  Supper  does  not  prevent  them  from  be- 
longing to  the  body  of  the  Church.  The  thief  who  was  con- 
verted on  the  cross  was  a  brother  of  the  faithful,  though 
he  never  partook  of  the  Lord's  Supper  at  all.  13.  He  proceeds 
to  assert,  that  no  person  becomes  our  brother  but  by  the  spirit 
of  adoption  communicated  "  by  the  hearing  of  faith."  (*)  I 
reply,  that  he  is  constantly  reverting  to  the  same  false  rea- 
soning, by  a  preposterous  application  to  infants  of  that  which 
is  spoken  exclusively  of  adults.  Paul  is  there  shewing  that 
the  ordinary  method  which  God  uses  in  calling  his  elect,  and 
bringing  them  to  the  faith,  is  to  raise  them  up  faithful  teachers, 
by  whose  labours  and  instructions  he  extends  his  assistance 
to  them.  But  who  will  dare  to  impose  a  law  to  prevent  his 
ingrafting  infants  into  Christ  by  some  other  secret  method? 
14.  He  objects,  that  Cornelius  was  baptised  after  he  had  re- 
ceived the  Holy  Ghost.  (7)  But  the  absurditv  of  attempting 
to  extract  a  general  rule  from  this  one  example,  is  evident 
from  the  cases  of  the  eunuch  and  the  Samaritans,  (v)  in  whom 
the  Lord  observed  a  different  order,  for  their  baptism  preceded 
their  reception  of  the  gifts  of  the  Spirit.  15.  His  next  argu- 
ment is  worse  than  absurd:  he  says  that  by  regeneration  we 
are  made  gods:  („v)  but  that  they  are  gods  to  whom  the  word 
of  God  comesv  (y)  which  is  not  applicable  to  infants.  The 
ascription  of  deity  to  the  faithful  is  one  of  his  reveries, 
which  it  is  irrevelant  to  our  present  subject  to  discuss:  but  to 
pervert  that  quotation  from  the  Psalms  to  a  sense  so  remote 
from  its  genuine  meaning,  betrays  the  most  monstrous  impu- 

fs)  Gal.  Si.  2.  (0  Acts  x.  44—48.         O)  Acts  viii.  16,  17,    26,  &c. 

(■'<•)  2  Peter  i.  4.       (y)  John  x-  35.     Psulm  Ixxxii.  6. 


chap,  xvi.]        CHRISTIAN  RELIGION.  383. 

dence.  Christ  says  that  the  appellation  of  gods  is  given  by  the 
prophet  to  kings  and  magistrates,  because  they  sustain  an 
office  of  divine  appointment.  But  that  which  is  directed  to 
certain  individuals  respecting  the  particular  charge  of  gover- 
nors, this  dextrous  interpreter  applies  to  the  doctrine  of  the 
gospel,  in  order  to  exclude  infants  from  the  Church.  16.  He 
objects  again,  that  infants  cannot  be  accounted  new  creatures, 
because  they  are  not  begotten  by  the  word.  I  must  again 
repeat,  what  I  have  so  often  remarked,  that  the  doctrine  of  the 
gospel  is  the  incorruptible  seed,  to  regenerate  those  who  are 
capable  of  understanding  it;  but  that  where  by  reason  of  age 
there  is  not  yet  any  capacity  of  learning,  God  has  his  different 
degrees  of  regenerating  those  whom  he  has  adopted.  17.  Then 
he  returns  to  his  allegories,  and  alleges  that  sheep  and  goats 
were  not  offered  in  sacrifice  immediately  after  they  were 
brought  forth,  (z)  If  I  approved  of  the  application  of  figures 
to  this  subject,  I  might  easily  retort,  that  all  the  first-born 
immediately  on  their  birth  are  consecrated  to  the  Lord,  (a) 
and  that  a  lamb  was  to  be  sacrificed  in  its  first  year:  whence 
it  should  follow,  that  it  is  not  at  all  necessary  to  wait  for  many 
years,  but  that  our  children  ought  to  be  dedicated  to  God  in 
their  earliest  infancy.  18.  He  further  contends,  that  none 
can  come  to  Christ  but  those  who  have  been  prepared  by  John. 
As  though  the  office  of  John  had  not  been  a  temporary  one. 
But  to  pass  over  this;  the  children  whom  Christ  took  up  in 
his  arms  and  blessed,  had  certainly  no  such  preparation. 
Wherefore  let  him  depart  with  his  false  principle.  19.  At 
length  he  calls  in  the  assistance  of  Trismegistus  and  the  Sibyls, 
to  shew  that  sacred  ablutions  are  not  suitable  to  any  but  adults. 
See  what  honourable  sentiments  he  entertains  respecting  the 
baptism  of  Christ,  which  he  would  conform  to  the  profane 
rites  of  the  heathens,  that  its  administration  might  be  regu- 
lated by  the  pleasure  of  Trismegistus.  But  we  have  more 
reverence  for  the  authority  of  God,  who  hath  been  pleased  to 
consecrate  infants  to  himself,  and  to  initiate  them  by  a  sacred 
sign,  the  meaning  of  wiich  they  were  too  young  to  be  able  to 
understand.   Nor  do  we  esteem  it  lawful  to  borrow  from  the 

0)  Exod.  xii.  5.  (a)  Exod.  xiii.  12.  Numb.  vii';.  17. 


384  INSTITUTES  OF  THE  [book  iv. 

ablutions  of  the  heathens  any  thing  that  may  introduce  into 
our  baptism  the  least  change  of  that  eternal  and  inviolable  law 
which  God  hath  established  respecting  circumcision.  20.  In 
the  last  place,  he  argues,  that  if  it  be  lawful  to  baptise  infants 
without  understanding,  baptism  may  be  mimically  and  jocularly 
administered  by  boys  in  play.  But  he  must  contest  this  subject 
with  God,  by  whose  command  circumcision  was  performed 
upon  infants,  before  they  had  attained  any  understanding.  Was 
it  a  ludicrous  ceremony,  then,  or  a  fit  subject  for  the  sports  of 
children,  that  they  could  overturn  the  sacred  institution  of 
God?  But  it  is  no  wonder  that  these  reprobate  spirits,  as  if 
transported  with  frenzy,  bring  forward  the  most  enormous 
absurdities  in  defence  of  their  errors;  for  such  delusion  is  the 
just  judgment  of  God  upon  their  pride  and  obstinacy.  And 
I  trust  I  have  clearly  shewn  the  futility  of  aif  the  arguments 
with  which  Servetus  has  endeavoured  to  assist  the  cause  of  his 
anabaptist  brethren. 

XXXII.  No  doubt,  I  conceive,  can  now  remain  in  the 
mind  of  any  sober  man,  that  those  who  raise  controversies 
and  contentions  on  the  subject  of  infant  baptism  are  pre- 
sumptuous disturbers  of  the  Church  of  Christ.  But  it  is 
worth  while  to  notice  the  object  which  Satan  aims  at  promoting 
by  so  much  subtiltv;  which  is,  to  deprive  us  of  the  peculiar 
benefit  of  confidence  and  spiritual  jov,  which  is  to  be  derived 
from  this  source,  and  in  the  same  degree  also  to  diminish  the 
glory  of  the  divine  goodness.  For  how  delightful  is  it  to  pious 
minds,  not  only  to  have  verbal  assurances,  but  even  ocular 
proof,  of  their  standing  so  high  in  the  favour  of  their  heavenly 
Father,  that  their  posterity  are  also  the  objects  of  his  care?  For 
here  we  see  how  he  sustains  the  character  of  a  most  provident 
Father  to  us,  since  he  discontinues  not  his  solicitude  for  us  even 
alter  our  death,  but  regards  and  provides  for  our  children. 
Ought  we  not,  then,  after  the  example  of  David,  to  exult  in 
praise  and  thanksgiving  to  God  with  our  whole  heart  that  his 
name  may  be  glorified  by  such  an  expression  of  his  goodness? 
This  is  evidently  the  reason  why  Satan  makes  such  great  exer- 
tions in  opposition  to  infant  baptism;  that  the  removal  of  this 
testimony  of  the  grace  of  God  may  cause  the  promise  which 
it  exhibits   before    our   eyes    gradually  to   disappear,  and   at 


chap,  xvii.]      CHRISTIAN  RELIGION.  385 

length  to  be  forgotten.  The  consequence  of  this  would  be,  an 
impious  ingratitude  to  the  mercy  of  God,  and  negligence  of 
the  instruction  of  our  children  in  the  principles  of  piety.  For 
it  is  no  small  stimulus  to  our  education  of  them  in  the  serious 
fear  of  God,  and  the  observance  of  his  law,  to  reflect,  that  they 
are  considered  and  acknowledged  by  him  as  his  children  as 
soon  as  they  are  born.  Wherefore,  unless  we  are  obstinately 
determined  to  reject  the  goodness  of  God,  let  us  present  to  him 
our  children,  to  whom  he  assigns  a  place  in  his  family,  that  is, 
among  the  members  of  his  Church. 


CHAPTER  XVII. 

The  Lord's  Supper  and  its  Advantages. 

AFTER  God  hath  once  received  us  into  his  family,  and 
not  only  so  as  to  admit  us  among  his  servants,  but  to  number 
us  with  his  children;  in  order  to  fulfil  the  part  of  a  most  ex- 
cellent father,  solicitous  for  his  offspring,  he  also  undertakes  to 
sustain  and  nourish  us  as  long  as  we  live:  and  not  content 
with  this,  he  hath  been  pleased  to  give  us  a  pledge,  as  a  fur- 
ther assurance  of  this  never-ceasing  liberality.  For  this  pur- 
pose, therefore,  by  the  hand  of  his  only-begotten  Son,  he  hath 
favoured  his  Church  with  another  Sacrament,  a  spiritual  ban- 
quet, in  which  Christ  testifies  himself  to  be  the  bread  of  life, 
to  feed  our  souls  for  a  true  and  blessed  immortality.  Now,  as 
the  knowledge  of  so  great  a  mystery  is  highly  necessary,  and 
on  account  of  its  importance,  requires  an  accurate  explication; 
and,  on  the  other  hand,  as  Satan,  in  order  to  deprive  the 
Church  of  this  inestimable  treasure,  long  ago  endeavoured, 
first  by  mists,  and  afterwards  by  thicker  shades,  to  obscure  its 
lustre,  and  then  raised  disputes  and  contentions  to  alienate  the 
minds  of  the  simple  from  a  relish  for  this  sacred  food,  and  in 
our  time  also  has  attempted  the  same  artifice:  after  having  ex- 
hibited a  summary  of  what  relates  to  the  subject,  adapted  to 
the  capacity  of  the  unlearned,  I  will  disentangle  it  from  those 
sophistries  with  which  Satan  has  been  labouring  to  deceive  the 
Vol.  III.  3  C 


386  INSTITUTES  OF  THE  [book  iv. 

world.  I)i  the  first  place,  the  signs  are  bread  and  wine, 
which  represent  to  us  the  invisible  nourishment  which  we  re- 
ceive from  the  body  and  blood  of  Christ.  For  as  in  baptism 
God  regenerates  us,  incorporates  us  into  the  society  of  his 
Church,  and  makes  us  his  children  by  adoption;  so  we  have 
said,  that  he  acts  towards  us  the  part  of  a  provident  father  of 
a  family,  in  constantly  supplying  us  with  food,  to  sustain  and 
preserve  us  in  that  life  to  which  he  hath  begotten  us  by  his 
word.  Now  the  only  food  of  our  souls  is  Christ;  and  to  him, 
therefore,  our  heavenly  Father  invites  us,  that  being  refreshed 
by  a  participation  of  him,  we  may  gain  fresh  vigour  from  day 
to  day,  till  we  arrive  at  the  heavenly  immortality.  And  be- 
cause this  mystery  of  the  secret  union  of  Christ  with  the 
faithful,  is  incomprehensible  by  nature,  he  exhibits  a  figure 
and  image  of  it  in  visible  signs,  peculiarly  adapted  to  our  feeble 
capacity;  and  as  it  were,  by  giving  tokens  and  pledges,  renders 
it  equally  as  certain  to  us  as  if  we  beheld  it  with  our  eyes:  for 
the  dullest  minds  understand  this  very  familiar  similitude, 
that  our  souls  are  nourished  by  Christ,  just  as  the  life  of  the 
body  is  supported  by  bread  and  wine.  We  see,  then,  for 
what  end  this  mystical  benediction  is  designed;  namely,  to 
assure  us  that  the  body  of  the  Lord  was  once  offered  as  a  sa- 
crifice for  us,  so  that  we  may  now  feed  upon  it,  and  feeding  on 
it,  may  experience  within  us  the  efficacy  of  that  one  sacrifice; 
and  that  his  blood  was  once  shed  for  us,  so  that  it  is  our 
perpetual  drink.  And  this  is  the  import  of  the  words  of  the 
promise  annexed  to  it:  "Take,  eat;  this  is  my  body,  which 
is  given  for  vou."  The  body,  therefore,  which  was  once 
offered  for  our  salvation,  we  are  commanded  to  take  and  eat; 
that  seeing  ourselves  made  partakers  of  it,  we  may  certainly 
conclude,  that  the  virtue  of  that  oblation  will  be  efficacious 
within  us.  Hence,  also,  he  calls  the  cup  "the  new  testa- 
ment," or  rather  covenant,  in  his  blood,  (d)  For  the  covenant 
which  he  once  ratified  with  his  blood,  he  in  some  measure 
renews,  or  rather  continues,  as  far  as  relates  to  the  confirma- 
tion of  our  faith,  whenever  he  presents  us  that  sacred  blood  to 
drink. 

(</)  Matt.  xxvi.  26,  23.  Mark  xiv.  22,  24.  Luke  xxii.  19,  20.    1  Cor.  xi.  24,  25. 


chap,  xvii.]      CHRISTIAN  RELIGION.  387 

II.  From  this  sacrament  pious  souls  may  derive  the  benefit 
of  considerable  satisfaction  and  confidence;  because  it  affords 
us  a  testimony  that  we  are  incorporated  into  one  body  with 
Christ,  so  that  whatever  is  his,  we  are  at  liberty  to  call  ours. 
The  consequence  of  this  is,  thnt  we  venture  to  assure  our- 
selves of  our  interest  in  eternal  life,  of  which  he  is  the  heir, 
and  that  the  kingdom  of  heaven,  into  which  he  has  already 
entered,  can  no  more  be  lost  by  us  than  by  him:  and,  on  the 
other  hand,  that  we  cannot  be  condemned  by  our  sins,  from  the 
guilt  of  which  he  absolved  us,  when  he  wished  them  to  be  im- 
puted to  himself,  as  if  they  were  his  own.  This  is  the  wonder- 
ful exchange  which,  in  his  infinite  goodness,  he  has  made  with 
us.  Submitting  to  our  poverty,  he  has  transferred  to  us  his 
riches;  assuming  our  weakness,  he  has  strengthened  us  by  his 
power;  accepting  our  mortality,  he  has  conferred  on  us  his  im- 
mortality; taking  on  himself  the  load  of  iniquity  with  which  Ave 
were  oppressed,  he  has  clothed  us  with  his  righteousness;  de- 
scending to  the  earth,  he  has  prepared  a  way  for  our  ascending 
to  heaven;  becoming  with  us  the  Son  of  man,  he  has  made  us, 
with  himself,  the  sons  of  God. 

III.  Of  all  these  things  we  have  such  a  complete  attestation 
in  this  sacrament,  that  we  may  confidently  consider  them  as 
truly  exhibited  to  us,  as  if  Christ  himself  were  presented  to 
our  eyes,  and  touched  by  our  hands.  For  there  can  be  no 
falsehood  or  illusion  in  this  word,  "  Take,  eat,  drink;  this 
is  my  body  which  is  given  for  you;  this  is  my  blood  which  is 
shed  for  the  remission  of  sins."  By  commanding  us  to  take, 
he  signifies  that  he  is  ours:  by  commanding  us  to  eat  and 
drink,  he  signifies  that  he  is  become  one  substance  with  us. 
In  saying  that  his  body  is  given  for  us,  and  his  blood  shed  for 
us,  he  shews  that  both  are  not  so  much  his  as  ours,  because  he 
assumed  and  laid  down  both,  not  for  his  own  advantage,  but 
for  our  salvation.  And  it  ought  to  be  carefully  observed,  that 
the  principal  and  almost  entire  energy  of  the  sacrament  lies  in 
these  words;  "Which  is  given  for  you; — which  is  shed  for 
you:"  for  otherwise  it  would  avail  us  but  little,  that  the  body 
and  blood  of  the  Lord  are  distributed  to  us  now,  if  they  had 
not  been  once  delivered  for  our  redemption  and  salvation. 
Therefore  they  are  represented  to  us  by  bread  and  wine,  to 


388  INSTITUTES  OF  THE  [book  iv. 

teach  us  that  they  are  not  only  ours,  but  are  destined  for  the 
support  of  our  spiritual  life.  This  is  what  we  have  already- 
suggested;  that  by  the  corporeal  objects  which  are  presented  in 
the  sacrament,  we  are  conduced,  by  a  kind  of  analogy,  to  those 
which  are  spiritual.  So,  when  bread  is  given  to  us  as  a  symbol 
of  the  body  of  Christ,  we  ought  immediately  to  conceive  of 
this  comparison,  that,  as  bread  nourishes,  sustains,  and  pre- 
serves the  life  of  the  bodv;  so  the  body  of  Christ  is  the  only 
food  to  animate  and  support  the  life  of  the  soul.  When  we  see 
wine  presented  as  a  symbol  of  his  blood,  we  ought  to  think 
of  the  uses  of  wine  to  the  human  body,  that  we  may  contem- 
plate the  same  advantages  conferred  upon  us  in  a  spiritual 
manner  by  the  blood  of  Christ:  which  are  these,  that  it  nou- 
rishes, refreshes,  strengthens,  and  exhilarates.  For  if  we  duly 
consider  the  benefits  resulting  to  us  from  the  oblation  of  his 
sacred  body,  and  the  effusion  of  his  blood,  we  shall  clearly  per- 
ceive that  these  properties  of  bread  and  wine,  according  to  this 
analogy,  are  most  justly  attributed  to  those  symbols,  as  ad- 
ministered to  us  in  the  Lord's  Supper. 

IV.  The  principal  object  of  the  sacrament,  therefore,  is  not 
to  present  us  the  body  of  Christ,  simply,  and  without  any 
ulterior  consideration,  but  rather  to  seal  and  confirm  that 
promise,  where  he  declares  that  his  "  flesh  is  meat  indeed, 
and"  his  "blood  drink  indeed,"  by  which  wc  are  nourished 
to  eternal  life;  where  he  affirms  that  he  is  "  the  bread  of  life," 
and  that  "  he  that  eateth  of  this  bread  shall  live  for  ever;"  (e) 
to  seal  and  confirm  that  promise,  I  say;  and,  in  order  to  do 
this,  it  sends  us  to  the  cross  of  Christ,  where  the  promise  has 
been  fully  verified,  and  entirely  accomplished.  For  we  never 
rightly  and  advantageously  feed  on  Christ,  except  as  crucified, 
and  when  we  have  a  lively  apprehension  of  the  efficacy  of  his 
death.  And,  indeed,  when  Christ  called  himself  "  the  bread 
of  life,"  he  did  not  use  that  appellation  on  account  of  the  sa- 
crament, as  some  persons  erroneously  imagine,  but  because 
he  had  been  given  to  us  as  such  by  the  Father,  and  shewed 
himself  to  be  such,  when,  becoming  a  partaker  of  our  human 
mortality,  he  made  us    partakers    of  his    divine  immortality; 

0)  John.  vi.  35,  55 — 58. 


chap,  xvii.]      CHRISTIAN  RELIGION.  389 

when,  offering  himself  a  sacrifice,  he  sustained  our  curse,  to 
fill  us  with  his  blessing;  when,  by  his  death,  he  destroyed  and 
swallowed  up  death;  when,  in  his  resurrection,  this  corrupti- 
ble flesh  of  ours,  which  he  had  assumed,  was  raised  up  by  him, 
in  a  state  of  incorruption  and  glory. 

V.  It  remains  for  all  this  to  be  applied  to  us;  which  is  done 
in  the  first  place  by  the  gospel,  but  in  a  more  illustrious  man- 
ner by  the  sacred  supper,  in  which  Christ  offers  himself  to  us 
with  all  his  benefits,  and  we  receive  him  by  faith.  The  sacra- 
ment, therefore,  does  not  first  constitute  Christ  the  bread  of 
life;  but,  by  recalling  to  our  remembrance  that  he  has  been 
made  the  bread  of  life,  upon  which  we  may  constantly  feed, 
and  by  giving  us  a  taste  and  relish  for  that  bread,  it  causes  us 
to  experience  the  support  which  it  is  adapted  to  afford.  For 
it  assures  us,  in  the  first  place,  that  whatever  Christ  has  done 
or  suffered,  was  for  the  purpose  of  giving  life  to  us;  and,  in 
the  next  place,  that  this  life  will  never  end.  For  as  Christ 
would  never  have  been  the  bread  of  life  to  us,  if  he  had  not 
been  born,  and  died,  and  risen  again  for  us;  so  now  he  would 
bv  no  means  continue  so,  if  the  efficacy  and  benefit  of  his  na- 
tivity, death,  and  resurrection,  were  not  permanent  and  im- 
mortal. All  this  Christ  has  elegantly  expressed  in  these  words: 
"  The  bread  that  I  will  give  is  my  flesh,  which  I  will  give 
for  the  life  of  the  world:"  (/)  in  which  he  clearly  signifies, 
that  his  bodv  would  be  as  bread  to  us,  for  the  spiritual  life  of 
the  soul,  because  it  was  to  be  exposed  to  death  for  our  salva- 
tion; and  that  it  is  given  to  us  to  feed  upon  it,  when  he 
makes  us  partakers  of  it  by  faith.  He  gave  it  once,  therefore, 
to  be  made  bread,  when  he  surrendered  it  to  be  crucified  for 
the  redemption  of  the  world:  he  gives  it  daily,  when,  by  the 
word  of  the  gospel,  he  presents  it  to  us,  that  we  may  partake 
of  it  as  crucified;  when  he  confirms  that  presentation  by  the 
sacred  mystery  of  the  Supper;  when  he  accomplishes  within, 
that  which  he  signifies  without.  Here  it  behoves  us  to  guard 
against  two  errors:  that,  on  the  one  hand,  we  may  not,  by 
undervaluing  the  signs,  disjoin  them  from  the  mvsteries  with 
which  they  are  connected;    nor,  on    the   other   hand,  by  ex- 

(./)  John  vi.  51. 


390  INSTITUTES  OF  THE  [book  iv. 

tolling  them  beyond  measure,  obscure  the  glory  of  the  mys- 
teries themselves.  That  Christ  is  the  bread  of  life,  by  which 
the  faithful  are  nourished  to  eternal  salvation,  there  is  no  man, 
not  entirely  destitute  of  religion,  who  hesitates  to  acknowledge: 
but  all  are  not  equally  agreed  respecting  the  manner  of  par- 
taking of  him.  For  there  are  some  who  define  in  a  word, 
that  to  eat  the  flesh  of  Christ,  and  to  drink  his  blood,  is  no 
other  than  to  believe  in  Christ  himself.  But  I  conceive  that, 
in  that  remarkable  discourse,  in  which  Christ  recommends  us 
to  feed  upon  his  body,  he  intended  to  teach  us  something 
more  striking  and  sublime;  namely,  that  we  are  quickened  by 
a  real  participation  of  him,  which  he  designates  by  the  terms 
of  eating  and  drinking,  that  no  person  might  suppose  the 
life  which  we  receive  from  him  to  consist  in  simple  knowledge. 
For  as  it  is  not  seeing,  but  eating  bread,  that  administers 
nourishment  to  the  body;  so  it  is  necessary  for  the  soul  to 
have  a  true  and  complete  participation  of  Christ,  that  by  his 
power  it  may  be  quickened  to  spiritual  life.  At  the  same 
time,  we  confess  that  there  is  no  other  eating  than  by  faith,  as 
it  is  impossible  to  imagine  any  other;  but  the  difference  be- 
tween me  and  the  persons  whose  sentiment  I  am  opposing,  is 
this:  they  consider  eating  to  be  the  very  same  as  believing;  I 
sav,  that  in  believing  we  eat  the  flesh  of  Christ,  because  he  is 
actually  made  ours  by  faith,  and  that  this  eating  is  the  fruit 
and  effect  of  faith:  or,  to  express  it  more  plainly,  they  con- 
sider the  eating  to  be  faith  itself;  but  I  apprehend  it  to  be 
rather  a  consequence  of  faith.  The  difference  is  small  in 
words,  but  in  the  thing  itself  it  is  considerable.  For  though 
the  apostle  teaches  that  "  Christ  dwelleth  in  our  hearts  by 
faith,"  (g)  yet  no  one  will  explain  this  inhabitation  to  be  faith 
itself.  Every  one  must  perceive  that  the  apostle  intended  to 
express  a  peculiar  advantage  arising  from  faith,  of  which  the 
residence  of  Christ  in  the  hearts  of  the  faithful  is  one  of  the 
effects.  In  the  same  manner,  when  the  Lord  called  himself 
"  the  bread  of  life,"  (/*)  he  intended  not  only  to  teach  that 
salvation  is  laid  up  for  us  in  the  faith  of  his  death  and  resur- 
i-ection,  but  also  that,  by  our  real  participation  of  him,  his 

(g)  Eph.  iii.  17.  (h)  John  vi.  35. 


chap,  xvii.]    CHRISTIAN  RELIGION.  391 

life  is  transferred  to  us,  and  becomes  ours;  just  as  bread;  when 
it  is  taken  for  food,  communicates  vigour  to  the  body. 

VI.  When  Augustine,  whom  they  bring  forward  as  their 
advocate,  said  that  we  eat  the  body  of  Christ  by  believing  in 
him,  it  was  with  no  other  meaning  than  to  shew  that  this  eat- 
ing is  not  of  a  corporeal  nature,  but  solely  by  faith.  This  I 
admit,  but  at  the  same  time  I  add,  that  we  embrace  Christ 
by  faith,  not  as  appearing  at  a  distance,  but  as  uniting  him- 
self with  us,  to  become  our  head,  and  to  make  us  his  mem- 
bers. I  do  not  altogether  disapprove,  however,  such  a  mode 
of  expression,  but  if  they  mean  to  define  what  it  is  to  eat  the 
flesh  of  Christ,  I  deny  this  to  be  a  complete  explanation. 
Otherwise,  I  see  that  Augustine  has  frequently  used  this 
phrase;  as  when  he  says,  "  Except  ye  eat  the  flesh  of  the 
Son  of  man,  ye  have  no  life  in  you:  (*)  this  is  a  figure  which 
enjoins  a  participation  of  the  sufferings  of  our  Lord,  and  a 
sweet  and  useful  recollection  in  the  memory,  that  his  flesh  was 
wounded  and  crucified  for  us."  Again,  when  he  says,  "  That 
the  three  thousand  who  were  converted  by  the  preaching  of 
Peter,  (/£)  drank  the  blood  of  Christ  by  believing  in  him, 
which  they  had  shed  in  persecuting  him."  But  in  many 
other  passages  he  highly  celebrates  that  beneficial  consequence 
of  faith,  and  states  our  souls  to  be  as  much  refreshed  by  the 
communion  of  the  body  of  Christ,  as  our  bodies  are  by  the 
bread  which  we  eat.  And  the  very  same  idea  is  conveyed  by 
Chrvsostom,  when  he  says,  "That  Christ  makes  us  his  body, 
not  onlv  by  faith,  but  also  in  reality."  For  he  does  not  mean 
that  this  benefit  is  obtained  any  otherwise  than  by  faith;  he 
only  intends  to  preclude  a  supposition  from  being  entertained 
by  any  one,  that  this  faith  is  nothing  more  than  a  speculative 
apprehension.  I  say  nothing  at  present  of  those  who  main- 
tain the  Lord's  Supper  to  be  a  mere  mark  of  external  pro- 
fession; because  I  think  I  have  sufficiently  refuted  their  error, 
when  treating  of  the  sacraments  in  general.  Only  let  it  be 
observed,  that  when  Christ  says,  "This  cup  is  the  new  tes- 
tament, or  covenant,  in  my  blood,"  (/)  this  is  the  expression 
of  a  promise  calculated  for  the  confirmation  of  faith:  whence 

(?)  John  r\.  53.  (i)  Acts  ii.  41.  (7)  Luke  xxii.  20. 


392  INSTITUTES  OF  THE  [book  iv. 

it  follows,  that  unless  we  direct  our  views  to  God,  and  em- 
brace what  he  offers  us,  we  never  properly  celebrate  the  sacred 
supper. 

VII.  Nor  am  I  satisfied  with  those  persons,  who,  after 
having  acknowledged  that  we  have  some  communion  with 
Christ,  when  they  mean  to  describe  it,  represent  us  merely  as 
partakers  of  his  Spirit,  but  make  no  mention  of  his  flesh  and 
blood:  as  though  there  were  no  meaning  in  these  and  other 
similar  expressions:  "That  his  flesh  is  meat  indeed;  that 
his  blood  is  drink  indeed;  that  except  we  eat  his  flesh,  and 
drink  his  blood,  we  have  no  life  in  us."  Wherefore,  if  it  be 
evident  that  the  full  communion  of  Christ  goes  beyond  their 
too  confined  description  of  it,  I  will  endeavour  to  state,  in 
few  words,  how  far  it  extends,  before  I  speak  of  the  contrary 
error  of  carrying  it  to  excess.  For  I  shall  have  a  longer  con- 
troversy with  the  hyperbolical  doctors,  who,  while  in  their 
folly  they  imagine  an  absurd  and  extravagant  way  of  eating  the 
flesh  of  Christ,  and  drinking  his  blood,  deprive  him  of  his  real 
body,  and  metamorphose  him  into  a  mere  phantom:  if,  however, 
it  be  possible,  in  any  words,  to  unfold  so  great  a  mystery, 
which  I  find  myself  incapable  of  properly  comprehending,  even 
in  my  mind;  and  this  I  am  ready  to  acknowledge,  that  no 
person  may  measure  the  sublimity  of  the  subject  by  my  in- 
adequate representation  of  it.  On  the  contrary,  I  exhort  my 
readers  not  to  confine  their  thoughts  within  such  narrow  and 
insufficient  limits,  but  to  endeavour  to  rise  much/higher  than 
I  am  able  to  conduct  them:  for  as  to  myself,  whenever  I  handle 
this  subject,  after  having  endeavoured  to  say  every  thing,  I  am 
conscious  of  havings  aid  but  very  little,  in  comparison  of  its 
excellence.  And  though  the  conceptions  of  the  mind  can  fat- 
exceed  the  expressions  of  the  tongue;  yet,  with  the  magnitude 
of  the  subject,  the  mind  itself  is  oppressed  and  overwhelmed. 
Nothing  remains  for  me,  therefore,  but  to  break  forth  in  admi- 
ration of  that  mystery,  which  the  mind  is  unable  clearly  to 
understand,  or  the  tongue  to  express.  I  will  nevertheless  state 
the  substance  of  my  opinion,  which,  as  I  have  no  doubt  of  its 
truth,  I  trust  will  also  be  received  with  approbation  by  the  minds 
of  the  faithful. 

VIII.  In  the  first  place,  we  learn  from  the  Scriptures,  that 


chap,  xvii.]       CHRISTIAN  RELIGION.  393 

Christ  was  from  the  beginning  that  life-giving  Word  of  the 
Father,  the  fountain  and  origin  of  life,  from  which  all  things 
'  have  ever  derived  their  existence.  Therefore  John  in  one 
place  calls  him  "The  Word  of  life,"  and  in  another  says, 
that  "  in  him  was  life;"  (/«)  signifying,  that  even  then  he 
diffused  his  energy  over  all  the  creatures,  and  endued  them 
with  life  and  breath.  Yet  the  same  apostle  immediately  adds, 
that  "  the  life  was  manifested"  then,  and  not  before,  when 
the  Son  of  God,  by  assuming  our  flesh,  rendered  himself 
visible  to  the  eyes,  and  palpable  to  the  hands  of  men.  For 
though  he  diffused  his  influence  over  all  the  creatures  before 
that  period;  yet  because  man  was  alienated  from  God  by  sin, 
had  lost  the  participation  of  life,  and  saw  nothing  on  every 
side  but  impending  death;  it  was  necessary  to  his  recovery  of 
any  hope  of  immortality,  that  he  should  be  received  into  the 
communion  of  that  word.  For  what  slender  hopes  shall  we 
form,  if  we  hear  that  the  Word  of  God  contains  in  himself  all 
the  plenitude  of  life,  while  we  are  at  an  infinite  distance  from 
him,  and,  whithersoever  we  turn  our  eyes,  see  nothing  but. 
death  presenting  itself  on  every  side?  But  since  he  who  is 
the  fountain  of  life  has  taken  up  his  residence  in  our  flesh,  he 
remains  no  longer  concealed  at  a  distance  from  us,  but  openly 
exhibits  himself  to  our  participation.  He  also  makes  the  very 
flesh  in  which  he  resides  the  means  of  giving  life  to  us,  that, 
by  a  participation  of  it,  we  may  be  nourished  to  immortality. 
"  I  am  the  living  bread,"  says  he,  u  which  came  down  from 
heaven.  And  the  bread  that  I  will  give  is  my  flesh,  which  I 
will  give  for  the  life  of  the  world."  (n)  In  these  words,  he 
shews,  not  only  that  he  is  life,  as  he  is  the  eternal  Word  who 
descended  from  heaven  to  us,  but  that  in  descending  he  im- 
parted that  power  to  the  flesh  which  he  assumed,  in  order 
that  it  might  communicate  life  to  us.  Hence  follow  these  de- 
clarations: "  That  his  flesh  is  meat  indeed,  and  that  his 
blood  is  drink  indeed;"  (<?)  meat  and  drink  by  which  the  faith- 
ful are  nourished  to  eternal  life.  Here  then  we  enjoy  peculiar 
consolation,  that  we  find  life  in  our  own  flesh.  For  in  this 
manner  we   not   only  have  an  easy  access  to  it,  but  it  freely 

(m)  1  John  i.  1—4.  (n)  John  v[.  si.  (©)  John  vi.  55. 

Vol.  IH.  3  D 


394  INSTITUTES  OF  THE  [book  iv- 

discovers  and  offers  itself  to  our  acceptance:  we  have  only  to 
open  our  hearts  to  its  reception,  and  we  shall  obtain  it. 

IX.  Now  though  the  power  of  giving  life  to  us  is  not  an 
essential  attribute  of  the  body  of  Christ,  which,  in  its  original 
condition,  was  subject  to  mortality,  and  now  lives  by  an  im- 
mortality not  its  own;  yet  it  is  justly  represented  as  the  source 
of  life,  because  it  is  endued  with  a  plenitude  of  life  to  commu- 
nicate to  us.  In  this  I  agree  with  Cyril,  in  understanding  that 
declaration  of  Christ;  u  As  the  Father  hath  life  in  himself; 
so  hath  he  given  to  the  Son  to  have  life  in  himself."  (J>)  For  in 
this  passage,  he  is  not  speaking  of  the  attributes  which  he  pos- 
sessed with  .the  Father  from  the  beginning,  but  of  the  gifts 
with  which  he  was  adorned  in  the  flesh  in  which  he  appeared: 
therefore  he  shewed  that  the  fulness  of  life  dwelt  in  his  huma- 
nity, that  whoever  partook  of  his  flesh  and  blood  might,  at  the 
same  time,  enjoy  a  participation  of  life.  For,  as  the  water  of 
a  fountain  is  sometimes  drunk,  sometimes  drawn,  and  some- 
times conveyed  in  furrows  for  the  irrigation  of  lands;  yet  the 
fountain  does  not  derive  such  an  abundance  for  so  many  uses 
from  itself,  but  from  the  spring  which  is  perpetually  flowing 
to  furnish  it  with  fresh  supplies:  so  the  flesh  of  Christ  is  like 
a  rich  and  inexhaustible  fountain,  which  receives  the  life  flow- 
ing from  the  Divinity,  and  conveys  it  to  us.  Now  who  does  not 
see  that  a  participation  of  the  body  and  blood  of  Christ  is 
necessary  to  all  who  aspire  to  heavenly  life?  This  is  implied  in 
those  passages  of  the  apostle,  that  the  Church  is  the  body  of 
Christ,  and  his  fulness;  (g)  that  he  is  "  the  head,  from  whom 
the  whole  body,  joined  together  and  compacted  by  that  which 
every  joint  supplieth,  maketh  increase  of  the  body:"  (r)  that 
our  bodies  are  "  the  members  of  Christ:"  (s)  things  which  we 
know  can  no  otherwise  be  effected  than  by  his  entire  union 
both  of  body  and  spirit  with  us.  But  that  most  intimate  fel- 
lowship by  which  we  are  united  with  his  flesh,  the  aposde  has 
illustrated  in  a  still  more  striking  representation,  when  he  says, 
"We  are  members  of  his  body,  of  his  flesh,  and  of  his  bones."(?) 
At  length,  to  declare  the  subject  to  be  above  all  description,  he 
concludes  his  discourse  by  exclaiming,  "  This  is  a  great  mys- 

(/>)  John  v.  26.  (?)  Eph.  i.  23.  (r)  Eph.  iv.  15, 16. 

(s)  1  Cor.  ti.  15.  (<)  Eph.  v.  30. 


chap,  xvii.]      CHRISTIAN  RELIGION.  395 

tery."  (u)  It  would  be  extreme  stupidity,  therefore,  to  acknow- 
ledge no  communion  of  the  faithful  with  the  body  and  hi  odoi 
the  Lord,  which  the  apostle  declares  to  be  so  great,  that  he 
would  rather  admire  than  express  it. 

X.  We  conclude,  that  our  souls  are  fed  by  the  flesh  and  blood 
of  Christ,  just  as  our  corporeal  life  is  preserved  and  sustained 
by  bread  and  wine.  For  otherwise  there  would  be  no  suitable- 
ness in  the  analogy  of  the  sign,  if  our  souls  did  not  find  their  food 
in  Christ;  which  cannot  be  the  case  unless  Christ  truly  becomes 
one  with  us,  and  refreshes  us  by  the  eating  of  his  flesh  and  the 
drinking  of  his  blood.  Though  it  appears  incredible  for  the 
flesh  of  Christ,  from  such  an  immense  local  distance,  to  reach 
us,  so  as  to  become  our  food,  we  should  remember  how  much 
the  secret  power  of  the  Holy  Spirit  transcends  all  our  senses, 
and  what  folly  it  is  to  apply  any  measure  of  ours  to  his  im- 
mensity. Let  our  faith  receive,  therefore,  what  our  under- 
standing is  not  able  to  comprehend,  that  the  Spirit  really  unites 
things  which  are  separated  by  local  distance.  Now  that  holy 
participation  of  his  flesh  and  blood,  by  which  Christ  com- 
municates his  life  to  us,  just  as  if  he  actually  penetrated  every 
part  of  ovir  frame,  in  the  sacred  supper  he  also  testifies  and 
seals;  and  that  not  by  the  exhibition  of  a  vain  or  ineffectual 
sign,  but  by  the  exertion  of  the  energy  of  his  Spirit,  by  which 
he  accomplishes  that  which  he  promises.  And  the  thing  sig- 
nified he  exhibits  and  offers  to  all  who  come  to  that  spiritual 
banquet;  though  it  is  advantageously  enjoyed  by  the  faithful 
alone,  who  receive  such  great  goodness  with  true  faith  and 
gratitude  of  mind.  For  which  reason  the  apostle  said;  "  The 
cup  of  blessing  which  we  bless,  is  it  not  the  communion  of  the 
blood  of  Christ?  The  bread  which  we  break,  is  it  not  the 
communion  of  the  body  of  Christ?"  (y)  Nor  is  there  any  cause 
to  object,  that  it  is  a  figurative  expression,  by  which  the  name 
of  the  thing  signified  is  given  to  the  sign.  I  grant,  indeed, 
that  the  breaking  of  the  bread  is  symbolical,  and  not  the  sub- 
stance itself:  yet,  this  being  admitted,  from  the  exhibition 
of  the  symbol  we  may  justly  infer  the  exhibition  of  the  sub- 
stance; for,  unless  any  one  would  call  God  a  deceiver,  he  cam 

(«)  Eph.  v.  32.  (v)  1  Cor.  x.  16. 


396  INSTITUTES  OF  THE  [book  iv. 

never  presume  to  affirm  that  he  sets  before  us  an  empty  sign. 
Therefore,  if  by  the  breaking  of  the  bread,  the  Lord  truly  re- 
presents the  participation  of  his  body,  it  ought  not  to  be  doubted 
that  he  truly  presents  and  communicates  it.  And  it  must 
always  be  a  rule  with  the  faithful,  whenever  they  see  the  signs 
instituted  by  the  Lord,  to  assure  and  persuade  themselves  that 
they  are  also  accompanied  with  the  truth  of  the  thing  signified. 
For  to  what  end  would  the  Lord  deliver  into  our  hands  the 
symbol  of  his  body,  except  to  assure  us  of  a  real  participation 
of  it?  If  it  be  true  that  the  visible  sign  is  given  to  us  to  seal 
the  donation  of  the  invisible  substance,  we  ought  to  entertain 
a  confident  assurance,  that  in  receiving  the  symbol  of  his  body, 
we  at  the  same  time  truly  receive  the  body  itself. 

XI.  In  harmony,  therefore,  with  the  doctrine  which  has 
always  been  received  in  the  Church,  and  which  is  maintained 
in  the  present  day  by  all  who  hold  right  sentiments,  I  say, 
that  the  sacred  mystery  of  the  Supper  consists  of  two  parts;  the 
corporeal  signs,  which,  being  placed  before  our  eyes,  repre- 
sent to  us  invisible  things  in  a  manner  adapted  to  the  weakness 
of  our  capacities;  and  the  spiritual  truth,  which  is  at  the  same 
time  typified  and  exhibited  by  those  symbols.  When  I  intend 
to  give  a  familiar  view  of  this  truth,  I  am  accustomed  to  state 
three  particulars  which  it  includes:  the  signification;  the 
matter,  or  substance,  which  depends  on  the  signification;  and 
the  virtue  or  effect,  which  follows  from  both.  The  signi- 
fication consists  in  the  promises,  which  are  interwoven  with 
the  sign.  What  I  call  the  matter  or  substance,  is  Christ,  with 
his  death  and  resurrection.  By  the  effect,  I  mean  redemp- 
tion, righteousness,  sanctification,  eternal  life,  and  all  the  other 
benefits  which  Christ  confers  upon  us.  Now,  though  all  these 
things  are  connected  with  faith,  yet  I  leave  no  room  for  this 
cavil;  as  though,  when  I  say  that  Christ  is  received  by  faith,  I 
intended  that  he  is  received  merely  in  the  understanding  and 
imagination:  for  the  promises  present  him  to  us,  not  that  we 
may  rest  in  mere  contemplation  and  simple  knowledge,  but 
that  we  may  enjoy  a  real  participation  of  him.  And,  in  fact, 
I  see  not  how  any  man  can  attain  a  solid  confidence  that  he 
has  redemption  and  righteousness  in  the  cross  of  Christ,  and 
life  in  his  death,  unless  he  first  has  a  real  communion  with 


chap,  xvii.]     CHRISTIAN  RELIGION.  397 

Christ  himself:  for  those  blessings  would  never  be  imparted  to 
to  us,  if  Christ  did  not  first  make  himself  ours.  I  say,  therefore, 
that  in  the  mystery  of  the  Supper,  under  the  symbols  of  bread 
and  wine,  Christ  is  truly  exhibited  to  us,  even  his  body  and 
blood,  in  which  he  has  fulfilled  all  obedience  to  procure  our 
justification.  And  the  design  of  this  exhibition  is,  first,  that 
we  may  be  united  into  one  body  with  him,  and,  secondly,  that 
being  made  partakers  of  his  substance,  we  may  experience  his 
power  in  the  communication  of  all  blessings. 

XII.  I  now  proceed  to  the  hyperbolical  additions  which 
superstition  has  made  to  this  sacrament.  For  here  Satan  has 
exerted  amazing  subtlety  to  withdraw  the  minds  of  men  from 
heaven,  and  involve  them  in  a  preposterous  error,  by  persuad- 
ing them  that  Christ  is  attached  to  the  element  of  bread.  In 
the  first  place,  we  must  be  careful  not  to  dream  of  such  a  pre- 
sence of  Christ  in  the  sacrament,  as  the  ingenuity  of  the  Ro- 
manists has  invented;  as  if  the  body  of  Christ  were  exhibited, 
by  a  local  presence,  to  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  mon- 
strous, 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  Ave  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  re- 
turn to  judgment;  so  we  esteem  it  utterly  unlawful  to  bring  it 
back  under  these  corruptible  elements,  or  to  imagine  it  to  be 
present  every  where.  Nor  is  there  any  need  of  this,  in  order  to 
our  enjoying  the  participation  of  it;  since  the  Lord  by  his  Spi- 
rit gives  us  the  privilege  of  being  united  with  himself  in  body, 
soul,  and  spirit.  The  bond  of  this  union,  therefore,  is  the 
Spirit  of  Christ,  by  whom  we  are  conjoined,  and  who  is,  as  it 
were,  the  channel  by  which  all  that  Christ  himself  is  and  has 
is  conveyed  to  us.  For  if  we  behold  the  sun  darting  his  rays 
and  transmitting  his  substance,  as  it  were,  in  them,  to  generate, 


398  INSTITUTES  OF  THE  [book  iv. 

nourish,  and  mature  the  roots  of  the  earth;  why  should  the 
irradiation  of  the  Spirit  of  Christ  be  less  effectual  to  convey  to 
us  the  communication  of  his  body  and  blood?  Wherefore,  the 
Scripture,  when  it  speaks  of  our  participation  of  Christ,  attri- 
butes all  the  power  of  it  to  the  Spirit.  One  passage  shall  suffice 
instead  of  many.  In  the  eighth  chapter  of  the  Epistle  to  the 
Romans,  Paul  represents  Christ  as  dwelling  in  us  no  otherwise 
than  by  his  Spirit.  (?x>)  By  this  representation,  the  apostle  does 
not  destroy  that  communion  of  the  body  and  blood  of  Christ, 
of  which  we  are  now  treating,  but  teaches  that  it  is  solely  owing 
to  the  agency  of  the  Spirit  that  we  possess  Christ  with  all  his 
benefits,  and  have  him  dwelling  within  us. 

XIII.  Deterred  by  a  horror  of  such  barbarous  impiety,  the 
schoolmen  have  expressed  themselves  in  more  modest  lan- 
guage, yet  the}-  only  trifle  with  equal  fallacy  and  greater  subtilty. 
They  admit  that  Christ  is  not  contained  in  the  bread  and  wine 
in  a  local  or  corporeal  manner:  but  they  afterwards  invent  a 
manner,  which  they  neither  understand  themselves  nor  can  ex- 
plain to  others;  which,  however,  amounts  to  this,  that  Christ 
is  to  be  sought,  as  they  express  it,  in  the  form  of  bread. 
When  they  say  that  the  substance  of  bread  is  transmuted  into 
Christ,  do  they  not  attach  his  substance  to  die  whiteness,  which 
they  pretend  is  all  that  remains  of  the  bread.  But,  they  say, 
he  is  so  contained  in  the  sacrament,  that  he  remains  in  heaven, 
and  we  maintain  no  other  presence  than  of  habitude.  But 
whatever  words  they  employ  to  gloss  over  their  notions,  they 
all  terminate  in  this,  that,  by  the  consecration,  that  which  was 
before  bread  becomes  Christ,  so  that  the  substance  of  Christ  is 
concealed  under  the  colour  of  bread.  This  they  are  not 
ashamed  to  express  in  plain  terms;  for  Lombard  says,  "  That 
the  body  of  Christ,  which  is  visible  in  itself,  is  hidden  and 
concealed,  after  the  consecration,  under  the  form  of  bread." 
Thus  the  figure  of  the  bread  is  nothing  but  a  veil,  which  pre- 
vents the  flesh  from  being  seen.  Nor  is  there  any  need  of  many 
conjectures,  to  discover  what  snares  they  intended  to  lay  in 
these  words,  which  the  thing  itself  plainly  evinces.  For  it  is 
evident  in  what  profound  superstition  not  only  the  people  in 

(tu)  Rom.  viii.  9,  11. 


chap,  xvii.]      CHRISTIAN  RELIGION.  399 

general,  but  even  the^  principal  men,  have  now  for  several  ages 
been  involved,  and  are  involved  at  the  present  day,  in  the  papal 
churches.  True  faith,  which  is  the  sole  medium  of  our  union 
and  communion  with  Christ,  being  an  object  of  little  solicitude 
to  them,  provided  they  have  that  carnal  presence  which  they 
have  fabricated  without  any  authority  from  the  divine  word, 
they  consider  him  as  sufficiently  present  with  them.  The  conse- 
quence of  this  ingenious  subtilty,  therefore,  we  find  to  be  this, 
that  bread  has  been  taken  for  God. 

XIV.  Hence  proceeded  that  pretended  transubstantiation, 
for  which  they  now  contend  with  more  earnestness  than  for  all 
the  other  articles  of  their  faith.  For  the  first  inventors  of  the 
local  presence  were  unable  to  explain  how  the  body  of  Christ 
could  be  mixed  with  the  substance  of  the  bread,  without  being 
immediately  embarrassed  by  many  absurdities.  Therefore, 
they  found  it  necessary  to  have  recourse  to  this  fiction,  that 
the  bread  is  transmuted  into  the  body  of  Christ;  not  that  his 
body  is  properly  made  of  the  bread,  but  that  Christ  annihilates 
the  substance  of  the  bread  and  conceals  himself  under  its  form. 
It  is  astonishing  that  they  could  fall  into  such  ignorance  and 
even  stupidity,  as  to  promulgate  such  a  monstrous  notion,  in 
direct  opposition  to  the  Scripture  and  to  the  doctrine  of  the 
primitive  Church.  I  confess,  indeed,  that  some  of  the  an- 
cient writers  sometimes  used  the  word  conversion,  not  with  a 
view  to  destroy  the  substance  of  the  external  signs,  but  to  sig- 
nifv  that  the  bread  dedicated  to  that  sacrament  is  unlike  com- 
mon bread,  and  different  from  what  it  was  before.  But  they 
all  constantly  and  expressly  declare,  that  the  sacred  supper 
consists  of  two  parts,  earthly  and  heavenly;  and  the  earthly 
part  they  explain,  without  the  least  hesitation,  to  be  bread  and 
wine.  Whatever  the  Romanists  may  pretend,  it  is  very  clear 
that  the  authority  of  the  ancients,  which  they  frequently  pre- 
sume to  oppose  to  the  plain  word  of  God,  affords  them  no  as- 
sistance in  the  support  of  this  enigma:  and,  indeed,  it  is  com- 
paratively but  of  recent  invention,  for  it  was  not  only  unknown 
to  those  better  times,  when  the  doctrine  of  religion  still  flourish- 
ed in  its  purity,  but  even  when  that  purity  had  already  been 
much  corrupted.  There  is  not  one  of  the  ancient  writers,  who 
does  not  acknowledge  in  express  terms  that  the  consecrated 


400  INSTITUTES  OF  THE  [book  iv. 

symbols  of  the  supper  are  bread  and  wine;  though,  as  we  have 
observed,  they  sometimes  distinguish  them  with  various  titles 
to  celebrate  the  dignity  of  the  mystery.  For  wrhen  they  say, 
that  a  secret  conversion  takes  place  in  the  consecration,  so  that 
they  are  something  different  from  bread  and  wine;  I  have  al- 
ready stated  their  meaning  to  be,  not  that  the  bread  and  wine 
are  annihilated,  but  that  they  are  to  be  considered  in  a  different 
light  irom  common  aliments,  which  are  merely  designed  for 
the  nourishment  of  the  body;  because,  in  those  elements,  we 
are  presented  with  the  spiritual  meat  and  drink  of  the  soul. 
In  this  we  also  coincide.  But,  say  our  opponents,  if  there  be 
a  conversion,  one  thing  must  be  changed  into  another.  If  they 
mean  that  something  is  made  what  it  was  not  before,  I  agree 
with  them.  If  they  wish  to  apply  this  to  their  absurd  notion, 
let  them  tell  me  what  change  they  think  takes  place  in  baptism. 
For  in  that  also  the  Fathers  state  a  wonderful  conversion,  when 
they  say,  that  from  the  corruptible  element  proceeds  a  spiritual 
ablution  of  the  soul,  yet  not  one  of  them  denies  that  it  retains 
the  substance  of  water.  But  there  is  no  such  declaration,  they 
say,  respecting  baptism  as  there  is  respecting  the  supper; 
"  This  is  my  body."  As  though  the  question  related  to  those 
words,  which  have  a  meaning  obvious  enough,  and  not  rather 
to  the  conversion  or  change  spoken  of,  which  ought  to  signify 
no  more  in  the  supper  than  in  baptism.  Let  them  cease 
their  verbal  subtilties,  therefore,  which  only  betray  their  own 
absurdity.  Indeed  there  would  be  no  consistency  in  the  signi- 
fication, if  the  external  sign  were  not  a  living  image  of  the 
truth  which  is  represented  in  it.  By  the  external  sign,  Christ 
intended  to  declare  that  his  flesh  is  meat.  If  he  were  to  set 
before  us  a  mere  spectre  of  bread,  and  not  real  bread,  where 
would  be  the  analogy  or  similitude,  which  ought  to  lead  us 
from  the  visible  emblem  to  the  invisible  substance?  For,  to 
preserve  the  correspondence  complete,  the  signification  would 
extend  no  further  than  that  we  should  be  fed  with  an  appear- 
ance of  the  flesh  of  Christ.  As  in  baptism,  if  there  were  no- 
thing but  an  appearance  of  water  to  deceive  our  eyes,  we 
should  have  no  certain  pledge  of  our  ablution;  and  such  an 
illusive  representation  we  should  find  a  source  of  painful  un- 
certainty. The  nature    of   the  sacrament,  therefore,    is   sub- 


ghap.  xvii.j       CHRISTIAN  RELIGION.  401 

verted,  unless  the  earthly  sign  correspond  in  its  signification 
to  the  heavenly  substance:  and,  consequently,  we  lose  the 
truth  of  this  mystery,  unless  the  true  body  of  Christ  be  repre- 
sented by  real  bread.  I  repeat  it  again;  since  the  sacred  Sup- 
per is  nothing  but  a  visible  attestation  of  the  promise,  that 
Christ  is  "the  bread  of  life  which  cometh  down  from  hea- 
ven," (x)  it  requires  the  use  of  visible  and  material  bread  to 
represent  that  which  is  spiritual;  unless  we  are  determined,  that 
the  means  which  God  kindly  affords  to  support  our  weakness 
shall  be  altogether  unavailing  to  us.  With  what  reason  could 
Paul  conclude  that  "  we  being  many,  are  one  bread,  for  we  are 
all  partakers  of  that  one  bread,"  (y)  if  there  were  nothing  but  a 
mere  phantom  of  bread,  and  not  the  true  and  real  substance  of  it? 
XV.  They  would  never  have  been  so  shamefully  deluded 
by  the  fallacies  of  Satan,  if  they  had  not  been  previously 
fascinated  with  this  error;  that  the  body  of  Christ  contained 
in  the  bread  was  received  in  a  corporeal  manner  into  the  mouth, 
and  actually  swallowed.  The  cause  of  such  a  stupid  notion 
was,  that  they  considered  the  consecration  as  a  kind  of  magical 
incantation.  But  they  were  unacquainted  with  this  principle, 
that  the  bread  is  a  sacrament  only  to  those  to  whom  the  word 
is  addressed;  as  the  water  of  baptism  is  not  changed  in  itself, 
but  on  the  annexation  of  the  promise  begins  to  be  to  us  that 
which  it  was  not  before.  This  will  be  further  elucidated  by 
the  example  of  a  similar  sacrament.  The  water  which  flowed 
from  the  rock  in  the  wilderness,  was  to  the  fathers  a  token  and 
sign  of  the  same  thing  which  is  represented  to  us  by  the  wine 
in  the  sacred  supper;  for  Paul  says,  "  They  did  drink  the 
same  spiritual  drink."  (z)  But  the  same  water  served  also  for 
their  flocks  and  herds.  Hence  it  is  easily  inferred,  that  when 
earthly  elements  are  applied  to  a  spiritual  use,  no  other  change 
takes  place  in  them  than  with  regard  to  men,  to  whom  they 
become  seals  of  the  promises.  Besides,  since  the  design  of 
God  is,  as  I  have  often  repeated,  by  suitable  vehicles  to  elevate 
us  to  himself,  this  object  in  impiously  frustrated  by  the  obsti- 
nacy of  those  who  invite  us  to  Christ  indeed,  but  invisibly 
concealed  under  the  form  of  bread.   Is  it  not  possible  for  the 

(x)  John  vi.  35,  50.  (y)  1  Cor.  x.  17.  (s)  1  Cor.  x.  4. 

Vol.  III.  3  £ 


402  INSTITUTES  OF  THE  [book  iv. 

human  mind  to  overcome  the  immensity  of  local  distance,  and 
to  penetrate  to  Christ  in  the  highest  heavens.  What  nature 
denied  them,  they  attempted  to  correct  by  a  remedy  yet  more 
pernicious,  that  while  remaining  oh  the  earth,  they  might 
attain  a  proximity  to  Christ  without  any  need  of  ascending 
to  heaven.  This  is  all  the  necessity  which  constrained  them  to 
metamorphose  the  body  of  Christ.  In  the  time  of  Bernard, 
though  a  harsh  mode  of  expression  had  been  adopted,  still 
transubstantiation  was  yet  unknown:  and  in  all  preceding 
ages  it  was  a  common  similitude,  in  the  mouths  of  all,  that  in 
this  sacrament  the  body  and  blood  of  Christ  were  spiritually 
united  with  the  bread  and  wine.  They  argue  respecting  the 
terms,  in  their  own  apprehension,  with  great  acuteness,  but 
without  adducing  any  thing  applicable  to  the  present  subject. 
The  rod  of  Moses,  they  say,  though  it  took  the  form  of  a  ser- 
pent, still  retained  its  original  name,  and  was  called  a  rod.  («) 
So  they  think  it  equally  probable,  that  though  the  bread  be 
changed  into  another  substance,  yet  it  may  by  a  catechresis, 
without  any  violation  of  propriety,  be  denominated  according 
to  its  visible  appearance.  But  what  similitude  or  connection 
can  they  discover  between  that  illustrious  miracle  and  their 
fictitious  illusion,  which  no  eye  in  heaven  or  earth  witnesses? 
The  magicians  had  practised  their  sorceries,  so  that  the  Egyp- 
tians believed  them  to  possess  a  divine  power  to  effect  changes 
in  the  creatures  above  the  order  of  nature.  Moses  confronted 
them,  and  defeating  all  their  enchantments,  shewed  the  invin- 
cible power  of  God  to  be  on  his  side;  because  his  one  rod 
swallowed  up  all  the  rest.  But  that  being  a  transmutation 
visible  to  the  eye,  makes  nothing  to  the  present  argument,  as 
we  have  already  observed;  and  the  rod  soon  after  returned  to 
its  original  form.  Moreover  it  is  not  known  whether  that 
was  in  reality  a  temporary  transmutation  of  substance,  or  not. 
The  allusion  to  the  roc's  of  the  magicians  deserves  also  to  be 
observed,  for  Moses  says,  that  "  Aaron's  rod  swallowed  up 
their  rods:"  he  would  not  call  them  serpents,  lest  he  might 
appear  to  imply  a  transmutation  which  did  not  exist;  for  those 
impostors  had  done  nothing  but  dazzle  the  eyes  of  the  specta 

(a)  Exod.  iv.  2—4.  vii.  10,  12. 


chap.  xvii. J      CHRISTIAN  RELIGION.  403 

tors.  What  resemblance  has  this  to  the  following  and  other 
similar  expressions:  "  The  bread  which  we  break;"  (6)  "  As 
often  as  ye  eat  this  bread;"  (c)  "  They  continued  in  breaking 
of  bread?"  (d)  It  is  certain  that  their  eyes  were  only  deceived 
by  the  incantations  of  the  magicians.  There  is  greater  un- 
certainty with  respect  to  Moses,  by  whose  hand  it  was  no 
more  difficult  for  God  to  make  a  rod  into  a  serpent,  and  after- 
wards to  make  the  serpent  into  a  rod  again,  than  to  invest 
angels  with  material  bodies,  and  soon  after  to  disembody 
them  again.  If  the  nature  of  this  sacrament  were  the  same, 
or  bore  any  affinity  to  the  case  we  have  mentioned,  our  oppo- 
nents would  have  some  colour  for  their  solution.  We  must 
therefore  consider  it  as  a  fixed  principle,  that  the  flesh  of 
Christ  is  not  truly  promised  to  us  for  food  in  the  sacred  sup- 
per, unless  the  true  substance  of  the  external  symbol  corres- 
ponds to  it.  And  as  one  error  gives  birth  to  another,  a  passage 
of  Jeremiah  is  so  stupidly  perverted,  in  order  to  prove  trans ub- 
stantiation,  that  I  am  ashamed  to  recite  it.  The  prophet  com- 
plains that  wood  was  put  in  his  bread;  (e)  signifying  that  his 
enemies  by  their  cruelty  had  taken  away  all  the  relish  of  his 
food:  as  David  in  a  similar  figure  utters  the  following  com- 
plaint: "  They  gave  me  also  gall  for  my  meat,  and  in  my 
thirst  they  gave  me  vinegar  to  drink."  (/)  These  disputants 
explain  it  as  an  allegory,  that  the  body  of  Christ  was  affixed 
to  the  wood  of  the  cross;  and  this,  they  say,  was  the  opinion 
of  some  of  the  Fathers.  I  reply,  we  ought  rather  to  pardon 
their  ignorance,  and  bury  their  disgrace  in  oblivion,  than  to 
add  the  effrontery  of  constraining  them  continually  to  combat 
the  genuine  meaning  of  the  prophet. 

XVI.  Others,  who  -perceive  it  to  be  impossible  to  destroy 
the  analogy  of  the  sign  and  the  thing  signified,  without  sub- 
verting the  truth  of  the  mystery,  acknowledge  that  the  bread 
in  the  sacred  supper  is  the  true  substance  of  that  earthly  and 
corruptible  element,  and  undergoes  no  change  in  itself;  but 
they  maintain  that  it  has  the  body  of  Christ  included  under  it. 
If  they  explained  their  meaning  to  be,  that  when  the  bread  is 
presented  in  the  sacrament,  it  is   attended  with  an  exhibition 

(b)  1  Cor.  x.  16.  (c)  1  Cor.  xi.  26.  ((I)  Acts  ii.  42. 

(e)  Jer.  xl  19.  (/)  Psalm  Ixix.  21. 


404  INSTITUTES  OF  THE  [book  iv. 

of  the  body  of  Christ,  because  the  truth  represented  is  inse- 
parable from  its  sign;  I  should  make  little  objection:  but  as 
by  placing  the  body  itself  in  the  bread,  they  attribute  ubiquity 
to  it,  which  is  incompatible  with  its  nature,  and  by  stating  it 
to  be  under  the  bread,  represent  it  as  lying  concealed  in  it;  it 
is  necessary  to  unmask  such  subtilties:  not  that  it  is  my  inten- 
tion to  enter  on  a  professed  examination  of  the  whole  of  this 
subject  at  present;  I  shall  only  lay  the  foundations  of  the  dis- 
cussion, which  will  follow  in  its  proper  place.  They  maintain 
the  body  of  Christ  therefore  to  be  invisible  and  infinite,  that 
it  may  be  concealed  under  the  bread;  because  they  suppose 
it  to  be  impossible  for  them  to  partake  of  him,  any  otherwise 
than  by  his  descending  into  the  bread:  but  they  know  nothing 
of  that  descent  of  which  we  have  spoken,  by  which  he  elevates 
us  to  himself.  They  bring  forward  every  plausible  pretext 
that  they  can;  but  when  they  have  said  all,  it  is  evident  that 
they  are  contending  for  a  local  presence  of  Christ.  And  what 
is  the  reason  of  it?  It  is  because  they  cannot  conceive  of  any 
other  participation  of  his  flesh  and  blood,  except  what  would 
consist  in  local  conjunction  and  contact,  or  in  some  gross 
enclosure. 

XVII.  And  to  defend  with  obstinacy  the  error  which  they 
have  once  embraced,  some  of  them  hesitate  not  to  affirm  that 
the  body  of  Christ  never  had  any  other  dimensions  than  the 
whole  extent  of  heaven  and  earth.  His  birth  as  an  infant,  his 
growth  to  maturity,  his  extension  on  the  cross,  his  incarcera- 
tion in  the  sepulchre;  all  this,  they  say,  took  place  in  conse- 
quence of  a  kind  of  dispensation,  that  he  might  appear  to 
accomplish  every  thing  necessary  to  our  salvation.  His  appear- 
ance in  the  same  corporeal  form  after  his  resurrection,  his 
ascension  to  heaven,  his  subsequent  appearances  to  Stephen 
and  to  Paul,  all  this  also  resulted  from  a  similar  dispensation, 
that  he  might  manifest  himself  to  the  view  of  man  as  appoint- 
ed King  in  heaven.  Now  what  is  this  but  to  raise  Marcion 
from  the  dead?  For  if  such  were  the  condition  of  Christ's  body, 
every  one  must  perceive  it  to  have  been  a  mere  phantom  or 
visionary  form,  without  any  real  substance.  Some  plead,  with 
a  little  more  subtilty,  that  the  body  of  Christ,  which  is  given 
in  the  sacrament,  is  glorious  and  immortal,  and  that  therefore 


chap,  xvii.]     CHRISTIAN  RELIGION.  405 

it  involves  no  absurdity,  if  it  be  contained  under  the  sacrament 
in  various  places,  or  in  no  place,  or  without  any  form.  But  I 
ask  what  kind  of  body  did  Jesus  Christ  give  to  his  disciples, 
the  night  before  he  suffered?  Do  not  the  words  imply,  that  he 
gave  them  the  same  mortal  body  which  was  just  about  to  be 
betrayed?  They  reply,  that  he  had  already  manifested  his 
glory  in  the  eyes  of  three  of  his  disciples,  on  the  mount.  That 
is  true,  but  his  design  was,  in  that  splendour,  to  give  them  a 
transient  glimpse  of  his  immortality:  they  will  not  find  there 
a  twofold  body,  but  the  very  same  which  Christ  was  accustom- 
ed to  carry  about  with  him,  adorned  with  unusual  glory,  from 
which  it  speedily  returned  to  its  natural  condition.  When  he 
distributed  his  body  at  the  institution  of  the  sacred  supper,  the 
hour  was  approaching,  in  which,  "stricken  and  smitten  of 
God,"  he  was  to  lie  down  like  a  leper  "  without  form  or 
comeliness:"  (g)  he  was  then  far  from  intending  to  display  the 
glory  of  his  resurrection.  What  a  door  does  this  open  to  the 
error  of  Marcion,  if  the  body  of  Christ  appeared  in  one  place 
mortal  and  mean,  and  in  another  was  received  as  immortal 
and  glorious?  On  their  principle,  however,  this  happens  every 
day;  for  they  are  constrained  to  confess  that  the  body  of  Christ 
is  visible  in  itself,  while  at  the  same  time  they  say  that  it  is 
invisibly  concealed  under  the  symbol  of  bread.  And  yet  the 
promulgators  of  such  monstrous  absurdities  are  so  far  from 
being  ashamed  of  their  disgrace,  that  they  stigmatise  us  with 
unprovoked  and  enormous  calumnies,  because  we  refuse  to  sub- 
scribe to  them. 

XVIII.  If  they  are  determined  to  fasten  the  body  and  blood 
of  the  Lord  to  the  bread  and  wine,  one  must  of  necessity  be 
severed  from  the  other.  For  as  the  bread  is  presented  sepa- 
rately from  the  cup,  the  body  being  united  to  the  bread,  must 
consequently  be  divided  from  the  blood  contained  in  the  cup. 
For  when  they  affirm  that  the  body  is  in  the  bread,  and  the 
blood  in  the  cup,  while  the  bread  and  the  wine  are  at  some  dis- 
tance from  each  other,  no  sophistry  will  enable  them  to  evade 
this  conclusion,  that  the  body  is  separated  from  the  blood. 
Their  usual  pretence,  that  the  blood  is  in  the  body  and  the  body 

f  #)  Isaiah  liii.  ?,4 


406  INSTITUTES  OF  THE  [book  iv. 

in  the  blood,  by  what  they  call  concomitance,  is  perfectly  fri- 
volous, while  the  symbols  in  which  they  are  contained  are  so 
divided.  But  if  we  elevate  our  views  and  thoughts  towards 
heaven,  to  seek  Christ  there  in  the  glory  of  his  kingdom,  as 
the  symbols  invite  us  to  him  entire,  under  the  symbol  of 
bread  we  shall  eat  his  body,  under  the  symbol  of  wine  we  shall 
distinctly  drink  his  blood,  so  that  vre  shall  thus  enjoy  him 
entire.  For  though  he  has  removed  his  flesh  from  us,  and  in 
his  body  is  ascended  to  heaven,  yet  he  sits  at  the  Father's  right 
hand,  that  is,  he  reigns  in  the  power,  and  majesty,  and  glory 
of  the  Father.  This  kingdom  is  neither  limited  to  any  local 
space,  nor  circumscribed  by  any  dimensions:  Christ  exerts  his 
power  wherever  he  pleases  in  heaven  and  earth,  exhibits  him- 
self  present  in  his  energetic  influence,  is  constantly  with  his 
people,  inspiring  his  life  into  them,  lives  in  them,  sustains  them, 
strengthens  and  invigorates  them,  just  as  if  he  were  corporeally 
present;  in  short,  he  feeds  them  with  his  own  bod},  of  which 
he  gives  them  a  participation  by  the  influence  of  his  Spirit. 
This  is  die  way  in  which  the  bodv  and  blood  of  Christ  are  ex- 
hibited to  us  in  the  sacrament. 

XIX.  It  is  necessary  for  us  to  establish  such  a  presence  of 
Christ  in  the  sacred  supper,  as  neither,  on  the  one  hand,  to 
fasten  him  to  the  element  of  bread,  or  to  enclose  him  in  it,  or 
in  any  way  to  circumscribe  him,  which  would  derogate  from  his 
celestial  glory;  nor,  on  the  other  hand,  to  deprive  him  of  his 
corporeal  dimensions,  or  to  represent  his  body  as  in  different 
places  at  once,  or  to  assign  it  an  immensity  diffused  through 
heaven  and  earth,  which  would  be  clearlv  inconsistent  with  the 
reality  of  his  human  nature.  Let  us  never  suffer  ourselves  to 
be  driven  from  these  two  exceptions:  that  nothing  be  main- 
tained derogatory  to  Christ's  celestial  glory;  which  is  the  case 
when  he  is  represented  as  brought  under  the  corruptible  ele- 
ments of  this  world,  or  fastened  to  any  earthly  objects:  and  that 
nothing  be  attributed  to  his  body  incompatible  with  the  human 
nature;  which  is  the  case  when  it  is  represented  as  infinite,  or 
is  said  to  be  in  more  places  than  one  at  the  same  time.  These 
absurdities  being  disclaimed,  I  readily  admit  whatever  may 
serve  to  express  the  true  and  substantial  communication  of 
the  body  and  blood  of  the  Lord,  which  is  given  to  the  faithful 


chap,  xvii.]      CHRISTIAN  RELIGION.  407 

under  the  sacred  symbols  of  the  Supper;  and  to  express  it  in  a 
manner  implying  not  a  mere  reception  of  it  in  the  imagination 
or  apprehension  of  their  mind,  but  a  real  enjoyment  of  it  as 
the  food  of  eternal  life.  Nor  can  any  cause  be  assigned,  why 
this  opinion  is  so  odious  to  the  world,  and  the  minds  of  multi- 
tudes are  so  unjustly  prejudiced  against  any  defence  of  it,  but 
that  they  have  been  awfully  infatuated  with  the  delusions  of 
Satan.  It  is  certain  that  the  doctrine  we  advance  is  in  all 
respects  in  perfect  harmony  with  the  Scriptures;  it  contains 
nothing  absurd,  ambiguous,  or  obscure;  it  is  not  at  all  inimical 
to  true  piety,  or  solid  edification;  in  short,  it  includes  nothing 
that  can  offend,  except  that  for  several  ages,  while  the  igno- 
rance and  barbarism  of  the  sophists  prevailed  over  the  Church, 
this  very  clear  light  and  obvious  truth  was  shamefully  sup- 
pressed. Yet  as  in  the  present  age  also,  Satan  is  making  the 
most  powerful  exertions  to  oppose  it,  and  is  employing  turbu- 
lent spirits  to  endeavour  to  blacken  it  by  every  possible  calumny 
and  reproach,  it  is  necessary  to  be  the  more  diligent  in  assert- 
ing and  defending  it. 

XX.  Now  before  we  proceed  any  further,  it  is  requisite  to 
discuss  the  institution  itself;  because  the  most  plausible  ob- 
jection of  our  adversaries  is,  that  we  depart  from  the  words  of 
Christ.  To  exonerate  ourselves  from  the  false  charge  which 
they  bring  against  us,  it  is  highly  proper,  therefore,  to  begin 
with  an  exposition  of  the  words.  The  account  given  by  three  of 
the  evangelists,  and  by  Paul,  informs  us,  that  "  Jesus  took  bread, 
and  gave  thanks  and  blessed  it,  and  brake  it,  and  gave  it  to  the 
disciples,  and  said,  Take,  eat;  this  is  my  body,  which  is  given 
or  broken  for  vou.  And  he  took  the  cup,  and  said,  This  cup 
is  my  blood  of  the  new  testament,  or  the  new  testament  in 
my  blood,  which  is  shed  for  you,  and  for  many,  for  the  remis- 
sion of  sins."  (A)  The  advocates  of  transubstantiation  contend 
that  the  pronoun  this  denotes  the  appearance  of  the  bread, 
because  the  consecration  is  made  by  the  whole  of  the  sentence, 
and  there  is  no  visible  substance,  according  to  them,  which  cm 
be  indicated  by  it.  But  if  they  are  guided  by  a  scrupulous 
attention  to  the  words,  because  Christ  declared  that  which  he 

(A)  Malt.  xxvi.  20—  23.  Mark  xiv.  22—24.  Luke  xsii.  19,  20.  1  Cor.  si.  23— 25. 


408  INSTITUTES  OF  THE  [book  iv. 

gave  into  the  hands  of  his  disciples  to  be  his  body,  nothing 
can  be  more  at  variance  with  a  just  interpretation  of  them,  than 
the  notion  that  what  before  was  bread  had  now  become  the  body 
of  Christ.  For  it  was  that  which  Christ  took  into  his  hands  to 
deliver  to  his  disciples,  that  he  asserts  to  be  his  body;  but, 
"he  took  bread."  Who  does  not  perceive,  then,  that  that  to 
which  this  pronoun  referred  was  bread  still?  and  therefore  no- 
thing would  be  more  absurd  than  to  transfer  to  a  mere  appear- 
ance or  visionary  form  that  which  was  spoken  of  real  bread. 
Others,  when  they  explain  the  word  is  to  denote  transubstan- 
tiation,  have  recourse  to  an  interpretation  still  more  violently 
perverted  and  unnatural.  They  have  not  the  least  colour, 
therefore,  for  a  pretence  that  they  are  influenced  by  a  scrupu- 
lous reverence  for  the  words  of  Christ.  For  to  use  the  word 
U  to  signify  a  transmutation  into  another  substance,  is  a  thing 
never  heard  of,  in  any  country  or  in  any  language.  Those  who 
acknowledge  the  continuance  of  bread  in  the  Supper,  and 
affirm  that  it  is  accompanied  with  the  real  body  of  Christ, 
differ  considerably  among  themselves.  Those  of  them  who 
express  themselves  more  modestly,  though  they  strenuously 
insist  on  the  literal  meaning  of  these  words,  "  This  is  my  body" 
yet  afterwards  depart  from  their  literal  precision,  and  explain 
them  to  import  that  the  body  of  Christ  is  with  the  bread,  in 
the  bread,  and  under  the  bread.  Of  the  opinion  maintained 
by  them,  we  have  already  spoken,  and  shall  soon  have  occasion 
to  take  further  notice:  at  present  I  am  only  arguing  respecting 
the  words,  by  which  they  consider  themselves  bound,  so  that 
they  cannot  admit  the  bread  to  be  called  his  body,  because  it 
is  a  sign  of  it.  But  if  they  object  to  everv  trope,  and  insist  on 
taking  the  words  in  a  sense  strictly  literal,  why  do  thev  forsake 
the  language  of  Christ,  and  adopt  a  phraseology  of  their  own 
so  very  dissimilar?  For  there  is  a  wide  difference  between  these 
two  assertions,  that  "  the  bread  is  the  body,"  and  that  "  the 
body  is  with  the  bread."  But  because  they  perceived  the  im- 
possibility of  supporting  this  simple  proposition,  "  that  the  bread 
is  the  body,"  they  have  endeavoured  to  escape  from  their  em- 
barrassment by  those  evasions.  Others,  more  daring,  hesitate- 
not  to  assert,  that  in  strict  propriety  of  speech,  the  bread  is  the 
body;  and  thereby  prove  themselves  to  be  advocates  for  a  truly 


chap,  xvii.]      CHRISTIAN  RELIGION.  409 

literal  interpretation.  If  it  be  objected,  that  then  the  bread  is 
Christ,  and  Christ  is  God,  they  will  deny  this,  because  it  is  not 
expressed  in  the  words  of  Christ.  But  they  will  gain  nothing 
by  their  denial  of  it,  for  it  is  universally  admitted  that  the  whole 
person  of  Christ  is  offered  to  us  in  the  sacrament.  Now  it  would 
be  intolerable  blasphemy  to  affirm  of  a  rail  and  corruptible  ele- 
ment, without  any  figure,  that  it  is  Christ.  I  ask  them  whether 
these  two  propositions  are  equivalent  to  each  other:  Christ  is  the 
Son  of  God,  and  Bread  is  the  body  of  Christ.  If  they  confess 
them  to  be  different,  a  confession  which,  if  they  hesitated,  it 
would  be  easy  to  extort  from  them,  let  them  say  wherein  the 
difference  consists.  I  suppose  they  will  adduce  no  other  oint 
of  difference,  than  that  the  bread  is  called  the  body  in  a  sacra- 
mental sense.  Whence  it  follows,  that  the  words  of  Christ 
are  not  subject  to  any  common  rule,  and  ought  not  to  be 
examined  on  the  principles  of  grammar.  I  would  likewise 
inquire  of  the  inflexible  champions  of  a  literal  interpretation, 
whether  the  words  attributed  to  Christ,  by  Luke  and  Paul, 
"  This  cup  is  the  new  testament  in  my  blood,"  do  not  express 
the  same  idea  as  the  former  clause  in  which  the  bread  is  culled 
his  body.  Surely  the  same  reverence  ought  to  be  shewn  to 
one  part  of  the  sacrament  as  to  the  other,  and  because  brevity 
is  obscure,  the  sense  is  elucidated  by  a  fuller  statement.  When- 
ever therefore  they  shall  argue  from  that  one  word  that  the 
bread  is  the  body  of  Christ;  I  shall  adduce  the  interpretation 
furnished  by  the  fuller  account,  that  it  is  the  testament  in  his 
body.  For  shall  we  seek  for  an  expositor  of  greater  fidelity  or 
accuracy  than  Paul  and  Luke.'1  Nor  is  it  my  design  to  dimi- 
nish in  the  smallest  degree  that  participation  of  the  body  of 
Christ,  which  I  have  acknowledged  is  enjoyed;  my  only  object 
is,  to  silence  that  foolish  obstinacy  which  displays  itself  in 
violent  contentions  about  words.  From  the  authority  of  Paul 
and  Luke,  I  understand  the  bread  to  be  the  body  of  Christ, 
because  it  is  the  covenant  in  his  body.  If  they  resist  this, 
their  contention  is  not  with  me,  but  with  the  Spirit  of  God. 
Notwithstanding  they  profess  to  be  influenced  by  such  rever- 
ence for  the  words  of  Christ,  that  they  dare  not  understand  an 
explicit  declaration  of  his  in  a  figurative  sense,  yet  this  pretext 
is  not  sulficient  to  justify  their  pertinacious  rejection  of  all  the 
Vol.  III.  3  F 


410  INSTITUTES  OF  THE  [book  iv, 

reasons  which  we  allege  to  the  contrary.  At  the  same  tim> ,  as 
I  have  already  suggested,  it  is  necessary  to  understand  what 
is  meant  by  "  the  testament  in  the  body  and  blood  of  Christ:" 
because  we  should  derive  no  benefit  from  the  covenant  rati- 
fied by  the  sacrifice  of  his  death,  if  it  were  not  followed 
by  that  secret  communication  by  which  we  become  one  with 
him. 

XXI.  It  remains  for  us,  therefore,  to  acknowledge  that,  on 
account  of  the  affinity  which  the  things  signified  have  with 
their  symbols,  the  name  of  t.he  substance  has  been  given  to  the 
sign,  in  a  figurative  sense  indeed,  but  by  a  most  apt  analog}-. 
I  forbear  to  introduce  any  thing  of  allegories  and  parables,  lest 
any  one  should  accuse  me  of  having  recourse  to  subterfuges 
and  travelling  out  of  the  present  subject.  I  observe  that  this 
is  a  metonymical  form  of  expression,  which  is  commonly  used 
in  the  Scripture  in  reference  to  sacraments.  For  in  no  other 
sense  is  it  possible  to  understand  such  passages  as  these:  when 
of  circumcision  it  is  said,  "This  is  my  covenant:"  (*)  of  the 
paschal  lamb,  "  It  is  the  Lord's  passover:"  (/$)  of  the  legal 
sacrifices,  that  they  were  expiations,  or  atonements:  (/)  of  the 
rock,  from  which  the  water  issued  in  the  desert,  "  That  Rock- 
was  Christ."  (w)  And  not  only  is  the  name  of  something  supe- 
rior transferred  to  that  which  is  inferior;  but  on  the  contrary,  the 
name  of  the  visible  sign  is  likewise  given  to  the  thing  signified: 
as  when  God  is  said  to  have  appeared  to  Moses  in  the  bush,(;z) 
when  the  ark  of  the  covenant  is  called  God,  (0)  and  the  Holy 
Spirit,  a  dove.  (/>)  For  though  there  is  an  essential  difference 
between  the  symbol  and  the  thing  signified,  the  former  being 
corporeal,  terrestrial,  and  visible,  and  the  latter  spiritual,  ce- 
lestial, and  invisible;  yet  as  the  symbol  is  not  a  vain  and  useless 
memorial,  a  mere  adumbration  of  the  thing  which  it  has  been 
consecrated  to  represent,  but  also  a  true  and  real  exhibition  of 
it,  why  may  not  the  name  of  that  which  it  signifies  be  justly 
applied  to  it?  If  symbols  invented  by  man,  which  are  rather 
emblems  of  things  absent,  than  tokens  of  things  present,  of 
which  also  they  very  frequently  give  a  delusive  representation, 

(2)  Gen.  xvii.  10.  (k)  Exod.  xii.  11.  (/)  Exod.  et  Lev.  passim, 

(ro)  1  Cor.  x.  4.  (n)  Exod.  iii.  2.  (o)  Psalm  lxxxiv.  7.  xlii.  2. 

(/>)  Matt.  iii.  16. 


chap,  xvii.]      CHRISTIAN  RELIGION.  411 

are  nevertheless  sometimes  distinguished  by  the  names  of  the 
things  which  they  signify:  there  is  far  greater  reason  why  the 
symbols  instituted  by  God  should  borrow  the  names  of  those 
things  of  which  they  always  exhibit  a  correct  and  faithful 
representation,  and  by  the  truth  of  which  they  are  always 
accompanied.  So  great  therefore  is  the  similitude  and  affinity 
of  the  one  to  the  other,  that  there  is  nothing  at  all  unnatural 
in  such  a  mutual  interchange  of  appellations.  Let  our  adver- 
saries cease  then  to  assail  us  with  their  ridiculous  wit,  by  call- 
ing us  Tropologists,  because  we  explain  the  sacramental 
phraseology  according  to  the  common  usage  of  the  Scripture. 
For  as  there  is  a  great  similarity  in  many  respects  between  the 
various  sacraments,  so  this  metonymical  transfer  of  names  is 
common  to  them  all.  As  the  apostle  therefore  states  that  "  the 
Rock"  from  which  flowed  "  spiritual  drink"  for  the  Israelites, 
"  was  Christ,"  (y)  because  it  was  a  visible  symbol,  under  which 
"  that  spiritual  drink"  was  received,  though  not  in  a  manner 
discernible  by  the  corporeal  eye:  so  bread  is  now  called  the 
body  of  Christ,  because  it  is  the  symbol  under  which  the  Lord 
truly  offers  us  his  body  to  eat.  And  that  no  one  may  despise 
this  as  a  novel  sentiment,  we  shall  shew  that  the  same  was 
entertained  by  Augustine.  He  says;  "  If  the  sacraments  had 
not  some  similitude  to  those  things  of  which  they  are  sacra- 
ments, they  would  be  no  sacraments  at  all.  On  account  of  ibis 
similitude,  they  frequently  take  the  names  even  of  the  things 
which  they  represent.  Therefore,  as  the  sacrament  of  the  body 
of  Christ  is  in  some  sense  that  body  itself,  and  the  sacrament 
of  the  blood  of  Christ,  is  that  blood  itself;  so  the  sacrament  of 
faith  is  called  faith."  His  works  contain  many  similar  passages, 
which  it  would  be  useless  to  collect,  as  this  one  is  sufficient: 
only  the  reader  ought  to  be  apprised  that  this  holy  father 
repeats  and  confirms  the  same  observation  in  an  epistle  to 
Euodius.  It  is  a  frivolous  subterfuge  to  plead,  that  when 
Augustine  speaks  of  metonymical  expressions,  as  frequently  and 
commonly  used  respecting  the  sacraments,  he  makes  no  men- 
tion of  the  Lord's  Supper:  for  if  this  were  admitted,  we  could 
no  longer  reason  from  the  genus  to  the  species,  or  from  the 

f<7)  1  Cor.  x.  4. 


412  INSTITUTES  OF  THE  [book  iv. 

whole  to  a  part:  it  would  not  be  a  good  argument  to  say,  that 
every  animal  is  endued  with  the  power  of  motion,  therefore 
oxen  and  horses  are  endued  with  the  power  of  motion.  All 
further  dispute  on  this  point  however  is  precluded  by  the  lan- 
guage ol  the  same  writer  on  another  occasion;  "  that  Christ 
diu  not  hesitate  to  call  it  his  body,  when  he  gave  it  as  the  sign 
of  his  body."  Again:  "It  was  wonderful  patience  in  Christ, to 
admit  Judas  to  the  feast,  in  which  he  instituted  and  gave  to  his 
disciples  the  emolem  of  his  bodv  and  of  his  blood." 

XXII.  But  if  some  obstinate  man,  shutting  his  eyes  against 
every  other  consideration,  should  insist  on  this  single  expres- 
sion, u  This  is  my  body;"  as  though  it  made  a  distinction  be- 
tween the  Supper  and  all  other  sacraments,  the  answer  is  easy. 
They  allege  that  the  verb  substantive  is  too  emphatical  to 
admit  or  any  figure.  If  we  grant  this,  the  verb  substantive  is 
also  used  by  Paul,  where  he  says,  "  The  bread  which  we 
break,  is  it  not  the  communion  of  the  body  of  Christ:"  (x) 
But  the  communion  of  the  body  is  something  different  from 
the  body  itself.  In  almost  all  cases  of  sacraments,  we  find  the 
samt  word  used.  "  This  is  my  covenant."  "  It  is  the  Lord's 
passovt  r."  (si)  And,  to  mention  no  more,  when  Paul  says, 
"  That  Kock  was  Christ,"  (t)  why  do  they  consider  the  verb 
substantive  less  emphatical  in  that  passage  than  in  the  speech 
ol  Christ?  Let  them  also  explain  the  force,  of  the  verb  substan- 
tive in  that  place  where  John  says,  "The  Holy  Ghost  xvas  not 
yet,  because  that  Jesus  was  not  yet  glorified."  (it)  For  if  they 
obstinately  adhere  to  their  rule,  they  will  destroy  the  eternal 
existence  of  the  Spirit,  as  if  it  commenced  at  the  ascension  of 
Christ.  Let  them  answer,  in  the  last  place,  what  is  the  mean- 
ing of  Paul,  when  he  calls  baptism  "  the  washing  of  regenera- 
tion, and  renewing,"  (y)  which  appears  to  be  useless  to  many? 
But  nothing  is  more  conclusive  against  them  than  that  passage 
where  Paul  says,  that  the  Church  is  Christ.  For  having  drawn 
a  similitude  from  the  human  body,  he  adds,  "  So  also  is 
Christ:"  (rv)  by  which  he  means  the  only-begotten  Son  of 
God,  not  in  himself,  but  in  his  members.   I  think  I  have  so 

(r)  1  Cor.  x  16.  (s)  Gen.  xvii.  10.     Exod.  xii.  11 

(0  1  Cor.  x.  4.  (n)  John  vii.  39. 

(t>)  Titus  iii.  2.  (to)  1  Cor.  xii.  12. 


ghap.  xvii.]     CHRISTIAN  RELIGION.  413 

far  succeeded,  that  all  men  of  sense  and  integrity  must  be  dis- 
gusted with,  the  foul  calumnies  of  our  adversaries,  when  they 
charge  us  with  giving  no  credit  to  the  words  of  Christ,  which 
we  receive  with  as  much  submission  as  themselves,  and  con- 
sider with  greater  reverence.  Indeed,  their  stupid  negligence 
is  a  proof  that  it  is  a  subject  of  little  concern  to  them,  what  was 
the  will  or  meaning  of  Christ,  provided  they  can  use  him  as  a 
shield  to  defend  their  obstinacy:  as  our  diligence  in  inquiring 
into  Christ's  true  meaning  is  a  sufficient  proof  of  our  high  re- 
gard to  his  authority.  They  maliciously  represent,  that  human 
reason  prevents  us  from  believing  what  Christ  himself  has  de- 
clared with  his  sacred  mouth;  but  how  unjustly  they  stigma- 
tize us  with  this  reproach,  I  have  explained  in  a  great  measure 
already,  and  shall  presently  make  still  more  evident.  Nothing 
prevents  us  therefore  from  believing  Christ  when  he  speaks, 
and  immediately  acquiescing  in  every  word  he  utters.  The 
only  question  is,  whether  it  be  criminal  to  inquire  into  his 
genuine  meaning. 

XXIII.  To  shew  themselves  men  of  letters,  these  good 
doctors  prohibit  even  the  least  departure  from  the  literal  sig- 
nification. I  repl) ,  When  the  Scripture  calls  God  "  a  man 
of  war,"  because  this  language  would  be  too  harsh  unless  it  be 
explained  in  a  figurative  sense,  I  hesitate  not  to  consider  it  as 
a  comparison  borrowed  from  men.  And  indeed  it  was  upon 
no  other  pretext  that  the  ancient  Anthropomorphites  molested 
the  orthodox  Fathers,  than  by  laying  hold  of  such  expressions 
as  these:  "  The  eyes  of  the  Lord  behold;  It  entereth  into 
the  ears  of  the  Lord;  His  hand  is  stretched  out;  The  earth 
is  his  footstool;"  and  accusing  them  of  depriving  God  of  his 
body,  which  the  Scripture  ascribes  to  him.  If  this  canon  of 
interpretation  be  admitted,  all  the  light  of  faith  will  be  over- 
whelmed in  the  crudest  barbarism.  For  what  monstrous  ab- 
surdities will  not  fanatics  be  able  to  elicit  from  the  Scripture,  if 
they  are  permitted  to  allege  every  detached  and  ill-understood 
word  and  syllable  in  confirmation  of  their  notions?  The  ob- 
jection which  they  urge,  from  the  improbability  that  Christ, 
when  he  was  preparing  peculiar  consolation  for  his  disciples  in 
seasons  of  adversity,  should  express  himself  in  enigmatical  or 
obscure  language,  is  completely  in  our  favour.  For  if  it  had 


414  INSTITUTES  OF  THE  [book  iv. 

not  been  understood  by  the  apostles,  that  the  bread  was  called 
his  body  in  a  figurative  sense,  because  it  was  a  symbol  of  his 
body,  they  would  undoubtedly  have  been  disturbed  about  so 
monstrous  a  declaration.  Almost  at  the  same  moment,  John 
states  that  they  were  embarrassed  and  perplexed  with  every 
minute  difficulty.  They  who  debated  among  themselves  how 
Christ  was  to  go  to  the  Father,  and  were  at  a  loss  to  know 
how  he  would  depart  from  this  world;  who  could  understand 
nothing  that  was  said  of  heavenly  things,  because  they  had  not 
seen  them:  how  could  they  have  been  so  ready  to  believe  any 
thing  so  entirely  repugnant  to  every  dictate  of  reason,  as  that 
Christ  was  sitting  at  the  table  before  their  eyes,  and  yet  was 
invisibly  enclosed  in  the  bread?  By  eating  the  bread  without 
any  hesitation,  they  testified  their  consent,  and  hence  it  appears 
that  they  understood  the  words  of  Christ  in  the  same  sense  that 
we  do,  considering  that  it  is  common  in  all  sacraments  for  the 
name  of  the  sign  to  be  transferred  to  the  thing  signified.  To 
the  disciples  therefore  it  was,  as  it  is  to  us,  a  certain  and  clear 
consolation,  involved  in  no  enigma:  nor  is  there  any  other 
cause  to  be  assigned  why  some  reject  our  interpretation,  except 
that  the  devil  has  blinded  them  by  his  delusions,  in  consequence 
of  which  they  imagine  enigmatical  obscurities,  where  an  ele- 
gant figure  furnishes  such  an  obvious  and  natural  meaning. 
Besides,  if  we  rigidly  adhere  to  the  letter,  what  Christ  said  of 
the  bread  would  be  inconsistent  with  what  he  said  of  the  cup. 
He  calls  the  bread  his  body,  he  calls  the  wine  his  blood:  either 
this  must  be  a  vain  repetition,  or  a  distinction  which  separates 
the  body  from  the  blood.  It  might  be  said  of  the  cup,  This  is 
my  body,  as  truly  as  of  the  bread;  and  the  converse  of  this 
proposition  Mould  be  equally  correct,  that  the  bread  is  his 
blood.  If  they  reply,  that  we  ought  to  consider  for  what  end 
or  use  the  symbols  were  instituted;  this  I  acknowledge;  but  it 
is  impossible  to  free  their  error  from  this  absurd  consequence, 
that  the  bread  is  the  blood,  and  the  wine  the  body.  Now  I  am 
at  a  loss  how  to  understand  them,  when  they  admit  the  bread 
and  the  body  to  be  different  things,  and  yet  assert  that  the 
bread  is  properly  and  without  any  figure  called  the  body;  as  if 
any  one  should  say  that  a  garment  is  different  from  a  man,  and 
vet  that  it  is  properly  called  a  man.  At  the  same  time,  as  if  their 


chap,  xvii.]       CHRISTIAN  RELIGION.  415 

victory  consisted  in  obstinacy  and  calumnv,  they  charge  us 
with  accusing  Christ  of  falsehood,  if  we  inquire  into  the  true 
meaning  of  his  words.  Now  it  will  be  easy  for  the  readers  to 
judge  how  unjustly  we  are  treated  by  these  syllable-hunters, 
when  they  persuade  the  simple  to  believe,  that  we  derogate 
from  the  authority  due  to  the  words  of  Christ,  which  we  have 
proved  jto  be  outrageously  perverted  and  confounded  by  them, 
but  to  be  faithfully  and  accurately  explained  by  us. 

XXIV.  But  the  infamy  of  this  falsehood  cannot  be  entirely 
effaced,  without  repelling  another  calumny:  for  they  accuse 
us  of  being  so  devoted  to  human  reason,  as  to  limit  the  power 
of  God  by  the  order  of  nature,  and  to  allow  him  no  more  than 
our  own  understanding  teaches  us  to  ascribe  to  him.  Against 
such  iniquitous  aspersions  I  appeal  to  the  doctrine  which  I  have 
maintained;  which  will  sufficiently  evince  that  I  am  far  from 
nit  asuring  this  mystery  by  the  capacity  of  human  reason,  or 
subjecting  it  to  the  laws  of  nature.  Is  it  from  natural  philoso- 
phy that  we  have  learned  that  Christ  feeds  our  souls  with  his 
flesh  from  heaven,  just  as  our  bodies  are  nourished  with  bread 
and  wine?  Whence  is  it  that  flesh  has  the  power  of  giving  life 
to  our  souls?  Every  one  will  pronounce  it  not  to  be  from  nature. 
No  more  will  it  accord  with  human  reason  that  the  flesh  of 
Christ  descends  to  us  to  become  nourishment  to  us.  In  short, 
whoever  shall  understand  our  doctrine,  will  be  enraptured 
with  admiration  of  the  secret  power  of  God.  But  these  good 
zealots  contrive  a  miracle,  without  which  God  himself,  with 
all  his  power,  disappears  from  their  view.  I  would  again  re- 
quest of  my  readers  a  diligent  consideration  of  the  nature  and 
tendency  of  our  doctrine,  whether  it  depends  on  human  reason, 
or  on  the  wings  of  faith  rises  above  the  world  and  ascends  to 
heaven.  We  say  that  Christ  descends  to  us  both  by  the  external 
symbol  and  by  his  Spirit,  that  he  may  truly  vivify  our  souls  with 
the  substance  of  his  flesh  and  blood.  He  who  perceives  not 
that  many  miracles  are  comprehended  in  these  few  words,  is 
more  than  stupid;  for  there  is  nothing  more  preternatural  than 
for  souls  to  derive  spiritual  and  heavenlv  life  from  the  flesh, 
which  had  its  origin  from  the  earth,  and  was  subject  to  death: 
nothing  is  more  incredible  than  for  things  separated  from  each 
other  by  all  the  distance  of  heaven  and  earth,  notwithstanding 


416  INSTITUTES  OF  THE  [book  iv. 

that  immense  local  distance,  to  be  not  only  connected,  but 
united,  so  that  our  souls  receive  nourishment  from  the  flesh  of 
Christ.  Let  these  fanatics,  then,  no  longer  attempt  to  render 
us  odious  by  such  a  foul  calumny,  as  though  we,  in  any  respect, 
limited  the  infinite  power  of  God:  which  is  either  a  most 
stupid  mistake,  or  an  impudent  falsehood.  For  the  question 
here  respects  not  what  God  could  do,  but  what  he  has.  chosen 
to  do.  We  affirm  that  what  pleased  him,  came  to  pass.  It 
pleased  him  for  Christ  to  become  in  all  respects  like  his  bre- 
thren, sin  excepted.  (*•)  What  is  the  nature  of  our  body? 
Has  it  not  its  proper  and  certain  dimensions;  is  it  not  con- 
tained in  some  particular  place,  and  capable  of  being  felt  and 
seen?  And  why,  say  they,  may  not  God  cause  the  same  flesh 
to  occupy  many  different  places,  to  be  contained  in  no  parti- 
cular place,  and  to  have  no  form  or  dimensions?  But  how  can 
they  be  so  senseless  as  to  require  the  power  of  God  to  cause  a 
body  to  be  a  body,  and  not  to  be  a  body,  at  the  same  time?  It 
is  like  demanding  of  him  to  cause  light  to  be  at  once  both  light 
and  darkness.  But  he  wills  light  to  be  light,  darkness  to  be 
darkness,  and  flesh  to  be  flesh.  Whenever  it  shall  be  his  plea- 
sure, indeed,  he  will  turn  darkness  into  light,  and  light  into 
darkness:  but  to  require  that  light  and  darkness  shall  no  longer 
be  different,  is  to  aim  at  perverting  the  order  of  divine  wis- 
dom. Therefore  body  must  be  body,  spirit  must  be  spirit,  every 
thing  must  be  subject  to  that  law,  and  retain  that  condition, 
which  was  fixed  by  God  at  its  creation.  And  the  condition  of  a 
body  is  such,  that  it  must  occupy  one  particular  place,  and  have 
its  proper  form  and  dimensions.  In  this  condition  did  Christ 
assume  a  body,  to  which,  as  Augustine  observes,  "  he  gave 
incorruption  and  glory,  but  Without  depriving  it  of  its  nature 
and  reality."  The  testimony  of  thij  Scripture  is  clear;  that  he 
ascended  to  heaven,  whence  he  will  come  again,  in  like  manner 
as  he  was  seen  to  ascend,  (if) 

XXV.  They  reply,  that  they  have  the  word  in  which  the  will 
of  God  is  clearly  revealed:  that  is,  if  they  be  allowed  to  banish 
from  the  Church  the  gift  of  interpretation  which  elucidates 
the  word.   I   confess  that  they  have  the   word  and  quote  the 

(x)  Heb.  ii.  14.  iv.  15.  (y)  Acts  i.  11. 


chap,  xvii.j     CHRISTIAN  RELIGION.  417 

letter  of  scripture;  but  just  as  did  the  Anthropomorphites 
in  past  ages,  who  represented  God  to  be  corporeal;  just  as  did 
Marcion  and  the  Manichaeans,  who  attributed  to  Christ  a 
celestial  or  visionary  body.  For  they  quoted  these  texts; 
"The  first  man  is  of  the  earth,  earthy:  the  second  man  is 
the  Lord  from  heaven."  (z)  "  Christ  made  himself  of  no  repu- 
tation, and  took  upon  him  the  form  of  a  servant,  and  was  made 
in  the  likeness  of  man."  (a)  These  groveling  souls  imagine 
that  God  can  have  no  power,  unless  the  whole  order  of  nature 
be  reversed  by  the  monster  which  they  have  fabricated  in  their 
own  brains:  but  this  is  an  attempt  to  circumscribe  God,  and 
to  measure  his  power  by  the  fancies  of  men.  For  from  what 
word  have  they  learned  that  the  body  of  Christ  is  visible  in 
heaven,  and  yet  is  on  earth,  concealed  in  an  invisible  manner 
under  innumerable  pieces  of  bread?  They  will  say  that  neces- 
sity requires  this,  in  order  to  the  body  of  Christ  being  given 
in  the  Supper.  The  truth  is,  that  when  they  had  determined 
to  conclude,  from  the  language  of  Christ,  that  his  body  was 
eaten  in  a  carnal  manner,  carried  away  with  this  prejudice, 
they  found  it  necessary  to  invent  that  subtilty,  which  the 
whole  tenour  of  the  Scripture  contradicts.  That  we  derogate 
any  thing  from  the  power  of  God,  is  so  far  from  being  true, 
that  our  doctrine  peculiarlv  tends  to  magnifv  it.  But  as  they 
never  cease  to  accuse  us  of  defrauding  God  of  his  due  honour, 
by  a  rejection  of  every  thing  which  natural  reason  finds  it  diffi- 
cult to  believe,  though  promised  by  the  mouth  of  Christ  him- 
self: I  repeat  the  answer  which  I  have  lately  given,  that  we 
consult  not  natural  reason  respecting  the  mysteries  of  faith, 
but  that,  with  the  placid  docility  and  gentleness  of  spirit  re- 
commended by  James,  (b)  we  receive  the  doctrine  which  comes 
down  from  heaven.  Yet,  in  a  point  in  which  they  run  into  a 
pernicious  error,  I  admit  that  we  pursue  a  useful  moderation. 
On  hearing  the  words  of  Christ,  "  This  is  my  body,"  they 
imagine  a  miracle  the  most  distant  from  his  intention.  This 
notion  gives  birth  to  prodigious  absurdities;  but,  having 
already  embarrassed  themselves  by  their  foolish  precipitation, 
they  plunge  themselves  into  the  abyss  of  the  divine  omnipo- 

(z)  1   Cur.  xv.  47  (a)  Phil.  ii.  7-  (A)  James  i.  21. 

Vol.  III.  3  G 


418  INSTITUTES  OF  THE  [book  iv. 

tence,  in  order  to  extinguish  the  light  of  truth.   Hence  the 
fastidious  presumption,  with  which  they  profess  to  have  no  wish 
to  know  how  Christ  is  concealed  under  the  bread,  being  con- 
tent  with  that  declaration,  "This  is  my  body."   We,  on  the 
contrary,  with  equal  obedience  and  care,  endeavour  to  ascer- 
tain the  true  meaning  of  this  passage,  as  we  do  of  all  others; 
nor  do  we,  with  preposterous  eagerness,  temerity,  and   indis- 
cretion, seize  the   first  thought  which  presents   itself  to  our 
minds,  but  after  diligent  meditation  we  embrace   that  sense 
which   the   Spirit  of  God   suggests;   established  in   which,  we 
look  down  with  contempt  on  even-  opposition  made  to  it  by  the 
wisdom   of  this  world:  we  even  impose  restraints  on  our  own 
minds,  that  they  may  not  dare  to  utter  a  word  of  cavil,  and 
keep   them   humble    to   prevent  their  murmuring  against    the 
authority  of  God.  Hence  has  proceeded  that  exposition  of  the 
words  of  Christ,  which  all,  who  are  but  moderately  versed  in 
the   Scripture,   know   to   be    agreeable   to   its    invariable   usage 
respecting  sacraments.  Nor  do  we  «  steem  it  unlawful,  in  a  difli- 
(  nit  case,  after  the  example  of  the  holy  virgin,  to  inquire  how 
mi  be.  (c) 
XXVI.  Bui  as  nothing  will  he  more  effectual  to  confirm  the 
faith   of   true   believers,  than   a   knowledge   that   the  doctrine 
which  we  have  advanced  is  drawn  from  the  pure  word  of  God, 
and    rests  upon   its  authority,  I  will   demonstrate   this  with  all 
possible  brevity.  It   is  not   from  Aristotle,  but   from   the  Holy 
Spirit,  that  we  have  learned  that  the  bodv  of  Christ,  since    its 
resurrection,  is   limited,  and   received   into  heaven  till   the  last 
dav.  I  am  fullv  aware  that  our  adversaries  contemptuously  elude 
the  passages  which  are  adduced  tor  this  purpose.  (</)  Whenever 
Christ  speaks  of  his   approaching  departure   from  the  world, 
th<  v  reply  that  this  departure  was  nothing  more  than  a  change 
of  his  mortal  state.  But  if  this  were  correct,  Christ  would  not 
substitute  the  Holv  Spirit  to  supplv  the  defect  of  his  absence, 
as   they  express   it,  since   the   Spirit  does  not  succeed  to  his 
place,  nor  does  Christ  himself  descend  again  from  the  glory  of 
heaven   to   assume   the   condition   of  this  mortal   life.  The  ad- 
vent of  the   Spirit,  and  the  ascension  of  Christ,  are  clearly 

Luke  i  54  (»/)  John  xiv.  2,  3,28. 


chap,  xvii.]     CHRISTIAN  RELIGION.  419 

opposed  to  each  other;  and  therefore  it  is  impossible  for 
Christ  to  dwell  with  us,  according  to  his  flesh,  in  the  same 
manner  in  which  he  sends  his  Spirit.  Besides,  he  expressly 
declares  that  he  shall  not  always  be  with  his  disciples  in  the 
world.  (<?)  This  declaration  also  they  think  they  have  com- 
pletely explained  away,  by  saving  that  Christ  merely  intended 
that  he  should  not  alwavs  be  poor  and  mean,  and  exposed  to 
the  necessities  of  this  transitory  life.  But  they  are  evidently 
contradicted  by  the  context,  which  relates,  net  to  his  poverty, 
or  indigence,  or  any  of  the  miseries  of  this  life,  but  to  his  re- 
ception of  respect  and  honour.  The  unction  performed  by  the 
woman  displeased  the  disciples,  because  they  thought  it  an 
unnecessary  and  useless  expense,  bordering  on  luxury;  and, 
therefore,  they  wished  that  the  value  of  the  ointment,  which 
they  considered  as  improperly  lavished,  had  been  distributed 
to  the  poor.  Christ  said,  that  he  should  not  always  be  present 
to  receive  such  honour.  Augustine  has  given  the  same  ex- 
planation of  this  passage,  in  the  following  explicit  language. 
"  When  Christ  said,  Me  ye  have  not  always  with  you,  he 
spoke  of  the  presence  of  his  body.  For  according  to  his 
majesty,  his  providence,  and  his  ineffable  and  invisible  grace, 
is  accomplished  what  he  said  on  another  occasion,  Lo,  I  am 
with  you  alwavs,  even  to  the  end  of  the  world:  but,  with  re- 
spect to  the  body,  which  the  Word  assumed,  which  was  born  of 
the  virgin,  which  was  apprehended  by  the  Jews,  which  was 
affixed  to  the  tree,  which  was  taken  down  from  the  cross, 
which  was  wrapped  in  linen  clothes,  which  was  laid  in  the 
sepulchre,  which  was  manifested  at  the  resurrection,  this  de- 
claration is  fulfilled,  Me  ye  have  not  always  with  you.  Why? 
because  in  his  corporeal  presence  he  conversed  with  his  dis- 
ciples for  forty  days,  and  while  they  were  attending  him,  seen, 
but  not  followed  by  them,  he  ascended  to  heaven.  He  is  not 
here;  for  he  sits  at  the  right-hand  of  the  Father;  and  yet  he 
is  here;  for  he  has  not  withdrawn  the  presence  of  his  majesty: 
otherwise,  according  to  the  presence  of  his  majesty,  we  have 
Christ  always  with  us:  but,  with  respect  to  his  corporeal  pre- 
sence, he  said  with   truth,  Me  ye  have  not  always  with  you. 

(<?)  Matt.  xxvi.  11. 


430  INSTITUTES  OF  THE  [book  iv. 

For  the  Church  had  his  bodily  presence  for  a  few  days:  now 
it  retains  him  by  faith,  but  does  not  behold  him  with  corporeal 
eyes."  Here,  let  us  briefly  remark,  this  father  represents 
Christ  as  present  with  us  in  three  respects;  in  his  majesty,  his 
providence,  and  his  ineffable  grace;  under  the  last  of  which 
I  comprehend  the  wonderful  communion  of  his  body  and 
blood:  only  we  must  understand  this  to  be  effected  by  the 
power  of  the  Holy  Spirit,  and  not  by  a  fictitious  enclosure  of 
his  body  under  the  bread.  For  our  Lord  has  declared  that  he 
has  flesh  and  bones,  capable  of  being  felt  and  seen:  and  to  go 
axvay  and  to  ascend  import  not  a  mere  appearance  of  ascent 
and  departure,  but  an  actual  performance  of  that  which  the 
words  express.  Shall  we  then,  it  will  be  said  by  some,  assign 
to  Christ  a  particular  district  of  heaven?  I  reply  with  Augus- 
tine that  this  question  is  too  curious,  and  altogether  unneces- 
sary: provided  we  believe  that  he  is  in  heaven,  that  is  enough. 
XXVII.  Does  not  the  term  ascension,  which  is  so  frequently 
repeated,  signify  a  removal  from  one  place  to  another?  This 
they  deny,  because  they  consider  his  exaltation  as  only  denot- 
ing the  majesty  of  his  empire.  But  I  ask,  what  was  the  man- 
ner of  his  ascent?  Was  he  not  carried  up  on  high  in  the  view 
of  his  disciples?  Do  not  the  evangelists  expressly  state  that 
he  was  received  up  into  heaven?  (/")  These  acute  sophists 
reply  that  he  was  concealed  from  their  sight  by  an  interposing 
cloud,  to  teach  the  faithful  that  thenceforward  he  would  not 
be  visible  in  the  world.  As  though,  to  produce  a  belief  of  his 
invisible  presence,  he  ought  not  rather  to  have  vanished  in  a 
moment,  or  to  have  been  enveloped  in  the  cloud  without  mov- 
ing from  where  he  stood.  But  as  he  was  carried  up  into  the 
air,  and,  by  the  interposition  of  a  cloud  between  him  and  his 
disciples,  shewed  that  he  was  no  longer  to  be  sought  for  on 
earth,  we  confidently  conclude  that  his  residence  is  now  in 
heaven.  This  also  is  affirmed  by  Paul,  who  teaches  us  to  ex- 
pect him  from  thence,  (g)  For  this  reason  the  angels  admo- 
nished the  disciples:  "  Why  stand  ye  gazing  up  into  heaven? 
This  same  Jesus,  which  is  taken  up  from  you  into  heaven,  shall 
so  come  in  like  manner  as  ye  have  seen  him  go  into  heaven."(/?) 

(/)  Mark  xvi.  19.  Luke  xxiv.  51.  Acts  i.  9.  (?)  Phil.  iii.  20. 

(h)  Acts  i.  11. 


ghap.  xvii.]     CHRISTIAN  RELIGION.  421 

Here  also  the  adversaries  of  sound  doctrine  have  recourse  to 
what  they  think  an  ingenious  evasion;  ihat  he  will  then  be- 
come visible,  who  has  never  departed  from  the  world,  but 
remained  invisible  with  his  people.  As  though  the  angels  in 
that  address  insinuated  a  twofold  presence,  and  did  not  sim- 
ply make  the  disciples  ocular  witnesses  of  his  ascension  with 
a  view  to  preclude  every  doubt:  just  as  if  they  had  said,  Re- 
ceived up  into  heaven  in  your  sight,  he  has  taken  possession 
of  the  celestial  empire:  it  remains  for  you  to  wait  with  patience 
till  he  shall  come  again  as  the  judge  of  the  world:  for  he  is 
now  entered  into  heaven,  not  to  occupy  it  alone,  but  to  assem- 
ble you  and  all  the  faithful  to  enjoy  it  with  him. 

XXVIII.  As  the  advocates  of  this  spurious  doctrine  are 
not  ashamed  to  defend  it  by  the  suffrages  of  the  Fathers,  and 
particularly  of  Augustine,  I  will  briefly  expose  the  disingenu- 
ousness  of  this  attempt.  Their  testimonies  having  been  col- 
lected by  learned  and  pious  writers,  I  have  no  inclination  to 
go  over  the  same  ground:  any  one  who  wishes  may  consult 
their  writings.  Nor  even  from  Augustine  shall  I  adduce  every 
passage  which  would  serve  the  argument;  but  shall  content 
mvself  with  shewing  by  a  few  extracts,  that  he  is,  beyond  all 
doubt,  perfectly  in  harmony  with  us.  In  order  to  deprive  us 
of  him,  our  adversaries  allege  that,  in  various  parts  of  his 
works,  he  states  the  flesh  and  blood  of  Christ,  even  the  victim 
once  offered  on  the  cross,  to  be  dispensed  in  the  sacred  supper: 
but  this  is  altogether  frivolous;  since  he  also  calls  the  conse- 
crated symbols  either  "  the  eucharists,"  or  "  the  sacrament  of 
Christ's  body  and  blood."  But  in  what  sense  he  uses  the  words 
jlesh  and  blood,  it  is  unnecessary  to  make  any  long  or  circuitous 
inquiry;  for  he  explains  himself  by  saying  "  that  sacraments 
take  their  names  from  the  similitude  of  those  things  which 
they  signify,  and,  therefore,  that  the  sacrament  of  the  body  is 
called  the  body"  With  this  corresponds  another  well-known 
passage;  "  The  Lord  hesitated  not  to  say,  This  is  my  body, 
when  he  delivered  the  sign  of  it."  They  object  again,  that 
Augustine  expressly  says,  that  the  body  of  Christ  falls  to  the 
earth,  and  enters  into  the  mouth.  I  reply,  that  he  says  this  in 
the  same  sense  in  which  he  affirms  it  to  be  consumed;  because 
he  connects  both  these  things  together.  Ner  does  any  objec- 


422  INSTITUTES  OF  THE  [book  iv. 

tion  arise  from  his  saying,  that  when  the  mystery  is  finished, 
the  bread  is  consumed;  because  he  had  just  before  said,  "as 
these  things  are  known  to  man,  being  done  by  man,  they  may 
have  honour  as  holy  things,  but  not  as  miracles."  And  to  the 
same  effect  is  another  expression,  which  our  adversaries,  with- 
out sufficient  consideration,  represent  as  in  their  favour;  that 
"  when  Christ  presented  the  mystical  bread  to  his  disciples,  he, 
in  a  certain  sense,  held  himself  in  his  own  hands."  For,  by  in- 
troducing this  qualifying  phrase,  in  a  certain  sense,  he  suf- 
ficiently declares  that  the  body  of  Christ  was  not  truly  or 
really  enclosed  in  the  bread.  Nor  ought  this  to  be  thought 
strange,  for  in  another  place  he  expressly  maintains,  '*  That  if 
bodies  be  deprived  of  their  local  spaces,  they  will  be  no  where, 
and  consequently  will  cease  to  have  any  existence."  It  is  a 
poor  cavil,  to  say  that  this  passage  does  not  relate  to  the  sacred 
supper,  in  which  God  exerts  a  special  power:  because  the 
question  had  been  agitated  respecting  the  body  of  Christ,  and 
this  holy  father,  professedly  answering  it,  says,  "  Christ  has 
given  immortality  to  his  body,  but  has  not  deprived  it  of  its 
nature.  In  a  corporeal  form,  therefore,  he  is  not  to  be  consi- 
dered as  universally  diffused:  for  we  must  beware  of  asserting 
his  Divinity  in  such  a  way  as  to  destroy  the  truth  of  his 
body.  It  does  not  follow,  that,  because  God  is  every  where, 
all  that  is  in  him  is  every  where  also."  The  reason  is  imme- 
diately added,  "  For  one  person  is  God  and  man,  and  both 
constitute  one  Christ:  as  God,  he  is  every  where;  as  man,  he 
is  in  heaven."  What  stupidity  would  it  have  betrayed,  not 
to  except  the  mystery  of  the  supper,  a  thing  so  serious  and 
important,  if  it  contained  any  thing  inconsistent  with  the 
doctrine  he  was  maintaining.  Yet  if  any  one  will  attentively 
read  what  follows,  he  will  find,  that  under  that  general  doc- 
trine, tne  Lord's  Supper  is  also  comprehended.  He  says, 
that  Christ,  who  is,  in  one  person,  the  only-begotten  Son  of 
God  and  the  Son  of  man,  is  every  where  present  as  God; 
that,  as  God,  he  resides  in  the  temple  of  God,  that  is,  in  the 
Church;  and  yet  that  he  occupies  some  particular  place  in 
he;.ven,  according  to  the  dimensions  of  a  real  body.  To 
unite  Christ  with  his  Church,  we  see  he  does  not  bring  down 
his  bodv  from  heaven;  which  he  certainly  would  have  done, 


chap,  xvii.]     CHRISTIAN    RELIGION.  428 

if  that  body  could  not  become  our  food  without  being  enclosed 
under  the  bread.  In  another  place,  describing  how  Christ  is 
now  possessed  by  the  faithful,  he  says,  "  You  have  him  by  the 
sign  of  the  cross,  by  the  sacrament  of  baptism,  by  the  food 
and  drink  of  the  altar."  Whether  he  is  correct  in  placing  a 
superstitious  ceremony  among  the  symbols  of   Christ's    pre- 
sence, I  am  not  now  discussing;  but  in  comparing  the  pre- 
sence of  Christ  to  the  sign  of  the  cross,  he  sufficiently  shews 
that  he   does   not    imagine    Christ   to  have   two  bodies,   one 
visibly  seated    in  heaven,  and    the  other    invisibly  concealed 
under  the  bread.   If  any  further  explication  be  necessarv,  it 
is  soon  after  added,  "That  we  always  have  Christ,  according 
to  the    presence  of   his  majesty;  but    that,  according    to  the 
presence   of   his    flesh,   it    is   rightly   said,    Me   ye   have   not 
always."  Our  adversaries  reply,  that  it    is  also  observed    at 
the  same  time,  "  That  according  to  his  ineffable  and  invisible 
grace,  his  declaration  is  fulfilled,  Lo,  I  am  with  vou  always 
even  to  the  end  of  the  world."   But  this  is  nothing  in  their 
favour,  because,  after  all,  it  is  restricted  to  that  majesty  which 
is   always  opposed  to  the  body,  and  his  flesh  is  expressly  dis- 
tinguished from  his  power  and  grace.  In  another  passage  of 
this  author,  we  find  the  same  antithesis,  or  contrast,  "  That 
Christ    left  his  disciples    in    his  corporeal    presence,  that    he 
might  be  with  them  by  his  spiritual  presence:"  which  clearly 
distinguishes  the  substance  of  the  flesh  from  the  power  of  the 
Spint,  which  conjoins  us  with  Christ,  notwithstanding  we  are 
widely  separated  from  him  by  local  distance.  He  frequently 
uses  the  same  mode  of  expression,  as  when  he  says,  "  Christ 
will  come  again,  in  his  corporeal  presence,  to  judge  the  living 
and  the  dead,  according  to  the  rule  of  faith   and  sound  doc- 
trine.  For  in  his  spiritual  presence,  he   was  to  come  to  his 
disciples,  and  to  be  with  his  whole  Church  on  earth,  to  the 
end  of  time.  This  discourse,  therefore,  was  addressed  to  the 
believers,  whom  he  had  already  begun  to  keep  with  his  cor- 
poreal presence,  and  whom  he  was  about  to  leave  by  his  cor- 
poreal absence,  that  with  the  Father  he  might   keep  them  by 
his   spiritual  presence."  To  explain  corporeal  to  mean  visible 
is    mere  trifling:   for  he  opposes    the  body  of    Christ  to  his 
divine  power;  and  by  adding,  "that  with  the  father  he  might 


424  INSTITUTES  OF  THE  [book  iv. 

keep  them"  clearly  expresses  that  the  Saviour  communicates 
his  grace  to  us  from  heaven  by  the  Holy  Spirit. 

XXIX.  As  they  place  so  much  confidence  in  this  subter- 
fuge of  an  invisible  presence,  let  us  see  how  far  it  serves  their 
cause.  In  the  first  place,  they  cannot  produce  a  single  syl- 
lable from  the  Scriptures  to  prove  that  Christ  is  invisible;  but 
they  take  for  granted,  what  no  man  of  sound  judgment  will 
concede  to  them,  that  the  body  of  Christ  connot  b«  given  in 
the  supper,  without  being  concealed  under  the  form  of  bread. 
Now  so  far  is  this  from  being  an  admitted  axiom,  that  it  is 
the  very  point  in  dispute  between  them  and  us.  And  while 
they  talk  in  this  way,  they  are  constrained  to  attribute  to 
Christ  a  double  body,  because,  upon  their  principle,  he  is 
visible  in  heaven,  and  at  the  same  time,  by  a  special  dispen- 
sation, is  invisible  in  the  sacred  supper.  Whether  this  is  cor- 
rect or  not,  it  is  easy  to  judge  from  various  passages  of  Scrip- 
ture, and  particularly  from  the  testimonv  of  Peter;  who  says 
of  Christ,  that  "  the  heavens  must  receive  him,  un,til  the 
times  of  restitution  of  all  things."  (r)  These  men  maintain 
that  lie  is  in  all  places,  but  without  any  form.  They  object, 
that  it  is  unreasonable  to  subject  the  nature  of  a  glorified  body 
to  the  laws  of  common  nature.  But  thi;  Ejection  leads  to  the 
extravagant  notion  of  Servctus,  which  justly  deserves  the 
detestation  of  all  the  faithful,  that  the  body  of  Christ  after  his 
ascension  was  absorbed  in  his  Divinity.  I  will  not  assert,  that 
they  hold  this  opinion;  but  if  it  be  considered  as  one  of  the 
attributes  of  the  glorified  body,  to  fill  all  places  in  an  invisible 
manner,  it  is  evident  that  the  corporeal  substance  must  be  de- 
stroyed, and  no  difference  will  be  left  between  the  Divinity 
and  the  humanity.  Besides,  if  the  body  of  Christ  be  multi- 
form and  variable,  so  as  to  appear  in  one  place,  and  to  be  in- 
visible in  another;  what  becomes  of  the  nature  of  a  body 
which  consists  in  having  its  proper  dimensions?  and  where  is 
its  unity?  With  far  greater  propriety  Tertullian  argues,  that 
the  body  of  Christ  was  a  true  and  natural  body,  because  the 
emblem  of  it  is  presented  to  us  in  the  mysterv  of  the  sup>  er, 
as  a  pledge   and  assurance   of  spiritual  life.   And,  indeed,   it 


.      U.ts  iii.  ?1. 


chap,  xvii.]      CHRISTIAN  RELIGION.  425 

was  of  his  glorified  body,  that  Christ  said,  "  Handle  me,  and 
see;  for  a  spirit  hath  not  flesh  and  bones,  as  ye  see  me  have."(i) 
We  see  how  the  truth  of  his  body  is  proved  by  the  lips  of 
Christ  himself,  because  it  can  be  felt  and  seen:  deprive  it  of 
these  qualities,  and  it  will  cease  to  be  a  body.  They  are 
always  recurring  to  their  subterfuge  of  the  dispensation  which 
they  have  invenied.  But  it  is  our  duty  to  receive  what  Christ 
abolutely  declares,  in  such  a  manner,  as  to  admit,  without  any 
exception,  whatever  he  is  pleased  to  affirm.  He  proved  that  he 
was  not  a  phantom,  because  he  was  visible  in  his  flesh.  It  that 
be  taken  away  which  he  asserts  to  belong  to  the  nature  ot  his 
body,  will  it  not  be  necessary  to  frame  a  new  definition  of  a 
body?  Now,  with  all  their  sophistry,  they  can  extract  no- 
thing to  support  their  imaginary  dispensation  from  that 
passage  of  Paul,  where  he  says,  that  "  From  heaven  we  look 
for  the  Saviour,  who  shall  change  our  vile  body,  that  it  may 
be  fashioned  like  unto  his  glorious  body."  (/)  For  we  cannot 
hope  for  a  conformity  to  Christ  in  those  qualities  «  hieh  they 
attribute  to  him,  which  would  make  all  our  bodies  invisible 
and  infinite:  nor  will  they  find  a  man  foolish  enough  to  be 
persuaded  to  believe  so  great  an  absurdity.  Let  them  then  no 
longer  ascribe  to  the  glorified  body  of  Christ  the  property  of 
being  in  many  places  at  once,  or  of  being  contained  within  no 
particular  space.  In  short,  let  them  either  deny  the  resur- 
rection of  the  flesh,  or  admit  that  Christ,  though  clothed  with 
celestial  glory,  has  not  divested  himself  of  his  flesh;  for  he 
will  make  us  in  our  flesh  partakers  of  the  same  glory,  as  we 
shall  enjoy  a  resurrection  similar  to  his.  For  what  is  there 
more  clearly  stated  in  any  part  of  the  Scripture,  than  that  as 
Christ  really  assumed  our  flesh  when  he  was  born  of  the 
Virgin,  and  suffered  in  our  flesh  to  atone  for  our  sins,  so  he 
resumed  the  same  flesh,  at  his  resurrection,  and  carried  it  up 
into  heaven?  For  all  the  hope  that  we  have  of  our  resur- 
rection and  ascension  to  heaven,  is  founded  on  the  resurrection 
and  ascension  of  Christ;  who,  as  Tertullian  says,  "  has  taken 
the  pledge  of  our  resurrection  into  heaven  with  him."  Now 
how  weak   and  faint  would  this  hope  be,  if  the  real  flesh  of 

(-6)  Luke  xxiv.  39.  (0  Phil.  iii.  20,  21, 

Vol.  IIL  3  H 


426  INSTITUTES  OF  THE  [book  iv. 

Christ  had  not  truly  risen  from  the  dead,  and  entered  into  the 
kingdom  of  heaven!  Hut  it  is  essential  to  a  real  body,  to  have 
its  particular  form  and  dimensions,  and  to  be  contained 
within  some  certain  space.  Let  us  hear  no  more,  then,  ot 
this  ridiculous  notion,  which  fastens  the  minds  of  men,  and 
Christ  himself,  to  the  bread.  For  what  is  the  use  of  this  in- 
visible presence  concealed  under  the  bread,  but  to  lead  those 
who  desire  to  Ik-  united  to  Christ,  to  (.online  their  attention 
to  that  symbol?  Hut  the  Lord  intended  to  withdraw,  not 
only  our  eyes,  but  all  our  senses  from  the  earth,  when  he  for- 
bade the  woman  t<>  touch  him,  because  he  was  not  yet  ascended 
to  his  Father.  (m)  When  he  saw  Mary,  with  pious  affection 
and  revere!  u,  hastening  <<>  kiss  bis  lint,  there  was  no  reason 
for  his  di  ibition   of  such  an   act,  before 

hia   i  i   heaven,  except  tb.it  heaven  \\as  the  only  place 

where  he  chose  to  be  sought.  It  is  obj<  ct<  1, 1  at  he  was  after- 
wards seen  bj  St<  phen;  (n)  but  the  answer  is  easy:  for  in  order 
to  this  no  change  of  place  was  n  i  essary  to  Christ,  who  could 
impart  to  the  .  yea  of  bis  servant  a  supernatural  perspicacity, 
capable  of  penetrating  into  heaven.  The  s;mic  observation  is 
applicable  to  bis  appearance  to  Paul,  (o)  They  allege  that 
me  OUt  ot  the  sepulchre,  while  the  sepulchre  remained 
i,  and  entered  into  th  lure  bis  disciples  were  as- 

sembled, while  the  doors  continued  shut:  but  this  contributes  no 
support  to  their  error.  For  as  the  water  was  like  a  solid  pave- 
ment, forming  a  road  for  Christ  when  he  walked  on  the  lake;  so 
it  i>  no  wonder  if  the  hardness  of  the  stone  gave  way,  to  make 
him  a  passagi  :  though  it  is  more  probable  that  the  stone  removed 
at  his  command,  and  after  his  departure  returned  to  its  place. 
And  to  enter  while  the  doors  remained  shut,  does  not  imply  his 
penetrating  through  the  solid  matter,  but  his  opening  an 
entrance  for  himself  by  his  divine  power,  so  that,  in  a  mira- 
culous manner,  he  instantaneously  stood  in  the  midst  of  his 
disciples,  though  the  doors  were  shut.  What  they  adduce 
from  Luke,  that  "  he  vanished  out  of  the  sight"  of  his  two 
disciples,  with  whom  he  had  walked  to  Emmaus,  ( /;)  is  of  no 
•service  to   their  cause,  but  is  in  favour  ol   ours:  for,  according 

(m)  John  xx.  17.  (n)   Acts  vii.  55. 

(")  Acts  xxii.  18.     lCgr.  xv.  8.  (/>)  Luke  xxiv.  31. 


chap,  xvii.]      CHRISTIAN  RELIGION.  «* 

to  the  testimony  of  the  same  evangelist,  when  he  joined  these 
disciples,  he  assumed  no  new  appearance  in  order  to  conceal 
himself;  but  "  their  eyes  were  holden,  that  they  should  not 
know  him."  (7)  Our  adversaries,  however,  not  only  trans- 
form Christ,  to  keep  him  in  the  world,  but  they  represent  him 
as  unlike  himself,  and  altogether  different  on  earth  from 
what  he  is  in  heaven.  By  such  extravagances,  in  short,  they 
turn  the  body  of  Christ  into  a  spirit,  though  not  by  positive 
assertion,  yet  by  direct  implication;  and  not  content  with  this, 
they  attribute  to  it  qualities  utterly  incompatible  with  each 
other:  whence  it  follows,  of  necessity,  that  he  must  have  two 
bodies. 

XXX.  Though  we  should  grant  them  what  they  contend 
for,  respecting  its  invisible  presence,  Still  this  would  be  no 
proof  of  its  infinity,  without  which  it  will  be  a  vain  attempt 
to  enclose  Christ  under  the  bread.  Unless  the  body  of  Christ 
be  capable  of  being  every  v.  here  at  once,  without  any  limita- 
tion of  place,  it  will  not  be  credible  that  it  is  concealed  under 
the  bread  in  the  sacred  supper.  It  was  this  necessity  which 
caused  them  to  introduce  their  monstrous  notion  of  its  ubi- 
quity. But  it  has  been  shewn,  by  char  and  strong  testimo- 
nies of  Scripture,  that  the  body  of  Christ  was,  like  other 
human  bodies,  circumscribed  by  certain  dimensions:  and  its 
ascension  to  heaven  made  it  evident  that  it  was  not  in  all 
places,  but  that  it  left  one  place,  when  it  removed  to  another. 
Nor  is  the  promise,  tl  I  am  with  you  always,  even  unto  the  end 
of  the  world,"  (/•)  to  be  applied,  as  they  suppose  it  should  be, 
to  his  body.  In  the  first  place,  on  this  supposition,  there  will 
be  no  such  perpetual  connection,  unless  Christ  dwells  in  us  in 
a  corporeal  manner,  without  the  use  of  the  sacramental  supper; 
and  therefore  they  have  no  sufficient  cause  for  contending  so 
fiercely  respecting  the  words  of  Christ,  in  order  to  enclose 
Christ  under  the  bread.  In  the  next  place,  the  context 
evinces,  that  Christ  there  has  not  the  most  distant  reference 
to  his  flesh,  but  promises  his  disciples  invincible  aid  to  sustain 
and  defend  them  against  all  the  assaults  of  Satan  and  the 
world.   For  having  assigned  them  a  difficult  province,  to  en 

(?)  Luke  lair.  1«  I  itt  xxviii.  20. 


428  INSTITUTES  OF  THE  [book  iv. 

courage  them  to  undertake  it  without  hesitation,  and  to  dis- 
charge it  with  undaunted  resolution,  he  supports  them  with 
the  assurance  of  his  presence;  as  though  he  had  said,  they 
should  never  want  his  aid,  which  nothing  could  overcome. 
Unless  these  men  wished  to  involve  every  thing  in  contusion, 
ought  they  not  to  distinguish  the  nature  of  this  presence:1  It 
is  evident  that  some  persons  would  rather  incur  the  greatest 
disgrace  by  betra;.  ing  their  ignorance,  than  relinquish  even 
the  least  particle  of  their  error.  1  speak  not  of  the  Romanists, 
whose  doctrine  is  more  tolerable,  or  at  least  more  modest: 
but  some  are  so  carri-  0  aw  ay  with  the  heat  of  contention,  as 
to  affirm  that,  on  account  of  the  union  of  the  two  natures  in 
Christ,  wherever  his  Divinity  is,  his  flesh,  which  cannot  be 
separated  from  it,  is  there  also:  as  if  that  union  had  mingled 
the  two  natures  so  as  to  form  some  intermediate  kind  of  being, 
which  is  neither  God  nor  man.  This  notion  was  maintained 
by  Eutyches,  and  since  his  time  by  Servetus.  But  it  is 
clearly  ascertained  from  the  Scriptures,  that  in  the  one  person 
of  Christ  the  two  natures  are  united  in  such  a  manner,  that 
each  retains  its  peculiar  properties  undiminished.  That  Eu- 
tyches was  justly  condemned  as  a  heretic,  our  adversaries 
will  not  deny;  it  is  surprising  that  they  overlook  the  cause  of 
his  condemnation,  which  was,  that  by  taking  away  the  differ- 
ence between  the  two  natures,  and  insisting  on  the  unity  of 
the  person,  he  made  the  divinitx  human,  and  deified  the  hu- 
manity. What  absurdity,  therefore,  is  it  to  mingle  heaven 
and  earth  together,  rather  than  not  to  draw  the  body  down 
from  the  celestial  sanctuary!  They  endeavour  to  justify  them- 
selves by  adducing  these  texts:  u  No  man  hath  ascendtd  up 
to  heaven,  but  he  that  came  down  from  heaven,  even  the  Son 
of  man  which  is  in  heaven:"  and,  a  The  only-begotten  Son, 
w  tich  is  in  the  bosom  of  the  Father,  he  hath  declared  him/'  (.9) 
But  it  argues  the  same  stupidity  to  disregard  the  communica- 
tion of  properties,  a  term  which  was  with  good  reason  adopted 
by  the  holy  fathers  in  the  early  ages.  When  Paul  says  that  "  the 
Lord  of  glory"  was  "  crucified,"  (t)  he  certainlv  does  not  intend 
that  Christ  suffered  any  thing  in  his  Divinity,  but  that  the  same 

(s)  John  iii.  13.  i.  18.  (t)  1  Cor.  ii.  8. 


chap,  xvn.]      CHRISTIAN  RELIGION.  429 

person,  who  suffered  as  an  abject  and  despised  man,  was  also, 
as  God,  the  Lord  of  glory.  In  the  same  sense,  the  Son  of  man 
was  in  heaven;  because  the  same  Christ,  who,  according  to 
the  flesh,  dwelt  on  earth  as  the  Son  of  man,  as  God,  was 
always  in  heaven.  For  this  reason,  in  the  same  passage,  he 
represents  himself  as  having  descended  from  heaven,  accord- 
ing to  his  Divinity;  not  that  his  Divinity  quitted  heaven  to 
confine  itself  in  the  prison  of  the  body;  but  because,  though 
it  filled  all  space,  yet  it  dwelt  corporeally,  or  naturally,  and 
in  a  certain  ineffable  manner,  in  the  humanity.  It  is  a  dis- 
tinction common  in  the  schools,  and  which  I  am  not  ashamed 
to  repeat,  that  though  Christ  is  every  where  entire,  yet  all 
that  is  in  him  is  not  every  where.  And  I  sincerely  wish  that 
the  schoolmen  themselves  had  dulv  considered  the  meaning  of 
this  observation;  for  then  we  should  never  have  heard  of  their 
stupid  notion  of  the  corporeal  presence  of  Christ  in  the  sacra- 
ment. Therefore,  our  Mediator,  as  he  is  every  where  entire, 
is  always  near  to  his  people;  and  in  the  sacred  supper  exhibits 
himself  present  in  a  peculiar  manner,  yet  not  with  all  that  be- 
longs to  him;  because,  as  we  have  stated,  his  body  has  been 
received  into  heaven,  and  remains  there  till  he  shall  come  to 
judgment. 

XXXI.  They  are  exceedingly  deceived,  who  cannot  con- 
ceive of  any  presence  of  the  flesh  of  Christ  in  the  Supper, 
except  it  be  attached  to  the  bread.  For  on  this  principle 
thev  leave  nothing  to  the  secr<  t  operation  of  the  Spirit,  which 
unites  us  to  Christ.  They  suppose  Christ  not  to  lie  present, 
unless  he  descends  to  us:  as  though  we  cannot  equally  enjoy 
his  presence,  if  he  elevates  us  to  himself.  The  only  question 
between  us,  therefore,  respects  the  manner  of  this  presence: 
because  they  place  Christ  in  the  bread,  and  we  think  it  un- 
lawful for  us  to  bring  him  down  from  heaven.  Let  the  read- 
ers judge  on  which  side  the  truth  lies.  Only  let  us  hear  no 
more  of  that  calumnv,  that  Christ  is  excluded  from  the  sacra- 
ment, unless  he  be  concealed  under  the  bread.  For  as  this  is 
a  heavenly  mysterv,  there  is  no  necessity  to  bring  Christ  down 
to  the  earth,  in  order  to  be  united  to  us. 

XXXII.  If  any  one  inquire  of  me  respecting  the  manner, 
I  shall   not  be  ashamed  to  acknowledge,  that  it  is  a  mystery 


430  INSTITUTES  OF  THE  [book  iv. 

too  sublime  for  me  to  be  able  to  express,  or  even  to  compre- 
hend; and,  to  be  still  more  explicit,  I  rather  experience  it, 
than  understand  it.  Here,  therefore,  without  any  contro- 
versy, I  embrace  the  truth  of  God,  on  which  I  can  safely 
rely.  He  pronounces  his  flesh  to  be  the  food,  and  his  blood 
the  drink,  of  my  soul.  I  offer  him  my  soul,  to  be  nourished 
with  such  aliment.  In  his  sacred  supper  he  commands  me, 
under  the  symbols  of  bread  and  wine,  to  take,  and  eat,  and 
drink,  his  body  and  blood:  I  doubt  not  that  he  truly  pre- 
sents, and  that  I  receive  them.  Only  I  reject  the  absurdities 
which  appear  to  be  either  degrading  to  his  majesty,  or  incon- 
sistent with  the  reality  of  his  human  nature,  and  are  at  the 
same  time  repugnant  to  the  word  of  God,  which  informs  us 
that  Christ  has  been  received  into  the  glory  of  the  celestial 
kingdom,  where  he  is  exalted  above  every  condition  of  the 
world,  and  is  equally  careful  to  attribute  to  his  human  nature 
the  properties  of  real  humanity.  Nor  ought  this  to  seem  in- 
credible or  unreasonable,  because,  as  the  kingdom  of  Christ 
is  wholly  spiritual,  so  his  communications  with  his  Church 
are  not  at  all  to  be  regulated  by  the  order  of  the  present 
world;  or,  to  use  the  words  of  Augustine,  M  This  mystery, 
as  well  as  others,  is  celebrated  by  man,  but  in  a  divine 
manner;  it  is  administered  on  earth,  but  in  a  heavenly 
manner."  The  presence  of  Christ's  body,  I  say,  is  such  as 
the  nature  of  the  sacrament  requires;  where  we  affirm  that  it 
appears  with  so  much  virtue  and  efficacy,  as  not  only  to  af- 
ford our  minds  an  undoubted  confidence  of  eternal  life,  but  also 
to  give  us  an  assurance  of  the  resurrection  and  immortality  of 
our  bodies.  For  they  are  vivified  by  his  immortal  flesh,  and  in 
some  degree  participate  his  immortalitv.  Those  who  go  be- 
yond this  in  their  hyperbolical  representations,  merely  obscure 
the  simple  and  obvious  truth  by  such  intricacies.  If  any 
person  be  not  yet  satisfied,  I  would  request  him  to  consider, 
that  we  are  now  treating  of  a  sacrament,  every  part  of  which 
ought  to  be  referred  to  faith.  Now  we  feed  our  faith  by  this 
participation  of  the  body  of  Christ  which  we  have  mentioned, 
as  fully  as  they  do,  who  bring  him  down  from  heaven.  At 
the  same  time,  I  candidly  confess,  that  I  reject  that  mixture  of 
the  flesh  of  Christ  with  our  souls,  or  that  transfusion  of  it 


chap,  xvii.]      CHRISTIAN  RELIGION.  431 

into  us,  which  they  teach;  because  it  is  sufficient  for  us  that 
Christ  inspires  life  into  our  souls  from  the  substance  of  his 
flesh,  and  even  infuses  his  own  life  into  us,  though  his  flesh 
jiever  actually  enters  into  us.  I  may  also  remark,  that  the 
analogy  of  faith,  to  which  Paul  directs  us  to  conform  even'  in- 
terpretation of  the  Scripture,  is  in  this  case,  beyond  all  doubt, 
eminently  in  our  favour.  Let  the  adversaries  of  so  clear  a 
truth  examine  by  what  rule  of  faith  they  regulate  themselves. 
"  He  that  confesseth  not  that  Jesus  Christ  is  come  in  the  flesh, 
is  not  of  God."  (y)  Such  persons,  though  they  may  conceal  it, 
or  may  not  observe  it,  do,  in  effect,  deny  the  reality  of  his 
flesh. 

XXXIII.  The  same  judgment  is  to  be  formed  of  our  parti- 
cipation, which  they  suppose  not  to  be  enjoyed  at  all,  unless 
the  flesh  of  Christ  be  swallowed  in  the  bread.  But  we  do 
no  small  injury  to  the  Holy  Spirit,  unless  we  believe  that  our 
communion  with  the  flesh  and  blood  of  Christ  is  the  effect  of 
his  incomprehensible  influence.  Even  if  the  virtue  of  this 
mystery,  such  as  we  have  represented  it,  and  as  it  was  un- 
derstood by  the  ancient  Church,  had  received  the  considera- 
tion justly  due  to  it,  for  four  hundred  years  past,  there  would 
have  been  quite  enough  to  satisfy  us,  and  the  door  would  have 
been  shut  against  many  pernicious  errors,  which  have  kindled 
dreadful  dissentions,  by  which  the  Church  has  been  miserably 
agitated  in  the  present,  as  well  as  past  ages.  But  sophistical 
men  insist  on  a  hyperbolical  kind  of  presence,  which  is  never 
taught  in  the  Scripture;  and  they  contend  as  eagerly  for  this 
foolish  and  absurd  imagination,  as  if  the  whole  of  religion 
consisted  in  the  enclosure  of  Christ  in  the  bread.  It  princi- 
pally concerns  us  to  know,  how  the  body  of  Christ,  which 
was  once  delivered  for  us,  is  made  ours,  and  how  we  are  made 
partakers  of  his  blood  which  was  shed;  for  the  entire  pos- 
session of  Christ  crucified  consists  in  an  enjovment  of  all  his 
benefits.  Now,  leaving  these  things,  which  are  of  such  great 
importance,  and  even  neglecting  and  forgetting  them,  these 
sophists  take  no  pleasure  but  in  this  thorny  question;  how  the 

(*>)  1  John  iv.  3. 


432  INSTITUTES  OF  THE  [book  iv. 

body  of  Christ  is  concealed  under  the  bread,  02  under  the 
form  of  the  bread.  They  falsely  pretend,  that  all  that  vvc 
teach  respecting  a  spiritual  participation,  is  contrary  to  what 
they  call  the  true  and  real  participation;  because  we  regard 
nothing  but  the  manner,  which,  in  their  opinion,  is  corporeal, 
as  they  enclose  Christ  in  the  bread,  but  in  ours  is  spiritual, 
because  the  secret  influence  of  the  Spirit  is  the  bond  which 
unites  us  to  Christ.  Nor  is  there  any  more  truth  in  their 
other  objection,  that  we  attend  to  nothing  but  the  fruit  or 
effect  which  the  faithful  experience  from  feeding  on  the  flesh 
of  Christ.  For  we  have  already  said,  that  Christ  himself  is 
the  matter  or  substance  of  the  sacred  supper,  and  that  it  is  in 
consequence  of  this,  that  we  are  absolved  Irom  our  sins  by  the 
sacrifice  of  his  death,  are  washed  in  his  blood,  and  by  his 
resurrection  are  raised  to  the  hope  ot  the  heavenly  lite.  But 
the  foolish  imagination,  of  which  Lombard  was  the  author,  has 
perverted  their  minds,  while  they  have  supposed  the  sacra- 
ment to  consist  in  eating  the  flesh  of  Christ.  For  these  are 
his  v*ords:  "The  sacrament,  and  not  the  thing,  consists  in 
the  forms  of  bread  and  wine;  the  sacrament  and  the  thing  are 
the  flesh  and  blood  of  Christ;  the  thing,  without  the  sacra* 
mint,  is  his  mystical  flesh."  Again,  a  little  alter:  M  The 
thing  signified  and  contained  is  the  proper  flesh  of  Christ; 
the  thing  signified  and  noi  contained,  is  his  mystical  body." 
"With  his  distinction  between  the  flesh  of  Christ,  and  the  power 
which  it  has  to  nourish,  I  fully  agree;  but  his  notion,  that  u  is 
a  sacrament,  and  contained,  under  the  bread,  is  an  error  not 
to  be  endured.  Hence  proceeded  the  false  idea  of  sacramental 
eating,  because  they  supposed  the  body  of  Christ  to  be  eaten 
by  impious  and  profane  persons,  notwithstanding  they  were 
strangers  to  him.  But  the  flesh  of  Christ  itself,  in  the  mys- 
tery of  the  Supper,  is  as  much  a  spiritual  thing,  as  our  eternal 
salvation.  Whence  we  conclude,  that  persons  who  are  desti- 
tute of  the  Spirit  of  Christ,  can  no  more  eat  the  flesh  of  Christ, 
than  drink  wine  which  has  no  taste.  It  is  certainly  offering 
an  insult,  and  doing  violence  to  Christ,  to  attribute  to  him  a 
body  all  feeble  and  dead,  which  is  promiscuou-ly  distributed 
to  unbelievers;    and  it  is  expressly  contradicted  by  his  own 


j    chap,  xvii.]      CHRISTIAN  RELIGION.  433 

words:  "  He  that  eateth  my  flesh,  and  drinketh  my  blood, 
dwelleth  in  me,  and  I  in  him."  (x)  They  reply,  that  the 
discourse  from  which  this  text  is  quoted  does  not  treat  of 
sacramental  eating;  and  this  I  concede  to  them;  only  let 
them  not  be  perpetually  striking  on  the  same  rock,  that  the 
flesh  of  Christ  may  be  eaten  without  any  benefit.  But  I 
would  wish  them  to  inform  me  how  long  they  retain  it  after 
they  have  eaten  it.  Here  I  believe  they  will  find  it  impossible 
to  escape.  But  they  object,  that  the  truth  of  the  promises  of 
God  can  sustain  no  diminution  or  failure  from  the  ingratitude 
of  men.  This  I  admit;  and  I  also  maintain,  that  the  virtue 
of  this  mystery  remains  unimpaired,  notwithstanding  wicked 
men  exert  their  utmost  efforts  to  destroy  it.  It  is  one  thing, 
however,  for  the  body  of  Christ  to  be  offered,  and  another 
for  it  to  be  received.  Christ  presents  this  spiritual  meat  and 
spiritual  drink  to  all:  some  receive  them  with  avidity,  others 
fastidiously  reject  them:  shall  their  rejection  cause  the  meat 
and  drink  to  lose  their  nature?  They  will  plead,  that  their 
sentiment  is  supported  by  this  similitude:  that  the  flesh  of 
Christ,  though  it  be  not  relished  by  unbelievers,  nevertheless 
still  continues  to  be  flesh.  But  I  deny  that  it  can  ever  be 
eaten  without  the  taste  of  faith;  or,  if  the  language  of  Au- 
gustine be  preferred,  I  deny  that  men  carry  away  from  the 
sacrament  any  more  than  they  collect  in  the  vessel  of  faith. 
Thus,  nothing  is  taken  from  the  sacrament,  but  its  truth  and 
efficacy  remain  unimpaired,  notwithstanding  the  wicked  de- 
part empty  from  its  external  participation.  If  our  adversaries 
object  again,  that  it  derogates  from  these  words,  "  This  is  my 
body;"  if  the  wicked  receive  corruptible  bread,  and  nothing 
more,  the  answer  is  easy:  That  God  will  have  his  veracity 
discovered,  not  in  the  reception  itself,  but  in  the  constancy  of 
his  goodness,  since  he  is  ready  to  impart  to  the  unworthy, 
and  even  liberally  offers  to  them,  that  which  they  reject. 
And  this  is  the  perfection  of  the  sacrament,  which  the  whole 
world  cannot  violate,  that  the  flesh  and  blood  of  Christ  are  as 
truly  given  to  the  unworthy,  as  to  the  elect  and  faithful  people 
of  God:  but  it  is  likewise  true,  that  as  rain   falling   upon   a 


(x)  John  vi.  56. 

Vol.  III.  3  I 


43*.  INSTITUTES  OF  THE  [book  iv. 

hard  rock  runs  off  from  it  without  penetrating  into  the  stone, 
thus  the  wicked,  by  their  obduracy,  repel  the  grace  of  God, 
c  )    that   it  uoes   not  enter  into    their    hearts.    Besides,  a    re- 
ption  of  Christ   without  faith,  is  as   great   an  absurdity,  as 
.  d  to  germinate  in  the   fire.  Their  inquiry,  how  Christ 
condemnation  to  some,  unless  they  receive  him  un- 
.<  groundless  cavil;   for  we  nowhere  read  that  the 
.    man  u>  owing  to  an  unworthy  reception  of  Christ, 
to  a  t  ejection  of  him.   Nor  can   they  derive  any 
.  ice  from  the  parable   in  which  Christ  speaks  of  some 
springing  up  among  thorns,  and  being  afterwards  choked 
destroyed;  for  he  is  there  shewing  what  value  belongs  to 
that    temporary    faith,  which  our    adversaries  suppose  to  be 
unnecessary  to  a  participation  of  the  flesh  and  blood  of  Christ, 
plat  ing    Judas,   in    ihis   respect,   on   an   equality    with    Peter. 
Their  i  rror  is  rather  r,  luted  by  another  part  of  the  same  pa- 
rable, in  which  Chiisc  speaks  of  some  seed  as  having  fallen  by 
tin    «ray-side,  and  some   on   stony  ground,  neither   of  which 
took   any  root.  (//)    Whence  it  follows,  that  the  obduracy  of 
unbelievers  is  such   an   obstacle,  that  Christ  does   not   reach 
them.  Whoever  desires  our  salvation  to  be  promoted  by  this 
mystery,  will   find  nothing  more  proper  than  that  the  faithful, 
conducted  to  the  fountain,  should  derive  life  from  the   Son  of 
God.  But  the  dignity  of  it  is  sufficiently  magnified,  when  we 
remember,  that  it  is  a  medium  by  which  we  are  incorporated 
into  Christ;  or  by  which,  after  our  incorporation  into  him,  the 
connection  is    more  and  more   strengthened,  till  he  perfectly 
unites  us  with  himself,  in  the  heavenly  life.  They  object,  that 
Paul  ought  not  to  have  made  unbelievers  "  guilty  of  the  body 
and  blood  of  the  Lord,"  (2)  unless  they  had  been  partakers 
of  them.  But  I  answer,  that  they  are  not  condemned  for  having 
eaten  and  drunk  his  body  and  blood,  but  only  for  having  pro- 
faned the  mystery,  by  trampling  under  foot  the  pledge  of  our 
holy  union  with  God,  which  ought  to  have  been  received  by 
them  with  reverence. 

XXXIV.  Now  because   Augustine  is  the  principal  among 
the  ancient  fathers  who  has  asserted  this  point  of  doctrine,  that 

(  y)  Matt-  xiii.  4 — 7.  (2)  1  Cor.  xi.  27. 


chap,  xvii.]       CHRISTIAN  RELIGION.  435 

the  sacraments  sustain  no  diminution,  and  that  the  grace  which 
they  represent  is  not  frustrated  by  the  unbelief  or  wickedness 
of  men,  it  will  be  useful  to  adduce  his  own  words,  which  will 
clearly  prove  that  those  who  expose  the  body  of  Christ  to  be 
eaten  by  dogs,  (a)  are  chargeable  with  an  injudicious  and  cul- 
pable perversion  of  his  meaning,  in  applying  it  to  the  present 
argument.  Sacramental  eating,  according  to  them  is  that  by 
which  the  wicked  receive  the  body  and  blood  of  Christ  without 
any  influence  of  his  Spirit,  or  any  effect  of  his  grace.  Augustine, 
on  the  contrary,  carefully  examining  these  words,  "  Whoso 
eateth  my  flesh  and  drinketh  my  blood  hath  eternal  life,"  (6) 
says:  "This  is  the  virtue  of  the  sacrament,  not  the  mere  visi- 
ble sacrament:  and  that  internally,  not  externally;  he  who 
eateth  with  his  heart,  and  not  with  his  teeth:"  from  which 
he  concludes  that  the  sacrament  of  the  union  which  we  have 
with  the  body  and  blood  of  Christ  is  presented  in  the  sacred 
Supper,  to  some  to  life,  to  others  to  perdition:  but  that  the 
thing  signified  by  the  sacrament  is  only  given  to  life  to  all  who 
partake  of  it,  and  in  no  case  to  perdition.  To  preclude  any 
cavil  here,  that  the  thing  signified  is  not  the  body,  but  the 
grace  of  the  Spirit,  which  may  be  separated  from  the  '■■ 
he  obviates  such  misrepresentations  by  the  use  of  the  contr  >.  ted 
epithets  of  visible  and  invisible:  for  the  body  of  Christ  cannot 
be  comprehended  under  the  former.  Hence  it  follows,  that 
unbelievers  receive  nothing  but  the  visible  symbol  And,  for 
the  more  complete  removal  of  every  doubt,  after  having  said 
that  this  bread  requires  the  hunger  of  the  inner  man,  he  adds, 
"  Moses,  and  Aaron,  and  Phinehas,  and  many  others  who  ate 
the  manna,  were  acceptable  to  God.  Why?  Because  they 
spiritually  understood  the  visible  food,  they  spiritually  hun- 
gered, they  spiritually  ate,  that  they  might  be  spiritually  satis- 
fied. For  we  also  in  the  present  day  have  received  visible 
food:  but  the  sacrament  is  one  thing,  and  the  virtue  of  the 
sacrament  is  another."  A  little  after  he  says';  "  Therefore  he 
who  abideth  not  in  Christ,  and  in  whom  Christ  doth  not  abide, 
spiritually  neither  eateth  his  flesh  nor  drinketh  his  blood, 
though  he  may  carnally  and  visibly  press  the  sign  of  the  body 

(a)  Matt.  vii.  6.  {b)  John  vi.  54. 


436  INSTITUTES  OF  THE  [book  iv, 

and   blood  with   his  teeth."    Here  again   we   find  the  visible 
sign   opposed   to  the  spiritual  eating:   which  contradicts  that 
error,  that  the  invisible  body  of  Christ  is  really  eaten  sacra- 
mentally,  though  it  be  not  eaten  spiritually.  We  are  informed 
also  that  nothing  is  granted  to  the  profane  and  impure,  beyond 
the   visible   reception   of   the    sign.    Hence    that    well-known 
observation  of  his,  that  the  other  disciples  ate  the  bread  which 
was  the  Lord,  but  that  Judas  merely  ate   the  LorcPs  bread:  by 
which  he  clearly  excludes  unbelievers  from  the  participation  of 
the  body  and  blood.  And  to  the  same  purpose  is  what  he  says 
in  another  place;  "  Why  do  you  wonder  if  the  bread  of  Christ 
was  given  to  Judas  to  enslave  him  to  the  devil,  when  you  see, 
on  the  other  hand,  that  the  messenger  of  Satan  was  given  to 
Paul   to  make  him   perfect   in  Christ?"  (£)   He  says,  indeed, 
in  another  place,  "That  the  sacramental  bread  was  the  body 
of  Christ  to  those  to  whom  Paul   said,  He  that  eateth  and 
drinketh  unworthily,  eateth  and  drinketh  judgment   to  him- 
self: (c)  and  that  they  could  not,  therefore,  be  affirmed  to  have 
received  nothing,  because  they  had  received  amiss."  But  his 
meaning  is  more  fully  explained  in  another  passage.  For  pro- 
fessedly undertaking  to  describe  how  the  body  of  Christ  is 
eaten  by  the  wicked  and  profligate,  who  confess  the  Christian 
faith  with  their  lips  while  they  deny  it  in  their  actions,  and  that 
in  opposition  to  the  opinion  of  some  who  supposed  them  to  eat 
hbt  onlv  the  sacramental  symbol  but  the  substance  itself,  he 
says,  "  They  must  not  be  considered  as  eating  the  body  of 
Christ,  because  they  are  not  to  be  numbered  among  the  mem- 
bers of  Christ.   For,  to  mention  nothing  else,  they  cannot,  at 
the  same  time,  be  the  members  of  Christ  and  the  members  of  a 
harlot.  And    where   the   Lord  himself  says,  He   that   eateth 
my  flesh,  and  drinketh  my  blood,  dwelleth  in  me,  and  I  in 
him;  (*/)  he  shews  what  it  is  to  eat  his  body,  not  merely  in  a 
sacramental  way,  but  in  truth;  for  this  is  to  dwell  in  Christ, 
that  Christ  may  dwell  in  us.  This  is  the  same  as  if  he  had  said, 
Whoever  dwelleth  not  in  me  and  in  whom  I  dwell  not,  let  him 
not  say  or  think  he  eateth  my  body  or  drinketh  my  blood." 
Let  the  readers  consider  the  opposition  here  stated  between 
eating  merely  in  a  sacramental  way  and  in  truth,  and  there  will 

(l>)  2  Cor.  xii.  7.  (c)  1  Cor.  xi.  29.  (d)  John  vi.  5& 


chap,  xvii.]     CHRISTIAN  RELIGION.  43/ 

remain  no  doubt  respecting  his  meaning.  He  confirms  the 
same  with  equal  perspicuity  in  the  following  passage:  u  Pre- 
pare not  your  jaws,  but  your  heart:  it  is  for  this  that  the  Sup- 
per is  enjoined.  Behold,  we  believe  in  Christ  when  we  receive 
him  by  faith:  in  receiving  him,  we  know  what  we  think:  we 
take  a  bit  of  bread,  and  our  hearts  are  satisfied.  We  are 
fed,  therefore,  not  by  what  we  see,  but  by  what  we  believe." 
Here,  also,  what  the  wicked  partake  of,  he  restricts  to  the  visi- 
ble sign;  and  pronounces  that  Christ  is  only  received  by  faith. 
So,  in  another  place,  he  expressly  remarks  that  the  good  and 
the  wicked  partake  of  the  elements  in  common,  and  excludes  the 
latter  from  the  true  participation  of  the  body  of  Christ.  For, 
if  they  had  enjoyed  the  substance  itself,  he  would  not  have 
been  entirely  silent  on  that  which  would  have  strengthened  his 
argument.  In  another  place  also,  treating  of  the  eating,  and 
the  benefit  of  it,  he  concludes  thus:  "  Then  will  the  body  and 
blood  of  Christ  be  life  to  every  one,  if  that  which  is  visibly 
received  in  the  sacrament,  be,  in  the  truth  which  is  signified, 
spiritually  eaten  and  spiritually  drunk."  Let  those,  therefore, 
who,  in  order  to  agree  with  Augustine,  make  unbelievers  par- 
takers of  the  flesh  and  blood  of  Christ,  exhibit  to  us  the  body 
of  Christ  in  a  visible  manner,  since  he  pronounces  the  whole 
truth  of  the  sacrament  to  be  spiritual.  And  the  evident  con- 
clusion from  his  language  is,  that  the  sacramental  eating  is  no- 
thing more  than  eating  the  visible  and  external  sign,  when 
unbelief  precludes  the  entrance  of  the  substance.  If  the 
body  of  Christ  could  be  eaten  truly,  without  being  eaten 
spiritually,  what  could  be  the  meaning  of  Augustine,  when 
he  said:  '•'  You  are  not  to  eat  this  body  which  you  see,  and 
to  drink  the  blood  which  will  be  shed  by  those  who  shall 
crucify  me.  I  have  appointed  a  sacrament  for  you:  spi- 
ritually understood,  it  shall  vivify  you."  He  certainly  did  not 
mean  to  deny  that  the  same  body  which  Christ  offered  in 
sacrifice  is  exhibited  in  the  Supper;  but  he  designates  the  mode 
of  participating  in  it;  that  though  it  has  been  received  into 
celestial  glory,  it  inspires  us  with  life  by  the  secret  influence 
of  the  Holy  Spirit.  I  acknowledge  that  he  frequently  speaks 
of  the  body  of  Christ  as  eaten  by  unbelievers,  but  he  explains 
his  meaning  by  adding  that  it  is  done   sacramentally;  and,  in 


438  INSTITUTES  OF  THE  [Book  i\, 

another  place,  he  describes  the  spiritual  eating  as  not  consist- 
ing in  a  corporeal  swallowing  of  the  grace  of  God.  And  that 
my  adversaries  may  not  charge  me  with  a  wish  to  overwhelm 
them  by  an  accumulation  of  passages,  I  would  request  them  to 
inform  me  how  they  can  evade  that  one  declaration  of  his, 
where  he  says,  "  that  the  sacraments  realize  what  they  represent 
in  the  elect  alone."  Surely  they  will  not  dare  to  deny  that  the 
bread  represents  the  body  of  Christ.  Hence  it  follows,  that 
the  reprobate  are  excluded  from  the  participation  of  it.  The 
following  passage  of  Cyril  also  shews  him  to  hare  been  of  the 
same  opinion.  "  As  when  any  one  pours  melted  wax  upon 
other  wax,  the  whole  will  be  mingled  together  into  one  mass: 
30  it  is  necessary  to  any  person's  reception  of  the  body  and 
blood  of  Christ,  for  him  to  be  united  with  Christ,  so  that  Christ 
may  be  found  in  him,  and  he  in  Christ."  What  has  been  said, 
I  think,  sufficicntlv  proves,  that  those  who  eat  the  body  of 
Christ  merely  in  a  sacramental  way  are  deprived  of  the  true 
and  real  participation  of  it,  as  the  body  itself  cannot  be  sepa- 
rated from  its  efficacious  power:  and  yet  that  this  is  no  im- 
peachment of  the  truth  of  the  promises  of  God,  who  still  con- 
tinues to  send  us  rain  from  heaven,  though  rocks  and  stones 
imbibe  none  of  the  moisture. 

XXXV.  This  knowledge  will  also  easily  dissuade  us  from 
the  carnal  adoration  which  has  been  introduced  into  the 
sacrament  by  the  perverse  temerity  of  some,  who  reasoned  in 
this  manner;  If  the  body  be  there,  consequently  the  soul  and 
the  divinity  are  there  together  with  the  body,  for  they  cannot 
be  separated  from  it:  therefore  Christ  ought  to  be  adored 
there.  In  the  first  place,  what  will  they  do,  if  we  refuse  to 
admit  what  they  call  concomitance?  For,  however  they  may 
urge  the  absurdity  of  separating  the  soul  and  the  divinity  from 
the  body,  what  man  in  his  senses  can  be  persuaded  that  the 
body  of  Christ  is  Christ?  They  consider  it  indeed  as  fully 
demonstrated  by  their  arguments.  But  as  Christ  speaks  dis- 
tinctly of  his  body  and  blood,  without  specifying  the  nature  of 
the  presence,  how  can  they  establish  what  they  wish  by  that 
which  is  itself  doubtful?  What  then?  If  their  consciences 
happen  to  be  exercised  with  any  peculiar  affliction,  will  they 
not,  with  all  their  syllogisms,  be  confounded  and  overwhelmed: 


chap,  xvii.]      CHRISTIAN  RELIGION.  439 

when  they  shall  perceive  themselves  to  be  destitute  of  the  cer- 
tain word  of  God,  which  furnishes  the  only  support  for  our 
souls  when  they  are  called  to  give  an  account  and  without, 
which  they  sink  in  a  moment;  when  they  shall  reflect  that  the 
doctrine  and  examples  of  the  apostles  are  against  them,  and 
that  they  are  themselves  the  sole  authors  of  their  error?  To 
6uch  reflections  will  be  added  other  sentiments  of  compunction, 
and  those  by  no  means  inconsiderable.  What!  was  it  a  thing 
of  no  consequence  to  adore  God  in  this  form,  without  any  such 
thing  being  enjoined  upon  us?  In  a  case  where  the  true  wor- 
ship of  God  was  concerned,  ought  that  to  have  been  so  lightly 
undertaken,  which  not  a  word  in  the  scripture  could  be  found 
to  sanction?  But  if  with  becoming  humility  they  had  kept  all 
their  thoughts  in  subjection  to  the  word  of  God,  they  would 
certainly  have  listened  to  what  Christ  said,  "  Take,  eat,  drink,'-1 
and  would  have  obeyed  this  command,  which  enjoins  the  sacra- 
ment to  be  taken,  not  to  be  adored.  Those  who,  as  the  Lord 
has  commanded,  receive  it  without  adoration,  are  assured  that 
they  do  not  deviate  from  the  divine  command:  and  such  an 
assurance  is  the  best  satisfaction  we  can  have  in  any  thing  in 
which  we  engage.  They  have  the  example  of  the  apostles,  ol 
whom  we  read,  not  that  they  prostrated  themselves  in  adora- 
tion, but  that  as  they  were  sitting  at  the  table  they  took,  and 
did  eat.  They  have  the  practice  of  the  apostolic  Church,  in 
which  Luke  states  that  the  communion  of  the  faithful  consist- 
ed, not  in  adoration,  but  in  "the  breaking  of  bread."(c)  Thev 
have  the  apostolic  doctrine  with  which  Paul  instructed  the 
church  of  the  Corinthians,  accompanying  it  with  this  declara- 
tion; "  I  have  received  of  the  Lord  that  which  also  I  delivered 
unto  you."  (/) 

XXXVI.  All  these  things  lead  the  pious  reader  to  consider 
how  unsafe  it  is,  in  matters  of  such  importance,  to  leave  the 
pure  word  of  God  for  the  reveries  of  our  own  brains.  The 
remarks  which  have  already  been  made,  ought  to  relieve  our 
minds  from  every  difficulty  on  this  subject.  For,  in  order  to 
a  due  reception  of  Christ  in  the  sacrament,  it  is  necessary  for 
pious  souls  to  be  elevated  to  heaven.  If  it  be  the  design  of  the 

(e)Actsii.  42.  (/)  1  Cor.  xi.  23. 


440  INSTITUTES  OF  THE  [book  iv. 

sacrament  to  assist  the  mind  of  man,  which  is  otherwise  weak, 
that  it  may  be  enabled  to  rise  to  discover  the  sublimity  of 
spiritual  mysteries;  those  who  confine  themselves  to  the  exter- 
nal sign,  wander  from  the  right  way  of  seeking  Christ.  What, 
then,  shall  we  deny  it  to  be  a  superstitious  worship,  when  men 
prostrate  themselves  before  apiece  of  bread, to  adore  Christ  in 
it?  There  is  no  doubt  that  the  council  of  Nice  intended  to 
guard  against  this  evil,  when  it  prohibited  Christians  from 
having  their  attention  humbly  fixed  on  the  visible  signs.  And 
this  was  the  only  reason  for  that  custom  in  the  ancient  Church, 
that  before  the  consecration  one  of  the  deacons  should,  with  an 
audible  voice,  admonish  the  people  to  have  their  hearts  above. 
The  Scripture  itself,  also,  in  addition  to  the  particular  account 
which  it  gives  us  of  the  ascension  of  Christ,  bv  which  he  re- 
moved his  corporeal  presence  from  the  view  and  society  of 
men;  in  order  to  divest  us  of  every  carnal  idea  respecting  him, 
whenever  it  mentions  him,  calls  us  to  lilt  our  minds  upwards, 
and  to  seek  for  him  seated  u  at  the  right  hand  of  God."  (g) 
According  to  this  rule,  it  was  our  duty  to  adore  him  spiritually 
in  the  glory  of  heaven,  rather  than  to  invent  such  a" dangerous 
kind  of  adoration,  involving  such  gross  and  carnal  conceptions 
of  God.  Wherefore,  those  who  have  invented  the  adoration 
of  the  sacrament,  have  not  only  dreamed  it  of  themselves, 
without  the  sanction  of  the  Scripture,  in  which  not  the  least 
mention  of  it  can  be  found,  though,  if  it  had  been  agreeable  to 
God,  it  would  not  have  been  omitted;  but  even  in  direct  oppo- 
sition to  the  Scripture,  forsaking  the  living  God,  they  have 
fabricated  a  new  deity  according  to  their  own  wavward  incli- 
nations. For  what  is  idolatry,  if  it  be  not  to  worship  the  gifts 
instead  of  the  giver  himself?  In  which  they  have  fallen  into  a 
double  sin:  for  the  honour  has  been  taken  away  from  God,  to 
be  transferred  to  the  creature:  and  God  himself  has  also  been 
dishonoured  by  the  pollution  and  profanation  of  his  gift,  when 
his  holy  sacrament  has  been  made  an  execrable  idol.  Let  us, 
on  the  contrary,  lest  we  fall  into  the  same  danger,  fix  our  ears, 
our  eyes,  our  minds,  and  our  tongues  entirely  on  the  sacred 
doctrine  of  God.   For  that  is  the  school  of  the  Holy  Spirit2 

{g)  Col.  iii.  1 


chap,  xvii.]     CHRISTIAN  RELIGION.  441 

the  best  of  all  teachers;  whose  instructions  require  nothing  to 
be  added  from  any  other  quarter,  and  omit  nothing  of  which 
we  ought  not  to  be  willing  to  remain  in  ignorance. 

XXXVII.  Now,  as  superstition,  when  it  has  once  gone  be- 
yond the  proper  limits,  proceeds  in  sinning  without  end,  they 
have  wandered  still  further:  they  have  invented  ceremonies 
altogether  incompatible  with  the  institution  of  the  sacred  sup- 
per, for  the  sole  purpose  of  giving  divine  honours  to  the  sign. 
When  we  remonstrate  with  them,  they  reply  that  they  pay  this 
veneration  to  Christ.  In  the  first  place,  if  this  were  done  in  the 
Supper,  I  would  still  say  that  that  is  the  only  legitimate  ado- 
ration, which  terminates  not  in  the  sign,  but  is  directed  to  Christ 
enthroned  in  heaven.  Now  what  pretence  have  they  for  alleging 
that  they  worship  Christ  in  the  bread,  when  they  have  no  pro- 
mise of  such  a  thing?  They  consecrate  their  host.,  as  they  call  it, 
to  carry  it  about  in  procession,  to  display  it  in  pomp,  and  to  ex- 
hibit it  in  a  box,  to  be  seen,  adored,  and  invoked  by  the  people. 
I  inquire  how  they  consider  it  to  be  rightly  consecrated. 
They  immediately  adduce  these  words;  u  This  is  my  body." 
I  object,  that  it  was  said  at  the  same  time,  "Take  and  eat." 
And  I  have  sufficient  reason  for  this;  for  when  a  promise  is 
annexed  to  a  precept,  it  is  so  included  in  the  precept,  that 
separated  from  it,  it  ceases  to  be  a  promise  at  all.  This  shall 
be  further  elucidated  by  a  similar  example.  The  Lord  gave 
a  command,  when  he  said,  "  Call  upon  me;"  he  added  a  pro- 
mise, "  I  will  deliver  thee."  (h)  If  any  one  should  invoke 
Peter  or  Paul  and  boast  of  this  promise,  will  not  his  conduct 
be  universally  condemned?  And  wherein  would  this  differ  from 
the  conduct  of  those  who  suppress  the  command  to  eat,  and 
lay  hold  of  the  mutilated  promise,  "  This  is  my  body,"  in 
order  to  misapply  it  to  ceremonies  foreign  from  the  institution 
of  Christ?  Let  us  remember,  then,  that  this  promise  is  given 
to  those  who  observe  the  commandment  connected  with  it,  but 
that  they  are  entirely  unsupported  by  the  word  of  God,  who 
transfer  the  sacrament  to  any  other  usage.  We  have  already 
shewn  how  the  mystery  of  the  Supper  promotes  our  faith  before 
God.  But  as  God  here  not  only  recals  to  our  remembrance 

(h)  Psalm  1.15. 

Vol.  III.  3  K 


442  INSTITUTES  OF  THE  [book  iv. 

the  vast  exuberance  of  his  goodness,  but  delivers  it,  as  it  were, 
into  our  hands,  as  we  have  already  declared,  and  excites  us  to 
acknowledge  it;  so  he  also  admonishes  us  not  to  be  ungrate- 
ful for  such  a  profusion  of  beneficence,  but,  on  the  contrary,  to 
magnify  it  with  the  praises  it  deserves,  and  to  celebrate  it  with 
thanksgivings.  Therefore,  when  he  gave  the  institution  ot 
this  sacrament  to  the  apostles,  he  said  to  them,  "  This  do  in 
remembrance  of  me;"  (z)  which  Paul  explains  to  be  "shewing 
the  Lord's  death:"  (k)  that  is,  publicly  and  all  together,  as 
with  one  mouth,  to  confess  that  all  our  confidence  of  life  and 
salvation  rests  on  the  death  of  the  Lord;  that  we  may  glorify 
him  by  our  confession,  and  by  our  example  may  exhort  others 
to  give  him  the  same  glory.  Here,  again,  we  see  the  object 
to  which  the  sacrament  tends,  which  is  to  exercise  us  in  a  re- 
membrance of  the  death  of  Christ.  For  the  command  which 
we  have  received,  to  "  shew  the  Lord's  death  till  he  come"  to 
judgment,  is  no  other  than  to  declare,  by  the  confession  of  our 
lips,  what  our  faith  has  acknowledged  in  the  sacrament,  that 
the  death  of  Christ  is  our.  life.  This  is  the  second  use  of  the 
sacrament,  which  relates  to  external  confession. 

XXXVIII.  In  the  third  place,  the  Lord  intended  it  to 
serve  us  as  an  exhortation,  and  no  other  could  be  better 
adapted  to  animate  and  influence  us  in  the  most  powerful 
manner  to  purity  and  sanctity  of  life,  as  well  as  to  charity, 
peace,  and  concord.  For  there  the  Lord  communicates  his 
body  to  us  in  such  a  manner  that  he  becomes  completely  one 
with  us,  and  we  become  one  with  him.  Now  as  he  has  only 
one  body,  of  which  he  makes  us  all  partakers,  it  follows,  of 
necessity,  that,  by  such  participation,  we  also  are  all  made  one 
body;  and  this  union  is  represented  by  the  bread  which  is 
exhibited  in  the  sacrament.  For  as  it  is  composed  of  many 
grains,  mixed  together  in  such  a  manner  that  one  cannot  be 
separated  or  distinguished  from  another;  in  the  same  manner 
we  ought,  likewise,  to  be  connected  and  united  together,  by 
such  an  agreement  of  minds,  as  to  admit  of  no  dissention  or 
division  between  us.  This  I  prefer  expressing  in  the  language 
of  Paul:  "  The  cup  of  blessing  which  we  bless,  is  it  not  the 

(i)  Luke  xxii.  10.  (i)  1  Cor.  xi.  26. 


chap,  xvn.]        CHRISTIAN  RELIGION»  44S 

communion  of  the  blood  of  Christ?  The  bread  which  we 
break,  is  it  not  the  communion  of  the  body  of  Christ?  For  we 
being  many  are  one  bread  and  one  body:  for  we  are  all  par* 
takers  of  that  one  bread."  (/)  We  have  derived  considerable 
benefit  from  the  sacrament,  if  this  thought  be  impressed  and 
engraven  upon  our  minds,  that  it  :s  impossible  for  us  to  wound, 
despise,  reject,  injure,  or  in  any  way  to  offend  one  of  our  bre- 
thren, but  we,  at  the  same  time,  wound,  despise,  reject,  injure, 
nnd  offend  Christ  in  him;  that  we  have  no  discord  with  our 
brethren  without  being,  at  the  same  time,  at  variance  with 
Christ;  that  we  cannot  love  Christ  without  loving  him  in  our 
brethren;  that  such  care  as  we  take  of  our  own  bodv,  we  ought 
to  exercise  the  same  care  of  our  brethren,  who  are  members  of 
our  body;  that  as  no  part  of  our  body  can  be  in  any  pain 
without  every  other  part  feeling  correspondent  sensations,  so  we 
ought  not  to  suffer  our  brother  to  be  afflicted  with  any  calamity 
without  our  sympathising  in  the  same.  Wherefore,  it  is  not 
without  reason  that  Augustine  so  frequently  calls  this  sacra- 
ment "  the  bond  of  charity."  For  what  more  powerful 
stimulus  could  be  employed  to  excite  mutual  charity  among  us, 
than  when  Christ,  giving  himself  to  us,  not  only  invites  us  by 
his  example  mutually  to  devote  ourselves  to  the  promotion  of 
one  another's  welfare,  but  also  by  making  himself  common  to 
all,  makes  us  all  to  be  one  with  himself. 

XXXIX.  This  furnishes  the  best  confirmation  of  what  I 
have  stated  before,  that  there  is  no  true  administration  of  the 
sacrament  without  the  word.  For  whatever  advantage  accrues 
to  us  from  the  sacred  supper  requires  the  word:  whether  wc 
are  to  be  confirmed  in  faith,  exercised  in  confession,  or  excited 
to  duty,  there  is  need  of  preaching.  Nothing  more  preposter- 
ous, therefore,  can  be  done  with  respect  to  the  Supper,  than  to 
convert  it  into  a  mute  action,  as  we  have  seen  done  under  the 
tyranny  of  the  pope.  For  they  have  maintained  that  all  the 
validity  of  the  consecration  depended  on  the  intention  of  the 
priests,  as  if  it  had  nothing  to  do  with  the  people,  to  whom  the 
mystery  ought  principally  to  be  explained.  They  fell  into  this 
error,  for  want  of  observing  that  those  promises  on  which  the 

(7)1  Cor.  x.  16,  17. 


444  INSTITUTES  OF  THE  [book  iv. 

consecration  rests,  are  not  directed  to  the  elements  themselves, 
but  to  the  persons  who  receive  them.  Christ  does  not  address 
the  bread,  to  command  it  to  become  his  body;  but  enjoins 
his  disciples  to  eat,  and  promises  them  the  communication  of 
his  body  and  blood.  Nor  does  Paul  teach  any  other  order 
than  that  the  promises  should  be  offered  to  the  faithful,  toge- 
ther with  the  bread  and  the  cup.  And  this  is  the  truth.  We 
are  not  to  imagine  any  magical  incantation,  or  think  it  suffi- 
cient to  have  muttered  over  the  words,  as  if  they  were  heard 
by  the  elements:  but  we  are  to  understand  those  words,  by 
which  the  elements  are  consecrated,  to  be  a  lively  preaching, 
which  edifies  the  hearers,  which  penetrates  their  minds,  which 
is  deeply  impressed  upon  their  hearts,  which  exerts  its  efficacy 
in  the  accomplishment  of  that  which  it  promises.  These  con- 
siderations clearly  shew  that  the  reservation  of  the  sacrament, 
insisted  upon  by  many  persons,  for  the  purpose  of  extraordinary 
distribution  to  the  sick,  is  perfectly  useless.  For  either  they 
will  receive  it  without  any  recital  of  the  institution  of  Christ, 
or  they  will  accompany  the  sign  with  a  true  explication  of  the 
mystery.  If  nothing  be  said,  it  is  an  abuse  and  corruption.  If 
the  promises  are  repeated  and  the  mystery  declared,  that  those 
who  are  about  to  receive  it  may  communicate  with  advantage, 
we  have  no  reason  to  doubt  that  this  is  the  true  consecration. 
What  end  will  be  answered  then  by  the  former  consecration, 
which,  having  been  pronounced  when  the  sick  persons  were  not 
present,  is  of  no  avail  to  them?  But  it  will  be  alleged,  that  those 
who  auopt  this  practice  have  the  example  of  the  ancient  Church 
in  their  favour.  This  I  confess:  but  in  a  matter  of  such  great 
importance,  and  in  which  any  error  must  be  highly  dangerous, 
there  is  nothing  so  safe  as  to  follow  the  truth  itself. 

XL.  Now  as  we  perceive  this  sacred  bread  of  the  Lord's 
supper  to  be  spiritual  food,  grateful  and  delicious  as  well  as 
salutary  to  the  sincere  worshippers  of  God,  who  in  the  parti- 
cipation of  it  experience  Christ  to  be  their  life,  whom  it  stimu- 
lates to  thanksgiving,  whom  it  exhorts  to  mutual  charity  among 
themselves:  so  on  the  contrary  it  is  changed  into  a  most 
noxious  poison  to  all  whose  faith  it  does  not  nourish  and  con- 
firm, and  whom  it  does  not  excite  to  thanksgiving  and  charity. 
For  as  corporeal  food,  when  it  offends  a  diseased  stomach,  be- 


chap,  xvii.]     CHRISTIAN  RELIGION.  445 

coming  itself  corrupted,  is  found  rather  noxious  than  nutri- 
tious: so  this  spiritual  food,  when  it  meets  with  a  soul  polluted 
by  iniquity,  only  precipitates  it  into  a  more  dreadful  ruin;  not 
indeed  from  any  fault  in  the  food,  because  '*  unto  them  that 
are  defiled  and  unbelieving  nothing  is  pure,"  (/)  however  it 
may  be  otherwise  sanctified  by  the  blessing  of  the  Lord.  For 
as  Paul  says,  "  He  that  eateth  and  drinketh  unworthily  is 
guilty  of  the  body  and  blood  of  the  Lord,  and  eateth  and 
drinketh  judgment  to  himself,  not  discerning  the  Lord's 
body."  (m)  Persons  of  this  description,  who  without  one 
particle  of  faith,  or  the  least  feeling  of  charity,  intrude  them- 
selves like  so  many  swine  to  seize  the  Supper  of  the  Lord,  have 
no  discernment  of  the  Lord's  body.  For  as  they  do  not  believe 
that  body  to  be  their  life,  they  treat  it  with  the  utmost  disho- 
nour they  are  capable  of  casting  upon  it,  robbing  it  of  its 
dignity,  and  receiving  it  in  such  a  manner  as  to  pollute  and 
profane  it.  And  as  amidst  their  dissention  and  alienation  from 
their  brethren,  they  presume  to  mingle  the  sacred  symbol  of 
Christ's  body  with  their  discords,  it  is  not  owing  to  them  that 
the  body  of  Christ  is  not  divided,  and  every  member  severed 
from  the  rest.  Therefore  they  are  justly  represented  as  guilty 
of  the  body  and  blood  of  the  Lord,  which  they  so  shamefully 
pollute  with  their  sacrilegious  impiety.  By  this  unworthy 
eating  they  receive  their  own  condemnation.  For  though 
they  have  no  faith  fixed  on  Christ,  yet  in  their  reception  of 
the  sacrament  they  profess  that  there  is  no  salvation  for  them 
any  where  except  in  him,  and  renounce  every  other  depend- 
ance.  Wherefore  they  are  their  own  accusers,  they  give  testi- 
mony against  themselves,  they  seal  their  own  condemnation. 
Moreover,  while  divided  and  distracted  from  their  brethren, 
that  is,  from  the  members  of  Christ,  they  have  no  part  in 
Christ,  yet  they  testify  that  the  only  way  of  salvation  is  to 
participate  of  Christ,  and  to  be  united  to  him.  For  this  reason, 
Paul  gave  the  following  injunction:  "  Let  a  man  examine  him- 
self, and  so  let  him  eat  of  that  bread,  and  drink  of  chat  cup;"(n) 
by  which,  I  apprehend,  he  meant  that  every  man  should  retire 

(0  Titus  i.  15.  (m)  1  Cor.  xi.  27,  29.  (n)  I  Cor.  xi.  23. 


446  INSTITUTES  OF  THE  [book  iv. 

into  himself,  and  consider  whether  with  sincere  confidence  of 
heart  he  relies  on  the  salvation  procured  by  Christ;  whether 
he  acknowledges  it  by  the  confession  of  his  mouth;  whether 
he  aspires  after  an  imitation  of  Christ  in  the  pursuit  of  inte- 
grity and  holiness;  whether,  after  the  example  of  Christ,  he  is 
ready  to  devote  himself  to  his  brethren,  and  to  communicate 
himself  to  them  with  whom  he  has  a  common  interest  in 
Christ;  whether  as  he  himself  is  acknowledged  by  Christ,  he 
in  like  manner  considers  all  his  brethren  as  members  of  his 
body;  whether  he  desires  to  cherish,  preserve,  and  assist  them 
as  his  own  members.  Not  that  these  duties  of  faith  and  charity 
can  now  be  perfect  in  us;  but  because  this  is  the  point  which 
we  ought  to  feel  the  most  ardent  desires,  and  exert  the  most 
strenuous  efforts  to  attain,  that  our  faith  may  be  more  and 
more  increased,  and  our  charity  strengthened  from  day  to 
day. 

XLI.  In  general,  when  they  have  intended  to  prepare  per- 
sons for  this  worthy  participation  of  the  sacrament,  they  have 
dreadfully  harassed  and  tortured  miserable  consciences,  and 
yet  have  not  mentioned  a  single  thing  which  the  case  required. 
They  have  said  that  those  "  eat  worthily,"  who  are  in  a  state 
of  grace.  To  be  in  a  state  of  grace,  they  have  explained  to 
consist  in  being  pure  and  cleansed  from  all  sin:  a  doctrine 
which  would  exclude  all  the  men  who  now  live,  or  ever  have 
lived  upon  earth,  from  the  benefit  of  this  sacrament.  For  if 
it  be  necessary  for  us  to  derive  our  worthiness  from  ourselves, 
we  are  undone;  nothing  awaits  us  but  ruin,  confusion,  and 
despair.  Though  we  strive  with  all  our  powers,  we  shall  gain 
nothing  at  last,  but  a  discovery  that  we  are  most  unworthy, 
after  having  laboured  to  the  utmost  to  find  some  worthiness. 
To  heal  this  wound,  they  have  contrived  a  method  of  attaining 
worthiness;  which  is,  that  having,  as  far  as  we  can,  examined 
our  consciences,  and  required  from  ourselves  an  account  of  all 
our  actions,  we  should  purge  ourselves  from  our  unworthiness 
by  contrition,  confession,  and  satisfaction:  but  what  kind  of 
purgation  this  is,  we  have  already  stated  in  a  place  more  suit- 
able to  the  discussion  of  it.  As  far  as  relates  to  the  present 
subject,  I  observe  that  these  consolations  are  too  poor  and  un- 


chap,  xyii.]       CHRISTIAN  RELIGION.  447 

substantial  for  consciences  disturbed,  distressed,  dejected,  and 
overwhelmed  with  a  sense  of  their  sins.  For  if  the  Lord  by 
his  express  interdiction  admits  none  to  a  participation  of  the 
Supper,  but  those  who  are  righteous  and  innocent,  it  requires 
no  little  care  in  any  individual  to  attain  an  assurance  of  his 
possession  of  that  righteousness,  which  he  finds  to  be  required 
by  God.  Now  what  ground  of  assurance  have  we,  that  God 
is  satisfied  with  persons  who  have  done  what  they  could?  And 
even  if  this  were  the  case,  when  shall  any  man  be  found  who 
can  venture  to  declare  that  he  has  done  all  that  he  could? 
Thus  while  no  certain  assurance  of  our  worthiness  can  be 
obtained,  the  entrance  to  the  sacrament  will  always  remain 
closed  by  that  dreadful  interdiction,  which  denounces  that  "he 
that  eateth  and  drinketh  unworthily,  cateth  and  drinketh  judg- 
ment to  himself." 

XLII.  Now  it  is  easy  to  judge  what  kind  of  doctrine  this  is 
which  prevails  in  the  papacy,  and  from  what  author  it  has 
proceeded;  which  by  its  extreme  austerity  deprives  and  robs 
miserable  sinners,  who  are  already  afflicted  with  trepidation 
and  sorrow,  of  the  consolation  of  this  sacrament,  where  all  the 
comforts  of  the  gospel  were  set  before  them.  It  was  certainly 
impossible  for  the  devil  to  take  a  more  compendious  method  of 
ruining  men,  than  by  infatuating  them  in  such  a  manner  as  to 
deprive  them  of  all  taste  and  relish  for  such  food  which  their 
heavenly  and  most  merciful  Father  had  intended  for  their 
nourishment.  That  we  may  not  precipitate  ourselves  into  this 
abyss,  therefore,  let  us  remember  that  this  sacred  banquet  is 
medicine  to  the  sick,  comfort  to  the  sinner,  alms  to  the  poor; 
but  that  it  would  confer  no  advantage  on  the  healthy,  the 
righteous,  and  the  rich,  if  any  such  could  be  found.  For  as 
Christ  is  given  to  us  in  it  for  food,  we  understand,  that  without 
him  we  pine,  starve,  and  faint,  as  the  body  loses  its  vigour  from 
want  of  sustenance.  Moreover,  as  he  is  given  to  us  for  life, 
we  understand  that  without  him  we  are  utterly  dead  in  our- 
selves. Wherefore  the  best  and  only  worthiness  that  we  can 
present  to  God,  is  to  offer  him  our  vileness  and  unworthiness, 
that  he  may  make  us  worthy  of  his  mercy;  to  despair  in  our- 
selves, that  we  may  find  consolation  in  him;  to  humble  our- 
selves, that  we  may  be  exalted  by  him;   to  accuse  ourselves, 


448  INSTITUTES  OF  THE  [book  iv. 

that  we  may  be  justified  by  him;  likewise  to  aspire  to  that  unity 
which  he  enjoins  upon  us  in  his  Supper;  and  as  he  makes  us 
all  to  be  one  in  himself,  so  it  should  be  our  desire  that  we  may 
all  have  one  mind,  one  heart,  and  one  tongue.  II  we  have 
these  things  well  considered  and  digested  in  our  minds,  though 
we  may  be  disturbed,  we  shall  never  be  subverted  by  such 
reflections  as  this:  Needy  and  destitute  of  every  good,  defded 
with  the  pollution  of  sin,  and  half  dead,  how  could  we  worthily 
eat  the  Lord's  body?  We  shall  rather  consider,  that  we  come 
as  paupers  to  the  liberal  benefactor,  as  patients  to  the  l'h\si- 
cian,as  sinners  to  the  Author  of  righteousness,  as  persons  dead 
to  the  Fountain  of  life;  that  the  worthiness  which  is  required 
b\  God  consists  principally  in  faith,  which  attributes  every 
thing  to  Christ,  and  places  no  dependence  on  ourselves,  and, 
secondly,  in  charity,  even  that  charity  which  it  is  enough  for 
us  to  present  to  God  in  an  imperfect  state,  that  he  may  in- 
oeaae  and  improve  it;  for  we  cannot  produce  it  in  a  state  of 
perfection.  Others,  who  have  agreed  with  us  that  the  worthi- 
ness which  is  enjoined  consists  in  faith  and  charity,  have  never- 
theless fallen  into  a  considerable  error  respecting  the  degree 
of  that  worthiness,  requiring  a  perfection  of  faith  to  which 
nothing  can  ever  approach,  and  a  charity  equal  to  that  which 
Christ  has  manifested  toward  us.  But  by  this  requisition  they 
exclude  all  men  from  access  to  this  sacred  supper,  as  much  as 
the  persona  to  whom  we  adverted  before.  For  if  their  opinion 
were  admitted,  no  rn  rson  could  receive  it,  but  unworthily; 
since  all  without  a  single  exception  would  be  convinced  of 
their  imperfection.  And  surely  it  must  betray  extreme  ig- 
norance, not  to  sav  stupidity,  to  require  in  the  reception  of  the 
sacrament,  that  perfection  which  would  render  the  sacrament 
unnecessarv  and  useless;  for  it  was  not  instituted  for  the  per- 
fect, but  for  the  imperfect  and  feeble,  to  aw  aken,  excite,  stimu- 
late, and  exercise  their  graces  of  faith  and  charity,  and  to  cor- 
rect the  defects  of  both. 

XLIII.   With   respect  to  the  external  ceremonial,  whether 

the  faithful  take  the  bread  in  their  hands  or  not;   whether  they 

divide  it  between  them,  or  every  individual  eat  that  which  is 

given  to  him;  whether  they  return  the  cup  into  the  hand   of 

/the  deacon,  or  deliver  it  to  the  person  who  is  next;   whether 


chap,  xvii.]       CHRISTIAN  RELIGION!  449 

the  bread  be  leavened  or  unleavened;  whether  the  wine  be  red 
or  white;  is  not  of  the  least  importance.  These  things  are 
indifferent,  and  left  to  the  liberty  of  the  Church.  It  is  certain 
however  that  the  custom  of  the  ancient  Church  was  that  every 
one  should  take  the  bread  into  his  hand.  And  Christ  said, 
"Divide  it  among-  yourselves."  (0)  History  informs  us,  that 
leavened  and  common  bread  was  used  before  the  time  of 
Alexander,  bishop  of  Rome,  who  was  the  first  advocate  for 
unleavened  bread;  but  for  what  reason  I  know  not,  unless  it 
was  to  dazzle  the  eyes  of  the  people  with  admiration  of  a  new 
spectacle,  rather  than  to  instruct  their  minds  in  pure  religion. 
I  appeal  to  all  who  feel  the  least  concern  for  piety,  whether 
they  do  not  clearly  perceive,  how  much  more  conspicuously 
the  glory  of  God  appears  in  this  use  of  the  sacrament,  and  how 
much  greater  abundance  of  spiritual  consolation  and  delight 
the  faithful  enjoy  in  it,  than  in  those  insignificant  and  theatrical 
fooleries  which  onlv  tend  to  deceive  the  minds  of  the  gazing 
multitude.  This  they  call  keeping  the  people  in  religion,  when 
thev  lead  them  into  any  thing  they  please,  under  the  stupefac- 
tion and  infatuation  of  superstition.  If  any  one  be  inclined  to 
defend  such  inventions  by  the  plea  of  antiquity,  I  am  equally 
aware  how  early  chrism  and  exorcism  were  used  in  baptism, 
and  how  scon  after  the  ages  of  the  apostles,  corruptions  were 
introduced  into  the  Lord's  Supper:  but  this  is  the  confidence 
of  human  presumption,  which  can  never  restrain  itself  from 
trifling  with  the  mvsteries  of  God.  But  let  us  remember,  that 
God  holds  the  obedience  of  his  word  in  such  high  estimation, 
that  it  is  the  standard  by  which  he  appoints  us  to  judge  even 
his  angels  and  the  whole  world.  Now  leaving  all  this  mass  of 
ceremonies,  let  us  remark,  that  the  Lord's  Supper  might  be 
most  properlv  administered,  if  it  were  set  before  the  Church 
vcrv  frequentlv,  and  at  least  once  in  every  week  in  the  follow- 
ing manner.  The  service  should  commence  with  public  prayer; 
in  the  next  place,  a  sermon  should  be  delivered;  then,  the 
bread  and  wine  being  placed  upon  the  table,  the  minister 
should  recite  the  institution  of  the  Supper,  should  declare  the 
promises  which  are  left  to  us  in  it,  and  at  the  same  time  shouki 

(o)  Luke  xxii.  17 

Vol.  III.  3  L 


i  j»  INSTITUTES  OF  THE  [book  iv. 

excommunicate  all  those  who  are  excluded  from  It  by  the  pro- 
hibition of  the  Lord;  after  this,  prayer  should  be  offered,  that 
with  the  same  benignity  with  which  our  Lord  has  g'nenus  this 
sacred  food,  he  would  also  teach  and  enable  us  to  receive  it  in 
faith  and  gratitude  of  heart,  and  that,  as  of  ourselves  we  are 
not  worthy,  he  would  in  his  mercy  make  us  worthy  of  such  a 
feastj  then  either  some  psalms  should  be  sung,  or  a  portion  of 
Scripture  should  be  read,  and  the  faithful  in  a  becoming  order 
should  participate  of  the  sacred  banquet,  the  ministers  break- 
ing the  bread  and  distributing  it,  and  presenting  the  cup,  to 
the  people:  after  the  conclusion  of  the  Supper,  an  exhorta- 
tion should  be  given  to  sincere  faith,  and  a  confession  of  the 
same;  to  charity,  and  a  deportment  worthy  of  Christians: 
finally,  thanksgivings  should  be  rendered,  and  praises  sung  to 
God:  and  to  close  the  whole,  the  Church  should  be  dismissed 
in  peace. 

XLIV.  The  observations  which  we  have  already  made 
respecting  the  sacrament,  abundantly  shew  that  it  was  not 
instituted  for  the  purpose  of  being  received  once  in  a  year,  and 
that  in  a  careless  and  formal  manner,  as  is  now  the  general 
practice;  but  in  order  to  b»  frequently  celebrated  by  all  Chris- 
tians, that  they  might  often  call  to  mind  the  sufferings  of 
Christ;  the  recollection  of  which  would  sustain  and  strengthen 
their  faith,  would  incite  them  to  sing  praises  to  God,  and  to 
confess  and  celebrate  his  goodness,  and  would  also  cherish  in 
their  hearts,  and  promote  the  mut  -:il  exercise  of  that  charity, 
the  bond  of  which  they  would  see  in  the  unity  of  the  body  of 
Christ.  For  whenever  we  communicate  in  the  symbols  of  the 
Lord's  body,  it  is  like  the  interchange  of  a  mutual  pledge,  by 
which  we  reciprocally  bind  ourselves  to  all  the  duties  of  charity, 
that  no  one  among  us  will  do  any  thing  by  which  he  may 
injure  his  brother,  or  will  omit  any  thing  by  which  he  cari 
assist  him,  when  necessity  requires  and  opportunity  admits. 
That  such  was  the  practice  of  the  apostolic  Church,  is  men- 
tioned by  Luke,  when  he  says  that  "  the  faithful  continued 
stedfastly  in  the  apostles'  doctrine  and  fellowship,  and  in  break- 
ing of  bread,  and   in   prayers."  (/»)    The   invariable   custom 

(/>)  Acts  ii.  4~! 


chap,  xvii.]       CHRISTIAN  RELIGION.  451 

therefore  was,  that  no  assembly  of  the  Church  should  be 
held  without  the  word  being  preached,  prayers  being  offered, 
the  Lord's  Supper  administered,  and  alms  given.  That  this 
was  the  order  established  among  the  Corinthians,  may  be  fairl) 
concluded  from  the  Epistles  of  Paul;  and  it  is  well  known  to 
have  been  followed  for  many  ages  after.  For  hence  those 
ancient  canons,  which  are  attributed  to  Anacletus  and  Ca- 
lixtus,  "  that  after  the  consecration  is  finished,  all  shall  com- 
municate, on  pain  of  expulsion  from  the  Church."  And  the 
ancient  canons  which  are  ascribed  to  the  apostles,  say,  l'  that 
those  who  continue  not  to  the  end,  and  receive  not  the  sacra- 
ment, ought  to  be  corrected  as  disturbers  of  the  Church."  In 
the  council  of  Antioch  also  it  was  decreed,  that  those  who 
enter  into  the  Church,  hear  the  sermon,  and  retire  from  the 
communion,  be  excluded  from  the  Church  till  they  shall  have 
corrected  this  fault.  And  though  in  the  first  council  of  Toledo 
this  decree  was  either  mitigated,  or  at  least  enacted  in  a  milder 
form,  yet  there  also  it  was  ordained,  that  those  who  shall  be 
found  never  to  communicate  after  having  heard  the  sermon,  be 
admonished;  and  that  if  they  obey  not  the  first  admonition, 
they  be  excommunicated. 

XLV.  These  decrees  were  evidently  passed  by  the  hol\ 
Fathers  with  a  view  to  retain  and  perpetuate  the  frequent 
celebration  of  the  communion,  which  had  been  transmitted  by 
the  apostles  themselves,  and  which  they  perceived  to  be  highly 
beneficial  to  the  faithful,  but  by  negligence  to  be  gradually- 
falling  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  and  blood  of  Christ,  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,  bv  some  to  life,  by  others  to  destruction." 
And  in  his  first  epistle  to  Januarius;  u  Some  receive  the  body 
and  blood  of  the  Lord  every  day,  and  others  receive  them 
on  certain  days:  in  some  churches  not  a  day  passes  without 
the  administration  of  the  sacraments;  in  others  it  is  adminis- 
tered only  on  Saturday  and  Sunday;  and  in  others  only  on 
Sunday.'1  But  the  people  in  general  being,  as  we  have  ob- 
*served,  sometimes  too  ivv'  Fathers  stimulated  them 


452  INSTITUTES  OF  THE  [book  iv. 

with  severe  reproofs,  that  they  might  not  appear  to  connive 
"at  such  negligence.  Of  this  we  have  an  example  in  a  homily 
of  Chrysostom,  on  the  Epistle  to  the  Ephesians:  "  To  him 
who  dishonoured  the  feast,  it  is  not  said,  Wherefore  didst  thou 
sit  down?  but,  How  earnest  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  preparation  for  partaking  of  it,  and  after  all  taste 
nothing,  will  he  not  offer  an  insult  both  to  the  feast  and  to  him 
who  has  provided  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  commu- 
nion of  prayer,  v>  hich  is  a  preparation  for  the  reception  of  the 
holy  mystery." 

XLVI.  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  spectators  of  the 
celebration  of  the  sacrament,  and  not  to  partake  of  it.  And 
that  custom,  which  enjoins  the  faithful  to  communicate  only 
once  a  year,  is  uncprestionably  an  invention  of  the  devil,  who- 
ever were  the  persons  by  whom  it  was  introduced.  It  is  said 
that  Zepherinus,  bishop  of  Rome,  was  the  author  of  that 
decree;  which  there  is  not  the  least  reason  for  believing  to  have 
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  communi- 
cate: but  as  it  would  scarcely  ever  happen  that  all  could  com- 
municate together,  and  it  was  necessary  that  those  who  were 
mixed  with  unbelievers  and  idolaters,  should  testify  their  faith 

(7)  Matt.  xxii.  12. 


chap,  xvii.]       CHRISTIAN  RELIGION.  453 

by  some  external  sign;  that  holv  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  participa- 
tion 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  communion 
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  practice  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  declared  for  their 
spiritual  nourishment;  no  person  ought  to  have  been  com- 
pelled to  partake,  but  all  ought  to  have  been  exhorted  and 
stimulated,  and  those  who  were  negligent,  to  have  been  re- 
proved. Then  all,  like  persons  famished,  would  have  assembled 
in  crowds  to  such  a  banquet.  I  have  sufficient  reason  for  com- 
plaining that  it  was  the  ai-tifice  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  Chrysostom, 
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,  notwithstand- 
ing 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  oblation;  in  vain  do  we 
stand  at  the  altar.  There  is  no  one  to  partake  with  us."  So 
far  is  such  a  practice  from  being  sanctioned  by  the  authority  of 
Chrysostom. 

XLVII.  From  the  same  source  proceeded  another  regula- 
tion, which  has  robbed  or  deprived  the  principal  part  of  the 
people  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  profane,  for  by  these  titles  they  distinguish  the  Lord's 
heritage,  and  has  become  the  peculiar  privilege  of  the  few  who 
have   received  ecclesiastical  unction    and  tonsure.  The  ordi- 


454  INSTITUTES  OF  THE  [book  iv. 

nance  of  the  eternal  God  is,  "  Drink  ye  all  of  it;"  which  man 
has  repealed  and  abrogated  by  a  new  and  contrary  law,  ordain- 
ing 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  indis- 
criminately presented  to  ail;  as  though  those  dangers  had  not 
been  foreseen  and  considered  by  the  eternal  wisdom  of  God. 
In  the  next  place,  they  argue  with  great  subtilty,  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;  a? 
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  might  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  weakness 
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.  Though  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  the  faithful  of  that  con- 
firmation which  Christ  has  delivered  as  necessary  for  them. 
Therefore,  leaving  their  subtilties,  let  us  hold  fast  the  benefit 
which  arises  from  the  double  pledge  which  Christ  has  or- 
dained. 

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  falpe  to  call  it  a  simple  act;  for  Christ  not  only  gave 


Chap,  xvii.]     CHRISTIAN  RELIGION;  4>5$ 

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 
ordinance.  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  sacri- 
ficing priests.  But  I  would  wish  them  to  give  me  answers  to 
five  questions,  from  which  they  will  not  be  able  to  escape,  but 
their  misrepresentations  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  sym- 
bols? Was  the  ancient  church  ignorant  what  guests  Christ 
had  admitted  to  his  supper?  Any  hesitation  or  evasion  would 
betray  the  most  consummate  impudence.  Ecclesiastical  his- 
tories and  works  of  the  Fathers  are  still  extant,  which  furnish 
clear  testimonies  of  this  fact,  Tertullian  says;  "The  flesh  is 
fed  with  the  body  and  blood  of  Christ,  that  the  soul  may  be 
nourished  by  God."  Ambrose  said  to  Theodosius;  u  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  consecrate  the  eucharist,  and  distribute  the 
Lord's  blood  to  the  people."  Chrysostom  says;  u  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, 

XL IX.  But  why  do  I  dispute  about  a  thing  that  is  so  evi- 
dent? Let  any  one  read  all  the  Greek  and  Latin  Fathers,  and 
he  will  find  them  abound  with  such  testimonies.  Nor  did  this 


45j&  INSTITUTES  OF  THE  [book  iv. 

custom  fall  into  disuse  while  a  particle  of  purity  remained  in 
the  Church.  Gregory,  who  may  be  justly  called  the  last 
bishop  of  Rome,  shews  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  bv  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  rever- 
enced, and  no  doubt  was  entertained  of  the  criminality  of  sepa- 
rating things  which  the  Lord  had  united.  For  Gelasius,  bishop 
of  Rome,  speaks  in  the  following  manner;  "  We  have  under- 
stood that  some,  only  receiving  th  •  Lord's  body,  abstain  from 
the  cup:  who,  as  they  appear  to  be  enslaved  by  an  unaccount- 
able 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."  Atten- 
tion 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  con- 
fession 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  martvrdom,  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;  whv  did  Christ,  when  he  presented  the  bread, 
simply  say,  "Take,  eat;"  but  when  he  presented  the  cup, 
"  Drink  ve  all  of  it:"  as  if  he  expressly  intended  to  guard 
against  the  subtilty  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  exam- 
ple of  the   Lord?    Fifthly;    Did   Paul  affirm  what  was  false, 


chap,  xviii.]     CHRISTIAN  RELIGION.  437 

when  he  said  to  the  Corinthians,  "  I  have  received  of  the 
Lord  that  which  also  I  delivered  to  you?1'  (;•)  For  he  after- 
wards declares  what  he  had  delivered,  which  was,  that  all,  with- 
out 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  received,  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."  (j)  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  tram- 
ple under  foot,  mutilate  and  abolish  the  doctrine  and  institu- 
tions of  Christ;  or  as  if  the  apostolic  Church,  in  which  true 
religion  displayed  all  its  influence,  were  not  the  true  Church. 


WX  VV"VW">.  vw  w-v 


CHAPTER  XVIII. 


The  Papal  Mass  not  only  a  sacrilegious   Profanation  of  tin 
Lord's  Supper,  but  a  total  Annihilation  of  it. 

XV  ITH  these,  and  similar  inventions,  Satan  has  endeavoured 
to  obscure,  corrupt,  and  adulterate  the  sacred  supper  of  Christ, 
that,  at  least,  its  puritv  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  remem- 
brance of  men.  I  refer  to  that  most  pestilent  error,  with  which 
he  has  blinded  almost  the  whole  world,  persuading  it  to  believe 
that  the  mass  is  a  sacrifice  and  oblation  to  procure  the  remis- 
sion 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   subtilties;   which,  however 

(r)  1  Cor.  xi.  23.  (*)  2  Cor.  i.  18, 

Vol.  III.  3  M 


458  INSTITUTES  OF  THE  [book  iv. 

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  oilers  Christ,  and  others  who  participate 
in  the  oblation,  merit  the  favour  of  God;  or  that  it  is  an  ex- 
piatory 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  ob- 
servance. 1  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  be  comprehended  under 
the  single  word  mass.  But  when  it  shall  have  been  most 
clemly  demonstrated  by  tin-  word  of  God,  that  this  mass,  how- 
ever it  may  be  varnished  and  adorned,  offers  the  greatest  in- 
sult 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  as  a 
memorial  of  that  death;  will  there  be  any  roots  too  deep  for 
this  most  powerful  axe,  I  mean,  the  word  of  God,  to  cut  in 
s  and  eradicate;  will  there  be  any  varnish  too  specious 
for  this  light   to  detect  the  evil  which  lurks  behind  iii 

II.  Let  us  proceed,  therefore,  to  establish  what  we  have 
ttedj  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  have  been  consecrated  pri 
under  the  old  testament,  who,  having  a  mortal  life,  could  not 
have  an  immortal  priesthood;  wherefore,  there  was  need  of 
successors,  from  time  to  time,  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  u  a  priest  for  ever,  after  the  order  of  Melchisedec;" 


chap,  xviii.]     CHRISTIAN  RELIGION.  459 

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,  (?)  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  substi- 
tution they  not  onlv  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  re- 
main an  eternal  priest.  Nor  let  them  plead  that  their  sacri- 
ficing 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  pi-ecise  for  them  to  avail 
themselves  of  such  an  evasion;  when  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  compa- 
nions. 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  prtfiguration  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.  Melchisedec  gave  bread 
and  wine  to  Abraham  and  his  companions,  to  refresh  them' 
when  they  were  fatigued  on  their  return  from  battle.  What 
has  this  to  do  with  a  sacrifice?  Moses  praises  the  humanity 
and  liberality  of  the  pious  king:  these  men  presumptuously 
fabricate  a  mystery,  of  which  the  Scripture  makes  no  men- 
tion. Yet  they  varnish  their  error  with  another  pretext,  be- 
cause the  historian  immediately  afterwards  says,""  and  he  was 
the  priest  of  the  Most  High  God."   I  answer,  that  they  mis- 

(0  Gen.  xiv.  18.  Psalm  ex.  4.  Heb.  v.  5,  6,  10.  vil.  17,  21-23,  24.  ix.  11.  x.  21. 
(«)  Heb.  vii.  23. 


460  INSTITUTES  OF  THE  [book  iv« 

apply  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  unnecessary  to  seek  for  a  better  expo- 
sitor, argues  his  superior  dignity;  "  for  without  all  contradic- 
tion the  less  is  blessed  of  the  better."  (x)  But,  if  the  offering 
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  im- 
portance. 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  priesthood  ceases  among 
mortal  men,  because  Christ,  who  is  immortal,  is  the  alone  and 
perpetual  priest. 

III.  A  second  properly  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  sanctifv  us  for  ever,  and 
to  obtain  eternal  redemption  for  us,  the  virtue  and  efficacy  of 
that  sacrifice  must  certainly  continue  without  any  end.  (*/) 
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  repe- 
tition. 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  remarkable  observation:  "That  where  remis- 
sion of  iniquities  is,  there  is  no  more  offering  for  sin."  (z)  This 

i  (x)  Heb.  vii.  1 ,  7-  OOHcb.  vii.  27.  x.  10,|14.  ix .  12 

{z)  Heb.  ix.  26.  x.  10.  xiv.  18 


chap,  xviii.]     CHRISTIAN  RELIGION.  461 

was  likewise  signified  by  the  last  words  of  Christ,  when,  with 
his  expiring  breath,  he  said,  "  It  is  finished."  (a)  We  are  ac- 
customed to  consider  the  last  words  of  dying  persons  as  ora- 
cular. 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  innumerable  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  tendency  of  the  mass,  which 
admits  of  a  hundred  thousand  sacrifices  being  offered  every 
day,  except  it  be  to  obscure  and  suppress  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  sacri- 
fices, but  only  a  repetition  of  that  one  sacrifice.  But  such  il- 
lusions are  easily  dissipated.  For,  though  the  whole  argu- 
ment, 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  repe- 
tition of  that  sacrifice,  but  an  application  of  it.  This  so- 
phistry also  may  be  confuted,  without  any  more  difficulty 
than  the  former.  For  Christ  once  offered  up  himself,  not 
that  his  sacrifice  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  sa- 
crificed 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  commu 

(a)  John  xix.  3^  (6)  1  Cor.  v.  7,  8. 


462  INSTITUTES  OF  THE  [book  iv. 

nicatcd  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  pur- 
pose the  prophecy  of  Malachi,  in  which  our  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  Gen- 
tiles, to  designate  the  spiritual  worship  of  God,  to  which 
they  exhort  them,  by  the  external  ceremonies  of  the  law;  in 
order  to  shew,  in  a  more  familiar  manner,  to  the  men  of  their 
own  times,  that  the  Gentiles  were  to  be  introduced  to  a  par- 
ticipation 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;  thfk  more  extensive  know- 
ledge to  be  bestowed  on  the  faithful,  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 
foretcls  the  erection  of  three  altars,  in  Assyria,  Egypt,  and 
Judea.  (^)  I  ask  the  Romanists,  first,  whether  they  do  not 
admit  this  prediction  to  have  been  accomplished  in  the  king- 
dom of  Christ:  secondly,  where  are  these  altars,  or  when 
were  they  <  ver  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  predicting  the  spi- 
ritual worship  of  God,  which  was  to  be  propagated  all  over 
the  world.  This  is  our  solution  of  the  passage  which  they 
adduce  from  Malachi;  but  as  examples  of  this  mode  of  ex- 
pression 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 

(c)  Mai.  i.  11.  (</)  Isaiah,  xix.  23.  Joel  ii.  28. 

(e )  Isuiah  xix.  19, 23,  24. 


chap,  xviii.]     CHRISTIAN  RELIGION.  463 

of  the  mass;  whereas,  the  faithful  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  shew  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  at- 
tempt 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  oblite- 
rated and  consigned  to  oblivion  by  the  masses?  And  is  not 
the  direct  tendency  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 
a  new  testament  of  Christ;  therefore  it  requires  his  death. 
Moreover,  the  victim  which  is  offered  must,  of  necessity,  be 
slain  and  immolated.  If  Christ  be  sacrificed  in  every  mass,  he 
must  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  suffered  since  the  founda- 
tion of  the  world."  (j1")  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  intend  to  murder 

(/)  Heb.  ix.  16.  (g)  Heb.  ix.  23,  25,  26. 


464  INSTITUTES  OF  THE  [book  iv. 

him,  we  do  not  inquire:  we  only  mean  to  shew  the  absurdi- 
ties 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."  (/>) 

VI.  We  are  now  to  treat  of  the  fourth  propertv  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 
resulting  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  be- 
cause 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;  than  when  we  offer  up  Christ  to  his  Father,  in  the 
sacrifice  of  the  mass,  we,  by  that  act  of  oblation,  obtain  re- 
mission 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  the  supper  is  a  monument,  or  memorial,  ap- 
pointed to  teach  us  that  the  expiatory  victim  by  which  God 
was  to  be  appeased  ought  to  be  offered  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- 
fixv.d  upon  his  cross. 

( h)  Hcb.  ix.  22. 


chap,  xviii.]     CHRISTIAN  RELIGION.  465 

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 
Supper  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  satis- 
faction. As  far  as  giving'  differs  from  7-ecciving,  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  profusion  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  onlv  restored  to  life,  but  are  perpetually  vi- 
vified, because  every  part  of  our  salvation  was  then  accom- 
plished. The  sacrifice  of  the  mass  proclaims  a  very  different 
doctrine;  that  it  is  necessary  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  communion  by  which  we  are  all 
connected  together  in  Christ  Jesus.  The  sacrifice  of  the 
mass  dissolves  and  destroys  this  communion.  For  the  re- 
ception of  this  error  rendered  it  necessary  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  the  faithful,  according  to  the  commandment  of  the 
Lord.  A  way  was  opened  for  the  admission  of  private  masses, 
which  represented  a  kind  of  excommunication,  rather  than 
that  communion  which  had  been  instituted  by  our  Lord, 
when  the  mass-priest  separates  himself  from  the  whole  con- 
gregation of  the  faithful,  to  devour  his  sacrifice  alone.  That 
no  person  may  be  deceived,  I  call  it  a  private  mass,  wherever 
there  is  no  participation  of  the  Lord's  Supper  among  the  faith- 
ful, 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  whence  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 

Vol.  III.  3N- 


466.  INSTITUTES  OF  THE  [book  iv. 

Fathers  general!)-  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  what  has  the  Lord  commanded  us?  Is  it  not,  to  take 
and  divide  it  among  us?  (^)  What  observance  of  the  com- 
mand 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  docs  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  author- 
ise the  conclusion,  that  wherever  there  is  no  breaking  of  the 
bread  for  common  distribution  among  the  faithful,  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  cannot  take  place  without  impiety.  Pri- 
vate 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  de- 
grees to  have  innumerable  masses  in  all  the  corners  of  the  tem- 
ples, and  thus  to  divide  the  people  from  each  other,  who  ought 
to  have  united  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  what- 
ever improper  use,  may  transmute  bread  into  the  body  of 
Christ;  but  in  order  that  the  faithful,  religiously  observing  the 
command  of  Christ,  in  celebrating  the  Supper,  may  enjoy  a  true 
participation  of  him  in  it. 

(£)  Luke  xxii.  17.  (')  I  Cor.  x.  16. 


Chap,  xviii.]      CHRISTIAN  RELIGION.  467 

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  con- 
clude 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;"  (m)  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  sanc- 
tioned by  a  single  syllable  of  the  Scripture?  Moreover,  since 
they  hear  the  apostle  say,  that  "  no  man  taketh"  the  name 
and  "  honour"  of  the  priesthood  "  unto  himself,  but  he  that 
"is  called  of  God,  as  was  Aaron,"  and  that  even  "  Christ  glo- 
rified not  himself  to  be  made  an  high-priest,"  but  obeyed  the 
call  of  his  Father;  (>i)  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  pre- 
sumptuously and  wickedly  obtruded  themselves,  without  any 
call.  But  they  cannot  produce  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, 
extracted  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 
approbation  of  this  notion  of  a  sacrifice  which  the  Papists 
have  invented  in  the  mass,  the  ancient  Fathers  are  very  far 
from  countenancing  such  a  sacrilege.  They  do  indeed  use 
the  word  sacrifice,  but  they  at  the  same  tiwie  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.   Au- 

(m)  1  Sam.  xv.  22.  (n)  Heb.  v.  4, 5. 


468  INSTITUTES  OF  THE  [book  iv. 

gustine   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,  cele- 
brate the  remembrance   of  the  sacrifice  which  is  already  com- 
pleted."  Here    he    evidently    inculcates    the    same    sentiment 
that   is   expressed  more   at   large   in   the  Treatise,  which  has 
been  attributed   to  him,  though  it    is  doubtful   who  was  the 
author,  on   Faith,  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 
we  rid,    ceases  not  to  offer  tlie    sacrifice   of   bread   and  wine. 
For  in  those  carnal  victims  there  was  a  prefiguration  of  the 
flesh  of   Christ,  which  he  himself  was    to  offer  for  our  sins, 
ami  of  his  blood,  which  he  was  to  shed  for  the  remission    of 
our  sins.   But   in   the  present  sacrifice,  there  is  a  thanksgiving 
and    commemoration   of   the    flesh    of    Christ,  which   he    has 
offered,  and  of  his  blood,  which  he  has  shed  for  us."   Hence 
\       ustine  himself,   in  various  passages,  explains    it  to  be  no- 
thing more    than    a  sacrifice  of   praise.   And  it   is   a  remark 
ofun  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  sa- 
crifice, by  which  Christ  has   redeemed  us.   There  is   also  a  re- 
markable  passage  in   his  Treatise  on  the  Trinity,  where,  after 
ha\  ing  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 


chap,  xviii.]     CHRISTIAN  RELIGION.  469 

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  be- 
tween 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 
evidently  set  forth  before  their  eyes,  crucified  among  them."  (a) 
But  as  I  perceive  that  those  ancient  Fathers  misapplied  this 
memorial  'o  a  purpose  inconsistent  with  the  institution  oi  the 
Lord,  because  the  Supper,  as  celebrated  by  them,  represented 
I  know  not  what  appearance  of  a  reiterated,  or  at  least  re- 
newed oblation;  the  safest  way  for  pious  minds,  will  be  to  ac- 
quiesce in  the  pure  and  simple  ordinance  of  the  Lord,  whose 
Supper  this  sacrament  is  called,  because  it  ought  to  be  regu- 
lated bv  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  con!  mn 
them  for  impiety;  vet  I  think  it  impossible  to  exculpate  them 
from  having  committed  some  error  in  the  external  form.  For 
they  imitated  the  Jewish  mode  of  sacrificing,  more  than  Christ 
had  commanded,  or  the  nature  of  the  gospel  admitted.  The 
censure  which  they  have  deserved,  therefore,  is  for  this  pre- 
posterous conformity  to  the  Old  Testament;  that,  not  content 
with  the  simple  and  genuine  institution  ot  Christ,  they  have 
symbolized  too  much  with  the  shadows  of  the  law. 

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,  that  the  mode  of  representation  was 
different.  For  the  Jewish  priests  were  commanded  to  pre- 
figure the  sacrifice  which  was  to  be  accomplished  by  Christ: 
a  victim  was  presented  in  the  place  of  Christ  himself;  there 

(")  Gal.  iii.  1. 


470  INSTITUTES  OF  THE  [book  iv. 

•was  an  altar  on  which  it  was  to  be  immolated;  in  short,  every- 
thing was  conducted  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  hath  prescribed  to  us  a  differ- 
ent method,  in  order  to  communicate  to  the  faithful  the  benefit 
of  the  sacrifice  which  has  been  offered  to  him  by  his  Son. 
Therefore  he  hath  given  us  a  table  at  which  we  are  to  feast,  not 
an  altar  upon  which  any  victim  is  to  be  offered:  he  hath  not 
consecrated  priests  to  offer  sacrifices,  but  ministers  to  distri- 
bute the  sacred  banquet.  In  proportion  to  the  superior  subli- 
mity 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  hairVbreadth  from  the  scriptural  rule  by  any  authority  of 
men  or  prescription  of  years.  Therefore  when  the  apostle  was 
desirous  of  purifying  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  shews  ought  to  be  regarded  as  its  perpetual  rule. 

XIII.  That  no  wrangler  may  take  occasion  to  oppose  us 
from  the  terms  sacrifice  and  print,  I  will  briefly  state  what  I 
have  meant  by  these  terms  all  through  this  argument.  Some 
extend  the  word  sacri/w  to  all  religious  ceremonies  and 
anions;  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  3-o<n«>  sometimes  ■*£<><? $«%*, 
and  sometimes  rnXtrt),  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  con- 
sistent with  the  sacrifices  of  the  Mosaic  law;  under  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  may  ail  be  referred  to  two  classes.  Fot 
either  thev  were  oblations  made  for  sin  in  a  way  of  satisfaction, 
by  which  guilt  was  expiated  before  God;  or  they  were  symbols 


chap,  xviii.]     CHRISTIAN  RELIGION.  471 

of  divine  worship  and  attestations  of  devotion.  The  second 
class  comprehended  three  kinds  of  sacrifices:  some  were  offer- 
ed 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-offerings.  Therefore  let  us  also  divide  sacrifices  into 
two  kinds,  and  for  the  sake  of  distinction  call  one  the  sacrifice 
of  worship  and  piety,  because  it  consists  in  the  veneration  and 
service  of  God,  which  he  demands  and  receives  from  the 
faithful;  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  sacrifice  of  propitiation  or  expiation.  A  sacrifice  of  ex- 
piation 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,  defecated  from  the  defilement  of  iniquity, 
and  restored  to  the  purity  of  righteousness,  maybe  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  effect  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  de- 
clared, when  he  said,  "  It  is  finished:"  (/>)  that  is  to  say,  what- 
ever 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  after- 
wards. 

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  b\ 

(p)  John  xix.  30. 


472  INSTITUTES  OF  THE  [book  iv. 

his  death  upon  the  cross,  for  an}'  man  to  repeat  any  oblaticn 
with  a  view  to  procure  the  pardon  of  sins,  propitiate  God,  and 
obtain  righteousness.  But  what  is  the  object  of  the  mass, 
t  it  be  that  by  the  merit  of  a  new  oblation  we  may  be 
made  partakers  01  the  passion  of  Christ?  And  that  there  might 
be  no  limits  to  their  lolly,  they  have  not  been  satisfied  with 
affirming  it  to  be  a  common  sacrifice  offered  equally  for  the 
whole  Church,  without  adding,  that  it  was  in  their  power  to 
make  a  peculiar  application  of  it  to  any  individual  they  chose, 
orrather  to  everyone  who  was  willing  to  purchase  such  a  com- 
modity  with  reach-  moncv.  Though  they  could  not  reach  the 
price  of  Judas,  yet  to  exemplify  some  characteristic  of  theif 
author,  they  have  retained  the  resemblance  of  number.  Judas 
sold  J«sus  for  thirty  pieces  of  silver;  these  men,  as  far  as  in 
them  lies,  sell  him,  in  French  money,  for  thirty  pieces  of  cop- 
per: Judas  sold  him  but  once;  they  sell  him  as  often  as  they 
mi  ■  t  with  a  purchaser.  In  this  sense,  we  deny  that  they  are 
priests;  that  they  can  intercede  with  God  on  behalf  of  the  peo- 
ple 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 
thev  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  abrogation  of  the  former  priesthoods,  has 
instituted  no  other,  the  argument  of  the  apostle  is  irrefragable, 
that  "no  man  takcth  this  honour  unto  himself,  but  he  that  is 
called  of  God."  (tj)  With  what  effrontery  then  do  these  sacri- 
legious mortals,  who  boast  of  being  the  executioners  of  Christ, 
dare  to  call  themselves  priests  of  the  living  God! 

XV.  There  is  a  beautiful  passage  in  Plato,  in  which  he 
treats  of  the  ancient  expiations  among  the  heathens,  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 

(?)  Hcb.  v.  4. 


chap,  xviii.]      CHRISTIAN  RELIGION.  473 

written  with  a  view  to  the  missal  expiation  as  it  is  now  prac- 
tised in  the  world.  To  defraud  and  circumvent  another  per- 
son, 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  ail  these  sins, 
as  if  they  might  perpetrate  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  com- 
plete discharge  of  all  their  obligations  to  him,  or  at  best  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  the  punish- 
ments 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  sacrifice  of  thanksgiving,  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  ser- 
vice of  God:  all  which  are  dependant  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 
whatever  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  hath 
alreadv  favoured  with  the  remission  of  their  sins,  reconciled 

Vol.  III.  3  O 


J 


474  INSTITUTES  OF  THE  [book  iv. 

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 
Ave  are  pleased  to  understand  the  following  prediction:  u  From 
the  rising  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  offer- 
ing: for  mv  name  shall  be  great  among  the  heathen,  saith  the 
Lord  of  hosts."  (r)  So  Paul  enjoins  us  to  u  present"  our 
"  bodies,  a  living  sacrifice,  holy,  acceptable  unto  God,  which 
is"  our  "reasonable  service."  (.v)  He  has  expressed  himself 
with  the  strictest  propriety,  by  adding  that  this  is  our  reason- 
able service;  for  he  intended  a  spiritual  kind  of  divine  worship, 
Which  he  tacitly  opposed  to  the  carnal  sacrifices  of  the  Mosaic 
So  "  to  do  good,  and  to  communicate,"  are  called 
"sacrifices  with  which  God  is  well  pleased."  (7)  So  the 
liberality  of  the  Philippians  in  supplying  the  wants  of  Paul 
v.  a  kl  an  odour  of  a  swat  MM  11,  .<  sacrifice  acceptable,  and  well 
pleasing  to  God."  (;■)  So  all  the  good  works  of  the  faithful  are 
spiritual  sacrifu 

XVII.  Why  do  I  multiply  quotations?  This  form  of  ex- 
inn  is  perpetually  occurring  in  the  Scriptures.  And  even 
while  the  people  were  k^  pt  under  the  external  dicipline  of  the 
law,  it  was  sufficiently  dec  hired  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 
B  David  prayed;  "  Let  my  prayer  be  set  forth  before 
thee  as  incence;  and  the  lifting  up  of  my  hands  as  the  evening 
sacrifice."  (iy)  And  Hosea  called  thanksgivings,  "  the  calves 
of  our  lips,  (.v)  which  David  calls  "  offering  thanksgiving" 
and  "offering  praise."  (//)  In  imitation  of  the  psalmist,  the 
apostle  himself  says,  "Let  us  offer  the  sacrifice  of  praise  to 
God  continually;"  and  by  way  of  explanation  adds,  "that  is,  the 
fruit  of  our  lips,"  confessing  or  giving  "  thanks  to  his  name."  (z) 

(r)  Mai  i.  11.  (*)  Rom.  xii.  1.  (t)  Heb.  xiii.  16. 

(«)  Phil  iv.  18.  (w)  Psalm  cxli.  2.  (.v)  Hosea  xiv.  2 

(y)  Psalm  1.  11.  23.        («)  Heb.  xiii.  15. 


chap,  xviii.]    CHRISTIAN  RELIGION.  475 

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 
presence  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  whatever  we  venture  to  do,  we  may  attempt  in  him.  In 
a  word,  it  is  he  that  "hath  made  us  kings  and  priests  unto 
God."  (/>) 

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  salva- 
tion in  this  fatal  gulf.  Surely  Satan  never  employed  a  more 
powerful  engine  to  assail  and  conquer  the  kingdom  of  Christ» 
This  is  the  Helen,  from  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 
fornication,  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  traffic  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  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 
illustration  of  such  great  mysteries  proportioned  to  their 
dignity,  would  require  a  larger  treatise;  and  I  am  unwilling 

(a)  1  Peter  ii.  9.  (S)  Rev.  i.  6. 


476  INSTITUTES  OF  THE  [book  iv. 

to  introduce  those  disgusting  corruptions  which  are  universally- 
notorious;  that  all  men  may  understand  that  the  mass,  con- 
sidered in  its  choicest  and  most  estimable  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  sum- 
marv,  almost  every  thing  that   I  have  thought  important  to  be 
knov.n  respecting  these  two  sacraments;  the  use  of  which  has 
been  enjoined  on  the  Christian   Church  from  the  commence- 
ment 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  the  faithful.  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  repealed;  but 
the  supper  is  frequently  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  the  faithful.  For  that 
it  is  not  left  to  the  will  of  man  to  institute  new  sacraments, 
will  be  easily  understood,  if  we  remember,  what  has  already 
been  very  plainly  stated,  that  sacraments  are  appointed  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  counsellor  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  respecting 
any  determination  or  promise  of  his:  he  alone  can  furnish  us 
a  testimony  respecting  himself  by  giving  a  sign.  I  will  express 
myself  in  terms  more  concise,  and  perhaps  more  humble,  but 
more  explicit;  that  there  can  be  no  sacrament  unaccompanied 
-  with  a  promise  of  salvation.   All  mankind,  collected  in  one 
assembly,  can  promise  us    nothing  respecting  our   salvation. 
Therefore  they  can  never  institute  or  establish  a  sacrament, 

(c)  Isaiah  xl.  14.  Rom.  xi.  34. 


chap,  xviii.]    CHRISTIAN  RELIGION.  477 

XX.  Let  the  Christian  Church,  therefore,  be  content  with 
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 
sacraments  given  to  them,  had  also  several  others,  differing  ac- 
cording 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,"  (<?)  that  no  one 
may  deceive  himself  with  a  vain  expectation  of  any  new  doc- 
trine 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,"  (g-)  and 
who,  indeed,  u  hath  declared  him"  (A)  fully,  as  far  as  is  neces- 
sary for  our  happiness,  while  "now  we  see"  him  "through  a 
glass  darkly."  (i)  As  men  are  not  left  at  liberty  to  institute 
new  sacraments  in  the  Church  of  God,  so  it  were  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 

(c)  Col.  ii.  3.  (d)  1  John  in.  2. 

(e)  1  John  ii.  18.  1  Peter  i.  20.  Acts  ii.  17.  (/)  Heb.  i.  1,  2. 

(g)  Luke  x.  22.  (h)  John  i.  18. 
CO  1  Cor.  xiii.  12. 


478  INSTITUTES  OF  THE  [book  iv. 

the  purity  of  God  is  only  polluted  when  man  makes  any  addi- 
tion of  his  own.  And  yet  we  see,  as  the  sacraments  are  ob- 
served in  the  present  day,  how  very  far  thev  have  degenerated 
from  their  original  purity.  There  is  every  where  an  excess  of 
pageantries,  ceremonies,  and  gesticulations;  but  no  considera- 
tion or  mention  of  the  word  of  God,  without  which  even  the 
sacaments  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,  bv  which  they  are 
overwhelmed.  In  baptism,  how  little  is  seen  of  that  which 
ought  to  be  the  only  conspicuous  object,  I  mean  baptism  itself? 
And  the  Lord's  supper  has  been  completelv  buried  since  it  has 
been  transformed  into  the  miss;  except  that  it  is  exhibited 
once  a  year,  but  in  a  partial  and  mutilated  form, 


MMMWl  -WX  \« 


CHAPTER  XIX. 


The  Jive  other  Certmonie»,  fakekj  called  Sacraments,  proved  not 
to  be  Sacraments  :  their  Nature  explained. 

1  HE  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  which  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  num- 
bered 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  the  faithful,  that  I  am 


chap,  xix.]       CHRISTIAN  RELIGION.  479 

not  induced  to  enter  on  this  controversy  respecting  the  term, 
by  the  least  desire  of  contention,  but  that  I  am  urged  by  im- 
portant 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  im- 
propriety of  expression.  All  this  I  admit,  though  it  wo '.Id  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 
different.  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,  in- 
struments of  communicating  righteousness,  causes  of  obtaining 
grace.  And  the  Master  of  the  Sentences,  Lombard,  denies  that 
the  sacraments  of  the  Mosaic  law  are  properly  designated  by 
this  appellation;  because  thev  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  acknowledged  as  sacra- 
ments; and,  at  the  same  time,  that  this  honour  should  be  trans- 
ferred 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  afterwards  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  inference  from  the  term, 
it  certainty  behoves  us  to  lose  no  time  in  resisting  their  appli- 
cation 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  other»- 
wise  than  oppose  it? 

II.  Now,  it  appears  that  we  are  not  debating  about  the 
word,  but  raising  a  necessary  and  useful  controversy  respect- 
ing the  thing  itself.  We  must  strenuously  maintain,  therefore, 
what  we  have  aireadv  established  by  irrefragable  argument, 
that  the  power  to  institute  sacraments  belongs  to  God  alone, 


480  INSTITUTES  OF  THE  [book  iv. 

for  a  sacrament  ought  to  exhibit  the  certain  promise  of  God, 
lor  the  assurance  and  consolation  of  the  consciences  of  the 
faithful;  which  could  never  receive  such  assurance  and  conso- 
lation from  man.  A  sacrament  ought  to  be  a  testimony  to  us 
«f  the  good-will  of  God  towards  us;  a  testimony  wh'ch  no  man. 
Mr  angel  can  ever  give,  as  none  has  been  u  his  counsellor." 
It  is  he  alone,  therefore,  who,  with  legitimate  authority,  testi- 
fies to  us  concerning  himself  by  means  of  his  word.  A  sacra- 
ment is  a  Beal  by  which  the  testament  or  promise  of  God  is 
!.  But  it  could  not  be  sealed  by  corporeal  things  and  the 
elements  of  this  world,  unless  they  were  marked  out  and  ap- 
pointed for  this  purpose  bv  the  power  of  God.  Therefore  man 
cannot  institute  a  sacrament;  because  it  IS  not  in  human  power 
to  cause  such  great  and  divine  mysteries  to  be  concealed  un- 
der such  mean  symbols.  "  The  word  of  God  must  precede," 
as  is  excelhntlv  remarked  by  Augustine,  *  in  order  to  make 
a  sacrament  to  be  a  sacrament."  Mori  ov<  r,  if  we  would  avoid 
falling  into  many  absurdities,  it  is  requisite  to  preserve  some 
distinction  between  a  sacrament  and  other  ceremonies.  The 
apostles  prej  ed  on  bended  knees:  shall  we,  therefore,  never 
kneel  without  making  it  a  sa<  rammtr  The  early  Christians  are 
said  to  have  turned  their  fans  towards  the  east  when  they 
prayed:  shall  looking  towards  the  east,  then,  be  regarded  as  a 
sacramen.tr  Paul  savs,  u  I  will  that  men  pray  every  where,  lift- 
ing  up  holy  hands," (I)  and  the  prayers  of  the  saints  appear  to 
have  been  often  made  with  uplifted  hands:  shall  elevation  of 
hands  also  be  made  a  sacramentr  On  this  principle  all  the  ges- 
tures of  tin-  saints  would  become  sacraments.  I  would  not  in- 
n  these  things,  however,  if  they  were  not  connected  with 
those  greater  inconvenicncics. 

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  no  where  be  found  in  the 
ecclesiastical  writers,  nor  is  it  clear  when  it  was  introduced. 
Bit,  inch  ed,  that  the  Fathers  sometimes  make  too  free  a  use 
6f  the  word  sacrament;  but  they  use  it  indifferently  to  signify 
all  ceremonies  and  external  rites,  and  all  exercises  of  piety. 

(*)  1  Tim.  ii.  8. 


chap,  xix.]      CHRISTIAN  RELIGION.  481 

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  and  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 
our  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  sacra- 
ments, very  few  in  number,  most  easy  to  observe,  and  excel- 
lent 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  Chris- 
tian 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:  these 
are  baptism,  and  the  celebration  of  the  bodv  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  bap- 
tism and  the  Lord's  supper,  and  is  silent  respecting  any  others, 
does  he  not  sufficiently  indicate,  that  these  two  mysteries  pos- 
sess superior  and  peculiar  dignity,  and  that  all  other  ceremo- 
nies 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 
Church,  however  they  mav  boast  of  such  consent.  Let  us  now 
proceed  to  the  particular  ceremonies. 


CONFIRMATION. 

IV.  It  was  an  ancient  custom  in  the  Church  for  the  chil- 
dren of  Christians,  after  they  were  come  to  years  of  discre- 
tion, to  be  presented  to  the  bishop,  in  order  to  fulfil  that  duty 
which  was  required  of  adults  who  offered  themselves  to  bap- 

Vol.  III.  3  P 


482  INSTITUTES  OF  THE  [book  ir. 

tism.  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 
baptised  in  their  infancy,  because  they  had  not  then  made 
such  a  confession  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  com- 
mon 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  fre- 
quently mentioned  by  the  ancient  writers.  Leo,  the  Pope, 
says;  "  If  any  one  be  converted  from  heresy,  let  him  not  be 
baptised  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  properly  denominated  a  sacrament.  But  the 
meaning  of  Leo  in  these  words  is  sufficiently  unfolded  by  him- 
self in  another  place:  "  Whoever  is  baptised  among  heretics, 
let  him  not  be  re-baptised;  but  let  him  be  confirmed  by 
imposition  of  hands  with  invocation  of  the  Holy  Spirit;  be- 
cause 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  alto- 
gether correct  in  stating  it  to  have  been  a  custom  of  the  apos- 
tles, yet  he  is  very  far  from  the  absurdities  now  maintained 
bv  the  Romanists:  and  he  even  corrects  that  very  statement 
by  adding,  that  this  benediction  wras  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  connected  with  benediction,  I  highly 
approve,  and  wish  it  were  now  restored  to  its  primitive  use, 
uncorrupted  by  superstition. 

V.  Succeeding  times  have   almost   obliterated  that  ancient 
practice,  and  introduced  I  know  not  what  counterfeit  confir- 


^hap.  xix.]       CHRISTIAN  RELIGION.  483 

uiation  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  regene- 
rated to  life.  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  Roman- 
ists produce  this  word,  if  they  wish  us  to  contemplate  in  the 
oil  any  thing  beyond  die  oil  itself.  If  they  acknowledged  them» 
selves  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 
diem  produce  any  command  for  this  service,  and  I  will  not  add 
another  word  on  the  subject.  If  they  have  no  command,  they 
can  have  no  excuse  for  such  sacrilegious  audacity.  On  the 
same  principle,  our  Lord  interrogated  the  pharisees;  "  The  bap- 
tism of  John,  whence  was  it?  from  heaven,  or  of  men?"  (k)  If 
they  had  answered,  From  men;  he  would  have  extorted  a  con- 
fession that  it  was  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  con- 
fess 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  shewed  them- 
selves imitators  of  the  apostles.  But  what  was  the  practice 
of  the  apostles?  Luke  relates,  that  "  when  the  apostles,  which 

{k)  Matt.  xxi.  2* 


484  INSTITUTES  OF  THE  [book  iv. 

were  at  Jerusalem,  heard  that  Samaria  had  received  the  word 
of  God,  they  sent  unto  them  Peter  and  John;  who,  when 
were  come  down,  prayed  lor  them,  that  thev  might  receive  the 


Holy  Ghost:  lor  as  yet  he  was  fallen  upon  none  of  them:  only 
they  were  baptised  in  the  name  of  the  Lord  Jesus.  Then  laid 
they  their  hands  on  them,  and  they  received  the  Holy  Ghost. "(/) 
And  this  imposition  of  hands  is  mentioned  by  the  sacred  histo- 
rian on  several  occasions.  I  perceive  what  the  apostles  did;  that 
they  faithfully  executed  their  ministry.  It  was  the  Lord's  will, 
that  those  visibl  and  wonderful  graces  of  the  Holy  Spirit, 
which  he  then  poured  out  upon  his  people,  should  be  adminis- 
tered and  distributed  by  hisaposdei  with  imposition  of  hands. 
Now,  I  do  not  conceive  that  the  imposition  of  hands  concealed 
an)  higher  mystery,  but  am  of  opinion  that  this  ceremony  was 
employed  by  tlum  as  an  external  cxpn  Bsion  of  their  commend- 
ing, and,  as  it  were,  presenting  to  God  the  person  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  observed:  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 
HolySpi.it,  whose  guidance  and  direction  are  indispensable  to 
the  existence  of  the  Church.  For  we  have  the  eternal  promis.  , 
which  can  never  fail,  and  in  which  Christ  has  said;  "If  any 
man  thirst,  let  him  come  unto  me,  and  drink  living  water."  (///) 
But  those  miraculous  powers,  and  manifest  operations,  which 
were  distributed  b\  imposition  ol  hands,  have  ceased:  nor  w  as 
it  right  that  they  should  continue  but  for  a  time.  For  it  was 
necessary  that  the  first  pr  I    the  gospel,  and  the  king- 

dom of  Christ,  at  its  commencement  should  be  illustrated  and 
magnified  by  miracles  never  seen  or  heard  before:  the  subse- 
quent cessation  of  which  does  not  argue  the  Lord's  desertion 
of  his  Church,  but  is  equivalent  to  a  declaration  from  hiin  that 
the  magnificence  ol  his  reign  and  the  dignity  of  his  word  had 
been  sufficiently  manifested.  In  what  respect,  then,  will  I 
impostors  affirm  that  they  imitate  the  apostles.'  They  should 
have  done  it  by  imposition  of  hands,  that  the  evident  power  of 

(/)  Acts  viii.  14—17-  (m)  John  vii.  37,  38. 


chap,  xix.]        CHRISTIAN  RELIGION.  485 

the  Spirit  might  immediately  shew  itself.  This  they  do  not 
practise.  Why  then  do  they  boast  that  they  are  countenanced 
by  the  imposition  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, (w)  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  use- 
less sign,  as  a  mere  piece  of  mimicry  destitute  of  any  reality. 
Besides,  even  if  they  could  prove  themselves  to  imitate  the 
npostles  in  the  imposition  of  hands,  in  which  they  have  nothing 
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  imparting  spiritual 
strength?  Is  it  Paul,  who  calls  us  off  from  the  elements  of  this 
world,  and  sincerely  condemns  an  attachment  to  such  obser- 
vances? (<?)  On  the  contrary,  I  fearlessly  pronounce,  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,  I 
and  have  no  part  in  the  kingdom  of  God.  For  oil  is  for  the 
belly,  and  the  belly  for  oil;  the  Lord  shall  destrov  both:  all 
these  weak  elements  u  which  perish  with  the  using,"  (/;)  have 
no  connection  with  the  kingdom  of  God,  which  is  spiri- 
tual, and  shall  never  perish.  What  then,  it  will  be  said,  do 
you  apply  the  same  rule  to  the  water  with  which  we  are  bap- 
tised, 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  word,  in  which  consists  all  its  virtue.  Ther^ibre,  as  the 
bread  and  wine  arid  water,  which  are  presented  to  our  view  in 

(>i)  John  xx.  22.  (o)  Gal.  iv.  9.     Col.  ii.  20.  ( />)  Col.  ii. 22. 


486  INSTITUTES  OF  THE  [boo*  iv, 

the  sacraments,  retain  their  natural  substance,  that  observation 
of  Paul  is  always  applicable;  "Meats  for  the  belly,  and  the 
belly  for  meats:  but  God  shall  destroy  both  it  and  them:"  (7) 
for  they  pass  and  vanish  away  with  the  fashion  of  this  world. 
But  as  they  are  sanctified  by  the  word  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  confir- 
mation 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  without  confirmation. 
What  corruption!  Are  we  not  then  "  in  baptism  buried  with 
Christ,  planted  together  in  the  likeness  of  his  death,"  that  we 
may  be  "also  in  the  likeness  of  his  resurrection?"  Now  this 
fellowship  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  warfare,  if  this  be  not?  If  they  deemed  it  of  no 
importance  to  trample  under  foot  the  word  of  God,  why  did 
they  not  at  least  reverence  the  Church,  to  which  they  wish  to 
appear  so  uniformly  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  as- 
sistance of  future  grace,  let  him  be  accursed."  When  Luke, 
in  a  passage  which  we  have  already  cited,  speaks  of  some  as 
having  been  "baptised  in  the  name  of  the  Lord  Jesus,"  (.s) 
who  had  not  received  the  Holy  Ghost,  he  does  not  absolutely 
denv  that  anv  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  communicated  his  manifest  powers  and  visible 
graces.   So  the  aposdes  are  said  to  have  received  the  Holy 

Xq)  1  Cor.  vi.  13.  ('•)  Rom.  vi.  4—6.  (i)  Acts  xix,  5. 


crap,  xix.]      CHRISTIAN  RELIGION.  487 

Spirit  on  the  day  of  Pentecost;  though  Christ  had  long  be- 
fore declared  to  them;  "  It  is  not  ye  that  speak,  but  the  Spi- 
rit of  your  Father,  which  speaketh  in  you."  (f)  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  baptised  into  Christ,  have  put 
on  Christ,"  («)  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  baptism,  obscuring  and  even 
abolishing  its  use;  that  it  is  a  deceitful  promise  of  the  devil, 
seducing  us  from  the  truth  of  God:  or,  if  the  following  be 
preferred,  that  it  is  oil  polluted  with  the  falsehood  of  the  devil, 
to  darken  and  deceive  the  minds  of  the  simple. 

IX.  They  further  assert  that  all  the  faithful  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  rltogether  a  Christian  who  is  never  anointed  with  episcopal 
confirmation.  These  are  their  own  words.  But  I  thought 
that  all  things  relating  to  Christianity  had  been  comprehended 
and  declared  in  the  Scriptures.  Now,  it  seems,  the  true  form 
of  religion  *.s  to  be  sought  and  learned  from  some  other  quar- 
ter. The  wisdom  of  God,  therefore,  celestial  truth,  all  the 
doctrine  of  Christ,  onlv  begins  to  make  Christians;  oil  com- 
pletes them.  Such  a  sentiment  condemns  all  the  apostles,  and 
a  number  of  martyrs,  who,  it  is  certain,  had  never  received 
this  unction.  For  the  holy  chrism,  the  perfusion  of  which 
would  complete  their  Christianity,  or  rather  make  them  Chris- 
tians from  being  no  Christians  at  all,  had  not  then  been  manu- 

10  Acts  ii.  4,  C-c.  Matt.  x.  20.  («0  Gal.  iii.27. 


488  INSTITUTES  OF  THE  [book  iv. 

Jactured.  But  these  chrismatics  abundantly  confute  themselves, 
without  saying  a  word.  For  what  number  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  negligence,  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  denied  with  thy  fetid  breath,  and  en- 
chanted 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  pre- 
sumption; 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  supei-'ior  dignity,  and  is  applied  to  the 
nobler  part  of  the  body,  that  is,  the  forehead:  or  because  it 
contributes  a  greater  augmentation  of  virtue,  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  con- 
sidered as  more  excellent  from  the  dignity  of  episcopal  hands. 


chap,  xix.]        CHRISTIAN  RELIGION.  489 

But  if  any  one  inquire  of  them  how  such  a  prerogative  has 
been  conferred  on  bishops,  what  reason  will  they  assign  but 
their  own  pleasure?  They  allege,  that  the  apostles  alone  exer- 
cised 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  re- 
fuse to  the  laity,  because  the  Lord,  as  they  say,  only  gave  it  to 
the  apostles?  If  our  Lord  gave  it  to  the  aposdes  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  hurried  away  with  an  extravagant 
notion  suddenly  to  create  them  bishops.  Lastly,  Ananias  was 
not  an  apostle;  yet  to  him  Paul  was  sent,  that  he  might  receive 
his  sight,  be  baptised,  and  be  filled  with  the  Holy  Ghost.  („y) 
I  will  add  one  question  more:  If  this  was  the  peculiar  office  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  Gre- 
gory? 

XI.  How  frivolous  and  foolish  is  the  second  reason,  That 
they  call  their  confirmation  more  excellent  than  the  baptism 
instituted  by  God,  because  in  confirmation  the  forehead  is 
anointed  with  oil,  and  in  baptism  the  crown  of  the  head:  as 
though  baptism  were  performed  with  oil,  and  not  with  water! 
I  appeal  to  all  the  faithful,  whether  these  deceivers  do  not 
direct  all  their  efforts  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  institution  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 

(x)  Acts  ix.  17, 18. 
Vol.  III.  3  Q 


490  INSTITUTES  OF  THE  [book  iv. 

with  this,  we  esteem  all  their  oil  perfectly  worthless,  whether 
in  baptism  or  in  confirmation.  If  anv  one  allege  that  it  is  sold 
for  more,  this  accession  of  price  would  only  corrupt  the  good, 
if  it  contained  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  apos- 
tles, by  imposition  of  hands,  dispensed  the  visible  graces  of 
the  Spirit.  In  what  respect  does  their  unction  appear  to  be 
productive  of  any  advantage?  Let  us  leave  these  moderators, 
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  unravel. 

XII.    Now  when  th<  v  find  tl  tripped   of  the  word 

of  God,  and  of  every  probable  argument,  they  resort  to  their 
usual  pretext,  that  it  is  a  very  fcncii  Dt  usage,  and  confirmed  by 
the  constat  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  man,  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.  Hut  why  do  the\  al- 
lege antiquity,  seeing  that  the  ancient  Fathers,  whenever  they 
mean  to  express  themselves  with  strict  propriety,  no-where 
enumerate  more  than  two  sacraments?  If  it  were  necessax)  to 
fortify  our  faith  by  the  authority  of  men,  we  have  an  impreg- 
nable fortress,  that  those  ceremonies,  which  our  adversaries 
falselv  pretend  to  be  sacraments,  were  never  acknowledged  as 
sacraments  by  the  ancients.  The  Fathers  speak  of  imposition 
of  hands;  but  do  they  call  it  a  sacrament?  Augustine  explicitly 
affirms  that  it  is  no  other  than  prayer.  Here  let  them  not  op- 
pose me  with  their  foolish  distinctions,  that  Augustine  applied 
this  remark  to  imposition  of  hands,  not  as  practised  in  confir- 
mation, but  as  used  for  the  purpose  of  healing,  or  of  reconci- 
liation. 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  suf- 


chap,  xix.]      CHRISTIAN    RELIGION.  491 

ficient,  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  shews  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  prin- 
cipal 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  abor- 
tive 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  catechetical  exer- 
cise, 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  formulary  were  writ- 
ten fortius  purpose,  containing  and  stating,  in  a  familiar  man- 
ner, all  the  articles  of  our  religion,  in  which  the  universal 
Church  of  the  faithful  ought  to  agree,  without  any  controversy: 
a  boy  often  yean  of  age  might  present  himself  to  make  a  con- 
fession of  his  faith;  he  might  be  questioned  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  profession  of  the  only  true  and 
pure  faith,  in  which  all  the  people  of  the  faithful  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  instruction  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. 


492  INSTITUTES  OF  THE  [book  iv.' 

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 
respecting  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  encourage  the  sinner 
himself  with  an  assurance  of  pardon  before  God,  and  to  admo- 
nish the  Church  that  they  ought  to  obliterate  the  memory  of 
his  offence,  and  kindly  to  receive  him  into  lavour.  This 
Cyprian  often  calls  l*  giving  peace."  To  increase  the  import- 
ance 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 
council  of  Carthage:  "  Let  no  presbyter  be  permitted  to 
reconcile  a  penitent  publicly  at  the  nniss."  And  another  de- 
cree of  the  council  of  Arausmnv.  il  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 
reconcile  a  penitent  without  the  authority  of  the  bishop."  The 
design  of  all  these  decrees  was,  to  prevent  the  severity  whieh 
they  wished  to  preserve  in  this  matter,  from  falling  into  disuse. 
Therefore  they  committed  it  to  the  cognizance  of  the  bishop, 


chat,  xix.]       CHRISTIAN  RELIGION.  493 

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  pe- 
nance for  a  proper  time,  and  then  they  come  to  the  communion, 
and  are  restored  to  the  right  of  communion  by  the  imposi- 
tion of  the  hands  of  the  bishop  and  clergy."  Afterwards, 
in  process  of  time  the  custom  was  corrupted,  so  that  they 
used  this  ceremony  in  private  absolutions,  without  any  public 
expression  of  penitence.  Hence  that  distinction  in  Gratian,  be- 
tween 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  with  severity,  yet  I  consider  it 
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  sta- 
tion 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  misrepresentation, 
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 
confounded  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  con- 
trition 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 
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  already  given,  apply  it  to  the  examination  of  this 
pretended    sacrament,    and  they  will    find  that  it   is  not  an 


494  INSTITUTES  OF  THE  [book  iv. 

external  ceremony  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;  "Visi- 
ble sacraments  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  see  themselves,  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  Been  lias  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  absolution  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:  "  Whatsoever  ye 
shall  bind  on  earth,  shall  be  bound  in  heaven;  and  whatsoever 
ye  shall  loose  on  earth,  shall  be  loosed  in  heaven."  (*/)  But 
some  would  have  objected,  that  many  who  are  absolved  by 
priests,  derive  no  such  benefit  from  their  absolution;  whereas 
upon  their  principle  the  sacraments  of  the  new  law  actually 
accomplish  that  which  they  represent.  To  this  it  might  be  re- 
plied; that  as  in  the  eucharist  there  is  a  twofold  eating;  sacra- 
mental, 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  absolution.  Yet  I  have 
never  yet  been  able  to  comprehend  what  they  intended  by  that 
principle  of  theirs,  respecting  the  efficacious  virtue  of  the  sacra- 
ments of  the  new  law;  which  we  have  proved  to  be  altogether 
at  variance  with  the  truth  of  God,  when  we  professedly  dis- 
cussed that  subject.  Here  I  only  mean  to  shew  that  this  diffi- 

(y)  Matt,  xviii.  18. 


chap,  xix.]      CHRISTIAN  RELIGION.  495 

culty  is  no  objection  to  their  calling  sacerdotal  absolution,  a 
sacrament.  For  they  might  answer,  in  the  language  of  Augus- 
tine, "  That  sanctification  is  sometimes  without  the  visible 
sacrament,  and  that  the  visible  sacrament  is  sometimes  unac- 
companied by  internal  sanctification:"  Again:  "  That  the  sacra- 
ments effect  that  which  they  represent  in  the  elect  alone:" 
Again:  "That  some  persons  put  on  Christ  as  far  as  the  recep- 
tion 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  shewn  themselves  blind  to 
the  broad  day,  who  in  the  midst  of  such  difficulty  and  perplexity 
have  not  discovered  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  ceremony 
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  fabri- 
cated 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  u  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  languag<  of  J'  rome.  Whose 
language  soever  it  may  be,  it  cannot  be  exculpated  from  mani- 
fest impiety,  if  it  be  explained  according  to  their  notion  of  it.  As 
if  baptism  were  effaced  by  sin,  and  ought  not  rather  to  be  recalled 
to  the  memo>y  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  im- 
proprietv,  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 


486  INSTITUTES  OF  THE  [book  iv. 

baptism  the  sacrament  of  penitence;  since  it  is  given  for  a  con-  , 
formation  of  grace,  and  seal  of  confidence,  to  those  who  meditat- 
repentance.  And  that  this  must  not  be  considered  as  an  inven- 
tion 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 
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  lor  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  tto 
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  Ciod  pardon  thee  whatever  sin  thou  hast 
committed  bv  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  institution  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."(V) 
This  unction  of  theirs  is  of  the  same  kind  as  we  have  already 
proved  their  imposition  of  hands  to  be:  it  is  a  mere  hypocri- 
tical farce,  by  which,  without  any  reason,  and  without  any  ad- 
vantage, they  affect  to  mimic  the  apostles.  It  is  related  by  Mark, 
that  the  apostles  at  their  first  mission,  according  to  the  command 
which  they  had  received  from  the  Lord,  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 
many  that  were  sick,  and  healed  them."  (7>)  James  had  this  in 

(z)  Mutt.  Hi.  1—6.  Luke  iii.  3.         (<i)  James  v.  14,  15.        (b)  Mark  v.   I 


chap,  xix.]       CHRISTIAN  RELIGION.  497 

view  when  he  directed  the  elders  of  the  Church  to  be  sent  for 
to  anoint  the  sick.  That  such  ceremonies  concealed  no  higher 
mystery,  will  easily  be  concluded  by  any  attentive  observers 
of  the  great  liberty  used  by  our  Lord  and  his  apostles  in  ex- 
ternal things.  When  our  Lord  was  about  to  restore  sight  to  a 
blind  man,  he  made  clay  of  dust  and  spittle;  some  he  healed 
M'ith  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  em- 
ployed without  reason.  This  I  confess;  not  however  that  they 
used  it  as  an  instrument  of  cure,  but  merely  as  a  sign,  to  in- 
struct the  ignorance  of  the  simple  whence  such  virtue  proceed- 
ed, that  they  might  not  ascribe  the  praise  of  it  to  the  apostles. 
Now  it  is  very  common  in  the  scriptures  for  the  Holy  Spirit 
and  his  gifts  to  be  signified  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,  there- 
fore, that  unction  was  a  sacrament  of  the  powers  which  were 
administered  by  the  instrumentality  of  the  apostles,  it  has  no- 
thing 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  re- 
suscitated a  deceased  young  man  by  such  means?  (d)  Why  is 
not  clav,  composed  of  spittle  and  dust,  converted  into  a  sacra- 
ment? 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  benedic- 
tion of  God  was  still  enjoyed  bvthe  Church.  They  affirm  indeed 


(c)  John  ix.  7.  (</)  Acts  xx.  10. 

Vol.  III.  3  R 


49S  INSTITUTES  OF  THE  [book  iy. 

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,  whom  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  is  also  in 
some  respects  lost  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  heal- 
ing, which  had  been  committed  to  them,  was  not  a  power  of 
their  own,  but  of  the  Holy  Spirit:  so,  on  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,  be- 
cause it  is  called  by  that  name  in  the  Scripture:  or  that  every 
dove  is  the  Holy  Spirit,  because  he  appeared  under  that  form. 
But  let  them  look  to  these  things.  For  us,  it  is  sufficient  at 
present,  that  we  see  beyond  all  doubt  that  their  unction  is  not  a 
sacrament;  being  a  ceremony  which  is  neither  of  God's  insti- 
tution, nor  accompanied  with  any  promise  from  him.  For  when 
we  require  these  two  things  in  a  sacrament,  that  it  be  a  cere- 
mony instituted  by  God,  and  that  it  have  some  promise  of  God, 
we  at  the  same  time  require  that  the  ceremony  by  enjoined  upon 
us,  and  that  the  promise  have  reference  to  us.  For  no  one 
contends  that  circumcision  is  now  a  sacrament  of  the  Christian 
Church,  notwithstanding  it  was  instituted  by  God,  and  had  a 
promise  annexed  to  it:  because  it  is  not  enjoined  upon  us,  nor 
is  the  promise  which  was  subjoined  to  it  given  to  us  on  that 
condition.  That  the  promise  which  they  presumptuously  boasfc 
of  in  their  unction  is  not  given  to  us,  we  have  clearly  proved, 
and  they  themselves  declare  by  experience.  The  ceremony 
ought  not  to  have  been  used,  except  by  those  who  were  endued 


chap,  six.]      CHRISTIAN  RELIGION".  49,9 

with  the  gift  of  healing;  and  not  by  these  batchers,  who  are 
more  capable  of  killing  and  murdering  than  of  healing. 

XXI.  Even  if  they  had  established,  what  they  are  very  far 
from  having  established,  that  the  injunction  of  James  respect- 
ing unction  is  applicable  to  the  present  age;  still  they  would 
have  made  but  little  progress  in  defending  their  unction  with 
which  they  have  hitherto  besmeared  us.  James  directs  that  all 
sick  persons  be  anointed:  these  men  bedaub  with  their  un- 
guent, not  sick  persons,  but  half-dead  corpses,  when  their 
souls  are  at  the  point  of  departing  from  them.  If  in  their 
sacrament  they  have  a  present  medicine,  by  which  they  can 
either  alleviate  the  anguish  of  disease,  or  at  least  communicate 
some  consolation  to  the  soul,  they  are  cruel  never  to  apply  the 
remedy  in  time.  James  directs,  that  the  sick  person  be 
anointed  by  the  elders  of  the  Church:  these  men  admit  no 
anointer  but  a  priest.  Their  explanation,  that  the  term  elders 
denotes  priests,  and  the  plural  number  is  used  for  the  sake 
of  dignity,  is  frivolous  in  the  extreme:  as  though  the  Churches 
in  that  age  abounded  with  priests,  to  be  able  to  march  in  a 
long  procession,  carrying  their  box  of  consecrated  oil.  When 
James  simply  commands  that  sick  persons  be  anointed,  he  ap- 
pears to  me  to  intend  no  other  unction  than  of  common  oil; 
nor  is  any  other  mentioned  in  the  narrative  of  Mark.  These 
men  deign  to  use  no  oil  which  has  not  been  consecrated  by  the 
bishop;  that  is,  warmed  with  his  breath,  enchanted  by  his 
muttering,  and  nine  times  saluted  by  him  on  bended  knees; 
three  times,  Hail,  holy  oil;  three  times,  Hail,  holy  chrism; 
three  times,  Hail,  holy  balm.  From  whom  have  they  derived 
such  incantations?  James  says,  that  when  the  elders  shall 
have  prayed  over  the  sick  person,  anointing  him  with  oil,  if 
he  have  committed  sins,  they  shall  be  forgiven  him;  that 
being  absolved  from  guilt,  he  may  obtain  relief  from  pain: 
not  meaning  that  sins  are  effaced  by  unction,  but  that  the 
prayers  of  the  faithful,  by  which  the  afflicted  brother  shall 
have  been  commended  to  God,  shall  not  be  in  vain.  These 
men  impiously  pretend,  that  sins  are  remitted  by  their  holy, 
or,  to  speak  more  properly,  abominable  unction.  See  what 
lengths  they  will  go,  when  they  shall  be  allowed  to  abuse  that 
passage  of   James   by    their   absurd   interpretation.  And  we 


JOO  INSTITUTES  OF  THE  [book  iv. 

need  not  labour  any  longer  in  the  proof;  even  their  own  histo- 
ries relieve  us  from  this  difficulty.  For  they  relate,  that  Pope 
Innocent,  who  presided  over  the  Church  of  Koine,  in  the  time 
of  Augustine,  decreed,  that  not  only  elders,  but  also  all  Chris- 
tians, should  use  oil,  in  case  of  illness,  for  the  purpose  of 
anointing  themselves  or  their  friends. 

ECCLESIASTICAL    ORDERS. 

XXII.  The  fourth  plate  in  their  catalogue  is  occupied  by 
the  sacrament  of  Orders;  but  this  is  so  fertile,  that  it  is  the 
parent  of  seven  little  sacraments  which  arise  out  of  it.  Now, 
it  is  truly  ridiculous  for  them  to  affirm,  that  there  are  seven 
sacraments,  and  when  they  proceed  t"  specif)  ti.em,  to  enu- 
merate thirteen,  Nor  can  tiny  plead,  that  the  seven  sacra» 
ments  of  orders  are  only  (me  sacrament,  because  they  all 
belong  to  one  priesthood,  and  form  as  it  were  so  many  steps 
to   it.    For  as  it  appears  that  in  all  of  them  there   are   different 

ceremonies,  and  they  thrmirlTtn  ia)  that  there  are  different 

graces,  no  person  can  doubt  that,  if  their  principles  be  ad- 
mitted, they  ought  to  be  catted  seven  sacraments.  And  why 
do  W*  controvert  it  as  a  doubtful  thing,  when  they  themselves 
plainly  and  distinctly  declare  that  there  are  seven?  In  the 
first  place,  we  will  brie  fly  suggest  by  the  wav,  what  numerous 
and  great  absurdities  they  obtrude  upon  us,  when  they  wish 
us  to  receive  their  orders  as  sacraments:  and  than  we  will 
inquire,  whether  the  ceremony  which  the  churches  use  in 
ordaining  ministers,  ought  to  be  called  a  sacrament  at  all. 
They  mention  seven  eee  lesiastical  orders  or  degrees,  which 
they  dignify  with  the  name  of  sacrament.  The)  are,  beadles, 
readers,  exorcists,  acolothysts,  subdeacons,  deacons,  pri 
And  the-v  are  seven,  it  is  said,  on  account  of  the  seven-fold 
grace  of  the  Holy  Spirit,  with  which  those  who  are  pro- 
moted to  them  ought  to  be  endued;  but  it  is  increased,  and 
more  abundantlv  communicated  to  them,  in  their  promotion. 
Now,  the  number  itself  is  consecrated  bv  a  perverse  interpre- 
tation of  the  Scripture:  because  they  think  the)  have  lead  in 
Isaiah  of  seven  virtues  of  the  Holy  Spirit;  though,  in  truth, 
that  prophet  mentions  onlv  six,  and  had  no  intention  of  enu- 
merating  them  all  in  that  passage:   for   in  other  passages  of 


chap,  xix.]        CHRISTIAN  RELIGION.  501 

Scripture,  he  is  called  "the  Spirit  of  life,  of  holiness,  and 
of  adoption,"  as  he  is  there  called  "  the  Spirit  of  wisdom 
and  understanding,  the  Spirit  of  counsel  and  might,  the  Spirit 
of  knowledge,  and  of  the  fear  of  the  Lord."  (f)  Other  per- 
sons of  greater  subtilty  limit  not  the  orders  to  seven,  but  ex- 
tend them  to  nine,  in  resemblance,  they  say,  of  the  church 
triumphant.  And  they  are  not  agreed  among  themselves; 
for  some  represent  the  clerical  tonsure  to  be  the  first  order  of 
all,  and  episcopacy  the  last:  others  exclude  the  tonsure,  and 
place  the  archiepiscopal  office  among  the  orders.  Isidore  dis- 
tinguishes them  a  different  way;  for  he  makes  psalmists  and 
readers  two  separate  orders,  appointing  the  former  to  the 
chantings,  and  the  latter  to  the  reading  of  the  Scriptures,  for 
the  instruction  of  the  people.  And  this  distinction  is  ob- 
served in  the  canons.  In  such  a  diversity,  what  do  they  wish  us 
to  pursue,  or  to  avoid?  Shall  we  say  that  there  are  seven  orders? 
So  teaches  the  master  of  the  sentences,  Lombard:  but  the  most 
illuminated  doctors  determine  otherwise;  and  these  doctors 
differ  among  themselves.  Moreover,  the  most  sacred  canons 
rail  us  another  wav.  This  is  the  harmony  exhibited  by  men, 
when  they  discuss  divine  subjects  without  the  word  of  God. 

XXIII.  But  this  surpasses  all  folly,  that  in  every  one  of 
their  orders  they  make  Christ  a  colleague  with  them.  First, 
they  say,  he  executed  the  office  of  Beadle,  when  he  made  a 
whip  of  small  cords,  and  drove  all  the  buyers  and  sellers  out 
of  the  temple.  He  assumed  the  place  of  a  Reader,  when  he 
read  a  passage  of  Isaiah  in  the  synagogue.  He  discharged 
the  function  of  an  Exorcist,  when,  applying  spittle  to  the 
ears  and  tongue  of  a  man  who  was  deaf  and  dumb,  he  re- 
stored his  hearing  and  speech.  He  declared  himself  to  be  an 
Acolothvst  in  these  words:  "  He  that  followeth  me  shall  not 
walk  in  darkness."  He  discharged  the  duty  of  a  Subdeacon, 
when  he  girded  himself  with  a  towel,  and  washed  the  feet  of 
his  disciples.  He  sustained  the  character  of  a  Deacon,  when 
he  distributed  his  body  and  blood  in  the  Supper.  He  acted 
the  part  of  a  Priest,  when  he  offered  himself  on  the  cross  a 
sacrifice  to  the  Father.  It  is  impossible  to  hear  these  things 
without  laughing,  so  that  I  wonder  the)-  were  written  without' 

(/)  Eiek.  i.  20.  Rom.  i.  4-  viii.  15.  Is:iiah  xi.  2,  3. 


503  INSTITUTES  OF  THE  [book  iv. 

laughing;  at  least,  if  those  who  wrote  them  were  men.  But 
the  most  remarkable  of  all  is,  the  subtilty  with  which  they 
reason  on  the  word  acolothyst,  which  they  call  ceroferurius, 
a  taper-bearer;  a  term  of  magic,  I  suppose,  certainly  un- 
known in  any  nation  or  language;  whereas,  the  Greek  word 
«*s>y.9-<>s,  acolothyst,  simply  signifies  a  follower,  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  so- 
lemnity their  readers,  psalmists,  beadles,  acolothysts,  to  dis- 
charge those  offices  in  which  they  employ  either  boys,  or  at 
least  those  whom  thev  call  laymen.  For  who,  in  most  cases, 
lights  the  wax  tapers,  who  pours  wine  and  water  into  the 
flagon,  but  a  boy,  or  some  mean  layman,  who  gets  his  live- 
lihood 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  acolothyst  or  beadle  performing  his  office? 
On  the  contrary,  he  who  when  a  boy  discharged  the  duty  of 
an  acolothyst,  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  assume  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  de- 
sert and  neglect  their  official  duties;  let  them  at  the  same 
time  confess,  that  their  holy  orders,  which  they  so  wonder- 
fully extol,  are  of  no  use  or  benefit  to  the  Church  in  the  pre- 
sent 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  worthv  of  touching,  except  those  who 
have  been  consecrated  as  acolothysts:  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 


chap,  xix.]         CHRISTIAN  RELIGION.  503 

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  cate- 
chumens: 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  because  they  even  exercise 
dominion  over  them.  For  scarcely  one  in  ten  can  be  found 
among  them,  who  is  not  influenced  by  an  evil  spirit.  What- 
ever ridiculous  pretensions  they  may  set  up  respecting  their 
contemptible  orders,  are  the  mere  compositions  of  ignorance 
and  falsehood.  Of  the  ancient  acolothysts,  beadles,  and  read- 
ers, we  have  spoken  already,  when  we  discussed  the  order  of 
the  Church.  Our  present  design  is  only  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  Sorbonists  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  peo- 
ple." 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  faithful.  Peter  addresses  the  whole  Church:  they  misap- 
ply 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  shew  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  that  the  tonsure  of  the 
crown  signifies  the  relinquishment  and  renunciation  of  tem- 
poral things;  and  that  the  hair  left  round  the  crown  denoter 


504  INSTITUTES  OF  THE  [book  iv. 

the  reliques  of  property  which  are  reserved  for  their  suste- 
nance. Every  thing  is  symbolical;  because,  with  respect  to 
them,  the  veil  of  the  temple  has  not  vet  been  rent  asunder. 
Therefore,  having  persuaded  themselves  that  they  have  com- 
pletely discharged  their  duties,  when  they  have  represented 
such  things  by  their  shaven  crown,  they,  in  reality,  fulfil  none 
of  the  in.  How  long  will  they  impose  upon  us  with  such  decep- 
tions 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  propensities  of  their 
ears  and  eyes:  but  there  is  no  class  of  men  more  rapacious,  ig- 
norant, or  libidinous.  Why  do  they  not  make  an  actual  exhibi- 
tion of  sanctity,  rather  than  counterfeit  the  appearance  of  it  by 
false  and  delusive  symbols? 

XXVI.  Winn  they  sav  that  their  clerical  tonsure  derives 
its  origin  and  reason  from  the  Nazaritts;  what  is  this  but 
declaring  that  their  mysteries  have  sprung  from  Jewish  cere- 
monies, or,  rather,  are  mere  Judaism?  Hut  when  they  add, 
that  Priscill  I,  Aquila,  and  Paul  himself,  after  having  made  a 
VOW,  shaved  their  heads  in  order  to  purify  themselves;  thev 
betray  their  gross  ignorance.  For  this  is  no  where  said  of 
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 
the)  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 
became  as  a  Jew,  that  I  might  gain  the  Jews."  (/2)  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 

(?)  Acts  xviii.  IS  (h)  1  Cor.  ix.  20. 


chap,  xix.]       CHRISTIAN  RELIGION.  505 

Nazarites,  what  is  this  but  raising  up  a  new  Judaism  by  a 
culpable  affectation  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  intro- 
duction. 

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  effe- 
minate and  affected  an  elegance  and  delicacy  not  sufficiently- 
manly,  it  was  thought  that  it  would  be  a  bad  example  to  per- 
mit this  custom  in  the  clergy.  They  were,  therefore,  command- 
ed 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  some- 
thing 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  ec- 
clesiastics every  where  shaved  their  heads,  that  they  might 
not  appear  to  be  fond  of  the  ornament  of  hair.  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  retained  nothing 
but  a  foolish  imitation  of  their  predecessors),  they  had  re- 
course to  a  mystery,  which  they  now  superstitiously  obtrude 
upon  us  as  a  proof  of  their  sacrament.  Beadles,  at  their  con- 
secration, 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  ex- 
orcisms to  be  used  over  catechumens  and  maniacs.  Acolo- 
thysts  receive  their  tapers  and  flagons.  These  are  the  ceremo- 
nies which,  if  we  believe  them,  contain  such  secret  virtue  as  to 
be,  not  onlv  signs  and  tokens,  but  even  causes,  of  an  invisible 

Vol.  III.  3  S 


506  INSTITUTES  OF  THE  [book  iv. 

grace.  For,  according  to  their  definition,  all  this  is  assumed 
when  they  insist  on  their  being  numbered  among  the  sacra- 
ments. But,  to  conclude  in  a  few  words,  I  maintain  it  to  be 
absurd  for  canonists  and  scholastic  theologues  to  give  the  tide 
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  main 
alter.  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  die  promise. 

XXVIII.  There  remain  three  orders,  which  they  call 
greater  orders:  of  which  Subdeaconry,  they  say,  was  transfer- 
red to  this  class  alter  the  number  '-1'  the  Ksser  orders  began  to 
increase.  As  the)  think  that  they  have  a  testimony  for  thi  it 
from  the  word  of  God,  they  peculiarly  denominate  them,  tor 
the  sake  of  honour,  holy  orders.  But  we  must  now  examine 
how  perversely  they  abuse  the  divine  appointments  of  God 
in  their  own  vindication.  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  office,  the)  say,  it  is,  to  offer  the  sacrifice  of  the 
bod}'  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  offer  expiatory 
sacrifices  to  God;  and  their  hands  are  anointed  with  oil,  as  a 
symbol  to  shew  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  in- 
troduced a  viler  corruption  of  the  order  instituted  by  God.  In 
the  first  place,  it  ought  to  be  taken  for  granted,  as  we  have 
shewn  in  the  preceding  chapter,  on  the  Papal  Mass,  that  great 
injury  is  done  to  Christ  by  all  those  who  call  themselves 
priests  to  offer  sacrifices  of  expiation.  He  was  constituted  and 
consecrated  by  the  Father,  with  an  oath,  a  priest  after  the 
order  of  Melchisedcc,  without  end,  and  without  a  successor, 
lie  once  offered  a  sacrifice  of  eternal  expiation  and  reconcilia- 
tion; and  now,  having  entered   into  the  sanctuary  of  heaven, 


9 

chap,  xix.]       CHRISTIAN  RELIGION.  507 

intercedes  for  us.  In  him  we  arc  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  obla- 
tion, 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  be- 
tray the  greatest  effrontery  when  they  dare  to  dignify  it  with 
the  title  of  a  sacrament.  The  imposition  of  hands,  which  is 
used  at  the  introduction  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  unnecessary  or  useless,  but  a  faithful  symbol  of  spiritual 
grace.  (?)  I  have  not  enumerated  it  as  the  third  among  the  sa- 
craments, because  it  is  not  ordinary  or  common  to  all  the  faith- 
ful, but  a  special  rite  for  a  particular  office.  The  ascription  of 
this  honour  to  the  Christian  ministry,  however,  furnishes  no 
reason  for  pride  in  Romish  priests:  for  Christ  has  commanded 
the  ordination  of  ministers  to  dispense  his  gospel  and  his  mys- 
teries, not  the  inauguration  of  priests  to  offer  sacrifices.  He 
has  commissioned  them  to  preach  the  gospel  and  to  feed  his 
flock,  and  not  to  immolate  victims.  He  has  promised  them  the 
grace  of  the  Hoi}-  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  breathing,  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  preposterously  counterfeit,  I  do  not  say,  like 
comedians,  whose  gesticulations  are  not  without  art  and  mean- 
ing, but  like  apes,  who  imitate  even-  thing  without  any  taste  or 
design.  We  observe,  they  say,  the  example  of  our  Lord.  But 

.    Inn.  iv.  1 1  <7)  J^n  xx-  "2- 


508  INSTITUTES  OK  THE  [book  iv. 

our  Lord  did  many  things  which  lie  never  intended  to  be  ex- 
amples to  us.  He  said  to  Lazarus;  "Lazarus,  come  forth." (/) 
He  said  to  the  paralytic;  M  Arise  and  walk."  (w)  Why  do  not 
they  say  the  same  to  all  deceased  persons  and  paralytics? 
When  he  breathed  upon  his  apostles,  and  fdled  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  a  similar  effect,  and  the  foolish 
mimicrv  is  a  mire  mockery  of  Christ.  They  have  the  effronte- 
ry, indeed,  to  dare  to  assert  that  they  confer  the  Holy  Ghost: 
but  how  far  this  is  true  is  shewn  by  i  Kperience,  which  proves 
that  those  who  are  consecrated  prii  Bts,  from  being  horses  be- 
come 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  v  as  used  by  Christ  a*  a  special  sign  of  a  particular  miracle: 
;  is  their  pretence  of  imitating  him  from  justifying  their 
conduct. 

X\\.    Hut    from  whom   have  th  d   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  d  themselves  by  improper  exam- 

ples, to  conf  ssing  that  which  they  practise  without  just  rea- 
son, to  be  th  ir  own  invention:  but  at  the  Bame  time,  thev  do 
not  consider  that,  in  professing  themselves  successors  of  the 
of  Aaron,  they  do  an  injury  to  the  priesthf  od  of  Christ; 
which  was  the  only  thing  adumbrated  and  prefigured  by  all  the. 
In  him,  therefore,  thev  were  all  accom- 
plished and  concluded,  in  him  they  ceased,  as  we  have  more 
than  once  .  and  the    Epistle    to    the    Hebrews 

ded  t   the   help  of  any  comment.    Hut,  if  they  are 

so  highly  delighted  with  the  Mosaic  ceremonies,  why  do  they 
not  take  o\<.n,  and  calves,  and  lambs,  and  offer  them  as  sacri- 
fice il  They  have,  indeed,  a  great  part  of  the  ancient  taberna- 
cle,  and  of  ..!!  the  Jewish  worship;  but  their  religion  is  still 
deficient,  in  that  they  do  not  sacrifice   animal  victims?  Wh« 

(7)  John  x.  (in)  Matt.  ix.  5.  John  v.  8- 


chap,  xix.]       CHRISTIAN  RELIGION.  509 

does  not  see  that  this  custom  of  anointing  is  far  more  pernicious 
than  circumcision;  especially  when  it  is  attended  with  super- 
stition and  a  pharisaical  opinion  of  the  merit  of  the  act? 
The  Jews  placed  a  confidence  of  righteousness  in  circum- 
cision; in  unction  these  men  place  spiritual  graces.  There- 
fore, while  they  desire  to  be  imitators  of  the  Levites,  they  be- 
come 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  ad- 
hesive, with  soap.  But  this  character,  they  say,  is  spiritual. 
What  connection  has  oil  with  the  soul?  Have  they  forgotten 
an  observation,  whieh  they  often  quote  to  us  from  Augustine; 
That,  if  the  word  be  separated  from  the  water,  it  will  be  no- 
thing but  water,  and  that  it  is  the  word  which  makes  it  a 
sacrament?  What  word  will  they  shew  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 
command  given  respecting  the  coat,  the  ephod,  the  mitre,  the 
holy  crown,  with  which  Aaron  was  to  be  adorned;  and  respec- 
ing  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  numer- 
ous 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  bloodr  They  attempt,  indeed,  a  most  inge- 
nious thing;  to  frame  one  religion  out  ol  a  number  of  frag- 
ments, 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  I  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. 

XX XI I.    Respecting  the  order  of  deacons,  also,  I  should 


510  INSTITUTES  OF  THE  [book  iv. 

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  complain 
that  it  is  unjust  to  estimate  their  doctrine  by  the  faults  of  indi- 
viduals; but  I  contend  that,  taking  their  deacons  exactly  as 
their  doctrine  describes  them  to  us,  it  is  absurd  to  fetch  any 
onony  in  their  favour  from  the  examples  of  those  who  were 
appointed  deacons  by  the  apostolic  Church.  They  sav  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  or- 
dained 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 
anv  one  pretended  to  ordain  apostles,  whom  he  only  appointed 
to  burn  the  incence,  to  adorn  the  images,  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 
falselv  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 
dointr,  provided  they  drop  their  pretentions  to  Christianity. 

XXXIII.  Of  what  use  is  it  to  say  any  thing  respecting 
§ubdeacons?  In  ancient  times  they  actually  had  the  care  of  the 
poor:  the  Romanists  attribute  to  them  I  know  not  what 
nugatory  fi-nctions;  as,  to    bring  the  chalice  and  patine,  the 


cha?.  xix.]        CHRISTIAN  RELIGION.  511 

flagon  with  water,  and  the  towel  to  the  altar,  to  pour  out 
water  for  washing  the  hands  of  the  priests,  and  similar  ser- 
vices. When  they  speak  of  the  subdeacons  receiving  and  bring- 
ing oblations,  they  mean  those  which  they  devour  as  conse- 
crated 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  lumber.  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  per- 
sons of  modest  and  docile  minds,  to  whom  this  Book  is  ad- 
dressed; 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  sacra- 
ment. 


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  enjoined 
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  sacrament,  not  only  that  it  be  a  work  of  God,  but  that  it 
be  an  external  ceremony  appointed  by  God  for  the  confirma- 
tion 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  pre- 


512  INSTITUTES  OF  THE  [book  iv, 

sented  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  similitude,  I  will  shew  how  acutely 
they  reason.  Paul  says;  "  One  star  differeth  from  another  star 
in  glory:  so  also  is  the  resurrection  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."  (/;)  Here  is  a  fourth.  Again;  "The  Lord 
shall  go  forth  as  a  mighty  man."  (cf)  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."  (r)  Who  can  bear  the  foolish 
babblings  of  these  sophists?  I  confess,  indeed,  that  whenever 
we  see  a  vine,  it  is  very  desirable  to  recal  to  remembrance  the 
language  of  Christ;  "  I  am  the  vine,  ye  are  the  branches,  and 
my  Father  is  the  husbandman."  (v)  Whenever  we  meet  a 
shepherd  with  his  flock,  it  is  good  for  us  to  remember  another 
declaration  of  our  Lord;  "  I  am  the  good  shepherd:  the  good 
shepherd  giveth  his  life  for  the  sheep."  (/)  But  if  any  one 
should  class  such  similitudes  among  the  sacraments,  it  would 
argue  a  want  of  mental  sanity. 

XXXV.  They  obtrude  upon  us  the  language  of  Paul,  in. 
which  they  say  he  expresslv  calls  matrimony  a  sacrament. 
"  He  that  loveth  his  wile,  loveth  himself.  For  no  man  ever 
yet  hated  his  own  flesh;  but  nourished)  and  therisheth  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 
sacrament,  as  the  word  is  rendered  in  the  Vulgate)  but  I  speak 
concerning    Christ    and    the    Church."  (w)    But  to    treat    the 

(«)  1  Cor.  xv.  41,  42.  (o)  Matt.  xiii.  31,  33. 

(/;)  Isaiah  xl.  10,  11.  {q)  Isaiah  xlii   13. 

(r)  1  Thess.  v.  J.  (s)  John  xv.  1,  5. 

(0  John  x.  11.  /•<)  Ephes.  v.  28-t32. 


chap,  xix.]       CHRISTIAN  RELIGION.  513 

Scriptures  in  this  manner,  is  to  confound  heaven  and  earth 
together.  To  shew  to  husbands  what  peculiar  affection  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  him- 
self; so  the  apostle  would  have  every  man  to  evince  a  similar 
affection  towards  his  wife.  It  follows;  "  He  that  loveth  his 
wife,  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."  Jzv)  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  ambiguity 
of  language,  he  expressly  states  that  he  intends  not  the  con- 
jugal 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 
suffered  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  livedi 
in"  us.  O) 

XXXVI.  They  have  been  deceived  by  the  word  sacrament 
in  the  Vulgate  version.  But  was  it  reasonable  that  the  whole 
Church  should  suffer  the  punishment  of  their  ignorance?.  Paul 
has  used  the  word  ^yc-T*!/»»*,  mystery:  a  word  which  the 
translator  might  have  retained,  mysterium  being  not  unfami- 
liar to  Latin  ears,  or  he  might  have  rendered  it  arcanum, 
secret:  he  preferred,  however,  to  use  the  word  sacramentum, 
sacrament,  but  in  the  same  sense  in  which  Paul  has  used  the 
Greek    word   uvrmpu»,  mystery.   Now   let  them    go   and   cla 

(to)  Gen.  ii.  23.  (*)  C:J.  ii.  520. 

Vol.  III.  3  T 


514  INSTITUTES  OF  THE  [book  iv. 

morously  rail  against  the  critical  knowledge  of  languages, 
through  ignorance  of  which  they  have  so  long  been  most  shame- 
fully 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 
hast  notice?  For  that  translator  has  used  it  twice  in  the  First 
Epistle  to  Timothy,  (//)  and  in  another  place  in  this  Epistle  to 
the  Ephesiuns, (st)  and  in  every  other  case  where  the  word 
■  tv  occurs.  Let  this  oversight,  howevsr,  b<  forgiven  them: 
liars  ought;  at  least,  to  have  good  memories.  For,  after  having 
nony  with  the  title  of  a  sacrament,  what  brain- 
less versatility  is  it  for  them  to  stigmatise  it  with  the  characters 
of  impurity,  pollution,  and  carnal  defilement!  What  an  ab- 
surdity is  it  to  exclude  priests  from  a  sacrament!  If  they  deny 
that  they  are  interdicted  from  the  sacrament,  but  only  from 
the  conjugal  intercour  ,1  U  not  be  satisfied  with  this  eva- 
sion. For  tiny  inculcate  that  the  conjugal  intercourse  its<  11 
is  part  of  the  sacrament,  and  that  it  represents  the  union  which 
we  have  with  Christ  in  conformity  of  nature;  because  it  i 
that  intercourse  that  a  husband  and  wife  become  one  flesh. 
some  of  them  have  found  two  sacraments:  one,  of  God 
and  the  sovd,  in  the  man  and  woman  when  betrothed;  the 
other,  ol  (  lit  and  the  Church,  in  the  husband  and  wife. 
conjugal  ii  their  principles,  however,  is  a 

sacrament,  from  which  no  Christian  ought  to  be  prohibited; 
the  Bacraments  of  Christians  are  so  incompatible,  that 
they  cannot  co  nother  absurdity 

i-^    their    doctrine.    They    affirm    that    the    grace    of    the    Holy 
Spirit  is  conferred  in  eve  at;  they  a  that 

the  conjugal  intercourse  is  a  sacrament:  yet  they  deny  that  the 
Hole-  Spirit  is  <  \  I  in  that  intercour     . 

XXXVII.  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  themsi 

00  1  Tim.  iii-  9,  16.  («)  E] 


chap,  xx.]         CHRISTIAN  RELIGION.  315 

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  contracted, 
they  be  dissolved;  (and  the  degrees  themselves  they  state  in 
opposition  to  the  laws  of  all  nations  and  to  the  institution  of 
Moses,  so  that  what  they  call  the  fourth  degree  is,  in  reality, 
the  seventh):  that  it  be  unlawful  for  a  man,  vvho  has  repudiated 
his  wife  for  adultery,  to  marry  another:  that  spiritual  relatives 
be  not  united  in  marriage:  that  no  marriages  be  celebrated  from 
Septuagesima,  or  the  third  Sunday  before  Lent,  to  the  octaves 
of  Easter,  or  eight  davs  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  which  precede  it;  or  from  Advent  to 
the  Epiphany;  and  innumerable  other  regulations,  which  it 
would  be  tedious  to  enumerate.  We  must  now  quit  their  cor- 
ruptions, in  which  we  have  been  detained  longer  than  I  could 
wi&h:  but  I  think  I  have  gained  some  advantage  by  stripping 
these  asses,  in  some  measure,  of  the  lion's  skin,  and  so  far  un- 
masking their  principles,  and  exposing  them  to  the  world  in 
their  true  colours. 

X.VVV  WVW  X.  wvw 

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 


INS!  [TUTES  OF  THE  [book  iv. 

seems  to  have  no  connection  with  the  spiritual  doctrine  of  faith 
which  I  have  undertaken  to  discuss,  the  sequel  will  shew  that 
1   have  sufficient  .m^  them    together,   and, 

indeed,  that  necessity  obii  i  tally  since,  on 

M  hand,  infatuated  and  barbarous  men  madly  endeavour 
to  subvert  this  ordinance  established  by  God;  and,  on  the 
other  band, the  Batterers  of  prin  i'mg  their  pow<  i 

yond  all  just  bo  oppose  it  to  the  auth 

I  be  resisted,  the  pu- 

rity of  the  faith  ^ill  be  destroyed.   Besi  I  small 

I        '  hath 

mankind  in  this  instance,  that  wi 

ititude.   In 

the     first     ; 

to   the  distinction  « 
t  ill  into  an  error  verj  i  ommon  in 
the  world,  and  injudicious!)  confound  together  these  two  th 

.    i 
when  that   ih< 

-  no  kmvj  <>r  m  og    nun,  but  submits  to 

o!     th<  ir 

liberty,    while    I 

that  nothing  wil  ■  thr 

«thole  world  be  modelled  in  a  i  .t  an)  tribui 

.  ir  kind,   u  hich 
i  tlu  ir    li  be,  who  k 

between  the  bods  and  the  soul,  b<  t 
thib  |  the  tuinre  eternal  one,  will  find 

no  dilliculn    in  und  .    the  spiritual  kingdom  of 

t  and  civil  government  are   ihin^s   very  different  and   re- 
ject ish  follj , 
lude  the  k:  Christ  under  ti, 

the  contrary^  considering   what  the 
u  the  hi  nefit  which  . 
1  ritualj  let  us,  I 

proper  limits  all  this  liberty  which  is  pro- 
red  to  us  in  him.   For  why  is  it  thai 

to  "a!  ind  fast  in  the  Libert* 
wherewith  and  be   not  entai 


Chap,  xx.]  CHRISTIAN  RELIGION.  517 

aga  D  wi'.h  the  yoke  of  bondage,"  (a)  in  another,  enjoins  ser- 
ot  for*'  their  servile  condition;  (/;)  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 
there   is  neither   male  nor  female:"  (c)  Again:  "There  is 
neither  Greek  nor  Jew,  circumcision  nor  uncircumcision,  Bar- 
nd    nor   i've^:    but    Christ  is    all,    and    in 
all:"  (</)  in  which  he  signifies,  that  it  is  of  on  importance,  what 
condition  among  men,  or  under  the  laws  of  what  na- 
tion we  live,  as   the   kingdom  of  Christ   consists  not  in  these 

dungs. 

II.    Yet   this   distinction   does    not  lead  us  to  consider  the 
whole   system  of  civil  government  as  a  polluted  thing,  which 
thing  to  do  with  Christum  men.  Some  fanatics,  who  are 
I  with  nothing  but  liberty,  or  rather  licentiousness  with- 
out ...  indeed  boast  and  vociferate,  That  since 
ith  Christ   to  the   elements   of  this  world,  and 
being    translated    into    the    kingdom   of  God,   sit    among  the 
ials,  they  think  it  a  degradation  to  us,  and  far  beneath  our 
dignity,  to  be  occupied  with  those   secular  and  impure  cares 
i    r<  late   to  things  altogether   uninteresting  to  a  Christian 
.  ()i    what  U8€,  ithout  judgments  and 
Hut   what   have  judgments  to  do  with   a  Christian 
And  if  it  be  unlawful  to  kill,  of*whal  use  are  laws  and 
judge                           .-.  as  we  have  just  suggested  that  this  kind 
■'met  from  that  spiritual  and  internal  reign 
so  it  ought  to  be  known  that  they  are  in  no  respect 
.  1     r  that  spiritual  reign  even,  now 
Upon  earth,                       s  within  us  some  preludes  of  the  heavenly 
and  in  this  mortal  and  transitory  life  affords  us  some 
prelibations  of  immortal  and  incorruptible  blessedness:  but  this 
Civil   govt  !                                        is  long  as  we  live  in  this  world, 
berish  and  sup]  ort  the  external  worship  of  God,  to  preserve 
the  ;                               religion,  to  defend  the  constitution  of  the 
( 'hi':                                       lives  in  a  manner  requisite  for  the  so- 
»  form  our  manners  to  civil  justice,  to  promote 
ch  other,  and  to  establish  general  peace  and 

■  .! .  v.  1.  (6)  1  Cor   vii.  21. 

(</)  Col.  iii.  11 


518  INSTITUTES  OF  THE  [book  iv. 

tranquillity:  all  which  I  confess  to  be  superfluous,  if  the  king- 
dom of  God,  as  it  now  exists  in  us,  extinguish  the  present  life. 
But  if  it  be  the  will  of  God,  that  while  we  are  aspiring  to  h 
our  true  country,  we  be  pilgrims  on  the  earth,  and  if  such  aids 
be  necessary  to  our  pilgrimage;  they  who  take  them  from  man 
deprive  him  of  his  human  nature.  They  plead  that  there  is  so 
much  perfection  in  the  Church  of  God,  that  its  order  is  suffi- 
cient to  supply  the  place  of  all  laws:  hut  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 
th'  ir  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 
altogi  tin.  r  pr<  vent? 

III.  Hut  for  speaking  of  the  exercise  of  civil  polity,  there 
will  be  another  place  more  suitable.  At  present  we  only  wish 
it  to  be  und<  ("stood,  that  to  entertain  a  thought  of  its  extermi- 
nation, is  inhuman  barbarism;  it  is  equally  as  necessary  to  man- 
kind as  bread  and  water,  light  and  air,  and  far  more  excellent. 
For  it  not  only  tends  to  secure  the  accommodations  arising 
from  all  these  things,  that  nun  may  breathe,  eat,  drink,  and 
be  sustained  in  life,  though  it  comprehends  all  these  things 
while   it   causes   them   to   live   t  ...is   is   not 

its  only  tendency;   its*  objects    also  are,   that   idolatry,  sacri- 
againsl    the    name    of    God,    blasphemies    agairst    his 
truth,    and  other    of)  linst    religion,   may   not  openly 

appear  and  Ik  disseminated  among  the  people;  that  the  public 
tranquillity  may  not  he  disturbed;  that  every  person  may  enjoy 
his  propcrtv  without  molestation;  that  men  may  transact  their 
business  t  'iout  fraud  or  injustice;  that  integrity  and 

modestv  may  be  cultivated  between  them:  in  short,  that  there 
may  be  a  public  form  of  religion  among  Christians,  and  that 
humanitv  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  bevond  the  jurisdiction  of  men.  For  I  do  not 
allow  nun  to  make  laws  respecting  religion  and  the  worship 
of  God  now,  any  more  than  I  did  before;  though  I  approve  of 
civil  government,  which  provides  that  the  true  religion  which 


chap,  xx.]         CHRISTIAN  RELIGION.  519 

is  contained  in  the  law  of  God,  be  not  violated,  and  polluted  b) 
public  blasphemies,  with  impunity.  But  the  perspicuity  of  order 
will  assist  the  readers  to  attain  a  clearer  understanding  of  what 
sentiments  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  the  guardian 
and  constnator  of  the  laws:  The  Laws,  according  to  which  he 
governs:  The  People,  who  are  governed  by  the  laws,  and  obey 
the  magistrate.  Let  us,  therefore,  examine,  first,  the  function 
of  a  magistrate,  whether  it  be  a  legitimate  calling  and  approved 
by  God,  the  nature  of  the  duty,  and  the  extent  of  the  power: 
secondly,  by  what  laws  Christian  government  ought  to  be  re- 
gulated: and  lastly,  what  advantage  the  people  derive  from  the 
laws,  and  what  obedience  they  owe  to  the  magistrate. 

IV.  The  Lord  hath  not  only  testified  that  the  function  of 
magistrates  has  his  approbation  and  acceptance,  but  hath 
eminently  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,"  (r)  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 
ted  with  his  authority,  and  are  altogether  his  representa- 
tives, and  act  as  his  vicegerents.  This  is  not  an  invention  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."  (y* )  What  is  the  meaning  of  this,  but  that 
their  coiinnission  has  been  given  to  them  by  God,  to  serve  him 
in  their  office,  and,  as  Moses  and  Jehoshaphat  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 
lorn  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."  (/2)  This  is  just  as  if 
it  had  been  affirmed,  that  the  authority  possessed  by  kings  and 
other  governors  over  all  things  upon  earth  is  not  a  consequence 
of  the  perverseness  of  men,  but  of  the  providence  and  holy 
ordinance  of  God;  who  hath  been  pleased  to  regulate  human 

(0  Psalm  Ixxxii.  1,  6.  (/)  John  x.  35. 

Deut.  i.  16, 17.  2  Chron.  xix.  6  (/*)  Prov.  riii.  15,  lfi. 


520  INSTITUTES  OF  THE  [cook  iv. 

affairs  in  this  manner;  forasmuch  as  he  is  present,  and  also 
presides  among  them,  in  making  laws  and  in  executing  equita- 
ble judgments.  This  is  clearly  taught  by  Paul,  when  he  enu- 
merates governments  (a  tt^o-t* »«»<>?)  (?)  among  the  gifts  of  God, 
which  being  variously  distributed  according  to  the  diversity 
of  grace,  ought  to  be  emplo\  ed  by  the  servants  of  Christ  to  the 
edification  of  the  Church.  For  though  in  that  place  he  is 
property  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  Co- 
rinthians he  calls  x.vZ;^r,^tn  "  governments;"  (<£)  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  autho- 
ritv.  But  he  does  this  in  a  manner  much  more  explicit,  where 
he  enters  on  a  full  discussion  of  that  subject.  For  he  says, 
u  There  is  no  power  but  of  God;  the  powers  that  be  are  or- 
dained of  God.  Rulers  are  ministers  of  God,  revengers  to 
execute  wrath  upon  him  that  doeth  evil.  Do  that  which  i- 
good,  and  thou  slialt  have  praise  of  the  same."  (f)  This  is 
corroborated  by  the  examples  of  holy  men;  of  whom  some 
have  been  kings,  as  David,  Josiah,  Hezokiah;  some  have  been 
viceroys,  as  Joseph  and  Daniel;  some  have  held  civil  offices  ill 
a  commonwealth,  as  Moses,  Joshua,  and  the  Judges;  whose 
functions  God  declared  to  be  approved  by  him.  Wherefore  no 
doubt  ought  now  to  be  entertained  by  anv  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  incom- 
patible 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,  (;«)  he 
does  not  command  them  to  abdicate  their  authority  and  retii 

.      (i)  Rom.  xii.  8.  (A )  1  Cor.  xii.  28. 

(/)  Rum.  xiii.  1,  3,  4.  (m)  Psalm  ii.  10—12 


chap,  xx.]        CHRISTIAN  RELIGION.  521 

to  private  life,  but  to  submit  to  Christ  the  power  with  which 
they  are  invested,  that  he  alone  may  have  the  pre-eminence 
over  all.  In  like  manner  Isaiah,  when  he  predicts  that  "  kings 
shall  be  nursing-fathers  and  queens  nursing-mothers"  to  the 
Church,  (n)  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  Ti- 
mothy 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  stimulus,  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 
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:1  With  what  conscience  will  they  subscribe  to  impious  de- 
crees with  that  hand  which  they  know  to  be  appointed  to  regis- 
ter the  edicts  of  God?  In  short,  if  they  remember  that  they  are 
the  vicegerents  of  God,  it  behoves  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 

(n)  Isaiah  xlix.  23.  (o)  1  Tim.  ii.  1,  3. 

Vol.  III.  3U 


INSTITUTES  OF  THE  [book  iv. 

must  constantly  bear  this  in  mind,  that  if  in  all  cases  "he  be 
cursed  that  doeth  the  work  of  the  Lord  deceitfully,"  (/>)  a  far 
heavier  curse  awaits  those  who  act  fraudulently  in  a  righteous 
calling.  Therefore  when  Moses  and  Jehoshaphat  wished  to 
exhort  their  judges  o  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  thejudgment  is  God's."  (17)  Jehoshaphat  says, 
"Take  heed  what  ye  do:  for  ye  judge  not  for  man,  but  for  the 
Lord,  who  is  with  you  in  thejudgment.  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."  (r)  And  in  another 
place  it  is  said,  M  God  standeth  in  the  congregation  of  the 
mighty:  he  judgeth  among  the  gods;"  (v)  that  they  may  be 
animated  to  their  duty,  >\hcn  they  understand  that  they  are 
delegated  by  God,  to  whom  they  must  one  day  render  an 
account  of  their  administration.  And  this  admonition  is  en- 
titled to  have  considerable  weight  with  them:  for  if  they  fail 
in  their  duty,  they  not  only  injure  nun  by  criminally  distressing 
them,  but  even  offend  Cod  by  polluting  his  sacred  judgments. 
Ob  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  commis- 

VII.  Those  who  are  not  restrained  by  so  many  testimonies 
of  Scripture,  but  still  dare  to  stigmatise  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  in- 
volved in  the  reproach  cast  upon  his  ministry?  And  in  fact 
they  do  not  reject  magistrates,  but  they  reject  God,  u  that  he 
should  not  reign  over  them."  (7)  For  if  this  was  truly  asserted 
by  the  Lord  respecting  the  people  of  Israel,  because  they  re- 
fused the  government  of  Samuel,  why  shall  it  not  now  be 
affirmed  with  equal  truth  of  those  who  take  the  liberty  to  out- 
rage all  the  authorities  which  God  hath  instituted?   But  they 

(p)  Jcr.  xlviii.  10.  (7)  Dcut.  i.  16,  17.         (r)  2  Chron.  six  6,  7. 

Psalm  Isx&li.  1.       CO  1  s^m  Vlii  7- 


ohap.xx.]         CHRISTIAN  RELIGION.  S%$ 

object  that  our  Lord  said  to  his  disciples,  "  The  kings  of  the 
Gentiles  exercise  lordship  over  them:  but  ve  shall  not  be  so; 
but  he  that  is  greatest  among  you,  let  him  be  as  the  younger; 
and  he  that  is  chief,  as  he  that  doth  serve:"  (y)  and  they  con- 
tend that  these  words  prohibit  the  exercise  of  royalty,  or  any 
other  authority,  by  any  Christians.  Admirable  expositors!  A 
contention  had  arisen  among  the  disciples  "which  of  them 
should  be  accounted  the  greatest."  To  repress  this  vain  am- 
bition, our  Lord  taught  them  that  their  ministry  was  not  like 
temporal  kingdoms,  in  which  one  person  has  the  pre-eminence 
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  recom- 
mended to  us  in  a  remarkable  manner  beyond  all  others; 
namely,  the  government  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  particularly  commands  us  to  "  honour  the 
king."  (w) 

VIII.  And  for  private  men,  who  have  no  authority  to  deli- 
berate 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  simplv  determined,  as  an  abstract  question,  with- 
out great  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 
advantages  are  so  nearly  equal,  that  it  will  not  be  easy  to  dis- 
cover of  which  the  utility  preponderates.  The  forms  of  civil 

(t>)  Luke  *xii.  25,  26.    («)  Rom.  xiii,  1,  &c.  Prov.  viii.  15.  1  Pet.  ii.  13, 14,  If. 


524  INSTITUTES  OF  THE  [book  iv. 

government  are  considered  to  be  of  three  kinds:  Monarchy, 
which  is  the  dominion  of  one  person,  whether  called  a  king, 
or  a  duke,  or  any  other  title:  Aristocracy,  or  the  dominion 
ot  the  principal  persons  of  a  nation:  and  Democracy,  or  popu- 
lar government,  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  pru- 
dence, as  in  all  cases  to  discover  what  is  best.  The  vice  or  im- 
perfection of  men  therefore  renders  it  safer  and  more  tolerable 
for  the  government  to  be  in  the  hands  of  many,  that  they  may 
allbrd  each  other  mutual  assistance  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  dura- 
ble 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  re- 
tention, I  admit  that  they  act  in  perfect  consistence  with  their 
duty.  And  to  this  object  the  magistrates  likewise  ought  to  ap- 
ply their  greatest  diligence,  that  they  suffer  not  the  liberty,  of 
which  they  are  constituted  guardians,  to  be  in  any  respect  di- 
minished, much  less  to  be  violated:  if  they  are  inactive  and  un- 
concerned about  this,  they  are    perfidious   to  their   office,   and 


chap,  xx.]        CHRISTIAN  RELIGION.  525 

has  assigned  another  form  of  government,  transfer  this  to  them- 
selves 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  notour  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  certain- 
ly find  it  to  be  a  wise  arrangement  of  Divine  providence  that 
various  countries  are  governed  by  different  forms  of  civil  polity: 
for  they  are  admirably  held  together  with  a  certain  inequality, 
as  the  elements  are  combined  in  very  unequal  proportions.  All 
these  remarks,  however,  will  be  unnecessary  to  those  who  are 
satisfied  with  the  will  of  the  Lord.  For  if  it  be  his  pleasure  to 
appoint  kings  over  kingdoms,  and  senators  or  other  magis- 
trates over  free  cities,  it  is  our  duty  to  be  obedient  to  any 
governors  whom  God  hath  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,  without  be- 
ginning 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  which  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  seri- 
ous care.  We  have  already  shewn  that  this  duty  is  particularly 
enjoined  upon  them  by  God;  for  it  is  reasonable  that  they 
should  employ  their  utmost  efforts  in  asserting  and  defending 
the  honour  of  him,  whose  vicegerents  they  are,  and  by  whose 
favour  they  govern.  And  the  principal  commendations  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 


526  INSTITUTES  OF  THE  [book  xv. 

flourish  in  purity  and  safety  under  their  reigns.  On  the  con- 
trary, 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."  (a)  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  worship  of  himself  according 
to  the  rule  of  his  law.  But  a  rage  for  universal  innovation,  and 
a  desire  to  escape  with  impunity,  instigate  men  of  turbulent 
spirits  to  wish  that  all  the  avengers  of  violated  piety  were  re- 
moved out  of  the  world.  With  respect  to  the  second  table,  Je- 
remiah admonishes  kings  in  the  following  manner:  "Execute 
ve  judgment  and  righteousness,  and  deliver  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  inno- 
cent blood."  (?/)  To  the  same  purpose  is  the  exhortation  in  the 
eighty-second  Psalm:  "  Defend  the  poor  and  fatherless:  do  jus- 
tice 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 
the  small  aa  well  as  the  great;  ye  shall  not  be  afraid  of  the 
face  of  man;  for  the  judgment  is  God's."  (a)  I  forbear  to  re- 
mark the  directions  given  by  him  in  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:"  (b)  also  that  judges 
shew  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 


(v)  Judges  xxi.  25.  (y)  Jer.  xxii.  3.  (z)  Psalm  Ixxxii.  3,  4» 

la)  Deut.  1 16,  \7.  (/»)  Eteut.  xvii.  16, 17, 19,  2d. 


chap,  xx.]        CHRISTIAN  RELIGION.  527 

to  instruct  magistrates  themselves,  as  to  shew  to  others  what 
magistrates  are,  and  for  what  end  God  hath  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,  him  will  I  cut  off:  him  that  hath  an 
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  armed  with  power  for  the 
suppression  of  crimes,  and  the  severe  punishment  of  male- 
factors, whose  wickedness  disturbs  the  public  peace.  For 
experience  fully  verifies  the  observation  of  Solon:  "  That  all 
states  are  supported  by  reward  and  punishment;  ani  that 
■when  these  two  things  are  removed,  all  the  discipline  of 
human  societies  is  oroken  and  destroyed."  For  the  minds 
of  many  lose  their  regard  for  equity  and  justice,  unless  vir- 
tue be  rewarded  with  due  honour;  nor  can  the  violence  of  the 
wicked  be  restrained,  unless  crimes  are  followed  by  severe 
punishments.  And  these  two  parts  are  included  in  the  injunc- 
tion of  the  prophet  to  kings  and  other  governors,  to  "execute 
judgment  and  righteousness."  (</)  Righteousness  means  the 
care,  patronage,  defence,  vindication,  and  liberation  of  the  in- 
nocent: judgment  imports  the  repression  of  the  audacity,  the 
coercion  of  th».  violence,  and  the  punishment  of  the  crimes  of 
the  impious. 

X.  But  here,  it  seems,  arises  an  important  and  difficult 
question.  If  by  the  law  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;"  (y)  how  can  it  be  compatible  with  piety  for  magistrate? 

(c)  Psalm  ci.  3— 6  (d)  Jer.  xxii.  3. 

(c)  E.xod  xx   13  (/)  Isaiah  xi.  9.  Ixv.  25. 


.128  INSTITUTES  OF  THE  [book  iv. 

to  shed  blood?  But  if  we  understand,  that  in  the  infliction  of 
punishments,  the    magistrate  does  not  act  at  all  from  himself, 
but  merely  executes  the  judgments  of  God,  we  shall  not  be  em- 
barrassed with  this  scruple.  The  law  of  the  Lord  commands, 
"  Thou   shaft  net  kill:"    but  that  homicide  may  not  go    un- 
punished, the  legislator  himself  puts  the  sword  into  the  hands 
of  his  ministers,  to  be  used  against  all  homicides.  (,§*)    To  hurt 
and  to  destroy  are  incompatible  with  the  character  of  the  faith- 
ful: but  to   avenge  the  afflictions  of  the  righteous  at  the  com- 
mand of  God,  is  neither  to  hurt  nor  to  destroy.  Therefore  it  is 
easy  to  conclude  that  in  this  respect  magistrates  are  not  sub- 
ject to  the  common  law;  by  which,  though  the  Lord  binds  the 
hands  of  men,  he  does  not  bind  his  own  justice  which  he  exer- 
cises by  the  hands  of  magistrates.  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  particularly  com- 
mitted to  them.  I  sincerely  wish  that  this  consideration  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  justice  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  minister  of  God,  a  revenger 
to  execute  wrath  upon  him  that  doeth  evil."  (Ji)  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  motive  influenced  Moses, 
when  knowing  himself  to  be  destined  to  become  the  liberator 
of  his  people  by  the  power  of  the  Lord,  "  he  slew  the  Egyp- 
tian;" (i)  and  when  he  punished  the  idolatry  of  the  people  by 
the    slaughter  of  three    thousand    men  in   one  day.  (&)  The 
same  motive  actuated  David  when  at  the  close  of  his  life  he 
commanded    his    son    Solomon   to   put    to    death    Joab   and 

(  g)  Gen.  ix.  6.  Exod.  xxi.  12.  (h)  Rom.  xiii.  4. 

(/)  Exod.  ii.  12.  (k)  Exod.  xxxil  26—28 


chap,  xx.]  CHRISTIAN  RELIGION.  529 

Shimei.  (/)  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."  (?n)  The 
same  topic  furnishes  the  eulogium  given  to  Solomon:  "  Thou 
lovest  righteousness,  and  hatest  wickedness."  (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  bre- 
thren, he  continued  to  go  through  the  camp  till  three  thousand 
were  slain?  How  did  David,  who  discovered  such  humanity  all 
his  life-time,  in  his  last  moments  bequeath  such  a  cruel  injunc- 
tion 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  vengeance  committed  to  them  by 
God,  by  this  severity  sanctified  their  hands,  which  had  been 
defiled  by  their  former  lenity.  Solomon  says,  "  It  is  an  abo- 
mination to  kings  to  commit  wickedness;  for  the  throne  is 
established  by  righteousness."  (o)  Again:  "  A  king  that  sitteth 
in  the  throne  of  judgment,  scattereth  away  all  evil  with  his 
eyes."  (p)  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 
bis  throne  shall  be  established  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."  (it)  Now  if  it  be 
true  justice  for  them  to  pursue  the  wicked  with  a  drawn  sword, 
let  them  sheath  the  sword,  and  keep  their  hands  from  shedding 
blood,  while  the  swords  of  desperadoes  are  drenched  in  mur- 
ders; and  they  will  be  so  far  from  acquiring  the  praise  of  good- 
ness and  justice  by  this  forbearance,  that  they  will  involve 

(/)  1  Kings  ii.  5—9.  (m)  Psalm  ci.  8.  («)  Psalm  xlv.  7. 

(o)  Prov.  xvi.  12.  (/>)  Prov.  xx.  8.  (?)  Prov.  xx.  26. 

(r)  Prov.  xxv.  4,  5.  0)  Prov.  xvii.  15.  (*)  Prov.  xvii.  11. 
(u)  Prov.  xxiv.  24. 

Vol.  III.  3  X 


530  INSTITUTES  OF  THE  L»°o*  »▼• 

themselves  in  the  deepest  impiety.  There  ought  not  however 
to  be  any  excessive  or  unreasonable  severity,  nor  ought  any 
cause  to  be  given  for  considering  the  tribunal  as  a  gibbet  pre- 
pared for  all  who  are  accused.  For  I  am  not  an  advocate  for 
unnecessary  cruelty,  nor  can  I  conceive  the  possibility  of  an 
equitable  sentence  being  pronounced  without  mercy;  of  which 
Solomon  affirms,  that  u  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 
mistaken  humanity,  which  is  the  worst  kind  of  cruelty,  by  in- 
dulging a  weak  and  ill-judged  lenity,  to  the  detriment  of  mul- 
titudes. 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. 

XI.  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  QJKU  rtaken  for  this  end.  For  if  they  have  been  entrusted 
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  insurrections, 
and  perpetrates  acts  of  oppression,  cruelty,  and  every  species 
of  crime'  If  they  ought  to  be  the  guardians  and  defenders  of 
the  laws,  it  is  incumbent  upon  them  to  defeat  the  efforts  of  all 
by  whose  injustice  the  discipline  of  the  laws  is  corrupted.  And 
if  thev  justly  punish  those  robbers,  whose  injuries  have  only 
extended  to  a  few  persons;  shall  they  suffer  a  whole  district  to 
b-  plundered  and  devastated  with  impunity?  For  there  is  no 
difference,  whether  he,  who  in  a  hostile  manner  invades,  dis- 
turbs, and  plunders  the  territory  of  another  to  which  he  has  no 
right,  be  a  king,  or  one  of  the  meanest  of  mankind:  all  persons 

(v)  Prov.  xx.  28 


chap,  xx.]         CHRISTIAN  RELIGION.  aJl 

of  this  description  are  equally  to  be  considered  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  individu- 
als 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  such  wars  to  be  lawful. 

XII.  If  it  be  objected,  that  the  New  Testament  contains 
no  precept  or  example,  which  proves  war  to  be  lawful  to 
Christians:  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 
declaration  on  this  subject  is  to  be  expected  in  the  writings 
of  i he  aposdes,  whose  design  was,  not  to  organise  civil  govern- 
ments, 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. 
41  For,"  to  use  the  words  of  Augustine,  "  if  Christian  disci- 
pline condemned  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; 
whereas  the  advice  given  them  was;  *  Do  violence  to  no  man, 
neither  accuse  any  falsely;  and  be  content  with  your  wages.'  (ui) 
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  punishments 
are  to  be  inflicted,  they  ought  not  to  be  precipitated  with  anger, 
exasperated  with  hatred,  or  inflamed  with  implacable  severity: 
they  ought,  as  Augustine  says,  u  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  \\  hen  presented,  unless  they  are  driven  to  it  by  extreme 
necessitv.  For  if  it  be  our  duty  to  exceed  what  was  required 

(vi)  LUke  ili.  14. 


532  INSTITUTES  OF  THE  [book  iv. 

by  that  heathen  writer,  who  maintained  that  the  evident  object 
of  war  ought  to  be  the  restoration  of  peace;  certainly  we  ought 
to  make  every  other  attempt  before  we  have  recourse  to  the 
decision  of  arms.  In  short,  in  both  cases  they  must  not  suffer 
ill;  in, elves  to  be  carried  away  by  any  private  motive,  but  be 
wholly  guided  by  public  spirit:  otherwise  they  grossly  abuse 
their  power,  which  is  given  tin  in,  not  for  their  <>wu  particular 
advantage,  but  for  the  benefit  and  st  r\  ice  of  others.  Mon 
on  this  right  oi   war,  dep<  nde  the  lawfulne  isons,  alli- 

.  and  otht  r  •  ivil  munitions.  By  .s',;''' ;s'  **,  I  mean  sold 
who  are  stationed  in  towns  to  defend  the  boundarii  s  <>|  a  coun- 
B  v,  I  mean  confederations  which  are  made  be» 

n  neighbouring  princes,  that,  if  an)  disturbance  arise  in 
thiir  tern  will  render  each  other  mutual  > 

and  will  unite  their  I  ther  for  the  common  i 

of  the  common  of  mankind.    li\    civil  munition      I 

mean  all  ti  are  employed  in  the  ;irt  oi    i 

XIII.   In  the  la^t  place,  I  think  it  necessary  t<>  add,  that  tii- 
are  the  legitimate  revenues  of  princes;  which 
indeed  they  ought  principally  to  employ  in  sustaining  the  public 
t  \pi  n  i  -  ef  the  if  office,  but  which  they  ma)  likewi 

their  domestu   splendour,  which  is  do    lj  con 
d  with  the  dignity  of  the  government  that  they  hold.  Thus 
e  that  David,  Jehoshaphat,  Hezekiah,  Josiah,  and  other 

pioUS  kings,  and  lik<  |         ph  and   Daniel,  without  am    vio- 

lation  of  piety,  on  account  of  the  office  which  they  Idled,  lived 
at  the  public  expense;  and  wc  read  in  Rzekiel  of  a  very  ample 

portion  of  land  being  assigned  to  the  kings:  (x)  in  which  paa- 
,  though   the  prophet  is  describing  the  spiritual  kingdom 

of  Christ,  \  et  he  boiTOWl  the  modi  1  of  it  from  the  legitimate 
"kingdoms  of  DM  n.  On  the  other  hand,  princes  th<  msi  K  I  I  Ought 
to  remember,  that   tluir    I  ire   not  so  much  private  in- 

comes, as  the  revenues  of  the  whole  people,  according  to  the 

imony  of  Paul,  f//)  and  therefore  cannot  b<  lavished,  or  di- 
lapidated, without  manifest  injustice:  or  rather  that  they  are 
to  be  considered  as  the  blood  of  the  people,  which  not  to  spare 

be  most  inhuman  cruelty:   and  their  various   imposts  and 

( r)  Ezek.  xlviii.  „:  Rom.  xiii.  & 


chap,  xx.]         CHRISTIAN  RELIGION.  $33 

tributes  ought  to  be  regarded  merely  as  aids  of  the  public  ne- 
cessity, 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  im- 
portance 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 
the\   exceed  the  limits  of  common  life. 

XIV.  From  the  magistracy  we  next  proceed  to  the  laws, 
which  are  the  strong  nerves  of  civil  politv,  or,  according  to 
an  appellation  which  Cicero  has  borrowed  from  Plato,  the 
99Uia  of  .stales.,  without  which  magistracy  cannot  subsist,  as  on 
the  other  hand  without  magistrates  laws  are  of  no  force.  No 
!  \  ation  therefore  can  be  more  correct  than  this,  that  the 
law  is  a  silent  magistrate,  and  the  magistrate  a  speaking  law. 
Though  I  have  promised  to  shew  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, 
what  laws  it  may  piously  use  before  God,  and  be  rightly  go- 
verned by  among  men.  And  even  this  I  would  have  preferred 
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  slate  is  well  constituted,  which  neglects  the  polity 
of  Moses,  and  is  governed  by  the  common  laws  of  nations. 
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  ob- 
serve that  unnmon  distinction,  which  distributes  all  the  laws  of 
God  promulgated  by  Moses  into  moral,  ceremonial,  and  judi- 
cial: and  these  different  kinds  of  laws  are  to  be  distinctly 
\amined,  that  we  may  ascertain  what  belongs  to  us,  and  what 
does  not.  Nor  let  anv  one  be  embarrassed  by  this  scruple,  that 


*± 


534  INSTITUTES  OF  THE  l«ook  iv. 

even  the  ceremonial  and  judicial  precepts  are  included  in  the 
moral.  For  the  ancients,  who  first  made  this  distinction,  were 
not  iguorant  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,  therefore 
they  did  not  call  them  moral  precepts.  They  particularly  ap- 
plied this  appellation  to  those  precepts  without  which  there 
can  be  no  real  purity  of  morals,  nor  any  permanent  rule  oi  a 
holy  life. 

XV.  The  moral  law,  therefore,  with  which  I  shall  begin, 
being  comprised  in  two  leading  articles,  of  which  one  simply 
commands  us  to  Worship  Cod  with  pure  faith  and  piety,  and 
the  other  enjoins  us  to  embrace  men  with  sincere  love;  this 
law,  I  say,  is  the  true  and  eternal  rule  of  righteousness,  pre- 
scribed to  men  of  all  ages  and  nations,  who  wish  to  conform 
•heir  lives  to  the  will  of  Cod.  For  this  is  his  eternal  and  im- 
mutable will,  that  he  hiinstll  be  worshipped  by  us  all,  and  that 
ire  mutually  love  one  another.  The  ceremonial  law  was  the 
pupillage  of  the  Jews,  with  which  it  pleased  the-  Lord  to  exer- 
cise that  people  during  ■  state  resembling  childhood,  till  that 
"  fulness  of  the  time"  should  COmet(s)  when  he  would  fully 
manifest  his  wisdom  to  the  world,  and  would  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  to- 
wards each  other-.  And  as  that  «.xei  i  ise  of  cert  monies  properly 
related  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,  sad  \ct  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 
eternal  law  of  Cod,  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  obli- 
gation,   notwithstanding    the    abolition    of    all    these   judicial 

(2)  Gal.  iii.  24  iv.  4 


£*. 


chap,  xx.]         CHRISTIAN  RELIGION.  535 

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  rewarded  theft  and  permitted  promiscuous  concu- 
binage, 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  different  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  object,  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 
banishment,  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  tc 

(a)  Exod.  xxii    1,  &c 


S36  INSTITUTES  OF  THE  [book  iv 

be  inflicted  on  the  person  against  whom  it  was  given:(i)  in  some 
countries  it  was  punished  with  infamy,  in  others  with*  hanging, 
in  others  with  crucifixion.  All  laws  agree  in  punishing  mur- 
der with  death,  though  in  several  different  forms.  The  punish- 
ments 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  uni- 
formity 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  bj  more  than  a  common  dread  of  punish- 
ment. During  famine  and  pestilence  greater  severity 
be  employed,  every  thing  will  fall  into  ruin.  One  nation  is 
more  prone  than  others  te  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  offence 
at  such  diversity,  which  is  best  adapted  to  secure  the  observance 
of  the  law  of  God?  For  the  objection  made  bv  some,  that  i« 
is  an  insult  to  the  law  of  God  given  by  Moses,  when  it  is  abro- 
gated, and  other  laws  are  preferred  to  it,  is  without  any  foun- 
dation: for  neither  are  other  laws  preferred  to  it,  when  thev 
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  pecu- 
liar manner,  their  legislator;  and,  as  became  a  wise  legislator. 

<b)  Deut.  six.  13,  ifc 


chap,  xx.]  CHRISTIAN  RELIGION.  537 

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 
persons  ought  to  render  to  magistrates,  and  how  far  their  obe- 
dience ought  to  extend.  Many  persons  suppose  the  office  of 
magistracy  to  be  of  no  use  among  Christians,  for  that  they 
cannot  consistently  with  piety  apply  for  their  assistance,  be- 
cause they  are  forbidden  to  have  recourse  to  revenge  or  litiga- 
tion. But  as  Paul,  on  the  contrary,  clearly  testifies  that  the 
magistrate  is  "  the  minister  of  God  to  us  for  good;"  (c)  we 
understand  from  this,  that  he  is  divinely  appointed  in  order 
that  we  may  be  defended  by  his  power  and  protection  against 
the  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  Lord  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  im- 
placable obstinacy  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  seek- 
ing 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 

(c)  Rum.  xfii.  4. 

Vol.  III.  3  Y 


638  INSTITUTES  OF  THE  [book  iv. 

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  pre- 
pared to  wave  his  right,  and  to  sustain  some  disadvantage,  than 
to  cherish  entnit)  against  bis  adversary.  Secondly,  if  the 
idant,  !x  ing  summoned,  appears  on  the  day  appointed, 
and  defends  his  cause  bj  the  best  arguments  in  his  power, 
without  any  bitterness,  but  with  the  simple  desire  of  maintain- 
ing 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  pro- 
ceedings of  the  justest  cause  are  incvitablv  wicked.  For  it 
ought  to  be  an  established  maxim  with  all  Christians,  that 
however  just  a  cause  may  he,  no  lawsuit  tan  ever  be  carried 
on  in  a  proper  manner  by  any  man,  who  does  not  feel  as 
much  benevolence  anil  affection  towards  his  adversary,  as  if 
the  business  in  dispute  had  nln  ad\  been  settled  and  termi- 
nated by  an  amicable  adjustment  Some  perhaps  will  object, 
that  such  moderation  in  lawsuits  is  far  from  being  ever 
practised,  ami  that  il  one  instance  of  it  were  to  be  found, 
it  would  be  n  garded  as  a  prodigy.  I  confess,  indeed,  that 
in  the  corruption  of  these  times,  the  example  of  an  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  lie  not  contaminated  by  our  guilt. 

XIX.  Those  who  positively  condemn  all  controversies  at 
law,  ought  to  understand  that  they  thereby  reject  a  holy 
ordinance  of  God,  and  a  gift  of  the  number  of  those  which 
may  be  u  pure  to  the  pure:1'  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 
rted  his  right  to  the  privileges  of  a  Roman  citizen;  and 
who,  when  he  found  it  necessary,  appealed  from  an  unjust  go- 
vernor to  the  tribunal  of  Ca:sar.  It  is  no  objection  to  this,  that 
all  Christians  are  forbidden  the  desire  of  revenge,  which  we 


chap,  xx.]        CHRISTIAN    RELIGION.  539 

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  one  who  goes  into  the  court,  influ- 
enced by  no  desire  of  revenge,  affected  by  no  resentment  of 
private  injury,  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  offence  is 
committed  against  that  precept  by  which  revenge  is  forbidden 
to  Christians.  It  may  probably  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  afflicted  and  oppressed,  and  therefore 
that  those  who  seek  the  interference  of  the  magistrate  on 
behalf  of  themselves  or  others,  anticipate  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 
injunction  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."  (7/)  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  wisli  to  revenge  it:  nor  do  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 
ridicule  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 

(,d)  Matt.  v.  39,  40. 


j+0  INSTITUTES  OF  THE  [book  iv. 

one  affliction  they  may  prepare  themselves  tor  another,  i  \ 
pecting  nothing  all  their  lifetime  but  to  bear  a  perpetual 
cross.  At  the  same  time  they  are  required  to  bless  and  pra\ 
for  them  from  whom  they  receive  curses,  to  do  good  to 
them  from  whom  they  experience  injuries,  (Y)  and  to  aim  at 
that  which  constitutes  their  only  victory ,  to  ^ overcome  evil 
with  good."  (f)   With  this  disposition,   they  will  not    demand 

u  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,  the]  will  suffer  injuries  in  their  persons  and  property 

in  such  a  manner  as  to  be  ready  to  forgive  them  as  soon  as  thej 

are  committed.  (.;r)  Yet  this  equanimity  and  moderation  will 
be  no  obstacle,  but  that,  without  any  breach  of  friendship 
towards  their  enemies,  they  raaj  avail  themselves  of  tin 
assistance  of  the  magistrate  for  the  preservation  of  their  pro- 

pertyj  or  from  zeal  for  the  public    good    may  bring    a  pestilent 

offender  to  justice,  though  they  know  he  can  onlj  be  punished 
with  death.  is  verj  correctl)  explained  by  Augustine 

thai  the  end  of  all  these  precepts  is,  "that  ■  just  and  piom 
man  should  be  ready  to   bear  with  patience  the  wicked 

of    those  whom  he    desires    to    become    goodj    rather  in    Ordej 

that  tin-   number  ol  ,  not   that  with 

similar  wickedness  In-  may  hjmseli  join  the  number  of  the  eviL 

an.l  in  tin  next  place,  that  the)  relate  to  the  internal  affec- 
tion of  the  heart  more  than  to  the  external  actions;  in  orda 
that  in  th  of  our  minds  we  may  feel  patience  and 

benevolence,  but  in  our  outward  conduct  may  do  that  which 
I  tends  to  the  advantage   of  those  to  whom  we  ought  to 
\\.(.\  benevolent  affections*" 

XXI.  11k  objection  which  is  frequently  alleged,  that  law- 
suns  .ire  universally  condemned  by  Paul,  has  no  foundation  in 
truth*  (//_)  It  ma\  be  easily  understood  from  his  words  that  in 
the  Church  of  the  Corinthians  tin  re  was  an  immoderate  rage 
for  Litigation,  so  that  th  v  exposed  the  gospel  of  Christ,  and 
all  the  religion  which  thej  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  dissension? 

(0  Matt.  v.  44.  (/)  Rom.  xii.  PI. 

( .§•)  Matt.  v.  38— 40  (/,)  1  Cor.  vi.  1—8.. 


chap,  xx.]         CHRISTIAN  RELIGION.  541 

brought  the  gospel  into  discredit  among  unbelievers.  And  the 
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  suffi- 
ciently patient.  It  is  certainly  incumbent  on  Christians,  in  ajl 
cases,  to  prefer  a  concession  of  their  right  to  an  entrance  on  a 
lawsuit;  from  which  they  can  scarcely  come  out  without  a  mind 
exasperated  and  inflamed  with  enmity  to  their  brother.  But 
when  one  sees  that,  without  any  breach  of  charity,  he  may  de- 
fend his  property,  the  loss  of  which  would  be  a  serious  injury 
to  him;  if  he  do  it,  he  commits  no  offence  against  that  sentence 
of  Paul.  In  a  word,  as  we  have  observed  at  the  beginning,  cha- 
rity will  give  every  one  the  best  counsel;  for  whatever  litiga- 
tions are  undertaken  without  charity,  of  are  carried  to  a  degree 
inconsistent  with  it,  we  conclude  them  beyond  all  controversy 
to  be  unjust  and  wicked. 

XXII.  The  first  duty  of  subjects  towards  their  magistrates 
is  to  entertain  the  most  honourable  sentiments  of  their  func- 
tion, 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  per- 
sons to  be  found,  who  shew  themselves  very  obedient  to  then- 
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,  consi- 
der 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 

(0  1  Peter  ii.  ir 


MS  INSTITUTES  OF  THE  [bo.- 

Solomon  when  he  says,  "  Fear  thou  the  Lord  and  the 
king:'1  (^)  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  venera- 
tion and  dignity.  It  is  also  a  remarkable  commendation  of 
magistrates  which  is  given  by  Paul,  when  he  says,  that  we 
"  must  needs  be  subject,  not  only  for  wrath,  but  also  for  con- 
science sake:,,  (/)  by  which  he  means,  that  subjects  ought  to 
be  induced  to  submit  to  princes  and  governors,  not  merely 
from  a  dread  oi  their  pow<  ins  are  accustomed  to  yield 

to  an   armed  enemy,  who  the)    know    will  immediately  take 
upon  them  if  they  resist;  but   because  the  obedience 
which  is  rendered  to  princes  and  magistrates  is  rendered  to 
(iod,  from  whom  they  have  received  their  authority.  I  am  not 
.speaking  of  the  persons,  as  if  the  mask  of  dignity  ought  to  pal- 
liate oi  excuse  lolly,  ignorance,  or  cruelty,  and  conduct  the  most 
nefarious  and  flagitious,  and  so  to  acquire    lor  vices   the  praise 
due  to  virtues:   but  I  affirm  that   the  station  itself  is  worth)   oi 
honour  and  rev*  rence:  bo  that,  whoever  our  governors  are,  they 
m  and  veneration   on   account  of  the 
which  they  till. 
XXIII.  Hence   follows   another   duty,  that,   with  minds  dis- 
1  to  honour  and  reverence   magistrates,  subjects  approve 
their  obedience  to  them,  in  submitting  to  their  edicts,  in  pay- 
ing taxes,    in   discharging   public    duties   and   bearing  bin 
which  relate  to   the  common  defence,  and   in  fulfilling  all  their 
other  commands.    Paul   says  to  the   Romans,  uLet   even   soul 
|K    subject  unto  the  higher  powers.  Whosoever  resisteth  the 
power,  resisteth    the    ordinance  of  God."(*s)  He    writes  i" 
Titus:    "Put    them    in    mind   to   be    subject   to    pri 
and   Dowel  •    magistrates,  to   be  ready  to  everj   good 

work."  (>•)     Peter     exhorts;    u  Submit     yourselves     to     i 
ordinance   of  man   lor   the   Lord's   sake:    whether   it  be  to   the 
king  as  supreme;   or   unto  governors,  as  unto    them   that  are 
sent  by  him  for  the  punishment  of  evil  doers,  and  for  the  praise 
.I"  them  that  do  well."  (0)   Moreover,  that  subjects  may  testify 

Ik)  Prov.  xxiv.  21.  (/)  Rom.  xiii.  5.  (wi)  Rom.  xiii.  1.  2 

(«)  Titus  ill  1  (o)  1  Peter  ii.  13.  11 


chap,  xx.]         CHRISTIAN  RELIGION.  543 

that  theirs  is  not  a  hypocritical  but  a  sincere  and  cordial  sub- 
mission, 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,  in- 
tercessions, 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."(/>)  Here 
let  no  man  deceive  himself.  For  as  it  is  impossible  to  resist 
the  magistrate  without,  at  the  same  time,  resisting  God  him- 
self; though  an  unarmed  magistrate  may  seem  to  be  despised 
with  impunity,  yet  God  is  armed  to  inflict  exemplary  ven- 
geance on  the  contempt  offered  to  himself.  Under  this  obedi- 
ence I  also  include  the  moderation  which  private  persons  ought 
to  prescribe  to  themselves  in  relation  to  public  affairs, that  they 
do  not,  without  being  called  upon,  intermeddle  with  affairs  of 
state,  or  rashly  intrude  themselves  into  the  office  of  magis- 
trates, or  undertake  any  thing  of  a  public  nature.  If  there  be 
any  thing  in  the  public  administration  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  re- 
spect, but  let  them  refer  it  to  the  cognizance  of  the  magistrate, 
who  is  alone  authorised  to  regulate  the  concerns  of  the  public. 
I  mean,  that  the}-  ought  to  attempt  nothing  without  being 
commanded:  for  when  they  have  the  command  of  a  governor, 
then  they  also  are  invested  with  public  authority.  For,  as  we 
are  accustomed  to  call  the  counsellors  of  a  prince  his  eyes  and 
so  they  may  not  unaptly  be  called  his  hands  whom  he 
has  commissioned  to  execute  any  of  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  poet  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, 

(p)  1  Tim.  ii.1,2. 


.44  INSTITUTES  OF  THE  [book  iv. 

absorbed  in  their  own  interest,  expose  to  sale  all  laws,  privi- 
leges, rights,  and  judgments;  others  plunder  the  public  of 
wealth,  which  they  afterwards  lavish  in  mad  prodigality; 
others  commit  flagrant  outrages,  pillaging  houses,  violating 
virgins  and  matrons,  and  murdering  infants:  many  persons 
cannot  be  persuaded  that  such  ought  to  be  acknowledged  as 
princes,  whom,  as  far  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  tenor  to 
good  works  but  to  the  evil,"  who  is  sent  "  for  the  punishment 
•I  i  \  il-doers,  and  for  the  praise  of  them  that  do  well;"  nor  re- 
COgnize  that  governor,  whose  dignity  and  authority  the  Scrip- 
ture recommends  to  us.  And  certainly  the  minds  of  men  have 
always  been  naturally  disposed  to  hate  and  exe<  rale  tyrants  as 
much  as  to  love  and  reverence  legitimate  kings. 

XXV.  But,  if  we  direct  our  attention  to  the  word  of  God, 
ii  will  carry  us  much  further;  even  to  submit  to  the  govern- 
ment, not  Onlj  ol  thoS<  princes  who  discharge  their  dutvtous 
with  becoming  integrity  and  hdclitv,  but  of  all  who  possess  the 
reignty,  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  safet\ 
of  nun,  and  prescribes  to  magistrates  themselves  the  extent  of 
their  dut\ :  yet  he,  at  the  same  time,  declares,  that  whatever 
be  their  characters,  they  have  their  government  only  from  him; 
that  those  who  govern  for  the  public  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  punish 
the  iniquity  of  the  people;  that  all  equally  possess  that  sacred 
majesty  which  he  hath  invested  with  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  that 
any  one  will  deny  it:  and  in  this  we  say  no  more  of  a  king 
than  of  any  other  robber  who  plunders  our  propertv;  or  aduj- 


chap,  xx.]  CHRISTIAN  RELIGION.  545 

terer  who  violates  our  bed;  or  assassin  who  attempts  to  mur- 
der 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  undeserv- 
ing of  all  honour,  who  holds  the  sovereign  power,  really  pos- 
sesses that  eminent  and  divine  authority,  which  the  Lord  hath 
given  by  his  word  to  the  ministers  of  his  justice  and  judgment; 
and,  therefore,  that  he  ought  to  be  regarded  by  his  subjects 
with  the  same  reverence  and  esteem  which  they  would  shew 
to  the  best  of  kings,  if  such  an  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  of  God,  and 
peculiar  dispensation  of  God  in  distributing  kingdoms  and  ap- 
pointing whom  he  pleases  to  be  kings.  Daniel  says;  "  God 
changeth  the  times  and  the  seasons:  he  removeth  kings  and 
setteth  up  kings."  (7)  Again;  "That  the  living  may  know 
that  the  Most  High  ruleth  in  the  kingdom  of  men,  and  giveth 
it  to  whomsoever  he  will."  (;•)  Passages  of  this  kind  abound 
throughout  the  Scriptures,  but  particularly  in  this  prophecy. 
Now  the  character  of  Nebuchadnezzar,  who  conquered  Jeru- 
salem, is  sufficiently  known,  that  he  was  an  invader  and  depo- 
pulator  of  the  territories  of  others.  Yet  by  the  mouth  of  Ezekiel 
the  Lord  declares  that  he  had  given  him  the  land  of  Egypt, 
as  a  reward  for  the  service  which  he  had  performed  in  devas- 
tating 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."  (?)  Again;  to  his  grandson  Belshazzar 
Daniel  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."  (y)  When  we 

(?)  Dan.  ii.  21.  (r)  Dan.  iv.  17. 

(s)  Ezek.  xxix.  18—20.  (0  Dan.  ii.  37,  38. 

(v)  Dan  v.  18,  19. 

Vol.  III.  3  7, 


546  INSTITUTES  OF  TH  [book  iv. 

hear  that  Nebuchadnezzer  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  hath  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  cha- 
riots, 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 
vour  vineyards,  and  your  olivevards,  even  the  best  of  them, 
and  give  tbem  to  his  servants.  And  he  will  take  the  tenth  of 
your  fields,  and  of  your  vineyards,  and  give  to  his  officers,  and 
10  bis  servants.  And  he  will  take  vour  men-servants,  and  your 
maid-servants,  and  your  goodliest  young  nun,  and  your  asses, 
and  put  them  to  his  work.  He  will  take  the  tenth  of  y<>ur 
sheep:  and  ye  shall  be  his  servants."  (71»)  Certainly  the  kings 
would  Dot  do  all  this  as  a  matter  of  right,  for  they  were  cxcel- 
lently  instructed  by  the  law  to  observe  all  moderation:  but  it 
was  call  d  a  right  with  respect  to  the  people  wh<>  were  bound 
ind  were  not  at  liberty  to  resist  it.  It  was  just  as  it 
Samuel  had  said;  The  cupidity  of  your  kings  will  proceed  to 
all  these  outrages,  which  it  will  not  be  your  province  to  re- 
strain; nothing  will  remain  for  you,  but  to  receive  their  com- 
mands 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  readilv  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  whom  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, 

(Tf)lSam.  viii.  11-1- 


chap,  xx.]         CHRISTIAN  RELIGION.  547 

until  the  very  time  of  his  land  come.  And  it  shall  come  to 
pass,  that  the  nation  and  kingdom  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.  There- 
fore serve  the  king  of  Babylon,  and  live."  (\v)  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  vio- 
late. If  we  have  this  constantly  present  to  our  eyes  and  im- 
pressed upon  our  hearts,  that  the  most  iniquitous  kings  are 
placed  on  their  thrones  bv  the  same  decree  by  which  the  au- 
thority of  all  kings  is  established,  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  evidently 
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;  "  Fur  the  transgression  of  a  land,  many  are  the 
princes  thereof."  (i/)  Job  says;  a  He  looseth  the  bonds  of 
kings,"  or  divesteth  them  of  their  power;  "  and  gir.leth  their 
loins  with  a  girdle,"  (z)  or  restoreth  them  to  their  former 
dignity.  This  being  admitted,  nothing  remains  for  us  but  to 
.  and  live.  The  Prophet  Jeremiah  likewise  records  ano- 
ther 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 

(  r)  Jer.  xxvii.  5—9.  1?.  {;■)  Pr<>v.  xxvii'u  2. 

(z)  Job  xii.  18.  i    Jer.  xxix.  7, 


548  INSTITUTES  OF  THE  [book  it. 

stripped  of  all  their  property,  torn  from  their  habitations,  dri- 
ven 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  he  preserved  in 
and  tranquillity,  and  that  they  might  live  in  prosperity  under 
him.  Thus  David,  after  having  been  already  dt  Icing 

by  the  ordination  of  God,  and  anointed  with  his  holy  oil, 
though  he  was  unjustly  persecuted  by  Saul,  without  having  given 
him   any  cause  of  offence,  nev<  •  counted  the    pel 

of  his  pursuer  sacred,  I  rated  it  i>. 

the   royal   dignity.     And   he    said,    "  I    forbid   that    I 

should  do  this  thing  unto  my  master*  the  Lord* a  anoint 
stretch  forth  mine  h  I  I   him,  seeing   he  is  th 

of  the   Lord."   Again;  "-Mine   eye   spared   th  kid,  I 

will  not  put  forth  mine  hand  against  my  Lord;  for  he  is  th ■; 
Lord's  anointed."  (A)  Again;  "Who  can  stretch  forth  his 
hand  against    the   J.  ited,  and   be    guiltlea       A 

liveth,  th     i  ill  smite  him;    or  his    day  shall    come 

to  die,   or  he   shall    descend  into   battle,  and  perish.   The  Lord 
1  th.it  I  should  stretch  forth  mine  hand  against  the  Lord's 
anointed."  (c) 

XXIX.  Finally,  we  ow<  >f  affection  and 

reverence  to  all  our  ruler-.  r  their  characters  may  be: 

which  we  the  more  frequently  repeat,  that  we  ma)  learn  not  to 
scrutinize  the  ;  but  may  b  1  with 

knowing  that   they  are  in  the  will    of  the    Lord  with 

that  function,  upon  which  he  hath  impressed  an  inviolabl 

.  But  it  will  be  said,  that  i  mutual  duties  to  their 

subjects.    That  I  ha\  •     Hut    he  who    i 

from  this  that  oj  lered  to  o  >ne  but  just 

rulers,    is  a  very  bad  r.    1   >r  husbands    owe    mutual 

duties  to  their  wives,  and  parents  to  th-.ir  children.  Now,  if 
husbands  and  parents  violate  tl  eon- 

duct  themselves  with  discouraging  -  I  fastidious  mo- 

rosenjss  towards  their  children,  whom   they.,.  an    to 

provoke  to  wrath:  (t/)  if  husbands  despise  and  vex  their  wives, 

(^  i  5, II.  ,-!l. 


chap,  xx.]       CHRISTIAN  RELIGION.  549 

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  sub- 
ject, even  to  those  who  are  wicked  and  unkind.  As  it  is  in- 
cumbent 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  regarded  by  those  who 
arc  subject  to  the  authority  of  others.  Wherefore,  if  we  are  in- 
humanly harassed  by  a  cruel  prince,  if  we  are  rapaciously 
plundered  by  an  avaricious  or  luxurious  one,  if  we  are  neg- 
lected 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  bv  these  scourges.  Thus  our  impatience  will  be  re- 
strained 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  tin-  hearts  of  kings  and  the  revolutions  of  kingdoms. 
It  is  "  God"  who  M  standeth  in  the  congregation  of  the  mighty," 
and  "judgeth  among  the  gods;"  (/)  whose  presence  shall  con- 
found 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 
thev  may  rob  the  fatherless."  (//) 

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  commis- 
sion 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  bv  Moses:  from  the  oppression  of  Chusan  by  Oth- 
niel;  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 

0)  Ephes.  v.  25.  1  Pet.  iii.  7.  (/)  Psalm  Ixxxii.  1. 

P»ilm  ii.  10—1?.  70  Isaiah  *  1,  2. 


559  INSTITUTES  OF  THE  [book  iw 

Assyrians,  by  the  Chaldeans;  the  confidence  of  Babylon,  by 
the  Medes  and  Persians,  after  Cyrus  had  subjugated  the 
Medes.  The  ingratitude  of  the  kings  of  Israel  and  Judah, 
and  their  impious  rebellion,  notwithstanding  his  numerous 
favours,  he  repressed  and  punished  sometimes  by  the  Assy- 
rians, sometimes  by  the  Babylonians.  These  were  all  the  exe- 
cutioners 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  riot  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  inferior  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  contemplated  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  cau- 
tion, that  we  do  not  despise  or  violate  that  authority  of  magis- 
trates, which  is  entitled  to  the  greatest  veneration,  which  God 
hath  established  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 
correction  of  tyrannical  domination  is  the  vengeance  of  God, 
we  are  not,  therefore,  to  conclude  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  Lacedaemonians,  or  the 
popular  tribunes  upon  the  consuls  among  the  Romans,  or 
the  Demarchi  upon  the  senate  among  the  Athenians;  or 
with  power  such  as  perhaps  is  now  possesed  by  the  three 
estates  in  every  kingdom  when  they  are  assembled;  I  am  so 


ghap.  xx.]         CHRISTIAN  RELIGION.  551 

far  from  prohibiting  them  in  the  discharge  of  their  duty  to 
oppose  the  violence  or  cruelty  of  kings,  that  I  affirm,  that  it 
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  ordina- 
tion of  God. 

XXXII.  But  in  the  obedience  which  we  have  shewn  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  hath 
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 
i6  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  im- 
pious 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  authoritv. 
On  the  other  hand,  the  Israelites  are  condemned  for  having 
been  too  submissive  to  the  impious  edict  of  their  king.  For 
when  Jeroboam  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 
their  idolatrous  kings  with  the  same  facility.  The  prophet  se- 
verely condemns  them  for  having  "  willingly  walked  after  the 
commandment:"  (k)  so  far  is  any  praise  from  being  due  to  the 

(0  Dan.  vi,  22.  (k)  Hos.  v.  11. 


552  CHRISTIAN  INSTITUTES.        [boor-tv. 

pretext  of  humility,  with  which  courtly  flatterers  excuse  them- 
selves and  deceive  the  unwary,  when  they  deny  that  it  is  law- 
ful for  th<.m  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  awaits  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."  (/)  But  since  this  edict  has  been  proclaimed  by  that 
celestial  herald,  Peter,  "  We  ought  to  obey  God  rather  than 
men:"  (w)  let  us  console  ourselves  with  this  thought,  that  we 
truly  perform  the  obedience  which  God  requires  of  us,  when 
we  suffer  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  mav  not  be  sub- 
missive to  the  corrupt  desires  of  men,  much  less  be  slaves  to 
their  impiety,  (n) 

•I)  Prov.  xvi  li  A,'.i  v  39  (*)  1  Cor.  vii.  23 


.ND  OF  THE   INSTITUTE: 


INDEX 


PRINCIPAL  MATTERS. 


vwwwwwvwv 

The  first  number  indicates  the  Book;  the  second  the  Chapter, 

vwwxw«.vwvw 

A. 

ADAM'S  fall,  the  cause  of  the  curse  inflicted  on  all  mankind,  and 

of  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. 

B. 

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. 

C. 

Celibacy  of  priests,  iv.  12. 

of  monks  and  nuns,  iv.  13. 

Christ  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,  necessary  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  accom- 
plish our  salvation,  ii.  16. 

truly  and  properly  said  to  have  merited  the  grace  of  God  and 

salvation  for  us,  ii    17. 

Vol.  III.  4  A 


IND 

Christ  imperfectly  revealed  to  the  Jews  under  the  Law,  n 

clearly  revealed  only  in  the  gospel,  a.  9. 

Christian  liberty,  its  nature  and  advantages,  iii.  19. 

Christian  life,  scriptural  arguments  und  exhortations  to  it,  iii.  6 

summary  of  it,  iii.  7. 

Church,  tl.t  t  our  union  with  the  true  Church,  iv.  I. 

true  and  false  compared  and  distinguished,  iv.  2. 

teachers  and  ministers  ol    the  Church,  their  election  and 

.  iv.  3. 

po'ver  of  the  Church,  relating  to  articles  of  faith,  iv.  8,  9. 

. in  making  laws,  iv. 

in  jurisdiction,  iv.  I  1. 


discipline  of  the  church;  censures  and   excommunication, 

iv.   12. 

state  of  the  an'  lent  Church,  and  the  mode  of  government 


i .  ; . 
ancient  form  of  its  government  entirely  subverted  by  the 


pupal  tyranny,  iv.  5. 

i  iion,  auricular,  iii.  4. 

true,  iii.  4. 

Confirmation,  papal,  iv.  19. 

•id  obligations,  Li] 
ils,  their  authoi  ity,  ; 
tioa — ol   the   world — of  anfteli — 'his  clearly  distinguishes  the 

true  Gdfl  from  all  fictitious  deities,  i.    U. 
'  ;;  of,  a  branch  of  self-denial,  . 

D. 

Death  of  Christ,  ii.  15. 

I  I  Ity,  human,  total,  ii.  3. 

M  ol  Christ  into  hell,  ii.   16. 

.  subtlety,  malignity,  i.  14. 
Discipline  of  the  Church,  iv.   12. 

Election,  eternal,  or  God's  predestination  of  some  to  salvation  .. 
others  to  destruction,  iii.  2  1 . 

testimonies  of  Scripture  in  confirmation  of  this  doc- 
trine, in 

a  refutation  of  the  calumnies  generally,  but  un- 


ist  this  doctrine,  iii 

confirmed  by  the  divine  call,  iii.  2  i 


INDEX.  S5S 

Excommunication,  iv.  12. 
Extreme  unction,  iv.  19. 

F. 

Faith  defined,  and  its  properties  described,  iii.  2. 
1 justification  by  faith,  iii.  11. 

prayer  its  principal  exercise,  iii.  20. 

Fanaticism  of  discarding  the  Scripture,  under  the  pretence  of  resort- 
ing to  immediate  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  en- 
slaved, ii.  2. 

a  refutation  of  the  objections  commonly  urged  in  support 

of  free-will,  ii.  5. 

G. 

Hod  truly  known  only  from  the  Scriptures,  i.  6. 

what  kind  of  a  being  God  is;  exclusively  opposed  in  the  Scrip- 
ture to  all  the  heathen  deities,  i.  10. 

contradistinguished  from  idols  as  the  supreme  and  sole  object 

of  worship,  i.  12. 

ascription  of  a  visible  form  to  God  unlawful,  and  all  idolatry  a 

defection  from  the  true  God,  i.  1 1. 

the  creator  of  the  universe,  i.  14. 

his  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. 

God's  operation  in  the  hearts  of  men,  ii.  4. 

his  use  of  the  agency  of  the  wicked,  without  the  least  stain  of 

his  perfect  puiity,  i.  18. 

one  divine  essence  containing  three  persons,  i.  13. 

Gospel  and  law  compared  and  distinguished,  ii.  '.»,  10,  11. 

Government  of  the  Church,  iv.  3,  4,  5. 

civil;  its  nature,  dignity,  and  advantages,  iv.  20. 

H. 
Holv  Spirit  proved  to  be  God,  i.  13. 

his  testimony  requisite  to  the  confirmation  of  the  Scrip- 
ture and  the  establishment  of  its  authority,  i.  7. 

his  secret  and  special  operation  necessary  to  our  enjoy- 


ment of  Christ  and  all  his  benefits;  this  operation  the  foundation 
of  faith,  newness  of  life,  and  all  holy  exercises,  iii. 


556  INDEX. 

Holy  Spirit,  the  sin  against,  iii.  3. 
Humility  of  the  faithful,  iii.  12. 

I. 

Idolatry,  a  defection  from   the  true  God;  all  worship  of  images  ido- 
latry, i.  11. 
Image  of  God  in  man,  i.  15. 
Imposition  of  hands,  iv.  15. 
Indulgences  and  pardons,  iii.  5. 
Intercession  of  saints,  iii.  20. 

J- 

Judgment,  last,  iii.  25. 

Jurisdiction  of  the  Church,  iv.  1 1. 

Justification  by  faith;  the  name  and  thing  defined,  iii.  11. 

— — a  consideration  of  the   divine  tribunal  necessary  to  a 

serious  conviction  of  gratuitous  justification,  iii.  12. 

— — things  necessary  to  be  observed  in  gratuitous  justifica- 

ti  i    13. 

commencement  and  continual  progress  of  justification, 

iii.  14, 

- boasting  of  the  merit  of  works  equally  subversive  of 

God's  glory  in  gratuitous  justification  and  of  the  certainty  of  sal- 
vation, iii.  15. 

> a  refutation  of  the  injurious  calumnies  of  the  Papists 

against  the  doctrine  here  maintained,  iii.  16. 

the  promise  of  a  reward  no  argument  for  justification 


by  works,  iii.  17. 

K. 

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.  I. 

nature  and  tendency  of  it,  i.  2. 

— —  naturally  implanted  in  the  human  mind,  i.  3, 

— — extinguished   or  corrupted,  partly  by  ignorance, 

partly  by  wickedness,  i.  4. 
■ conspicuous  in  the  formation  and  government  of 


the  world,  i.  5. 
effectually  attained  only  from  the  Scripture,  i.  6. 


L. 

Law  of  Moses;  its  office,  use,  and  end,  ii.  7. 


INDEX.  557 

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. 

— —  future,  meditation  on,  iii.  9. 

Lord's  Prayer,  exposition  of,  iii.  20. 

Lord's  Supper,  its  institution,  nature,  and  advantages,  iii.  17. 

— — «  not  only  profaned,  but  annihilated  by  the  papal  mass> 

iii.  18. 

M. 
Man,  his   state  at  his  creation,  the  faculties  of  his  soul,  the  divine 

image,  free-will,  and  the  original  purity  of  his  nature,  i.  15. 
— —  in  his  present  state,  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  cor- 
rupted by  ignorance  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.  See  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. 


N. 


O 


Oaths,  ii.  8. 

Offences  given  and  taken;  what  to  be  avoided,  iii 
Orders,  ecclesiastical,  no  sacrament,  iv.  19. 
Original  sin,  the  doctrine  of,  ii.  1 . 


558  INDEX. 

P. 

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  Church,  and  the  ruin  of  all  moderation, 

iv.  7. 

its  licentious  perversion  of  the  power  of  the  Church  respect- 
ing articles  of  faith,  to  the  corruption  of  all  purity  of  doctrine,  iv.  8. 

its  sophistry  and  jargon  concerning   repentance  utterly  in- 
consistent 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.  1 1. 

its  corrupt  discipline,  censures  and  excommunications,  iv.  1 2. 

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.  \9. 

Prayer,  the  principal  exercise  of  faith,  and  the  medium  of  our  daily 

reception  of  divine  blessings,  iii.  20. 
Predestination.  Sec  L.leciion,  iii.  21 — 24. 
Priesthood  of  Christ,  ii.  15. 

Promises  of  the  law  and  gospel,  harmony  between  them,  iii.  17 
Prophetical  office  of  Christ,  ii.  15. 
Providence  of  (iod  governs  the  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. 

R. 
Reason  furnishes  proofs  to  establish  the  authority  of  the  Scripture,  i.  8. 
Redemption  necessary  in  consequence  of  the  fall,  ii.  I.  6. 

to  be  sought  only  in  Christ,  ii.  6. 

— — accomplished  by  the  death,  resurrection,  and  ascension 

of  Christ,  ii.  16. 


INDEX.  559 

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.  2  5. 

Reward  promised,  no  proof  of  justification  by  works,  iii.  18. 
Roman  See,  primacy  of,  iv.  6. 

S. 
Sabbath,  ii.  8. 
Sacraments  in  general,  i v.  14. 

in  particular,  iv.  15,  16. 

ceremonies  falsely  called  sacraments,  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. 

procured  by  Christ,  ii.  16. 

Satisfactions  exposed,  iii.  4. 

Schismatics,  iv.  1. 

Scripture,  the  guidance  and  teaching  of  it  necessary  to  lead  to  the 

knowlege  of  God,  i.  6. 
the  testimony  of  the  Spirit  requisite  to  its  confirmation 

and  establishment  of  its  authority,  i.  7. 

the  dejiendance  of  its  authority  on  the  judgment  of  the 


Church  an  impious  fiction,  i.  7. 

rational  proofs  to  establish  its  authority,  i.  8. 

rejection  of  it,  under  the  pretence  of  resorting  to  imme- 


diate revelations,  subversive  of  every  principle  ot  piety,  i.  9. 
exclusively  opposes  the  true  God  to  all  the  heathen  deities, 

i.  10. 
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  per- 


sons in  the  divine  essence,  i.  13. 

T. 

Temptation,  iii.  20. 
Testament,  Old,  ii.  7. 


INDEX. 

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. 

increments  of  the  Old  and  New,  iv.  14. 

Traditions,  human, 

tiatioo  exposed,  iv.  10. 

Y. 
Vocation  confirms  flection,  in 

he  misery  of  rashly  making  llu  m, 

\Y. 
■!,  the  ager,-  )  Med  and  used  !«v  (  iOd,  i.  18. 
Works  merit  no  favour  from  '  I 
World 
;  itemed  by  his  providence,  i.  i^. 


in  which    •    . 


- 


— 

— 

— 

MonV 

— 

— 

•vs. 

II 

— 

— 

M 

— 

nlv,  Sec 

— 

101 

— 

E 

— 

21,  for  ij. 

— 

'Ui/  ilience. 

— 

— 

— 

'..*,  rtihl  this. 

1  HE  END