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INSTITUTES
OF THE
CHRISTIAN RELIGION.
.*>
I
^^ . ^ diAr.
INSTITUTES
OF THE
CHRISTIAN RELIGIO
BY.
JOHN CALVIN.
TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH THE AUTHOR^S LAST EDITION IN FRENCH,
BY JOHN ALLEN,
Non tamen oranino potuit mors invida totum ToUere Calvinum terns; seterna manebunt Ingenii monumenta tui: et livoris iniqui Languida paulatim cum flamma resederit, omnes Religio qua pura nitet se fundet in oras Fama tui^ Buchanan. Poemat.
IN THREE VOLUMES, VOL. III.
tiRST AMERICAN, FROM THE LAST LONDON EDITION.
PHILADELPHIA:
PUBLISHED BY PHILIP H. NICKLIN.
AND BY
HEZEKIAH HOWE, NEW -HAVEN.
William Fry, Printer.
1816.
CONTENTS.
BOOK IV.
CHAP. I. The true Church, and the Necessity of our 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. in. A
2 CONTENTS.
CHAP. XV. Baptism.
CHAP. XVI. Paedobaptism 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 Profanation of the Lord's Supper, but a total Annihilation of it.
CHAP. XIX. The Five other Ceremonies, falsely called Sa- craments, proved not to be Sacraments: their true Nature explained.
CHAP. XX. On Civil Government.
BOOK IV.
On the external Means or Aids by which God calls us into Communion with Christy 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. Vllf. — 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. 3. 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.
<WVWVW\'VW
CHAPTER I.
The true Church, and the Necessity of our Unioii with her., 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, (a) 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 im-
(a) Ephes. 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;" (^) 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.
(6) Mark x. 9. (c) Gal. iv. 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; {d) 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
(J) 2 Tim. ii. 19.
J 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: " I have reserved to my- self seven thousand men, who have not bowed the knee to
Baal." (e)
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 sawts; 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:" (/) and Paul when he exhorts the Ephesians to be " one body, and one Spirit, even as they were called in one hope." (^) 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 concems us to know what benefit we receive from this. For we believe the Church, in order to have a certain assurance
(c) Rom. xi. 4. 1 Kings xix. 18, (/) Acts iv. 32. (g) Ephes. iv. 4.
CHAP. 1.] CHRISTIAN RELIGION. 0
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." (A) " God is in the midst of her; she shall not be moved." (i) Such is the effect of union with the Church, that it retains us in the 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 e^'^es, 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 learn 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. (/) 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, bom 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. (^) 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- mony 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 bearest unto thy people: O visit me ^vith thy salva- tion: that I may see the good of thy chosen: that I may rejoice in the gladness of thy nation; that I may glory with thine inheritance." (;z) 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." (o) We see that though God could easily make his people perfect in a single moment, yet it was not his will that they should grow to mature age, but under the 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) Man. xxU. 30. (/) Isaiah xxxvii. 35. Joel ii. 32.
(m) Ezck. xUl 9. (n) Psalm cvi. 4, 5. (o) Ephes. iv. 10—13.
CHAP. I.] 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." (p) 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." (^) 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 tarthly teachers, who truly discharged the office of angels; so
(/») Isaiah lix. 21. (<?) Ro™. x. 17.
(r) Psalm cxxxii. 14. Ixxx. 1. (*) 2 Cor. iv. 7
12 INSTITUTES OF THE [book iv.
in the present daj^ 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 sweetly allure us to him, rather than to drive us away from him by his thunders. And the propriety of this familiar manner of teaching, is evident to all the pious, from the tenor with which the majesty of God justly alarms them. Those who consider the authority of the doctrine as weakened by the meanness of the men who are called to teach it, betray their ingratitude; because among so many excellent gifts with which God 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- dinary 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 necessan^, 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 sjiut 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, Q) 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; (xv) which without the doctrine of piety, he plainly suggests would be of no use. And it is imdoubtedly 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. (r) 2 Cor. iv. 6.
(7;^) Exod. XX. 24. (x) Psalm Ixxxiv.
14 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, {ij) 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 for it in the language of Isaiah; " the Most High dwelleth not in temples made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool," (z) 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-
ilf) Psalrn cxxxii. 7. xcix. 5. {z) Acts vii. 48, 49.
CHAP, ij 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," (3) 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;" (d) and even that he was " not a minister of the letter," merely striking the car 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." (/) 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," Qi) but even attributes to him- self the office of communicating salvation. He certainlv
(a) Luke i. 17. (i) John xv. 16. (c) 1 Peter i. 23.
id ) 1 Cor. iv. 15. ix. 2. (c) 2 Cor. iil. 6.
(/) 1 Thess. i. 5. r^) Gal, iii,9.
ih) 1 Cor. iii. 9. XV. 10. 2 Cor. \\. h
16 INSTITUTES OF THE [book hi.
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." (i) " 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." (/) 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- tereth; but God that giveth the increase." (m) Again: " I laboured more abundantly than they all; yet not I, but the grace of God which was with me." (n) And it is 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 world. But the word Church is frequently used in the scriptures to designate the whole multitude dispersed all over the
(0 1 Thcss. ii. 1. (/•) Col. i. 29. (/ ) Gal. H. 8.
(w) 1 Cor. iii. 7. (n") 1 Cor. xv. 10.
€HAP. I.] CHRISTIAN RELIGION. 17
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 Itf 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, we are commanded to honour, and to maintain communion with it.
VIII. As far therefore as was important for us to know it, the Lord has described it by certain marks and characters. It is the peculiar prerogative of God himself to " know them that are his," (o) as we have already stated from Paul. And to guard against human presumption ever going to such an extreme, the experience of every day teaches us how very far his secret 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 with- 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-
io) 2 Tim. n. 19.
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1, INSTITUTES OF THE [book iv.
self to our 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 wno 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." (/?) 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 distmguished 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 Chaist, we may be obliged to treat them as brethren,
ip) Mutt, 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 fiUeth 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 r^ord has deemed suflicicnlly descriptive of his Church!
(v) 1 Tlra. Hi. 15. (;) Eph. v. 27. (*) 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, tinder 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 with many faults. It is possible, moreover, that some fault may insi- nuate itself into the preaching of the doctrine, or the admi- Histration 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 we are en- couraged by the direction of Paul: " If any thing be revealed to another that sitteth by, let the first hold his peace." (t?) From which it appears, that 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
(/) Phil. iii. 15. (r) 1 Cor. xir. 3(5.
CHAP. I.] CHRISTIAN RELIGION. 23
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 impunitj^, 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 ig compared to a net, in which fishes of all kinds are collected, and no separation is made till they are exhibited on the shore, (ry) 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 carefully purged, by winnowing and sifting, it is at length laid up in the garner, (t/) But if our Lord declares, that the Church is to labour imder
(«?) Matt. xiii. 47. (x) Matt. xiii. 24. (y) 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 wxre 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
(r) 1 Cor. i. 11. iii. 3. v. 1. vi. 7. ix. 1. xiv. 26, 40. xv. 12.
CHAP. I.] CHRISTIAN RELIGION. 25
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. (h) 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 con- 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.
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S6 INSTITUTES OF THE [book iv-
and holy participation of it, he requires not one to examine another, or every one to exaihine 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 eateth 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 every individual, xvho 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, from 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-
(r) 1 Cor. XI. 28, 29.
CHAP. I.] CHRISTIAN RELIGION. gy
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 they 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 society, enter on a course in which they are in great danger of falling from the communion of saints. Let them consider, in the first 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 integrity. 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 himself 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 is 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 " Jerusalem shall be holy, and there shall no strangers pass through her any more," and that the way of God shall be a " way of holiness," over which " the unclean shall not pass;" (e) are not to be understood as if there were no blemish remaining in any of the members of the Church; but because they aspire with all their souls towards perfect holiness and purity, the goodness of God attributes to them that sanctity to which they have not yet fully attained. And though such evidences of sanctification are oftentimes rarely to be found among men, yet it must be maintained, that from the foundation of the world, there has never been a period in which God had not his Church in it; and that to the consummation of all things,
(£/)Ephes.v.25— 2r. (e) Joel iii. ir. 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: " 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." (y) Again, " The Lord hath chosen Zion: he hath desired it for his habitation. This is my rest for ever." (g) Again, '^ Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light ^by night; If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever." (k)
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 Ixs^dx. 3, 4. (3-) Psalm cxxxii. 13, 14; (k) Jer.xxxi. 35, 36.
30 INSTITUTES OF THE [book iv.
ture from them, but the desire of preserving the unity of th6 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
CHAP. X.] 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 sinSy which can only be obtained by the citizens and members of the Church, as we read in the prophet, (i) 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-
(i) Isaiah xxxiii. 24. {k) Hos. ii. 18, 19.
32 INSTITUTES OF THE [book iv,
ned 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, wliich 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, (jn) For when Christ gave com- mandment to his apostles, and conferred on them the power of remitting sins, (ji) 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 Jcreni. xx.^iii. 8. (in) Matt. xvi. 19. :xvJii. 18. (n) John xx. 23.
CHAP. I.] CHRISTIAN RELIGION. 33
to be reconciled to God. (o) In the communion of saints, therefore, sins are continually remitted to us by the ministry of the Church, when the presbyters or bishops, to whom this office is 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- Co) 2 Cor. V. 18—20. {p) Acts xx. 20, 21.
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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 leave him no prospect of escaping the inexorable judgment of God. In short, they encourage no hope of pardon, in any one who sins after having received the grace of God; because they acknowledge no other remission of sins, than that by which we are first regenerated. Now though there is no falsehood more clearly refuted in the Scripture than this, yet because its 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," (7) they certainly confess themselves to be sinners. Nor do they pray for it in vain, for our Lord has not enjoined the use of any petitions, but such as he designed to grant. And after he had declared that the whole prayer would be heard by the Father, he confirmed this absolution by a special promise. What do we want more? The Lord requires from the saints a confession of sins, and that daily as long as they live, and he promises them pardon. What pre- sumption is it, either to assert that they are exempt from sin, or if they have fallen, to exclude them frAn 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 "hiost desperate and abandoned robbers. At length, softened by the admonitions of Judah,
i<l) Matt. vi. 12.
CHAP. I.] ^ CHRISTIAN RELIGION. 35
thev 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 \vith horror, and yet he obtained mercy. (*) 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. 25. xxxv. 22. xxxvlii. 16. (j) 2 Sam. xi. 4, 15. xii. 33. (t) Deut, 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 the 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."(v) And surely there cannot possibly be any other disposition in him who affirms, that he " hath no pleasure in the death of the wicked, but that the wicked turn from his way and live." (w) Therefore when Solomon dedicated the temple, he appointed it also for this purpose, that pravers, offered to obtain pardon of sins, might there be heard and answered. His words are, ••' If they sin against thee (for there is no man that sinneth not) and thou be angry with them and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near; yet if they shall 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." (a:) 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
(-y) Jer. iii. 1, 2, 12. {tv) Ezek. xxxiii. 11.
( r) 1 Kings viii. 46—50. {y) Numb, xxviii. 3-
CHAP. I.] CHRISTIAN RELIGION. 37
longer presume to supplicate for the pardon of their sins? so that if they ofl'end 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, (b) 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, (r)
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. (^) 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.
(r) 2 Tim. i. 9, 10. Tit. ii. 11. iii. 4—7. (u) Matt. X. 33. Mark viii. 38. Matt. xxvi. 69, &c. (d) 2 Thess. iii. 6, 11, 12. (c) Acts viii. 22. (y/) Gal. i. 6. iii. 1. iv. 9.
(e) 1 Cor. i. 11, 12. v. 1. 2 Cor. xii. 21.
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, and keep not my commandments; then Avill I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my loving-kindness will I not utterly take from 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 ihe 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, t)y our
(/) Psalm Uxxix. 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 ought to be our only rule in this case, certainly prescribes greater moderation. For it teaches, that the rigour of discipline ought not to be 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 s-ay, 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 corner- stone." (Ji) 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," (z) that certainly can be no Church where delusion and falsehood have usurped the dominion.
{h) Ephcs. ii. 20. (0 1 Tim. lii. 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 martyrs, has been preserved by a per- petual succession of bishops, so that it was never lost. They allege the importance attached to this succession by Irenae- us, TertuUian, 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
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42 INSTITUTES OF THE [b6ok iv.
their sole object is to promote their own interest by every method in their power, without any regard to truth, I shall content myself with making a few observations, with which good men, and inquirers after truth, may be able to answer their cavils. In the first place, I ask them, why they allege nothing respecting Africa and Egypt, and all Asia. It is 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 w:is 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 notliing 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 they 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- (^) Jer. vii. 4. (/) Gal, ivy
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 born of the pure and legitimate seed of the word, (w) 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, (n) He even retorts on them their false boasting, with which they were accustomed to oppose the* prophets, that the dignity of the priesthood ought to be held in peculiar estimation. This he readily admits, and argues with them on this ground, because he was prepared to observe the covenant, whereas they failed of discharging the correspondent obligations, and therefore 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, v/ho 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 w^orthy 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 (7;i) Rora. Ix. 6—8. («) Mai. il. 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 w hich 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 we 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-
(o) John xviii. 37. ( />) John x. 4, 5, 14^ 27.
46 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." {q) 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." (.s) And when he inculcates oiu'
iq) Ephes. ii. 20. (r) John viii. 47. («) Ephes. iv. 5.
CHAP. iiO CHRISTIAN RELIGION. 47
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 of its fertility; just as there are many rays of the sun, but the light is one; and a tree has many branches, but only one trunk, fixed on a firm root. And when many rivers issue from one source, though by its exuberant 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 hi^ apos-
(0 Phil. ii. 2, 5.
4d INSTITUTES OF THE [book i\--
ties, that for his name's sake they should be cast out 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 ior 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 lav/ 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 w^ord 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.
(v) Jolin 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 all their prayers, sacraments, and ceremonies; secondly, that whatever honour^ power, and jurisdiction, Chriethas conferred upon his Churchy 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 verv corrupt, neither
Vqu IIL C
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
GHAP. 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 abetter state. But we see how they frequently exclaim, that their assemblies were iniquitous meetings, (w) 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." (at) 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.
St iNSTlTtTTES OF THE [feook tv,
fepecies of errors. Either, therefore, in this respect they are tiot 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, (y) though they could not have belonged to him but by a special benediction. So after he had deposited his covenant in France, Italy, Germany, Spain, and England, when those countries were oppressed by the tyranny of Antichrist, still in order that the covenant might remain 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 rains 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
(y) Ezek. xvi. 20.
CHAP. II.] CHRISTIAN RELIGION. S3
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. (z) The head of that cursed and abominable kingdom, in the Western Church, we affirm to be the Pope. When his seat is placed in the temple of God, it suggests, that his kingdom will be such, that he will not abolish the name of Christ, or the Church. Hence it appears, that we by no means deny that Churches may exist, even under his tyranny; but he has profaned them by sacrilegious impiety, 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.
(s:.) Dan. ix. 27. 2 Thess.ii. 3, 4.
54 INSTITUTES OF THE [book iv.
CHAPTER III,
The Teachers and Ministers of the Church; their Election and Office*
AV^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 sacved oracles were instantly received with reverence, by the ears and hearts of all mankind. For who would not be
CHAP. III.] 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- ples, receive one common doctrine from the same mouth. For if each person were sufEcient for himself, and had no need of the assistance of another, such is the pride of human nature, ever)^ 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. â–
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
iff) Eph. iv. 4—16. (c) Eph. Iv. 1(X
CHAP. III.] CHRISTIAN RELIGION. S7
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." (y) 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. 16. ( s) 2 Cor. iii. 6, &c.
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." (z) 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 wished 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) Eph. Iv. 11. (i) Mark xvi. 15.
€HAP. III.] CHRISTIAN RELIGION. 59
second station of the apostles, (k) 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 it was of great importance to have a certain knowledge of the
(}y) 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 nuniber, should be distinguished beyond all others by a peculiar title. Paul himself, indeed, gives this name to " Andronicus and Junia, tvho," 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 to baptize all believers for the remission of sins, (w) He had already commanded them to distribute the sacred sym- boh of his bodv and blood according to his own example, (n) Behold the sacred, inviolable, and perpetual law imposed upon those who call themselves successors of the apostlesj it commands them to preach the Gospel, and to administer tht' sacraments. Hence we conclude, that those who ne- glect both these duties have no just pretensions to the cha- racter of apostles. But Mhat shall we say of pastors? Paul speaks not only of himself, but of all who bear that office, when he says, " Let a man so account of us, as of the mi- nisurs of Christ, and stewards of the mysteries of God." (o) Again, " A bishop must hold fast the faithful word as he hath been taught, that he may be able by sound doctrine, both to exhort, and to convince the gainsayers." (/?) From these and similar passages which frequently occur, wc 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. (m) Matt, xxviii. 19. (w) Luke xxii. 19. (o) 1 Cor. iv. 1. (p) Titus i. 7, 9.
CHAP. HI.] 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." (y) 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 they preside over the Church in that station, not that they may enjoy a respectable sinecure, but to instruct the people in true piety by the doctrine of Christ, to 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." (^) 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 XX. 20, 21, 31. (r) Ezek. iii. 17, 18. (*) I Cor. ix. 16, IT.
62 INSTITUTES OF THE [book iv.
province of another. Nor is this an invention of men, but an institution of God himself. For vre read that Paul and Barnabas "ordained elders in the respective Churches of Lystra, Iconium, and Antioch;" (f) and Paul himself directed Titus to " ordain elders in every city." (v) So in other pas- sages he mentions " the bishops at Philippi," (w) 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." (z/) 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."(^) Here it must be observed, that we have enumerated only those offices which consist in the ministry of the w^ord; 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. \. 1.
{x) Col. iv. 17. (y) Acts XX. ir, &c. (z) Titus i. 5, 7.
(a) Phil. i. 1. (6) Acts xx. 17, 28. fxia-MTnii.
CHAP. III.] 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, experic^nce 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." (e) Now as it is certain that he there speaks of the public offices of the Church, it follows that there were two distinct orders of deacons. 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, (y) 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 QiotK6vi») 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. Jyva/nfif, x.'^^tTy.cC"ia lafialavf yevtt y\a<rauvf xvd^vticreiC' Rom. xii. 8. o fulaSiS^i, tv xTrxohli, 0 eXecdp, ev iXugohli.
(d) Rom. xii. 8. (e) Rom. xii. 8. (/") 1 Tim. *-. 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 daih^ ministration," (^) 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," (/i) 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. (/») 1 Cor. xiv. 40.
€HAP. III.] 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 Snd 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 iii 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
(0 1 Cor. xii. r» &c. (fc) 1 Tim. iii. 1, 8tc. Titus i. 7, &c.
Vol III. I ^
t
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 n6t 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. («) 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 J5^^ sense must be understood the declaration of Paul, that
(/) Luke xxi. 15. xxiv. 49. Acts i. 8. (m) 1 Tim. v. 22.
(») Acts xiv. 23. (o) Acts i. 33.
CHAP, in.] CHRISTIAN RELIGION. Of
he had been created " an apostle, not of men, neither by man, but by Jesus Christ, and God the Father.'' (/>) The first clause, 7iot of tnen^ 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 Galatian^ 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 deny, while there are so many testimonies of scripture to establish it. Nor is it contradicted by that declaration of Paul, that he was " an apostle, not of men, nor by man;" (5') 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 coji^
( p) 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 their own judgment, they appointed two, one of whom was to be chosen by lot; that so the election might obtain a positive sanction from heaven, and yet that the order of the Church might not be altogether neglected*
XV. Here it is inquired, whether a minister ought to be chosen by the whole Church, or only by the other ministers and the 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 Timothy; " Lay hands suddenly on no man." (v) But they are exceedingly mistaken, if they suppose that either Timothy at Ephesus, or Titus in Crete, exercised a sovereign power to regulate every thing according to his own pleasure. For they presided over the people, only to lead them by good and salutary counsels, not to act alone to the exclusion of all others. But that this may not be thought to be an 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; x^i^o}ovyiirecv%^ Tr^iff^vji^ag Kxl' iKKM(rtetV' (w) Those two apostles, therefore, ordained them; but the whole mul- titude, according to the custom observed in elections among the Greeks, declared by the elevation of their hands who was the object of their choice. So the Roman histo- rians frequently speak of the consul, who held the assemblies, as appointing the new magistrates, far 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
(0 Acts i. 23. (0 Titus i. 5. («) 1 Tim. v. 22. (w) Acts xiv. 23.
GHAP. 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 be 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 fmd 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 by 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, (z/) It was with the same design, I apprehend, that the Jews were directed
(x) Gen. xlviii. 14. (?,/) 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. Finally, 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, (z) But Paul speaks of himself as having laid hands upon Timothy, without any mention of many others having united with him. " I put thee in remembrance, that thou stir up the gift of God which is in thee, by the putting on of my hands.'* (a) His expression in the other Epistle, of " the laying on of the hands of the presbyter)^," (b) I apprehend not to signify a company of elders, but to denote the ordination itself; :is if be 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.
(r) Acts VI 6. xli'i. ". (a) 2 Tim. I 6. (l>) 1 Tim. iv. 14.
CHAP. IV.] CHRISTIAN RELIGION. H
CHAPTER IV.
The State of the ancient Churchy and the Mode of Government practised before the Papacy,
Hitherto we have treated of the mode of government in the Church, as it has been delivered to us by the pure word of God, and of the offices in it, as they were instituted by Christ. Now, that all these things may be more clearly and familiarly displayed, and more deeply impressed upon our minds, it will be useful to examine what was the form of the ancient Church, in these particulars. It will place before our eyes an actual 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 clergy; 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, after 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 Christ- 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 hud 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 oi
GHAP. 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 inen, 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 mafi had claimed the character of a bishop, who had not shewn him- self really such in his conduct. Such was the strictness oi 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. (J) KxoU. xxxviii. 35,
Vol. IIL K
r4 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- plinr-c 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 things without regarding the term^ we shall find that the ancient bishops had no intention of contriving a form of government for the Church, dift'erent from that which God hath prescribed in his word.
V. Nor was the situation of deacons at that time at all
(r) Acts XX. 26.
CHAP, iv.] CHRISTIAN RELIGION. 75
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 xv-
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, Augustine, 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-
€HAP. IV.] CHRISTIAN RELIGION. 11
cessities. " For," says Jerome, " those of the clergy whd 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. (/) 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 thfe admoni- tion, he was deposed from his office,
(/)lTira.iiL23.
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 of the Lord? Is it not better that it should be melted down by the priest for the sustenance of the poor, if other resources are wanting, than that it should be carried away by a sacrilegious enemy? Will not the Lord say, Wherefore hast thou suffered so many poor to die with hunger, and at the same time hadst gold with which thou mightest have supplied 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 ostiariiy 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. (A) In the third point which we have mentioned, namely, by whom ministers ought to be chosen, they did nOt always observe the same order. In the primitive times, there was no one admitted among the number of the clergy, without the con- sent of all the people; so' that Cyprian makes a laboured
(A) 1 Tim. m. 2— r.
CHAP. IV.] CHRISTIAN RELIGION. 81
defence of his having appointed one Aurelius a reader, without consulting the Church, because he departed in ihis instance from the general custom, though not without reason. He begins in the following manner: " In appointuig 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 w^ere 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, which is attributed to Anacletus. And all ordinations took place at stated times of the year, that no one might be introduced clandestinel)-, 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. L
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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 Eradius. 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 was applied an excellent remedy. For in the first place, the clergy alone made their choice, and presented the person they had chosen to the magistracy, or to the senate and governors. They deliberated on the 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. IV.] 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 ot
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 %vere 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 tht- senate, clergy, and people, it was immediately reported to the emperor, that he might either ratify the elrction by his approbation, or rescind it by his negative. Nor is mere any thing repugnant to this custom in the decrees collected ijy 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 m'c;tropor.fios 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 ^ii^oloiix^ extension or elevation of hands^ and sometimes ;^Js«go^£<^<a, 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 ahnost 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.
vwvww».vvww
CHAPTER V.
The ancieJit Form of Government entirely subverted by the Papal Tyranny,
Now 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- trar}^, exclaiofns that no reason permits this, and pronounces
8a 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 doubt, 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 mc^t 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 thi§ 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
(i) Tim. iii. 2—7'.
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90 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 oifer 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 solenm 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 the process might be wanting, acts his part in the farce) answers. They are worthy.. What accusation is there against these venerable fathers, but that by sporting with such mani- fest sacrileges they are guilty of unblushing mockery of God
02 INSTITUTES OF THE [book iv,
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. 95
pastors given to men, who have forced themselves into the possession of a Church, as into an enemy's farm; who liave 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 iv.
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
Q) 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 benef claries^ 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
(0 Cor. 17. 1,
96 INSTITUTES OF THE [book iv.
to offer up Christ in sacrifice; and this is not sacrificing to God, but to demons, as we shall see in another place.
X. Here I touch not on the external vices, but only on the intestine evil which is deeply rooted in their institution, and cannot be separated from it. I shall add a remark, which will