(Calvin, Institutes on the Christian Religion 1, part 2)
Institutions Of The Christian Religion
Prefatory Address
To his most Christian Majesty, the most mighty and illustrious
Monarch, Francis, King of the French, his Sovereign;
John Calvin prays Peace and Salvation in Christ.
Sire, - When I first engaged in this work, nothing was farther
from my thoughts than to write what should afterwards be presented
to your Majesty. My intention was only to furnish a kind of
rudiments, by which those who feel some interest in religion might
be trained to true godliness. And I toiled at the task chiefly for
the sake of my countrymen the French, multitudes of whom I perceived
to be hungering and thirsting after Christ, while very few seemed to
have been duly imbued with even a slender knowledge of him. That
this was the object which I had in view is apparent from the work
itself, which is written in a simple and elementary form adapted for
instruction.
But when I perceived that the fury of certain bad men had risen
to such a height in your realm, that there was no place in it for
sound doctrine, I thought it might be of service if I were in the
same work both to give instruction to my countrymen, and also lay
before your Majesty a Confession, from which you may learn what the
doctrine is that so inflames the rage of those madmen who are this
day, with fire and sword, troubling your kingdom. For I fear not to
declare, that what I have here given may be regarded as a summary of
the very doctrine which, they vociferate, ought to be punished with
confiscation, exile, imprisonment, and flames, as well as
exterminated by land and sea.
I am aware, indeed, how, in order to render our cause as
hateful to your Majesty as possible, they have filled your ears and
mind with atrocious insinuations; but you will be pleased, of your
clemency, to reflect, that neither in word nor deed could there be
any innocence, were it sufficient merely to accuse. When any one,
with the view of exciting prejudice, observes that this doctrine, of
which I am endeavouring to give your Majesty an account, has been
condemned by the suffrages of all the estates, and was long ago
stabbed again and again by partial sentences of courts of law, he
undoubtedly says nothing more than that it has sometimes been
violently oppressed by the power and faction of adversaries, and
sometimes fraudulently and insidiously overwhelmed by lies, cavils,
and calumny. While a cause is unheard, it is violence to pass
sanguinary sentences against it; it is fraud to charge it, contrary
to its deserts, with sedition and mischief.
That no one may suppose we are unjust in thus complaining, you
yourself, most illustrious Sovereign, can bear the witness with what
lying calumnies it is daily traduced in your presence, as aiming at
nothing else than to wrest the sceptres of kings out of their hands,
to overturn all tribunals and seats of justice, to subvert all order
and government, to disturb the peace and quiet of society, to
abolish all laws, destroy the distinctions of rank and property,
and, in short, turn all things upside down. And yet, that which you
hear is but the smallest portion of what is said: for among the
common people are disseminated certain horrible insinuations -
insinuations which, if well founded, would justify the whole world
in condemning the doctrine with its authors to a thousand fires and
gibbets. Who can wonder that the popular hatred is inflamed against
its when credit is given to those most iniquitous accusations? See,
why all ranks unite with one accord in condemning our persons and
our doctrine!
Carried away by this feeling, those who sit in judgement merely
give utterance to the prejudices which they have imbibed at home,
and think they have duly performed their part if they do not order
punishment to be inflicted on any one until convicted, either on his
own confession, or on legal evidence. But of what crime convicted?
"Of that condemned doctrine," is the answer. But with what justice
condemned? The very essence of the defence was, not to abjure the
doctrine itself, but to maintain its truth. On this subject,
however, not a whisper is allowed!
Justice, then, most invincible Sovereign, entitles me to demand
that you will undertake a thorough investigation of this cause,
which has hitherto been tossed about in any kind of way, and handled
in the most irregular manner, without any order of law, and with
passionate heat rather than judicial gravity.
Let it not be imagined that I am here framing my own private
defence, with the view of obtaining a safe return to my native land.
Though I cherish towards it the feelings which become me as a man,
still, as matters now are, I can be absent from it without regret.
The cause which I plead is the common cause of all the godly and
therefore the very cause of Christ - a cause which, throughout your
realm, now lies, as it were, in despair, torn and trampled upon in
all kinds of ways, and that more through the tyranny of certain
Pharisees than any sanction from yourself. But it matters not to
inquire how the thing is done; the fact that it is done cannot be
denied. For so far have the wicked prevailed, that the truth of
Christ, if not utterly routed and dispersed, lurks as if it were
ignobly buried; while the poor Church, either wasted by cruel
slaughter or driven into exile, or intimidated and terror-struck,
scarcely ventures to breathe. Still her enemies press on with their
wonted rage and fury over the ruins which they have made,
strenuously assaulting the wall, which is already giving way.
Meanwhile, no man comes forth to offer his protection against such
furies. Any who would be thought most favourable to the truth,
merely talk of pardoning the error and imprudence of ignorant men.
For so those modest personages' speak; giving the name of error and
imprudence to that which they know to be the infallible truth of
Gods and of ignorant men to those whose intellect they see that
Christ has not despised, seeing he has deigned to entrust them with
the mysteries of his heavenly wisdom. Thus all are ashamed of the
Gospel.
Your duty, most serene Prince, is, not to shut either your ears
or mind against a cause involving such mighty interests as these:
how the glory of God is to be maintained on the earth inviolate, how
the truth of God is to preserve its dignity, how the kingdom of
Christ is to continue amongst us compact and secure. The cause is
worthy of your ear, worthy of your investigation, worthy of your
throne.
The characteristic of a true sovereign is, to acknowledge that,
in the administration of his kingdom, he is a minister of God. He
who does not make his reign subservient to the divine glory, acts
the part not of a king, but a robber. He, moreover, deceives himself
who anticipates long prosperity to any kingdom which is not ruled by
the sceptre of God, that is, by his divine word. For the heavenly
oracle is infallible which has declared, that "where there is no
vision the people perish," (Prov. 29: 18.)
Let not a contemptuous idea of our insignificance dissuade you
from the investigation of this cause. We, indeed, are perfectly
conscious how poor and abject we are: in the presence of God we are
miserable sinners, and in the sight of men most despised - we are
(if you will) the mere dregs and offscourings of the world, or
worse, if worse can be named: so that before God there remains
nothing of which we can glory save only his mercy, by which, without
any merit of our own, we are admitted to the hope of eternal
salvation: and before men not even this much remains, since we can
glory only in our infirmity, a thing which, in the estimation of
men, it is the greatest ignominy even tacitly to confess. But our
doctrine must stand sublime above all the glory of the world, and
invincible by all its power, because it is not ours, but that of the
living God and his Anointed, whom the Father has appointed King,
that he may rule from sea to sea, and from the rivers even to the
ends of the earth; and so rule as to smite the whole earth and its
strength of iron and brass, its splendour of gold and silver, with
the mere rod of his mouth, and break them in pieces like a potter's
vessel; according to the magnificent predictions of the prophets
respecting his kingdom, (Dan. 2: 34; Isaiah 11: 4; Psalm 2: 9.)
Our adversaries, indeed, clamorously maintain that our appeal
to the word of God is a mere pretext, - that we are, in fact, its
worst corrupters. How far this is not only malicious calumny, but
also shameless effrontery, you will be able to decide, of your own
knowledge, by reading our Confession. Here, however, it may be
necessary to make some observations which may dispose, or at least
assist, you to read and study it with attention.
When Paul declared that all prophecy ought to be according to
the analogy of faiths (Rom. 12: 6,) he laid down the surest rule for
determining the meaning of Scripture. Let our doctrine be tested by
this rule and our victory is secure. For what accords better and
more aptly with faith than to acknowledge ourselves divested of all
virtue that we may be clothed by God, devoid of all goodness that we
may be filled by Him, the slaves of sin that he may give us freedom,
blind that he may enlighten, lame that he may cure, and feeble that
he may sustain us; to strip ourselves of all ground of glorying that
he alone may shine forth glorious, and we be glorified in Him? When
these things, and others to the same effect, are said by us, they
interpose, and querulously complain, that in this way we overturn
some blind light of nature, fancied preparatives, free will, and
works meritorious of eternal salvation, with their own
supererogations also; because they cannot bear that the entire
praise and glory of all goodness, virtue, justice, and wisdom,
should remain with God. But we read not of any having been blamed
for drinking too much of the fountain of living water; on the
contrary, those are severely reprimanded who "have hewed them out
cisterns, broken cisterns, that can hold no water," (Jer. 2: 13.)
Again, what more agreeable to faith than to feel assured that God is
a propitious Father when Christ is acknowledged as a brother and
propitiator? than confidently to expect all prosperity and gladness
from Him, whose ineffable love towards us was such that He "spared
not his own Son, but delivered him up for us all"? (Rom. 8: 32,)
than to rest in the sure hope of salvation and eternal life whenever
Christ, in whom such treasures are hid, is conceived to have been
given by the Father? Here they attack us, and loudly maintain, that
this sure confidence is not free from arrogance and presumption. But
as nothing is to be presumed of ourselves, so all things are to be
presumed of God; nor are we stript of vain-glory for any other
reason than that we may learn to glory in the Lord. Why go farther?
Take but a cursory view, most valiant King, of all the parts of our
cause, and count us of all wicked men the most iniquitous, if you do
not discover plainly, that "therefore we both labour and suffer
reproach because we trust in the living God," (1 Tim. 4: 10;)
because we believe it to be "life eternal" to know "the only true
God, and Jesus Christ," whom he has sent, (John 17: 3.) For this
hope some of us are in bonds, some beaten with rods, some made a
gazing-stock, some proscribed, some most cruelly tortured, some
obliged to flee; we are all pressed with straits loaded with dire
execrations, lacerated by slanders, and treated with the greatest
indignity.
Look now to our adversaries, (I mean the priesthood, at whose
beck and pleasure others ply their enmity against us,) and consider
with me for a little by what zeal they are actuated. The true
religion which is delivered in the Scriptures, and which all ought
to hold, they readily permit both themselves and others to be
ignorant of, to neglect and despise; and they deem it of little
moment what each man believes concerning God and Christ, or
disbelieves, provided he submits to the judgement of the Church with
what they calls implicit faith; nor are they greatly concerned
though they should see the glory of God dishonored by open
blasphemies, provided not a finger is raised against the primacy of
the Apostolic See and the authority of holy mother Church. Why,
then, do they war for the mass, purgatory, pilgrimage, and similar
follies, with such fierceness and acerbity, that though they cannot
prove one of them from the word of God, they deny godliness can be
safe without faith in these things - faith drawn out, if I may so
express it, to its utmost stretch? Why? just because their belly is
their God, and their kitchen their religion; and they believe, that
if these were away they would not only not be Christians, but not
even men. For although some wallow in luxury, and others feed on
slender crusts, still they all live by the same pot, which without
that fuel might not only cool, but altogether freeze. He,
accordingly, who is most anxious about his stomach, proves the
fiercest champion of his faith. In short, the object on which all to
a man are bent, is to keep their kingdom safe or their belly filled;
not one gives even the smallest sign of sincere zeal.
Nevertheless, they cease not to assail our doctrine, and to
accuse and defame it in what terms they may, in order to render it
either hated or suspected. They call it new, and of recent birth;
they carp at it as doubtful and uncertain; they bid us tell by what
miracles it has been confirmed; they ask if it be fair to receive it
against the consent of so many holy Fathers and the most ancient
custom; they urge us to confess either that it is schismatical in
giving battle to the Church, or that the Church must have been
without life during the many centuries in which nothing of the kind
was heard. Lastly, they say there is little need of argument, for
its quality may be known by its fruits, namely, the large number of
sects, the many seditious disturbances, and the great licentiousness
which it has produced. No doubt, it is a very easy matter for them,
in presence of an ignorant and credulous multitude, to insult over
an undefended cause; but were an opportunity of mutual discussion
afforded, that acrimony which they now pour out upon us in frothy
torrents, with as much license as impunity, would assuredly boil
dry.
1. First, in calling it new, they are exceedingly injurious to
God, whose sacred word deserved not to be charged with novelty. To
them, indeed, I very little doubt it is new, as Christ is new, and
the Gospel new; but those who are acquainted with the old saying of
Paul, that Christ Jesus "died for our sins, and rose again for our
justification," (Rom. 4: 25,) will not detect any novelty in us.
That it long lay buried and unknown is the guilty consequence of
man's impiety; but now when, by the kindness of God, it is restored
to us, it ought to resume its antiquity just as the returning
citizen resumes his rights.
2. It is owing to the same ignorance that they hold it to be
doubtful and uncertain; for this is the very thing of which the Lord
complains by his prophets "The ox knoweth his owner, and the ass his
master's crib; but Israel does not know, my people does not
consider," (Isaiah 1: 3.) But however they may sport with its
uncertainty, had they to seal their own doctrine with their blood,
and at the expense of life, it would be seen what value they put
upon it. Very different is our confidence - a confidence which is
not appalled by the terrors of death, and therefore not even by the
judgement-seat of God.
3. In demanding miracles from us, they act dishonestly; for we
have not coined some new gospel, but retain the very one the truth
of which is confirmed by all the miracles which Christ and the
apostles ever wrought. But they have a peculiarity which we have not
- they can confirm their faith by constant miracles down to the
present day! Nay rather, they allege miracles which might produce
wavering in minds otherwise well disposed; they are so frivolous and
ridiculous, so vain and false. But were they even exceedingly
wonderful, they could have no effect against the truth of God, whose
name ought to be hallowed always, and everywhere, whether by
miracles, or by the natural course of events. The deception would
perhaps be more specious if Scripture did not admonish us of the
legitimate end and use of miracles. Mark tells us (Mark 16: 20) that
the signs which followed the preaching of the apostles are wrought
in confirmation of it; so Luke also relates that the Lord "gave
testimony to the word of his grace, and granted signs and wonders to
be done" by the hands of the apostles, Acts 14: 3.) Very much to the
same effect are those words of the apostle, that salvation by a
preached gospel was confirmed, "the Lord bearing witness with signs
and wonders, and with divers miracles," (Heb. 2: 4.) Those things
which we are told are seals of the gospel, shall we pervert to the
subversion of the gospel? what was destined only to confirm the
truths shall we misapply to the confirmation of lies? The proper
course, therefore, is, in the first instance, to ascertain and
examine the doctrine which is said by the Evangelist to precede;
then after it has been proved, but not till then, it may receive
confirmation from miracles. But the mark of sound doctrine given by
our Saviour himself is its tendency to promote the glory not of men,
but of God, (John 7: 18; 8: 50.) Our Saviour having declared this to
be the test of doctrine, we are in error if we regard as miraculous,
works which are used for any other purpose than to magnify the name
of God. And it becomes us to remember that Satan has his miracles,
which, although they are tricks rather than true wonders, are still
such as to delude the ignorant and unwary. Magicians and enchanters
have always been famous for miracles, and miracles of an astonishing
description have given support to idolatry: these, however, do not
make us converts to the superstitions either of magicians or
idolaters. In old times, too, the Donatists used their power of
working miracles as a battering-ram, with which they shook the
simplicity of the common people. We now give to our opponents the
answer which Augustine then gave to the Donatists, (in Joan. Tract.
23,) "The Lord put us on our guard against those wonder-workers when
he foretold that false prophets would arise, who, by lying signs and
divers wonders would, if it were possible deceive the very elect,"
(Matth. 24: 24.) Paul, too, gave warning that the reign of
antichrist would be "with all power, and signs, and lying wonders,"
(2 Thess. 2: 9.)
But our opponents tell us that their miracles are wrought not
by idols, not by sorcerers, not by false prophets, but by saints: as
if we did not know it to be one of Satan's wiles to transform
himself "into an angel of light," (2 Cor. 11: 14.) The Egyptians, in
whose neighbourhood Jeremiah was buried, anciently sacrificed and
paid other divine honours to him, (Hieron. in Praef. Jeremy.) Did
they not make an idolatrous abuse of the holy prophet of God? and
yet, in recompense for so venerating his tomb, they thought that
they were cured of the bite of serpents. What, then, shall we say
but that it has been, and always will be, a most just punishment of
God, to send on those who do not receive the truth in the love of
it, "strong delusion, that they should believe a lie"? (2 Thess. 2:
11.) We, then, have no lack of miracles, sure miracles, that cannot
be gainsaid but those to which our opponents lay claim are mere
delusions of Satan, in as much as they draw off the people from the
true worship of God to vanity.
4. It is a calumny to represent us as opposed to the Fathers,
(I mean the ancient writers of a purer age,) as if the Fathers were
supporters of their impiety. Were the contest to be decided by such
authority (to speak in the most moderate terms,) the better part of
the victory would be ours. While there is much that is admirable and
wise in the writings of those Fathers, and while in some things it
has fared with them as with ordinary men; these pious sons,
forsooth, with the peculiar acuteness of intellect, and judgement,
and soul, which belongs to them, adore only their slips and errors,
while those things which are well said they either overlook, or
disguise, or corrupt, so that it may be truly said their only care
has been to gather dross among gold. Then, with dishonest glamour,
they assail us as enemies and despisers of the Fathers. So far are
we from despising them, that if this were the proper place, it would
give us no trouble to support the greater part of the doctrines
which we now hold by their suffrages. Still, in studying their
writings, we have endeavoured to remember, (1 Cor. 3: 21-23; see
also Augustin. Ep. 28,) that all things are ours, to serve, not lord
it over us, but that we are Christ's only, and must obey him in all
things without exception. He who does not draw this distinction will
not have any fixed principles in religion: for those holy men were
ignorant of many things, are often opposed to each other, and are
sometimes at variance with themselves.
It is not without cause (remark our opponents) we are thus
warned by Solomon, "Remove not the ancient landmarks which thy
fathers have set," (Prov. 22: 28.) But the same rule applies not to
the measuring of fields and the obedience of faith. The rule
applicable to the latter is, "Forget also thine own people, and thy
father's house," (Ps. 45: 10.) But if they are so fond of allegory
why do they not understand the apostles, rather than any other class
of Fathers, to be meant by those whose landmarks it is unlawful to
remove? This is the interpretation of Jerome, whose words they have
quoted in their canons. But as regards those to whom they apply the
passage, if they wish the landmarks to be fixed, why do they,
whenever it suits their purpose, so freely overleap them?
Among the Fathers there were two, the one of whom said, "Our
God neither eats nor drinks, and therefore has no need of chalices
and salvers;" and the other, "Sacred rites do not require gold, and
things which are not bought with gold, please not by gold." They
step beyond the boundary, therefore, when in sacred matters they are
so much delighted with gold, silver, ivory, marble, gems, and silks
that unless everything is overlaid with costly show, or rather
insane luxury, they think God is not duly worshipped.
It was a Father who said, "He ate flesh freely on the day on
which others abstained from it, because he was a Christian." They
overleap the boundaries, therefore, when they doom to perdition
every soul that, during Lent, shall have tasted flesh.
There were two Fathers, the one of whom said, "A monk not
labouring with his own hands is no better than a violent man and a
robber;" and the other, "Monks, however assiduous they may be in
study, meditation, and prayer, must not live by others." This
boundary, too, they transgressed, when they placed lazy gormandising
monks in dens and stews, to gorge themselves on other men's
substance.
It was a Father who said, "It is a horrid abomination to see in
Christian temples a painted image either of Christ or of any saint."
nor was this pronounced by the voice of a single individual; but an
Ecclesiastical Council also decreed, "Let nought that is worshipped
be depicted on walls." Very far are they from keeping within these
boundaries when they leave not a corner without images.
Another Father counselled, "That after performing the office of
humanity to the dead in their burial, we should leave them at rest."
These limits they burst through when they keep up a perpetual
anxiety about the dead.
It is a Father who testifies, "That the substance of bread and
wine in the Eucharist does not cease but remains, just as the nature
and substance of man remains united to the Godhead in the Lord Jesus
Christ." This boundary they pass in pretending that, as soon as the
words of our Lord are pronounced, the substance of bread and wine
ceases, and is transubstantiated into body and blood.
They were Fathers, who, as they exhibited only one Eucharist to
the whole Church, and kept back from it the profane and flagitous;
so they, in the severest terms, censured all those who, being
present, did not communicate. How far have they removed these
landmarks, in filling not churches only, but also private houses,
with their masses, admitting all and sundry to be present, each the
more willingly the more largely he pays, however wicked and impure
he may be, - not inviting any one to faith in Christ and faithful
communion in the sacraments, but rather vending their own work for
the grace and merits of Christ!
There were two Fathers, the one of whom decided that those were
to be excluded altogether from partaking of Christ's sacred supper,
who, contented with communion in one kind, abstained from the other;
while the other Father strongly contends that the blood of the Lord
ought not to be denied to the Christian people, who, in confessing
him, are enjoined to shed their own blood. These landmarks, also,
they removed, when, by an unalterable law, they ordered the very
thing which the former Father punished with excommunication, and the
latter condemned for a valid reason.
It was a Father who pronounced it rashness, in an obscure
questions to decide in either way without clear and evident
authority from Scripture. They forgot this landmark when they
enacted so many constitutions, so many canons, and so many
dogmatical decisions, without sanction from the word of God.
It was a Father who reproved Montanus, among other heresies,
for being the first who imposed laws of fasting. They have gone far
beyond this landmark also in enjoining fasting under the strictest
laws.
It was a Father who denied that the ministers of the Church
should be interdicted from marrying and pronounced married life to
be a state of chastity; and there were other Fathers who assented to
his decision. These boundaries they overstepped in rigidly binding
their priests to celibacy.
It was a Father who thought that Christ only should be listened
to, from its being said, "hear him;" and that regard is due not to
what others before us have said or done, but only to what Christ,
the head of all, has commanded. This landmark they neither observe
themselves nor allow to be observed by others, while they subject
themselves and others to any master whatever, rather than Christ.
There is a Father who contends that the Church ought not to
prefer herself to Christ, who always judges truly, whereas
ecclesiastical judges, who are but men, are generally deceived.
Having burst through this barrier also, they hesitate not to suspend
the whole authority of Scripture on the judgement of the Church.
All the Fathers with one heart execrated, and with one mouth
protested against, contaminating the word of God with the subtleties
of sophists, and involving it in the brawls of dialecticians. Do
they keep within these limits when the sole occupation of their
lives is to entwine and entangle the simplicity of Scripture with
endless disputes, and worse than sophistical jargon? So much so,
that were the Fathers to rise from their graves, and listen to the
brawling art which bears the name of speculative theology, there is
nothing they would suppose it less to be than a discussion of a
religious nature.
But my discourse would far exceed its just limits were I to
show, in detail, how petulantly those men shake off the yoke of the
Fathers, while they wish to be thought their most obedient sons.
Months, nay, years would fail me; and yet, so deplorable and
desperate is their effrontery, that they presume to chastise us for
overstepping the ancient landmarks!
5. Then, again, it is to no purpose they call us to the bar of
custom. To make every thing yield to custom would be to do the
greatest injustice. were the judgements of mankind correct, custom
would be regulated by the good. But it is often far otherwise in
point of fact; for, whatever the many are seen to do, forthwith
obtains the force of custom. But human affairs have scarcely ever
been so happily constituted as that the better course pleased the
greater number. Hence the private vices of the multitude have
generally resulted in public error, or rather that common consent in
vice which these worthy men would have to be law. Any one with eyes
may perceive that it is not one flood of evils which has deluded us;
that many fatal plagues have invaded the globe; that all things rush
headlong; so that either the affairs of men must be altogether
despaired of, or we must not only resist, but boldly attack
prevailing evils. The cure is prevented by no other cause than the
length of time during which we have been accustomed to the disease.
But be it so that public error must have a place in human society,
still, in the kingdom of God, we must look and listen only to his
eternal truth, against which no series of years, no custom, no
conspiracy, can plead prescription. Thus Isaiah formerly taught the
people of God, "Say ye not, A confederacy, to all to whom this
people shall says A confederacy;" i. e. do not unite with the people
in an impious consent; "neither fear ye their fear, nor be afraid.
Sanctify the Lord of hosts himself; and let him be your fear, and
let him be your dread," (Is. 8: 12.) Now, therefore, let them, if
they will, object to us both past ages and present examples; if we
sanctify the Lord of hosts we shall not be greatly afraid. Though
many ages should have consented to like ungodliness, He is strong
who taketh vengeance to the third and fourth generation; or the
whole world should league together in the same iniquity, He taught
experimentally what the end is of those who sin with the multitude,
when He destroyed the whole human race with a flood, saving Noah
with his little family who, by putting his faith in Him alone,
"condemned the world," (Heb. 11: 7.) In short, depraved custom is
just a kind of general pestilence in which men perish not the less
that they fall in a crowd. It were well, moreover, to ponder the
observation of Cyprian, that those who sin in ignorance, though they
cannot be entirely exculpated, seem, however, to be, in some sense,
excusable; whereas those who obstinately reject the truth, when
presented to them by the kindness of God, have no defence to offer.
6. Their dilemma does not push us so violently as to oblige us
to confess, either that the Church was a considerable time without
life, or that we have now a quarrel with the Church. The Church of
Christ assuredly has lived, and will live, as long as Christ shall
reign at the right hand of the Father. By his hand it is sustained,
by his protection defended, by his mighty power preserved in safety.
For what he once undertook he will undoubtedly perform, he will be
with his people always, "even to the end of the world," (Matth. 28:
20.) With the Church we wage no war, since, with one consent, in
common with the whole body of the faithful we worship and adore one
Gods and Christ Jesus the Lord, as all the pious have always adored
him. But they themselves err not a little from the truth in not
recognising any church but that which they behold with the bodily
eye, and in endeavouring to circumscribe it by limits, within which
it cannot be confined.
The hinges on which the controversy turns are these: first, in
their contending that the form of the Church is always visible and
apparent; and, secondly, in their placing this form in the see of
the Church of Rome and its hierarchy. We, on the contrary, maintain,
both that the Church may exist without any apparent form, and,
moreover, that the form is not ascertained by that external
splendour which they foolishly admire, but by a very different mark,
namely, by the pure preaching of the Word of God, and the due
administration of the sacraments. They make an outcry whenever the
Church cannot be pointed to with the finger. But how oft was it the
fate of the Church among the Jews to be so defaced that no
comeliness appeared? What do we suppose to have been the splendid
form when Elijah complained that he was left alone? (1 Kings 14:
14.) How long after the advent of Christ did it lie hid without
form? How often since has it been so oppressed by wars, seditions,
and heresies, that it was nowhere seen in splendour? Had they lived
at that time, would they have believed there was any Church? But
Elijah learned that there remained seven thousand men who had not
bowed the knee to Baal; nor ought we to doubt that Christ has always
reigned on earth ever since he ascended to heaven. Had the faithful
at that time required some discernible form, must they not have
forthwith given way to despondency? And, indeed, Hilary accounted it
a very great fault in his day, that men were so possessed with a
foolish admiration of Episcopal dignity as not to perceive the
deadly-hydra lurking under that mask. His words are, (Cont.
Auxentium,) "One advice I give: Beware of Antichrist; for, unhappily
a love of walls has seized you; unhappily, the Church of God which
you venerate exists in houses and buildings; unhappily, under these
you find the name of peace. Is it doubtful that in these Antichrist
will have his seat? Safer to me are mountains, and woods, and lakes,
and dungeons, and whirlpools; since in these prophets, dwelling or
immersed, did prophesy."
And what is it at the present day that the world venerates in
its horned bishops unless that it imagines those who are seen
presiding over celebrated cities to be holy prelates of religion?
Away, then, with this absurd mode of judging! Let us rather
reverently admit, that as God alone knows who are his, so he may
sometimes withdraw the external manifestation of his Church from the
view of men. This, I allow, is a fearful punishment which God sends
on the earth; but if the wickedness of men so deserves, why do we
strive to oppose the just vengeance of God? It was thus that God, in
past ages, punished the ingratitude of men: for after they had
refused to obey his truth, and had extinguished his light, he
allowed them, when blinded by sense, both to be deluded by lying
vanities and plunged in thick darkness, so that no face of a true
Church appeared. Meanwhile, however, though his own people were
dispersed and concealed amidst errors and darkness, he saved them
from destruction. No wonder; for he knew how to preserve them even
in the confusion of Babylon and the flame of the fiery furnace.
But as to the wish that the form of the Church should be
ascertained by some kind of vain pomp, how perilous it is I will
briefly indicate, rather than explain, that I may not exceed all
bounds. What they say is, that the Pontiff, who holds the apostolic
see, and the priests who are anointed and consecrated by him,
provided they have the insignia of fillets and mitres, represent the
Church, and ought to be considered as in the place of the Church,
and therefore cannot err. Why so? because they are pastors of the
Church, and consecrated to the Lord. And were not Aaron and other
prefects of Israel pastors? But Aaron and his sons, though already
set apart to the priesthood, erred notwithstanding when they made
the calf, (Exod. 32: 4.) Why, according to this view, should not the
four hundred prophets who lied to Ahab represent the Church? (1
Kings 22: 11, &c.) The Church however stood on the side of Micaiah.
He was alone, indeed, and despised, but from his mouth the truth
proceeded. Did not the prophets also exhibit both the name and face
of the Church, when, with one accord, they rose up against Jeremiah,
and with menaces boasted of it as a thing impossible that the law
should perish from the priest, or counsel from the wise, or the word
from the prophet? (Jer. 18: 18.) In opposition to the whole body of
the prophets, Jeremiah is sent alone to declare from the Lord, (Jer.
4: 9,) that a time would come when the law would perish from the
priest, counsel from the wise, and the word from the prophet. Was
not like splendour displayed in that council when the chief priests,
scribes, and Pharisees, assembled to consult how they might put
Jesus to death? Let them go, then, and cling to the external mask,
while they make Christ and all the prophets of God schismatic, and,
on the other hand, make Satan's ministers the organs of the Holy
Spirit!
But if they are sincere, let them answer me in good faith, -
in what place, and among whom, do they think the Church resided,
after the Council of Basle degraded and deposed Eugenius from the
popedom, and substituted Amadeus in his place? Do their utmost, they
cannot deny that that Council was legitimate as far as regards
external forms, and was summoned not only by one Pontiff, but by
two. Eugenius, with the whole herd of cardinals and bishops who had
joined him in plotting the dissolution of the Council, was there
condemned of contumacy, rebellion, and schism. Afterwards, however,
aided by the favour of princes, he got back his popedom safe. The
election of Amadeus, duly made by the authority of a general holy
synod, went to smoke; only he himself was appeased with a cardinal's
cap, like a piece of offal thrown to a barking dog. Out of the lap
of these rebellious and contumacious schismatic proceeded all future
popes, cardinals, bishops, abbots, and presbyters. Here they are
caught, and cannot escape. For, on which party will they bestow the
name of Church? Will they deny it to have been a general Council,
though it lacked nothing as regards external majesty, having been
solemnly called by two bulls consecrated by the legate of the Roman
See as its president, constituted regularly in all respects, and
continuing in possession of all its honours to the last? Will they
admit that Eugenius, and his whole train, through whom they have all
been consecrated, were schismatical? Let them, then, either define
the form of the Church differently, or, however numerous they are,
we will hold them all to be schismatic in having knowingly and
willingly received ordination from heretics. But had it never been
discovered before that the Church is not tied to external pomp, we
are furnished with a lengthened proof in their own conduct, in
proudly vending themselves to the world under the specious title of
Church notwithstanding that they are the deadly pests of the Church.
I speak not of their manners and of those tragical atrocities with
which their whole life teems, since it is said that they are
Pharisees who should be heard, not imitated. By devoting some
portion of your leisure to our writings, you will see not obscurely,
that their doctrine - the very doctrine to which they say it is
owing that they are the Church - is a deadly murderer of souls, the
firebrand, ruin, and destruction of the Church
7. Lastly, they are far from candid when they invidiously
number up the disturbances, tumults, and disputes, which the
preaching of our doctrine has brought in its trains and the fruits
which, in many instances, it now produces for the doctrine itself is
undeservedly charged with evils which ought to be ascribed to the
malice of Satan. It is one of the characteristics of the divine
word, that whenever it appears Satan ceases to slumber and sleep.
This is the surest and most unerring test for distinguishing it from
false doctrines which readily betray themselves, while they are
received by all with willing ears, and welcomed by an applauding
world. Accordingly, for several ages, during which all things were
immersed in profound darkness, almost all mankind were mere jest and
sport to the god of this world, who, like any Sardanapalus, idled
and luxuriated undisturbed. For what else could he do but laugh and
sport while in tranquil and undisputed possession of his kingdom?
But when light beaming from above somewhat dissipated the darkness -
when the strong man arose and aimed a blow at his kingdom - then,
indeed, he began to shake off his wonted torpor, and rush to arms.
And first he stirred up the hands of men, that by them he might
violently suppress the dawning truth; but when this availed him not,
he turned to snares, exciting dissensions and disputes about
doctrine by means of his Catabaptists, and other portentous
miscreants, that he might thus obscure, and, at length, extinguish
the truth. And now he persists in assailing it with both engines,
endeavouring to pluck up the true seed by the violent hand of man,
and striving, as much as in him lies, to choke it with his tares,
that it may not grow and bear fruit. But it will be in vain, if we
listen to the admonition of the Lord, who long ago disclosed his
wiles, that we might not be taken unawares, and armed us with full
protection against all his machinations. But how malignant to throw
upon the word of God itself the blame either of the seditions which
wicked men and rebels, or of the sects which impostors stir up
against it! The example, however, is not new. Elijah was
interrogated whether it were not he that troubled Israel. Christ was
seditious, according to the Jews; and the apostles were charged with
the cringe of popular commotion. What else do those who, in the
present day, impute to us all the disturbances, tumults, and
contentions which break out against us? Elijah, however, has taught
us our answer, (1 Kings 18: 17, 18 ) It is not we who disseminate
errors or stir up tumults, but they who resist the mighty power of
God.
But while this single answer is sufficient to rebut the rash
charges of these men, it is necessary, on the other hand, to consult
for the weakness of those who take the alarm at such scandals, and
not infrequently waver in perplexity. But that they may not fall
away in this perplexity, and forfeit their good degree, let them
know that the apostles in their day experienced the very things
which now befall us. There were then unlearned and unstable men who,
as Peter tells us, (2 Pet. 3: 16,) wrested the inspired writings of
Paul to their own destruction. There were despisers of God, who,
when they heard that sin abounded in order that grace might more
abound, immediately inferred "We will continue in sin that grace may
abound," (Rom. 6: 1;) - when they heard that believers were not
under the law, but under grace, forthwith sung out, "We will sin
because we are not under the law, but under grace," (Rom. 6: 15.)
There were some who charged the apostle with being the minister of
sin. Many false prophets entered in privily to pull down the
churches which he had reared. Some preached the gospel through envy
and strife, not sincerely, - (Phil. 1: 15,) - maliciously even, -
thinking to add affliction to his bonds. Elsewhere the gospel made
little progress. All sought their own, not the things which were
Jesus Christ's. Others went back like the dog to his vomit, or the
sow that was washed to her wallowing in the mire. Great numbers
perverted their spiritual freedom to carnal licentiousness. False
brethren crept in to the imminent danger of the faithful. Among the
brethren themselves various quarrels arose. What, then, were the
apostles to do? Were they either to dissemble for the time, or
rather lay aside and abandon that gospel which they saw to be the
seed-bed of so many strifes, the source of so many perils the
occasion of so many scandals? In straits of this kind, they
remembered that "Christ was a stone of stumbling, and a rock of
offence," "set up for the fall and rising again of many," and "for a
sign to be spoken against," (Luke 2: 34;) and, armed with this
assurance, they proceeded boldly through all perils from tumults and
scandals. It becomes us to be supported by the same consideration,
since Paul declares that it is a never-failing characteristic of the
gospel to be a "savour of death unto death in them that perish" (2
Cor. 2: 16,) although rather destined to us for the purpose of being
a savour of life unto life, and the power of God for the salvation
of believers. This we should certainly experience it to be, did we
not by our ingratitude corrupt this unspeakable gift of God, and
turn to our destruction what ought to be our only saving defence.
But to return, Sire. Be not moved by the absurd insinuations
with which our adversaries are striving to frighten you into the
belief that nothing else is wished and aimed at by this new gospel,
(for so they term it,) than opportunity for sedition and impunity
for all kinds of vice. Our God' is not the author of division, but
of peace; and the Son of God, who came to destroy the works of the
devil, is not the minister of sin. We, too, are undeservedly charged
with desires of a kind for which we have never given even the
smallest suspicion. We, forsooth, meditate the subversion of
kingdoms; we, whose voice was never heard in faction, and whose
life, while passed under you, is known to have been always quiet and
simple; even now, when exiled from our home, we nevertheless cease
not to pray for all prosperity to your person and your kingdom. We,
forsooth, are aiming after an unchecked indulgence in vice, in whose
manners, though there is much to be blamed, there is nothing which
deserves such an imputation; nor (thank God) have we profited so
little in the Gospel that our life may not be to these slanderers an
example of chastity, kindness, pity, temperance, patience,
moderation, or any other virtue. It is plain, indeed, that we fear
God sincerely, and worship him in truth, since, whether by life or
by death we desire his name to be hallowed; and hatred herself has
been forced to bear testimony to the innocence and civil integrity
of some of our people on whom death was inflicted for the very thing
which deserved the highest praise. But if any, under pretext of the
Gospel, excite tumults, (none such have as yet been detected in your
realm,) if any use the liberty of the grace of God as a cloak for
licentiousness, (I know of numbers who do,) there are laws and legal
punishments by which they may be punished up to the measure of their
deserts, - only, in the meantime, let not the Gospel of God be evil
spoken of because of the iniquities of evil men.
Sire, That you may not lend too credulous an ear to the
accusations of our enemies, their virulent injustice has been set
before you at sufficient length; I fear even more than sufficient,
since this preface has grown almost to the bulk of a full apology.
My object, however, was not to frame a defence, but only with a view
to the hearing of our cause, to mollify your mind, now indeed turned
away and estranged from us - I add, even inflamed against us - but
whose good will, we are confident, we should regain, would you but
once, with calmness and composure, read this our Confession, which
we desire your Majesty to accept instead of a defence. But if the
whispers of the malevolent so possess your ear, that the accused are
to have no opportunity of pleading their cause; if those vindictive
furies, with your connivance, are always to rage with bonds,
scourgings, tortures, maimings, and burnings, we, indeed, like sheep
doomed to slaughter, shall be reduced to every extremity; yet so
that in our patience, we will possess our souls, and wait for the
strong hand of the Lord, which, doubtless, will appear in its own
time, and show itself armed, both to rescue the poor from
affliction, and also take vengeance on the despisers, who are now
exulting so securely.
Most illustrious King, may the Lord, the King of kings,
establish your throne in righteousness and your sceptre in equity.
Basle, 1st August 1636.
Calvin, Institutes on the Christian Religion, Volume 1
(continued in part 3...)
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