Institutes of the Christian Religion

XXIV. The case of a bishop is different from that of a king, who still retains the honour and title of a king, though he execute none of the royal functions. But in judging of a bishop, regard is to be paid to the commission of Christ, which ought always to continue in force in the Church. Let the Romanists, therefore, furnish me with a solution of this difficulty. I deny that their pontiff is the chief of bishops, because he is not a bishop himself. Now, they must prove this second member of my position to be false, if they will obtain the victory in the first. But what must be the conclusion, if he not only has no characteristic of a bishop, but every thing contrary to it? But here where shall I begin? with his doctrine, or his conduct? What shall I say? What shall I omit? Where shall I stop? I will make this assertion—that as the world is at present filled with so many corrupt and impious doctrines, loaded with such various kinds of superstitions, blinded with such numerous errors, and immerged in such profound idolatry,—there is not one of these evils which has not originated from the see of Rome, or at least been confirmed by it. Nor is there any other cause for the violent rage of the pontiffs against the revived doctrine of the gospel, and for their exertion of all their power to crush it, and their instigation of all kings and princes to persecute it, but that they see that their whole kingdom will decline and fall to the ground, where the primitive gospel of Christ shall be received. Leo was cruel; Clement was sanguinary; Paul is ferocious. But it is not so much that nature has impelled them to impugn the truth, as that this was the only way to defend their power. As they cannot be safe, therefore, without ruining Christ, they labour in this cause as if it were in the defence of their religion, their habitations, their lives. What, then, shall we consider that as the apostolic see, where we behold nothing but a horrible apostasy? Shall he be regarded as the vicar of Christ, who, by his furious exertions in persecuting the gospel, unequivocally declares himself to be Antichrist? Shall he be deemed Peter’s successor, who rages with fire and sword to demolish all that Peter built? Shall we acknowledge him to be head of the Church, who, after severing the Church from Christ, its only true Head, divides and tears it in pieces? Though it be admitted that Rome was once the mother of all Churches, yet from the time when it began to be the seat of Antichrist, it has ceased to be what it was before.

XXV. Some persons think us too severe and censorious, when we call the Roman pontiff Antichrist. But those who are of this opinion do not consider that they bring the same charge of presumption against Paul himself, after whom we speak, and whose language we adopt. And lest any one should object, that we improperly pervert to the Roman pontiff those words of Paul, which belong to a different subject, I shall briefly show that they are not capable of any other interpretation than that which applies them to the Papacy. Paul says, that Antichrist “sitteth in the temple of God.”[893] In another place, also, the Holy Spirit, describing his image in the person of Antiochus, declares that his kingdom will consist in “speaking great words,” or blasphemies, “against the Most High.”[894] Hence we conclude, that it is rather a tyranny over the souls of men, than over their bodies, which is erected in opposition to the spiritual kingdom of Christ. And in the next place, that this tyranny is one which does not abolish the name of Christ or of his Church, but rather abuses the authority of Christ, and conceals itself under the character of the Church, as under a mask. Now, though all the heresies and schisms which have existed from the beginning belong to the kingdom of Antichrist, yet when Paul predicts an approaching apostasy, he signifies by this description that that seat of abomination shall then be erected, when a universal defection shall have seized the Church, notwithstanding many members, dispersed in different places, persevere in the unity of the faith. But when he adds, that even in his days “the mystery of iniquity” did “already work”[895] in secret what it was afterwards to effect in a more public manner, he gives us to understand that this calamity was neither to be introduced by one man, nor to terminate with one man. Now, when he designates Antichrist by this character,—that he would rob God of his honour in order to assume it to himself,—this is the principal indication which we ought to follow in our inquiries after Antichrist, especially where such pride proceeds to a public desolation of the Church. As it is evident therefore that the Roman pontiff has impudently transferred to himself some of the peculiar and exclusive prerogatives of God and Christ, it cannot be doubted that he is the captain and leader of this impious and abominable kingdom.

XXVI. Now, let the Romanists go and object antiquity against us; as if, in such a subversion of every thing, the honour of the see could remain, where no see exists. Eusebius relates that God, in order to make way for his vengeance, removed the Church from Jerusalem to Pella. What we are informed did happen once, may have happened oftener. Therefore to attach the honour of the primacy to any particular place, so that he who is in fact the most inveterate enemy of Christ, the greatest adversary of the gospel, the desolater and destroyer of the Church, the most cruel murderer and butcher of all the saints, must nevertheless be accounted the vicar of Christ, the successor of Peter, the chief prelate of the Church, merely because he occupies what was anciently the first see, is a thing extremely ridiculous and absurd. I forbear to remark the immense difference between the pope’s chancery, and a well regulated administration of the Church; though this one thing is sufficient to remove every difficulty on this subject. For no man in his sound senses will include the episcopal office in lead and in bulls, much less in that school of frauds and chicaneries, in which the pope’s spiritual government consists. It has justly been remarked, therefore, that the Roman Church which is boasted of, has long ago been converted into a secular court, which is all that is now to be seen at Rome. Nor am I here accusing the vices of individuals, but proving that the Papacy itself is diametrically opposite to the legitimate order of the Church.

XXVII. But if we proceed to persons, it is well known what kind of men we shall find sustaining the character of vicars of Christ. Julius, and Leo, and Clement, and Paul, will be pillars of the Christian faith, and the principal oracles of religion, who never knew any thing of Christ, except what they had learned in the school of Lucian. But why do I enumerate three or four pontiffs, as though it were doubtful what kind of religion the pontiffs and the whole college of cardinals have professed long ago, and profess in the present day? For of the secret theology which prevails among them, the first article is, that there is no God; the second, that all that is written and preached concerning Jesus Christ is falsehood and imposture; the third, that the doctrine of a future life, and that of the final resurrection, are mere fables. This opinion, I confess, is not entertained by all, and is expressed by few of them; yet it long ago began to be the ordinary religion of the pontiffs. Though this is notorious to all who are acquainted with Rome, yet the Roman theologians persist in boasting that the possibility of error in the pope has been prevented by the privilege of Christ, because he said to Peter, “I have prayed for thee, that thy faith fail not.”[896] What can they gain by such impudent mockery, except it be to convince the whole world of their having arrived at such an extreme of presumption, that they neither fear God nor regard men?

XXVIII. But let us suppose the impiety of those pontiffs, whom I have mentioned, to be concealed, because they have not published it by sermons or by writings, but only betrayed it in their chambers and at their tables, or at least within the walls of their palaces. But if they wish to establish this privilege to which they pretend, they must expunge from the number of the pontiffs John the Twenty-second, who publicly maintained that souls are mortal, and that they perish together with the bodies till the day of resurrection. And to show that the whole see, with its principal pillars, was then entirely overturned, not one of the cardinals resisted this capital error; but the university of Paris urged the king of France to compel the pope to a retraction. The king interdicted his subjects from all communion with him, unless he should speedily repent; and he caused this to be proclaimed, in the usual manner, by a herald. Compelled by necessity, the pontiff abjured his error. This example renders it unnecessary for me to dispute any longer against the assertion of our adversaries, that the see of Rome and its pontiffs cannot err respecting the faith, because Christ said to Peter, “I have prayed for thee, that thy faith fail not.” John certainly fell from the true faith in so disgraceful a manner, that he might furnish to posterity a signal proof, that those who succeed Peter in his bishopric are not all Peters. The argument itself, however, is too puerile to need any answer. For if they are determined to apply to Peter’s successors every thing that was said to Peter, it will follow that they are all Satans, because the Lord also said to Peter, “Get thee behind me, Satan; thou art an offence unto me.”[897] It will be as easy for us to retort this passage against them, as it is for them to object the other against us.

XXIX. But it affords me no pleasure to contend with them in such fooleries, and therefore I return from the digression. To confine Christ, and the Holy Spirit, and the Church, to one particular place, so that whoever presides there, even though he be a devil, must, nevertheless, be deemed the vicar of Christ, and the head of the Church, because that place was formerly the see of Peter, I maintain to be not only impious and dishonourable to Christ, but altogether absurd and repugnant to common sense. The Roman pontiffs for a long time have either been totally indifferent to religion, or have shown themselves its greatest enemies. They are no more made the vicars of Christ, therefore, by the see which they occupy, than an idol is to be taken for God, because it is placed in his temple. Now, if a judgment is to be formed on their conduct, let the pontiffs answer for themselves in what part of it they can at all be recognized as bishops. In the first place, the mode of life generally pursued at Rome, not only without any opposition from them, but with their connivance, and even tacit approbation, is altogether disgraceful to bishops, whose duty it is to restrain the licentiousness of the people by a rigid discipline. I will not, however, be so severe against them as to charge them with the faults of other persons. But while both themselves and their families, with almost the whole college of cardinals, and the whole host of their clergy, are so abandoned to all kinds of debauchery, impurity, and obscenity, and to every species of enormity and crime, that they resemble monsters rather than men, they prove themselves to have no just claim to the character of bishops. They need not be afraid, however, that I shall proceed to a further disclosure of their turpitude. For it is unpleasant to meddle with such abominable pollution, and it is necessary to spare chaste ears. Besides, I conceive, I have more than sufficiently proved what I intended, that even if Rome had anciently been the head of all Churches, yet at the present day she is not worthy of being accounted one of the smallest toes of the Church’s feet.

XXX. With respect to the cardinals, as they are called, I know not how it has come to pass that they have so suddenly risen to such high dignity. In the time of Gregory, this title was exclusively applied to bishops; for whenever he mentions cardinals, he speaks of them not only as belonging to the Church of Rome, but to any other Churches; so that, in short, a cardinal priest is no other than a bishop. I find no such title at all in the writers of any preceding age; and at that time, I observe, they were far inferior to bishops, to whom they are now so far superior. This passage of Augustine is well known: “Though, according to the titles of honour which have long been used in the Church, a bishop is superior to a presbyter, yet Augustine is in many things inferior to Jerome.” He clearly makes not the least distinction between a presbyter of the Roman Church and those of other Churches, but places them all alike below the bishops. And this order was so long observed, that in the Council of Carthage, when two legates attended from the Roman see, one a bishop, the other a presbyter, the presbyter was obliged to take the lowest seat. But not to go too far into antiquity for examples, we have the acts of a council held under Gregory at Rome, at which the presbyters sat in the lowest place, and subscribed separately; and the deacons were not allowed to subscribe at all. And, indeed, the priests had no other office at that time, than to attend and assist the bishop in the ministry of the word and the administration of the sacraments. Now, their condition is so changed, that they are become the cousins of kings and emperors. And there is no doubt but they rose by degrees, together with their head, till they reached their present high dignity. This also I have thought proper to suggest by the way in a few words, that the reader may more fully understand, that the Roman see, in its present circumstances, is widely different from its ancient state, under the pretext of which it is now maintained and defended. But whatever they may have been in former times, since they have now no true and legitimate office in the Church, and only retain a mere name and useless mask of one, and since every thing belonging to them is quite contrary to it, it was necessary that what Gregory often forebodes should actually befall them: “I say it with tears, I denounce it with groans, that since the sacerdotal order is fallen within, it will not long be able to stand without.” Or rather it was necessary that what Malachi declares of similar characters should be fulfilled in them: “Ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord of hosts. Therefore have I also made you contemptible and base before all the people.”[898] I now leave it to all pious persons to consider the nature of the lofty fabric of the Roman hierarchy, to which the Papists, with nefarious impudence, and without any hesitation, sacrifice even the word of God itself, which ought to have been held venerable and sacred by heaven and earth, by men and angels.

Footnote 893:

2 Thess. ii. 4.

Footnote 894:

Dan. vii. 25.

Footnote 895:

2 Thess. ii. 7.

Footnote 896:

Luke xxii. 32.

Footnote 897:

Matt. xvi. 23.

Footnote 898:

Mal. ii. 8, 9.

CHAPTER VIII. THE POWER OF THE CHURCH RESPECTING ARTICLES OF FAITH, AND ITS LICENTIOUS PERVERSION, UNDER THE PAPACY, TO THE CORRUPTION OF ALL PURITY OF DOCTRINE.

The next subject is the power of the Church, which is to be considered as residing, partly in the respective bishops, partly in councils, and those either provincial or general. I speak only of the spiritual power which belongs to the Church. Now, it consists either in doctrine, in legislation, or jurisdiction. The subject of doctrine contains two parts—the authority to establish doctrines, and the explication of them. Before we enter on the particular discussion of each of these points, we would apprize the pious readers, that whatever is asserted respecting the power of the Church, they should be mindful to refer to the end for which Paul declares it to have been given, namely, “to edification, and not to destruction;”[899] and all who make a legitimate use of it, consider themselves as nothing more than “servants of Christ,”[900] and the people’s “servants for Jesus’ sake.”[901] Now, the only way to edify the Church is, for the ministers themselves to study to preserve to Jesus Christ his rightful authority, which can no longer be secure than while he is left in possession of what he has received from the Father, that is, to be the sole Master in the Church.[902] For of him alone, and of no other, is it said, “Hear ye him.”[903] The power of the Church, therefore, is not to be depreciated, yet it must be circumscribed by certain limits, that it may not be extended in every direction, according to the caprice of men. It will, therefore, be highly useful to observe how it is described by the prophets and apostles. For if we simply grant to men the power which they may be pleased to assume, it must be obvious to every one, what a door will be opened for tyranny, which ought never to be seen in the Church of Christ.

II. Here, therefore, it is necessary to remember, that whatever authority and dignity is attributed by the Holy Spirit, in the Scripture, either to the priests and prophets under the law, or to the apostles and their successors, it is all given, not in a strict sense to the persons themselves, but to the ministry over which they were appointed, or, to speak more correctly, to the word, the ministration of which was committed to them. For if we examine them all in succession, we shall not find that they were invested with any authority to teach or to answer inquiries, but in the name and word of the Lord. For when they were called to their office, it was at the same time enjoined that they should bring forward nothing of themselves, but should speak from the mouth of the Lord. Nor did he send them forth in public to address the people, before he had instructed them what they should say, that they might speak nothing beside his word. Moses himself, the prince of all the prophets, was to be heard above all others; but he was first furnished with his commission, that he might not be able to announce any thing except from the Lord. Therefore the people, when they received his doctrine, were said to “believe the Lord and his servant Moses.”[904] The authority of the priests also, that it might not fall into contempt, was confirmed by the severest punishments.[905] But, on the other hand, the Lord shows on what condition they were to be heard, when he says, “My covenant was with Levi. The law of truth was in his mouth.” And just afterwards, “The priest’s lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of hosts.”[906] Therefore, if a priest would be heard, it was necessary for him to prove himself the messenger of God, by faithfully communicating the commands which he had received from his master; and where attention to the priests is enjoined, it is expressly stated, that “they shall teach the sentence of the law”[907] of God.

III. The power of the prophets is fully and beautifully described in Ezekiel. “Son of man,” says the Lord, “I have made thee a watchman unto the house of Israel; therefore hear the word at my mouth, and give them warning from me.”[908] When he is commanded to hear from the mouth of the Lord, is he not prohibited to invent any thing of himself? And what is it to give warning from the Lord, but, to speak in such a manner as to be able to declare with confidence that the message he has brought is not his own, but the Lord’s? The Lord expresses the same thing in other words in the prophecy of Jeremiah: “The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully.”[909] He clearly delivers a law for them all; its import is, that he permits no one to teach more than he has been commanded; and he afterwards gives the appellation of “chaff” to every thing that has not proceeded from himself alone. Not one of the prophets opened his mouth, therefore, without having first received the words from the Lord. Hence their frequent use of these expressions: “The word of the Lord,” “The burden of the Lord,” “Thus saith the Lord,” “The mouth of the Lord hath spoken;” and this was highly necessary; for Isaiah exclaimed, “I am a man of unclean lips;”[910] and Jeremiah said, “Behold, I cannot speak, for I am a child.”[911] What could proceed from the pollution of the one, and the folly of the other, but impure and foolish speeches, if they had spoken their own words? But their lips were holy and pure, when they began to be the organs of the Holy Spirit. While the prophets were bound by this law to deliver nothing but what they had received, they were likewise adorned with eminent power and splendid titles. For when the Lord declares, “See, I have this day set thee over the nations, and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, and to build, and to plant,” he at the same time assigns the reason—“Behold, I have put my words in thy mouth.”[912]

IV. If we advert to the apostles, they are certainly honoured with many extraordinary characters. It is said that they are “the light of the world,” and “the salt of the earth;”[913] that “he that heareth” them “heareth Christ;”[914] that “whatsoever” they “shall bind on earth shall be bound in heaven, and whatsoever” they “shall loose on earth shall be loosed in heaven.”[915] But their very name shows what degree of liberty they were allowed in their office; that if they were apostles, they were not to declaim according to their own pleasure, but to deliver with strict fidelity the commands of him who had sent them. And the language of Christ is sufficiently clear, in which he has defined their message by the following commission: “Go ye, and teach all nations whatsoever I have commanded you.”[916] He had even received and imposed on himself the same law, in order that no one might refuse to submit to it. “My doctrine,” says he, “is not mine, but his that sent me.”[917] He who was always the eternal and only counsellor of the Father, and was constituted by the Father the Lord and Master of all, yet because he sustained the office of a teacher, prescribed, by his own example, the rule which all ministers ought to follow in their teaching. The power of the Church, therefore, is not unlimited, but subject to the word of the Lord, and, as it were, included in it.

V. But whereas it has been a principle received in the Church from the beginning, and ought to be admitted in the present day, that the servants of God should teach nothing which they have not learned from him, yet they have had different modes of receiving instruction from him, according to the variety of different periods; and the present mode differs from those which have preceded it. In the first place, if the assertion of Christ be true, that “no man knoweth the Father except the Son, and he to whomsoever the Son will reveal him,”[918] it must always have been necessary for those who would arrive at the knowledge of God, to be directed by that eternal wisdom. For how could they have comprehended the mysteries of God, or how could they have declared them, except by the teaching of him, to whom alone the secrets of the Father are intimately known? The saints in former ages, therefore, had no other knowledge of God than what they obtained by beholding him in the Son, as in a mirror. By this observation I mean that God never manifested himself to man in any other way than by his Son, his only wisdom, light, and truth. From this fountain Adam, Noah, Abraham, Isaac, Jacob, and others, drew all the knowledge which they possessed of heavenly doctrine; from this fountain the prophets themselves drew all the celestial oracles which they spoke and wrote. But this wisdom has not always manifested itself in the same way. With the patriarchs God employed secret revelations; for the confirmation of which, however, he at the same time added such signs that they could not entertain the least doubt that it was God who spake to them. What the patriarchs had received, they transmitted from hand to hand to their posterity; for the Lord had committed it to them on the express condition that they should so propagate it. Succeeding generations, from the testimony of God in their hearts, knew that what they heard was from heaven, and not from the earth.

VI. But when it pleased God to raise up a more visible form of a church, it was his will that his word should be committed to writing, in order that the priests might derive from it whatever they would communicate to the people, and that all the doctrine which should be delivered might be examined by that rule. Therefore, after the promulgation of the law, when the priests were commanded to teach “out of the mouth of the Lord,” the meaning is, that they should teach nothing extraneous, or different from that system of doctrine which the Lord had comprised in the law; it was not lawful for them to add to it or to diminish from it. Afterwards followed the prophets, by whom God published new oracles, which were to be added to the law; yet they were not so new but that they proceeded from the law, and bore a relation to it. For in regard to doctrine, the prophets were merely interpreters of the law, and added nothing to it except prophecies of things to come. Except these, they brought forward nothing but pure explication of the law. But because it pleased God that there should be a more evident and copious doctrine, for the better satisfaction of weak consciences, he directed the prophecies also to be committed to writing, and to be accounted a part of his word. To these likewise were added the histories, which were the productions of the prophets, but composed under the dictation of the Holy Spirit. I class the Psalms with the prophecies, because what we attribute to the prophecies is common to the Psalms. That whole body of Scripture, therefore, consisting of the Law, the Prophets, the Psalms, and the Histories, was the word of God to the ancient Church; and to this standard the priests and teachers, even to the coming of Christ, were bound to conform their doctrine; nor was it lawful for them to deviate either to the right hand or to the left, because their office was wholly confined within these limits, that they should answer the people from the mouth of God. And this may be inferred from that remarkable passage of Malachi, where he commands the Jews to remember the law, and to be attentive to it, even till the publication of the gospel.[919] For in that injunction he drives them off from all adventitious doctrines, and prohibits even the smallest deviation from the path which Moses had faithfully showed them. And it is for this reason that David so magnifies the excellence of the law, and recounts so many of its praises; to prevent the Jews from desiring any addition to it, since it contained every thing necessary for them to know.

VII. But when, at length, the Wisdom of God was manifested in the flesh, it openly declared to us all that the human mind is capable of comprehending, or ought to think, concerning the heavenly Father. Now, therefore, since Christ, the Sun of Righteousness, has shone upon us, we enjoy the full splendour of Divine truth, resembling the brightness of noonday, whereas the light enjoyed before was a kind of twilight. For certainly the apostle intended to state no unimportant fact when he said, that “God, who, at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son;”[920] for he here suggests, and even plainly declares, that God will not in future, as in ages past, speak from time to time by one and another, that he will not add prophecies to prophecies, or revelations to revelations, but that he has completed all the branches of instruction in his Son, so that this is the last and eternal testimony that we shall have from him; for which reason this whole period of the New Testament, from the appearance of Christ to us in the first promulgation of his gospel, even to the day of judgment, is designated as “the last time,” “the last times,” “the last days;” in order that, being content with the perfection of the doctrine of Christ, we may learn neither to invent any thing new or beyond it ourselves, nor to receive any such thing from the invention of others. It is not without cause, therefore, that the Father has given us his Son by a peculiar privilege, and appointed him to be our teacher, commanding attention to be paid to him, and not to any mere man. He has recommended his tuition to us in few words, when he says, “Hear ye him;”[921] but there is more weight and energy in them than is commonly imagined; for they call us away from all the instructions of men, and place us before him alone; they command us to learn from him alone all the doctrine of salvation, to depend upon him, to adhere to him, in short, as the words express, to listen solely to his voice. And, indeed, what ought now to be either expected or desired from man, when the Word of Life himself has familiarly presented himself before us? It is rather necessary that the mouths of all men should be shut, since he has once spoken, in whom it has pleased the heavenly Father that all the treasures of wisdom and knowledge should be hidden,[922] and has spoken in a manner becoming the wisdom of God, in which there is no imperfection, and the Messiah, who was expected to reveal all things;[923] that is, has spoken in such a manner as to leave nothing to be said by others after him.

VIII. Let us lay down this, then, as an undoubted axiom, that nothing ought to be admitted in the Church as the word of God, but what is contained first in the law and the prophets, and secondly in the writings of the apostles, and that there is no other method of teaching aright in the Church than according to the direction and standard of that word. Hence we conclude, also, that the apostles were allowed no more discretion than the prophets before them—namely, to expound the ancient Scripture, and to show that the things delivered in it were accomplished in Christ; but this they were only to do from the Lord, that is to say, under the guidance and dictation of the Spirit of Christ. For Christ limited their mission by this condition, when he ordered them to go and teach, not the fabrications of their own presumption, but whatsoever he had commanded them.[924] And nothing could be more explicit than what he said on another occasion: “Be not ye called Rabbi; for one is your Master, even Christ.”[925] To fix this more deeply in their minds, he repeats it twice in the same place. And because their weakness was such that they were unable to comprehend the things which they had heard and learned from the lips of their Master, the Spirit of truth was promised to them, to lead them into the true understanding of all things.[926] For that restriction is to be attentively remarked, which assigns to the Holy Spirit the office of suggesting to their minds all that Christ had before taught them with his mouth.

IX. Therefore Peter, who had been fully taught by his Master how far his office extended, represents nothing as left for himself or others, but to dispense the doctrine committed to them by God. “If any man speak,” says he, “let him speak as the oracles of God;”[927] that is, not with hesitation or uncertainty, like persons conscious of no sufficient authority, but with the noble confidence which becomes a servant of God furnished with his certain commission. What is this but rejecting all the inventions of the human mind, from whatever head they may proceed, in order that the pure word of God may be taught and learned in the Church of believers? What is this but removing all the decrees, or rather inventions of men, whatever be their station, that the ordinances of God alone may be observed? These are the spiritual “weapons, mighty through God to the pulling down of strong-holds,” by which the faithful soldiers of God “cast down imaginations, and every high thing that exalteth itself against the knowledge of God, and bring into captivity every thought to the obedience of Christ.”[928] This is the extent of the power with which the pastors of the Church, by whatever name they may be distinguished, ought to be invested;—that by the word of God they may venture to do all things with confidence; may constrain all the strength, glory, wisdom, and pride of the world to obey and submit to his majesty; supported by his power, may govern all mankind, from the highest to the lowest; may build up the house of Christ, and subvert the house of Satan; may feed the sheep, and drive away the wolves; may instruct and exhort the docile; may reprove, rebuke, and restrain the rebellious and obstinate; may bind and loose; may discharge their lightnings and thunders, if necessary; but all in the word of God. Between the apostles and their successors, however, there is, as I have stated, this difference—that the apostles were the certain and authentic amanuenses of the Holy Spirit, and therefore their writings are to be received as the oracles of God; but succeeding ministers have no other office than to teach what is revealed and recorded in the sacred Scriptures. We conclude, then, that it is not now left to faithful ministers to frame any new doctrine, but that it behoves them simply to adhere to the doctrine to which God has made all subject, without any exception. In making this observation, my design is to show, not only what is lawful to individuals, but also to the universal Church. With respect to particular persons, Paul had certainly been appointed by the Lord an apostle to the Corinthians; yet he denies that he had any dominion over their faith.[929] Who can now dare to arrogate to himself a dominion which Paul testifies did not belong to him? If he had sanctioned such a license of teaching, that whatever the pastor delivered, he might require, as a matter of right, that the same should be implicitly believed, he would never have recommended to the same Corinthians such a regulation as this: “Let the prophets speak two or three, and let the other judge. If any thing be revealed to another that sitteth by, let the first hold his peace.”[930] For here he exempted none, but made the authority of every one subject to the control of the word of God. But the case of the universal Church, it will be said, is different. I reply—Paul has obviated this objection in another place, when he says that “faith cometh by hearing, and hearing, by the word of God.”[931] But if it be the word of God alone upon which faith is suspended, towards which it looks, and on which it relies, I ask what is there left for the word of the whole world? Here it will be impossible for any man to hesitate who has really known what faith is. For it ought to rest on such firm ground as to stand invincible and undismayed in opposition to Satan, to all the machinations of hell, and to all the assaults of the world. This stability we shall find in the word of God alone. Besides the reason which we are here required to consider is of universal application—that God denies to man the right of promulgating any new article of faith, in order that he alone may be our Master in spiritual doctrine, as he alone is true beyond all possibility of deceiving or being deceived. This reason is no less applicable to the whole Church than to every individual believer.

X. But if this power, which we have shown to belong to the Church, be compared with that which has now for some ages past been claimed over the people of God by the spiritual tyrants who have falsely called themselves bishops and prelates of religion, there will be no more resemblance than there is between Christ and Belial. It is not my intention here to expose the shameful methods in which they have exercised their tyranny: I shall only state the doctrine, which they defend in the present age, not only by their writings, but also by fire and sword. As they take it for granted that a universal council is the true representative of the Church, having assumed this principle, they at once determine, as beyond all doubt, that such councils are under the immediate direction of the Holy Spirit, and therefore cannot err. Now, as they themselves influence the councils, and even constitute them, the fact is, that they assume to themselves all that they contend for as belonging to the councils. They wish our faith, therefore, to stand or fall at their pleasure, that whatever they may have determined on one side or the other, may be implicitly received by our minds as fully decided; so that if they approve of any thing, we must approve of the same without any hesitation; and if they condemn any thing, we must unite in the condemnation of it. At the same time, according to their own caprice, and in contempt of the word of God, they fabricate doctrines which, for no other reason than this, they require to be believed. For they acknowledge no man as a Christian, who does not fully assent to all their dogmas, affirmative as well as negative, if not with an explicit, at least with an implicit faith, because they pretend that the Church has authority to make new articles of faith.

XI. First, let us hear by what arguments they prove this authority to have been given to the Church; and then we shall see how far their allegations respecting the Church contribute to support their cause. The Church, they say, has excellent promises, that she is never to be forsaken by Christ, her spouse, but will be led by his Spirit into all truth.[932] But of the promises which they are accustomed to allege, many are given no less to each believer in particular, than collectively to the whole Church. For though the Lord was addressing the twelve apostles when he said, “Lo, I am with you alway, even unto the end of the world;”[933] and “I will pray the Father, and he shall give you another comforter, even the Spirit of truth;”[934] he made these promises not only to the apostles considered as a body, but to every one of the number, and even to the other disciples whom he had already received, or who were afterwards to be added to them. Now, when they interpret these promises, replete with peculiar consolation, in such a sense as if they were given to no individual Christian, but only to the whole Church collectively, what is this but depriving all Christians of the confidence with which such promises ought to animate them? Here I do not deny that the whole society of believers, being adorned with a manifold variety of gifts, possesses a more ample and precious treasure of heavenly wisdom, than each particular individual; nor do I intend that these things are spoken of believers in common, as if they were all equally endued with the spirit of understanding and doctrine; but we must not allow the adversaries of Christ, in defence of a bad cause, to wrest the Scripture to a sense which it was not intended to convey. Leaving this remark, I freely acknowledge that the Lord is continually present with his servants, and that he guides them by his Spirit; that this is not a spirit of error, ignorance, falsehood, or darkness, but “the spirit of wisdom, and revelation, and truth,” from whom they may certainly learn “the things that are given to” them “of God,” or, in other words, “may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints.”[935] But as it is nothing more than the first fruits, a kind of foretaste of that Spirit that is enjoyed by believers in the present state, even by those of them who are favoured with more excellent graces than others, there remains nothing for them, but that, conscious of their imbecility, they solicitously confine themselves within the limits of the word of God; lest, if they proceed far by their own sense, they should wander from the right way, in consequence of being not yet fully enlightened by that Spirit, by whose teaching alone truth is distinguished from falsehood. For all confess with Paul, that they have not yet attained the mark; therefore they rather press on towards daily improvement, than boast of perfection.[936]

XII. But they will object, that whatever is partially attributed to every one of the saints, completely and perfectly belongs to the whole Church. Notwithstanding the plausibility of this position, yet I deny it to be true. I admit that God distributes the gifts of his Spirit by measure to every member of his Church, in such a manner that nothing necessary is wanting to the whole body, when those gifts are bestowed in common. But the riches of the Church are always such as to be very far from that consummate perfection boasted by our adversaries. Yet the Church is not left destitute in any respect, but that it always has what is sufficient; for the Lord knows what its necessity requires. But to restrain it within the bounds of humility and pious modesty, he bestows no more than he sees to be expedient. Here, I know, they are accustomed to object, that the Church has been “cleansed by the washing of water by the word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish;”[937] and that for this reason it is called “the pillar and ground of the truth.”[938] But the former of these passages rather indicates what Christ is daily performing in his Church, than any thing that he has already accomplished. For if he is daily sanctifying, purifying, polishing, and cleansing his people, it must be evident that they still have some spots and wrinkles, and that something is still wanting to their sanctification. How vain and visionary is it to imagine the Church already perfectly holy and immaculate, while all its members are the subjects of corruption and impurity! It is true that the Church is sanctified by Christ, but it is only the commencement of their sanctification that is seen in the present state; the end and perfect completion of it will be when Christ, the Holy of Holies, shall fill it truly and entirely with his holiness. It is likewise true that its spots and wrinkles are effaced, but in such a manner that they are in a daily course of obliteration, till Christ at his coming shall entirely efface all that remains. For, unless we admit this, we must of necessity assert, with the Pelagians, that the righteousness of believers is perfect in the present life, and with the Cathari and Donatists, must allow no infirmity in the Church. The other passage, as we have already seen, has a meaning totally different from what they pretend. For after Paul had instructed Timothy in the true nature of the office of a bishop, he says, “These things I write unto thee, that thou mayest know how thou oughtest to behave thyself in the house of God;” and to enforce his conscientious attention to this object, he adds, that the Church itself is “the pillar and ground of the truth.”[939] Now, what is the meaning of this expression, but that the truth of God is preserved in the Church, and that by the ministry of preaching? As in another place he states, that Christ “gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, that we be no more carried about with every wind of doctrine,” or deluded by men, but that, being enlightened with the true knowledge of the Son of God, we may “all come into the unity of the faith.”[940] The preservation of the truth, therefore, from being extinguished in the world, is in consequence of the Church being its faithful guardian, by whose efforts and ministry it is maintained. But if this guardianship consists in the ministry of the prophets and apostles, it follows that it wholly depends on the faithful preservation of the purity of the word of God.

XIII. And that the readers may better understand upon what point this question principally turns, I will briefly state what our adversaries require, and wherein we oppose them. When they assert that the Church cannot err, their meaning is, as they themselves explain it, that as it is governed by the Spirit of God, it may safely proceed without the word; that whithersoever it goes, it can neither think nor speak any thing that is not true; and, therefore, that if it determine any thing beyond or beside the Divine word, the same is to be considered in no other light than as a certain oracle of God. If we grant the first point, that the Church cannot err in things essential to salvation, our meaning is, that its security from error is owing to its renouncing all its own wisdom, and submitting itself to the Holy Spirit, to be taught by means of the word of God. This, then, is the difference between us. They ascribe to the Church an authority independent of the word; we maintain it to be annexed to the word, and inseparable from it. And what is there surprising that the spouse and disciple of Christ is subject to her Lord and Master, so as to be assiduously and sedulously awaiting his commands and instructions? For it is the order of a well regulated family, for the wife to obey the command of the husband; it is the order of a well disciplined school, that nothing be heard there but the instructions of the master. Wherefore let not the Church be wise of itself, nor think any thing of itself, but let it fix the boundary of its wisdom where Christ has made an end of speaking. In this manner it will distrust all the inventions of its own reason; but in those things in which it is supported by the word of God, it will not waver with any distrust or hesitation, but will rest upon it with strong certainty and unshaken constancy. Thus confiding in the amplitude of the promises it has received, it will have an excellent support for its faith, so that it cannot doubt that the Holy Spirit, the best guide in the right way, is always present with it; but, at the same time, it will remember what advantage the Lord intends should be received from his Spirit. “The Spirit,” says he, “whom I will send from the Father, will guide you into all truth.” But how will this be done? Christ says, “He shall bring all things to your remembrance, whatsoever I have said unto you.”[941] He announces, therefore, that nothing more is to be expected from his Spirit, than that he will enlighten our minds to discover the truth of his doctrine. Wherefore it is very judiciously observed by Chrysostom, that “many boast of the Holy Spirit; but in those who speak from themselves this is a false pretence. As Christ testified that he spake not of himself, because he spake from the law and the prophets, so, if, under the name of the Spirit, any thing be obtruded that is not contained in the gospel, let us not believe it. For as Christ is the accomplishment of the law and the prophets, so is the Spirit, of the gospel.” These are the words of Chrysostom. Now, it is easy to infer how great is the error of our adversaries, who boast of the Holy Spirit for no other purpose than to recommend, under his name, doctrines strange and inconsistent with the word of God, whereas it is his determination to be connected with the word by an indissoluble bond; and this was declared by Christ when he promised him to his Church. And so he is, in point of fact. The sobriety which the Lord has once prescribed to his Church, he will have to be perpetually observed; and he has forbidden the Church to add any thing to his word, or to diminish any thing from it. This is the inviolable decree of God and of the Holy Spirit, which our adversaries endeavour to abrogate, when they pretend that the Church is governed by the Spirit without the word.

XIV. Here, again, they cavil, that it was necessary for the Church to add some things to the writings of the apostles, or at least for the apostles themselves afterwards to supply in their discourses what they had not so explicitly delivered in their writings, because Christ declared to them, “I have yet many things to say unto you, but ye cannot bear them now;”[942] and that these are the ordinances which have been received by usage and custom without the Scripture. But what effrontery is here betrayed! I confess that the disciples were ignorant, and not very docile, when the Lord made this declaration to them; but they were not so stupid, when they committed their doctrine to writing, as to render it necessary for them afterwards to supply in their discourses what they had from ignorance omitted in their writings. But if, when they published their writings, they had already been led by the Spirit into all truth, what hindered them from comprising and leaving on record in those writings a perfect system of evangelical doctrine? Let us grant our opponents, however, what they ask: only let them enumerate those things which required to be revealed, and are not contained in the apostolical writings. If they dare to attempt this, I will reply in the words of Augustine, “Where the Lord has been silent, which of us can say, These things or those are intended; and if he dare to say so, how will he prove it?” But why do I contend a point that is unnecessary? For even children know that the apostolic writings, which these men represent as incomplete and essentially deficient, contain the fruit of that revelation which the Lord then promised them.

XV. What, say they, did not Christ place the doctrines and decrees of the Church beyond all controversy, when he commanded him who should dare to contradict it, to be regarded “as a heathen man and a publican?”[943] In the first place, Christ in that text makes no mention of doctrine, but only asserts the authority of the Church in pronouncing censures for the correction of vices, in order that its judgment may not be opposed by any who are admonished or reproved. But leaving this remark, it is astonishing, that they have no more modesty than to presume to boast of that passage. For what will they extort from it, but that it is unlawful to despise the consent of the Church, which never consents to any thing except the truth of the word of God? The Church is to be heard, they say. Who denies it? For it pronounces nothing but from the word of the Lord. If they require any thing further, let them know that these words of Christ afford them no support. Nor ought it to be esteemed too contentious in me to insist so strenuously on this point—That it is not lawful for the Church to invent any new doctrine, or to teach and deliver, as of Divine authority, any thing more than the Lord has revealed in his word. All persons of sound judgment perceive how exceedingly dangerous it would be if so much power were once granted to any man. For they see how wide a door is opened to the scoffs and cavils of the impious, if we assert that the decisions of men are to be received by Christians as articles of faith. It is also to be remarked, that Christ spoke according to the established order of his own time, and gave this name to the Sanhedrim, that his disciples might learn afterwards to reverence the solemn assemblies of the Church. And thus, on the principle of our adversaries, every city and village would have an equal liberty to frame new articles of faith.

XVI. The examples which they allege are nothing to the purpose. They say that the baptism of infants arose, not so much from any express command of Scripture, as from the decree of the Church. It would be a most miserable asylum, if, in defence of infant baptism, we were compelled to have recourse to the mere authority of the Church; but it will be shown in another place, that the fact is very different. So when they object, that the Scriptures nowhere affirm what was pronounced in the Council of Nice, that the Son is of the same substance with the Father, they do great injury to the fathers of that council, as if they had presumptuously condemned Arius for having refused to subscribe to their language, while he professed all the doctrine which is contained in the writings of the prophets and apostles. The word _consubstantial_, (ὁμοουσιος,) I confess, is not to be found in the Scripture; but while, on the one hand, it is so often affirmed that there is but one God, and, on the other, Christ is so frequently called the true and eternal God, one with the Father, what have the Nicene fathers done, but simply expressed the natural sense of the Scripture, in declaring the Father and the Son to be of one and the same substance? And Theodoret the historian states, that Constantine the emperor opened that council with the following preliminary address: “In disputes on Divine subjects, we are to adhere to the doctrine of the Holy Spirit; the books of the evangelists and apostles, with the oracles of the prophets, fully reveal to us the will of God. Wherefore, laying aside all discord, let us take the decision of all questions in debate from the words of the Spirit.” There was no one at that time who opposed these holy admonitions. No one objected, that the Church might add something of its own, that the Spirit had not revealed every thing to the apostles, or, at least, that they had not transmitted the whole to posterity in writing, or any thing of the like nature. If what our adversaries contend for be true, in the first place, Constantine acted unjustly in depriving the Church of its power; and in the next place, when none of the bishops rose to vindicate that power, their silence was not to be excused from treachery, for on that occasion they must have betrayed the rights of the Church. But from the statement of Theodoret, that they readily received what was said by the emperor, it is evident that this novel dogma of our adversaries was at that time altogether unknown.

Footnote 899:

2 Cor. x. 8; xiii. 10.

Footnote 900:

Phil. i. 1.

Footnote 901:

2 Cor. iv. 5.

Footnote 902:

Matt. xxiii. 8.

Footnote 903:

Matt. xvii. 5.

Footnote 904:

Exod. xiv. 31.

Footnote 905:

Deut. xvii. 8-12.

Footnote 906:

Mal. ii. 4-7.

Footnote 907:

Deut. xvii. 11.

Footnote 908:

Ezek. iii. 17.

Footnote 909:

Jer. xxiii. 28.

Footnote 910:

Isaiah vi. 5.

Footnote 911:

Jer. i. 6.

Footnote 912:

Jer. i. 9, 10.

Footnote 913:

Matt. v. 13, 14.

Footnote 914:

Luke x. 16.

Footnote 915:

Matt. xviii. 18.

Footnote 916:

Matt. xxviii. 19, 20.

Footnote 917:

John vii. 16.

Footnote 918:

Matt. xi. 27.

Footnote 919:

Mal. iv. 4.

Footnote 920:

Heb. i. 1, 2.

Footnote 921:

Matt. xvii. 5.

Footnote 922:

Col. i. 19; ii. 3.

Footnote 923:

John iv. 25.

Footnote 924:

Matt. xxviii. 19, 20.

Footnote 925:

Matt. xxiii. 8, 10.

Footnote 926:

John xiv. 26; xvi. 13.

Footnote 927:

1 Peter iv. 11.

Footnote 928:

2 Cor. x. 4, 5.

Footnote 929:

2 Cor. i. 24.

Footnote 930:

1 Cor. xiv. 29, 30.

Footnote 931:

Rom. x. 17.

Footnote 932:

John xvi. 13.

Footnote 933:

Matt. xxviii. 20.

Footnote 934:

John xiv. 16, 17.

Footnote 935:

Ephes. i. 17, 18. John xiv. 17. 1 Cor. ii. 12.

Footnote 936:

Phil. iii. 12-14.

Footnote 937:

Ephes. v. 26, 27.

Footnote 938:

1 Tim. iii. 15.

Footnote 939:

1 Tim. iii. 14, 15.

Footnote 940:

Ephes. iv. 11, 13, 14.

Footnote 941:

John xiv. 26; xv. 26; xvi. 13.

Footnote 942:

John xvi. 12.

Footnote 943:

Matt. xviii. 17.

CHAPTER IX. COUNCILS; THEIR AUTHORITY.

Though I should concede to our adversaries all the claims which they set up on behalf of the Church, yet this would effect but little towards the attainment of their object. For whatever is said respecting the Church, they immediately transfer to the councils, which they consider as representing the Church; and it may further be affirmed, that their violent contentions for the power of the Church, are with no other view than to ascribe all that they can extort, to the Roman pontiff and his satellites. Before I enter on the discussion of this question, it is necessary for me to premise two brief observations. First, if in this chapter I am rather severe on our opponents, it is not that I would show the ancient councils less honour than they deserve. I venerate them from my heart, and wish them to receive from all men the honour to which they are entitled; but here some limits must be observed, that we may derogate nothing from Christ. Now, it is the prerogative of Christ to preside over all councils, and to have no mortal man associated with him in that dignity. But I maintain, that he really presides only where he governs the whole assembly by his word and Spirit. Secondly, when I attribute to the councils less than our adversaries require, I am not induced to do this from any fear that the councils would favour their cause and oppose ours. For as we are sufficiently armed by the word of the Lord, and need not seek any further assistance for the complete establishment of our doctrine, and the total subversion of Popery, so, on the other hand, if it were necessary, the ancient councils would furnish us in a great measure with sufficient arguments for both these objects.

II. Let us now come to the subject itself. If it be inquired what is the authority of councils according to the Scriptures, there is no promise more ample or explicit than this declaration of Christ: “Where two or three are gathered together in my name, there am I in the midst of them.”[944] But this belongs no less to every particular congregation than to a general council. The main stress of the question, however, does not lie in this, but in the annexed condition,—that Christ will be in the midst of a council, then, and then only, when it is assembled in his name. Wherefore, though our adversaries mention councils of bishops a thousand times, they will gain but little ground; nor will they prevail upon us to believe what they pretend,—that such councils are directed by the Holy Spirit,—till it shall have been proved, that they are assembled in the name of Christ. For it is equally as possible for impious and unfaithful bishops to conspire against Christ, as for pious and upright bishops to assemble together in his name. Of this we have ample proof in numerous decrees which have been issued by such councils; as will be seen in the course of this discussion. At present I only reply in one word, that the promise of Christ is exclusively restricted to those who “are gathered together in his name.” Let us, therefore, define wherein this consists. I deny that they are assembled in the name of Christ, who, rejecting the command of God, which prohibits any diminution of his word, or the smallest addition to it,[945] determine every thing according to their own pleasure; who, not content with the oracles of the Scripture, which constitute the only rule of perfect wisdom, invent something new out of their own heads. Since Christ has not promised to be present in all councils, but has added a particular mark to discriminate true and legitimate councils from others, it certainly behoves us by no means to neglect this distinction. This was the covenant which God anciently made with the Levitical priests, that they should teach their people from his mouth;[946] he always required the same of the prophets; and we see that a similar law was imposed upon the apostles. Those who violate this covenant, God neither dignifies with the honour of the priesthood, nor invests with any authority. Let our adversaries solve this difficulty, if they wish me to submit my faith to the decrees of men, independently of the word of God.

III. For their supposition, that no truth remains in the Church, unless it be found among the pastors, and that the Church itself stands, no longer than it appears in general councils, is very far from having been always correct, if the prophets have left us any authentic records of their times. In the days of Isaiah, there was a Church at Jerusalem, which God had not yet forsaken: nevertheless he speaks of the priests in the following manner: “His watchmen are blind; they are all ignorant; they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber: they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter.”[947]—Hosea speaks in a similar manner: “The watchman of Ephraim was with my God; but the prophet is a snare of a fowler in all his ways, and hatred in the house of his God.”[948] By thus ironically connecting them with God, he shows that their priesthood was a vain pretence. The Church continued also to the time of Jeremiah. Let us hear what he says of the pastors. “From the prophet even unto the priest, every one dealeth falsely.”[949] Again: “the prophets prophesy lies in my name; I sent them not, neither have I commanded them.”[950] And to avoid too much prolixity in reciting his words, I would recommend my readers to peruse the whole of the twenty-third and fortieth chapters. Nor were the same persons treated with less severity by Ezekiel: “There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst thereof. Her priests have violated my law, and have profaned mine holy things; they have put no difference between the holy and profane. Her prophets have daubed them with untempered mortar, seeing vanity, and divining lies unto them, saying, Thus saith the Lord God, when the Lord hath not spoken.”[951] Similar complaints abound in all the prophets, so that there is nothing of more frequent recurrence.

IV. But it will be said, though such may have been the case among the Jews, our age is exempt from so great a calamity. I sincerely wish that it were so; but the Holy Spirit has denounced that the event would be very different. The language of Peter is clear: “There were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies.”[952] Observe how he declares that danger will arise, not from the common people, but from those who will assume to themselves the name of pastors and teachers. Besides, how often is it predicted by Christ and his apostles, that the greatest dangers would be brought upon the Church by its pastors![953] Paul expressly denounces that Antichrist will “sit in the temple of God;”[954] by which he signifies, that the dreadful calamity of which he speaks, will arise from the very persons who will sit as pastors in the Church. And in another place, he shows that the commencement of the mischief was then near at hand. For addressing the bishops of the Church of Ephesus, he says, “I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock; also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.”[955] If the pastors could so degenerate in a very short space of time, what enormous corruption might be introduced among them in a long series of years! And not to occupy much room with an enumeration, we are taught by the examples of almost all ages, that neither is the truth always maintained in the bosom of the pastors, nor the safety of the Church dependent on their stability. They ought, indeed, to be the guardians and defenders of the peace and safety of the Church, for the preservation of which they are appointed; but it is one thing to perform a duty which we owe, and another, to owe a duty which we do not perform.

V. Let no person conclude from what I have said, that I am inclined on all occasions, and without any discrimination, to weaken the authority of pastors, and bring it into contempt. I only mean to suggest the necessity of discriminating between some pastors and others, that we may not immediately consider persons as pastors because they bear that title. But the pope and all his bishops, for no other reason but because they are called pastors, casting off all obedience to the word of God, disturb and confound every thing at their own pleasure; while they labour to persuade us that it is impossible for them to be destitute of the light of truth, that the Spirit of God perpetually resides in them, and that with them the Church lives and dies. As though the Lord had now no judgments, to inflict upon the world, in the present day, the same kind of punishment, with which he once visited the ingratitude of his ancient people;[956] namely, to smite the pastors with astonishment, madness, and blindness. And such is their extreme stupidity, they are not aware that they are acting the same part which was acted by those who resisted the word of the Lord in ancient times. For thus the enemies of Jeremiah fortified themselves in opposition to the truth: “Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet.”[957]

VI. Hence it is easy to reply to another plea in behalf of general councils. That a true Church existed among the Jews in the time of the prophets, cannot be denied. But if a general council of the priests had been convened, what appearance of a Church would such a council have displayed? We hear what God denounces, not against two or three of them, but against the whole body: “The priests shall be astonished, and the prophets shall wonder.”[958] Again: “The law shall perish from the priest, and counsel from the ancients.”[959] Again: “Night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them.”[960] Now, if these priests and prophets had all been collected together, what spirit would have presided in their assembly? This is remarkably exemplified in the council convoked by Ahab. Four hundred prophets were present. But because they were assembled with no other intention than to flatter that impious monarch, Satan was sent by the Lord to be a lying spirit in all their mouths.[961] There the truth was rejected with one consent; Micaiah was condemned as a heretic, beaten, and cast into prison. Jeremiah received the same treatment, and other prophets experienced similar injustice.

VII. But one example, which is more memorable than the rest, may suffice as a specimen of all. In the council which the chief priests and Pharisees convened at Jerusalem against Christ, what was there wanting in point of external form? For if there had then been no Church at Jerusalem, Christ would never have united in their sacrifices and other ceremonies. A solemn summons was issued; the high priest presided; all the priests attended; yet there Christ was condemned, and his doctrine rejected. This act proves that the Church was not contained in that council. But, it will be said, there is no danger of such a circumstance happening to us. Who has assured us of this? For to be too confident in a matter of such great importance, is culpable stupidity. But while the Spirit has expressly predicted, by the mouth of Paul, that there shall come an apostasy, which cannot take place without the pastors being the first to revolt from God,[962] why do we wilfully shut our eyes to our own ruin? Wherefore it is by no means to be conceded, that the Church consists in the assembly of the pastors, respecting whom God has nowhere promised that they should always be good, but, on the contrary, has denounced that they would sometimes be wicked. Now, when he warns us of a danger, his design is to make us more cautious.

VIII. What, then, it will be said, shall the decisions of councils have no authority? Yes, certainly; for I am not contending that all councils ought to be condemned, or that all their acts ought to be rescinded and cancelled at once. Still I shall be told, that I degrade their authority, so as to leave it to the option of every individual to receive or reject whatever a council shall have determined. By no means; but whenever a decree of any council is brought forward, I would wish, first, that a diligent inquiry should be made, at what time, for what cause, and with what design it was held, and what kind of persons were present; secondly, that the subject discussed in it should be examined by the standard of the Scripture; and this in such a manner that the determination should have its weight, and be considered as a precedent or case formerly decided, but that it should not preclude the examination which I have mentioned. I sincerely wish that every person would observe the method recommended by Augustine in his third book against Maximinus. For, with a view to silence the contentions of that heretic respecting the decrees of councils, he says, “I ought not to object to you the Council of Nice, nor ought you to object to me the Council of Ariminum, to preclude each other’s judgment by a previous decision. I am not bound by the authority of the latter, nor you by that of the former. Let cause contend with cause, and argument with argument, on the ground of scriptural authorities, which exclusively belong to neither party, but are common to both.” The consequence of such a mode of proceeding would be, that councils would retain all the majesty which is due to them, while at the same time the Scripture would hold the preëminence, so that every thing would be subject to its standard. Upon this principle, those ancient councils, such as the Council of Nice, of Constantinople, the first of Ephesus, that of Chalcedon, and others like them, which were held for the condemnation of errors, we cheerfully receive and reverence as sacred, as far as respects the articles of faith which they have defended; for they contain nothing but the pure and natural interpretation of the Scripture, which the holy fathers, with spiritual prudence, applied to the discomfiture of the enemies of religion who arose in those days. In some of the succeeding councils, likewise, we discover a true zeal for piety, and evident proofs of sense, learning, and prudence. But as the progress of the world is generally from worse to worse, it is easy to see, from the more recent councils, how much the Church has gradually degenerated from the purity of that golden age. Even in these more corrupt ages, I doubt not, the councils have been partly composed of some bishops of a better character; but the same observation may be applied to their acts, which was formerly made in a way of complaint against the decrees of the Roman senate, by the senators themselves. Where opinions prevail according to their number, and not according to the weight of argument by which they are supported, the better part of the assembly must of necessity be frequently overcome by the majority. And councils have certainly issued many impious decrees. It is unnecessary here to produce particular examples, as well because this would carry us to too great a length, as because it has already been done by others with a diligence which scarcely admits of any addition.

IX. Now, what need is there to enumerate the repugnances between councils and councils, and how decrees passed by one have been rescinded by another? Here it must not be alleged, that where there is such variance between two councils, one or the other is not legitimate. For how shall we determine this? The only way I know, is to ascertain from the Scriptures that its decrees are not orthodox; for there is no other certain rule of decision. It is now about nine hundred years ago, that the Council of Constantinople, assembled under the emperor Leo, decreed that all images placed in churches should be thrown down and broken in pieces. Soon after, the Council of Nice, which the empress Irene convened in opposition to the former, decreed that they should be restored. Which of these two shall we acknowledge as a legitimate council? This character has generally been attributed to the latter, which gave images a place in the Churches. But Augustine declares that this cannot be done without imminent danger of idolatry. Epiphanius, a more ancient writer, expresses himself in terms of much greater severity; he says that it is abominable wickedness for images to be seen in the temples of Christians. Would the fathers who speak in this manner approve of that council, if they were now living? But if the accounts of historians be true, and credit be given to the acts themselves, that council not only admitted of images, but determined that they were to be worshipped. Now, it is evident that such a decree must have originated from Satan. What shall we say to their perversions and mutilations of the Scripture, which demonstrate that they held it all in contempt, as I have already proved? We shall never be able to discriminate between the numerous councils, which dissent from and contradict each other, unless we examine them all by the word of God, which is the universal standard for men and angels. On this ground, we reject the second Council of Ephesus, and receive the Council of Chalcedon, because the latter council condemned the impiety of Eutyches, which the former had sanctioned. This judgment of the Council of Chalcedon was formed from the Scriptures by holy men, whom we imitate in forming our judgment, as the word of God which enlightened them continues to give light to us. Now, let the Romanists go and boast, as they are accustomed to do, that the Holy Spirit is inseparably attached to their councils.

X. Even in the earliest and purest councils, however, there is something to complain of—either that the bishops who composed them, though men of learning and prudence, being perplexed with the subjects immediately before them, did not extend their views to many other things; or that while they were occupied with more weighty and serious concerns, things of inferior moment escaped their notice; or merely that, being men, they were liable to ignorance and error; or that they were sometimes hurried into precipitancy by the violence of their passions. Of the truth of the last observation, which seems the severest of all, there is a remarkable example in the Council of Nice; the dignity of which has been universally and justly held in the highest veneration. For though the principal article of our faith was endangered, and they had to contend with Arius, the enemy of it, who was there in readiness for the contest,—though it was of the greatest importance that harmony should be maintained among those who came with a design to confute the error of Arius,—notwithstanding that, careless of such great dangers, forgetful of gravity, modesty, and every thing like good manners, dropping the controversy between them, as if they had assembled with an express view to the gratification of Arius, they began to counteract themselves with intestine dissensions, and to direct against each other the pen which ought to have been employed against Arius. The foulest accusations were heard, defamatory libels were circulated, and there would have been no end of the contentions till they had murdered one another, if it had not been for the interference of the emperor Constantine, who protested that a scrutiny into their lives was a thing beyond his cognizance, and repressed this intemperate conduct with praise rather than with censure. In how many instances is it probable that errors were committed by other succeeding councils? Nor does this require any long proof; for whoever peruses their acts, will discover many infirmities, not to mention any thing worse.

XI. And Leo, the Roman pontiff, hesitates not to bring a charge of ambition and inconsiderate temerity against the Council of Chalcedon, which he at the same time acknowledges to have been orthodox in points of doctrine. He does not deny it to have been a legitimate council, but he unequivocally asserts that it was possible for it to err. It may be thought, perhaps, that I betray a want of judgment in taking pains to point out such errors; since our adversaries confess that councils might err in things not essential to salvation. This labour, however, is not unnecessary. For though they find themselves obliged to confess this in words, yet when they obtrude upon us the decision of every council on every subject, without any discrimination, as an oracle of the Holy Spirit, they require of us, in fact, more than they had first assumed. What is the language of such conduct, but that councils cannot err, or that, if they do err, it is unlawful for us to discover the truth, or to refuse assent to errors? And I intend to draw no other conclusion from these facts, than that the Holy Spirit governed pious and Christian councils in such a manner, as at the same time to permit them to betray something of human infirmity, that we might not place too much confidence in men. This sentiment is far more favourable than that of Gregory of Nazianzum, “that he never saw a good end of any council.” For he who affirms that all without exception terminated ill, leaves them but little authority. It is unnecessary here to take distinct notice of provincial councils, since it is easy to judge from the general councils, what authority they ought to possess in framing articles of faith, and receiving whatever kind of doctrine they pleased.

XII. But our Romanists, when they find all the supports of reason fail them in the defence of their cause, have recourse to that last and wretched subterfuge—That although the persons themselves betray the greatest stupidity in their understandings and pleas, and act from the most iniquitous motives and designs, still the word of God remains, which commands us to obey our governors.[963] But what if I deny that such persons are our governors? For they ought not to arrogate to themselves more than belonged to Joshua, who was a prophet of the Lord and an excellent pastor. Now, let us hear with what language he was inaugurated into his office by the Lord: “This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.”[964] We shall consider them as our spiritual governors, therefore, who deviate not from the word of God, either to the right hand or to the left. If the doctrine of all pastors ought to be received without any hesitation, why have we such frequent and earnest admonitions from the mouth of the Lord himself, not to listen to the speeches of false prophets? “Hearken not,” says he by Jeremiah, “unto the words of the prophets that prophesy unto you; they make you vain; they speak a vision of their own hearts, and not out of the mouth of the Lord.”[965] Again: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.”[966] The exhortation given us by John would also have been useless: “Try the spirits, whether they are of God;”[967] though from this examination the very angels are not exempted, much less Satan with all his falsehoods. How are we to understand this caution of our Lord? “If the blind lead the blind, both shall fall into the ditch.”[968] Does it not sufficiently declare, that it is of the highest importance what kind of pastors are heard, and that they are not all entitled to the same attention? Wherefore there is no reason why they should overawe us with their titles, to make us partakers of their blindness, while we see, on the contrary, that the Lord has taken peculiar care to deter us from suffering ourselves to be seduced by the error of other men, under whatever mask or name it may be concealed. For if the answer of Christ be true, all blind guides, whether they are denominated priests, prelates, or pontiffs, can do nothing but precipitate their followers into the same ruin with themselves. Impressed, therefore, by these warnings, both of precepts and of examples, no names of pastors, bishops, or councils, which are as capable of being falsely claimed as rightly assumed, ought ever to prevent us from examining all the spirits by the rule of the Divine word, in order to “try whether they are of God.”

XIII. Having proved that the Church has received no power to frame any new doctrine, let us now speak of the power which our opponents attribute to it in the interpretation of the Scripture. We have not the least objection to admit, that if a controversy arise respecting any doctrine, there is no better or more certain remedy than to assemble a council of true bishops, in which the controverted doctrine may be discussed. For such a decision, formed by the common consent of the pastors of the Churches, after an invocation of the Spirit of Christ, will have far greater weight, than if every one of them separately were to maintain it in preaching to his people, or if it were the result of a private conference between a few individuals. Besides, when bishops are collected in one assembly, they deliberate together with greater advantage on what they ought to teach, and the manner in which their instructions should be conveyed, so as to guard against offence arising from diversity. In the third place, Paul prescribes this method of determining respecting doctrines. For while he attributes to every distinct Church a power “to judge,”[969] he shows what ought to be the order of proceeding in more important cases; namely, that the Churches should undertake the common cognizance of them. And so the dictate of piety itself teaches us, that if any one disturb the Church with a new doctrine, and the matter be carried so far as to cause danger of a more grievous dissension, the Churches should first assemble, should examine the question proposed to them, and after a sufficient discussion of it, should announce a decision taken from the Scriptures, which would put an end to all doubt among the people, and shut the mouths of refractory and ambitious persons, so as to check their further presumption. Thus, when Arius arose, the Council of Nice was assembled, and by its authority defeated the pernicious attempts of that impious man, restored peace to the Churches which he had disturbed, and asserted the eternal deity of Christ in opposition to his sacrilegious dogma. Some time after, when Eunomius and Macedonius raised new contentions, their frenzy was opposed with a similar remedy by the Council of Constantinople. The impiety of Nestorius was condemned in the first Council of Ephesus. In short, this has been the ordinary method of the Church from the beginning, for the preservation of unity, whenever Satan has begun to make any attempt against it. But let it be remembered, that neither every age, nor every place, can produce an Athanasius, a Basil, a Cyril, and other such champions of the true doctrine, as the Lord raised up at those periods. Let it also be recollected what happened at the second Council of Ephesus, in which the heresy of Eutyches prevailed. Flavianus, a bishop of irreproachable memory, was banished, together with other pious men, and many similar enormities were committed, because it was Dioscorus, a factious and ill-disposed man, and not the Spirit of the Lord, that presided in that council. But that council, it will be said, was not the Church. I admit it: for I am firmly persuaded of this, that the truth is not extinct in the Church, though it may be oppressed by one council, but that it is wonderfully preserved by the Lord, to arise and triumph again in his own time. But I deny it to be an invariable rule, that every interpretation which may have been approved by a council is the true and certain sense of the Scripture.

XIV. But the Romanists have a further design in maintaining that councils possess the power of interpreting the Scripture, and that without appeal. For it is a false pretence, when every thing that has been determined in councils is called an interpretation of the Scripture. Of purgatory, the intercession of saints, auricular confession, and similar fooleries, the Scriptures contain not a single syllable. But, because all these things have been sanctioned by the authority of councils, or, to speak more correctly, have been admitted into the general belief and practice, therefore every one of them is to be taken for an interpretation of Scripture. And not only so; but if a council determine in direct opposition to the Scripture, it will still be called an interpretation of it. Christ commands all to drink of the cup which he presents to them in the sacred supper.[970] The Council of Constance prohibited it to be given to the laity, and determined that none but the priest should drink of it. Yet this, which is so diametrically repugnant to the institution of Christ, they wish us to receive as an interpretation of it. Paul calls “forbidding to marry” a “doctrine of devils;”[971] and the Holy Spirit, in another place, pronounces that “marriage is honourable in all, and the bed undefiled.”[972] The prohibition, which they have since denounced, of the marriage of priests, they wish us to consider as the true and natural interpretation of the Scriptures, though nothing can be imagined more repugnant to it. If any one dare to open his mouth to the contrary, he is condemned as a heretic, because the determination of the Church is without appeal, and the truth of its interpretation cannot be doubted without impiety. What further requires to be urged against such consummate effrontery? The mere exhibition of it is a sufficient refutation. Their pretensions to confirm the Scripture by the authority of the Church, I purposely pass over. To subject the oracles of God to the authority of men, so as to make their validity dependent on human approbation, is a blasphemy unworthy of being mentioned; beside which, I have touched on this subject already. I will only ask them one question: If the authority of the Scripture be founded on the approbation of the Church, what decree of any council can they allege to this point? I believe, none at all. Why, then, did Arius suffer himself to be vanquished at Nice by testimonies adduced from the Gospel of John? According to the argument of our opponents, he was at liberty to reject them, as not having yet received the approbation of any general council. They allege an ancient catalogue, which is called the Canon of Scripture, and which they say proceeded from the decision of the Church. I ask them again, in what council that canon was composed. To this they can make no reply. Yet I would wish to be further informed, what kind of a canon they suppose it to be. For I see that the ancient writers were not fully agreed respecting it. And if any weight be attached to the testimony of Jerome, the two books of the Maccabees, the history of Tobit, Ecclesiasticus, and other books, will be considered as apocryphal; to which our opponents will by no means consent.

Footnote 944:

Matt. xviii. 20.

Footnote 945:

Deut. iv. 2. Rev. xxii. 18, 19.

Footnote 946:

Mal. ii. 5-7.

Footnote 947:

Isaiah lvi. 10, 11.

Footnote 948:

Hosea ix. 8.

Footnote 949:

Jer. vi. 13.

Footnote 950:

Jer. xiv. 14.

Footnote 951:

Ezek. xxii. 25, 26, 28.

Footnote 952:

2 Peter ii. 1.

Footnote 953:

Matt. xxiv. 11, 24.

Footnote 954:

2 Thess. ii. 4.

Footnote 955:

Acts xx. 29, 30.

Footnote 956:

Zech. xii. 4.

Footnote 957:

Jer. xviii. 18.

Footnote 958:

Jer. iv. 9.

Footnote 959:

Ezek. vii. 26.

Footnote 960:

Micah iii. 6.

Footnote 961:

1 Kings xxii. 6, 22, 24, 27.

Footnote 962:

2 Thess. ii. 3. 1 Tim. iv. 1.

Footnote 963:

Heb. xiii. 17.

Footnote 964:

Joshua i. 7, 8.

Footnote 965:

Jer. xxiii. 16.

Footnote 966:

Matt. vii. 15.

Footnote 967:

1 John iv. 1.

Footnote 968:

Matt. xv. 14.

Footnote 969:

1 Cor. xiv. 29.

Footnote 970:

Matt. xxvi. 27.

Footnote 971:

1 Tim. iv. 1, 3.

Footnote 972:

Heb. xiii. 4.

CHAPTER X. THE POWER OF LEGISLATION, IN WHICH THE POPE AND HIS ADHERENTS HAVE MOST CRUELLY TYRANNIZED OVER THE MINDS, AND TORTURED THE BODIES, OF MEN.

We now proceed to the second branch of the power of the Church, which the Romanists represent as consisting in legislation—a source from which have issued innumerable human traditions, the most pestilent and fatal to wretched souls. For they have made no more scruple than the scribes and Pharisees to “lay on other men’s shoulders burdens which they themselves would not touch with one of their fingers.”[973] I have shown in another place the extreme cruelty of their injunctions concerning auricular confession. None of their other laws discover such enormous violence; but those which appear the most tolerable of them all, are tyrannically oppressive to the conscience. I forbear to remark how they adulterate the worship of God, and despoil God himself, who is the sole Legislator, of the right which belongs to him. This power is now to be examined—whether the Church has authority to make laws which shall bind the consciences of men. This question has nothing to do with political order; the only objects of our present attention are, that God may be rightly worshipped according to the rule he has prescribed, and that our spiritual liberty which relates to God may be preserved entire. Whatever edicts have been issued by men respecting the worship of God, independently of his word, it has been customary to call _human traditions_. Against such laws we contend, and not against the holy and useful constitutions of the Church, which contribute to the preservation of discipline, or integrity, or peace. The object for which we contend, is, to restrain that overgrown and barbarous empire, which is usurped over men’s souls by those who wish to be accounted the pastors of the Church, but who in reality are its most savage butchers. For they say that the laws which they make are spiritual, pertaining to the soul, and they affirm them to be necessary to eternal life. Thus, as I have lately hinted, the kingdom of Christ is invaded; thus the liberty given by him to the consciences of believers is altogether subverted and destroyed. I forbear to remark at present with what great impiety they enforce the observance of their laws, while they teach men to seek the pardon of their sins and righteousness and salvation from it, and while they make the whole of religion and piety to consist in it. I only contend for this one point, that no necessity ought to be imposed upon consciences in things in which they have been set at liberty by Christ; and without this liberty, as I have before observed, they can have no peace with God. They must acknowledge Christ their Deliverer as their only King, and must be governed by one law of liberty, even the sacred word of the gospel, if they wish to retain the grace which they have once obtained in Christ; they must submit to no slavery; they must be fettered by no bonds.

II. These sapient legislators, indeed, pretend that their constitutions are laws of liberty, an easy yoke, a light burden. But who does not see that these are gross falsehoods? The hardship of their laws is not at all felt by themselves, who have rejected the fear of God, and securely and boldly disregard all laws, human and divine. But persons who are impressed with any concern for their salvation, are far from considering themselves at liberty as long as they are entangled in these snares. We see what great caution Paul used in this respect, to avoid “casting a snare upon” men in a single instance;[974] and that not without cause; for he saw what a deep wound would be made in their consciences, by the imposition of any necessity upon them in those things in which the Lord had left them at liberty. On the contrary, it is scarcely possible to enumerate the constitutions, which these men have most rigorously enforced with the denunciation of eternal death, and which they require to be most minutely observed as necessary to salvation. Among these, there are many exceedingly difficult to be fulfilled; but when they are all collected together in one body, so immense is the accumulation, the observance of the whole is utterly impracticable. How, then, can it be possible for those who are loaded with such a vast weight of difficulty, not to be perplexed and tortured with extreme anxiety and terror? My design at present, then, is, to oppose constitutions of this kind, which tend to bind souls internally before God, and to fill them with scruples, as if they enjoined things necessary to salvation.

III. The generality of men, therefore, are embarrassed with this question, for want of distinguishing with sufficient exactness between the outward judgment of men and the court of conscience. The difficulty is increased by the injunction of Paul, that the magistrate is to be obeyed, “not only for wrath, but also for conscience’ sake;”[975] whence it follows, that consciences are bound by political laws. If this were the case, all that we said in the last chapter, and are about to say in this, on the subject of spiritual government, would fall to the ground. To solve this difficulty, it is first of all necessary to understand what is conscience. The definition may be derived from the etymology of the word. _Science_, or _knowledge_, is the apprehension which men have of things in their mind and understanding. So, when they have an apprehension of the judgment of God, as a witness that suffers them not to conceal their sins, but forces them as criminals before the tribunal of the judge, this apprehension is called _conscience_. For it is something between God and man, which permits not a man to suppress what he knows within himself, but pursues him till it brings him to a sense of his guilt. This is what Paul means, when he speaks of men’s “conscience also bearing witness, and their thoughts the mean while accusing, or else excusing, one another”[976] before God. A simple knowledge might remain in man, as it were, in a state of concealment. Therefore this sentiment, which places men before the tribunal of God, is like a keeper appointed over man to watch and observe all his secrets, that nothing may remain buried in darkness. Hence that old proverb, that conscience is equal to a thousand witnesses. For the same reason, Peter speaks of “the answer of a good conscience towards God,”[977] to denote our tranquillity of mind, when, persuaded of the grace of Christ, we present ourselves before God without fear. And the author of the Epistle to the Hebrews speaks of persons “having no more conscience of sins,”[978] to signify their being liberated, or absolved, so as to feel no more remorse or compunction for sin.

IV. Therefore, as works have respect to man, so the conscience is referred to God. A good conscience is no other than an internal purity of heart. In this sense Paul says that “the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned.”[979] In a subsequent part of the same chapter, he shows how widely it differs from simple knowledge, when he says, that “some having put away a good conscience, concerning faith have made shipwreck.”[980] For in these words he implies that it is a lively zeal for the worship of God, and a sincere desire and endeavour to live a pious and holy life. Sometimes, indeed, it is likewise extended to men, as when Luke states Paul to have made this declaration—“I exercise myself, to have always a conscience void of offence toward God and toward men.”[981] The apostle expressed himself in this manner, because the benefits proceeding from a good conscience do reach even to man. But strictly speaking, the conscience has respect to God alone, as I have already observed. Hence it is, that a law is said to bind the conscience, which simply binds a man without any observation or consideration of other men. For example, God not only commands the heart to be preserved chaste and pure from every libidinous desire, but prohibits all obscenity of language and external lasciviousness. My conscience is bound to observe this law, even though not another man existed in the world. The person, therefore, who commits any breach of chastity, not only sins by setting a bad example to his brethren, but brings his conscience into a state of guilt before God. The case of things, in themselves indifferent, stands not on the same ground; for we ought to abstain from whatever is likely to give offence, but with a free conscience. Thus Paul speaks of meat consecrated to idols: “If any man say unto you, This is offered in sacrifice to idols, eat not for his sake, and for conscience’ sake. Conscience, I say, not thine own, but of the other.”[982] A faithful man, who, after previous admonition, should eat such meat, would be guilty of sin. But though such abstinence is enjoined on him by God as necessary on account of his brother, he still retains his liberty of conscience. We see how this law, while it binds the external act, leaves the conscience free.

V. Let us now return to human laws. If they are designed to introduce any scruple into our minds, as though the observance of them were essentially necessary, we assert, that they are unreasonable impositions on the conscience. For our consciences have to do, not with men, but with God alone. And this is the meaning of the well known distinction, maintained in the schools, between a human tribunal and the court of conscience. When the whole world was enveloped in the thickest shades of ignorance, this little spark of light still remained unextinguished, so that they acknowledged the conscience of man to be superior to all human judgments. It is true that what they confessed in one word, they afterwards overturned in fact; yet it was the will of God that even at that time there should remain some testimony in favour of Christian liberty, to rescue the conscience from the tyranny of men. But we have not yet solved the difficulty which arises from the language of Paul. For if princes are to be obeyed, “not only for wrath, but also for conscience’ sake,”[983] it seems to follow, that the laws of princes have dominion over the conscience. If this be true, the same must be affirmed of the laws of the Church. I reply, In the first place, it is necessary to distinguish between the _genus_ and the _species_. For the conscience is not affected by every particular law; yet we are bound by the general command of God, which establishes the authority of magistrates. And this is the hinge upon which Paul’s argument turns, that magistrates are to be honoured because they are “ordained of God.”[984] At the same time he is far from insinuating that the laws enacted by them have any thing to do with the internal government of the soul; for he every where extols the service of God and the spiritual rule of a holy life, above all the statutes and decrees of men. A second consideration worthy of notice, which is a consequence of the first, is, that human laws,—I mean such as are good and just, whether enacted by magistrates or by the Church,—though they are necessary to be observed, are not on this account binding on the conscience; because all the necessity of observing them has reference to the general object of laws, but does not consist in the particular things which are commanded. There is an immense distance between laws of this description, and those which prescribe any new form for the worship of God, and impose a necessity in things that were left free and indifferent.