Institutes of the Christian Religion

VI. Such are the _Ecclesiastical Constitutions_, as they are now called, in the Papacy, which are obtruded as necessary to the true worship of God; and as they are innumerable, they are so many bonds to entrap and insnare souls. Though we have touched on them a little in the exposition of the law, yet as this is a more suitable place to discuss them at large, I shall now endeavour to collect a summary of the whole, in the best order I can. And as we have already said what appeared sufficient respecting the tyrannical power, which the false bishops arrogate to themselves, of teaching whatever doctrines they please, I shall at present pass over all that subject, and confine myself to a discussion of the power which they say they have, to make laws. Our false bishops, therefore, burden men’s consciences with new laws under this pretext—that the Lord has constituted them spiritual legislators, by committing to them the government of the Church. Wherefore they contend, that all the commands and ordinances ought of necessity to be observed by all Christian people, and that whoever violates them is guilty of double disobedience, because he is a rebel both against God and the Church. Certainly, if they were true bishops, I would allow them some authority of this kind; not all that they demand, but all that is requisite to the maintenance of good order in the Church. But as they bear no resemblance of the character to which they pretend, the least they can possibly assume is more than their right. Yet as this has been already proved, let us admit the supposition at present, that whatever power true bishops are entitled to, belongs to them. Still I deny that they are therefore appointed as legislators over believers, with power to prescribe a rule of life according to their own pleasure, or to constrain the people committed to them to submit to their decrees. By this observation I mean, that they have no authority to enjoin upon the observance of the Church any thing that they may have invented themselves, independently of the word of God. As this power was unknown to the apostles, and was so frequently interdicted to the ministers of the Church by the mouth of the Lord, I wonder how they have dared to usurp it, and still dare to maintain it contrary to the example of the apostles, and in defiance of the express prohibition of God.

VII. Every thing pertaining to the perfect rule of a holy life, the Lord has comprehended in his law, so that there remains nothing for men to add to that summary. And he has done this, first, that, since all rectitude of life consists in the conformity of all our actions to his will, as their standard, we might consider him as the sole Master and Director of our conduct; and secondly, to show that he requires of us nothing more than obedience. For this reason, James says, “He that judgeth his brother, judgeth the law; but if thou judge the law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy.”[985] We hear that God asserts this as his peculiar and exclusive prerogative; to govern us by the empire and laws of his word. And the same sentiment had before been expressed by Isaiah, though in terms not quite so explicit: “The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, he will save us.”[986] Both passages imply, that he who has authority over the soul, is the Arbiter of life and death; and James even clearly expresses it. No man can assume this to himself. It follows therefore, that God ought to be acknowledged as the only King of souls, who alone has power to save and to destroy, or, in the language of Isaiah, as the King, Judge, Legislator, and Saviour. Wherefore Peter, when he admonishes pastors of their duty, exhorts them “to feed the flock, not as being lords over God’s heritage,”[987] or the company of believers. If we duly consider this point, that it is not lawful to transfer to man that which God appropriates solely to himself, we shall understand that this cuts off all the power which is claimed by those who wish to exalt themselves to command any thing in the Church, unsanctioned by the word of God.

VIII. Now, as the whole argument rests here, that, if God is the sole legislator, it is not lawful for men to assume this honour to themselves,—we ought also to bear in mind the two reasons which we have stated, why God asserts this exclusively to himself. The first is, that his will may be received as the perfect rule of all righteousness and holiness, and so that an acquaintance with it may be all the knowledge necessary to a good life. The second is, that with respect to the mode of worshipping him aright, he may exercise the sole empire over our souls, to whom we are under the strongest obligation to obey his authority and await his commands. When these two reasons are kept in view, it will be easy to judge what constitutions of men are contrary to the word of God. Now, of this description are all those which are pretended to belong to the true worship of God, and to be obligatory on men’s consciences as necessary to be observed. Let us remember, therefore, that all human laws are to be weighed in this balance, if we would have a certain and infallible test. The first of these reasons is urged by Paul in his Epistle to the Colossians, in opposition to the false apostles, who endeavoured to oppress the Churches with fresh burdens. In a similar argument, in the Epistle to the Galatians, he insists more on the second reason. In the Epistle to the Colossians, he contends that the doctrine of the true worship of God is not to be sought from men, because the Lord has faithfully and fully instructed us how we ought to worship him. To prove this, in the first chapter he states that all the wisdom by which the man of God is made perfect in Christ is contained in the gospel. In the beginning of the second chapter, he declares that “in Christ are hid all the treasures of wisdom and knowledge;” from which he concludes that believers should “beware lest any man spoil them through philosophy and vain deceit, after the tradition of men.” At the end of the chapter, he still more confidently condemns all “will worship;”[988] this includes all those fictitious services which men either invent for themselves or receive from others, together with all the precepts by which they presume to regulate the worship of God. Thus we have ascertained the impiety of all those constitutions, in the observance of which the worship of God is pretended to consist. The passages in the Epistle to the Galatians, in which he argues that snares ought not to be imposed on consciences, which are subject to the government of God alone, are too plain to be mistaken; especially in the fifth chapter.[989] It will therefore be sufficient to have mentioned them.

IX. But as the whole of this subject will be better elucidated by examples, before I proceed any further, it will be useful to apply this doctrine to our own times. We affirm that the Ecclesiastical Constitutions, with which the pope and his satellites oppress the Church, are pernicious and impious; our adversaries assert them to be holy and useful. Now, they are of two classes: some regard rites and ceremonies, others have more relation to discipline. Is there just cause, then, to induce us to reject both? There certainly is juster cause than we would desire. In the first place, do not the authors of them explicitly declare that the very essence of the worship of God consists in them? To what end do they refer their ceremonies, but that God may be worshipped through them? And this arises not from the mere error of the uninformed multitude, but from the approbation of those who sustain the office of teachers. I am not yet referring to the gross abominations by which they have attempted to overturn all piety; but they would never pretend a failure in any one of the most insignificant traditions to be such an atrocious crime, unless they made the worship of God subject to their inventions. Wherein are we guilty of any offence, then, if we cannot bear in our day what was declared to be intolerable by Paul: namely, that the legitimate mode of worshipping God should be regulated by the will of men; especially when they enjoin a worship “after the rudiments of the world,” which Paul asserts to be “not after Christ.”[990] It is well known also, with what rigorous necessity they bind men’s consciences to observe every thing that they command. In our opposition to this, we unite in a common cause with Paul, who would by no means allow the consciences of believers to be subjected to the bondage of men.[991]

X. Moreover, this worst of consequences ensues; that when men have begun to place religion in such vain figments, that perversion is immediately followed by another execrable corruption, with which Christ reproached the Pharisees. “Ye have made the commandment of God of none effect by your tradition.”[992] I will not combat our modern legislators with my own words; I will grant them the victory, if they can vindicate themselves from this accusation of Christ. But how can they vindicate themselves, while they esteem it infinitely more criminal, to have omitted auricular confession at a stated time of the year, than to have lived a most iniquitous life for a whole year together; to have infected the tongue with the least taste of animal food on a Friday, than to have polluted the whole body by committing fornication every day; to have put a hand to any honest labour on a day consecrated to any pretended saint, than to have continually employed all the members in the most flagitious actions; for a priest to be connected in one lawful marriage, than to be defiled with a thousand adulteries; to have failed of performing one vow of pilgrimage, than to violate every other promise; not to have lavished any thing on the enormous, superfluous, and useless magnificence of Churches, than to have failed of relieving the most pressing necessities of the poor; to have passed by an idol without some token of honour, than to have insulted all the men in the world; not to have muttered over, at certain seasons, a multitude of words without any meaning, than to have never offered a genuine prayer from the heart? What is it for men to make the commandment of God of none effect by their traditions, if this be not? When coldly and carelessly recommending the observance of the commandments of God, they insist on an exact obedience to their own, with as much zeal and anxiety as if the whole essence of piety consisted in them; when avenging the violation of the Divine law with slight penalties of satisfactions, they punish the smallest transgression of one of their decrees with nothing less than imprisonment, banishment, fire, or sword; when less severe and inexorable against the despisers of God, they persecute the despisers of themselves with implacable hatred even to death; and when they instruct all those whom they hold in the chains of ignorance in such a manner, that they would feel less concern at seeing the subversion of the whole law of God, than the violation of the smallest tittle of the commands of the Church? In the first place, here is a grievous error, that on account of things of no importance in themselves, and left free by God, one man despises, condemns, and rejects another. Now, as if this were not bad enough, “the beggarly elements of the world,”[993] as Paul calls them, are esteemed of more force than the celestial oracles of God. He who is absolved in adultery, is condemned in meat; he who is allowed a harlot, is interdicted from a wife. This is the fruit of that prevaricating obedience, which recedes from God in proportion as it inclines to men.

XI. There are also two other faults, far from small ones, which we charge on these Constitutions. The first is, that they prescribe for the most part useless, and sometimes even foolish observances. The second is, that pious consciences are oppressed with the immense number of them, and being carried back to a species of Judaism, are so occupied with shadows as to be prevented from coming to Christ. When I call these observances useless and foolish, I know this will not be admitted by the wisdom of the flesh, which is so pleased with them, as to consider the Church altogether deformed where they are abolished. But these are the things which Paul describes as “having a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.”[994] This is certainly a most salutary admonition, which ought never to be forgotten by us. Human traditions, he says, deceive under a show of wisdom. Is it inquired whence they have this appearance? I reply, that being contrived by man, the human mind recognizes them as its own, and recognizing them, embraces them with greater pleasure than it would any thing of the greatest excellence, but less agreeable to its vanity. A further recommendation of them is, that as they keep the minds of men depressed to the ground under their yoke, they appear well adapted to promote humility. Lastly, they are regarded as the expedients of prudence, from their supposed tendency to restrain corporeal indulgence, and to subdue sensuality by the rigour of abstinence. But what does Paul say to these things? Does he strip off such disguises, that the simple may not be deluded by false pretences? Satisfied that he had said enough to refute them, when he had called them “the commandments and doctrines of men,”[995] he passes over all these things as undeserving of any particular refutation. And knowing that all services of human invention are condemned in the Church, and ought to excite the suspicion of believers in proportion to the pleasure they afford to the minds of men; knowing that false appearance of external humility to be at such an immense distance from true humility, that it might be easily distinguished from it; knowing that discipline to be entitled to no other consideration than as a mere exercise of the body,—he intended these very things, by which the traditions of men are recommended to the ignorant, to serve as their refutation with believers.

XII. So, at the present day, not only the unlearned vulgar, but those who are most inflated with worldly wisdom, are universally and wonderfully captivated with the pomp of ceremonies. Hypocrites and silly women think it impossible to imagine any thing more beautiful or excellent. But those who examine more minutely, and judge with more accuracy, according to the rule of piety, respecting the real value of those numerous ceremonies, perceive, in the first place, that they are frivolous, because they have no utility; and in the next place, that they are delusive, because they deceive the eyes of the spectators with empty pomp. I speak of those ceremonies under which, the Roman doctors contend, are concealed great mysteries, but which, on examination, we find to be mere mockeries. And it is not to be wondered at, that the authors and advocates of them have fallen into such folly as to delude both themselves and others with contemptible absurdities; because they have taken their model in some things from the reveries of the heathen, and in others, without any judgment, have imitated the ancient rites of the Mosaic law, which were no more applicable to us than the sacrifices of animals and other similar ceremonies. Indeed, if there were no argument besides, yet no man in his senses would expect any thing good from such a heterogeneous compound. And the fact itself plainly demonstrates, that numerous ceremonies have no other use than to stupefy the people, instead of instructing them. So hypocrites attach great importance to those novel canons, which overturn discipline rather than preserve it; for on a more accurate investigation, they will be found a mere shadow of discipline, without any reality.

XIII. Now, to proceed to the other fault which I have mentioned, who does not see that traditions, by the continual accumulation of one upon another, have grown to such an immense number, that they are altogether intolerable to the Christian Church? Hence it is, that the ceremonies discover a kind of Judaism, and other observances inflict grievous tortures on pious souls. Augustine complained that, in his time, the commands of God were neglected, and every thing was so full of presumption, that a person was more severely censured for having touched the ground with his bare feet within eight days of his baptism, than for having drowned his senses in intoxication. He complained that the Church, which the mercy of God intended to place in a state of liberty, was so grievously oppressed, that the condition of the Jews was more tolerable. If that holy man had lived in our day, with what lamentations would he have deplored the present state of bondage? For the number of ordinances is ten times greater, and every tittle is enforced with a hundred times more rigour, than in his time. Such is the general consequence, when these corrupt legislators have seized the dominion, they make no end of commands and prohibitions, till they arrive at such an extreme that obedience is scarcely if at all practicable. This is finely expressed by Paul, when he says, “If ye be dead from the rudiments of the world, why, as though living in the world, are ye subject to ordinances? Eat not, taste not, handle not.”[996] The word ἁψη, signifying both to _eat_ and to _handle_, requires here to be understood in the former sense, to avoid an unnecessary repetition. Here, then, he most beautifully describes the progress of the false apostles. They begin with superstition, forbidding to eat not only a large quantity, but even a little; when they have carried this point, they next forbid to taste; and after this is submitted to them, they pronounce it unlawful even to touch with a finger.

XIV. In the present age, we justly censure this tyranny in human constitutions, which astonishingly torments miserable consciences with innumerable edicts, and the extreme rigour with which they are enforced. The canons relating to discipline have been already considered. What shall I say of the ceremonies, which have half buried Christ, and caused us to return to Jewish figures? “Christ our Lord,” says Augustine, “has connected together the society of the new people with sacraments, very few in number, most excellent in signification, and very easy to observe.” The immense distance of this simplicity from the multitude and variety of rites in which we see the Church now involved, can hardly be stated in terms sufficiently strong. I know with what artifice some ingenious men apologize for this corruption. They say, that there are great numbers among us as ignorant as there were among the Israelites; that for their sakes such discipline was instituted, which those who are stronger, though they do not find it necessary, ought not to neglect, when they perceive it to be useful to their weak brethren. I reply, that we are not ignorant of what is due from every Christian to the infirmity of his brethren; but, on the other hand, we reply, that this is not the way to benefit the weak, by oppressing them with heavy loads of ceremonies. It was not without cause that the Lord has made this difference between his ancient people and us; that he chose to instruct them, like children, with emblems and figures, but has been pleased to teach us in a more simple manner, without such a large external apparatus. As “a child,” says Paul, “is under tutors and governors until the time appointed of the father,”[997] so the Jews were under the instruction and government of the law. But we resemble adults, who, having left a state of tuition and guardianship, have no need of puerile discipline. Surely the Lord foresaw what sort of common people there would be in his Church, and in what manner they would require to be governed. Yet he made the difference we have mentioned between us and the Jews. It is a foolish way, therefore, to pretend to benefit the ignorant by reviving Judaism, which has been abrogated by Christ. This diversity, between the people under the old dispensation and the new, was signified by Christ, when he said to the woman of Samaria, “The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth.”[998] This, indeed, had always been the case; but the new worshippers differ from the ancient in this respect, that under Moses the spiritual adoration of God was concealed, and in some degree embarrassed with many ceremonies, which being now abolished, he is worshipped with greater simplicity. Wherefore those who confound this difference, subvert the order instituted and established by Christ. Shall no ceremonies, then, it will be asked, be given to the ignorant, to assist their weakness? I say no such thing; for I think some assistance of this kind very useful to them. I only contend that such means should be employed as would tend to make known Christ, not to conceal him. God has, therefore, given us few ceremonies, and those by no means laborious, to exhibit Christ to us as present; the Jews had a greater number, to represent him as absent. He was then absent, I say, not as to his power, but with respect to the manner of representing him. Therefore, to observe proper bounds, it is necessary to retain that paucity in number, that facility in observance, that dignity in signification, which consists in simplicity. That this has not been done, it is scarcely necessary to mention. The fact is visible to all.

XV. Here I forbear to remark the pernicious opinions with which the minds of men are impressed, that these ceremonies of human invention are sacrifices by which God is justly appeased, by which sins are expiated, by which righteousness and salvation are procured. It will be denied that things intrinsically good are corrupted by such adventitious errors, since equal guilt of this kind may be incurred in the performance of works commanded by God. But it is more intolerable to attribute so much honour to works presumptuously devised by the will of men, as to believe them to be meritorious of eternal life. For works commanded by God obtain a reward, because the Legislator himself accepts them as acts of obedience. They derive their value, therefore, not from their own dignity or intrinsic merit, but from God’s estimation of our obedience to him. I speak here of that perfection of works which God commands, but which men never attain. For the works of the law which we perform, are only accepted through the gratuitous goodness of God, our obedience in them being weak and imperfect. But as we are not here discussing the value of works independent of Christ, let us drop this question. With regard to the present argument, I again repeat, that whatever value is attributed to works, they derive from the consideration of the obedience, which is alone regarded by God, as he declares by the prophet: “I commanded not concerning burnt-offerings or sacrifices, but this thing I commanded, saying, Obey my voice.”[999] Of works of human device, he speaks in another place. “Wherefore do ye spend money for that which is not bread?”[1000] Again: “In vain do they worship me by the precepts of men.”[1001] Our adversaries, therefore, can never excuse themselves for suffering the unhappy people to seek in those external fooleries a righteousness to present before God, and to support them at the heavenly tribunal. Besides, is it not a fault deserving of severe reprehension, that they exhibit ceremonies not understood, like the scenery of a stage or a magical incantation? For it is certain that all ceremonies are corrupt and pernicious, unless they direct men to Christ. Now, the ceremonies practised in the Papacy have no connection with doctrine: they confine men to mere signs, destitute of all signification. Lastly, so ingenious is cupidity, it is evident that many of them have been invented by avaricious priests, merely as contrivances for the extortion of money. But whatever be their origin, they are all so prostituted to the acquisition of gain, that it is necessary to abolish the principal part of them, if we wish to prevent a profane and sacrilegious traffic from being carried on in the Church.

XVI. Though I may be considered as not delivering a doctrine of perpetual application respecting human constitutions, because the preceding observations have been wholly directed to the present age, yet nothing has been advanced which would not be useful in all ages. For wherever this superstition intrudes, that men are determined to worship God with their own inventions, all the laws made for this purpose presently degenerate into such gross abuses as we have described. It is a curse which God denounces, not against any particular age, but against all ages, that he will strike with blindness and stupidity all those who worship him with the doctrines of men.[1002] The invariable effect of this blindness is, that no absurdity is too great to be embraced by persons who, in contempt of so many warnings from God, wilfully entangle themselves in such fatal snares. But if, irrespective of peculiar circumstances, any one wish to have a simple statement, what are the human traditions of all ages, which ought to be rejected and reprobated by the Church and all pious persons, the direction we have already given is clear and certain—that they are all laws made by men without the word of God, for the purpose, either of prescribing any method for the worship of God, or of laying the conscience under a religious obligation, as if they enjoined things necessary to salvation. If either or both of these be accompanied with other faults, such as, that the ceremonies, by their multitude, obscure the simplicity of the gospel; that they tend to no edification, but are useless and ridiculous occupations rather than real exercises of piety; that they are employed for the sordid purposes of dishonest gain; that they are too difficult to be observed; that they are polluted with impious superstitions;—these things will further assist us in discovering the vast evil which they contain.

XVII. I hear the answer which they make—that their traditions are not from themselves, but from God; for that the Church is directed by the Holy Spirit, so that it cannot err; and that they are in possession of his authority. When this point is gained, it immediately follows, that their traditions are the revelations of the Holy Spirit, which cannot be despised without impiety and contempt of God. That they may not appear to attempt any thing without high authorities, they wish it to be believed that the greatest part of their observances have descended from the apostles; and they contend that one example sufficiently shows what was the conduct of the apostles in other cases; when, being assembled together in a council, they determined and announced to all Gentiles, that they should “abstain from meats offered to idols, and from blood, and from things strangled.”[1003] We have already exposed the falsehood of their pretensions in arrogating to themselves the title of the Church. With regard to the present argument, if, stripping off all false disguises, we confine our attention to what ought to be our chief concern, and involves our highest interests, namely, what kind of a Church Christ requires, in order that we may conform ourselves to its standard,—it will be sufficiently evident to us, that the name of the Church does not belong to those who overleap all the limits of the word of God, and exercise an unbounded license of enacting new laws. For does not that law, which was once given to the Church, remain forever in force? “What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.”[1004] And again: “Add not thou unto his words, lest he reprove thee, and thou be found a liar.”[1005] Since they cannot deny these things to have been spoken to the Church, do they not declare the rebellion of the Church, when they pretend that, notwithstanding such prohibitions, it has dared to mingle additions of its own with the doctrine of God? Far be it from us, however, to countenance their falsehoods, by which they do so great an injury to the Church; let us know that the assumption of the name of the Church is a false pretence in all who are so carried away by the violence of human presumption, as to disregard all the restraints of the word of God, and to introduce a torrent of their own inventions. There is nothing involved, nothing intricate, nothing ambiguous in these words, by which the whole Church is forbidden to add any thing to the word, or to diminish any thing from it, in any question relating to the worship of God and his salutary precepts. But it will be alleged, that this was spoken exclusively of the law, which has been succeeded by the prophecies and the whole dispensation of the gospel. This I certainly admit, and at the same time assert, that these were accomplishments of the law, rather than additions to it, or retrenchments of it. But if the Lord suffered no enlargement or diminution of the ministry of Moses, notwithstanding it was enveloped in such great obscurity, till he dispensed a clearer doctrine by his servants the prophets, and finally by his beloved Son,—why do not we consider ourselves far more severely prohibited from making any addition to the law, the prophets, the psalms, and the gospel? No change has taken place in the Lord, who long ago declared that nothing was so highly offensive to him, as to attempt to worship him with the inventions of men. Hence those striking declarations in the prophets, which ought to be continually sounding in our ears: “I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices; but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you.”[1006] Again: “I earnestly protested unto your fathers, saying, Obey my voice.”[1007] There are many other similar passages, but the most remarkable of all is the following: “Hath the Lord,” says Samuel, “as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.”[1008] Therefore, whatever human inventions relating to the worship of God, may be defended by the authority of the Church, since it is impossible to vindicate them from impiety, it is easy to infer that the imputation of them to the Church has no foundation in truth.

XVIII. For this reason we freely censure that tyranny of human traditions, which is imposed upon the world under the name of the Church. Nor do we hold the Church in contempt, as our adversaries, in order to render us obnoxious, falsely assert. We allow it the praise of obedience, than which no higher praise can be given. On the contrary, they are themselves the most outrageous violators of the Church, which they represent as guilty of rebellion against the Lord, when they pretend that it has gone beyond what was permitted by the word of God; to say nothing of the combination of impudence and wickedness discovered in their incessant vociferations respecting the authority of the Church, while they take no notice of the command of the Lord, or of the obedience due from the Church to that command. But if we desire, as we ought, to agree with the Church, it will be best for us to observe and remember what commands are given by the Lord, equally to us and to the whole Church, that we may all obey him with one consent. For there is no doubt that we shall fully agree with the Church, if we show ourselves in all things obedient to the Lord. Now, to attribute to the apostles the origin of the traditions which have hitherto oppressed the Church, is a mere imposture; for the whole tendency of the doctrine of the apostles was, that men’s consciences should not be burdened with new observances, or the worship of God contaminated with human inventions. Besides, if there be any credit due to ancient histories and records, the apostles not only never knew, but never even heard of that which is ascribed to them. Nor let it be pretended, that the greatest part of their Constitutions were received in use and commonly practised, which were never committed to writing; namely, those things which, during the life of Christ, they were not able to understand, but which after his ascension, they learned from the revelation of the Holy Spirit. The meaning of that passage we have already examined. With respect to the present subject, we may observe, they make themselves truly ridiculous by maintaining that those great mysteries, which were so long unknown to the apostles, consisted partly of Jewish or heathen ceremonies, of which the former had long before been promulgated among the Jews, and the latter among the heathen, and partly of foolish gesticulations and unmeaning rites, which stupid priests, who scarcely know how to walk or speak, perform with the greatest exactness, and which even infants and fools counterfeit so well, that it might be thought there were no more suitable ministers of such solemnities. If there were no histories, yet men of sound judgment would conclude from the thing itself, that such a vast multitude of rites and observances did not break into the Church all on a sudden, but that they must have been introduced by degrees. For when those holy bishops, who were the immediate successors of the apostles, had made some appointments relating to order and discipline, they were followed by a series of others, who had too little consideration, and too much curiosity and cupidity, of whom every one in succession vied with his predecessors, from a foolish emulation to excel them in the invention of new observances. And because there was danger that their inventions, by which they desired to obtain the praises of posterity, might in a short time be disused, they were the more rigid in enforcing the observance of them. This foolish and perverse imitation has been the source of most of those rites which the Romanists urge upon us as apostolic. And this is also attested by various histories.

XIX. To avoid too much prolixity in composing a catalogue of them all, we shall content ourselves with one example. In the administration of the Lord’s supper, the apostles used great simplicity. Their immediate successors, to adorn the dignity of the mystery, added some forms which were not to be altogether condemned. Afterwards followed those foolish imitators, who, by adding various fragments from time to time, at length formed those vestments of the priests, those ornaments of the altar, those gesticulations, and all that apparatus of useless things, which we see in the mass. But they object that it was an ancient opinion, that whatever was done with the common consent of the universal Church, had originated from the apostles. In proof of this, they cite the testimony of Augustine. I shall give them no other answer than in the words of Augustine himself. “Those things which are observed throughout the world,” says he, “we may understand to have been ordained, either by the apostles themselves, or by general councils, whose authority is very useful in the Church; as that the sufferings, resurrection, and ascension of our Lord, and the descent of the Holy Spirit, are celebrated by solemn anniversaries; and if there be any thing else of a similar kind observed by the universal Church wherever it has extended itself.” When he enumerates so few examples, who does not see that he intended to attribute to authors worthy of credit and reverence the observances which were then in use, and none but those simple, rare, and sober ones, which are useful in preserving the order of the Church? But how distant is this passage from the conclusion the Roman doctors would extort from it, that there is not the most insignificant ceremony among them which ought not to be considered as resting on the authority of the apostles!

XX. Not to be too tedious, I will produce only one example. If any one inquire whence they have their holy water, they immediately answer, From the apostles. As if the histories did not attribute this invention to a bishop of Rome, who, if he had taken counsel of the apostles, would certainly never have contaminated baptism by a strange and unseasonable symbol. Though it does not appear to me probable that the origin of that consecration was so ancient as those histories state. For the observation of Augustine, that some Churches in his time rejected the custom of washing the feet as a solemn imitation of Christ, lest that ceremony might be supposed to have any reference to baptism, implies that there was no other kind of washing then practised which bore any resemblance to baptism. Be this as it may, I shall never admit it to have been a dictate of the spirit of the apostles, that baptism should be recalled to the memory by a daily ablution, which would be little else than a repetition of it. It is of no consequence that Augustine elsewhere ascribes other things also to the apostles; for as he has nothing but conjectures, no conclusion ought to be drawn from them on such an important subject. Lastly, though we should even grant, that those things which he mentions had been transmitted from the time of the apostles, yet there is a wide difference between instituting some pious exercise which believers may use with a free conscience, or if they find not profitable, may abstain from the use of it, and making laws to entangle their consciences with bondage. But whoever was their author, since we see that they have fallen into so great an abuse, nothing prevents our abolishing them without any disrespect to him; because they were never instituted in order to be perpetual and unalterable.

XXI. Nor does the cause of our adversaries derive much advantage from their attempt to excuse their own tyranny, by alleging the example of the apostles. The apostles, they say, and elders of the primitive Church, passed a decree without the command of Christ, enjoining all the Gentiles to “abstain from meats offered to idols, and from blood, and from things strangled.”[1009] If this was lawful for them, why may it not be lawful for their successors, whenever circumstances require, to imitate their conduct? I sincerely wish they would imitate them in other things as well as in this. For I deny that the apostles, on that occasion, instituted or decreed any thing new, as it is easy to prove by a sufficient reason. For when Peter had declared in that assembly, that to “put a yoke upon the neck of the disciples” would be to “tempt God,”[1010] he would have contradicted his own opinion, if he had afterwards consented to the imposition of any yoke. Yet there was a yoke imposed, if the apostles decreed, from their own authority, that the Gentiles should be prohibited “from meats offered to idols, and from blood, and from things strangled.” There still remains some difficulty, that nevertheless they seem to prohibit them. But this will be easily solved, if we more closely examine the meaning of the decree itself; of which the first point in order and principal in importance is, that the Gentiles were to be left in possession of their liberty, and not to be disturbed or troubled about the observance of the law. So far it is completely in our favour. The exception which immediately follows is not a new law made by the apostles, but the Divine and eternal command for the preservation of charity inviolate; nor does it diminish a tittle of that liberty: it only admonishes the Gentiles how they ought to accommodate themselves to their brethren, to avoid offending them by an abuse of their liberty. The second point, therefore, is, that the Gentiles were to use a harmless liberty, and without offence to their brethren. If it be still objected, that they prescribe a certain direction, I reply, that as far as was expedient for that period, they point out and specify the things in which the Gentiles were liable to give offence to their brethren, that they might refrain from them; yet they add nothing new of their own to the eternal law of God, by which offences against our brethren are prohibited.

XXII. As if any faithful pastors, who preside over churches not yet well regulated, were to recommend all their people not to eat meat openly on Fridays, or to labour publicly on festivals, or the like, till their weaker neighbours should be more established. For though, setting aside superstition, these things are in themselves indifferent, yet when they are attended with offences to brethren, they cannot be performed without sin; and the times are such that believers could not do these things in the presence of their weak brethren, without most grievously wounding their consciences. Who but a caviller would say that in this instance they made a new law, whereas it would evidently appear that their sole object was to guard against offences which are most expressly forbidden by the Lord? No more can it be said of the apostles, who had no other design in removing the occasion of offences, than to urge the Divine law respecting the avoidance of offence: as though they had said, It is the command of the Lord that you hurt not your weak brother; you cannot eat meats offered to idols, or blood, or things strangled, without your weak brethren being offended; therefore, we command you by the word of the Lord not to eat with offence. And that such was the intention of the apostles, Paul himself is an unexceptionable witness, who, certainly in consistence with their sentence, writes in the following manner: “As concerning the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing. Howbeit, there is not in every man that knowledge; for some with conscience of the idol, eat it as a thing offered unto an idol; and their conscience, being weak, is defiled. Take heed lest by any means this liberty of yours become a stumbling-block to them that are weak.”[1011] He who shall have duly considered these things, will not afterwards be deceived by the fallacy of those who attempt to justify their tyranny by the example of the apostles, as if they had begun to infringe the liberty of the Church by their decree. But that they may not be able to avoid confirming this solution by their own confession, let them tell me by what right they have dared to abrogate that decree. They can only reply, Because there was no more danger from those offences and dissensions which the apostles intended to guard against, and they knew that a law was to be judged of by the end for which it was made. As this law, therefore, is admitted to have been made from a consideration of charity, there is nothing prescribed in it any further than charity is concerned. When they confess that the transgression of this law is no other than a violation of charity, do they not thereby acknowledge that it is not a novel addition to the law of God, but a genuine and simple application of it to the times and manners for which it was designed?

XXIII. But it is contended, that though the ecclesiastical laws should in a hundred instances be unjust and injurious to us, yet they ought all to be obeyed without any exception; for that the point here is not that we should consent to errors, but that we, who are subjects, should fulfil even the severe commands of our governors, which we are not at liberty to reject. But here likewise the Lord most happily interposes with the truth of his word, delivers us from such bondage, and establishes us in the liberty which he has procured for us by his sacred blood, the benefit of which he has repeatedly confirmed by his word. For the question here is not, as they fallaciously pretend, merely whether we shall endure some grievous oppression in our bodies; but whether our consciences shall be deprived of their liberty, that is, of the benefit of the blood of Christ, and shall be tormented with a wretched bondage. Let us, however, pass over this also, as if it were matter of little importance. But do we think it a matter of little importance to deprive the Lord of his kingdom, which he claims to himself, in such a peremptory manner? And it is taken away from him whenever he is worshipped with laws of human invention, whereas he requires himself to be honored as the sole legislator of his own worship. And that no one may suppose it to be a thing of trivial importance, let us hear in what estimation it is held by the Lord. “Forasmuch,” he says, “as this people draw near me with their mouth, but their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”[1012] Again: “In vain do they worship me, teaching for doctrines the commandments of men.”[1013] When the children of Israel polluted themselves by various idolatries, the cause of all the evil is attributed to the impure mixture which they made by devising new modes of worship in violation of the commands of God. Therefore, the sacred history relates that the strangers who had been transplanted by the king of Assyria from Babylon to inhabit Samaria, were torn in pieces and devoured by wild beasts, “because they knew not the statutes or ordinances of the God of the land.” Though they had committed no fault in the ceremonies, yet vain pomp would not have been approved by God; but he did not fail to punish the violation of his worship, when men introduced new inventions inconsistent with his word. Hence it is afterwards stated, that being terrified with that punishment, they adopted rites prescribed in the law; yet because they did not yet worship the true God aright, it is twice repeated that “they feared the Lord,” and, at the same time, that “they feared not the Lord.”[1014] Whence we conclude, that part of the reverence which is paid to him consists in our worshipping him in a simple adherence to his commands, without the admixture of any inventions of our own. Hence the frequent commendations of pious kings, that they “walked in all his commandments, and turned not aside to the right hand or to the left.”[1015] I go still further: though in some services of human invention there appears no manifest impiety, yet as soon as ever men have departed from the command of God, it is severely condemned by the Holy Spirit. The altar of Ahaz, the model of which was brought from Damascus, might seem to be an addition to the ornaments of the temple, because his design was to offer sacrifices upon it to God alone, with a view to perform these services in a more splendid manner than upon the ancient and original altar; yet we see how the Holy Spirit detests such audacity, for no other reason than because all the inventions of men in the worship of God are impure corruptions.[1016] And the more clearly the will of God is revealed to us, the more inexcusable is our presumption in making any such attempt. Wherefore the guilt of Manasseh is justly aggravated by the circumstance of his having “built” new “altars in the house of the Lord, of which the Lord said, In Jerusalem will I put my name;”[1017] because such conduct was like an avowed rejection of the authority of God.

XXIV. Many persons wonder why the Lord so severely threatens that he would “do a marvellous work among the people,” whose “fear toward him” was “taught by the precepts of men,” and pronounces that he is “worshipped in vain” by “the commandments of men.” But if such persons would consider what it is to follow the word of God alone in matters of religion, that is, of heavenly wisdom, they would immediately perceive it to be for no trivial reason that the Lord abominates such corrupt services, which are rendered to him according to the caprice of the human mind. For, though persons who obey such laws for the worship of God, have a certain appearance of humility in this their obedience, yet they are very far from being humble before God, to whom they prescribe the same laws which they observe themselves. This is the reason why Paul requires us to be so particularly cautious against being deceived by the traditions of men, and will-worship, that is, voluntary worship, invented by men, without the word of God.[1018] And so indeed it is, that our own wisdom, and that of all other men, must become folly in our esteem, that we may allow God alone to be truly wise. This is very far from being the case with those who study to render themselves acceptable to him by petty observances of human contrivance, and obtrude upon him, in opposition to his commands, a hypocritical obedience, which in reality is rendered to men. This was the conduct of men in former ages; the same has happened within our own remembrance, and still happens in those places where the authority of the creature is more regarded than that of the Creator; where religion, if religion it deserves to be called, is polluted with more numerous and senseless superstitions than ever disgraced the worship of paganism. For what could proceed from the minds of men but things carnal, foolish, and truly expressive of their authors?

XXV. When the advocates of superstition allege, that Samuel sacrificed in Ramah, that there this was done without the direction of the law, yet it was acceptable to God,[1019] the answer is easy—that this was not the erection of a second altar, in opposition to one already erected, and appointed by the Divine command to supersede every other; but as there had yet been no fixed place assigned for the ark of the covenant, he appointed the town which he inhabited for the oblation of sacrifices, as the most convenient place. It certainly was not the intention of the holy prophet to make any innovation in religious worship, in which God had so strictly forbidden any thing to be added or diminished. The example of Manoah I consider as an extraordinary and singular case. Though a private man, he offered a sacrifice to God, yet not without the Divine approbation; because he did it not from the hasty impulse of his own mind, but in consequence of the secret inspiration of Heaven.[1020] But of the Lord’s utter abomination of all the contrivances of mortals in his worship, we have a memorable example in another person, not inferior to Manoah—I mean Gideon, whose ephod produced fatal consequences, not only to himself and his family, but to all the people.[1021] In short, every additional invention by which men pretend to serve God is nothing but a pollution of true holiness.

XXVI. Why, then, it is inquired, was it the will of Christ that men should submit to those intolerable burdens which were imposed upon them by the scribes and Pharisees?[1022] I ask, on the other hand, Why did Christ, in another place, direct men to “beware of the leaven of the Pharisees and of the Sadducees?”[1023] by _leaven_, according to the interpretation given us by the evangelist, intending every doctrine of their own that they mixed with the pure word of God. What can we wish for plainer, than when he commands us to avoid and beware of all their doctrine? Hence it is very evident to us, that in the other passage our Lord did not intend that the consciences of his disciples should be harassed with the traditions of the Pharisees; and the words themselves, if they are not perverted, convey no such meaning. For, being about to deliver a severe invective against the conduct of the Pharisees, our Lord only prefaced it by instructing his hearers, that though they would see nothing in their lives worthy of imitation, yet they should continue to practise those things which were taught by them in their discourses, when they were sitting in the chair of Moses, that is to say, when they were expounding the law. His only design, therefore, was to guard the people against being induced to despise the doctrine by the bad examples of those who taught it. But, as some persons are never affected by arguments, but always require authority, I will subjoin the words of Augustine, who gives exactly the same interpretation: “The Lord’s fold has pastors, some faithful, some hirelings. Those who are faithful are true shepherds; yet hear how the hirelings also are necessary. For many in the Church, pursuing worldly advantages, preach Christ, and the voice of Christ is heard through them; and the sheep follow not the hireling, but the Shepherd by means of the hireling. Hear how the hirelings are pointed out by the Lord himself. He says, The scribes and Pharisees sit in Moses’ chair; what they say, do; but what they do, imitate not. Is not this equivalent to saying, Hear the voice of the Shepherd through the hirelings; for, sitting in the chair of Moses, they teach the law of God; therefore, God teaches by them; but if they choose to teach any thing of their own, neither attend to it, nor practise it?”

XXVII. But, as many ignorant persons, when they hear that the consciences of men ought not to be bound by human traditions, and that it is in vain to worship God by such services, immediately conclude the same rule to be applicable to all the laws which regulate the order of the Church, we must also refute their error. It is easy, indeed, to be deceived in this point, because it does not immediately appear, at the first glance, what a difference there is between the one and the other; but I will place the whole subject in such a clear light, in a few words, that no one may be misled by the resemblance. In the first place, let us consider that if, in every society of men, we see the necessity of some polity in order to preserve the common peace, and to maintain concord; if in the transaction of business there is always some order, which the interest of public virtue, and even of humanity itself, forbids to be rejected; the same ought particularly to be observed in Churches, which are best supported by a well-ordered regulation of all their affairs and which without concord are no Churches at all. Wherefore, if we would make a proper provision for the safety of the Church, we ought to pay the strictest attention to the injunction of Paul, that “all things be done decently and in order.”[1024] But as there is such great diversity in the manners of men, so great a variety in their minds, and so much contrariety in their judgments and inclinations, no polity will be sufficiently steady unless it be established by certain laws; nor can any order be preserved without some settled form. The laws, therefore, which promote this end, we are so far from condemning, that, we contend, their abolition would be followed by a disruption of the bands of union, and the total disorganization and dispersion of the Churches. For it is impossible to attain what Paul requires, that “all things be done decently and in order,” unless order and decorum be supported by additional regulations. But in regard to such regulations, care must always be taken, that they be not considered necessary to salvation, and so imposing a religious obligation on the conscience, or applied to the worship of God, and so represented as essential to piety.

XXVIII. We have an excellent and most certain mark, therefore, which distinguishes those impious constitutions, by which it has been stated that true religion is obscured and men’s consciences subverted, and the legitimate regulations of the Church, which are always directed to one of these two ends, or to both together; that, in the holy assembly of believers, all things may be conducted with suitable decorum and dignity, that the community may be kept in order by the firm bonds of courtesy and moderation. For when it is once understood that a law is made for the sake of public order, this removes the superstition embraced by them who place the worship of God in human inventions. Moreover, when it is known that it only refers to matters of common practice, this overturns all that false notion of obligation and necessity, which filled men’s consciences with great terror, when traditions were thought necessary to salvation. For here nothing is required but the maintenance of charity among us by the common intercourse of friendly offices. But it is proper to describe more fully what is comprehended under the decorum and the order which Paul recommends. The end of _decorum_ is, partly, that while ceremonies are employed to conciliate veneration to sacred things, we may be excited to piety by such aids; partly that the modesty and gravity, which ought to be discovered in all virtuous actions, may be most of all conspicuous in the Church. In _order_, the first point is, that those who preside should be acquainted with the rule and law of good government, and that the people who are governed should be accustomed to an obedience to God and to just discipline; the second is, that when the Church is in a well regulated state, care should be taken to preserve its peace and tranquillity.

XXIX. We shall not call that _decorum_, therefore, which is merely a frivolous spectacle, yielding an unprofitable gratification; such as we see exemplified in the theatrical apparatus employed by the Papists in their services, where nothing is to be seen but a useless appearance of elegance and splendour, without any advantage. But we shall esteem that as _decorum_, which shall be so adapted to inspire a reverence of holy mysteries as to be calculated for an exercise of piety; or which at least shall contribute an ornament corresponding to the act; and that not without some beneficial tendency, but that believers may be admonished with what modesty, fear, and reverence, they ought to engage in sacred services. Now, that ceremonies may be exercises of piety, it is necessary that they should lead us directly to Christ. In like manner, we do not place _order_ in those nugatory pomps which have nothing but a vain appearance of splendour, but in that well regulated polity, which excludes all confusion, incivility, obstinacy, clamours, and dissensions. Of the first kind, examples are furnished by Paul; as that profane banquets should not be connected with the sacred supper of the Lord; that women should not appear in public without being veiled;[1025] and many others in common use among us; such as, that we pray with bended knees and with our heads uncovered; that we administer the sacraments of the Lord, not in a slovenly manner, but with due decorum; that we observe some decent order in the burial of the dead; and other things of a similar nature. Of the second sort are the hours appointed for public prayers, sermons, and sacraments; quietness and silence under sermons; the singing of hymns; the places appointed for these services, and the days fixed for the celebration of the Lord’s supper;[1026] the prohibition of Paul, that women should not teach in the Church, and the like; but especially the regulations for the preservation of discipline, as catechizing, ecclesiastical censures, excommunication, fastings, and every thing else that can be referred to the same class. Thus all the constitutions of the Church which we receive as holy and useful, may be classed under two heads; some refer to rites and ceremonies, others to discipline and peace.

XXX. But, because there is danger here, on the one hand, that the false bishops may seize a pretext to excuse their impious and tyrannical laws, and, on the other, that there may be some persons who, from an excessive fear of falling into the evils we have mentioned, will reject all ecclesiastical laws, however holy and useful they may be,—it is necessary to protest, that I approve of no human constitutions, except such as are founded on the authority of God, and deduced from the Scripture, so that they may be considered as altogether Divine. Let us take, as an example, the kneeling practised during solemn prayers. The question is, whether it be a human tradition, which every one is at liberty to reject or neglect. I answer that it is at once both human and Divine. It is of God, as it forms a branch of that decorum which is recommended to our attention and observance by the apostle; it is of men, as it particularly designates that which had in general been rather hinted than clearly expressed. From this single example, it is easy to judge what opinion ought to be entertained of all the rest. Because the Lord, in his holy oracles, has faithfully comprehended and plainly declared to us the whole nature of true righteousness, and all the parts of Divine worship, with whatever is necessary to salvation,—in these things he is to be regarded as our only Master. Because, in external discipline and ceremonies, he has not been pleased to give us minute directions what we ought to do in every particular case, foreseeing that this would depend on the different circumstances of different periods, and knowing that one form would not be adapted to all ages,—here we must have recourse to the general rules which he has given, that to them may be conformed all the regulations which shall be necessary to the decorum and order of the Church. Lastly, as he has delivered no express injunctions on this subject, because these things are not necessary to salvation, and ought to be applied to the edification of the Church, with a variety suitable to the manners of each age and nation, therefore, as the benefit of the Church shall require, it will be right to change and abolish former regulations, and to institute new ones. I grant, indeed, that we ought not to resort to innovation rashly or frequently, or for trivial causes. But charity will best decide what will injure or edify, and if we submit to the dictates of charity, all will be well.

XXXI. Now, such regulations as have been made upon this principle and for this end, it is the duty of Christian people to observe, with a free conscience, indeed, and without any superstition, yet with a pious and ready inclination; they must not treat them with contempt or carelessness, much less violate them, in an open manner, through pride and obstinacy. It will be asked, What kind of liberty of conscience can be retained amidst so much attention and caution? I reply, It will very well be supported, when we consider, that these are not fixed and perpetual laws by which we are bound, but external aids for human infirmity, which though we do not need, yet we all use, because we are under obligations to each other to cherish mutual charity between us. This may be observed in the examples already mentioned. What! does religion consist in a woman’s veil, so that it would be criminal for her to walk out with her face uncovered? Is the solemn decree respecting her silence such as cannot be violated without a capital offence? Is there any mystery in kneeling, or in the interment of a dead body, which cannot be omitted without sin? Certainly not; for if a woman, in the assistance of a neighbour, finds a necessity for such haste as allows her no time to cover her head, she commits no offence in running to the place with her head uncovered. And it is sometimes as proper for her to speak, as at other times to be silent. And he who from disease is unable to kneel, is quite at liberty to pray standing. Lastly, it is better to bury a dead body in proper season, even without a shroud, than, for want of persons to carry it to burial, to suffer it to putrefy without interment. Nevertheless, in these things, the customs and laws of the country we inhabit, the dictates of modesty, and even humanity itself, will direct us what to do, and what to avoid; and if an error be incurred through inadvertence or forgetfulness, no crime is committed; but if through contempt, such perverseness deserves to be reprobated. So it is of little importance what days and hours are appointed, what is the form of the places, what psalms are sung on the respective days. But it is proper that there should be certain days and stated hours, and a place capable of receiving all the people, if any regard be paid to the preservation of peace. For what a source of contentions would be produced by the confusion of these things, if every man were permitted to change, at his pleasure, what relates to the general order, for it would never happen that the same thing would be agreeable to all, if things were undetermined and left to the choice of every individual. If any one object, and resolve to be wiser on this subject than is necessary, let him examine by what reason he can justify his obstinacy to the Lord. We ought, however, to be satisfied with the declaration of Paul, “If any man seem to be contentious, we have no such custom, nor the Churches of God.”[1027]

XXXII. Now, it is necessary to exert the greatest diligence to prevent the intrusion of any error which may corrupt or obscure this pure use of ecclesiastical regulations. This end will be secured, if all the forms, whatever they may be, carry the appearance of manifest utility, if very few are admitted, and principally if they are accompanied with the instructions of a faithful pastor, to shut the door against all corrupt opinions. The consequence of this knowledge is, that every person will retain his liberty in all these things, and yet will voluntarily impose some restraint upon his liberty, so far as the decorum we have mentioned, or the dictates of charity, shall require. In the next place, it will be necessary, that, without any superstition, we should attend to the observance of these things ourselves, and not too rigidly exact it from others; that we should not esteem the worship of God to be improved by the multitude of ceremonies; and that one Church should not despise another on account of a variety of external discipline. Lastly, establishing no perpetual law of this kind for ourselves, we ought to refer the use and end of all such observances to the edification of the Church, according to the exigence of which we should be content not only with the change of some particular observance, but with the abolition of any that have hitherto been in use among us. For that the abrogation of some ceremonies, not otherwise inconsistent with piety or decorum, may become expedient from the circumstances of particular periods, the present age exhibits an actual proof. For such has been the blindness and ignorance of former times, Churches have heretofore adhered to ceremonies with such corrupt sentiments and such obstinate zeal, that it is scarcely possible for them to be sufficiently purified from monstrous superstitions without the abolition of many ceremonies, for the original institution of which, perhaps, there was some cause, and which are not in themselves remarkable for any impiety.

Footnote 973:

Matt. xxiii. 4. Luke xi. 46.

Footnote 974:

1 Cor. vii. 35.

Footnote 975:

Rom. xiii. 5.

Footnote 976:

Rom. ii. 15.

Footnote 977:

1 Peter iii. 21.

Footnote 978:

Heb. x. 2.

Footnote 979:

1 Tim. i. 5.

Footnote 980:

1 Tim. i. 19.

Footnote 981:

Acts xxiv. 16.

Footnote 982:

1 Cor. x. 28, 29.

Footnote 983:

Rom. xiii. 5.

Footnote 984:

Rom. xiii. 1.

Footnote 985:

James iv. 11, 12.

Footnote 986:

Isaiah xxxiii. 22.

Footnote 987:

1 Peter v. 2, 3.

Footnote 988:

Col. i. 27, 28; ii. 3, 8, 23.

Footnote 989:

Gal. v. 1-18.

Footnote 990:

Col. ii. 8.

Footnote 991:

Gal. v. 1.

Footnote 992:

Matt. xv. 6.

Footnote 993:

Gal. iv. 9. Col. ii. 8.

Footnote 994:

Col. ii. 23.

Footnote 995:

Col. ii. 22.

Footnote 996:

Col. ii. 20, 21.

Footnote 997:

Gal. iv. 1, 2.

Footnote 998:

John iv. 23.

Footnote 999:

Jer. vii. 22, 23.

Footnote 1000:

Isaiah lv. 2.

Footnote 1001:

Isaiah xxix. 13. Matt. xv. 7-9.

Footnote 1002:

Isaiah xxix. 13, 14.

Footnote 1003:

Acts xv. 28, 29.

Footnote 1004:

Deut. xii. 32.

Footnote 1005:

Prov. xxx.

Footnote 1006:

Jer. vii. 22, 23.

Footnote 1007:

Jer. xi. 7.

Footnote 1008:

1 Sam. xv. 22, 23.

Footnote 1009:

Acts xv. 29.

Footnote 1010:

Acts xv. 10.

Footnote 1011:

1 Cor. viii. 4, 7, 9.

Footnote 1012:

Isaiah xxix. 13, 14.

Footnote 1013:

Matt. xv. 9.

Footnote 1014:

2 Kings xvii. 24-34.

Footnote 1015:

2 Kings xxii. 2. 2 Chron. xvii. 4, et alibi.

Footnote 1016:

2 Kings xvi. 10, &c.

Footnote 1017:

2 Kings xxi. 4.

Footnote 1018:

Col. ii. 4, 8, 18, 23.

Footnote 1019:

1 Sam. vii. 17.

Footnote 1020:

Judges xiii. 19.

Footnote 1021:

Judges viii. 27.

Footnote 1022:

Matt. xxiii. 3.

Footnote 1023:

Matt. xvi. 6.

Footnote 1024:

1 Cor. xiv. 40.

Footnote 1025:

1 Cor. xi. 5; xiv. 34.

Footnote 1026:

1 Cor. xi. 20-22.

Footnote 1027:

1 Cor. xi. 16.

CHAPTER XI. THE JURISDICTION OF THE CHURCH, AND ITS ABUSE UNDER THE PAPACY.

We come now to the third branch of the power of the Church, and that which is the principal one in a well regulated state, which we have said consists in jurisdiction. The whole jurisdiction of the Church relates to the discipline of manners, of which we are about to treat. For as no city or town can exist without a magistracy and civil polity, so the Church of God, as I have already stated, but am now obliged to repeat, stands in need of a certain spiritual polity; which, however, is entirely distinct from civil polity, and is so far from obstructing or weakening it, that, on the contrary, it highly conduces to its assistance and advancement. This power of jurisdiction, therefore, will, in short, be no other than an order instituted for the preservation of the spiritual polity. For this end, there were from the beginning judiciaries appointed in the Churches, to take cognizance of manners, to pass censures on vices, and to preside over the use of the keys in excommunication. This order Paul designates in his First Epistle to the Corinthians, when he mentions “governments;”[1028] and to the Romans, when he says, “He that ruleth,” let him do it “with diligence.”[1029] He is not speaking of magistrates or civil governors, for there were at this time no Christian magistrates, but of those who were associated with the pastor in the spiritual government of the Church. In the First Epistle to Timothy, also, he mentions two kinds of presbyters or elders, some “who labour in the word and doctrine,” others who have nothing to do with preaching the word, and yet “rule well.”[1030] By the latter class, there can be no doubt that he intends those who were appointed to the cognizance of manners, and to the whole exercise of the keys. For this power, of which we now speak, entirely depends on the keys, which Christ has conferred upon the Church in the eighteenth chapter of Matthew, where he commands that those who shall have despised private admonitions shall be severely admonished in the name of the whole Church; and that if they persist in their obstinacy, they are to be excluded from the society of believers.[1031] Now, these admonitions and corrections cannot take place without an examination of the cause; hence the necessity of some judicature and order. Wherefore, unless we would nullify the promise of the keys, and entirely abolish excommunication, solemn admonitions, and every thing of a similar kind, it is necessary to allow the Church some jurisdiction. Let it be observed, that the passage to which we have referred, relates not to the general authority of the doctrine to be preached by the apostles, as in the sixteenth chapter of Mathew and the twentieth chapter of John; but that the power of the sanhedrim is for the future transferred to the Church of Christ. Till that time, the Jews had their own method of government, which, as far as regards the pure institution, Jesus Christ established in his Church, and that with a severe sanction. For this was absolutely necessary, because the judgment of an ignoble and despised Church might otherwise be treated with contempt by presumptuous and proud men. And that the readers may not be embarrassed by the circumstance of Christ having used the same words to express different things, it will be useful to solve this difficulty. There are two places which speak of _binding_ and _loosing_. One is in the sixteenth chapter of Matthew, where Christ, after having promised Peter that he would “give” him “the keys of the kingdom of heaven,”[1032] immediately adds, “Whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven.” In these words he means precisely the same as he intends in other language recorded by John, when, being about to send forth his disciples to preach, after having “breathed on them,” he said, “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.”[1033] I shall offer an interpretation of this passage, without any subtlety, violence, or perversion, but natural, suitable, and obvious. This command respecting the remission and retention of sins, and the promise made to Peter respecting binding and loosing, ought to be wholly referred to the ministry of the word, which when our Lord committed to the apostles, he at the same time invested them with the power of binding and loosing. For what is the sum of the gospel, but that, being all slaves of sin and death, we are loosed and delivered by the redemption which is in Christ Jesus, and that those who never receive or acknowledge Christ as their Deliverer and Redeemer, are condemned and sentenced to eternal chains? When the Lord delivered this embassy to his apostles, to be conveyed to all nations, in order to evince it to be his, and to have proceeded from him, he honoured it with this remarkable testimony, and that for the particular confirmation both of the apostles themselves, and of all those to whom it was to be announced. It was of importance, that the apostles should have a strong and constant assurance of their preaching; which they were not only to undertake and execute amidst immense labours, cares, troubles, and dangers, but were at length to seal with their blood. That they might know this ministry not to be vain or ineffectual, but full of power and energy, it was of importance for them, in circumstances of such great anxiety, difficulty, and danger, to be persuaded that they were employed in the work of God; amidst all the hostility and opposition of the whole world, to know that God was on their side; and though Christ, the Author of their doctrine, was not present to their view on earth, to be certain that he was in heaven to confirm the truth of the doctrine which he had delivered to them. On the other hand, also, it was necessary that the most unequivocal testimony should be given to their hearers, that the doctrine of the gospel was not the word of the apostles, but of God himself; not a voice issuing from the earth, but descended from heaven. For these things, the remission of sins, the promise of eternal life, and the message of salvation, cannot be in the power of man. Therefore Christ has testified that, in the preaching of the gospel, nothing belonged to the apostles, except the ministration of it; that it was he himself who spoke and promised every thing by the instrumentality of their mouths; and, consequently, that the remission of sins which they preached was the true promise of God, and that the condemnation which they denounced was the certain judgment of God. Now, this testification has been given to all ages, and remains unaltered, to certify and assure us all, that the word of the gospel, by whomsoever it may happen to be preached, is the very sentence of God himself, promulgated from his heavenly tribunal, recorded in the book of life, ratified, confirmed, and fixed in heaven. Thus we see, that the power of the keys, in these passages, is no other than the preaching of the gospel, and that, considered with regard to men, it is not so much authoritative as ministerial; for, strictly speaking, Christ has not given this power to men, but to his word, of which he has appointed men to be the ministers.

II. The other passage, which we have mentioned, relative to the power of binding and loosing, is in the eighteenth chapter of Matthew, where Christ says, “If any brother neglect to hear the Church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven.”[1034] This passage is not altogether similar to the first, but is to be understood in a manner somewhat different; though I do not conceive the difference to be so great, but that there is a considerable affinity between them. In the first place, they are both alike in this respect, that each contains a general declaration, the same power of always binding and loosing,—that is, by the word of God,—the same command, the same promise. But they differ in this, that the former passage peculiarly relates to the preaching of the gospel, which is performed by the ministers of the word; the latter relates to the discipline, which is committed to the Church. The Church binds him whom it excommunicates; not that it consigns him to perpetual ruin and despair, but because it condemns his life and manners, and already warns him of his final condemnation, unless he repent. The Church looses him whom it receives into its communion; because it makes him, as it were, a partaker of the unity which it has in Christ Jesus. That no man, therefore, may contemn the judgment of the Church, or consider it as of little consequence that he is condemned by the voice of believers, the Lord testifies that such judgment of believers is no other than the promulgation of his sentence, and that what they do on earth shall be ratified in heaven. For they have the word of God, by which they condemn the perverse; they have the same word, by which they receive penitents into favour; and they cannot err or dissent from the judgment of God, because they judge only by the Divine law, which is not an uncertain or earthly opinion, but the holy will and heavenly oracle of God. From these two passages, which I think I have familiarly and correctly, as well as concisely, explained, these unreasonable men, without any judgment, under the influence of misguided zeal, endeavour to establish, sometimes auricular confession, sometimes excommunication, sometimes jurisdiction, sometimes the right of legislation, and sometimes indulgences. The former passage they allege to support the primacy of the Roman see. They are so expert in fitting their keys to any locks and doors they please, that it should seem as if they had followed the business of locksmiths all their lifetime.

III. The opinion entertained by some persons, that these things were only temporary, while all civil magistrates were strangers to the profession of Christianity, is a mistake for want of considering the great distinction, and the nature of the difference, between the ecclesiastical and civil power. For the Church has no power of the sword to punish or to coerce, no authority to compel, no prisons, fines, or other punishments, like those inflicted by the civil magistrate. Besides, the object of this power is, not that he who has transgressed may be punished against his will but that he may profess his repentance by a voluntary submission to chastisement. The difference therefore is very great; because the Church does not assume to itself what belongs to the magistrate, nor can the magistrate execute that which is executed by the Church. This will be better understood by an example. Is any man intoxicated? In a well regulated city he will be punished by imprisonment. Has he committed fornication? He will receive the same or a severer punishment. With this, the laws, the magistrate, and the civil judgment, will all be satisfied; though it may happen that he will give no sign of repentance, but will rather murmur and repine against his punishment. Will the Church stop here? Such persons cannot be admitted to the sacred supper without doing an injury to Christ and to his holy institution. And reason requires, that he who has offended the Church with an evil example, should remove, by a solemn declaration of repentance, the offence which he has excited. The argument adduced by those who espouse a contrary opinion, is of no force. They say, that Christ assigned this office to the Church, when there was no magistrate to execute it. But it frequently happens that the magistrate is too negligent, and sometimes that he even deserves to be chastised himself; which was the case with the emperor Theodosius. Besides, the same argument might be extended to the whole ministry of the word. Now, then, according to them, pastors must no longer censure notorious crimes; they must cease to chide, to reprove, to rebuke; for there are Christian magistrates, whose duty it is to correct such offences by the civil sword. But as it is the duty of the magistrate, by punishment and corporeal coercion, to purge the Church from offences, so it behoves the minister of the word, on his part, to relieve the magistrate by preventing the multiplication of offenders. Their respective operations ought to be so connected as to be an assistance, and not an obstruction to each other.

IV. And, indeed, whoever will closely examine the words of Christ, will easily perceive that they describe the stated and perpetual order, and not any temporary regulation, of the Church. For it is unreasonable for us to bring an accusation before a magistrate, against those who refuse to submit to our admonitions; yet this would be necessary if the magistrate succeeded to this office of the Church. What shall we say of this promise, “Verily I say unto thee, whatsoever ye shall bind on earth, shall be bound in heaven?” Was it only for one, or for a few years? Besides, Christ here instituted nothing new, but followed the custom always observed in the ancient Church of his own nation; thereby signifying, that the spiritual jurisdiction, which had been exercised from the beginning, was indispensable to the Church. And this has been confirmed by the consent of all ages. For when emperors and magistrates began to assume the profession of Christianity, the spiritual jurisdiction was not in consequence abolished, but only regulated in such a manner as neither to derogate from the civil power, nor to be confounded with it. And that justly; for a pious magistrate will not wish to exempt himself from the common subjection of the children of God, which in no small degree consists in submitting to the Church, when it judges by the word of God: so very far is it from being his duty to abolish such a judicature. “For what is more honourable,” says Ambrose, “than for the emperor to be called the son of the Church? For a good emperor is within the Church, not above the Church.” Wherefore those who, to exalt the magistrate, despoil the Church of this power, not only pervert the language of Christ by a false interpretation, but pass a most severe censure on all the holy bishops who have lived since the time of the apostles, for having usurped to themselves, under a false pretext, the honour and dignity which belonged to the magistrate.

V. But, on the other hand, it is also worth while to examine what was the true and ancient use of the jurisdiction of the Church, and what a great abuse of it has been introduced; that we may know what ought to be abrogated, and what ought to be restored from antiquity, if we would overturn the reign of Antichrist, and reëstablish the true kingdom of Christ. In the first place, the object to be secured is the prevention of offences, or the abolition of any that may have arisen. In the use of it, two things require to be considered; first, that this spiritual power be entirely separated from the power of the sword; secondly, that it be administered, not at the pleasure of one man, but by a legitimate assembly. Both these things were observed in the purer ages of the Church. For the holy bishops never exercised their authority by fines, imprisonments, or other civil punishments; but, as became them, employed nothing but the word of the Lord. For the severest vengeance, the ultimate punishment of the Church, is excommunication, which is never resorted to without absolute necessity. Now, excommunication requires no external force, but is content with the power of the word of God. In short, the jurisdiction of the primitive Church was no other than a practical exposition of the description which Paul gives of the spiritual authority of pastors. This power he represents as conferred for the purpose of “casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; and having in readiness to revenge all disobedience.”[1035] As this is accomplished by the preaching of the doctrine of Christ, so to preserve that doctrine from falling into contempt, they who profess themselves of the household of faith ought to be judged by what that doctrine contains. That cannot be done, except the ministry be accompanied with the power to take cognizance of those who are to be privately admonished, or more severely censured, and also to exclude from the communion of the Supper those who cannot be admitted without a profanation of such a solemn sacrament. Wherefore when he denies, in another place, that we have any right “to judge them that are without,”[1036] he makes the children of the church subject to the censures by which their faults are chastised, and implies the existence at that time of judicatures from which none of the believers were exempt.

VI. This power, as we have stated, was not in the hands of one man, for him to act according to his own pleasure, but resided in the assembly of the elders, which was in the Church what a senate is in a city. Cyprian, when he mentions by whom it was exercised in his time, generally unites all the clergy with the bishop; but in other passages he also shows, that the clergy presided in such a manner, that the people were not excluded from this cognizance. For he expresses himself in these words: “From the commencement of my episcopate, I have determined to do nothing without the counsel of the clergy and the consent of the people.” But the common and usual custom was for the jurisdiction of the Church to be exercised by the council of the presbyters; of whom, as I have observed, there were two classes; for some were ordained to the office of teaching, others were only censors of manners. This institution gradually degenerated from its original establishment; so that, in the time of Ambrose, the judicial administration of the Church was wholly in the hands of the clergy; of which he complains in the following language: “The ancient synagogue, and afterwards the Church, had elders, without whose advice nothing was done. I know not by what negligence this practice has been discontinued, except from the indolence of the doctors, or rather from their pride, while they wish none but themselves, to be seen.” We perceive how indignant was that holy man, that there had been some declension from a better state of things, though they still retained an order that was at least tolerable. What would he say now, if he were to see the present deformed ruins, which exhibit scarcely a vestige of the ancient edifice! What a complaint would he make! First, in opposition to law and justice, that which had been given to the Church, the bishop usurped entirely to himself. This resembles the conduct of a consul or president, expelling the senate, and seizing the sole administration of a government. But as the bishop is superior to other persons in honour, so the assembly or congregation possesses more authority than one individual. It was a gross outrage, therefore, for one man to transfer to himself all the power of the community, and thereby to open a door to licentious tyranny, to deprive the Church of its rights, and to suppress and abolish an assembly appointed by the Spirit of Christ.

VII. But as one evil always produces another, bishops, disdaining this charge as unworthy of their attention, have delegated it to others. Hence the creation of officials, to discharge that duty. I say nothing, at present, of the characters of the persons; I only assert, that they differ in no respect from civil judges; yet they still call it a spiritual jurisdiction, where all the contention is about secular affairs. Though there were no other evil, what effrontery must they have, to call a court full of litigation the judicature of the Church! But, it is alleged, it employs admonitions, and pronounces excommunication. Is it thus that they trifle with God? Does a poor man owe a sum of money? He is cited. If he appear, he is condemned; after the condemnation, if he do not pay, he is admonished: after the second admonition, they proceed to excommunication. If he do not appear to the citation, he is admonished to be forthcoming: if he delay, he is admonished a second time, and soon after is excommunicated. I ask, What is there in this that bears any resemblance to the institution of Christ, the ancient usage, or the order of the Church? It is further alleged, that this court also corrects vices. I reply, that acts of fornication, lasciviousness, and drunkenness, and similar enormities, they not only tolerate, but sanction and encourage, by a kind of tacit approbation, and that not only in the people, but even in the clergy themselves. Among multitudes of offenders, they only summon a few, either to avoid too flagrant an appearance of connivance, or for the purpose of extorting money. I say nothing of the robbery, the rapine, the peculation, the sacrilege, connected with this office. I say nothing of the characters of most of the persons selected to discharge it. It is more than sufficient for us, that while the Romanists boast of their spiritual jurisdiction, it is easy to show that nothing is more contrary to the order appointed by Christ, and that it has no more resemblance to the ancient practice, than darkness has to light.

VIII. Though we have not said all that might be adduced for this purpose, and what we have said has been condensed within a small compass, yet I trust we have so refuted our adversaries, as to leave no room for any one to doubt that the spiritual power arrogated by the pope and all his hierarchy, is a tyrannical usurpation, chargeable with impious opposition to the word of God, and injustice to his people. Under the term _spiritual power_, I include their audacity in fabricating new doctrines, by which they have seduced the unhappy people from the native purity of the word of God, the iniquitous traditions by which they have insnared them, and the pretended ecclesiastical jurisdiction which they exercise by their suffragans, vicars, penitentiaries, and officials. For if we allow Christ any kingdom among us, all this kind of domination must immediately fall to the ground. The power of the sword, which they also claim, as that is not exercised over consciences, but operates on property, is irrelevant to our present subject; though in this also it is worth while to remark, that they are always consistent with themselves, and are at the greatest possible distance from the character they would be thought to sustain, as pastors of the Church. Here I am not censuring the particular vices of individuals, but the general wickedness and common pest of the whole order, which they would consider as degraded, if it were not distinguished by wealth and lofty titles. If we consult the authority of Christ on this subject, there is no doubt that he intended to exclude the ministers of his word from civil dominion and secular sovereignty, when he said, “The kings of the Gentiles exercise dominion over them; but it shall not be so among you.”[1037] For by these words he signifies, not only that the office of a pastor is distinct from the office of a prince, but that they are so different, that they can never be properly united in one man. For though Moses held both these offices at once, it may be observed, first, that this was the result of a special miracle; secondly, that it was only a temporary arrangement, till things should be better regulated. But, as soon as God prescribed a certain form of government, Moses was left in possession of the civil administration, and was commanded to resign the priesthood to his brother; and that for a very sufficient reason; for it is beyond the ability of nature for one man to be capable of sustaining the burden of both. And this has been carefully observed in the Church in all ages. For as long as any real appearance of a Church remained, not one of the bishops ever thought of usurping the power of the sword; so that it was a common proverb in the time of Ambrose, “That emperors rather coveted the priesthood, than priests the empire;” for as he afterwards observes, it was the firm and universal opinion, “That palaces belonged to emperors, and churches to priests.”

IX. But since a method has been contrived for bishops to retain the title, honour, and emoluments of their office without any burden or solicitude, that they might not be left entirely without occupation, the power of the sword has been given to them, or rather they have usurped it to themselves. With what plea will they defend such impudence? Was it for bishops to perplex themselves with judicial proceedings, to assume the government of cities and provinces, and to undertake various other occupations so incompatible with their office, which alone would furnish them so much labour and employment, that even if they were entirely and assiduously devoted to it, without the least distraction of other avocations, they would scarcely be able to discharge its functions? But they have the hardihood to boast, that this causes the Church of Christ to flourish with a glory suitable to its dignity, and at the same time that they are not too much distracted from the duties of their vocation. With respect to the first point, if it be a becoming ornament of the sacred office, for those who sustain it to be elevated to a degree of power formidable to the greatest monarchs, they have reason to expostulate with Christ, by whom their honour has been so grievously wounded. For in their opinion, at least, what could have been said more disgraceful than the following language? “The kings of the Gentiles exercise dominion over them; but it shall not be so among you.”[1038] Nor has he prescribed a severer law to his servants than he first imposed upon himself. “Man,” says he, “who made me a judge or a divider over you?”[1039] We see he plainly refuses to act the part of a judge, which he would not have done, had it been a thing consistent with his office. Will not his servants allow themselves to be reduced to that rank, to which their Lord voluntarily submitted himself? With respect to the second point, I wish they could as easily prove it by experience as make the assertion. But since the apostles thought it not right for them “to leave the word of God, and serve tables,”[1040] this must confound those who are reluctant to admit, that it is not in the power of the same man to be at the same time a good bishop and a good prince. For if they, who by the extent of the gifts with which they were endued, were enabled to sustain far more numerous and weighty cares than any men who have lived since their time, after all confessed themselves incapable of attending to the word of God and the service of tables without fainting under the burden, how should it be possible for these men, who are by no means to be compared to the apostles, so vastly to surpass them in industry? The very attempt has betrayed the most consummate effrontery and presumptuous confidence. Yet we see it has been done; with what success, is obvious; the unavoidable consequence has been the desertion of their own functions, and intrusion into those which belonged to others.

X. It has, without doubt, been from small beginnings, that they have gradually risen to such eminence. For it was not possible for them to make so great an advance at one step. But sometimes by fraudulent and secret artifices, they exalted themselves in a clandestine manner, so that no one perceived the encroachment till it had been effected: sometimes, when opportunity offered, by terrifying and menacing princes, they extorted from them some augmentation of their power; sometimes, when they saw princes inclined to favour them, they abused their foolish and inconsiderate pliability. In early times, if any controversy arose, the believers, in order to avoid the necessity of litigation, used to refer it to the decision of their bishop, of whose integrity they were fully satisfied. The ancient bishops were frequently embarrassed with such arbitrations, which exceedingly displeased them, as Augustine somewhere declares; but to save the parties from lawsuits, they reluctantly undertook this troublesome business. From voluntary arbitrations, which were entirely different from the processes of civil courts, their successors have erected an ordinary jurisdiction. In a subsequent period, when cities and countries were oppressed with various distresses, they had recourse to the patronage of their bishops, that they might be protected by their influence; succeeding bishops, by wonderful artifice, of protectors have made themselves lords. Nor can it be denied, that the principal acquisitions they have made, have been effected by faction and violence. The princes, who voluntarily invested the bishops with jurisdiction, were actuated to this by various motives. But though their indulgence may have exhibited some appearance of piety, yet their preposterous liberality was by no means adapted to promote the benefit of the Church, the ancient and genuine discipline of which they thereby corrupted, or rather, to say the truth, utterly annihilated. But those bishops who have abused such kindness of princes to their own profit, have sufficiently evinced, by this one specimen, that they were in reality no bishops at all. For if they had possessed a particle of the apostolic spirit, they would unquestionably have answered, in the language of Paul, that “the weapons of our warfare are not carnal, but”[1041] spiritual. Instead of this, hurried away with a blind cupidity, they have ruined themselves, and their successors, and the Church.