The Institutes of the Christian Religion Chapter 4 Article 10

This chapter treats,—I. Of human constitutions in general. Of the distinction between Civil and Ecclesiastical Laws. Of conscience, why and in what sense ministers cannot impose laws on the conscience, sec. 1-8. II. Of traditions or Popish constitutions relating to ceremonies and discipline. The many vices inherent in them, sec. 9-17. Arguments in favour of those traditions refuted, sec. 17-26. III. Of Ecclesiastical constitutions that are good and lawful, sec. 27-32.
1. The power of the Church in enacting laws. This made a source of human traditions. Impiety of these traditions.
2. Many of the Papistical traditions not only difficult, but impossible to be observed.
3. That the question may be more conveniently explained, nature of conscience must be defined.
4. Definition of conscience explained. Examples in illustration of the definition.
5. Paul’s doctrine of submission to magistrates for conscience sake, gives no countenance to the Popish doctrine of the obligation of traditions.
6. The question stated. A brief mode of deciding it.
7. A perfect rule of life in the Law. God our only Lawgiver.
8. The traditions of the Papacy contradictory to the Word of God.
9. Ceremonial traditions of the Papists. Their impiety. Substituted for the true worship of God.
10. Through these ceremonies the commandment of God made void.
11. Some of these ceremonies useless and childish. Their endless variety. Introduce Judaism.
12. Absurdity of these ceremonies borrowed from Judaism and Paganism.
13. Their intolerable number condemned by Augustine.
14. Injury thus done to the Church. They cannot be excused.
15. Mislead the superstitious. Used as a kind of show and for incantation. Prostituted to gain.
16. All such traditions liable to similar objections.
17. Arguments in favour of traditions answered.
18. Answer continued.
19. Illustration taken from the simple administration of the Lord’s Supper, under the Apostles, and the complicated ceremonies of the Papists.
20. Another illustration from the use of Holy Water.
21. An argument in favour of traditions founded on the decision of the Apostles and elders at Jerusalem. This decision explained.
22. Some things in the Papacy may be admitted for a time for the sake of weak brethren.
23. Observance of the Popish traditions inconsistent with Christian liberty, torturing to the conscience, and insulting to God.
24. All human inventions in religion displeasing to God. Reason. Confirmed by an example.
25. An argument founded on the examples of Samuel and Manoah. Answer.
26. Argument that Christ wished such burdens to be borne. Answer.
27. Third part of the chapter, treating of lawful Ecclesiastical arrangements. Their foundation in the general axiom, that all things be done decently and in order. Two extremes to be avoided.
28. All Ecclesiastical arrangements to be thus tested. What Paul means by things done decently and in order.
29. Nothing decent in the Popish ceremonies. Description of true decency. Examples of Christian decency and order.
30. No arrangement decent and orderly, unless founded on the authority of God, and derived from Scripture. Charity the best guide in these matters.
31. Constitutions thus framed not to be neglected or despised.
32. Cautions to be observed in regard to such constitutions.

1. We come now to the second part of power, which, according to them, consists in the enacting of laws, from which source innumerable traditions have arisen, to be as many deadly snares to miserable souls. For they have not been more scrupulous than the Scribes and Pharisees in laying burdens on the shoulders of others, which they would not touch with their finger (

Matt. 23:4

;

Luke 11:16

). I have elsewhere shown (Book 3 chap. 4 sec. 4-7) how cruel murder they commit by their doctrine of auricular confession. The same violence is not apparent in other laws, but those which seem most tolerable press tyrannically on the conscience. I say nothing as to the mode in which they adulterate the worship of God, and rob God himself, who is the only Lawgiver, of his right. The power we have now to consider is, whether it be lawful for the Church to bind laws upon the conscience? In this discussion, civil order is not touched; but the only point considered is, how God may be duly worshipped according to the rule which he has prescribed, and how our spiritual liberty, with reference to God, may remain unimpaired. In ordinary language, the name of human traditions is given to all decrees concerning the worship of God, which men have issued without the authority of his word. We contend against these, not against the sacred and useful constitutions of the Church, which tend to preserve discipline, or decency, or peace. Our aim is to curb the unlimited and barbarous empire usurped over souls by those who would be thought pastors of the Church, but who are in fact its most cruel murderers. They say that the laws which they enact are spiritual, pertaining to the soul, and they affirm that they are necessary to eternal life. But thus the kingdom of Christ, as I lately observed, is invaded; thus the liberty, which he has given to the consciences of believers, is completely oppressed and overthrown. I say nothing as to the great impiety with which, to sanction the observance of their laws, they declare that from it they seek forgiveness of sins, righteousness and salvation, while they make the whole sum of religion and piety to consist in it. What I contend for is, that necessity ought not to be laid on consciences in matters in which Christ has made them free; and unless freed, cannot, as we have previously shown (Book 3 chap. 19), have peace with God. They must acknowledge Christ their deliverer, as their only king, and be ruled by the only law of liberty—namely, the sacred word of the Gospel—if they would retain the grace which they have once received in Christ: they must be subject to no bondage, be bound by no chains.

2. These Solons, indeed, imagine that their constitutions are laws of liberty, a pleasant yoke, a light burden: but who sees not that this is mere falsehood. They themselves, indeed, feel not the burden of their laws. Having cast off the fear of God, they securely and assiduously disregard their own laws as well as those which are divine. Those, however, who feel any interest in their salvation, are far from thinking themselves free so long as they are entangled in these snares. We see how great caution Paul employed in this matter, not venturing to impose a fetter in any one thing, and with good reason: he certainly foresaw how great a wound would be inflicted on the conscience if these things should be made necessary which the Lord had left free. On the contrary, it is scarcely possible to count the constitutions which these men have most grievously enforced, under the penalty of eternal death, and which they exact with the greatest rigour, as necessary to salvation. And while very many of them are most difficult of observance, the whole taken together are impossible; so great is the mass. How, then, possibly can those, on whom this mountain of difficulty lies, avoid being perplexed with extreme anxiety, and filled with terror? My intention here then is, to impugn constitutions of this description; constitutions enacted for the purpose of binding the conscience inwardly before God, and imposing religious duties, as if they enjoined things necessary to salvation.

3. Many are greatly puzzled with this question, from not distinguishing, with sufficient care, between what is called the external forum and the forum of conscience

¹

(Book 3 chap. 19 sec 15). Moreover, the difficulty is increased by the terms in which Paul enjoins obedience to magistrates, “not only for wrath, but also for conscience sake” (

Rom. 13:5

); and from which it would follow, that civil laws also bind the conscience. But if this were so, nothing that we have said of spiritual government, in the last chapter, and are to say in this, would stand. To solve this difficulty, we must first understand what is meant by conscience. The definition must be derived from the etymology of the term. As when men, with the mind and intellect, apprehend the knowledge of things, they are thereby said to know, and hence the name of science or knowledge is used; so, when they have, in addition to this, a sense of the divine judgment, as a witness not permitting them to hide their sins, but bringing them as criminals before the tribunal of the judge, that sense is called conscience. For it occupies a kind of middle place between God and man, not suffering man to suppress what he knows in himself, but following him out until it bring him to conviction. This is what Paul means, when he says that conscience bears witness, “our thoughts the meanwhile accusing or else excusing each other” (

Rom. 2:15

). Simple knowledge, therefore, might exist in a man, as it were, shut up, and therefore the sense which sits men before the judgment-seat of God has been placed over him as a sentinel, to observe and spy out all his secrets, that nothing may remain buried in darkness. Hence the old proverb, Conscience is a thousand witnesses. For this reason, Peter also uses the “answer of a good conscience towards God” (

1 Pet. 3:21

); for tranquillity of mind, when, persuaded of the grace of Christ, we with boldness present ourselves before God. And the author of the Epistle to the Hebrews says, that we have “no more conscience of sins,” that we are freed or acquitted, so that sin no longer accuses us (

Heb. 10:2

).

4. Wherefore, as works have respect to men, so conscience bears reference to God; and hence a good conscience is nothing but inward integrity of heart. In this sense, Paul says, that “the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned” (

1 Tim. 1:5

). He afterwards, in the same chapter, shows how widely it differs from intellect, saying, the, “some having put away” a good conscience, “concerning faith have made shipwreck.” For by these words he intimates, that it is a living inclination to worship God, a sincere desire to live piously and holily. Sometimes, indeed, it is extended to men also, as when Paul declares, “Herein do I exercise myself, to have always a conscience void of offence toward God, and toward men” (

Acts 24:16

). But this is said, because the benefits of a good conscience flow forth and reach even to men. Properly speaking, however, it respects God alone, as I have already said. Hence a law may be said to bind the conscience when it simply binds a man without referring to men, or taking them into account. For example, God enjoins us not only to keep our mind chaste and pure from all lust, but prohibits every kind of obscenity in word, and all external lasciviousness. This law my conscience is bound to observe, though there were not another man in the world. Thus he who behaves intemperately not only sins by setting a bad example to his brethren, but stands convicted in his conscience before God. Another rule holds in the case of things which are in themselves indifferent. For we ought to abstain when they give offence, but conscience is free. Thus Paul says of meat consecrated to idols, “If any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake;” “conscience, I say, not thine own, but of the other” (

1 Cor. 10:28–29

). A believer would sin, if, after being warned, he should still eat such kind of meat. But however necessary abstinence may be in respect of a brother, as prescribed by the Lord, conscience ceases not to retain its liberty. We see how the law, while binding the external work, leaves the conscience free.

5. Let us now return to human laws. If they are imposed for the purpose of forming a religious obligation, as if the observance of them was in itself necessary, we say that the restraint thus laid on the conscience is unlawful. Our consciences have not to do with men but with God only. Hence the common distinction between the earthly forum and the forum of conscience.

¹

When the whole world was enveloped in the thickest darkness of ignorance, it was still held (like a small ray of light which remained unextinguished) that conscience was superior to all human judgments. Although this, which was acknowledged in word, was afterwards violated in fact, yet God was pleased that there should even then exist an attestation to liberty, exempting the conscience from the tyranny of man. But we have not yet explained the difficulty which arises from the words of Paul. For if we must obey princes not only from fear of punishment but for conscience sake, it seems to follow, that the laws of princes have dominion over the conscience. If this is true, the same thing must be affirmed of ecclesiastical laws. I answer, that the first thing to be done here is to distinguish between the genus and the species. For though individual laws do not reach the conscience, yet we are bound by the general command of God, which enjoins us to submit to magistrates. And this is the point on which Paul’s discussion turns—viz. that magistrates are to be honoured, because they are ordained of God (

Rom. 13:1

). Meanwhile, he does not at all teach that the laws enacted by them reach to the internal government of the soul, since he everywhere proclaims that the worship of God, and the spiritual rule of living righteously, are superior to all the decrees of men. Another thing also worthy of observation, and depending on what has been already said, is, that human laws, whether enacted by magistrates or by the Church, are necessary to be observed (I speak of such as are just and good), but do not therefore in themselves bind the conscience, because the whole necessity of observing them respects the general end, and consists not in the things commanded. Very different, however, is the case of those which prescribe a new form of worshipping God, and introduce necessity into things that are free.

6. Such, however, are what in the present day are called ecclesiastical constitutions by the Papacy, and are brought forward as part of the true and necessary worship of God. But as they are without number, so they form innumerable fetters to bind and ensnare the soul. Though, in expounding the law, we have adverted to this subject (Book 3 chap. 4 sec. 6), yet as this is more properly the place for a full discussion of it, I will now study to give a summary of it as carefully as I can. I shall, however, omit the branch relating to the tyranny with which false bishops arrogate to themselves the right of teaching whatever they please, having already considered it as far as seemed necessary, but shall treat at length of the power which they claim of enacting laws. The pretext, then, on which our false bishops burden the conscience with new laws is, that the Lord has constituted them spiritual legislators, and given them the government of the Church. Hence they maintain that everything which they order and prescribe must, of necessity, be observed by the Christian people, that he who violates their commands is guilty of a twofold disobedience, being a rebel both against God and the Church. Assuredly, if they were true bishops, I would give them some authority in this matter, not so much as they demand, but so much as is requisite for duly arranging the polity of the Church; but since they are anything but what they would be thought, they cannot possibly assume anything to themselves, however little, without being in excess. But as this also has been elsewhere shown, let us grant for the present, that whatever power true bishops possess justly belongs to them, still I deny that they have been set over believers as legislators to prescribe a rule of life at their own hands, or bind the people committed to them to their decrees. When I say this, I mean that they are not at all entitled to insist that whatever they devise without authority from the word of God shall be observed by the Church as matter of necessity. Since such power was unknown to the apostles, and was so often denied to the ministers of the Church by our Lord himself, I wonder how any have dared to usurp, and dare in the present day to defend it, without any precedent from the apostles, and against the manifest prohibition of God.

7. Everything relating to a perfect rule of life the Lord has so comprehended in his law, that he has left nothing for men to add to the summary there given. His object in doing this was, first, that since all rectitude of conduct consists in regulating all our actions by his will as a standard, he alone should be regarded as the master and guide of our life; and, secondly, that he might show that there is nothing which he more requires of us than obedience. For this reason James says, “He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law:” “There is one lawgiver, who is able to save and to destroy” (

James 4:11–12

). We hear how God claims it as his own peculiar privilege to rule us by his laws. This had been said before by Isaiah, though somewhat obscurely, “The Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us” (

Isa. 33:22

). Both passages show that the power of life and death belongs to him who has power over the soul. Nay, James clearly expresses this. This power no man may assume to himself. God, therefore, to whom the power of saving and destroying belongs, must be acknowledged as the only King of souls, or, as the words of Isaiah express it, he is our king and judge, and lawgiver and saviour. So Peter, when he reminds pastors of their duty, exhorts them to feed the flock without lording it over the heritage (

1 Pet. 5:2

); meaning by heritage the body of believers. If we duly consider that it is unlawful to transfer to man what God declares to belong only to himself, we shall see that this completely cuts off all the power claimed by those who would take it upon them to order anything in the Church without authority from the word of God.

8. Moreover, since the whole question depends on this, that God being the only lawgiver, it is unlawful for men to assume that honour to themselves, it will be proper to keep in mind the two reasons for which God claims this solely for himself. The one reason is, that his will is to us the perfect rule of all righteousness and holiness, and that thus in the knowledge of it we have a perfect rule of life. The other reason is, that when the right and proper method of worshipping him is in question, he whom we ought to obey, and on whose will we ought to depend, alone has authority over our souls. When these two reasons are attended to, it will be easy to decide what human constitutions are contrary to the word of the Lord. Of this description are all those which are devised as part of the true worship of God, and the observance of which is bound upon the conscience, as of necessary obligation. Let us remember then to weigh all human laws in this balance, if we would have a sure test which will not allow us to go astray. The former reason is urged by Paul in the Epistle to the Colossians against the false apostles who attempted to lay new burdens on the churches. The second reason he more frequently employs in the Epistle to the Galatians in a similar case. In the Epistle to the Colossians, then, he maintains that the doctrine of the true worship of God is not to be sought from men, because the Lord has faithfully and fully taught us in what way he is to be worshipped. To demonstrate this, he says in the first chapter, that in the gospel is contained all wisdom, that the man of God may be made perfect in Christ. In the beginning of the second chapter, he says that all the treasures of wisdom and knowledge are hidden in Christ, and from this he concludes that believers should beware of being led away from the flock of Christ by vain philosophy, according to the constitutions of men (

Col. 2:10

). In the end of the chapter, he still more decisively condemns all ἐθελοθρησκειας that is, fictitious modes of worship which men themselves devise or receive from others, and all precepts whatsoever which they presume to deliver at their own hand concerning the worship of God. We hold, therefore, that all constitutions are impious in the observance of which the worship of God is pretended to be placed. The passages in the Galatians in which he insists that fetters are not to be bound on the conscience (which ought to be ruled by God alone), are sufficiently plain, especially chapter 5. Let it, therefore, suffice to refer to them.

9. But that the whole matter may be made plainer by examples, it will be proper, before we proceed, to apply the doctrine to our own times. The constitutions which they call ecclesiastical, and by which the Pope, with his adherents, burdens the Church, we hold to be pernicious and impious, while our opponents defend them as sacred and salutary. Now there are two kinds of them, some relating to ceremonies and rites, and others more especially to discipline. Have we, then, any just cause for impugning both? Assuredly a juster cause than we could wish. First, do not their authors themselves distinctly declare that the very essence of the worship of God (so to speak) is contained in them? For what end do they bring forward their ceremonies but just that God may be worshipped by them? Nor is this done merely by error in the ignorant multitude, but with the approbation of those who hold the place of teachers. I am not now adverting to the gross abominations by which they have plotted the adulteration of all godliness, but they would not deem it to be so atrocious a crime to err in any minute tradition, did they not make the worship of God subordinate to their fictions. Since Paul then declares it to be intolerable that the legitimate worship of God should be subjected to the will of men, wherein do we err when we are unable to tolerate this in the present day? especially when we are enjoined to worship God according to the elements of this world—a thing which Paul declares to be adverse to Christ (

Col. 2:20

). On the other hand, the mode in which they lay consciences under the strict necessity of observing whatever they enjoin, is not unknown. When we protest against this, we make common cause with Paul, who will on no account allow the consciences of believers to be brought under human bondage.

10. Moreover, the worst of all is, that when once religion begins to be composed of such vain fictions, the perversion is immediately succeeded by the abominable depravity with which our Lord upbraids the Pharisees of making the commandment of God void through their traditions (

Matt. 15:3

). I am unwilling to dispute with our present legislators in my own words;—let them gain the victory if they can clear themselves from this accusation of Christ. But how can they do so, seeing they regard it as immeasurably more wicked to allow the year to pass without auricular confession, than to have spent it in the greatest iniquity: to have infected their tongue with a slight tasting of flesh on Friday, than to have daily polluted the whole body with whoredom: to have put their hand to honest labour on a day consecrated to some one or other of their saintlings, than to have constantly employed all their members in the greatest crimes: for a priest to be united to one in lawful wedlock, than to be engaged in a thousand adulteries: to have failed in performing a votive pilgrimage, than to have broken faith in every promise: not to have expended profusely on the monstrous, superfluous, and useless luxury of churches, than to have denied the poor in their greatest necessities: to have passed an idol without honour, than to have treated the whole human race with contumely: not to have muttered long unmeaning sentences at certain times, than never to have framed one proper prayer? What is meant by making the word of God void by tradition, if this is not done when recommending the ordinances of God only frigidly and perfunctorily, they nevertheless studiously and anxiously urge strict obedience to their own ordinances, as if the whole power of piety was contained in them;—when vindicating the transgression of the divine Law with trivial satisfactions, they visit the minutest violation of one of their decrees with no lighter punishment than imprisonment, exile, fire, or sword?—When neither severe nor inexorable against the despisers of God, they persecute to extremity, with implacable hatred, those who despise themselves, and so train all those whose simplicity they hold in thraldom, that they would sooner see the whole law of God subverted than one iota of what they call the precepts of the Church infringed. First, there is a grievous delinquency in this, that one contemns, judges, and casts off his neighbour for trivial matters,—matters which, if the judgment of God is to decide, are free. But now, as if this were a small evil, those frivolous elements of this world (as Paul terms them in his Epistle to the Galatians,

Gal. 4:9

) are deemed of more value than the heavenly oracles of God. He who is all but acquitted for adultery is judged in meat; and he to whom whoredom is permitted is forbidden to marry. This, forsooth, is all that is gained by that prevaricating obedience, which only turns away from God to the same extent that it inclines to men.

11. There are other two grave vices which we disapprove in these constitutions. First, They prescribe observances which are in a great measure useless, and are sometimes absurd; secondly, by the vast multitude of them, pious consciences are oppressed, and being carried back to a kind of Judaism, so cling to shadows that they cannot come to Christ. My allegation that they are useless and absurd will, I know, scarcely be credited by carnal wisdom, to which they are so pleasing, that the Church seems to be altogether defaced when they are taken away. But this is just what Paul says, that they “have indeed a show of wisdom in will-worship, and humility, and neglecting of the body” (

Col. 2:23

); a most salutary admonition, of which we ought never to lose sight. Human traditions, he says, deceive by an appearance of wisdom. Whence this show? Just that being framed by men, the human mind recognises in them that which is its own, and embraces it when recognised more willingly than anything, however good, which is less suitable to its vanity. Secondly, That they seem to be a fit training to humility, while they keep the minds of men grovelling on the ground under their yoke; hence they have another recommendation. Lastly, Because they seem to have a tendency to curb the will of the flesh, and to subdue it by the rigour of abstinence, they seem to be wisely devised. But what does Paul say to all this? Does he pluck off those masks lest the simple should be deluded by a false pretext? Deeming it sufficient for their refutation to say that they were devices of men, he passes all these things without refutation, as things of no value. Nay, because he knew that all fictitious worship is condemned in the Church, and is the more suspected by believers, the more pleasing it is to the human mind—because he knew that this false show of outward humility differs so widely from true humility that it can be easily discerned; —finally, because he knew that this tutelage is valued at no more than bodily exercise, he wished the very things which commended human traditions to the ignorant to be regarded by believers as the refutation of them.

12. Thus, in the present day, not only the unlearned vulgar, but every one in proportion as he is inflated by worldly wisdom, is wonderfully captivated by the glare of ceremonies, while hypocrites and silly women think that nothing can be imagined better or more beautiful. But those who thoroughly examine them, and weigh them more truly according to the rule of godliness, in regard to the value of all such ceremonies, know, first, that they are trifles of no utility; secondly, that they are impostures which delude the eyes of the spectators with empty show. I am speaking of those ceremonies which the Roman masters will have to be great mysteries, while we know by experience that they are mere mockery. Nor is it strange that their authors have gone the length of deluding themselves and others by mere frivolities, because they have taken their model partly from the dreams of the Gentiles, partly, like apes, have rashly imitated the ancient rites of the Mosaic Law, with which we have nothing more to do than with the sacrifices of animals and other similar things. Assuredly, were there no other proof, no sane man would expect any good from such an ill-assorted farrago. And the case itself plainly demonstrates that very many ceremonies have no other use than to stupify the people rather than teach them. In like manner, to those new canons which pervert discipline rather than preserve it, hypocrites attach much importance; but a closer examination will show that they are nothing but the shadowy and evanescent phantom of discipline.

13. To come to the second fault, who sees not that ceremonies, by being heaped one upon another, have grown to such a multitude, that it is impossible to tolerate them in the Christian Church? Hence it is, that in ceremonies a strange mixture of Judaism is apparent, while other observances prove a deadly snare to pious minds. Augustine complained that in his time, while the precepts of God were neglected, prejudice everywhere prevailed to such an extent, that he who touched the ground barefoot during his octave was censured more severely than he who buried his wits in wine. He complained that the Church, which God in mercy wished to be free, was so oppressed that the condition of the Jews was more tolerable (August. Ep. 119). Had that holy man fallen on our day, in what terms would he have deplored the bondage now existing? For the number is tenfold greater, and each iota is exacted a hundred times more rigidly than then. This is the usual course; when once those perverse legislators have usurped authority, they make no end of their commands and prohibitions until they reach the extreme of harshness. This Paul elegantly intimated by these words,—“If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances? Touch not, taste not, handle not” (

Col. 2:20–21

). For while the word ἅπτεσθαι signifies both to eat and to touch, it is doubtless taken in the former sense, that there may not be a superfluous repetition. Here, therefore, he most admirably describes the progress of false apostles. The way in which superstition begins is this: they forbid not only to eat, but even to chew gently; after they have obtained this, they forbid even to taste. This also being yielded to them, they deem it unlawful to touch even with the finger.

14. We justly condemn this tyranny in human constitutions, in consequence of which miserable consciences are strangely tormented by innumerable edicts, and the excessive exaction of them. Of the canons relating to discipline, we have spoken elsewhere ( supra , sec. 12; also chapter 12). What shall I say of ceremonies, the effect of which has been, that we have almost buried Christ, and returned to Jewish figures? “Our Lord Christ (says Augustine, Ep. 118) bound together the society of his new people by sacraments, very few in number, most excellent in signification, most easy of observance.” How widely different this simplicity is from the multitude and variety of rites in which we see the Church entangled in the present day, cannot well be told. I am aware of the artifice by which some acute men excuse this perverseness. They say that there are numbers among us equally rude as any among the Israelitish people, and that for their sakes has been introduced this tutelage, which though the stronger may do without, they, however, ought not to neglect, seeing that it is useful to weak brethren. I answer, that we are not unaware of what is due to the weakness of brethren, but, on the other hand, we object that the method of consulting for the weak is not to bury them under a great mass of ceremonies. It was not without cause that God distinguished between us and his ancient people, by training them like children by means of signs and figures, and training us more simply, without so much external show. Paul’s words are, “The heir, as long as he is a child,”—“is under tutors and governors” (

Gal. 4:1–2

). This was the state of the Jews under the law. But we are like adults who, being freed from tutory and curatory, have no need of puerile rudiments. God certainly foresaw what kind of people he was to have in his Church, and in what way they were to be governed. Now, he distinguished between us and the Jews in the way which has been described. Therefore, it is a foolish method of consulting for the ignorant to set up the Judaism which Christ has abrogated. This dissimilitude between the ancient and his new people Christ expressed 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” (

John 4:23

). This, no doubt, had always been done; but the new worshippers differ from the old in this, that while under Moses the spiritual worship of God was shadowed, and, as it were, entangled by many ceremonies, these have been abolished, and worship is now more simple. Those, accordingly, who confound this distinction, subvert the order instituted and sanctioned by Christ. Therefore you will ask, Are no ceremonies to be given to the more ignorant, as a help to their ignorance? I do not say so; for I think that help of this description is very useful to them. All I contend for is the employment of such a measure as may illustrate, not obscure Christ. Hence a few ceremonies have been divinely appointed, and these by no means laborious, in order that they may evince a present Christ. To the Jews a greater number were given, that they might be images of an absent Christ. In saying he was absent, I mean not in power, but in the mode of expression. Therefore, to secure due moderation, it is necessary to retain that fewness in number, facility in observance, and significancy of meaning which consists in clearness. Of what use is it to say that this is not done? The fact is obvious to every eye.

15. I here say nothing of the pernicious opinions with which the minds of men are imbued, as that these are sacrifices by which propitiation is made to God, by which sins are expiated, by which righteousness and salvation are procured. It will be maintained that things good in themselves are not vitiated by errors of this description, since in acts expressly enjoined by God similar errors may be committed. There is nothing, however, more unbecoming than the fact, that works devised by the will of man are held in such estimation as to be thought worthy of eternal life. The works commanded by God receive a reward, because the Lawgiver himself accepts of them as marks of obedience. They do not, therefore, take their value from their own dignity or their own merit, but because God sets this high value on our obedience toward him. I am here speaking of that perfection of works which is commanded by God, but is not performed by men. The works of the law are accepted merely by the free kindness of God, because the obedience is infirm and defective. But as we are not here considering how far works avail without Christ, let us omit that question. I again repeat, as properly belonging to the present subject, that whatever commendation works have, they have it in respect of obedience, which alone God regards, as he testifies by the prophet, “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” (

Jer. 7:22

). Of fictitious works he elsewhere speaks, “Wherefore do you spend your money for that which is not bread”? (

Isa. 55:2

; 29:13). Again, “In vain do they worship me, teaching for doctrines the commandments of men” (

Matt. 15:9

). They cannot, therefore, excuse themselves from the charge of allowing wretched people to seek in these external frivolities a righteousness which they may present to God, and by which they may stand before the celestial tribunal. Besides, is it not a fault deservedly stigmatised, that they exhibit unmeaning ceremonies as a kind of stage-play or magical incantation? For it is certain that all ceremonies are corrupt and noxious which do not direct men to Christ. But the ceremonies in use in the Papacy are separated from doctrine, so that they confine men to signs altogether devoid of meaning. Lastly (as the belly is an ingenious contriver), it is clear, that many of their ceremonies have been invented by greedy priests as lures for catching money. But whatever be their origin, they are all so prostituted to filthy lucre, that a great part of them must be rescinded if we would prevent a profane and sacrilegious traffic from being carried on in the Church.

16. Although I seem not to be delivering the general doctrine concerning human constitutions, but adapting my discourse wholly to our own age, yet nothing has been said which may not be useful to all ages. For whenever men begin the superstitious practice of worshipping God with their own fictions, all the laws enacted for this purpose forthwith degenerate into those gross abuses. For the curse which God denounces—viz. to strike those who worship him with the doctrines of men with stupor and blindness—is not confined to any one age, but applies to all ages. The uniform result of this blindness is, that there is no kind of absurdity escaped by those who, despising the many admonitions of God, spontaneously entangle themselves in these deadly fetters. But if, without any regard to circumstances, you would simply know the character belonging at all times to those human traditions which ought to be repudiated by the Church, and condemned by all the godly,

¹

the definition which we formerly gave is clear and certain—viz. That they include all the laws enacted by men, without authority from the word of God, for the purpose either of prescribing the mode of divine worship, or laying a religious obligation on the conscience, as enjoining things necessary to salvation. If to one or both of these are added the other evils of obscuring the clearness of the Gospel by their multitude, of giving no edification, of being useless and frivolous occupations rather than true exercises of piety, of being set up for sordid ends and filthy lucre, of being difficult of observance, and contaminated by pernicious superstitions, we shall have the means of detecting the quantity of mischief which they occasion.

17. I understand what their answer will be—viz. that these traditions are not from themselves, but from God. For to prevent the Church from erring, it is guided by the Holy Spirit, whose authority resides in them. This being conceded, it at the same time follows, that their traditions are revelations by the Holy Spirit, and cannot be disregarded without impiety and contempt of God. And that they may not seem to have attempted anything without high authority, they will have it to be believed that a great part of their observances is derived from the apostles. For they contend, that in one instance they have a sufficient proof of what the apostles did in other cases. The instance is, when the apostles assembled in council, announced to all the Gentiles as the opinion of the council, that they should “abstain from pollution of idols, and from fornication, and from things strangled, and from blood” (

Acts 15:20

,

Acts 15:29

). We have already explained, how, in order to extol themselves, they falsely assume the name of Church (Chap. 8 sec. 10-13). If, in regard to the present cause, we remove all masks and glosses (a thing, indeed, which ought to be our first care, and also is our highest interest), and consider what kind of Church Christ wishes to have, that we may form and adapt ourselves to it as a standard, it will readily appear that it is not a property of the Church to disregard the limits of the word of God, and wanton and luxuriate in enacting new laws. Does not the law which was once given to the Church endure for ever? “What things soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it” (

Deut. 12:32

). And in another place, “Add thou not unto his words, lest he reprove thee, and thou be found a liar” (

Prov. 30:6

). Since they cannot deny that this was said to the Church, what else do they proclaim but their contumacy, when, notwithstanding of such prohibitions, they profess to add to the doctrine of God, and dare to intermingle their own with it? Far be it from us to assent to the falsehood by which they offer such insult to the Church. Let us understand that the name of Church is falsely pretended wherever men contend for that rash human licence which cannot confine itself within the boundaries prescribed by the word of God, but petulantly breaks out, and has recourse to its own inventions. In the above passage there is nothing involved, nothing obscure, nothing ambiguous; the whole Church is forbidden to add to, or take from the word of God, in relation to his worship and salutary precepts. But that was said merely of the Law, which was succeeded by the Prophets and the whole Gospel dispensation! This I admit, but I at the same time add, that these are fulfilments of the Law, rather than additions or diminutions. Now, if the Lord does not permit anything to be added to, or taken from the ministry of Moses, though wrapt up, if I may so speak, in many folds of obscurity, until he furnish a clearer doctrine by his servants the Prophets, and at last by his beloved Son, why should we not suppose that we are much more strictly prohibited from making any addition to the Law, the Prophets, the Psalms, and the Gospel? The Lord cannot forget himself, and it is long since he declared that nothing is so offensive to him as to be worshipped by human inventions. Hence those celebrated declarations of the Prophets, which ought continually to ring 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” (

Jer. 7:22–23

). “I earnestly protested unto your fathers, in the day that I brought them out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice” (

Jer. 11:7

). There are other passages of the same kind, but the most noted of all is, “Hath the Lord 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” (

1 Sam. 15

: 22, 23). It is easy, therefore, to prove, that whenever human inventions in this respect are defended by the authority of the Church, they cannot be vindicated from the charge of impiety, and that the name of Church is falsely assumed.

18. For this reason we freely inveigh against that tyranny of human traditions which is haughtily obtruded upon us in the name of the Church. Nor do we hold the Church in derision (as our adversaries, for the purpose of producing obloquy, unjustly accuse us), but we attribute to her the praise of obedience, than which there is none which she acknowledges to be greater. They themselves rather are emphatically injurious to the Church, in representing her as contumacious to her Lord, when they pretend that she goes farther than the word of God allows, to say nothing of their combined impudence and malice, in continually vociferating about the power of the Church, while they meanwhile disguise both the command which the Lord has given her, and the obedience which she owes to the command. But if our wish is as it ought to be, to agree with the Church, it is of more consequence to consider and remember the injunction which the Lord has given both to us and to the Church, to obey him with one consent. For there can be no doubt that we shall best agree with the Church when we show ourselves obedient to the Lord in all things. But to ascribe the origin of the traditions by which the Church has hitherto been oppressed to the apostles is mere imposition, since the whole substance of the doctrine of the apostles is, that conscience must not be burdened with new observances, nor the worship of God contaminated by our inventions. Then, if any credit is to be given to ancient histories and records, what they attribute to the apostles was not only unknown to them, but was never heard by them. Nor let them pretend that most of their decrees, though not delivered in writing, were received by use and practice, being things which they could not understand while Christ was in the world, but which they learned after his ascension, by the revelation of the Holy Spirit. The meaning of that passage has been explained elsewhere (Chap. 8 sec. 14). In regard to the present question, they make themselves truly ridiculous, seeing it is manifest that all those mysteries which so long were undiscovered by the apostles, are partly Jewish or Gentile observances, the former of which had anciently been promulgated among the Jews, and the latter among all the Gentiles, partly absurd gesticulations and empty ceremonies, which stupid priests, who have neither sense nor letters, can duly perform; nay, which children and mountebanks perform so appropriately, that it seems impossible to have fitter priests for such sacrifices. If there were no records, men of sense would judge from the very nature of the case, that such a mass of rites and observances did not rush into the Church all at once, but crept in gradually. For though the venerable bishops, who were nearest in time to the apostles, introduced some things pertaining to order and discipline, those who came after them, and those after them again, had not enough of consideration, while they had too much curiosity and cupidity, he who came last always vying in foolish emulation with his predecessors, so as not to be surpassed in the invention of novelties. And because there was a danger that these inventions, from which they anticipated praise from posterity, might soon become obsolete, they were much more rigorous in insisting on the observance of them. This false zeal has produced a great part of the rites which these men represent as apostolical. This history attests.

19. And not to become prolix, by giving a catalogue of all, we shall be contented with one example. Under the apostles there was great simplicity in administering the Lord’s Supper. Their immediate successors made some additions to the dignity of the ordinance, which are not to be disapproved. Afterwards came foolish imitators, who, by ever and anon patching various fragments together, have left us those sacerdotal vestments which we see in the mass, those altar ornaments, those gesticulations, and whole farrago of useless observances.

¹

But they object, that in old time the persuasion was, that those things which were done with the consent of the whole Church proceeded from the apostles. Of this they quote Augustine as a witness. I will give the explanation in the very words of Augustine. “Those things which are observed over the whole world we may understand to have been appointed either by the apostles themselves, or by general councils, whose authority in the Church is most beneficial, as the annual solemn celebration of our Lord’s passion, resurrection, and ascension to heaven, and of the descent of the Holy Spirit, and any other occurrence observed by the whole Church wherever it exists” (August. Ep. 118). In giving so few examples, who sees not that he meant to refer the observances then in use to authors deserving of faith and reverence;—observances few and sober, by which it was expedient that the order of the Church should be maintained? How widely does this differ from the view of our Roman masters, who insist that there is no paltry ceremony among them which is not apostolical?

20. Not to be tedious, I will give only one example. Should any one ask them where they get their holy water, they will at once answer,—from the apostles. As if I did not know who the Roman bishop is, to whom history ascribes the invention, and who, if he had admitted the apostles to his council, assuredly never would have adulterated baptism by a foreign and unseasonable symbol; although it does not seem probable to me that the origin of that consecration is so ancient as is there recorded. For when Augustine says (Ep. 118) that certain churches in his day rejected the formal imitation of Christ in the washing of feet, lest that rite should seem to pertain to baptism, he intimates that there was then no kind of washing which had any resemblance to baptism. Be this as it may, I will never admit that the apostolic spirit gave rise to that daily sign by which baptism, while brought back to remembrance, is in a manner repeated. I attach no importance to the fact, that Augustine elsewhere ascribes other things to the apostles. For as he has nothing better than conjecture, it is not sufficient for forming a judgment concerning a matter of so much moment. Lastly, though we should grant that the things which he mentions are derived from the apostolic age, there is a great difference between instituting some exercise of piety, which believers may use with a free conscience, or may abstain from if they think the observance not to be useful, and enacting a law which brings the conscience into bondage. Now, indeed, whoever is the author from whom they are derived, since we see the great abuses to which they have led, there is nothing to prevent us from abrogating them without any imputation on him, since he never recommended them in such a way as to lay us under a fixed and immovable obligation to observe them.

21. It gives them no great help, in defending their tyranny, to pretend the example of the apostles. The apostles and elders of the primitive Church, according to them, sanctioned a decree without any authority from Christ, by which they commanded all the Gentiles to abstain from meat offered to idols, from things strangled, and from blood (

Acts 15:20

). If this was lawful for them, why should not their successors be allowed to imitate the example as often as occasion requires? Would that they would always imitate them both in this and in other matters! For I am ready to prove, on valid grounds, that here nothing new has been instituted or decreed by the apostles. For when Peter declares in that council, that God is tempted if a yoke is laid on the necks of the disciples, he overthrows his own argument if he afterwards allows a yoke to be imposed on them. But it is imposed if the apostles, on their own authority, prohibit the Gentiles from touching meat offered to idols, things strangled, and blood. The difficulty still remains, that they seem nevertheless to prohibit them. But this will easily be removed by attending more closely to the meaning of their decree. The first thing in order, and the chief thing in importance, is, that the Gentiles were to retain their liberty, which was not to be disturbed, and that they were not to be annoyed with the observances of the Law. As yet, the decree is all in our favour. The reservation which immediately follows is not a new law enacted by the apostles, but a divine and eternal command of God against the violation of charity, which does not detract one iota from that liberty. It only reminds the Gentiles how they are to accommodate themselves to their brother, and to not abuse their liberty for an occasion of offence. Let the second head, therefore, be, that the Gentiles are to use an innoxious liberty, giving no offence to the brethren. Still, however, they prescribe some certain thing—viz. they show and point out, as was expedient at the time, what those things are by which they may give offence to their brethren, that they may avoid them; but they add no novelty of their own to the eternal law of God, which forbids the offence of brethren.

22. As in the case where faithful pastors, presiding over churches not yet well constituted, should intimate to their flocks not to eat flesh on Friday until the weak among whom they live become strong, or to work on a holiday, or any other similar things, although, when superstition is laid aside, these matters are in themselves indifferent, still, where offence is given to the brethren, they cannot be done without sin; so there are times when believers cannot set this example before weak brethren without most grievously wounding their consciences. Who but a slanderer would say that a new law is enacted by those who, it is evident, only guard against scandals which their Master has distinctly forbidden? But nothing more than this can be said of the apostles, who had no other end in view, in removing grounds of offence, than to enforce the divine Law, which prohibits offence; as if they had said, The Lord hath commanded you not to hurt a weak brother; but meats offered to idols, things strangled, and blood, ye cannot eat, without offending weak brethren; we, therefore, require you, in the word of the Lord, not to eat with offence. And to prove that the apostles had respect to this, the best witness is Paul, who writes as follows, undoubtedly according to the sentiments of the council: “As concerning, therefore, the eating of those things which are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.”—“Howbeit, there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.”—“But take heed lest by any means this liberty of yours become a stumbling-block to them that are weak” (

1 Cor. 8:4–9

). Any one who duly considers these things will not be imposed upon by the gloss which these men employ when, as a cloak to their tyranny, they pretend that the apostles had begun by their decree to infringe the liberty of the Church. But that they may be unable to escape without confessing the accuracy of this explanation, let them tell me by what authority they have dared to abrogate this very decree. It was, it seems, because there was no longer any danger of those offences and dissensions which the apostles wished to obviate, and they knew that the law was to be judged by its end. Seeing, therefore, the law was passed with a view to charity, there is nothing prescribed in it except in so far as required by charity. In confessing that the transgression of this law is nothing but a violation of charity, do they not at the same time acknowledge that it was not some adventitious supplement to the law of God, but a genuine and simple adaptation of it to the times and manners for which it was destined?

23. But though such laws are hundreds of times unjust and injurious to us, still they contend that they are to be heard without exception; for the thing asked of us is not to consent to errors, but only to submit to the strict commands of those set over us,—commands which we are not at liberty to decline (

1 Pet. 2:18

). But here also the Lord comes to the succour of his word, and frees us from this bondage by asserting the liberty which he has purchased for us by his sacred blood, and the benefit of which he has more than once attested by his word. For the thing required of us is not (as they maliciously pretend) to endure some grievous oppression in our body, but to be tortured in our consciences, and brought into bondage: in other words, robbed of the benefits of Christ’s blood. Let us omit this, however, as if it were irrelevant to the point. Do we think it a small matter that the Lord is deprived of his kingdom which he so strictly claims for himself? Now, he is deprived of it as often as he is worshipped with laws of human invention, since his will is to be sole legislator of his worship. And lest any one should consider this as of small moment, let us hear how the Lord himself estimates it. “Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: therefore, behold, I will proceed to do a marvellous work among the 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” (

Isa. 29:13–14

). And in another place, “But in vain do they worship me, teaching for doctrines the commandments of men” (

Matt. 15:9

). And, indeed, when the children of Israel polluted themselves with manifold idolatries, the cause of the whole evil is ascribed to that impure mixture caused by their disregarding the commandments of God, and framing new modes of worship. Accordingly, sacred history relates that the new inhabitants who had been brought by the king of Assyria from Babylon to inhabit Samaria were torn and destroyed by wild beasts, because they knew not the judgment or statutes of the God of that land (

2 Kings 17:24–34

). Though they had done nothing wrong in ceremonies, still their empty show could not have been approved by God. Meanwhile he ceased not to punish them for the violation of his worship by the introduction of fictions alien from his word. Hence it is afterwards said that, terrified by the punishment, they adopted the rites prescribed in the Law; but as they did not yet worship God purely, it is twice repeated that they feared him and feared not. Hence we infer that part of the reverence due to him consists in worshipping him simply in the way which he commands, without mingling any inventions of our own. And, accordingly, pious princes are repeatedly praised (

2 Kings 22:1

, &c.) for acting according to all his precepts, and not declining either to the right hand or the left. I go further: although there be no open manifestation of impiety in fictitious worship, it is strictly condemned by the Spirit, inasmuch as it is a departure from the command of God. The altar of Ahaz, a model of which had been brought from Damascus (

2 Kings 16:10

), might have seemed to give additional ornament to the temple, seeing it was his intention there to offer sacrifices to God only, and to do it more splendidly than at the first ancient altar: yet we see how the Spirit detests the audacious attempt, for no other reasons but because human inventions are in the worship of God impure corruptions. And the more clearly the will of God has been manifested to us, the less excusable is our petulance in attempting anything. Accordingly, the guilt of Manasses is aggravated by the circumstance of having erected a new altar at Jerusalem, of which the Lord said, “In Jerusalem will I put my name” (

2 Kings 22:3–4

), because the authority of God was thereby professedly rejected.

24. Many wonder why God threatens so sternly that he will bring astonishment on the people who worship him with the commandments of men, and declares that it is in vain to worship him with the commandments of men. But if they would consider what it is in the matter of religion, that is, of heavenly wisdom, to depend on God alone, they would, at the same time, see that it is not on slight grounds the Lord abominates perverse service of this description, which is offered him at the caprice of the human will. For although there is some show of humility in the obedience of those who obey such laws in worshipping God, yet they are by no means humble, since they prescribe to him the very laws which they observe. This is the reason why Paul would have us so carefully to beware of being deceived by the traditions of men, and what is called ἐθελοθρησκεία, that is, voluntary worship, worship devised by men without sanction from God. Thus it is, indeed: we must be fools in regard to our own wisdom and all the wisdom of men, in order that we may allow him alone to be wise. This course is by no means observed by those who seek to approve themselves to him by paltry observances of man’s devising, and, as it were, against his will obtrude upon him a prevaricating obedience which is yielded to men. This is the course which has been pursued for several ages, and within our own recollection, and is still pursued in the present day in those places in which the power of the creature is more than that of the Creator, where religion (if religion it deserves to be called) is polluted with more numerous, and more absurd superstitions, than ever Paganism was. For what could human sense produce but things carnal and fatuous, and savouring of their authors?

25. When the patrons of superstition cloak them, by pretending that Samuel sacrificed in Ramath, and though he did so contrary to the Law, yet pleased God (l Sam 7:17), it is easy to answer, that he did not set up any second altar in opposition to the only true one; but, as the place for the Ark of the Covenant had not been fixed, he sacrificed in the town where he dwelt, as being the most convenient. It certainly never was the intention of the holy prophet to make any innovation in sacred things, in regard to which the Lord had so strictly forbidden addition or diminution. The case of Manoah I consider to have been extraordinary and special. He, though a private man, offered sacrifice to God, and did it not without approbation, because he did it not from a rash movement of his own mind, but by divine inspiration (

Judg. 13:19

). How much God abominates all the devices of men in his worship, we have a striking proof in the case of one not inferior to Manoah—viz. Gideon, whose ephod brought ruin not only on himself and his family, but on the whole people (

Judg. 8:27

). In short, every adventitious invention, by which men desire to worship God, is nothing else than a pollution of true holiness.

26. Why then, they ask, did Christ say that the intolerable burdens, imposed by Scribes and Pharisees, were to be borne? (

Matt. 23:3

) Nay, rather, why did he say in another place that we were to beware of the leaven of the Pharisees? (

Matt. 16:6

) meaning by leaven, as the Evangelist Matthew explains it, whatever of human doctrine is mingled with the pure word of God. What can be plainer than that we are enjoined to shun and beware of their whole doctrine? From this it is most certain, that in the other passage our Lord never meant that the consciences of his people were to be harassed by the mere traditions of the Pharisees. And the words themselves, unless when wrested, have no such meaning. Our Lord, indeed, beginning to inveigh against the manners of the Pharisees, first instructs his hearers simply, that though they saw nothing to follow in the lives of the Pharisees, they should not, however, cease to do what they verbally taught when they sat in the seat of Moses, that is, to expound the Law. All he meant, therefore, was to guard the common people against being led by the bad example of their teachers to despise doctrine. But as some are not at all moved by reason, and always require authority, I will quote a passage from Augustine, in which the very same thing is expressed. “The Lord’s sheepfold has persons set over it, of whom some are faithful, others hirelings. Those who are faithful are true shepherds; learn, however, that hirelings also are necessary. For many in the Church, pursuing temporal advantages, preach Christ, and the voice of Christ is heard by them, and the sheep follow not a hireling, but the shepherd by means of a hireling. Learn that hirelings were pointed out by the Lord himself. The Scribes and Pharisees, says he, sit in Moses’ seat; what they tell you, do, but what they do, do ye not. What is this but to say, Hear the voice of the shepherd by means of hirelings? Sitting in the chair, they teach the Law of God, and therefore God teaches by them; but if they choose to teach their own, hear not, do not.” Thus far Augustine. (August. in Joann. Tract. 46)

27. But as very many ignorant persons, on hearing that it is impious to bind the conscience, and vain to worship God with human traditions, apply one blot to all the laws by which the order of the Church is established, it will be proper to obviate their error. Here, indeed, the danger of mistake is great: for it is not easy to see at first sight how widely the two things differ. But I will, in a few words, make the matter so clear, that no one will be imposed upon by the resemblance. First, then, let us understand that if in every human society some kind of government is necessary to insure the common peace and maintain concord, if in transacting business some form must always be observed, which public decency, and hence humanity itself, require us not to disregard, this ought especially to be observed in churches, which are best sustained by a constitution in all respects well ordered, and without which concord can have no existence. Wherefore, if we would provide for the safety of the Church, we must always carefully attend to Paul’s injunction, that all things be done decently and in order (

1 Cor. 14:40

). But seeing there is such diversity in the manners of men, such variety in their minds, such repugnance in their judgments and dispositions, no policy is sufficiently firm unless fortified by certain laws, nor can any rite be observed without a fixed form. So far, therefore, are we from condemning the laws which conduce to this, that we hold that the removal of them would unnerve the Church, deface and dissipate it entirely. For Paul’s injunction, that all things be done decently and in order, cannot be observed unless order and decency be secured by the addition of ordinances, as a kind of bonds. In these ordinances, however, we must always attend to the exception, that they must not be thought necessary to salvation, nor lay the conscience under a religious obligation; they must not be compared to the worship of God, nor substituted for piety.

28. We have, therefore, a most excellent and sure mark to distinguish between those impious constitutions (by which, as we have said, true religion is overthrown, and conscience subverted) and the legitimate observances of the Church, if we remember that one of two things, or both together, are always intended—viz. that in the sacred assembly of the faithful, all things may be done decently, and with becoming dignity, and that human society may be maintained in order by certain bonds, as it were, of moderation and humanity. For when a law is understood to have been made for the sake of public decency, there is no room for the superstition into which those fall who measure the worship of God by human inventions. On the other hand, when a law is known to be intended for common use, that false idea of its obligation and necessity, which gives great alarm to the conscience, when traditions are deemed necessary to salvation, is overthrown; since nothing here is sought but the maintenance of charity by a common office. But it may be proper to explain more clearly what is meant by the decency which Paul commends, and also what is comprehended under order. And the object of decency is, partly that by the use of rites, which produce reverence in sacred matters, we may be excited to piety, and partly that the modesty and gravity which ought to be seen in all honourable actions may here especially be conspicuous. In order, the first thing is, that those who preside know the law and rule of right government, while those who are governed be accustomed to obedience and right discipline. The second thing is, that by duly arranging the state of the Church, provision be made for peace and tranquillity.

29. We shall not, therefore, give the name of decency to that which only ministers an empty pleasure: such, for example, as is seen in that theatrical display which the Papists exhibit in their public service, where nothing appears but a mask of useless splendour, and luxury without any fruit. But we give the name of decency to that which, suited to the reverence of sacred mysteries, forms a fit exercise for piety, or at least gives an ornament adapted to the action, and is not without fruit, but reminds believers of the great modesty, seriousness, and reverence, with which sacred things ought to be treated. Moreover, ceremonies, in order to be exercises of piety, must lead us directly to Christ. In like manner, we shall not make order consist in that nugatory pomp which gives nothing but evanescent splendour, but in that arrangement which removes all confusion, barbarism, contumacy, all turbulence and dissension. Of the former class we have examples (

1 Cor. 11:5

1 Cor. 11:21

), where Paul says, that profane entertainments must not be intermingled with the sacred Supper of the Lord; that women must not appear in public uncovered. And there are many other things which we have in daily practice, such as praying on our knees, and with our head uncovered, administering the sacraments of the Lord, not sordidly, but with some degree of dignity; employing some degree of solemnity in the burial of our dead, and so forth. In the other class are the hours set apart for public prayer, sermon, and solemn services; during sermon, quiet and silence, fixed places, singing of hymns, days set apart for the celebration of the Lord’s Supper, the prohibition of Paul against women teaching in the Church, and such like. To the same list especially may be referred those things which preserve discipline, as catechising, ecclesiastical censures, excommunication, fastings, &c. Thus all ecclesiastical constitutions, which we admit to be sacred and salutary, may be reduced to two heads, the one relating to rites and ceremonies, the other to discipline and peace.

30. But as there is here a danger, on the one hand, lest false bishops should thence derive a pretext for their impious and tyrannical laws, and, on the other, lest some, too apt to take alarm, should, from fear of the above evils, leave no place for laws, however holy, it may here be proper to declare, that I approve of those human constitutions only which are founded on the authority of God, and derived from Scripture, and are therefore altogether divine. Let us take, for example, the bending of the knee which is made in public prayer. It is asked, whether this is a human tradition, which any one is at liberty to repudiate or neglect? I say, that it is human, and that at the same time it is divine. It is of God, inasmuch as it is a part of that decency, the care and observance of which is recommended by the apostle; and it is of men, inasmuch as it specially determines what was indicated in general, rather than expounded. From this one example, we may judge what is to be thought of the whole class—viz. that the whole sum of righteousness, and all the parts of divine worship, and everything necessary to salvation, the Lord has faithfully comprehended, and clearly unfolded, in his sacred oracles, so that in them he alone is the only Master to be heard. But as in external discipline and ceremonies, he has not been pleased to prescribe every particular that we ought to observe (he foresaw that this depended on the nature of the times, and that one form would not suit all ages), in them we must have recourse to the general rules which he has given, employing them to test whatever the necessity of the Church may require to be enjoined for order and decency. Lastly, as he has not delivered any express command, because things of this nature are not necessary to salvation, and, for the edification of the Church, should be accommodated to the varying circumstances of each age and nation, it will be proper, as the interest of the Church may require, to change and abrogate the old, as well as to introduce new forms. I confess, indeed, that we are not to innovate rashly or incessantly, or for trivial causes. Charity is the best judge of what tends to hurt or to edify: if we allow her to be guide, all things will be safe.

31. Things which have been appointed according to this rule, it is the duty of the Christian people to observe with a free conscience indeed, and without superstition, but also with a pious and ready inclination to obey. They are not to hold them in contempt, nor pass them by with careless indifference, far less openly to violate them in pride and contumacy. You will ask, What liberty of conscience will there be in such cautious observances? Nay, this liberty will admirably appear when we shall hold that these are not fixed and perpetual obligations to which we are astricted, but external rudiments for human infirmity, which, though we do not all need, we, however, all use, because we are bound to cherish mutual charity towards each other. This we may recognise in the examples given above. What? Is religion placed in a woman’s bonnet, so that it is unlawful for her to go out with her head uncovered? Is her silence fixed by a decree which cannot be violated without the greatest wickedness? Is there any mystery in bending the knee, or in burying a dead body, which cannot be omitted without a crime? By no means. For should a woman require to make such haste in assisting a neighbour that she has not time to cover her head, she sins not in running out with her head uncovered. And there are some occasions on which it is not less seasonable for her to speak than on others to be silent. Nothing, moreover, forbids him who, from disease, cannot bend his knees, to pray standing. In fine, it is better to bury a dead man quickly, than from want of grave-clothes, or the absence of those who should attend the funeral, to wait till it rot away unburied. Nevertheless, in those matters the custom and institutions of the country, in short, humanity and the rules of modesty itself, declare what is to be done or avoided. Here, if any error is committed through imprudence or forgetfulness, no crime is perpetrated; but if this is done from contempt, such contumacy must be disapproved. In like manner, it is of no consequence what the days and hours are, what the nature of the edifices, and what psalms are sung on each day. But it is proper that there should be certain days and stated hours, and a place fit for receiving all, if any regard is had to the preservation of peace. For what a seed-bed of quarrels will confusion in such matters be, if every one is allowed at pleasure to alter what pertains to common order? All will not be satisfied with the same course if matters, placed as it were on debateable ground, are left to the determination of individuals. But if any one here becomes clamorous, and would be wiser than he ought, let him consider how he will approve his moroseness to the Lord. Paul’s answer ought to satisfy us, “If any man seem to be contentious, we have no such custom, neither the churches of God.”

32. Moreover, we must use the utmost diligence to prevent any error from creeping in which may either taint or sully this pure use. In this we shall succeed, if whatever observances we use are manifestly useful, and very few in number; especially if to this is added the teaching of a faithful pastor, which may prevent access to erroneous opinions. The effect of this procedure is, that in all these matters each retains his freedom, and yet at the same time voluntarily subjects it to a kind of necessity, in so far as the decency of which we have spoken or charity demands. Next, that in the observance of these things we may not fall into any superstition, nor rigidly require too much from others, let us not imagine that the worship of God is improved by a multitude of ceremonies: let not church despise church because of a difference in external discipline. Lastly, instead of here laying down any perpetual law for ourselves, let us refer the whole end and use of observances to the edification of the Church, at whose request let us without offence allow not only something to be changed, but even observances which were formerly in use to be inverted. For the present age is a proof that the nature of times allows that certain rites, not otherwise impious or unbecoming, may be abrogated according to circumstances. Such was the ignorance and blindness of former times; with such erroneous ideas and pertinacious zeal did churches formerly cling to ceremonies, that they can scarcely be purified from monstrous superstitions without the removal of many ceremonies which were formerly established, not without cause, and which in themselves are not chargeable with any impiety.