Institutes of the Christian Religion (2 Volume Set)

by John Calvin

Hence, as it is necessary to believe the invisible Church, 3 which is manifest to the eye of God only, so we are also enjoined to regard this Church which is so called with reference to man, and to cultivate its communion.

Wherever we see the word of God sincerely preached and heard, wherever we see the sacraments administered according to the institution of Christ, there we cannot have any doubt that the Church of God has some existence, since his promise cannot fail, “Where two or three are gathered together in my name, there am I in the midst of them” (Mt. 18:20).

To his wiles it was owing that for several ages the pure preaching of the word disappeared,

How perilous, then, nay, how fatal the temptation, when we even entertain a thought of separating ourselves from that assembly in which are beheld the signs and badges which the Lord has deemed sufficient to characterise his Church!

For all the heads of true doctrine are not in the same position. Some are so necessary to be known, that all must hold them to be fixed and undoubted as the proper essentials of religion: for instance, that God is one, that Christ is God, and the Son of God, that our salvation depends on the mercy of God, and the like. Others, again, which are the subject of controversy among the churches, do not destroy the unity of the faith;

If the Lord declares that the Church will labour under the defect of being burdened with a multitude of wicked until the day of judgment, it is in vain to look for a church altogether free from blemish (Mt. 13).

And though the indications of such a kind of holiness existing among men are too rare, we must understand, that at no period since the world began has the Lord been without his Church, nor ever shall be till the final consummation of all things.

Let both points, therefore, be regarded as fixed; first, that there is no excuse for him who spontaneously abandons the external communion of a church in which the word of God is preached and the sacraments are administered; secondly, that notwithstanding of the faults of a few or of many, there is nothing to prevent us from there duly professing our faith in the ordinances instituted by God, because a pious conscience is not injured by the unworthiness of another, whether he be a pastor or a private individual; and sacred rites are not less pure and salutary to a man who is holy and upright, from being at the same time handled by the impure.

our initiation into the fellowship of the Church is, by the symbol of ablution, to teach us that we have no admission into the family of God, unless by his goodness our impurities are previously washed away.

Wherefore, as during our whole lives we carry about with us the remains of sin, we could not continue in the Church one single moment were we not sustained by the uninterrupted grace of God in forgiving our sins. On the other hand, the Lord has called his people to eternal salvation, and therefore they ought to consider that pardon for their sins is always ready. Hence let us surely hold that if we are admitted and ingrafted into the body of the Church, the forgiveness of sins has been bestowed, and is daily bestowed on us, in divine liberality, through the intervention of Christ’s merits, and the sanctification of the Spirit.

To impart this blessing to us, the keys have been given to the Church (Mt. 16:19; 18:18). For when Christ gave the command to the apostles, and conferred the power of forgiving sins, he not merely intended that they should loose the sins of those who should be converted from impiety to the faith of Christ;52 15 but, moreover, that they should perpetually perform this office among believers.

But if we give credit to the Scriptures, when distinctly proclaiming that in Christ alone the grace and loving-kindness of the Lord have fully appeared, the riches of his mercy been poured out, reconciliation between God and man accomplished (Tit. 2:11; 3:4; 2 Tim. 1:9, 10), let us not doubt that the clemency of our heavenly Father, instead of being cut off or curtailed, is in much greater exuberance.

But as soon as falsehood has forced its way into the citadel of religion, as soon as the sum of necessary doctrine is inverted, and the use of the sacraments is destroyed, the death of the Church undoubtedly ensues, just as the life of man is destroyed when his throat is pierced, or his vitals mortally wounded.

If the Church is founded on the doctrine of the apostles and prophets, by which believers are enjoined to place their salvation in Christ alone, then if that doctrine is destroyed, how can the Church continue to stand? The Church must necessarily fall whenever that sum of religion which alone can sustain it has given way.

Again, if the true Church is “the pillar and ground of the truth” (1 Tim. 3:15), it is certain that there is no Church where lying and falsehood have usurped the ascendancy.

Since this is the state of matters under the Papacy, we can understand how much of the Church there survives.52 3 There, instead of the ministry of the word, prevails a perverted government, compounded of lies, a government which partly extinguishes, partly suppresses, the pure light. In place of the Lord’s Supper, the foulest sacrilege has entered, the worship of God is deformed by a varied mass of intolerable superstitions; doctrine (without which Christianity exists not) is wholly buried and exploded, the public assemblies are schools of idola...

They, indeed, vaunt loudly of their Church,52 4 as if there was not another in the world; and then, as if the matter were ended, they make out that all are schismatics who withdraw from obedience to that Church which they thus depict, that all are heretics who presume to whisper against its doctrine (see sec 5). But by what arguments do they prove their possession of the true Church? They appeal to ancient records which formerly existed in Italy, France, and Spain, pretending to derive their origin from those holy men who, by sound doctrine, founded and raised up churches, confirmed the doctrine, and reared the edifice of the Church with their blood; they pretend that the Church thus consecrated by spiritual gifts and the blood of martyrs was preserved from destruction by a perpetual succession of bishops.

For this same reason, should any one acknowledge those meetings of the present day, which are contaminated by idolatry, superstition, and impious doctrine, as churches, full communion with which a Christian must maintain so far as to agree with them even in doctrine, he will greatly err. For if they are churches, the power of the keys belongs to them, whereas the keys are inseparably connected with the word which they have put to flight. Again, if they are churches, they can claim the promise of Christ, “Whatsoever ye bind,” &c.; whereas, on the contrary, they discard from their communion all who sincerely profess themselves the servants of Christ. Therefore, either the promise of Christ is vain, or in this respect, at least, they are not churches.

In fine, instead of the ministry of the word, they have schools of impiety, and sinks of all kinds of error. Therefore, in this point of view, they either are not churches, or no badge will remain by which the lawful meetings of the faithful can be distinguished from the meetings of Turks.

Therefore, while we are unwilling simply to concede the name of Church to the Papists, we do not deny that there are churches among them. The question we raise only relates to the true and legitimate constitution of the Church, implying communion in sacred rites, which are the signs of profession, and especially in doctrine.5

Daniel and Paul foretold that Antichrist would sit in the temple of God (Dan. 9:27; 2 Thess. 2:4); we regard the Roman Pontiff as the leader and standard-bearer of that wicked and abominable kingdom.5 3 8 By placing his seat in the temple of God, it is intimated that his kingdom would not be such as to destroy the name either of Christ or of his Church. Hence, then, it is obvious that we do not at all deny that churches remain under his tyranny; churches, however, which by sacrilegious impiety he has profaned, by cruel domination has oppressed, by evil and deadly doctrines like poisoned potions has corrupted and almost slain; churches where Christ lies half-buried, the gospel is suppressed, piety is put to flight, and the worship of God almost abolished; where, in short, all things are in such disorder as to present the appearance of Babylon rather than the holy city of God.

In one word, I call them churches, inasmuch as the Lord there wondrously preserves some remains of his people, though miserably torn and scattered, and inasmuch as some symbols of the Church still remain—symbols especially whose efficacy neither the craft of the devil nor human depravity can destroy. But as, on the other hand, those marks to which we ought especially to have respect in this discussion are ...

Christ “ascended up far above all heavens, that he might fill all things” (Eph. 4:10). The mode of filling is this: By the ministers to whom he has committed this office, and given grace to discharge it, he dispenses and distributes his gifts to the Church, and thus exhibits himself as in a manner actually present by exerting the energy of his Spirit in this his institution, so as to prevent it from being vain or fruitless. In this way, the renewal of the saints is accomplished, and the body of Christ is edified; in this way we grow up in all things unto Him who is the Head, and unite with one another; in this way we are all brought into the unity of Christ, provided prophecy flourishes among us, provided we receive his apostles, and despise not the doctrine which is administered to us.

Whoever, therefore, studies to abolish this order and kind of government of which we speak, or disparages it as of minor importance, plots the devastation, or rather the ruin and destruction, of the Church. For neither are the light and heat of the sun, nor meat and drink, so necessary to sustain and cherish the present life, as is the apostolical and pastoral office to preserve a Church in the earth.

But the most striking passage of all is that in the Second Epistle to the Corinthians, where Paul treats as it were professedly of this question. He contends, that there is nothing in the Church more noble and glorious than the ministry of the Gospel, seeing it is the administration of the Spirit of righteousness and eternal life. These and similar passages should have the effect of preventing that method of governing and maintaining the Church by ministers, a method which the Lord has ratified for ever, from seeming worthless in our eyes, and at length becoming obsolete by contempt.

Those who preside over the government of the Church, according to the institution of Christ, are named by Paul, first, Apostles; secondly, Prophets; thirdly, Evangelists; fourthly, Pastors; and, lastly, Teachers (Eph. 4:11). Of these, only the two last have an ordinary office in the Church. The Lord raised up the other three at the beginning of his kingdom, and still occasionally raises them up when the necessity of the times requires.

although I deny not, that afterward God occasionally raised up Apostles, or at least Evangelists, in their stead, as has been done in our time. For such were needed to bring back the Church from the revolt of Antichrist.

From these and similar passages which everywhere occur, we may infer that the two principal parts of the office of pastors are to preach the Gospel and administer the sacraments.

In giving the name of bishops, presbyters, and pastors, indiscriminately to those who govern churches, I have done it on the authority of Scripture, which uses the words as synonymous. To all who discharge the ministry of the word it gives the name of bishops. Thus Paul, after enjoining Titus to ordain elders in every city, immediately adds, “A bishop must be blameless,” &c. (Tit. 1:5, 7). So in another place he salutes several bishops in one church (Phil. 1:1). And in the Acts, the elders of Ephesus, whom he is said to have called together, he, in the course of his address, designates as bishops (Acts 20:17).

But there are two of perpetual duration—viz. government and care of the poor. By these governors I understand seniors selected from the people to unite with the bishops in pronouncing censures and exercising discipline. For this is the only meaning which can be given to the passage, “He that ruleth with diligence” (Rom. 12:8). From the beginning, therefore, each church had its senate,53 540 composed of pious, grave, and venerable men, in whom was lodged the power of correcting faults.

Scripture specially gives the name of deacons to those whom the Church appoints to dispense alms, and take care of the poor, constituting them as it were stewards of the public treasury of the poor. Their origin, institution, and office, is described by Luke (Acts 6:3).

that secret call of which every minister is conscious before God, but has not the Church as a witness of it; I mean, the good testimony of our heart, that we undertake the offered office neither from ambition nor avarice, nor any other selfish feeling, but a sincere fear of God and desire to edify the Church.

Now we see that his custom was to appoint bishops by the suffrages of the people. We must therefore interpret the above passages, so as not to infringe on the common right and liberty of the Church. Rightly, therefore, does Cyprian contend for it as of divine authority, that the priest be chosen in presence of the people, before the eyes of all, and be approved as worthy and fit by public judgment and testimony, (Cyprian, Lib. 1 Ep. 3).

Wherefore, the apostles, by the laying on of hands, intimated that they made an offering to God of him whom they admitted to the ministry; though they also did the same thing over those on whom they conferred the visible gifts of the Spirit (Acts 8:17; 19:6). However this be, it was the regular form, whenever they called any one to the sacred ministry. In this way they consecrated pastors and teachers; in this way they consecrated deacons. But though there is no fixed precept concerning the laying on of hands, yet as we see that it was uniformly observed by the apostles, this careful observance ought to be regarded by us in the light of a precept

All, therefore, to whom the office of teaching was committed, they called presbyters, and in each city these presbyters selected one of their number to whom they gave the special title of bishop, lest, as usually happens, from equality dissension should arise. The bishop, however, was not so superior in honour and dignity as to have dominion over his colleagues, but as it belongs to a president in an assembly

Thus Jerome, on the Epistle to Titus, cap. 1, says, “A bishop is the same as a presbyter. And before dissensions were introduced into religion by the instigation of the devil, and it was said among the people, I am of Paul, and I of Cephas, churches were governed by a common council of presbyters. Afterwards, that the seeds of dissension might be plucked up, the whole charge was devolved upon mendatory rescripts, preventions, and the like.

The chief reason for which these orders were instituted was, that if anything occurred in any church which could not well be explicated by a few, it might be referred to a provincial synod. If the magnitude or difficulty of the case demanded a larger discussion, patriarchs were employed along with synods,54 15 and from them there was no appeal except to a General Council. To the government thus constituted some gave the name of Hierarchy—a name, in my opinion, improper, certainly one not used by Scripture. For the Holy Spirit designed to provide that no one should dream of primacy or domination in regard to the government of the Church. But if, disregarding the term, we look to the thing, we shall find that the ancient bishops had no wish to frame a form of church government different from that which God has prescribed in his word.

whatever the Church then possessed was the revenue of the needy. Again, A bishop has nothing but what belongs to the poor

For others, of which ecclesiastical writers make mention, were rather exercises and preparations than distinct offices. These holy men, that they might leave a nursery of the Church behind them, received young men, who, with the consent and authority of their parents, devoted themselves to the spiritual warfare under their guardianship and training, and so formed them from their tender years, that they might not enter on the discharge of the office as ignorant novices. All who received this training were designated by the general name of Clerks.

But let any of them, who have not laid aside all modesty, tell me what kind of bishops are uniformly elected in the present day. Any examination of doctrine is too old fashioned, but if any respect is had to doctrine, they make choice of some lawyer who knows better how to plead in the forum than to preach in the church. This much is certain, that for a hundred years, scarcely one in a hundred has been elected who had any acquaintance with sacred doctrine.

Numerous decrees of councils most strictly forbid it to be otherwise done, and if done, order it to be null. If this is true, there is not throughout the whole Papacy in the present day any canonical election in accordance either with divine or ecclesiastical law.

That one sentence in which God describes the true character of a bishop ought justly to be of more weight than ten thousand canons. Nevertheless, carried away by the worst of feelings, they had no regard to law or equity. So in the present day, though most excellent laws have been made, they remain buried in writing. Meanwhile, the general and approved practice is (and it is carried on as it were systematically), that drunkards, fornicators, gamblers, are everywhere promoted to this honour; nay, this is little: bishoprics are the rewards of adulterers and panders: for when they are given to hunters and hawkers, things may be considered at the best.

The people had a most excellent canon prescribed to them by the word of God—viz. that a bishop must be blameless, apt to teach, not a brawler, &c. (1 Tim. 3:2). Why, then, was the province of electing transferred from the people to these men?

Ordination is now nothing else than a mere mockery. For the kind of examination of which they make a display is so empty and trifling, that it even entirely wants the semblance.

Therefore. when sovereigns, by paction with the Roman Pontiffs, obtained for themselves the right of nominating bishops, the Church sustained no new injury, because the canons were merely deprived of an election which they had seized without any right, or acquired by stealth. Nothing, indeed, can be more disgraceful, than that bishops should be sent from courts to take possession of churches, and pious princes would do well to desist from such corruption. For there is an impious spoliation of the Church whenever any people have a bishop intruded whom they have not asked, or at least freely approved. But that disorderly practice, which long existed in churches, gave occasion to sovereigns to assume to themselves the presentation of bishops. They wished the benefice to belong to themselves, rather than to those who had no better right to it, and who equally abused it.

Such is the famous call, on account of which bishops boast that they are the suc...

But herein they most shamefully corrupt the ancient institution, that they by their ordination appoint not presbyters to guide and feed...

But in the Council of Chalcedon it was, on the contrary, decreed that there should be no absolute ordinations, that is, ordinations without assigning to the ordained a place where they were to exercise their office.

But although these grosser abuses were removed, is it not at all times absurd to appoint a presbyter without assigning him a locality? For when they ordain it is only to sacrifice. But the legitimate ordination of a presbyter is to the government of the Church, while deacons are called to the charge of alms.

Of the same nature is the question which is thrice put in an unintelligible voice, when the persons who are to be ordained are brought to the altar—viz. Are they worthy of the honour? One (who never saw them, but has his part in the play, that no form may be wanting) answers, They are worthy.54 1 What can you accuse in these venerable fathers save that, by indulging in such sacrilegious sport, they shamelessly laugh at God and man? But as they have long been in possession of the thing, they think they have now a legal title to it. For any one who ventures to open his lips against these palpable and flagrant iniquities is hurried off to a capital trial, like one who had in old time divulged the mysteries of Ceres. Would they act thus if they had any belief in a God?