Abridgment of Institutes of the Christian Religion, Book 4 · Chapter 10
CHAP. X. Touching the power in making lawes, wherin the Pope with his adherents did exerciſe moſt cruell tyrannie and butcherie vponupon ſoules.
The ſeconde part touching making of laws1 NOw followeth the ſecond part touching making of lawes: from which ſpring innumerable traditions of men did iſſue, being as many ſnares to ſtrangle ſouls. Therfore it is worthy to be knowne whether it be lawfull for the Church to bind mens conſciences with the lawes which it ſhall make.
Conſciences muſt not be inſnared.2 We ſee how wearily Paul walked in this point*, ſo that he durſt not euen in one thing inſnare the conſcience. For he did foreſee what a wound might be made in the conſciences of men, if the neceſſitie of thoſe things ſhould be layd vponupon them, the libertie whereof the Lord had left.
What conſcience is.3 That this knot may be looſed, we muſt firſt know what conſcience is. We muſt fet the definitiō out of the proper deriuation of the word. For as ſcience taketh the name frō the knowledge of things:Science. ſo when men hauehave the feeling of Gods iudgment, as a witneſſe adioyned to them, which doth not ſuffer them to hide their ſinnes, but that they are drawen vntounto and arraigned before the iudgment ſeat of the iudge, that feeling is called conſcience. For it is a certaine meane betweene God and men. From whence the olde prouerbe cometh, the conſcience is a thouſand witneſſes.
Workes reſpect men and the conſcience God.4 Therfore as works hauehave reſpect vntounto men, ſo the conſcience is referred vntounto God. So that a good conſcience is nothing elſe, but the inward integritie of the hart. In which ſence Paule writeth, that the fulfilling of the Law is louelove out of a pure conſcience and faith vnfaigned*.1 Tim. 1.5. Alſo it is ſometimes extended vntounto men. So Paule indeuored to walke with a good conſcience toward God and men. But that is vnproperly ſpoken. And that is to be conſidered both in the commandements of God which muſt needs be kept, and alſo in things indifferent and meane.How mens laws be to be obſerued.
5 If mens lawes be giuen to this ende that they may charge vsus with religiō, as if the obſeruing therof were of it ſelfe neceſſarie, we ſay that that is layd vponupon the conſcience which was not lawfull. For our conſciences hauehave not properly to deale with men, but with God, ſeing they are gouerned by the word of God alone.
Obiect. We muſt obey Princes euen for conſciēce ſake*:Rom. 13.2. therfore the lawes of Princes beare rule ouer mens conſciences.
An. We muſt diſtinguiſh betweene the Genus & the Species. The generall commandement of God commendeth the authoritie of magiſtrats.That we muſt obey princes and how farre Hitherto we muſt obey. But it is not meete that the lawes which are written by them, ſhould appertaine vntounto the inward gouernment of the ſoule. Therfore if any thing be commanded contrarie to the word, or if in things indifferent there be a certaine neceſſitie laid vponupon vsus, we muſt not obey.
6 Such are thoſe which in Poperie are called eccleſiaſtical cōſtitutions which are brought in for the true & neceſſary worſhip of God.Popiſh conſtitutions. And as they be innumerable, ſo they be infinite grins to inſnare ſouls.
Ob. Biſhops are ſpirituall lawgiuers appointed of the Lord,Authoritie of Biſhops. after that the gouernment of the Church is committed to them. Therfore he which breaketh their cōſtitutiōs, rebelleth againſt god & the church
An. The authority of Biſhops appertaineth to ſet the pollicie of the Church in good order, againſt which we muſt not ſpeake. But it is neceſſarie that they alwayes follow the rule of the Scripture.
There is but one lawgiuer, God.7 For to ſpeake properly there is but one Lawgiuer, namely, the lord, who is able to ſaue & to deſtroy. He hath ſo comprehended in his Law, all that which was neceſſarie to the perfect rule of good life, that he left no thing for men to adde to that chiefe perfection. And this doth he to that end, firſt that all our works may be gouerned by his will. Secondly, that he may ſhew that he doth only require obedience at our hands.
8 If we keepe in mind theſe two reaſons, we may eaſilie iudge what conſtitutions of men are contrary to the word of God. With the former reaſon Paul contendeth againſt the falſe Apoſtles which aſſaied to burden the churches with newe burdens*.Col. 2.8. He vſeth the ſecond more in the Galathians, when he teacheth that the conſciences muſt not be inſnared which muſt be gouerned by God alone.Gal. 5. Faultes of popiſh conſtitutions.
9 Let vsus apply this doctrine to our times. We ſay that the conſtitutions wherwith the Pope doth burden the Church,1 They ar coū ted for the true worſhip of God 2 They bind the conſciences. 3 They make the commandement of God of none effect Mat. 15 3. 4 They be vnprofitable and fooliſh. are hurtfull, whether they be concerning ceremonies and rites: or which do more belong to diſcipline. Firſt becauſe they holde that the worſhip of God is contained in them: Secondly becauſe they bind the conſciences with preciſe neceſſitie to keepe what ſoeuer they command.
10 Furthermore that is the worſt of all that whē religiō is once begun to be determined by ſuch vain inuentions, the commandement of God is made of none effect*. For it is a greater offence with thē, to hauehave omitted auricular confeſſion, thē to hauehave continued a moſt wicked life a whole yeare together.
11 There be alſo other two no ſmall faults in the ſame conſtitutions, firſt they preſcribe vnprofitable obſeruations. Secondly they oppreſſe the conſciences with an infinit multitude, and they do ſo cleaue to ſhadowes, that they cannot come to Chriſt.Infinite multitudes.
12 So that at this day not onelyonly the vnlearned multitude, but as euerie one is puft vp with worldly wiſedome,Popiſh ſnares ſo he is wonderfully delighted with the beholding of ceremonies. Hypocrites & ſilie womē thinke that nothing can be inuented, which can be either more beautifull, or better. Neither is it anie maruell that the authours thereof are come to that point, as to mocke both them ſelues & others with friuolous toyes:The papiſts are apes. becauſe they hauehave taken a pattern partly by the dotings of the Gentiles: & partly like apes they hauehave imitated the old rites of Moſes Law.
13 Againe there is ſuch a number of them,The number is not tollerable that the Church can in no caſe endure them. Hereby it commeth to paſſe that there appeareth in ceremonies, I wot not what Iudaiſme: & other obſeruations bring vponupon godly ſoules a grieuous butcherie.
14 Obiect. There be amongſt vsus manie, as ignorant,Popiſh introduction. as they were ſome amonge the people of Iſraell. Such introduction was appoynted for their ſake.
An. To oppreſſe weake conſciences with great heaps of ceremonies, is not to comfort them. Paule ſaith that the Iewes are like to children, which were kept vnderunder tutors and gouernours, & we to growen men, which being ſet free from the tuition of others, hauehave no neede of childiſh rudiments.
Queſt. Shall the ignorant ſort then hauehave no ceremonies geuen them to helpe their vnskilfulneſſe?
An. Let thoſe be giuen thē which ſet forth Chriſt more plainly, and not thoſe which darken him.
They are counted purging ſacrifices15 Obiect. They be ſacrifices, wherewith God is well pleaſed: ſinnes are taken away: and ſaluation is purchaſed.
An. They are rather fooliſh and pernitious opinions.
Boſting of ſtage players.Obiect. Good things are not corrupt by ſtraunge errours, for as much as in this behalfe a man may no leſſe ſinne in works commanded by God.
An. But they are euill, as being not vnderſtood, and like to a ſtage play. God ſeeketh obedience, neither will he be worſhipped with precepts of men*Mat. 15.9..Ier. 7.22. Laſtly they do not direct vsus vntounto Chriſt: but they are only nets to catch money, and ſerue for ſacrilegious buying and ſelling.
7 Inuented for gaine.16 Therefore ſo often as this ſuperſtition creepeth in, that they will hauehave men to worſhip God with their inuentions, what lawes ſoeuer are made to that end, they ſtraight way degenerate vntounto thoſe groſſe abuſes. God threatneth this curſe to all ages, that he will ſtrike them with blindneſſe & blockiſhneſſe,Ieſ. 29.13. Popiſh traditions. which worſhip him with doctrines of men*.
17 Obiect. Our traditions are not of men, but of God. For the Church is ſo gouerned by the Spirite of God, that it can not erre.
An. We hauehave alreadie ſhewed howe falſlie they chalenge to them ſelues the title of the church. For the Church followeth the rule of her ſpouſe. Neither is that the Church, which paſſing the boundes of the word of God, doth play the wanton, & doth riot, in giuing new lawes.
The Church doth not go without the word.Obiect. The prophecies are added to the Lawe.
An. There is no addition there, but an expoſitiō.
18 Obiect. We hauehave from the Apoſtles the beginning of our traditions.
An. The whole doctrine of the Apoſtles trauelleth to this ende, that the conſciences may not be burdened with new obſeruatiōs: or that the worſhip of God may not be polluted with our inuentions.
Obiect. The moſt of the Apoſtles decrees were receaued by vſe and the manners of men,The decrees of the Apoſtles are ſet downe in writing & yet they were not put downe in writing.
An. They learned by the reuelatiō of the Spirit, after Chriſt his aſcenſion, thoſe thinges which they could not vnderſtand when Chriſt was liuing, and thoſe things which were neceſſarie to ſaluatiō they left in writing.
19 Therfore in all theſe things there is great ſimplicitie required, ſuch as we ſee appeare in the adminiſtratiō of the Supper in the Apoſtles time. The next ſucceſſors added ſomewhat, which was not to be miſliked. But afterward came thoſe fooliſh counterfaiters,The making of the Maſſe who patching together diuers pieces now & then made theſe geſtures & iettings of the Maſſe.
Obiect. Auguſtine ſaith, that thoſe things which are done with one conſent in all the whole church, came firſt from the Apoſtles them ſelues.
An. We may vnderſtand, ſaith he *,Epiſt. 118. that thoſe things which are kept in all the whole world, were decreed either by the Apoſtles thē ſelues, or elſe by generall councels, whoſe authoritie is moſt wholeſome in the Church. But he ſpeaketh of the obſeruations of his time, which were then very fewe.
20 Obiect. We hauehave holy water frō the Apoſtles.
An. Yea I wot not what Pope did pollute Baptiſme with this ſtrange and vnſeaſonable ſigne.Holie water. The decree of the Apoſtles.
21 Obiect. The Apoſtles and Elders of the primitiue Church, eſtabliſhed a decree, beſides the cō mandement of Chriſt, wherin they commanded all the Gentiles to abſtaine from things offred to idols,Act. 15.20.29. from ſtrangled, and from bloud*.
An. The Apoſtles made no new Law, but the diuine and eternall commaundement of God, touching the not breaking of charitie. Neither is anie iote of that libertie taken away, but the Gentiles are admoniſhed by what meanes they ſhould temper them ſelues to their brethren, that they abuſe not their libertie to the offending of them.
22 Like as if anie faithfull Paſtours bearing rule in the Churches which are not as yet well ordered, do forbid al thoſe which are of their flocks that they eat no fleſh vponupon the Friday before thoſe which are weake, or that they work not openly vpō holy days.
23 Obiect. And yet it is needfull, that being in ſubiection we ſuffer euē the hard commandements of our rulers.
An So they decree nothing that is contrarie to the truth of the word of God.Ieſ. 29.13. Mat. 15 9. For God reiecteth* and puniſheth*2 Kin. 17.24.32. 1 Kin. 12.1. 2 Kin. 16.10. the inuentions of men.
24 Therfore both our owne wiſedome, and alſo the wiſedome of all men muſt become fooliſhneſſe in our eys, that we may ſuffer God alone to be wiſe.
25 Obiect. Samuell ſacrificed in Ramath, and though he did that contrarie to the Law, yet it pleaſed God.1 Sam. 7.17.
An. He did not ſet anie ſecond Altar againſt the onelyonly Altar:Samuels ſacrifice. but becauſe there was not as yet anie place appointed for the Arke of the couenāt, he appointed the citie where he dwelt for the ſacrifices, as being moſt commodious.
Obiect. Menoha being a priuate man, did offer a ſacrifice contrarie to the Law*.
Iud. 13.19. Menohaes ſacrifice. Mat. 22.3.An. This was an extraordinare and particular example, neither is it to be imitated.
26 Obiect. Chriſt would hauehave thoſe burdens which were heauie & which could not be born, to be borne, which burdens the Scribes and Phariſes did binde together.
An. Chriſt would hauehave his diſciples to beware of the leauē of the Phariſees,The traditions of the phariſes becauſe they mixed their traditions with the doctrine of truth: yet hee will hauehave them to bee hearde, if they teache Moſes his law.
27 Obiect. Then all the lawes are euill, wherby the order of the Church is ſet in frame.
An. Lawes which ſerue to nouriſhe pollicie and peace, are greatlie to bee obſerued in Churches,What eccleſiaſticall lawes be good. 1 Cor. 14.40. ſo they be made decentlie & according to order.
28 Which ſhalbe, if rites be vſed, which may purchaſe reuerence to holy things. That done, if modeſtie and grauitie doe ſhine and appeare.What thinges order requireth. This is the firſt thing in order, that thoſe which rule, know the rule how to rule well: and that the common people be accuſtomed vntounto the obedience and true diſcipline. Laſtlie, that the ſtate of the Church being ſet in good order, the peace & quietnes of the church be prouided for.
29 And that is comelineſſe, which is ſo fit,Comelineſſe muſt de obſerued in the church. for the reuerence of holie myſteries, that it is a fit exerciſe vntounto godlineſſe, or at leaſt ſuch as ſhall ſerue to the conuenient garniſhing of the action, and that not without fruite.Order in the church. Such exerciſes of godlines leade vsus directlie vntounto Chriſte. And order is placed in that framing, which taketh away confuſions and tumultes. Paul giueth an example of the former, that profane quaffing & banquetting be not ioyned with the ſupper*.1 Cor. 12.21. In the other ſort are the houres appointed for prayer and preaching. Therefore the one ſort of conſtitutions hauehave reſpect vntounto rites and ceremonies, the other to diſcipline and peace.
What conſtitutions be good.30 Furthermore I allowe thoſe conſtitutions of men, which are both grounded vpō the authority of God, and alſo are taken out of the ſcripture, and conſequentlie are altogeather diuine. Let kneeling in time of ſolemne praier be an example.
Queſt. If we muſt hear the Lord alone, why hath he not deſcribed particularlie,One forme of diſcipline doth not agree to all ages. what we ought to folow in diſcipline and ceremonies?
An. Becauſe they depend vponupon the condition of times, neither doth one forme agree to all ages. Yet we muſt follow generall rules, that that may be obſerued which is comelie,1 Cor. 14.40. & which order requireth*.
Queſt. What libertie of conſcience can there be in ſo great obſeruation and circumſpection?
An. Yea it ſhall ſtand excellentlie well, when we ſhall conſider that the lawes are not ſtedfaſt & continuall,Rudiments of our infirmity. whereto wee are bounde, but externall rudiments of mans infirmitie which though all of vsus do not neede, yet all of vsus doe vſe, becauſe one of vsus is bound to another to nouriſh louelove.
Queſt. What? Is there ſo great religion in a womans veile, or in her ſilence, or in kneeling, that it cannot be omitted without danger?
An. If in theſe one ſwarue either through want of wit,Euill contempt by reaſon of ſtubborneſſe. or through forgetfulneſſe, or neceſſitie, there is none offence committed, but if through cōtempt the ſtubbornneſſe is to be miſliked.
32 Furthermore we muſt vſe great diligence in this point, that none error creepe in which eyther ſtaine or darken this pure vſe. Which thing ſhall be brought to paſſe, if all the obſeruations that bee, ſhall hauehave a manifeſt ſhew of profite, and if very few bee vſed:Let ceremonies be profitable. and eſpeciallie if the doctrine of a faithfull paſtour be ioyned therewithall, to ſhut and ſtop the way before wicked opinions.