Book the Fourth

66. God holds us fast in the fellowship of Christ by a government, ecclesiastical and civil.

67. In ecclesiastical government three points are to be considered. 1. What may constitute a Church. 2. How it may be ruled. 3. What maybe its power.

68. The Church may be regarded in a two-fold view. 1. That unseen, universal Church, which is the communion of saints. 2. A visible specific Church; it is distinguished by the pure preaching of God's word, and by a lawful administration of the sacraments.

69. In respect of the Church's mode of rule, five points are to be weighed in the mind. 1. They who are over it. 2. Their qualification. 3. The nature of their call. 4. Their functions. -5. What mav have been the structure of the olden Church.

70. Men, not angels, are over the Church. In this God declareth his goodness to us; we have the special practice of humility and obedience, also the best bond of mutual charity.

71. They who are over the Church are prophets, apostles, evangelists, whose office hath been for a time; also pastors and teachers who continue for ever.

72. Their call is two-fold. The call " within," and the call " without." The call " within" is from the Spirit of God. The call from " without" combines four points which must be weighed. ¹. The qualifications of men to be chosen; viz., that they be endowed with wholesome learning, and good morals. 2. After what manner they are to be chosen; viz., with fasting and prayer. 3. By whom they are to be chosen; viz., immediately by God as prophets and apostles—mediately under the guidance of the word by Bishops, elders (in respect of age), and the people. 4. With what form; forsooth by imposition of hands, the use of which is three-fold. 1. That the dignity of the function may be set forth. 2. That he who is called may know that he is consecrated to God. 3. That he may believe that the Holy Spirit will not be wantint; to this sacred ministry.

73. The duty of pastors in the Church is to preach the word, administer the sacraments, employ discipline.

74. The constitution of the olden Church was divided into presbyters, seniors, deacons, who distributed the property of the Church to bishops, clergy, the poor, and for the rejiaration of sacred

edifices.

75. The power of the Church is to be considered in the relation of doctrine, legislation, and juris-

diction,

76. Its doctrine relates to decrees or points of faith, none of which decrees are to be delivered foreign to God's word, but all must have a reference to the glory of God, and the building up of the Church. It respects also the application of the decrees which ought to agree with the proportion of

faith.

77. The laws of the Church, with respect to precepts of needful observance, ought to be confonnable to God's written word. In matters of indifference a regard must be had to places, persons, seasons, together with the observance of order and decorum. But ordinances are to be shunned which are delivered by false pastors in place of the true worship of God, which straiten the conscience by a narrow necessity, which make God's word of no force, which are useless and absurd, which by their number oppress conscience, which introduce a theatrical shew, which are valued as expiatory sacrifices, which are converted to gain.

78. The jurisdiction of the Church is two-fold.

1. That jurisdiction appropriated to the clergy, which is acted upon in provincial and general synods. 2. That jurisdiction which affects both clergy and laity, the intent of which is two-fold, as well that offences may be hindered, as that offence which hath risen up may be put down. The executive jurisdiction consists in private and public admonitions; also, in expulsion from com - munion; the aim of which is three-fold. 1. Lest the Church be evil spoken of. 2. Lest the good be coiTuptcd by the company of the bad. 3. That the expelled may, under a sense of shame, enter upon repentance.

79. By the same jurisdiction, fasts are appointed in reference to certain seasons, and vows are made. The object of fasts is, that the flesh may be grieved; that we may be better set in order for prayer; that they may be proofs of humility and obedience.

They consist in the time of taking food, its quality, and quantity. Here we must take heed, lest we I'end our garments only, and not our hearts, as the hypocrites do; lest, when done, they be reckoned as a work of merit; lest they be exacted too rigidly, as if necessary to salvation.

80. In making vows, it is to be weighed in the mind, 1. To whom the vow is made, namely, to God: whence it follows that nothing must be attempted unless with his word going before us, by which we are taught what may please or displease

God. 2. Who maketh the vow, viz., man. We

must take heed, therefore, that we neglect not our own freedom; that we make no pi'omise which is above our strength, or which is at war with our calling. 3. What may be vowed. Here, some consideration must be had of time; as well of that which is past—what is our vow of thanksgiving, and penitence ?—as well of time to come, that hereafter we may be more cautious, and, by these incentives, be stirred up to our duty. Hence, it is apparent what must be thought of Papistical vows.

81. In explaining the sacraments, three things are to be considered. 1. Forsooth what is the outward symbol by which God sealeth as a witness the promises of loving-kindness towards us,

in order to uphold the weakness of our faith. We

also, in our turn, give witness of our piety towards hhn. 2. What things are needful—viz.: the sign, the matter signified, the promise, general communion. 3. How many in number are the sacraments—viz.: baptism, and the (Lord's) supper.

82. The sign of baptism is water; the thing signified is Christ's blood; the j^romise is life eternal. The communicants or partakers, are adult persons after having made a confession of faith. Infants are partakers as well as adults, inasmuch as baptism has succeeded to the place of circumcision, and in either, the mystery, promise, use, efficaciousness, are the same. Remission of sins doth also belong to infants, therefore the " sign" of this remission doth belong to them.

83. Baptism hath a two-fold end. 1. That it may minister to our faith towards God, because it is a sign of our washing through Chrisfs blood also of the putting to death our flesh, and its being born again in Christ; moreover, we being united with Christ believe that wc shall be partakers of all his good things, and that there will bo no condemnation to us. 2. That it may minister- to profession, with reference to our neighbour. Because it is a token that we wish to be reckoned amongst the children of God. We give proof also that we confess the religion of Christ, and that we desire that all belonging to us should breathe God's

praise.

84. The (Lord's) supper is a spiritual banquet, by which we are preserved in that life whereunto God hath by his own word begotten us.

85. The end of the siipj^er is three-fold. 1. That it may serve to the strengthening our faith towards God. 2. To our making confession before men. 3. To an exhortation to mutual love.

86. Heed is to be taken lest, in setting too small a value on the signs, we tear them away too much from their proper mysteries, unto which, in a manner, they are knit; and also, lest, in exalting the signs beyond bounds, we seem to make inconsiderable the mysteries themselves.

87. The parts of the (Lord's) supper are two.

1. Spiritual truth, in which is to be considered its signification in promises; also the subject matter, Christ dead and alive again; the effect, viz., our redemption and justification. 2. The signs seen, bread and wine.

88. The Papistical mass is opposed to the (Lord's) supper. 1. 1 ¹ treats Christ with affront.

2. It biirieth his cross. 3. It annuls his death.

4. It takes away the blessings which we obtain in Christ. 5. It enfeebleth the sacraments in which a remembrance of his death is left.

89. The following are falsely reckoned sacraments. Coniirmalion, penitence, extreme unctions, ordination, which hath produced the (/reater, or the lesser " orders," matrimony.

90. There remaineth a civil administration, which relates to outward righteousness of manners.

91. Here is to be considered magistracy, laws, commonalty.

92. The magistrate holds the place of God, he is a father of his country, a guardian of the laws, he presides over the administration of justice, nurseth the Church.

93. By these names he is stirred up to his duty.

1. That before God he may walk holily, and before men may exhibit integrity, prudence, continence, innocence, righteousness. 2. That by special comfort he may soothe the difficulties of his office.

94. Specific forms of magisliacy, or civil administration, arc monarch}', aristocracy, democrac}'.

95. As concerning laws, we must weigh well what should be their constitution, by taking into account the nature of God and man j then their equitable application by an attention to times, places, nations.

96. The people oweth to a magistracy, 1. reverence as to God's legate, and that with sincerity of mind. 2. Obedience, whether in fulfilling edicts, or paying tributes, or undertaking public offices and burdens. 3. Affection, by which a people may commit the prosperity of rulers in prayers to God.

97. We are commanded to obey not only good magistrates, but also all who are in authority; even should they exercise a tyranny: for they are not appointed leaders without God's decree.

98. Moreover, when tyrants rule, there may first enter the recollection of our sins, which, by such scourges, are punished. Hence, a humbleness of soul will put a rein upon our impatience; also, a deduction, that it is not our province to apply the cure to such ills. This only remains, that we implore help from God, in whose hand are the hearts, and inclinations of kings.

99. God, however, checks the furiousness of tyrants b}^ two modes; either stirring up some of his own 82 APHORISMS OF JOHN CALVIN.

servants as evident avengers who may rescue the people from tyranny; or, directing to the same end the lage of men who are thinking and plotting another design, thus overthrowing one tyranny by another.

100. Obetlience now prescribed to special persons doth not hinder but that there may be popular magistrates whose province it may be to restrain tyiants, and to defend the liberty of the people. But obedience is to be rendered to magistrates, with this salvo, " that the proper right of the king, who is supreme, remain entire and untouched."

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