IV. The discipline of the church-Chap. XII. XIII.

1. The principal use of it-Chap. XII.

2. The abuse of it-Chap. XIII.

The Second Division, relating to the Sacraments, contains three parts.

I. The sacraments in general-Chap. XIV.

II. Each sacrament in particular-Chap. XV.-XVIII.

1. Baptism-Chap. XV. Distinct discussion of PædobaptismChap. XVI.

2. The Lord's Supper-Chap. XVII.-and its profanation

Chap. XVIII.

III. The five other ceremonies, falsely called sacraments-Chap.

XIX.

The Third Division regards civil government.

I. This government in general.

II. Its respective branches.

1. The magistrates.

2. The laws.

3. The people.

INSTITUTES

OF THE

CHRISTIAN RELIGION.

BOOK IV.

CHAPTER I.

The true Church, and the Necessity of our Union with her, being the Mother of all the Pious.

THAT by the faith of the Gospel Christ becomes ours, and we become partakers of the salvation procured by him, and of eternal happiness, has been explained in the preceding Book. But as our ignorance and slothfulness, and, I may add, the vanity of our minds, require external aids, in order to the production of faith in our hearts, and its increase and progressive advance even to its completion, God hath provided such aids in compassion to our infirmity: and that the preaching of the Gospel might be maintained, he hath deposited this treasure with the Church. He hath appointed pastors and teachers, that his people might be taught by their lips; he hath invested them with authority; in short, he hath omitted nothing that could contribute to a holy unity of faith, and to the establishment of good order. (a) First of all, he hath instituted Sacraments, which we know by experience to be means of the greatest utility for the nourishment and support of our faith. For as during our confinement in the prison of our flesh, we have not yet attained to the state of angels, God hath in his wonderful providence accommodated himself to our capacity, by prescribing a way in which we might approach him notwithstanding our im

(a) Ephes. iv. 11 16.

mense distance from him. Wherefore the order of instruction requires us now to treat of the Church and its government, orders, and power; secondly, of the Sacraments; and lastly, of Civil Government: and at the same time to call off the pious readers from the abuses of the Papacy, by which Satan has corrupted every thing that God had appointed to be instrumental to our salvation. I shall begin with the Church, in whose bosom it is God's will that all his children should be collected, not only to be nourished by her assistance and ministry during their infancy and childhood, but also to be governed by her maternal care, till they attain a mature age, and at length reach the end of their faith. For it is not lawful to "put asunder" those things "which God hath joined together;" (b) that the Church is the mother of all those who have him for their Father; and that not only under the law, but since the coming of Christ also, according to the testimony of the apostle, who declares the new and heavenly Jerusalem to be "the mother of us all." (c)

II. That article of the Creed, in which we profess to believe THE CHURCH, refers not only to the visible Church of which we are now speaking, but likewise to all the elect of God, including the dead as well as the living. The word BELIEVE is used, because it is often impossible to discover any difference between the children of God and the ungodly; between his peculiar flock and wild beasts. The particle IN, interpolated by many, is not supported by any probable reason. I confess that it is generally adopted at present, and is not destitute of the suffrage of antiquity; being found in the Nicene Creed, as it is transmitted to us in ecclesiastical history. Yet it is evident from the writings of the Fathers, that it was anciently admitted without controversy to say, "I believe the Church," not " in the Church." For not only is this word not used by Augustine and the ancient writer of the work "On the Exposition of the Creed," which passes under the name of Cyprian, but they particularly remark that there would be an impropriety in the expression, if this preposition were inserted; and they confirm their opinion by no trivial reason

For we declare that we believe in God, because our mind de pends upon him as true, and our confidence rests in him. But this would not be applicable to the Church, any more than to "the remission of sins," or the "resurrection of the body." Therefore, though I am averse to contentions about words, yet I would rather adopt a proper phraseology adapted to express the subject, than affect forms of expression by which the subject would be unnecessarily involved in obscurity. The design of this clause is to teach us, that though the devil moves every engine to destroy the grace of Christ, and all the enemies of God exert the most furious violence in the same attempt, yet his grace cannot possibly be extinguished, nor can his blood be rendered barren, so as not to produce some fruit. Here we must regard both the secret election of God, and his internal vocation; because he alone "knoweth them that are his;" and keeps them enclosed under his "seal," to use the expression of Paul; (d) except that they bear his impression, by which they may be distinguished from the reprobate. But because a small and contemptible number is concealed among a vast multitude, and a few grains of wheat are covered with a heap of chaff, we must leave to God alone the knowledge of his Church, whose foundation is his eternal election. Nor is it sufficient to include in our thoughts and minds the whole multitude of the elect, unless we conceive of such an unity of the Church, into which we know ourselves to be truly engrafted. For unless we are united with all the other members under Christ our head, we can have no hope of the future inheritance. Therefore the Church is called CATHOLIC, or universal: because there could not be two or three churches, without Christ being divided, which is impossible. But all the elect of God are so connected with each other in Christ, that as they depend upon one head, so they grow up together as into one body, compacted together like members of the same body; being made truly one, as living by one faith, hope, and charity, through the same Divine Spirit, being called not only to the same inheritance of eternal life, but also to a

(d) 2 Tim. ii. 19.

participation of one God and Christ. Therefore though the melancholy desolation which surrounds us, seems to proclaim that there is nothing left of the Church, let us remember that the death of Christ is fruitful, and that God wonderfully preserves his Church as it were in hiding places; according to what he said to Elijah: "I have reserved to myself seven thousand men, who have not bowed the knee to Baal." (e)

III. This article of the creed, however, relates in some measure to the external Church, that every one of us may maintain a brotherly agreement with all the children of God, may pay due deference to the authority of the Church, and in a word, may conduct himself as one of the flock. Therefore we add THE COMMUNION OF SAINTS; a clause which though generally omitted by the ancients, ought not to be neglected, because it excellently expresses the character of the Church: as though it had been said that the saints are united in the fellowship of Christ on this condition, that whatever benefits God confers upon them, they should mutually communicate to each other. This destroys not the diversity of grace, for we know that the gifts of the Spirit are variously distributed; nor does it disturb the order of civil polity, which secures to every individual the exclusive enjoyment of his property, as it is necessary for the preservation of the peace of society that men should have peculiar and distinct possessions. But the community asserted is such as Luke describes, that "the multitude of them that believed were of one heart and of one soul:" (f) and Paul when he exhorts the Ephesians to be "one body, and one Spirit, even as they were called in one hope." (g) Nor is it possible, if they are truly persuaded that God is a common Father to them all, and Christ their common head, but that being united in brotherly affection, they should mutually communicate their advantages to each other. Now it highly concerns us to know what benefit we receive from this. For we believe the Church, in order to have a certain assurance

(c) Rom. xi. 4. 1 Kings xix. 18.

(ƒ) Acts iv. 32.

(g) Ephes. iv. 4.