The Necessity of Reforming the Church

John Calvin

To The Most Invincible Emperor Charles V., And The Most Illustrious Princes And Other Orders, Now Holding A Diet Of The Empire At Spires, [1543]

A HUMBLE EXHORTATION

Seriously to Undertake The Task Of Restoring The Church.

Presented In The Name Of All Those Who Wish Christ To Reign.

AUGUST EMPEROR,

You have summoned this Diet, that, in concert with the Most Illustrious Princes and other Orders of the Empire, you may at length deliberate and decide upon the means of ameliorating the present condition of the Church, which we all see to be very miserable, and almost desperate. Now, therefore, while you are seated at this consultation, I humbly beg and implore, first of your Imperial Majesty, and at the same time of you also, Most Illustrious Princes, and distinguished Personages, that you will not decline to read, and diligently ponder, what I have to lay before you. The magnitude and weightiness of the cause may well excite in you an eagerness to hear, and I will set the matter so plainly in your view, that you can have no difficulty in determining what course to adopt. Whoever I am, I here profess to plead in defense, both of sound doctrine and of the Church. In this character I seem at all events entitled to expect that you will not deny me audience until such time as it may appear whether I falsely usurp the character, or whether I faithfully perform its duties, and make good what I profess. But though I feel that I am by no means equal to so great a task, I am not at all afraid, that after you have heard the nature of my office, I shall be accused either of folly or presumption in having ventured thus to appear before you. There are two circumstances by which men are wont to recommend, or at least to justify, their conduct. If a thing is done honestly, and from pious zeal, we deem it worthy of praise; if it is done under the pressure of public necessity, we at least deem it not unworthy of excuse. Since both of these apply here, I am confident, from your equity, that I shall easily obtain your approval of my design. For where can I exert myself to better purpose or more honestly, where, too, in a matter at this time more necessary, than in attempting, according to my ability, to aid the Church of Christ, whose claims it is unlawful in any instance to deny, and which is now in grievous distress, and in extreme danger? But there is no occasion for a long preface concerning myself. Receive what I say as you would do if it were pronounced by the united voice of all those who either have already taken care to restore the Church, or are desirous that it should be restored to true order. In this situation are several Princes, of not the humblest class, and not a few distinguished communities. For all these I speak, though as an individual, yet so that it is more truly they who at once, and with one mouth, speak through me. To these add the countless multitude of pious men, who, scattered over the various regions of the Christian world, still unanimously concur with me in this pleading. In short, regard this as the common address of all who so eminently deplore the present corruption of the Church, that they are unable to bear it longer, and are determined not to rest till they see some amendment. I am aware of the odious names with which we are branded; but, meanwhile, whatever be the name by which it is thought proper to designate us, hear our cause, and, after you have heard, judge what the place is which we are entitled to hold.

First, then, the question is not, Whether the Church labors under diseases both numerous and grievous, (this is admitted even by all moderate judges,) but whether the diseases are of a kind the cure of which admits not of longer delay, and as to which, therefore, it is neither useful nor becoming to await the result of slow remedies. We are accused of rash and impious innovation, for having ventured to propose any change at all on the former state of the Church. What! Even if it has not been done either with out cause or imperfectly? I hear there are persons who, even in this case, do not hesitate to condemn us; their opinion being, that we were indeed right in desiring amendment, but not right in attempting it. From such persons, all I would ask at present is, that they will for a little suspend their judgment until I shall have shown from fact that we have not been prematurely hasty — have not attempted any thing rashly, any thing alien from our duty — have, in fine, done nothing until compelled by the highest necessity. To enable me to prove this, it is necessary to attend to the matters in dispute.

We maintain, then, that at the commencement, when God raised up Luther and others, who held forth a torch to light us into the way of salvation, and who, by their ministry, founded and reared our churches, those heads of doctrine in which the truth of our religion, those in which the pure and legitimate sonship of God, and those in which the salvation of men are comprehended, were in a great measure obsolete. We maintain that the use of the sacraments was in many ways vitiated and polluted. And we maintain that the government of the Church was converted into a species of foul and insufferable tyranny. But, perhaps these averments have not force enough to move certain individuals until they are better explained. This, therefore, I will do, not as the subject demands, but as far as my ability will permit. Here, however, I have no intention to review and discuss all our controversies; that would require a long discourse, and this is not the place for it. I wish only to show how just and necessary the causes were which forced us to the changes for which we are blamed. To accomplish this, I must take up together the three following points.

First, I must briefly enumerate the evils which compelled us to seek for remedies.

Secondly, I must show that the particular remedies which our Reformers employed were apt and salutary.

Thirdly, I must make it plain that we were not at liberty any longer to delay putting forth our hand, in as much as the matter demanded instant amendment.

The first point, as I merely advert to it for the purpose of clearing my way to the other two, I will endeavor to dispose of in a few words, but in wiping off the heavy charge of sacrilegious audacity and sedition, founded on the allegation, that we have improperly, and with intemperate haste usurped an office which did not belong to us, I will dwell at greater length. If it be inquired, then, by what things chiefly the Christian religion has a standing existence amongst us and maintains its truth, it will be found that the following two not only occupy the principal place, but comprehend under them all the other parts, and consequently the whole substance of Christianity, viz., a knowledge, first, of the mode in which God is duly worshipped; and, secondly of the source from which salvation is to be obtained. When these are kept out of view, though we may glory in the name of Christians, our profession is empty and vain. After these come the Sacraments and the Government of the Church, which, as they were instituted for the preservation of these branches of doctrine, ought not to be employed for any other purpose; and indeed, the only means of ascertaining whether they are administered purely and in due form, or otherwise, is to bring them to this test. If any one is desirous of a clearer and more familiar illustration, I would say, that rule in the Church, the pastoral office, and all other matters of order, resemble the body, whereas the doctrine which regulates the due worship of God, and points out the ground on which the consciences of men must rest their hope of salvation, is the soul which animates the body, renders it lively and active, and, in short, makes it not to be a dead and useless carcass.

As to what I have yet said, there is no controversy among the pious, or among men of right and sane mind.

Let us now see what is meant by the due worship of God. Its chief foundation is to acknowledge Him to be, as He is, the only source of all virtue, justice, holiness, wisdom, truth, power, goodness, mercy, life, and salvation; in accordance with this, to ascribe and render to Him the glory of all that is good, to seek all things in Him alone, and in every want have recourse to Him alone. Hence arises prayer, hence praise and thanksgiving — these being attestations to the glory which we attribute to Him. This is that genuine sanctification of His name which He requires of us above all things. To this is united adoration, by which we manifest for Him the reverence due to his greatness and excellency, and to this ceremonies are subservient, as helps or instruments, in order that, in the performance of divine worship, the body may be exercised at the same time with the soul. Next after these comes self-abasement, when, renouncing the world and the flesh, we are transformed in the renewing of our mind, and living no longer to ourselves, submit to be ruled and actuated by Him. By this self-abasement we are trained to obedience and devotedness to his will, so that his fear reigns in our hearts, and regulates all the actions of our lives. That in these things consists the true and sincere worship which alone God approves, and in which alone He delights, is both taught by the Holy Spirit throughout the Scriptures and is also, antecedent to discussion, the obvious dictate of piety. Nor from the beginning was there any other method of worshipping God, the only difference being, that this spiritual truth, which with us is naked and simple, was under the former dispensation wrapt up in figures. And this is the meaning of our Savior’s words,

“The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth,” (John 4:23.)

For by these words he meant not to declare that God was not worshipped by the fathers in this spiritual manner, but only to point out a distinction in the external form, viz., That while they had the Spirit shadowed forth by many figures, we have it in simplicity. But it has always been an acknowledged point, that God, who is a Spirit, must be worshipped in spirit and in truth.

Moreover, the rule which distinguishes between pure and vitiated worship is of universal application, in order that we may not adopt any device which seems fit to ourselves, but look to the injunction of Him who alone is entitled to prescribe. Therefore, if we would have Him to approve our worship, this rule, which he everywhere enforces with the utmost strictness, must be carefully observed. For there is a twofold reason why the Lord, in condemning and prohibiting all fictitious worship, requires us to give obedience only to his own voice. First, it tends greatly to establish His authority that we do not follow our own pleasures but depend entirely on his sovereignty; and, secondly, such is our folly, that when we are left at liberty, all we are able to do is to go astray. And then when once we have turned aside from the right path, there is no end to our wanderings, until we get buried under a multitude of superstitions. Justly, therefore, does the Lord, in order to assert his full right of dominion, strictly enjoin what he wishes us to do, and at once reject all human devices which are at variance with his command. Justly, too, does he, in express terms, define our limits that we may not, by fabricating perverse modes of worship, provoke His anger against us.

I know how difficult it is to persuade the world that God disapproves of all modes of worship not expressly sanctioned by His Word. The opposite persuasion which cleaves to them, being seated, as it were, in their very bones and marrow, is, that whatever they do has in itself a sufficient sanction, provided it exhibits some kind of zeal for the honor of God. But since God not only regards as fruitless, but also plainly abominates, whatever we undertake from zeal to His worship, if at variance with His command, what do we gain by a contrary course? The words of God are clear and distinct,

“Obedience is better than sacrifice.” “In vain do they worship me, teaching for doctrines the commandments of men,” (1 Samuel 15:22; Matthew 15:9.)

Every addition to His word, especially in this matter, is a lie. Mere “will worship” evqeloqrhskei,a is vanity. This is the decision, and when once the judge has decided, it is no longer time to debate.

Will your Imperial Majesty now be pleased to recognize, and will you, Most Illustrious Princes, lend me your attention, while I show how utterly at variance with this view are all the observances, in which, throughout the Christian world in the present day, divine worship is made to consist? In word, indeed, they concede to God the glory of all that is good, but, in reality, they rob him of the half, or more than the half, by partitioning his perfections among the saints. Let our adversaries use what evasions they may, and defame us for exaggerating what they pretend to be trivial errors, I will simply state the fact as every man perceives it. Divine offices are distributed among the saints as if they had been appointed colleagues to the Supreme God, and, in a multitude of instances, they are made to do his work, while He is kept out of view. The thing I complain of is just what everybody confesses by a vulgar proverb. For what is meant by saying, “the Lord cannot be known for apostles,” unless it be that, by the height to which apostles are raised, the dignity of Christ is sunk, or at least obscured? The consequence of this perversity is, that mankind, forsaking the fountain of living waters, have learned, as Jeremiah tells us, to hew them out

“cisterns, broken cisterns, that can hold no water,” (Jeremiah 2:13.)

For where is it that they seek for salvation and every other good? Is it in God alone? The whole tenor of their lives openly proclaims the contrary. They say, indeed, that they seek salvation and every other good in Him; but it is mere pretense, seeing they seek them elsewhere.

Of this fact, we have clear proof in the corruptions by which prayer was first vitiated, and afterwards in a great measure perverted and extinguished. We have observed, that prayer affords a test whether or not suppliants render due glory to God. In like manner, will it enable us to discover whether, after robbing Him of his glory, they transfer it to the creatures. In genuine prayer, something more is required than mere entreaty. The suppliant must feel assured that God is the only being to whom he ought to flee, both because He only can succor him in necessity; and also, because He has engaged to do it. But no man can have this conviction unless he pays regard both to the command by which God calls us to himself, and to the promise of listening to our prayers which is annexed to the command. The command was not thus regarded when the generality of mankind invoked angels and dead men promiscuously with God, and the wiser part, if they did not invoke them instead of God, at least regarded them as mediators, at whose intercession God granted their requests. Where, then, was the promise which is founded entirely on the intercession of Christ? Passing by Christ, the only Mediator, each betook himself to the patron who had struck his fancy, or if at any time a place was given to Christ, it was one in which he remained unnoticed, like some ordinary individual in a crowd. Then, although nothing is more repugnant to the nature of genuine prayer than doubt and distrust, so much did these prevail, that they were almost regarded as necessary, in order to pray aright. And why was this? Just because the world understood not the force of the expressions in which God invites us to pray to him, engages to do whatsoever we ask in reliance on his command and promises and sets forth Christ as the Advocate in whose name our prayers are heard. Besides, let the public prayers which are in common use in Churches be examined. It will be found that they are stained with numberless impurities. From them, therefore, we have it in our power to judge how much this part of divine worship was vitiated. Nor was there less corruption in the expressions of thanksgiving. To this fact, testimony is borne by the public hymns, in which the saints are lauded for every blessing, just as if they were the colleagues of God.

Then what shall I say of adoration? Do not men pay to images and statues the very same reverence which they pay to God? It is an error to suppose that there is any difference between this madness and that of the heathen. For God forbids us not only to worship images, but to regard them as the residence of his divinity, and worship it as residing in them. The very same pretexts which the patrons of this abomination employ in the present day, were formerly employed by the heathen to cloak their impiety. Besides, it is undeniable that saints, nay, their very bones, garments, shoes, and images, are adored even in the place of God. But some subtle disputant will object, that there are divers species of adoration, — that the honor of dulia, as they term it, is given to saints, their images, and their bones; and that latria is reserved for God as due to him only, unless we are to except hyperdulia a species which as the infatuation increased, was invented to set the blessed Virgin above the rest. As if these subtle distinctions were either known or present to the minds of those who prostrate themselves before images. Meanwhile, the world is full of idolatry not less gross, and if I may so speak, not less capable of being felt, than was the ancient idolatry of the Egyptians, which all the Prophets everywhere so strongly reprobate.

I am merely glancing at each of these corruptions, because I will afterwards more clearly expose their demerits.

I come now to ceremonies, which, while they ought to be grave attestations of divine worship, are rather a mere mockery of God. A new Judaism, as a substitute for that which God had distinctly abrogated, has again been reared up by means of numerous puerile extravagances, collected from different quarters; and with these have been mixed up certain impious rites, partly borrowed from the heathen, and more adapted to some theatrical show than to the dignity of our religion. The first evil here is, that an immense number of ceremonies, which God had by his authority abrogated, once for all, have been again revived. The next evil is, that while ceremonies ought to be living exercises of piety, men are vainly occupied with numbers of them that are both frivolous and useless. But by far the most deadly evil of all is, that after men have thus mocked God with ceremonies of one kind or other, they think they have fulfilled their duty as admirably as if these ceremonies included in them the whole essence of piety and divine worship.

With regard to self-abasement, on which depends regeneration to newness of life, the whole doctrine was entirely obliterated from the minds of men, or, at least, half buried, so that it was known to few, and to them but slenderly. But the spiritual sacrifice which the Lord in an especial manner recommends, is to mortify the old, and be transformed into a new man. It may be, perhaps, that preachers stammer out something about these words, but that they have no idea of the things meant by them is apparent even from this, — that they strenuously oppose us in our attempt to restore this branch of divine worship. If at any time they discourse on repentance, they only glance, as if in contempt, at the points of principal moment, and dwell entirely on certain external exercises of the body, which, as Paul assures us, are not of the highest utility, (Colossians 2:23; 1 Timothy 4:8.) What makes this perverseness the more intolerable is, that the generality, under a pernicious error, pursue the shadow for the substance, and, overlooking true repentance, devote their whole attention to abstinence, vigils, and other things, which Paul terms “beggarly elements” of the world.

Having observed that the sword of God is the test which discriminates between his true worship and that which is false and vitiated, we thence readily infer that the whole form of divine worship in general use in the present day is nothing but mere corruption. For men pay no regard to what God has commanded, or to what he approves, in order that they may serve him in a becoming manner, but assume to themselves a license of devising modes of worship, and afterwards, obtruding them upon him as a substitute for obedience. If in what I say I seem to exaggerate, let an examination be made of all the acts by which the generality suppose that they worship God. I dare scarcely accept a tenth part as not the random offspring of their own brain. What more would we? God rejects, condemns, abominates all fictitious worship, and employs his Word as a bridle to keep us in unqualified obedience. When shaking off this yoke, we wander after our own fictions, and offer to him a worship, the work of human rashness; how much soever it may delight ourselves, in his sight it is vain trifling, nay, vileness and pollution. The advocates of human traditions paint them in fair and gaudy colors; and Paul certainly admits that they carry with them a show of wisdom; but as God values obedience more than all sacrifices, it ought to be sufficient for the rejection of any mode of worship, that it is not sanctioned by the command of God.

We come now to what we have set down as the second principal branch of Christian doctrine, viz., knowledge of the source from which salvation is to be obtained. Now, the knowledge of our salvation presents three different stages. First, we must begin with a sense of individual wretchedness, filling us with despondency as if we were spiritually dead. This affect is produced when the original and hereditary depravity of our nature is set before us as the source of all evil — a depravity which begets in us distrust, rebellion against God, pride, avarice, lust, and all kinds of evil concupiscence, and making us averse to all rectitude and justice, holds us captive under the yoke of sin; and when, moreover, each individual, on the disclosure of his own sins, feeling confounded at his turpitude, is forced to be dissatisfied with himself and to account himself and all that he has of his own as less than nothing; then, on the other hand, conscience being cited to the bar of God, becomes sensible of the curse under which it lies, and, as if it had received a warning of eternal death, learns to tremble at the divine anger. This, I say, is the first stage in the way to salvation when the sinner, overwhelmed and prostrated, despairs of all carnal aid, yet does not harden himself against the justice of God, or become stupidly callous, but, trembling and anxious, groans in agony, and sighs for relief. From this he should rise to the second stage. This he does when, animated by the knowledge of Christ, he again begins to breathe. For to one humbled in the manner in which we have described, no other course remains but to turn to Christ, that through his interposition he may be delivered from misery. But the only man who thus seeks salvation in Christ is the man who is aware of the extent of his power; that is, acknowledges Him as the only Priest who reconciles us to the Father, and His death as the only sacrifice by which sin is expiated, the divine justice satisfied, and a true and perfect righteousness acquired; who, in fine, does not divide the work between himself and Christ, but acknowledges it to be by mere gratuitous favor that he is justified in the sight of God. From this stage also he must rise to the third, when instructed in the grace of Christ, and in the fruits of his death and resurrection, he rests in him with firm and solid confidence, feeling assured that Christ is so completely his own, that he possesses in him righteousness and life.

Now, see how sadly this doctrine has been perverted. On the subject of original sin, perplexing questions have been raised by the Schoolmen, who have done what they could to explain away this fatal disease; for in their discussions they reduce it to little more than excess of bodily appetite and lust. Of that blindness and vanity of intellect, whence unbelief and superstition proceed, of inward depravity of soul, of pride, ambition, stubbornness, and other secret sources of evils they say not a word. And sermons are not a whit more sound. Then, as to the doctrine of free will, as preached before Luther and other Reformers appeared, what effect could it have but to fill men with an overweening opinion of their own virtue, swelling them out with vanity, and leaving no room for the grace and assistance of the Holy Spirit? But why dwell on this? There is no point which is more keenly contested, none in which our adversaries are more inveterate in their opposition, than that of justification, namely, as to whether we obtain it by faith or by works. On no account will they allow us to give Christ the honor of being called our righteousness, unless their works come in at the same time for a share of the merit. The dispute is not, whether good works ought to be performed by the pious, and whether they are accepted by God and rewarded by him, but whether, by their own worth, they reconcile us to God; whether we acquire eternal life at their price, whether they are compensations which are made to the justice of God, so as to take away guilt, and whether they are to be confided in as a ground of salvation. We condemn the error which enjoins men to have more respect to their own works than to Christ, as a means of rendering God propitious, of meriting His favor, and obtaining the inheritance of eternal life; in short, as a means of becoming righteous in His sight. First, they plume themselves on the merit of works, as if they laid God under obligations to them. Pride such as this, what is it but a fatal intoxication of soul? For instead of Christ, they adore themselves, and dream of possessing life while they are immersed in the profound abyss of death. It may be said that I am exaggerating on this head, but no man can deny the trite doctrine of the schools and churches to be, that it is by works we must merit the favor of God, and by works acquire eternal life — that any hope of salvation unpropped by good works is rash and presumptuous — that we are reconciled to God by the satisfaction of good works, and not by a gratuitous remission of sins — that good works are meritorious of eternal salvation, not because they are freely imputed for righteousness through the merits of Christ, but in terms of law; and that men, as often as they lose the grace of God, are reconciled to Him, not by a free pardon, but by what they term works of satisfaction, these works being supplemented by the merits of Christ and martyrs, provided only the sinner deserves to be so assisted. It is certain, that before Luther became known to the world, all men were fascinated by these impious dogmas; and even in the present day, there is no part of our doctrine which our opponents impugn with greater earnestness and obstinacy.

Lastly, there was another most pestilential error, which not only occupied the minds of men, but was regarded as one of the principal articles of faith, of which it was impious to doubt, viz., that believers ought to be perpetually in suspense and uncertainty as to their interest in the divine favor. By this suggestion of the devil, the power of faith was completely extinguished, the benefits of Christ’s purchase destroyed, and the salvation of men overthrown. For, as Paul declares, that faith only is Christian faith which inspires our hearts with confidence, and emboldens us to appear in the presence of God, (Romans 5:2.) On no other view could his doctrine in another passage be maintained, viz., that

“we have received the Spirit of adoption, whereby we cry, Abba, Father,” (Romans 8:15.)

But what is the effect of that hesitancy which our enemies require in their disciples, save to annihilate all confidence in the promises of God? Paul argues, that

“If they which are of the law be heirs, faith is made void, and the promise made of none effect,” (Romans 4:14.)

Why so? Just because the law keeps a man in doubt, and does not permit him to entertain a sure and firm confidence. But they, on the other hand, dream of a faith, which, excluding and repelling man from that confidence which Paul requires, throws him back upon conjecture, to be tossed like a reed shaken by the wind. And it is not surprising that after they had once founded their hope of salvation on the merit of works, they plunged into all this absurdity. It could not but happen, that from such a precipice they should have such a fall. For what can man find in his works but materials for doubt, and, finally, for despair? We thus see how error led to error.

Here, mighty Emperor, and most Illustrious Princes, it will be necessary to recall to your remembrance what I formerly observed, viz., that the safety of the Church depends as much on this doctrine as human life does on the soul. If the purity of this doctrine is in any degree impaired, the Church has received a deadly wound; and, therefore, when I shall have shown that it was for the greater part extinguished, it will be the same as if I had shown that the Church had been brought to the very brink of destruction. As yet, I have only alluded to this in passing, but by-and-by I will unfold it more clearly.

I come now to those things which I have likened to the body, viz., government and the dispensation of the sacraments, of which, when the doctrine is subverted, the power and utility are gone, although the external form should be faultless. What, then, if there was no soundness in them externally or internally? And it is not difficult to demonstrate that this was the fact. First, in regard to the sacraments, ceremonies devised by men were placed in the same rank with the mysteries instituted by Christ. For seven sacraments were received without any distinction, though Christ appointed two only, the others resting merely on human authority. Yet to these the grace of God was held to be annexed, just as much as if Christ had been present in them. Moreover, the two which Christ instituted were fearfully corrupted. Baptism was so disguised by superfluous additions, that scarcely a vestige of pure and genuine baptism could be traced; while the Holy Supper was not only corrupted by extraneous observances, but its very form was altogether changed. What Christ commanded to be done, and in what order, is perfectly clear. But in contempt of his command, a theatrical exhibition was got up, and substituted for the Supper. For what resemblance is there between the Mass and the true Supper of our Lord? While the command of Christ enjoins believers to communicate with each other in the sacred symbols of his body and blood, the thing seen at Mass ought more properly to be termed excommunion. For the priest separates himself from the rest of the assembly, and devours apart that which ought to have been brought forward into the midst and distributed. Then, as if he were some successor of Aaron, he pretends that he offers a sacrifice to expiate the sins of the people. But where does Christ once mention sacrifice? He bids us take, eat, and drink. Who authorises men to convert taking into offering? And what is the effect of the change but to make the perpetual and inviolable edict of Christ yield to their devices? This is, indeed, a grievous evil. But still worse is the superstition which applies this work to the living and the dead, as a procuring cause of grace. In this way the efficacy of Christ’s death has been transferred to a vain theatrical show, and the dignity of an eternal priesthood wrested from him to be bestowed upon men. If, at any time, the people are called to communion, they are admitted only to half a share. Why should this be? Christ holds forth the cup to all, and bids all drink of it: In opposition to this, men interdict the assembly of the faithful from touching the cup. Thus the signs, which by the authority of Christ were connected by an indissoluble tie, are separated by human caprice. Besides, the consecration, both of baptism and of the mass, differs in no respect whatever from magical incantations. For by breathings and whisperings, and unintelligible sounds, they think they work mysteries. As if it had been the wish of Christ, that in the performance of religious rites his word should be mumbled over, and not rather pronounced in a clear voice. There is no obscurity in the words by which the gospel expresses the power, nature, and use of baptism. Then, in the Supper, Christ does not mutter over the bread, but addresses the apostles in distinct terms, when he announces the promise and subjoins the command, “this do in remembrance of me.” Instead of this public commemoration, they whisper out secret exorcisms, fitter, as I have observed, for magical arts than sacraments. The first thing we complain of here is, that the people are entertained with showy ceremonies, while not a word is said of their significancy and truth. For there is no use in the sacraments unless the thing which the sign visibly represents is explained in accordance with the Word of God. Therefore, when the people are presented with nothing but empty figures, with which to feed the eye, while they hear no doctrine which might direct them to the proper end, they look no farther than the external act. Hence that most pestilential superstition, under which, as if the sacraments alone were sufficient for salvation, without feeling any solicitude about faith or repentance, or even Christ himself, they fasten upon the sign instead of the thing signified by it. And, indeed, not only among the rude vulgar, but in the schools also, the impious dogma everywhere obtained, that the sacraments were effectual by themselves, if not obstructed in their operation by mortal sin; as if the sacraments had been given for any other end or use than to lead us by the hand to Christ. Then, in addition to this, after consecrating the bread by a perverse incantation, rather than a pious rite, they keep it in a little box, and occasionally carry it about in solemn state, that it may be adored and prayed to instead of Christ. Accordingly, when any danger presses, they flee to that bread as their only protection, use it as a charm against all accidents, and, in asking pardon of God, employ it as the best expiation; as if Christ, when he gave us his body in the sacrament, had meant that it should be prostituted to all sorts of absurdity. For what is the amount of the promise? Simply this, — that as often as we received the sacrament, we should be partakers of his body and blood — ”Take,” says he, “eat and drink; this is my body, this is my blood. This do in remembrance of me.” Do we not see that the promise is on either side inclosed by limits within which we must confine ourselves if we would secure what it offers? Those, therefore, are deceived who imagine that apart from the legitimate use of the sacrament, they have anything but common and unconsecrated bread. Then, again, there is a profanation common to all these religious rites, viz., that they are made the subjects of a disgraceful traffic, as if they had been instituted for no other purpose than to be subservient to gain. Nor is this traffic conducted secretly or bashfully; it is plied openly, as at the public mart. It is known in each particular district how much a mass sells for. Other rites, too, have their fixed prices. In short, any one who considers must see that Churches are just ordinary shops, and that there is no kind of sacred rite which is not there exposed for sale.

Were I to go over the faults of ecclesiastical government in detail, I should never have done. I will, therefore, only point to some of the grosser sort, which cannot be disguised. And, first, the pastoral office itself, as instituted by Christ, has long been in desuetude. His object in appointing Bishops and Pastors, or whatever the name be by which they are called, certainly was, as Paul declares, that they might edify the Church with sound doctrine. According to this view, no man is a true pastor of the Church who does not perform the office of teaching. But, in the present day, almost all those who have the name of pastors have left that work to others. Scarcely one in a hundred of the Bishops will be found who ever mounts the pulpit in order to teach. And no wonder; for bishoprics have degenerated into secular principalities. Pastors of inferior rank, again, either think that they fulfill their office by frivolous performances altogether alien from the command of Christ, or, after the example of the Bishops, throw even this part of the duty on the shoulders of others. Hence the letting of sacerdotal offices is not less common than the letting of farms. What would we more? The spiritual government which Christ recommended has totally disappeared, and a new and mongrel species of government has been introduced, which, under whatever name it may pass current, has no more resemblance to the former than the world has to the kingdom of Christ. If it be objected, that the fault of those who neglect their duty ought not to be imputed to the order, I answer, first, that the evil is of such general prevalence, that it may be regarded as the common rule; and, secondly, that, were we to assume that all the Bishops, and all the Presbyters under them, reside each in his particular station, and do what in the present day is regarded as professional duty, they would never fulfill the true institution of Christ. They would sing or mutter in the church, exhibit themselves in theatrical vestments, and go through numerous ceremonies, but they would seldom, if ever, teach. According to the precept of Christ, however, no man can claim for himself the office of bishop or pastor who does not feed his flock with the Word of the Lord.

Then while those who preside in the Church ought to excel others, and shine by the example of a holier life, how well do those who hold the office in the present day correspond in this respect to their vocation! At a time when the corruption of the world is at its height, there is no order more addicted to all kinds of wickedness. I wish that by their innocence they would refute what I say. How gladly would I at once retract. But their turpitude stands exposed to the eyes of all — exposed their insatiable avarice and rapacity — exposed their intolerable pride and cruelty. The noise of indecent revelry and dancing, the rage of gaming, and entertainments, abounding in all kinds of intemperance, are in their houses only ordinary occurrences, while they glory in their luxurious delicacies, as if they were distinguished virtues. To pass over other things in silence, what impunity in that celibacy which of itself they regard as a title to esteem! I feel ashamed to unveil enormities which I had much rather suppress, if they could be corrected by silence. Nor will I divulge what is done in secret. The pollutions which openly appear are more than sufficient. How many priests, pray, are free from whoredom? Nay, how many of their houses are infamous for daily acts of lewdness? How many honorable families do they defile by their vagabond lusts? For my part, I have no pleasure in exposing their vices, and it is no part of my design, but it is of importance to observe what a wide difference there is between the conduct of the priesthood of the present day, and that which true ministers of Christ and his Church are bound to pursue.

Not the least important branch of ecclesiastical government is the due and regular election and ordination of those who are to rule. The Word of God furnishes a standard by which all such appointments ought to be tested, and there exist many decrees of ancient Councils which carefully and wisely provide for every thing which relates to the proper method of election. Let our adversaries then produce even a solitary instance of canonical election, and I will yield them the victory. We know the kind of examination which the Holy Spirit, by the mouth of Paul, (Epistles of Timothy and Titus,) requires a pastor to undergo, and that which the ancient laws of the Fathers enjoin. At the present day, in appointing Bishops is anything of the kind perceived? Nay, how few of those who are raised to the office are endowed even slenderly with those qualities without which they cannot be fit ministers of the Church? We see the order which the Apostles observed in ordaining ministers, that which the primitive Church afterwards followed, and, finally, that which the ancient Canons require to be observed. Were I to complain that at present this order is spurned and rejected, would not the complaint be just? What, then, should I say that every thing honorable is trampled upon, and promotion obtained by the most disgraceful and flagitious proceedings? The fact is of universal notoriety. For ecclesiastical honors are either purchased for a set price, or seized by the hand of violence, or secured by nefarious actions, or acquired by sordid sycophancy. Occasionally even, they are the hire paid for panderism and similar services. In short, more shameless proceedings are exhibited here than ever occur in the acquisition of secular possessions.

And would that those who preside in the Church, when they corrupt its government, only sinned for themselves, or at least injured others by nothing but by their bad example! But the most crying evil of all is, that they exercise a most cruel tyranny, and that a tyranny over souls. Nay, what is the vaunted power of the Church in the present day, but a lawless, licentious, unrestricted domination over souls, subjecting them to the most miserable bondage? Christ gave to the Apostles an authority similar to that which God had conferred on the Prophets, an authority exactly defined, viz., to act as his ambassadors to men. Now, the invariable law is, that he who is entrusted with an embassy must faithfully and religiously conform to his instructions. This is stated in express terms in the Apostolical commission, — ”Go and teach all nations whatsoever things I have delivered unto you.” Likewise “preach,” (not anything you please,) but the “gospel.” If it is asked what the authority is with which their successors were invested, we have the definition of Peter, which enjoins all who speak in the Church to speak “the oracles” of God. Now, however, those who would be thought the rulers of the Church arrogate to themselves a licence to speak whatsoever they please, and to insist that as soon as they have spoken they shall be implicitly obeyed. It will be averred that this is a calumny, and that the only right which they assume is that of sanctioning by their authority what the Holy Spirit has revealed. They will, accordingly, maintain that they do not subject the consciences of believers to their own devices or caprice, but only to the oracles of the Spirit, which, being revealed to them, they confirm and promulgate to others. Forsooth an ingenious pretext! No man doubts that in whatever the Holy Spirit delivers by their hands they are to be unhesitatingly obeyed. But when they add that they cannot deliver anything but the genuine oracles of the Holy Spirit, because they are under his guidance, and that all their decisions cannot but be true, because they sit in chairs of verity, is not this just to measure their power by their caprice? For if all their decrees, without exception, are to be received as oracles, there is no limit to their power. What tyrant ever so monstrously abused the patience of his subjects as to insist that every thing he proclaimed should be received as a message from heaven! Tyrants, no doubt, will have their edicts obeyed, be the edicts what they may. But these men demand much more. We must believe that the Holy Spirit speaks when they obtrude upon us what they have dreamed.

We see, accordingly, how hard and iniquitous the bondage is in which, when armed with this power, they have enthralled the souls of the faithful. Laws have been piled above laws, to be so many snares to the conscience. For they have not confined these laws to matters of external order, but applied them to the interior and spiritual government of the soul. And no end was made until they amounted to that immense multitude, which now looks not unlike a labyrinth. Indeed, some of them seem framed for the very purpose of troubling and torturing consciences, while the observance of them is enforced with not less strictness than if they contained the whole substance of piety. Nay, though in regard to the violation of the commands of God, either no question is asked, or slight penances are inflicted, any thing done contrary to the decrees of men requires the highest expiation. While the Church is oppressed by this tyrannical yoke, any one who dares to say a word against it is instantly condemned as a heretic. In short, to give vent to our grief is a capital offense. And in order to ensure the possession of this insufferable domination, they, by sanguinary edicts, prevent the people from reading and understanding the Scriptures, and fulminate against those who stir any question as to their power. This excessive rigor increases from day to day, so that now on the subject of religion it is scarcely permitted to make any inquiry at all.

At the time when divine truth lay buried under this vast and dense cloud of darkness — when religion was sullied by so many impious superstitions — when by horrid blasphemies the worship of God was corrupted, and His glory laid prostrate — when by a multitude of perverse opinions, the benefit of redemption was frustrated, and men, intoxicated with a fatal confidence in works, sought salvation any where rather than in Christ—when the administration of the Sacraments was partly maimed and torn asunder, partly adulterated by the admixture of numerous fictions, and partly profaned by traffickings for gain — when the government of the Church had degenerated into mere confusion and devastation — when those who sat in the seat of pastors first did most vital injury to the Church by the dissoluteness of their lives, and, secondly, exercised a cruel and most noxious tyranny over souls, by every kind of error, leading men like sheep to the slaughter; — then Luther arose, and after him others, who with united counsels sought out means and methods by which religion might be purged from all these defilements, the doctrine of godliness restored to its integrity, and the Church raised out of its calamitous into somewhat of a tolerable condition. The same course we are still pursuing in the present day.

I come now, as I proposed, to consider the remedies which we have employed for the correction of these evils, not here intending to describe the manner in which we proceeded, (that will afterwards be seen,) but only to make it manifest that we have had no other end in view than to ameliorate in some degree the very miserable condition of the Church. Our doctrine has been assailed, and still is every day, by many atrocious calumnies. Some declaim loudly against it in their sermons; others attack and traduce it in their writings. Both rake together every thing by which they hope to bring it into disrepute among the ignorant. But the Confession of our Faith, which we presented to your Imperial Majesty, is before the world, and clearly testifies how undeservedly we are harassed by so many odious accusations. And we have always been ready in times past, as we are at the present day, to render an account of our doctrine. In a word, there is no doctrine preached in our churches but that which we openly profess. As to controverted points, they are clearly and honestly explained in our Confession, while every thing relating to them has been copiously treated and diligently expounded by our writers. Hence judges not unjust must be satisfied how far we are from every thing like impiety. This much, certainly, must be clear alike to just and unjust, that our reformers have done no small service to the Church, in stirring up the world as from the deep darkness of ignorance, to read the Scriptures, in laboring diligently to make them better understood, and in happily throwing light on certain points of doctrine of the highest practical importance. In sermons little else was heard than old wives’ fables, and fictions equally frivolous. The schools resounded with brawling questions, but Scripture was seldom mentioned. Those who held the government of the Church made it their sole care to prevent any diminution of their gains, and, accordingly, had no difficulty in permitting whatever tended to fill their coffers. Even the most prejudiced, how much soever they may in other respects defame our doctrine, admit that our people have in some degree reformed these evils.

I am willing, however, that all the advantage which the Church may have derived from our labors shall have no effect in alleviating our fault, if in any other respect we have done her injury. Therefore, let there be an examination of our whole doctrine, of our form of administering the sacraments, and our method of governing the Church; and in none of these three things will it be found that we have made any change upon the ancient form, without attempting to restore it to the exact standard of the Word of God.

To return to the division which we formerly adopted. All our controversies concerning doctrine relate either to the legitimate worship of God, or to the ground of salvation. As to the former, unquestionably we do exhort men to worship God neither in a frigid nor a careless manner; and while we point out the mode, we neither lose sight of the end, nor omit any thing which bears upon the point. We proclaim the glory of God in terms far loftier than it was wont to be proclaimed before, and we earnestly labor to make the perfections in which His glory shines better and better known. His benefits towards ourselves we extol as eloquently as we can, while we call upon others to reverence His Majesty, render due homage to His greatness, feel due gratitude for His mercies, and unite in showing forth His praise. In this way there is infused into their hearts that solid confidence which afterwards gives birth to prayer; and in this way, too, each one is trained to genuine self-denial, so that his will being brought into obedience to God, he bids farewell to his own desires. In short, as God requires us to worship Him in a spiritual manner, so we most zealously urge men to all the spiritual sacrifices which He recommends.

Even our enemies cannot deny our assiduity in exhorting men to expect the good which they desire from none but God, to confide in His power, rest in His goodness, depend on His truth, and turn to Him with the whole heart — to recline upon Him with full hope, and recur to Him in necessity, that is, at every moment to ascribe to Him every good thing which we enjoy, and show we do so by open expressions of praise. And that none may be deterred by difficulty of access, we proclaim that a complete fountain of blessings is opened up to us in Christ, and that out of it we may draw for every need. Our writings are witnesses, and our sermons witnesses, how frequent and sedulous we are in recommending true repentance, urging men to renounce their own reason and carnal desires, and themselves entirely, that they may be brought into obedience to God alone, and live no longer to themselves, but to Him. Nor, at the same time, do we overlook external duties and works of charity, which follow on such renovation. This, I say, is the sure and unerring form of worship, which we know that He approves, because it is the form which His word prescribes, and these the only sacrifices of the Christian Church which have His sanction.

Since, therefore, in our churches, only God is adored in pious form without superstition, since His goodness, wisdom, power, truth, and other perfections, are there preached more fully than any where else—since He is invoked with true faith in the name of Christ, His mercies celebrated both with heart and tongue, and men constantly urged to a simple and sincere obedience; since, in fine, nothing is heard but what tends to promote the sanctification of His name, what cause have those who call themselves Christians to be so inveterate against us? First, loving darkness rather than light, they cannot tolerate the sharpness with which we, as in duty sound, rebuke the gross idolatry which is every where beheld in the world. When God is worshipped in images, when fictitious worship is instituted in His name, when supplication is made to the images of saints, and divine honors paid to dead men’s bones, against these, and similar abominations, we protest, describing them in their true colors. For this cause, those who hate our doctrine inveigh against us and represent us as heretics who have dared to abolish the worship of God, as of old approved by the Church. Concerning this name of church, which they are ever and anon holding up before them as a kind of shield, we will shortly speak. Meanwhile, how perverse, when these flagitious corruptions are manifest, not only to defend them, but cloak their deformity, by impudently pretending that they belong to the genuine worship of God!

Both parties confess, that in the sight of God idolatry is an execrable crime. But when we attack the worship of images, our adversaries immediately take the opposite side, and lend their support to the crime which they had verbally concurred with us in condemning. Nay, what is more ridiculous, after agreeing with us as to the term in Greek, it is no sooner turned into Latin than their opposition begins. For they strenuously defend the worship of images, though they condemn idolatry — ingenious men denying that the honor which they pay to images is worship; as if, in comparing it with ancient idolatry, it were possible to see any difference. Idolaters pretended that they worshipped the celestial gods, though under corporeal figures which represented them. What else do our adversaries pretend? But does God accept of such excuses? Did the prophets cease to rebuke the madness of the Egyptians, when, out of the secret mysteries of their theology, they drew subtle distinctions under which to screen themselves? What, too, do we suppose the brazen serpent, whom the Jews worshipped, to have been, but some thing which they honored as a representation of God? “The Gentiles,” says Ambrose, (in Psalm 118,) “worship wood, because they think it an image of God, whereas the invisible image of God is not in that which is seen, but specially in that which is not seen.” And what is it that is done in the present day? Do they not prostrate themselves before images, as if God were present in them? Did they not suppose the power and grace of God attached to pictures and statues, would they flee to them when they are desirous to pray?

I have not yet adverted to the grosser superstitions, though these cannot be confined to the ignorant, since they are approved by public consent. They adorn their idols now with flowers and chaplets, now with robes, vests, zones, purses, and frivolities of every kind. They light tapers and burn incense before them, and carry them on their shoulders in solemn state. When they pray to the image of Christopher or Barbara, they mutter over the Lord’s Prayer and the angels’ salutation. The fairer or dingier the images are, the greater is their excellence supposed to be. To this is added a new recommendation from fabulous miracles. Some they pretend to have spoken, others to have extinguished a fire in the church by trampling on it, others to have removed of their own accord to a new abode, others to have dropt from heaven. While the whole world teems with these and similar delusions, and the fact is perfectly notorious, we, who have brought back the worship of the one God to the rule of his Word, we, who are blameless in this matter, and have purged our churches, not only of idolatry but of superstition also, are accused of violating the worship of God, because we have discarded the worship of images, that is, as we call it, idolatry, but as our adversaries will have it, idolodulia.

But, besides the clear testimonies which are everywhere met with in Scripture, we are also supported by the authority of the ancient Church. All the writers of a purer age describe the abuse of images among the Gentiles as not differing from what is seen in the world in the present day; and their observations on the subject are not less applicable to the present age than to the persons whom they then censured. As to the charge which they bring against us for discarding images, as well as the bones and relics of saints, it is easily answered. For none of these things ought to be valued at more than the brazen serpent, and the reasons for removing them were not less valid than those of Hezekiah for breaking it. It is certain that the idolomania, with which the minds of men are now fascinated, cannot be cured otherwise than by removing bodily the source of the infatuation. And we have too much experience of the absolute truth of St Augustine’s sentiment,

“No man prays or worships looking on an image without being impressed with the idea that it is listening to him.” (Ephesians 4:9.)

And, likewise, (in Psalm 115:4,) “Images, from having a mouth, eyes, ears, and feet, are more effectual to mislead an unhappy soul than to correct it, because they neither speak, nor see, nor hear, nor walk.” Also, “The effect in a manner extorted by the external shape is, that the soul living in a body, thinks a body which it sees so very like its own must have similar powers of perception.” As to the matter of relics, it is almost incredible how impudently the world has been cheated. I can mention three relics of our Savior’s circumcision; likewise fourteen nails which are exhibited for the three by which he was fixed to the cross; three robes for that seamless one on which the soldiers cast lots; two inscriptions that were placed over the cross; three spears by which our Savior’s side was pierced, and about five sets of linen clothes which wrapt his body in the tomb. Besides, they show all the articles used at the institution of the Lord’s Supper, and an infinite number of similar impositions. There is no saint of any celebrity of whom two or three bodies are not in existence. I can name the place where a piece of pumice stone was long held in high veneration as the skull of Peter. Decency will not permit me to mention fouler exhibitions? Undeservedly, therefore, are we blamed for having studied to purify the Church of God from such pollutions.

In regard to the worship of God, our adversaries next accuse us, because, omitting empty and childish observances, tending only to hypocrisy, we worship God more simply. That we have in no respect detracted from the spiritual worship of God, is attested by fact. Nay, when it had in a great measure gone into desuetude, we have reinstated it in its former rights. Let us now see whether the offense taken at us is just. In regard to doctrine, I maintain that we make common cause with the prophets. For, next to idolatry, there is nothing for which they rebuke the people more sharply than for falsely imagining that the worship of God consisted in external show. For what is the sum of their declarations? That God dwells not, and sets no value on ceremonies considered only in themselves, that he looks to the faith and truth of the heart, and that the only end for which he commanded, and for which he approves them, is, that they may be pure exercises of faith, and prayer, and praise. The writings of all the prophets are full of attestations to this effect. Nor, as I have observed, was there any thing for which they labored more. Now, it cannot, without effrontery, be denied, that when our Reformers appeared, the world was more than ever smitten with this blindness. It was therefore absolutely necessary to urge men with these prophetical rebukes, and draw them off, as by force, from that infatuation, that they might no longer imagine that God was satisfied with naked ceremonies, as children are with shows. There was a like necessity for urging the doctrine of the spiritual worship of God — a doctrine which had almost vanished from the minds of men. That both of these things have been faithfully performed by us in times past, and still are, both our writings and our sermons clearly prove.

In inveighing against ceremonies themselves, and also in abrogating a great part of them, we confess that there is some difference between us and the prophets. They inveighed against their countrymen for confining the worship of God to external ceremonies; but still ceremonies which God himself had instituted; we complain that the same honor is paid to frivolities of man’s devising. They, while condemning superstition, left untouched a multitude of ceremonies which God had enjoined, and which were useful and appropriate to an age of tutelage; our business has been to correct numerous rites which had either crept in through oversight, or been turned to abuse; and which, moreover, by no means accorded with the time. For, if we would not throw every thing into confusion, we must never lose sight of the distinction between the old and the new dispensations, and of the fact that ceremonies, the observance of which was useful under the law, are now not only superfluous, but vicious and absurd. When Christ was absent and not yet manifested, ceremonies, by shadowing him forth, cherished the hope of his advent in the breasts of believers; but now that his glory is present and conspicuous, they only obscure it. And we see what God himself has done. For those ceremonies which He had commanded for a time He has now abrogated forever. Paul explains the reason, — first, that since the body has been manifested in Christ, the types have, of course, been withdrawn; and, secondly, that God is now pleased to instruct his Church after a different manner, (Galatians 4:5; Colossians 2:4, 14, 17). Since, then, God has freed his Church from the bondage which he had imposed upon it, can anything, I ask, be more perverse than for men to introduce a new bondage in place of the old? Since God has prescribed a certain economy, how presumptuous to set up one which is contrary to it, and openly repudiated by Him! But the worst of all is, that though God has so often and so strictly interdicted all modes of worship prescribed by man, the only worship paid to him consisted of human inventions. What ground, then, have our enemies to vociferate that in this matter we have given religion to the winds? First, we have not laid even a finger on anything which Christ does not discountenance as of no value, when he declares that it is vain to worship God with human traditions. The thing might, perhaps, have been more tolerable if the only effect had been that men lost their pains by an unavailing worship; but since as I have observed God in many passages forbids any new worship unsanctioned by his Word; since he declares that he is grievously offended with the presumption which invents such worship, and threatens it with severe punishment, it is clear that the reformation which we have introduced was demanded by a strong necessity.

I am not unaware how difficult it is to persuade the world that God rejects and even abominates every thing relating to his worship that is devised by human reason. The delusion on this head is owing to several causes, — “Every one thinks highly of his own,” as the old proverb expresses it. Hence the offspring of our own brain delights us, and besides, as Paul admits, this fictitious worship often presents some show of wisdom. Then, as it has for the most part an external splendor which pleases the eye, it is more agreeable to our carnal nature, than that which alone God requires and approves, but which is less ostentatious. But there is nothing which so blinds the understandings of men, and misleads them in their judgments in this matter, as hypocrisy. For while it is incumbent on true worshippers to give the heart and mind, men are always desirous to invent a mode of serving God of a totally different description, their object being to perform to him certain bodily observances, and keep the mind to themselves. Moreover, they imagine that when they obtrude upon him external pomp, they have, by this artifice, evaded the necessity of giving themselves. And this is the reason why they submit to innumerable observances which miserably fatigue them without measure and without end, and why they choose to wander in a perpetual labyrinth, rather than worship God simply in spirit and in truth.

It is mere calumny, then, in our enemies to accuse us of alluring men by facilities and indulgence. For were the option given, there is nothing which the carnal man would not prefer to do rather than consent to worship God as prescribed by our doctrine. It is easy to use the words faith and repentance, but the things are most difficult to perform. He, therefore, who makes the worship of God consist in these, by no means loosens the reins of discipline, but compels men to the course which they are most afraid to take. Of this we have most pregnant proof from fact. Men will allow themselves to be astricted by numerous severe laws, to be obliged to numerous laborious observances, to wear a severe and heavy yoke; in short, there is no annoyance to which they will not submit, provided there is no mention of the heart. Hence, it appears, that there is nothing to which the human mind is more averse than to that spiritual truth which is the constant topic of our sermons, and nothing with which it is more engrossed than that splendid glare on which our adversaries so strongly insist. The very Majesty of God extorts this much from us, that we are unable to withdraw entirely from his service. Therefore, as we cannot evade the necessity of worshipping him, our only remaining course is to seek out indirect substitutes that we may not be obliged to come directly into his presence; or rather, by means of external ceremonies, like specious masks, we hide the inward malice of the heart, and, in order that we may not be forced to give it to him, interpose bodily observances, like a wall of partition. It is with the greatest reluctance that the world allows itself to be driven from such subterfuges as these; and hence the outcry against us for having dragged them out into the open light of day, out of their lurking places, where they securely sported with God.

In prayer there are three things which we have corrected. Discarding the intercession of saints, we have brought men back to Christ, that they might learn both to invoke the Father in his name, and trust in him as Mediator, and we have taught them to pray, first, with firm and solid confidence, and, secondly, with understanding also, instead of continuing as formerly to mutter over confused prayers in an unknown tongue. Here we are assailed with bitter reproaches as at once acting contumeliously towards the saints, and defrauding believers of an invaluable privilege. Both charges we deny. It is no injury to saints not to permit the office of Christ to be attributed to them, and there is no honor of which we deprive them, save that which was improperly and rashly bestowed upon them by human error. I will not mention anything which may not be pointed to with the finger. First, when men are about to pray, they imagine God to be at a great distance, and that they cannot have access to him without the guidance of some patron. Nor is this false opinion current among the rude and unlearned only, but even those who would be thought leaders of the blind entertain it. Then, in looking out for patrons, every one follows his own fancy. One selects Mary, another Michael, another Peter. Christ they very seldom honor with a place in the list. Nay, there is scarcely one in a hundred who would not be amazed, as at some new prodigy, were he to hear Christ named as an intercessor. Therefore, passing by Christ, they all trust to the patronage of saints. Then the superstition creeps in farther and farther, till they invoke the saints promiscuously, just as they do God. I admit, indeed, that when they desire to speak more definitely, all they ask of the saints is to assist them before God with their prayers. But more frequently, confounding this distinction, they address and implore at one time God, and at another the saints, just according to the impulse of the moment. Nay, each saint has a peculiar province allotted to him. One gives rain, another fair weather, one delivers from fever, another from shipwreck. But, to say nothing of these profane heathen delusions which everywhere prevail in churches, this one impiety may suffice for all, that the great body of mankind, in inviting intercessors from this quarter and from that, neglect Christ, the only one whom God has set forth, and confide less in the Divine protection than in the patronage of saints.

But our censurers, even those of them who have somewhat more regard to equity, blame us for excess in having discarded entirely from our prayers the mention of dead saints. But will they tell me wherein, according to their view, lies the sin of faithfully observing the rule laid down by Christ, the Supreme Teacher, and by the Prophets and Apostles, and of not omitting any thing which either the Holy Spirit has taught in Scripture, or the servants of God have practiced from the beginning of the world down to the days of the Apostles? There is scarcely any subject on which the Holy Spirit more carefully prescribes than on the proper method of prayer; but there is not a syllable which teaches us to have recourse to the assistance of dead saints. Many of the prayers offered up by believers are extant. In none of them is there even a single example of such recourse. Sometimes, indeed, the Israelites entreated God to remember Abraham, Isaac and Jacob, and David likewise. But all they meant by such expressions was, that he should be mindful of the covenant which he had made with them, and bless their posterity according to his promise. For the covenant of grace, which was ultimately to be ratified in Christ, those holy patriarchs had received in their own name, and in that of their posterity. Wherefore, the faithful of the Israelitish Church do not, by such mention of the patriarchs, seek intercession from the dead, but simply appeal to the promise which had been deposited with them until it should be fully ratified in the hand of Christ. How extravagant, then, and infatuated, to abandon the form of prayer which the Lord has recommended, and without any injunction, and with no example, to introduce into prayer the intercession of saints? But briefly to conclude this point, I take my stand on the declaration of Paul, that no prayer is genuine which springs not from faith, and that faith cometh by the Word of God, (Romans 10:14.) In these words he has if I mistake not, distinctly intimated that the Word of God is the only sure foundation for prayer. And while he elsewhere says, that every action of our lives should be preceded by faith, i.e., a conscientious assurance, he shows that this is specially requisite in prayer, more so, indeed, than in any other employment. It is, however, still more conclusive of the point, when he declares that prayer depends on the Word of God. For it is just as if he had prohibited all men from opening their mouths until such time as God puts words into them. This is our wall of brass, which all the powers of hell will in vain attempt to break down. Since, then, there exists a clear command to invoke God only; since, again, one Mediator is proposed, whose intercession must support our prayers; since a promise has, moreover, been added, that whatever we ask in the name of Christ we shall obtain, men must pardon us, if we follow the certain truth of God, in preference to their frivolous fictions. It is surely incumbent on those who, in their prayers, introduce the intercession of the dead, that they may thereby be assisted more easily to obtain what they ask, to prove one of two things, — either that they are so taught by the Word of God, or that men have licence to pray as they please. But in regard to the former, it is plain that they are destitute of authority from the Scriptures, as well as of any approved example of such intercession, while, as to the latter, Paul declares that none can invoke God, save those who have been taught by his Word to pray. On this depends the confidence with which it becomes pious minds to be actuated and imbued when they engage in prayer. The men of the world supplicate God, dubious, meanwhile, of success. For they neither rely upon the promise, nor perceive the force of what is meant by having a Mediator through whom they will assuredly obtain what they ask. Moreover, God enjoins us to come free from doubt, (Matthew 21:22.) Accordingly, prayer proceeding from true faith obtains favor with God; whereas prayer accompanied with distrust rather alienates Him from us. For this is the proper mark which discriminates between genuine invocation and the profane wandering prayers of the heathen. And, indeed, where faith is wanting, prayer ceases to be divine worship. It is to this James refers when he says,

“If any man lack wisdom, let him ask of God; but let him ask in faith, doubting nothing. For he that doubteth is like a wave of the sea, driven with the winds, and tossed,” (James 1:6.)

It is not surprising that he who has no interest in Christ, the true Mediator, thus fluctuates in uncertainty and distrust. For, as Paul declares it is through Christ only that we have boldness and access with confidence to the Father. We have, therefore, taught men when brought to Christ no longer to doubt and waver in their prayers, as they were wont to do, but to rest secure in the word of the Lord, a word which, when it once penetrates the soul, drives far from it all dubiety, which is repugnant to faith.

It remains to point out the third fault in prayer, which I said that we have corrected. Whereas men generally prayed in an unknown tongue, we have taught them to pray with understanding. Every man, accordingly, is taught by our doctrine to know, when he prays in private, what it is he asks of God, while the public prayers in our churches are framed so as to be understood by all. And it is the dictate of natural reason that it should be so, even if God had given no precept on the subject. For the design of prayer is to make God the conscious witness of our necessities, and as it were to pour out our hearts before him. But nothing is more at variance with this design than to move the tongue without thought and intelligence. And yet, to such a degree of absurdity had it come, that to pray in the vulgar tongue was almost regarded as an offense against religion. I can name an Archbishop who threatened with incarceration, and the severer penances, the person who should repeat the Lord’s Prayer aloud in any language but Latin. The general belief, however, was, that it mattered not in what language a man prayed at home, provided he had what was called a final intention directed to prayer; but that in churches the dignity of the service required that Latin should be the only language in which prayers were couched.

There seems, as I lately observed, something monstrous in this determination to hold converse with God in sounds which fall without meaning from the tongue. Even if God did not declare his displeasure, nature herself, without a monitor, rejects it. Besides, it is easy to infer from the whole tenor of Scripture how deeply God abominates such an invention. As to the public prayers of the Church, the words of Paul are clear — the unlearned cannot say Amen if the benediction is pronounced in an unknown tongue. And this makes it the more strange, that those who first introduced this perverse practice, ultimately had the effrontery to maintain, that the very thing which Paul regards as ineffably absurd, was conducive to the majesty of prayer. The method by which, in our churches, all pray in common in the popular tongue, and males and females indiscriminately sing the Psalms, our adversaries may ridicule if they will, provided the Holy Spirit bears testimony to us from heaven, while he repudiates the confused, unmeaning sounds which are uttered elsewhere.

In the second principal branch of doctrine, viz., that which relates to the ground of salvation, and the method of obtaining it, many questions are involved: For, when we tell a man to seek righteousness and life out of himself, i.e., in Christ only, because he has nothing in himself but sin and death, a controversy immediately arises with reference to the freedom and powers of the will. For, if man has any ability of his own to serve God, he does not obtain salvation entirely by the grace of Christ, but in part bestows it on himself. On the other hand, if the whole of salvation is attributed to the grace of Christ, man has no thing left, has no virtue of his own by which he can assist himself to procure salvation. But though our opponents concede that man, in every good deed, is assisted by the Holy Spirit, they nevertheless claim for him a share in the operation. This they do, because they perceive not how deep the wound is which was inflicted on our nature by the fall of our first parents. No doubt, they agree with us in holding the doctrine of original sin, but they afterwards modify its effects, maintaining that the powers of man are only weakened, not wholly depraved. Their view, accordingly, is, that man, being tainted with original corruption, is, in consequence of the weakening of his powers, unable to act aright; but that, being aided by the grace of God, he has something of his own, and from himself, which he is able to contribute. We, again, though we deny not that man acts spontaneously, and of free will, when he is guided by the Holy Spirit, maintain that his whole nature is so imbued with depravity, that of himself he possesses no ability whatever to act aright. Thus far, therefore, do we dissent from those who oppose our doctrine, that while they neither humble man sufficiently, nor duly estimate the blessing of regeneration, we lay him completely prostrate, that he may become sensible of his utter insufficiency in regard to spiritual righteousness, and learn to seek it, not partially, but wholly, from God. To some not very equitable judges, we seem, perhaps, to carry the matter too far; but there is nothing absurd in our doctrine, or at variance either with Scripture or with the general consent of the ancient Church. Nay, we are able, without any difficulty, to confirm our doctrine to the very letter out of the mouth of Augustine; and, accordingly, several of those who are otherwise disaffected to our cause, but somewhat sounder in their judgments, do not venture to contradict us on this head. It is certain, as I have already observed, that we differ from others only in this, that by convincing man of his poverty and powerlessness, we train him more effectually to true humility, leading him to renounce all self-confidence, and throw himself entirely upon God; and that, in like manner, we train him more effectually to gratitude, by leading him to ascribe, as in truth he ought, every good thing which he possesses to the kindness of God. They, on the other hand, intoxicating him with a perverse opinion of his own virtue, precipitate his ruin, inflating him with impious arrogance against God, to whom he ascribes the glory of his justification in no greater degree than to himself. To these errors they add a third, viz., that, in all their discussions concerning the corruption of human nature, they usually stop short at the grosser carnal desires, without touching on deeper-seated and more deadly diseases; and hence it is, that those who are trained in their school easily forgive themselves the foulest sins, as no sins at all, provided they are hid.

The next question relates to the value and merit of works. We both render to good works their due praise, and we deny not that a reward is reserved for them with God; but we take three exceptions, on which the whole of our remaining controversy concerning the work of salvation hinges.

First, we maintain, that of what description soever any man’s works may be, he is regarded as righteous before God, simply on the footing of gratuitous mercy; because God, without any respect to works, freely adopts him in Christ, by imputing the righteousness of Christ to him, as if it were his own. This we call the righteousness of faith, viz., when a man, made void and empty of all confidence in works, feels convinced that the only ground of his acceptance with God is a righteousness which is wanting to himself, and is sorrowed from Christ. The point on which the world always goes astray, (for this error has prevailed in almost every age,) is in imagining that man, however partially defective he may be, still in some degree merits the favor of God by works. But Scripture declares, “Cursed is every one that continueth not in all things that are written in the book of the law to do them.” Under this curse must necessarily lie all who are judged by works — none being exempted save those who entirely renounce all confidence in works, and put on Christ, that they may be justified in Him, by the gratuitous acceptance of God. The ground of our justification, therefore, is, that God reconciles us to himself, from regard not to our works, but to Christ alone, and, by gratuitous adoption, makes us, instead of children of wrath, to be his own children. So long as God looks to our works, he perceives no reason why he ought to love us. Wherefore, it is necessary to bury our sins, and impute to us the obedience of Christ, (because the only obedience which can stand his scrutiny,) and adopt us as righteous through His merits. This is the clear and uniform doctrine of Scripture, “witnessed,” as Paul says, “by the law and the prophets,” (Romans 3:21;) and so explained by the gospel, that a clearer law cannot be desired. Paul contrasts the righteousness of the law with the righteousness of the gospel, placing the former in works, and the latter in the grace of Christ, (Romans 10:5, etc.) He does not divide it into two halves, giving works the one, and Christ the other; but he ascribes it to Christ entirely, that we are judged righteous in the sight of God.

There are here two questions; first, whether the glory of our salvation is to be divided between ourselves and God: and, secondly, whether, as in the sight of God, our conscience can with safety put any confidence in works. On the former question, Paul’s decision is — let every mouth “be stopped, and the whole world become guilty before God.” “All have sinned, and come short of the glory of God — being justified freely by His grace, through the redemption that is in Christ Jesus;” and that “to declare His righteousness, that he might be just, and the justifier of him which believeth in Jesus,” (Romans 3:19, etc.) We simply follow this definition, while our opponents maintain that man is not justified by the grace of God, in any sense which does not reserve part of the praise for his own works.

On the second question, Paul reasons thus:

“If they which are of the law be heirs, faith is made void, and the promise made of none effect.” Whence he concludes “it is of faith,” “to the end the promise might be sure to all the seed,” (Romans 4:14, 16.)

And again,

“Being justified by faith, we have peace with God,” (Romans 5:1;)

and no longer dread His presence. And he intimates that every one feels in his own experience, that our consciences cannot but be in perpetual disquietude and fluctuation, so long as we look for protection from works, and that we enjoy serene and placid tranquillity then only, when we have recourse to Christ as the only haven of true confidence. We add nothing to Paul’s doctrine; but that restless dubiety of conscience, which he regards as absurd, is placed by our opponents among the primary axioms of their faith.

The second exception which we take relates to the remission of sins. Our opponents, not being able to deny that men, during their whole lives walk haltingly, and often times even fall, are obliged, whether they will or not, to confess that all need pardon, in order to supply their want of righteousness. But then they have imaginary satisfactions, by means of which those who have sinned purchase back the favor of God. In this class, they place first contrition, and next works, which they term works of supererogation, and penances, which God inflicts on sinners. But, as they are still sensible that these compensations fall far short of the just measure required, they call in the aid of a new species of satisfaction from another quarter, namely, from the benefit of the keys. And they say, that by the keys the treasury of the Church is unlocked, and what is wanting to ourselves supplied out of the merits of Christ and the saints. We, on the contrary, maintain that the sins of men are forgiven freely, and we acknowledge no other satisfaction than that which Christ accomplished, when, by the sacrifice of his death, he expiated our sins. Therefore, we preach that it is the purchase of Christ alone which reconciles us to God, and that no compensations are taken into account, because our heavenly Father contented with the sole expiation of Christ, requires none from us. In the Scriptures we have clear proof of this our doctrine, which, indeed, ought to be called not ours, but rather that of the Church Catholic. For the only method of regaining the divine favor, set forth by the Apostle, is, that

“He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him,” (2 Corinthians 5:21.)

And in another passage, where he is speaking of the remission of sins, he declares that through it righteousness without works is imputed to us, (Romans 6:5). We, therefore, strenuously, yet truly, maintain that their idea of meriting reconciliation with God by satisfactions, and buying off the penalties due to his justice, is execrable blasphemy, in as much as it destroys the doctrine which Isaiah delivers concerning Christ — that

“the chastisement of our peace was upon Him,” (Isaiah 53:5)

The absurd fiction concerning works of supererogation we discard for many reasons; but there are two of more than sufficient weight — the one, that it is impossible to tolerate the idea of man being able to perform to God more than he ought; and the other, that as by the term supererogation, they for the most part understand voluntary acts of worship which their own brain has devised, and which they obtrude upon God, it is lost labor and pains, so far are such acts from having any title to be regarded as expiations which appease the divine anger. Moreover, that mixing up of the blood of Christ with the blood of martyrs, and forming out of them a heterogeneous mass of merits or satisfactions, to buy off the punishments due to sin, are things which we have not tolerated, and which we ought not to tolerate. For, as Augustine says, (Tract. in Joan. 84,) “No martyr’s blood has been shed for the remission of sins. This was the work of Christ alone, and in this work he has bestowed not a thing which we should imitate, but one we should gratefully receive.” With Augustine Leo admirably accords, when he thus writes, (Ep. 81, item, 97,) “Though precious in the sight of God has been the death of his many saints, yet no innocent man’s slaughter was the propitiation of the world; the just received crowns, did not give them, and the constancy of the faithful has furnished examples of patience, not gifts of righteousness.”

Our third and last exception relates to the recompence of works — we maintaining that it depends not on their own value or merit, but rather on the mere benignity of God. Our opponents, indeed, admit that there is no proportion between the merit of the work and its reward; but they do not attend to what is of primary moment in the matter, viz., that the good works of believers are never so pure as that they can please without pardon. They consider not, I say, that they are always sprinkled with some spots or blemishes, because they never proceed from that pure and perfect love of God which is demanded by the Law. Our doctrine, therefore, is, that the good works of believers are always devoid of a spotless purity which can stand the inspection of God; nay, that when they are tried by the strict rule of justice, they are, to a certain extent, impure. But, when once God has graciously adopted believers, he not only accepts and loves their persons, but their works also, and condescends to honor them with a reward. In one word, as we said of man, so we may say of works, — they are justified not by their own desert, but by the merits of Christ alone; the faults by which they would otherwise displease being covered by the sacrifice of Christ. This consideration is of very great practical importance, both in retaining men in the fear of God, that they may not arrogate to their works that which proceeds from his fatherly kindness; and also in inspiring them with the best consolation, and so preventing them from giving way to despondency, when they reflect on the imperfection or impurity of their works, by reminding them that God, of his paternal indulgence, is pleased to pardon it.

Having considered the two principal heads of doctrine, we come now to the Sacraments, in which we have not made any correction which we are unable to defend by sure and approved authority. Whereas, seven sacraments were supposed to have been instituted by Christ, we have discarded five of the number, and have demonstrated them to be ceremonies of man’s devising, with the exception of marriage, which we acknowledge to have been indeed commanded by God, but not in order that it might be a sacrament. Nor is it a dispute about nothing when we separate rites thus superadded on the part of men, though, in other respects, they should be neither wicked nor useless, from those symbols which Christ with his own lips committed to us and was pleased to make the testimonials of spiritual gifts, — gifts to which, as they are not in the power of man, men have no right to testify. It is assuredly no vulgar matter to seal upon our hearts the sacred favor of God, to offer Christ, and give a visible representation of the blessings which we enjoy in him. This being the office of the sacraments, not to discriminate between them and rites originating with man, is to confound heaven with earth. Here, indeed, a twofold error had prevailed. Making no distinction between things human and divine, they derogated exceedingly from the sacred Word of God, on which the whole power of the sacraments depends, while they also falsely imagined Christ to be the author of rites which had no higher than a human origin.

From baptism, in like manner, have we rescinded many additions which were partly useless, and partly, from their superstitious tendency, noxious. We know the form of baptism which the apostles received from Christ, which they observed during their lifetime, and which they finally left to posterity. But the simplicity which had been approved by the authority of Christ, and the practice of the apostles, did not satisfy succeeding ages. I am not at present discussing whether those persons were influenced by sound reasons, who afterwards added chrism, salt, spittle, and tapers. I only say, what every one must know, that to such a height had superstition or folly risen, that more value was set on these additions than on the genuineness of baptism itself. We have studied also to banish the preposterous confidence which stopped short at the external acts and paid not the least regard to Christ. For, as well in the schools as in sermons, they so extolled the efficacy of signs, that, instead of directing men to Christ, they taught them to confide in the visible elements. Lastly, we have brought into our Churches the ancient custom of accompanying the administration of the sacraments with an explanation of the doctrine contained in it, and at the same time expounding with all diligence and fidelity both their advantages and their legitimate use; so that, in this respect, even our opponents cannot find any ground of censure. But nothing is more alien to the nature of a sacrament than to set before the people an empty spectacle, unaccompanied with explanation of the mystery. There is a well known passage quoted by Gratian out of Augustine — “If the word is wanting, the water is nothing but an element.” What he means by word he immediately explains when he says, “That is, the word of faith which we preach.” Our opponents, therefore, ought not to think it a novelty when we disapprove of mere exhibition of the mystery. For this is a sacrilegious divorce, which reverses the order instituted by Christ. Another additional fault in the mode of administration, commonly used elsewhere, is that the thing which they consider as a religious act is not understood, just as is the case in the performance of magical incantations.

I have already observed, that the other sacrament of the Christian Church, the Holy Supper of our Lord, was not only corrupted, but nearly abolished. Wherefore it was the more necessary for us to labor in restoring its purity. First, it was necessary to eradicate from the minds of men that impious fiction of sacrifice, the source of many absurdities. For, besides the introduction of a rite of oblation in opposition to the express institution of Christ, there had been added a most pestilential opinion, that this act of oblation was an expiation for sin. Thus, the dignity of the priesthood, which belonged exclusively to Christ, had been transferred to mortal men, and the virtue of his death to their own act. Thus, also, it had come to be applied in behalf of the living and the dead. We have, therefore, abrogated that fictitious immolation and restored communion, which had been in a very great measure obsolete. For, provided men went once a year to the Lord’s Table, they thought it enough, for all the remainder of that period, to be spectators of what was done by the priest, under the pretext, indeed, of administering the Lord’s Supper, but without any vestige of the Supper in it. For what are the words of the Lord? Take, says he, and distribute among yourselves. But in the mass, instead of taking, there is a pretense of offering, while there are no distributions and even no invitation. The priest, like a member cut off from the rest of the body, prepares it for himself alone. How immense the difference between the things! We have, besides, restored to the people the use of the cup, which, though it was not only permitted, but committed to them by our Lord, was taken from them (it could only be) at the suggestion of Satan. Of ceremonies, there are numbers which we have discarded, partly because they had multiplied out of measure, partly because some savored too much of Judaism, and others, the inventions of ignorant men, ill accorded with the gravity of so high a mystery. But, granting that there was no other evil in them than that they had crept in through oversight, was it not a sufficient ground for their abolition that we saw the vulgar gazing upon them in stupid amazement?

In condemning the fiction of transubstantiation, and like wise the custom of keeping and carrying about the bread, we were impelled by a stronger necessity. First, it is repugnant to the plain words of Christ; and, secondly, it is abhorrent to the very nature of a sacrament. For there is no sacrament where there is no visible symbol to correspond to the spiritual truth which it represents. And with regard to the Supper, what Paul says is clear, —

“We being many are one bread, and one body: for we are all partakers of that one bread,” (1 Corinthians 10:17.)

Where is the analogy or similitude of a visible sign in the Supper to correspond to the body and blood of our Lord, if it is neither bread that we eat, nor wine that we drink, but only some empty phantom that mocks the eye? Add that to this fiction a worse superstition perpetually adheres, viz., that men cling to that bread as if to God, and worship it as God, in the manner in which we have seen it done. While the sacrament ought to have been a means of raising pious minds to heaven, the sacred symbols of the Supper were abused to an entirely different purpose, and men, contented with gazing upon them and worshipping them, never once thought of Christ.

The carrying about of the bread in solemn state, or setting it on an elevated spot to be adored, are corruptions altogether inconsistent with the institution of Christ. For in the Supper the Lord sets before us his body and bloods but it is in order that we may eat and drink. Accordingly, he, in the first place, gives the command, by which he bids us take, eat, and drink, and then he, in the next place, subjoins and annexes the promise, in which he testifies, that what we eat is his body, and what we drink is his blood. Those, therefore, who either keep the bread set apart, or who carry it about to be worshipped, seeing they separate the promise from the command, in other words, sever an indissoluble tie, imagine, indeed, that they have the body of Christ, whereas, in fact, they have nothing but an idol which they have devised for themselves. For this promise of Christ, by which he offers his own body and blood under the symbols of bread and wine, belongs to those only who receive them at his hand, to celebrate the mystery in the manner which he enjoins; while to those who at their own hand pervert them to a different purpose, and so have not the promise, there remains nothing but their own dream.

Lastly, we have revived the practice of explaining the doctrine and unfolding the mystery to the people; whereas, formerly, the priest not only used a strange tongue, but muttered in a whisper the words by which he pretended to consecrate the bread and wine. Here our censurers have nothing to carp at, unless it be at our having simply followed the command of Christ. For he did not by a tacit exorcism command the bread to become his body, but with clear voice declared to his apostles that he gave them his body.

At the same time, as in the case of Baptism, so also in the case of the Lord’s Supper, we explain to the people faithfully, and as carefully as we can, its end, efficacy, advantages, and use. First, we exhort all to come with faith, that by means of it they may inwardly discern the thing which is visibly represented, viz., the spiritual food by which alone their souls are nourished unto life eternal. We hold, that in this ordinance the Lord does not promise or figure by signs, any thing which he does not exhibit in reality; and we, therefore, preach that the body and blood of Christ are both observed to us by the Lord in the Supper, and received by us. Nor do we thus teach that the bread and wine are symbols, without immediately adding that there is a truth which is conjoined with them, and which they represent. We are not silent in proclaiming what, and how excellent the fruit is which thence redounds to us and how noble the pledge of life and salvation which our consciences therein receive. None, indeed, who have any candor will deny, that with us this solemn ordinance is much more clearly explained, and its dignity more fully extolled, than is ever done elsewhere.

In the government of the Church we do not differ from others in anything for which we cannot give a most sufficient reason. The pastoral office we have restored, both according to the apostolic rule, and the practice of the primitive church, by insisting that every one who rules in the Church shall also teach. We hold that none are to be continued in the office but those who are diligent in performing its duties. In selecting them our advice has been, that more care and religion should be exercised, and we have ourselves studied so to act. It is well known what kind of examination bishops exercise by means of their suffragans or vicars, and we might even be able to conjecture what its nature is from the fruit which it produces. It is needless to observe how many lazy and good-for-nothing persons they every where promote to the honor of the priesthood. Among us should some ministers be found of no great learning, still none is admitted who is not at least tolerably apt to teach. That all are not more perfect is to be imputed more to the calamity of the times than to us. This, however, is, and always will be, our just boast, that the ministers of our Church cannot seem to have been carelessly chosen if they are compared with others. But while we are superior in a considerable degree in the matter of trial and election, in this we particularly excel, that no man holds the pastoral office amongst us without executing its duties. Accordingly, none of our churches is seen without the ordinary preaching of the Word.

As it would shame our adversaries to deny these facts, (for in a matter so clear, what could they gain by the denial?) they quarrel with us, first, concerning the right and power, and, secondly, concerning the form of ordination. They quote ancient canons, which give the superintendence of this matter to the bishops and clergy. They allege a constant succession by which this right has been handed down to them, even from the apostles themselves. They deny that it can be lawfully transferred elsewhere. I wish they had, by their merit, retained a title to this boasted possession. But if we consider, first, the order in which for several ages bishops have been advanced to this dignity, next, the manner in which they conduct themselves in it, and, lastly, the kind of persons whom they are accustomed to ordain, and to whom they commit the government of churches, we shall see that this succession on which they pride themselves was long ago interrupted. The ancient canons require, that he who is to be admitted to the office of bishop or presbyters shall previously undergo a strict examination, both as to life and doctrine. Clear evidence of this is extant among the acts of the fourth African Council. Moreover, the magistracy and people had a discretionary power (arbitrium) of approving or refusing the individual who was nominated by the clergy, in order that no man might be intruded on the unwilling or not consenting. “Let him who is to preside over all,” (says Leo, Ep. 90.,) “be elected by all; for he who is appointed, while unknown and unexamined, must of necessity be violently intruded.” Again, (Ep. 77.,) “Let regard be had to the attestation of the honorable, the subscription of the clergy, and the consent of the magistracy and people. Reason permits not any other mode of procedure.” Cyprian also contends for the very same thing, and, indeed, in stronger terms, affirming it as sanctioned by Divine authority, that the priest be elected in presence of the people, before the eyes of all, that he may be approved as fit and worthy by the testimony of all. This rule was in force for a short time while the state of the church was tolerable; for the letters of Gregory are full of passages which show that it was carefully observed in his day.

As the Holy Spirit in Scripture imposes on all bishops the necessity of teaching, so in the ancient church it would have been thought monstrous to nominate a bishop who should not, by teaching, demonstrate that he was a pastor also. Nor were they admitted to the office on any other condition.

The same rule prevailed in regard to presbyters, each being set apart to a particular parish. Hence those decrees, “Let them not involve themselves in secular affairs, let them not make distant excursions from their churches, let them not be long absent.” Then it was enjoined by synodal decrees, that at the ordination of a bishop all the other bishops of the province should assemble, or if that could not be conveniently done, at least three should be present. And the object of this was, that no man might force an entrance by tumult, or creep in by stealth, or insinuate himself by indirect artifices. In the ordination of a presbyter, each bishop admitted a council of his own presbyters. These things, which might be narrated more fully, and confirmed more accurately in a set discourse, I here only mention in passing, because they afford an easy means of judging how much importance is due to this smoke of succession with which our bishops endeavor to blind us.

They maintain that Christ left as a heritage to the apostles, the sole right of appointing over churches whomsoever they pleased, and they complain that we, in exercising the ministry without their authority, have, with sacrilegious temerity, invaded their province. How do they prove it? Because they have succeeded the apostles in an unbroken series. But is this enough, when all other things are different? It would be ridiculous to say so; they do say it, however. In their elections, no account is taken either of life or doctrine. The right of voting had been wrested from the people. Nay, even excluding the rest of the clergy, the dignitaries have drawn the whole power to themselves. The Roman Pontiff, again, wresting it from the provincial Bishop, arrogates it to himself alone. Then, as if they had been appointed to secular dominion, there is nothing they less think of than episcopal duty. In short, while they seem to have entered into a conspiracy not to have any kind of resemblance either to the Apostles or the holy Fathers of the Church, they merely clothe themselves with the pretense that they are descended from them in an unbroken succession; as if Christ had ever enacted it into a law, that whatever might be the conduct of those who presided over the Church, they should be recognized as holding the place of the Apostles, or as if the office were some hereditary possession, which transmits alike to the worthy and the unworthy. And then, as is said of the Milesians, they have taken precautions not to admit a single worthy person into their society; or if, perchance, they have unawares admitted him, they do not permit him to remain. It is of the generality I speak. For I deny not that there are a few good men among them, who, however, are either silent from fear, or not listened to. From those, then, who persecute the doctrine of Christ with fire and sword, who permit no man with impunity to speak sincerely of Christ, who, in every possible way, impede the course of truth, who strenuously resist our attempt to raise the Church from the distressed condition into which they have brought her, who suspect all those who take a deep and pious interest in the welfare of the Church, and either keep them out of the ministry, or, if they have been admitted, thrust them out — of such persons, forsooth, it were to be expected that they would, with their own hands, instal into the office faithful ministers to instruct the people in pure religion!

But, since the sentiment of Gregory has passed into a common proverb, that “those who abuse privilege deserve to lose privilege,” they must either become entirely different from what they are, and select a different sort of persons to govern the Church, and adopt a different method of election, or they must cease to complain that they are improperly and injuriously despoiled of what in justice belonged to them. Or, if they would have me to speak more plainly, they must obtain their bishoprics by different means from those by which they have obtained them, they must ordain others to the office after a different way and manner; and if they wish to be recognised as bishops, they must fulfill their duty by feeding the people. If they would retain the power of nominating and ordaining, let them restore that just and serious examination of life and doctrine, which has for many ages been obsolete among them. But this one reason ought to be as good as a thousand, viz., that any man, who, by his conduct, shows that he is an enemy of sound doctrine, whatever title he may meanwhile boast, has lost all title to authority in the Church. We know what injunctions ancient councils give concerning heretics, and what power they leave them. They certainly in express terms forbid any man to apply to them for ordination. No one, therefore, can lay claim to the right of ordaining, who does not, by purity of doctrine, preserve the unity of the Church. Now, we maintain that those who, in the present day, under the name of bishops, preside over churches, not only are not faithful ministers and guardians of sound doctrine, but rather its bitterest enemies. We maintain that their sole aim is, to banish Christ and the truth of his gospel, and sanction idolatry and impiety, — the most pernicious and deadly errors. We maintain that they, not only in word, pertinaciously impugn the true doctrine of godliness, but are infuriated against all who would rescue it from obscurity. Against the many impediments which they throw in the way, we studiously ply our labors in behalf of the Church, and for so doing, they expostulate with us as if we were making an illegal incursion into their province!

As to the form or ceremony of ordination, it is, forsooth, a mighty matter about which to molest us. Because with us the hands of priests are not anointed, because we do not blow into their face, because we do not clothe them in white and such like attire, they think our ordination is not duly performed. But the only ceremony we read of, as used in ancient times, was the laying on of hands. Those other forms are recent, and have nought to recommend them but the exceeding scrupulosity with which they are now generally observed. But what is this to the point? In matters so important, a higher than human authority is required. Hence, as often as the circumstances of the times demand, we are at liberty to change such rites as men have invented without express sanction, while those of more recent introduction are still less to be regarded. They put a chalice and paten into the hands of those whom they ordain to be priests. Why? That they may inaugurate them for sacrificing. But by what command? Christ never conferred this function on the apostles, nor did he ever wish it to be undertaken by their successors. It is absurd, therefore, to molest us about the form of ordination, in which we differ not either from the rule of Christ, or the practice of the apostles, or the custom of the ancient Church, whereas that form of theirs, which they accuse us of neglecting, they are not able to defend by the Word of God, by sound reason, or the pretext of antiquity.

On the subject of ecclesiastical regimen, there are laws of which we readily adopt such as are not snares for the conscience, or such as tend to the preservation of common order; but those which had either been tyrannically imposed to hold consciences in bondage, or were more subservient to superstition than to edification, we were forced to abrogate. Now, our enemies first charge us with fastidiousness and undue haste, and, secondly, accuse us of aiming at carnal indulgence, by shaking off the yoke of discipline, in order that we may wanton as we please. But, as I have already observed, we are by no means averse to the reverent observance of whatever rules are fitted to ensure that all things be done decently and in order, while, in regard to every single observance which we have abrogated, we refuse not to show cause why it behoved us so to do. Assuredly there is no difficulty in proving that the Church labored exceedingly under a load of human traditions, and that it was necessary, if her interest were consulted, that this load should be lessened. There is a well known complaint by Augustine, wherein he deplores it as the calamity of his time, that the Church which God, in his mercy, wished to be free, was even then so overburdened, that the condition of the Jews was more tolerable, (Epist. 2, ad Januarium.) It is probable that since that period the number has increased almost tenfold. Much more has the rigorous exaction of them increased. What then, if that holy man were now to rise and behold the countless multitude of laws under which miserable consciences groan oppressed? What if, on the other hand, he were to see the strictness with which the observance of them is enforced? Our censurers will, perhaps, object that we might, with Augustine, have lamented over any thing which displeased us, but that we ought not to have supplied our hand to the work of correction. This objection is easily refuted. For, this pernicious error of supposing that human laws were necessary to be observed, required to be corrected. As I have said, we deny not that laws enacted with a view to external policy ought to be carefully obeyed, but in regard to the regulation of the conscience, we hold that there is no legislator but God. To Him alone, then, be reserved this authority, which He claims for himself in many passages of Scripture. In this matter, however, were subverted, first, the honor of God, from which it is impious to derogate in any degree, and, secondly, genuine liberty of consciences — a liberty which, as Paul strenuously insists, must not be subjected to the will of men. As it was, therefore, our duty to deliver the consciences of the faithful from the undue bondage in which they were held, so we have taught that they are free and unfettered by human laws and that this freedom which was purchased by the blood of Christ, cannot be infringed. If any one thinks we are blameable in this he must attribute the same blame to Christ and his Apostles. I do not yet enumerate the other evils which compelled us to set our face against human traditions. I will mention only two, and I am confident that, after I have mentioned them, all impartial readers will be satisfied. The one is, that as some of these traditions demanded things which it was impossible to perform, their only effect was to lead men to hypocrisy, or plunge them into despair; and the other, that all of them had practically realized what our Savior rebuked in the Pharisees — they had made the commandments of God of none effect.

I will here adduce examples by which this will be made more clear.

There are three things, in particular, for which they are offended with us: — First, that we have given liberty to eat flesh on any day; secondly, that we have permitted marriage to priests; and, thirdly, that we have rejected the secret confession which was made in a priest’s ear.

Let our opponents answer honestly. Is not the man who may have tasted flesh on Friday punished more severely than the man who may have spent the whole year in a constant course of lewdness? Is it not deemed a more capital offense in a priest to marry than to be caught a hundred times in adultery? Do they not pardon him who has contemned many of the divine precepts on easier terms than him who may have neglected once a-year to confess his sins into the ear of a priest? Is it not monstrous, I ask, that it should seem a slight and venial offense to violate the holy law of God, and that it should be judged an inexpiable crime to transgress the decrees of men? The case, I admit, is not without precedent. For, as I have already observed, the wickedness with which our Savior charges the Pharisees is,

“Thus have ye made the commandment of God of none effect through your tradition,” (Matthew 15:6.)

Moreover, the arrogance of antichrist, of which Paul speaks, is,

“That he, as God, sitteth in the temple of God, showing himself that he is God,” (2 Thessalonians 2:4.)

For where is the incomparable majesty of God, after mortal man has been exalted to such a height that his laws take precedence of God’s eternal decrees? I omit that an apostle describes the prohibitions of meats and of marriage as a doctrine of devils, (1 Timothy 4:1-3.) That is surely bad enough; but the crowning impiety is to set man in a higher rank than God. If they deny the truth of my statement, I appeal to fact.

Then, what are those two laws of celibacy and auricular confession but dire murderers of souls? As all the ministers of their churches vow perpetual chastity, it becomes unlawful for them, ever after, from the terms in which the vow is conceived, to take wives. What, then, if one has not received the gift of continence? “There must be no exception here,” is the answer. But experience shows how much better it would have been never to have imposed this yoke upon priests, than to shut them up in a furnace of lust, to burn with a perpetual flame. Our adversaries recount the praises of virginity; they recount also the advantages of celibacy, in order to prove that priests have not been rashly interdicted from marrying. They even talk of it as decent and honorable. But will they by all these things prove the lawfulness of fettering consciences which Christ not only left free and unfettered, but whose freedom he has vindicated by his own authority, and at the price of his own blood? Paul does not presume to do so, (1 Corinthians 7:35.) Whence, then, this new license? Then, though virginity be extolled to the skies, what has this to do with the celibacy of priests, with whose obscenity the whole air is tainted? If the chastity which they profess in word they also exhibited in deed, then, perhaps, I might allow them to say that it is comely so to do. But when every man knows that the prohibition of marriage is only a license to priests to commit gross sin, with what face, I ask, dare they make any mention of comeliness? As to those whose infamy is not notorious, that it may not he necessary for me to discuss the matter with them at length, I leave them to the tribunal of God, that they may there talk of their chastity.

It will be said that this law is imposed on none but those who vow spontaneously. But what greater necessity can be imagined than that by which they are forced to vow? The condition announced to all is, that none shall be admitted to the priesthood who has not previously, by vow, bound himself to perpetual celibacy, and that he who has vowed must be forced, even against his will, to perform what he has once undertaken — that no excuse for the contrary can be listened to. Still, they maintain that a celibacy so exacted is voluntary. But, while rhetoricians may be allowed to detail the disadvantages of marriage, and the advantages of celibacy, that, by declaiming on such topics in the schools they may improve their style, nothing they can say will prove the propriety of leading miserable consciences into a deadly snare, in which they must perpetually writhe till they are strangled. And the ridiculous part is, that, amidst all this flagitious turpitude, even hypocrisy finds a place. For, whatever their conduct may be, they deem themselves better than others, for the simple reason that they have no wives.

The case is the same with confession. For they number up the advantages which follow from it. We, on the contrary, are equally prepared to point out not a few dangers which are justly to be dreaded, and to refer to numerous most grievous evils which have actually flowed from it. These, I say, are the kind of arguments which both parties may employ. But the perpetual rule of Christ, which can not be changed or bent in this direction or in that; nay, which cannot, without impiety, be controverted, is, that conscience must not be brought into bondage. Besides, the law on which our opponents insist is one which can only torture souls, and ultimately destroy them. For it requires every individual to confess all his sins, once a year, to his own priest; when this is not done, it leaves him no hope of obtaining pardon. It has been experimentally found by those who have made the trial seriously, that is, in the true fear of God, that it is not possible thus to confess even a hundredth part of our sins. The consequence was, that not having any mode of extricating themselves, they were driven to despair. Those, again, who desired to satisfy God in a more careless manner, found this confession a most complete cloak for hypocrisy. For, thinking that they obtained an acquittal at the bar of God as soon as they had disgorged their sins into the ear of a priest, they were sold to sin more freely, in consequence of the expeditious mode in which they were disburdened. Then, having in their minds a fixed persuasion that they fulfilled what the law enjoined, they thought that of whatever sort the enumeration might be, it comprehended all their sins, though, in point of fact, it did not embrace the thousandth part. See, then, on what ground our adversaries vociferate that we have destroyed the discipline of the Church, — simply because we have studied to succor miserable consciences when perishing under the pressure of a most cruel tyranny, and dragging hypocrites out of their lurking-places into open day, that they might both examine themselves more closely, and begin to have a better idea of the Divine justice, which they formerly evaded.

But some one will say, that however numerous the abuses, and however deserving of correction, still laws, in other respects sacred and useful, and in a manner consecrated by a high antiquity, ought not to have been thus abolished instantly and altogether.

In regard to the eating of flesh, my simple answer is, that the doctrine we hold accords with that of the ancient Church, in which we know that it was free to eat flesh at all times, or to abstain from it.

The prohibition of the marriage of priests I admit to be ancient, as is also the vow of perpetual continence, taken by nuns and monks. But if they concede that the declared will of God outweighs human custom, why, when perfectly aware that the will of God is with us, and clearly supports our views do they seek to quarrel with us about antiquity? The doctrine is clear, “marriage is honorable in all,” (Hebrews 13:4.) Paul expressly speaks of Bishops as husbands, (1 Timothy 3:2; Titus 1:6.) As a general rule, he enjoins marriage on all of a particular temperament, and classes the interdiction of marriage among the “doctrines of devils,” (1 Timothy 4:3.) What avails it to set human custom in opposition to the clear declarations of the Holy Spirit, unless men are to be preferred to God? And it is of importance to observe how unfair judges they are, who, in this matter, allege against us the practice of the ancient Church. Is there any antiquity of the Church, either earlier, or of higher authority, than the days of the Apostles? But our opponents will not deny, that at that time marriage was permitted to all the ministers of the Church, and used by them. If the Apostles were of opinion that priests ought to be restrained from marrying, why did they defraud the Church of so great a boon? Yet, after them, about two hundred and fifty years elapsed, until the Council of Nice, when, as Sozomen relates, the question of enjoining celibacy on ministers was agitated, but by the interference of Paphnutius, the whole affair went off. For it is related, that after he, being himself a bachelor, had declared that a law of celibacy was not to be tolerated, the whole council readily assented to this opinion. But superstition gradually increasing, the law, which was then repudiated, was at length enacted. Among those Canons, which, as well from their antiquity, as the uncertainty of their author, bear the name of Apostolical, there is one which does not permit any clerical persons, except singers and readers, to marry, after they have been admitted to office. But by a previous Canon, priests and deacons are prohibited from putting away their wives under the pretext of religion. And in the fourth Canon of the Council of Gangra, anathema is pronounced against those who made a difference between a married and an unmarried clergy man, so as to absent themselves when he officiated. Hence it appears that there was still in those times considerably more equity than a subsequent age manifested.

Here, however, it was not my intention to discuss this subject fully. I only thought it proper to indicate in passing, that the primitive and purer Church is not in this matter so adverse to us as our enemies pretend. But grant that it is, why do they accuse us as fiercely as if we were confounding things sacred and profane, or as if we could not easily retort against them, that we accord far better with the ancient Church than they do? Marriage, which the ancients denied to priests, we show! What do they say to the licentiousness which has everywhere obtained among them? They will deny that they approve it. But if they were desirous to obey the ancient Canons, it would become them to chastise it more severely. The punishment which the Council of Neo-Cesarea inflicts on a presbyter who married was deposition, while one guilty of adultery or fornication it punishes far more severely, adding to deposition excommunication also. In the present day, the marriage of a priest is deemed a capital crime, while for his hundred acts of whoredom he is mulcted in a small sum of money. Doubtless, if those who first passed the law of celibacy were now alive, instructed by present experience, they would be the first to abrogate it. However, as I have already said, it would be the height of injustice to condemn us on the authority of men, in a matter in which we are op