Calvin's Institutes 4.15.1. to 4.15.6.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 15.
OF BAPTISM.

4.15.1. - 4.15.3.

Calvin now starts his discussion on the matter of baptism. By definition, he writes, "Baptism is the initiatory sign by which we are admitted to the fellowship of the Church, that being ingrafted into Christ we may be accounted children of God." Baptism not only serves our faith but is a means of public profession of that faith. It serves three objectives, according to Calvin, and the first is to be a sign and seal of forgiveness of sin. Water cannot forgive sin but the sacrament can show forth the knowledge that one's sins are forgiven. "Our ablution and salvation are perfected by water, or that water possesses in itself the virtue of purifying, regenerating, and renewing; nor does he mean that it is the cause of salvation, but only that the knowledge and certainty of such gifts are perceived in this sacrament." In addition, we need to understand that this sign of forgiveness is not limited to sins committed in the past. "We ought to consider that at whatever time we are baptised, we are washed and purified once for the whole of life."

4.15.4.

Baptism also serves our faith in that it reminds us of assurance. "Wherefore, there can be no doubt that all the godly may, during the whole course of their lives, whenever they are vexed by a consciousness of their sins, recall the remembrance of their baptism, that they may thereby assure themselves of that sole and perpetual ablution which we have in the blood of Christ."

4.15.5.-4.15.6.

"Another benefit of baptism is, that it shows us our mortification in Christ and new life in him. "Know ye not," says the apostle, "that as many of us as were baptised into Jesus Christ, were baptised into his death? Therefore we are buried with him by baptism into death," that we "should walk in newness of life" (Rom. 6:3, 4) . . . The last advantage which our faith receives from baptism is its assuring us not only that we are ingrafted into the death and life of Christ, but so united to Christ himself as to be partakers of all his blessings."

Calvin's Institutes 4.14.21. to 4.14.26.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 14.
OF THE SACRAMENTS.

4.14.21. - 4.14.22.

To explain the "sacraments" in the Old economy, Calvin starts with circumcision.  What was circumcision?  It was "a sign by which the Jews were reminded that whatever comes of the seed of man-in other words, the whole nature of man-is corrupt, and requires to be cut off."   It was also a reminder of the promise made to Abraham of a seed in which all families of the earth will be blessed.  This, of course, is Christ (Gal 5:16).  So circumcision, like repentance, carried a two-fold nuonce.  It was both a recognition of sin and the hope of salvation.  What of the washings and the Old Testament laver?  "This laver was Christ, washed by whose blood we bring his purity into the sight of God, that he may cover all our defilements." The sacrifice that accompanied the washing ensured that they knew that Christ's redemption came with a price.  Our present day sacraments are clearer, that is, baptism and the Lord's Supper.  Calvin notes, "For Baptism testifies that we are washed and purified; the Supper of the Eucharist that we are redeemed. Ablution is figured by water, satisfaction by blood. Both are found in Christ, who, as John says, "came by water and blood;" that is, to purify and redeem." 

4.14.23.

The Old Testament sacraments were not without meaning as Calvin explains.  "The fathers ate of the same spiritual food, and explains that that food was Christ (1 Cor. 10:3), who will presume to regard as an empty sign that which gave a manifestation to the Jews of true communion with Christ . . . Nor can we justly attribute more to our baptism than he elsewhere attributes to circumcision, when he terms it a seal of the righteousness of faith (Rom. 4:11)."

4.14.24.

Some read the New Testament and think that it reflects great contempt for these outward signs.  But they misunderstand the apostles.   Where Paul may minimize the sacrament he is particularly "disputing against those who insisted upon it as necessary, after it had been abrogated. He therefore admonishes believers to lay aside ancient shadows, and cleave to truth."  But in doing so Paul does not dismiss the sacrament.  It is as if he said, "You have, therefore, a manifestation of the reality, and this is far better than the shadow. Still any one might have answered, that the figure was not to be despised because they had the reality . . .."

4.14.25. - 4.14.26.

In regard to these Old Covenant ceremonies "Paul does not represent the ceremonies as shadowy because they had nothing solid in them, but because their completion was in a manner suspended until the manifestation of Christ." This helps explain difficult texts like Hebrews 10:1.  Augustine, to whom Calvin often pleads, sums it up this way: "The sacraments of the Mosaic law foretold Christ, ours announce him."

Calvin's Institutes 4.14.16. to 4.14.20.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 14.
OF THE SACRAMENTS.

4.14.16. - 4.14.17.

The point that Calvin is striving to make is that the sacraments are not efficacious in themselves. The point is that they point to Christ. "Christ is the matter, or, if you rather choose it, the substance of all the sacraments." What if someone partakes in a sacrament and is at the time an unbeliever? Calvin would not diminish the power of the sacrament simply because it is not believed. The fault is not in the sacrament. Quoting Augustine, he writes, "If you receive carnally, it ceases not to be spiritual, but it is not spiritual to you" Regarding sacraments, "they confer nothing, and avail nothing, if not received in faith, just as wine and oil, or any other liquor, however large the quantity which you pour out, will run away and perish unless there be an open vessel to receive it."

4.14.18.

Calvin's term of sacrament includes many visible means that God has used including the Tree of Life to the Noahic rainbow. " And shall the Lord not be able to stamp his creatures with his word, that things which were formerly bare elements may become sacraments? Examples of the second class were given when he showed light to Abraham in the smoking furnace (Gen. 15:17), when he covered the fleece with dew while the ground was dry; and, on the other hand, when the dew covered the ground while the fleece was untouched, to assure Gideon of victory (Judges 6:37); also, when he made the shadow go back ten degrees on the dial, to assure Hezekiah of his recovery (2 Kings 20:9; Isa. 38:7). These things, which were done to assist and establish their faith, were also sacraments."

4.14.19.- 4.14.20.

Admittedly there are more ordinary sacraments that God has chosen to employ in an immediate sense. And to these we can understand that the point of such things (baptism, the Lord's Table, etc.), they are sacraments or ceremonies "by which God is pleased to train his people, first, to excite, cherish, and strengthen faith within; and, secondly, to testify our religion to men." what is the key difference between the sacraments under the Old Covenant and the New? The sacraments of the Old Testament were shadows of a greater fulfillment, namely Christ. As Calvin says, "There is only this difference, that while the former shadowed forth a promised Christ while he was still expected, the latter bear testimony to him as already come and manifested."

Calvin's Institutes 4.14.10. to 4.14.15.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 14.
OF THE SACRAMENTS.

4.14.10. - 4.14.11.

So the Word and Sacrament by the illuminating grace of God, by His mercy will become effectual to the one who has faith. " That the word may not fall upon our ear, or the sacraments be presented to our eye in vain, he shows that it is God who there speaks to us, softens our obdurate hearts, and frames them to the obedience which is due to his word; in short, transmits those external words and sacraments from the ear to the soul. Both word and sacraments, therefore, confirm our faith, bringing under view the kind intentions of our heavenly Father, in the knowledge of which the whole assurance of our faith depends, and by which its strength is increased; and the Spirit also confirms our faith when, by engraving that assurance on our minds, he renders it effectual." This is the same principle as Christ's teaching on the sower and the seed. When the seed fell on barren soil it remained ineffectual. But when the seed fell on prepared soil is grew and multiplied. "He that planteth, and he that watereth is nothing, but that the whole is to be ascribed to God, who alone gives the increase."

4.14.12. - 4.14.13.

"All we say is, that God uses the means and instruments which he sees to be expedient, in order that all things may be subservient to his glory, he being the Lord and disposer of all." When things are added to the sacraments, they may be legitimate as long as they ascribe to this standard: "The first thing is, that they may contribute to our faith in God; the secondary, that they may attest our confession before men."

4.14.14.

There is to be no superstition associated with the sacrament. Nor is there to be thought that the sacrament itself contains effectual grace. "For what is a sacrament received without faith, but most certain destruction to the Church?" Our faith is not in the sacrament, but in Christ. "This, which is treasured up in Christ alone, we know to be communicated, not less by the preaching of the Gospel than by the seal of the sacrament, and may be completely enjoyed without this seal."

4.14.15.

For the sacraments to be effectual, they must be apprehended by faith. Therefore the sacraments are only effective in the elect, namely those who have embraced Christ. "Now, in order that you may have not a sign devoid of truth, but the thing with the sign, the Word which is included in it must be apprehended by faith. Thus, in so far as by means of the sacraments you will profit in the communion of Christ, will you derive advantage from them."

Calvin's Institutes 4.14.4. to 4.14.9.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 14.
OF THE SACRAMENTS.

4.14.4. - 4.14.6.

A sacrament is by definition the word plus a sign. Now Calvin does not admit into the definition some weird incantation offered by the priest as "the word". No, he understands this as the Word of God ... the preached Word. Or as Augustine would say, ""Let the word be added to the element, and it will become a sacrament. For whence can there be so much virtue in water as to touch the body and cleanse the heart, unless by the agency of the word . . .." It is preaching that produces faith. " But the believer, when the sacraments are presented to his eye, does not stop short at the carnal spectacle, but by the steps of analogy which I have indicated, rises with pious consideration to the sublime mysteries which lie hidden in the sacraments."

"What could the slaughter of a hog effect, unless words were interposed or rather preceded? Swine are often killed without any interior or occult mystery. What could be gained by pledging the right hand, since hands are not unfrequently joined in giving battle? But when words have preceded, then by such symbols of covenant sanction is given to laws, though previously
conceived, digested, and enacted by words."

4.14.7. - 4.14.8.

What of sacraments that are offered to those who are not believers? Is this not a violation? Calvin would argue that the sacrament applies no mercy or grace unless believed in faith. Therefore it becomes, like the Gospel, a form of condemnation to those who receive the sacrament but do not believe. " But Philip, they say, replied to the eunuch who asked to be baptized, "If thou believest with all thine heart thou mayest" (Acts 8:37). What room is there for a confirmation of baptism when faith fills the whole heart?" When the sacrament is truly a blessing, it comes as a three-fold blessing: "First, the Lord teaches and trains us by his word; next, he confirms us by his sacraments; lastly, he illumines our mind by the light of his Holy
Spirit, and opens up an entrance into our hearts for his word and sacraments, which would otherwise only strike our ears, and fall upon our sight, but by no means affect us inwardly."

4.14.9.

" The sacraments duly perform their office only when accompanied by the Spirit, the internal Master, whose energy alone penetrates the heart, stirs up the affections, and procures access for the sacraments into our souls."

Calvin's Institutes 4.13.11. to 4.14.3.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 13.
OF VOWS. THE MISERABLE ENTANGLEMENTS CAUSED BY VOWING RASHLY.

4.13.11. - 4.13.12.

In relation to the monastic order, when men sequester themselves from others, how can they show Christian charity to the Body of Christ? In addition, it is in this context that these monks claim that they have achieved or are achieving perfection. "How great the insult offered to God, when some device of man is preferred to all the modes of life which he has ordered, and by his testimony approved?" The conclusion of Calvin is clear: " But as we have shown above, that this is a most pestilential error, let it suffice here to have briefly observed that monasticism, as it now exists, founded on an idea which all pious men ought to execrate-namely, the pretence that there is some more perfect rule of life than that common rule which God has delivered to the whole Church. Whatever is built on this foundation cannot but be abominable."

4.13.13.

The monastic monks claimed the story of Matthew 19 as their proof to sell all to attain righteousness. But Calvin explains the text to mean that "when Christ orders a rich miser to leave all that he has, it is the same as if he had ordered the ambitious to renounce all his honours, the voluptuous all his luxuries, the unchaste all the instruments of his lust."

4.13.14. - 4.13.16.

Calvin would not think that the Church Fathers would have approved of such an Order. Why? "The thing itself declares that all who retire into monasteries withdraw from the Church. For how? Do they not separate themselves from the legitimate society of the faithful, by acquiring for themselves a special ministry and private administration of the sacraments? What is meant by destroying the communion of the Church if this is not?" Not only that, they glory in what Paul showed great contempt for as the follow men as so named in these Orders. It should be noted that it is the Orders of monks, the monasteries that Calvin detests. He is not assaulting individual monks, but rather the institutions.

4.13.17. - 4.13.18.

But the nature of the vows is also a point of contention. Calvin contends that these monks invent new and idolatrous forms of worship within their context. They vow themselves to chastity when the Scriptures plainly state that this is a gift of God. If God gives not the gift, should they not
pursue marriage as is the will of God? " But they still insist and attempt to show that this vow was used in the days of the apostles, because Paul says that widows who marry after having once undertaken a public office, "cast off their first faith" (1 Tim. 5:12). I by no means deny that widows who dedicated themselves and their labours to the Church, at the same time came under an obligation of perpetual celibacy, not because they regarded it in the light of a religious duty, as afterwards began to be the case, but because they could not perform their functions unless they had their time at their own command, and were free from the nuptial tie. But if, after giving
their pledge, they began to look to a new marriage, what else was this but to shake off the calling of God?"

4.13.19.

"How can the order of widows be applied to nuns," Calvin asks? It was not nuns, but deaconesses appointed to the Church. "For deaconesses were appointed, not to soothe God by chantings or unintelligible murmurs, and spend the rest of their time in idleness; but to perform a public ministry of the Church toward the poor, and to labour with all zeal, assiduity, and diligence, in offices of charity. They did not vow celibacy, that they might thereafter exhibit abstinence from marriage as a kind of worship rendered to God, but only that they might be freer from encumbrance in executing their office."

4.13.20. - 4.13.20.

Calvin also addresses the foolish arguments of keeping vows and the arduous rule not to break them, when in the first instance the vows are illegitimate. " For if, in human contracts, those promises only are binding in which he with whom we contract wishes to have us bound, it is absurd to say that we are bound to perform things which God does not at all require of us, especially since our works can only be right when they please God, and have the testimony of our consciences that they do please him." Calvin would categorize these as rash vows! And as to the breaking of the foolish vows, what of the work of Christ that frees us from such silliness? " For if such is the efficacy of the cross of Christ, that it frees us from the curse of the divine law by which we were held bound, how much more must it rescue us from extraneous chains, which are nothing but the wily nets of Satan?"

CHAPTER 14.
OF THE SACRAMENTS.

4.14.1. - 4.14.2.

Calvin places the rightful use of sacraments along side the preaching of the Gospel. What is a sacrament? His simple definition is that it is "a testimony of the divine favour toward us, confirmed by an external sign, with a corresponding attestation of our faith towards Him." Calvin notes the way that the early Church translated the Greek to Latin to attain the word 'sacrament'. "When the thing, therefore, was sacred and secret, he used the term sacramentum. In this sense it frequently occurs in ecclesiastical writers. And it is well known, that what the Latins call sacramenta, the Greeks call musteria (mysteries). The sameness of meaning removes all dispute. Hence it is that the term was applied to those signs which gave an august representation of things spiritual and sublime."

4.14.3.

"From the definition which we have given, we perceive that there never is a sacrament without an antecedent promise, the sacrament being added as a kind of appendix, with the view of confirming and sealing the promise, and giving a better attestation, or rather, in a manner, confirming it."

Calvin's Institutes 4.13.4. to 4.13.10.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

HAPTER 13.
OF VOWS. THE MISERABLE ENTANGLEMENTS CAUSED BY VOWING RASHLY.

4.13.4. - 4.13.5.

The third criteria that Calvin teaches us has to do with the intent of our hearts.  "For seeing that God looks not to the outward appearance but to the heart, the consequence is, that according to the purpose which the mind has in view, the same thing may at one time please and be acceptable to him, and at another be most displeasing."  Vows can also have another affect upon someone, that is to remember his duty or to awaken him to what he ought to do or not to do.  "Hence we hold that vows which have respect to one of these ends, especially in external things, are lawful, provided they are supported by the approbation of God, are suitable to our calling, and are limited to the measure of grace bestowed upon us."

4.13.6.

Calvin views baptism and the Lord's Table another aspect to making vows within the Christian Church.  "For the sacraments are a kind of mutual contracts by which the Lord conveys his mercy to us, and by it eternal life, while we in our turn promise him obedience."   A word to the wise though, "If you are ever and anon launching out into numerous vows, the whole solemnity will be lost by the frequency, and you will readily fall into superstition. If you bind yourself by a perpetual vow, you will have great trouble and annoyance in getting free . . .."

4.13.7.

We must avoid all sense of superstition.  The keeping of a vow no matter how frivolous or serious does not make one righteous. "To these are added pernicious and damnable notions, hypocrites, after performing such frivolities, thinking that they have acquired no ordinary righteousness, placing the substance of piety in external observances, and despising all others who appear less careful in regard to them."

4.13.8.

This leads Calvin to the obvious vow, that being monasticism.  "it appears that pious men were wont to prepare for the government of the Church by monastic discipline, that thus they might be more apt and better trained to undertake the important office: not that all attained to this object, or even aimed at it, since the great majority of monks were illiterate men. Those who were fit were selected."

4.13.9.

Calvin quotes Augustine on his picture of the monastic life: "Despising the allurements of this world, and congregated in common for a most chaste and most holy life, they pass their lives together, spending their time in prayer, reading, and discourse, not swollen with pride, not turbulent through petulance, not livid with envy. No one possesses anything of his own: no one is burdensome to any man. They labour with their hands in things by which the body may be fed, and the mind not withdrawn from God . . . Any surplus, after necessary food (and the surplus is very great from the labour of their hands and the frugality of their meals), is carefully distributed to the needy, the more carefully that it was not procured by those who distribute. For they never act with the view of having abundance for themselves, but always act with the view of allowing no superfluity to remain with them."

4.13.10

What to Calvin had the appearance of being good, he now sees within monasticism great corruption.  He writes, "Augustine, while tracing out a holy and legitimate monasticism, would keep away all rigorous exaction of those things which the word of the Lord has left free. But in the present day nothing is more rigorously exacted. For they deem it an inexpiable crime if any one deviates in the least degree from the prescribed form in colour or species of dress, in the kind of food, or in other frivolous and frigid ceremonies . . .."

Calvin's Institutes 4.12.25. to 4.13.3.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 12. OF THE DISCIPLINE OF THE CHURCH, AND ITS PRINCIPAL USE IN CENSURES AND EXCOMMUNICATION.

4.12.25. - 4.12.28.

Calvin continues to object to Rome's teaching on celibacy for the priesthood. "Though their prohibition is thus clearly repugnant to the word of God, they, however, find something in the Scriptures to defend it." Through inaccurate interpretation of Scripture and misapplied texts these priests profane what God has called sacred. Even in the Council of Nice there was a resolution stating, "The marriage of priests, therefore, continued sacred, and was neither regarded as a disgrace, nor thought to cast any stain on their ministry."

Calvin affirms that "under the apostles, and for several ages after, bishops were at liberty to have wives: that the apostles themselves, and other pastors of primitive authority who succeeded them, had no difficulty in using this liberty."

Interesting views from Chrysostom set virginity in order: "The first degree of chastity is pure virginity; the second, faithful marriage. Therefore, a chaste love of matrimony is the second species of virginity" (Chrysost. Hom. de Invent. Crucis.)."

CHAPTER 13.
OF VOWS. THE MISERABLE ENTANGLEMENTS CAUSED BY VOWING RASHLY.

4.13.1.

Calvin laments that the Church that has been purchased by the blood of Christ for the redemption of sins is laden with such wicked yokes by its leaders which he identifies as "been given from above to Satan and his ministers."

4.13.2.

As to the making of vows, Calvin counsels thus: "If we would avoid error in deciding what vows are legitimate, and what preposterous, three things must be attended to-viz. who he is to whom the vow is made; who we are that make it; and, lastly, with what intention we make it." All vows are made to God and God alone. It is to Him we owe our allegiance. This also ought to temper the vows we make for they may not be treated lightly. "For in nothing ought we to be more serious than in the duties of religion. In vows, then, our first precaution must be, never to proceed to make any vow without having previously determined in our conscience to attempt nothing rashly."

4.13.3.

A vow must also consider who is making it. Is it within your ability and your calling? "For he who vows what is not within his means, or is at variance with his calling, is rash, while he who contemns the beneficence of God in making him lord of' all things, is ungrateful . . .Some things are given to us by the goodness of God, and others withheld by his justice, every man should have respect to the measure of grace bestowed on him."

Calvin's Institutes 4.12.5. to 4.12.24.

INSTITUTES OF THE CHRISTIAN RELIGION

By

John Calvin

BOOK FOURTH.

OF THE HOLY CATHOLIC CHURCH

CHAPTER 12. OF THE DISCIPLINE OF THE CHURCH, AND ITS PRINCIPAL USE IN CENSURES AND EXCOMMUNICATION.

4.12.5.

Why should the Church bring discipline upon its members? Calvin gives three reasons, the first of prime importance, i.e., the Church should not live in such a way as to insult God! "Therefore that there may be nothing in the Church to bring disgrace on his sacred name, those whose turpitude might throw infamy on the name must be expelled from his family. And here, also, regard must be had to the Lord's Supper, which might he profaned by a promiscuous admission."

A second concern is the health of the Body that it may not become corrupted. "To this use of discipline the apostle referred when he commanded the Corinthians to discard the incestuous man from their society. "A little leaven leaveneth the whole lump" (1 Cor. 5:6)."

Thirdly, the goal is the restoration of the sinner. "A third end of discipline is, that the sinner may be ashamed, and begin to repent of his turpitude."

4.12.6.

Calvin reminds us that there are public and private sins. "Public are those which are done not before one or two witnesses, but openly, and to the offence of the whole Church. By secret, I mean not such as are altogether concealed from men . .. but those of an intermediate description, which are not without witnesses, and yet are not public." The first comes before the Church. The latter does not. Calvin also distinguishes between matters of delinquent behavior and those that are flagrant.

4.12.7.- 4.12.8.

No one is to be excluded from Church discipline if so necessary -- not even kings and princes. "It ought not, however, to be omitted, that the Church, in exercising severity, ought to accompany it with the spirit of meekness." The object ought to be to bring the person to repentance and restoration.

4.12.9.

"But as the whole body of the Church are required to act thus mildly, and not to carry their rigour against those who have lapsed to an extreme, but rather to act charitably towards them . . . so every private individual ought proportionately to accommodate himself to this clemency and humanity" when a sinner is repentant and contrite.

4.12.10.

"For when our Saviour promises that what his servants bound on earth should be bound in heaven (Mt. 18:18), he confines the power of binding to the censure of the Church, which does not consign those who are excommunicated to perpetual ruin and damnation, but assures them, when they hear their life and manners condemned, that perpetual damnation will follow if they do not repent."

4.12.11. - 4.12.12.

Calvin does not call for a witch-hunt or expect a total housecleaning. ". . . pastors themselves, when unable to reform all things which need correction to the extent which they could wish, cast up their ministry, or by unwonted severity throw the whole Church into confusion. What Augustine says is perfectly true: "Whoever corrects what he can, by rebuking it, or without violating the bond of peace, excludes what he cannot correct, or unjustly condemns while he patiently tolerates what he is unable to exclude without violating the bond of peace, is free and exempted from the curse" (August. contra Parmen. Lib. 2 c. 4)." Calvin warns that excessive harshness may be the guise of Satan to destroy the Church.

4.12.13.

Augustine shows us what Calvin means when he has to address drunkenness in some of the churches in Africa. ""In my opinion, such things are not removed by rough, harsh, and imperious measures, but more by teaching than commanding, more by admonishing than threatening. For thus ought we to act with a multitude of offenders. Severity is to be exercised against the sins of a few" (August. Ep. 64). He does not mean, however, that the bishops were to wink or be silent because they are unable to punish public offences severely, as he himself afterwards explains. But he wishes to temper the mode of correction, so as to give soundness to the body rather than cause destruction."

4.12.14.

The power of the keys does not only extend to matters of church discipline, according to Calvin, but also to public fasting and seasons of prayer. "The remaining part of discipline, which is not, strictly speaking, included in the power of the keys, is when pastors, according to the necessity of the times, exhort the people either to fasting and solemn prayer, or to other exercises of humiliation, repentance, and faith, the time, mode, and form of these not being prescribed by the Word of God, but left to the judgment of the Church."

4.12.15.- 4.12.17.

To what end might a church be called to fast? " A holy and lawful fast has three ends in view. We use it either to mortify and subdue the flesh, that it may not wanton, or to prepare the better for prayer and holy meditation; or to give evidence of humbling ourselves before God, when we would confess our guilt before him."

"Hence fasting, as it is a sign of humiliation, has a more frequent use in public than among private individuals, although as we have said, it is common to both."

"On the other hand, when pestilence begins to stalk abroad, or famine or war, or when any other disaster seems to impend over a province and people (Esther 4:16), then also it is the duty of pastors to exhort the Church to fasting, that she may suppliantly deprecate the Lord's anger."

4.12.18.

Calvin does not advocate a life of exorbitance and then seasons of fast. He presses us to live moderate lives in all ways. But on occasion we fast. By that he means "when we retrench somewhat from our accustomed mode of living, either for one day or a certain period, and prescribe to ourselves a stricter and severer restraint in the use of that ordinary food."

4.12.19.

We must always keep in mind that fasting in itself is not the issues. Joel wrote, "Rend your heart, and not your garments" (Joel 2:13); that is, to remind the people that fasting in itself is not of great value in the sight of God, unless accompanied with internal affection of the heart, true dissatisfaction with sin and with one's self, true humiliation, and true grief, from the fear of God; nay, that fasting is useful for no other reason than because it is added to these as an inferior help."

4.12.20.- 4.12.21.

The subject of Lent obviously comes on the table. "Then the superstitious observance of Lent had everywhere prevailed: for both the vulgar imagined that they thereby perform some excellent service to God, and pastors commended it as a holy imitation of Christ . . .." Calvin finds no support in the life of Christ, or the Scriptures for this fasting season called Lent. "All I say is, that, as well in fasts as in all other parts of discipline, the Papists are so far from having anything right, anything sincere, anything duly framed and ordered, that they have no occasion to plume themselves as if anything was left them that is worthy of praise."

4.12.22.

Another area of "discipline" that Calvin addresses has to do with the clergy. "It is contained in the canons, which the ancient bishops framed for themselves and their order: for instance, let no clergyman spend his time in hunting, in gaming, or in feasting; let none engage in usury or in trade; let none be present at lascivious dances, and the like. Penalties also were added to give a sanction to the authority of the canons, that none might violate them with impunity." Calvin comments: "How this whole procedure became obsolete it is needless to relate, since, in the present day, nothing can be imagined more lawless and dissolute than this order, whose licentiousness is so extreme that the whole world is crying out."

4.12.23.- 4.12.24.

As to the restriction of the Church upon the clergy to marry, Calvin says, "Certainly, when marriage was interdicted to priests, it was done with impious tyranny, not only contrary to the word of God, but contrary to all justice. First, men had no title whatever to forbid what God had left free; secondly, it is too clear to make it necessary to give any lengthened proof that God has expressly provided in his Word that this liberty shall not be infringed."

"They object that there ought to be some distinguishing mark between the clergy and the people; as if the Lord had not provided the ornaments in which priests ought to excel."

Calvin's Institutes 4.11.12. to 4.12.4.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 11. OF THE JURISDICTION OF THE CHURCH, AND THE ABUSES OF IT, AS EXEMPLIFIED IN THE PAPACY.

4.11.12.

Gregory recognizes the difference between church and state when quoted by Calvin he said, ""Let not our Lord in respect of worldly power be too soon offended with priests, but with excellent consideration, on account of him whose servants they are, let him while ruling them also pay them due reverence."

Calvin's point is to show how absurd other Pontiff's are who claim earthly rule for the papacy.

4.11.13.

Calvins points to Gregory the VII as the root cause of this idea and he portrays him as vile and wicked.

4.11.14.

The author's charge is clear "now that for two hundred years, the pontiffs meditate nothing but war and bloodshed, the destruction of armies, the plunder of cities, the destruction or overthrow of nations, and the devastation of kingdoms, only that they may obtain possession of the property of others-what anathemas can sufficiently punish such conduct?"

4.11.15.

The pope and his bishops think themselves above civil obedience and seek to advance the Church through blood and violence.

4.11.16.

"And hence all that these holy men sought by this exception was, to prevent irreligious princes from impeding the Church in the discharge of her duty, by their tyrannical caprice and violence. They did not disapprove when princes interposed their authority in ecclesiastical affairs, provided this was done to preserve, not to disturb, the order of the Church, to establish, not to destroy discipline."

CHAPTER 12. OF THE DISCIPLINE OF THE CHURCH, AND ITS PRINCIPAL USE IN CENSURES AND EXCOMMUNICATION.

4.12.1.

"Now discipline depends in a very great measure on the power of the keys and on spiritual jurisdiction ... Hence as the saving doctrine of Christ is the life of the Church, so discipline is, as it were, its sinews; for to it it is owing that the members of the body adhere together, each in its own place. "

Calvin sees this happening as when "the preaching of the gospel are ... added private admonition, correction, and similar methods of maintaining doctrine, and not allowing it to become lethargic."

"Discipline, therefore, is a kind of curb to restrain and tame those who war against the doctrine of Christ, or it is a kind of stimulus by which the indifferent are aroused; sometimes, also, it is a kind of fatherly rod, by which those who have made some more grievous lapse are chastised in mercy with the meekness of the spirit of Christ. "

4.12.2.

"The first foundation of discipline is to provide for private admonition; that is, if any one does not do his duty spontaneously, or behaves insolently, or lives not quite honestly, or commits something worthy of blame, he must allow himself to be admonished; and every one must study to admonish his brother when the case requires."

4.12.3.

"Put as our Saviour is not there speaking of secret faults merely, we must attend to the distinction that some sins are private, others public or openly manifest."

4.12.4.

"Another distinction to be attended to is, that some sins are mere delinquencies, others crimes and flagrant iniquities. In correcting the latter, it is necessary to employ not only admonition or rebuke, but a sharper remedy . . .."

Calvin's Institutes 4.11.8. to 4.11.11.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 11. OF THE JURISDICTION OF THE CHURCH, AND THE ABUSES OF IT, AS EXEMPLIFIED IN THE PAPACY.

4.11.8.

Calvin leaves little doubt as to his view of the papacy. He writes, "the spiritual power on which the Pope plumes himself, with all his adherents, is impious contradiction of the word of God, and unjust tyranny against his people." Calvin includes in this charge the inclusion of false doctrine, wrongful jurisdiction and the binding of men's consciences. Contrarily Jesus instructs us: ""But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. "It is not this way among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."" (Matthew 20:25-28, NASB95)

4.11.9. to 4.11.10.

This slow manipulation of authority did not happen in one crisis event. "They could not reach so far at one step, but at one time by craft and wily art, secretly raised themselves before any one foresaw what was to happen . . .."

4.11.11.

The charge continues as he writes, "At length the Roman Pontiff, not content with moderate districts, laid hands first on kingdoms, and thereafter on empire. And that he may on some pretext or other retain possession, secured by mere robbery, he boasts at one time that he holds it by divine right . . .."

Calvin's Institutes 4.11.2. to 4.11.7.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 11. OF THE JURISDICTION OF THE CHURCH, AND THE ABUSES OF IT, AS EXEMPLIFIED IN THE PAPACY.

4.11.2.

Calvin explains the process found in Matthew 18:17-18 as the Church's process to excommunicate unrepentant and receive the repentant to communion. "Let no one, therefore, contumaciously despise the judgment of the Church, or account it a small matter that he is condemned by the suffrages of the faithful. The Lord testifies that such judgment of the faithful is nothing else than the promulgation of his own sentence, and that what they do on earth is ratified in heaven."

To this passage and the former one in Matthew 16:19 the Roman Church has taken great liberty and even finds grounds for its worldwide rule.

4.11.3.

Great confusion exists in the Church of Rome about such things even to assuming the role of the civil magistrate. However "the object in view is not to punish the sinner against his will, but to obtain a profession of penitence by voluntary chastisement."

Calvin doesn't propose a complete separation between church and state. He writes, "But as the magistrate ought to purge the Church of offences by corporal punishment and coercion, so the minister ought, in his turn, to assist the magistrate in diminishing the number of offenders. Thus they ought to combine their efforts, the one being not an impediment but a help to the other."

4.11.4

Calvin sees a continuing role for both jurisdictions even to the point of seeing that "those who refuse to obey our admonitions should be transferred to the magistrate."

4.11.5.

To ensure purity Calvin adds these criteria: "First, that this spiritual power be altogether distinct from the power of the sword; secondly, that it be not administered at the will of one individual, but by a lawful consistory ( 1 Cor. 5:4 )."

4.11.6.

"This power, as we have already stated, did not belong to an individual who could exercise it as he pleased, but belonged to the consistory of elders, which was in the Church what a council is in a city."

4.11.7.

Another accusation Calvin makes is about the character of those who hold power in these consistories. "When the Romanists boast of their spiritual jurisdiction, we are ready to show that nothing is more contrary to the procedure instituted by Christ, that it has no more resemblance to ancient practice than darkness has to light."

Calvin's Institutes 4.10.29 . to 4.11.1.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.

OF THE HOLY CATHOLIC CHURCH

CHAPTER 10.
OF THE POWER OF MAKING LAWS. THE CRUELTY OF THE POPE AND HIS ADHERENTS, IN THIS RESPECT, IN TYRANNICALLY OPPRESSING AND DESTROYING SOULS.

4.10.29.

How does Calvin describe those things done in 'decency and order'? "But we give the name of decency to that which, suited to the reverence of sacred mysteries, forms a fit exercise for piety, or at least gives an ornament adapted to the action, and is not without fruit, but reminds believers of the great modesty, seriousness, and reverence, with which sacred things ought to be treated . . . Thus all ecclesiastical constitutions, which we admit to be sacred and salutary, may be reduced to two heads, the one relating to rites and ceremonies, the other to discipline and peace. "

4.10.30.

A more succinct statement is this: "I approve of those human constitutions only which are founded on the authority of God, and derived from Scripture, and are therefore altogether divine. "

4.10.31.

"Things which have been appointed according to this rule, it is the duty of the Christian people to observe with a free conscience indeed, and without superstition, but also with a pious and ready inclination to obey. They are not to hold them in contempt, nor pass them by with careless indifference, far less openly to violate them in pride and contumacy."

4.10.32.

Now Calvin sums up with some practical advice about ceremonies. For example :

1. Prevent error by watching for things to creep in to taint or infect. Calvin gives great responsibility to the pastor in this.
2. "Next, that in the observance of these things we may not fall into any superstition, nor rigidly require too much from others, let us not imagine that the worship of God is improved by a multitude of ceremonies: let not church despise church because of a difference in external discipline."
3. "Lastly, instead of here laying down any perpetual law for ourselves . . . let us without offence allow not only something to be changed, but even observances which were formerly in use to be inverted."

CHAPTER 11. OF THE JURISDICTION OF THE CHURCH, AND THE ABUSES OF IT, AS EXEMPLIFIED IN THE PAPACY.

1.11.1.

Calvin now deals with the important matter of church jurisdiction. "This power of jurisdiction is, in one word, nothing but the order provided for the preservation of spiritual polity . . . Properly speaking, Christ did not give this power to men but to his word, of which he made men the ministers."

Calvin's Institutes 4.10.22. to 4.10.28.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 10.
OF THE POWER OF MAKING LAWS. THE CRUELTY OF THE POPE AND HIS ADHERENTS, IN THIS RESPECT, IN TYRANNICALLY OPPRESSING AND DESTROYING SOULS.

4.10.22.

When the Apostles continued the injunction not to eat certain meats, it was not in view of the meat offered, but in view of the brother that may be offended.

4.10.23.

When men place heavy burdens on people they in effect rob the blood of Christ of its efficacy. They also rob Him of His kingdom. "Now, he is deprived of it as often as he is worshipped with laws of human invention, since his will is to be sole legislator of his worship."

4.10.24.

One of the foundational attitudes by which we must worship God is humility. To what attribute will we contribute when we approach God with our own human traditions to the ignoring of His stipulations?

4.10.25.

"In short, every adventitious invention, by which men desire to worship God, is nothing else than a pollution of true holiness."

4.10.26.

"Why did he [Jesus] say in another place that we were to beware of the leaven of the Pharisees? ( Mt. 16:6 ) meaning by leaven, as the Evangelist Matthew explains it, whatever of human doctrine is mingled with the pure word of God."

4.10.27.

Upon "hearing that it is impious to bind the conscience, and vain to worship God with human traditions ... in these ordinances, however, we must always attend to the exception, that they must not be thought necessary to salvation, nor lay the conscience under a religious obligation; they must not be compared to the worship of God, nor substituted for piety."

4.10.28.

"We have, therefore, a most excellent and sure mark to distinguish between those impious constitutions (by which, as we have said, true religion is overthrown, and conscience subverted) and the legitimate observances of the Church, if we remember that one of two things, or both together, are always intended-viz. that in the sacred assembly of the faithful, all things may be done decently, and with becoming dignity, and that human society may be maintained in order by certain bonds, as it were, of moderation and humanity. For when a law is understood to have been made for the sake of public decency, there is no room for the superstition into which those fall who measure the worship of God by human inventions."

Calvin's Institutes 4.10.16. to 4.10.21

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 10.
OF THE POWER OF MAKING LAWS. THE CRUELTY OF THE POPE AND HIS ADHERENTS, IN THIS RESPECT, IN TYRANNICALLY OPPRESSING AND DESTROYING SOULS.

4.10.16.

If one would wonder if the instruction and concerns of Calvin are applicable to us or any age, we can be sure that when men entangle themselves under the bondage of human traditions that the consequence of God's displeasure is felt in any age.

4.10.17.

"I understand what their answer will be-viz. that these traditions are not from themselves, but from God. For to prevent the Church from erring, it is guided by the Holy Spirit, whose authority resides in them." But of course Calvin has aptly dealt with this.  To put it otherwise, one cannot say that he or she is guided by the Spirit unless it conforms to the written Word of God and is attested by God.

4.10.18.

"For this reason we freely inveigh against that tyranny of human traditions which is haughtily obtruded upon us in the name of the Church."

4.10.19.

The opponents of Calvin within the church even quote Augustine who said, ""Those things which are observed over the whole world we may understand to have been appointed either by the apostles themselves, or by general councils, whose authority in the Church is most beneficial, as the annual solemn celebration of our Lord's passion, resurrection, and ascension to heaven, and of the descent of the Holy Spirit, and any other occurrence observed by the whole Church wherever it exists."  However notice the small number of examples that Augustine gives.  Certainly there are Church ordinance celebrating Christ that ought to hold conscience over the believers.  But they are not numerous.


4.10.20.

"Not to be tedious, I will give only one example. Should any one ask them where they get their holy water, they will at once answer,-from the apostles. As if I did not know who the Roman bishop is, to whom history ascribes the invention . . .."

4.10.21.

The church would offer such apostolic orders as found in Acts 15:20.  "For I am ready to prove, on valid grounds, that here nothing new has been instituted or decreed by the apostles. For when Peter declares in that council, that God is tempted if a yoke is laid on the necks of the disciples, he overthrows his own argument if he afterwards allows a yoke to be imposed on them . . . The first thing in order, and the chief thing in importance, is, that the Gentiles were to retain their liberty, which was not to be disturbed . . . it only reminds the Gentiles how they are to accommodate themselves to their brother, and to not abuse their liberty for an occasion of offence."

Calvin's Institutes 4.10.9. to 4.10.15.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 10.
OF THE POWER OF MAKING LAWS. THE CRUELTY OF THE POPE AND HIS ADHERENTS, IN THIS RESPECT, IN TYRANNICALLY OPPRESSING AND DESTROYING SOULS.

4.10.9.

"The constitutions which they call ecclesiastical, and by which the Pope, with his adherents, burdens the Church, we hold to be pernicious and impious, while our opponents defend them as sacred and salutary."   Calvin impugns both their ceremonies and their discipline.  He wonders how the worship of God can be conducted simply in accordance with the will and fascination of man?

4.10.10.

"Moreover, the worst of all is, that when once religion begins to be composed of such vain fictions, the perversion is immediately succeeded by the abominable depravity with which our Lord upbraids the Pharisees of making the commandment of God void through their traditions (Mt. 15:3)."

4.10.11.

What is it about all the multitude of laws inacted by Rome that upset Calvin?  "There are other two grave vices which we disapprove in these constitutions. First, They prescribe observances which are in a great measure useless, and are sometimes absurd; secondly, by the vast multitude of them, pious consciences are oppressed, and being carried back to a kind of Judaism, so cling to shadows that they cannot come to Christ."  Amazing!!  The legalism and failure of Judaism is still at the root of false doctrine and a false church.

4.10.12.

Worldly people are "wonderfully captivated by the glare of ceremonies;" and the "hypocrites and silly women think that nothing can be imagined better or more beautiful."   False religion does have an attraction.

4.10.13.

Calvin explains Paul in Colossians 2 when he writes, "The way in which superstition begins is this: they forbid not only to eat, but even to chew gently; after they have obtained this, they forbid even to taste. This also being yielded to them, they deem it unlawful to touch even with the finger."  Likewise it is today -- superstition leads to silliness.

4.10.14.

Augustine wrote, "Our Lord Christ bound together the society of his new people by sacraments, very few in number, most excellent in signification, most easy of observance."  Look at the Roman Catholic Church.  Calvin is right: "How widely different this simplicity is from the multitude and variety of rites in which we see the Church entangled in the present day, cannot well be told."  The simplicity of the Gospel is lost in this world of carnal superstitition.

4.10.15.

There is a devious and deceptive motivation in all these ceremonies: MONEY!   They sound wise and wonderful to invent all these various ceremonies but "they are all so prostituted to filthy lucre."   Now hear this: "For it is certain that all ceremonies are corrupt and noxious which do not direct men to Christ."  That is a great standard to uphold!

Calvin's Institutes 4.10.3. to 4.10.8.

INSTITUTES OF THE CHRISTIAN RELIGION

By

John Calvin

BOOK FOURTH.

OF THE HOLY CATHOLIC CHURCH

CHAPTER 10.

OF THE POWER OF MAKING LAWS. THE CRUELTY OF THE POPE AND HIS ADHERENTS, IN THIS RESPECT, IN TYRANNICALLY OPPRESSING AND DESTROYING SOULS.

4.10.3.

Those who read Romans 13:5 might have difficulty with the assertion that the church should not be in a position of power to bind the conscience of an individual. Calvin defines conscience and instructs that "it occupies a kind of middle place between God and man, not suffering man to suppress what he knows in himself, but following him out until it bring him to conviction."

4.10.4.

"Wherefore, as works have respect to men, so conscience bears reference to God; and hence a good conscience is nothing but inward integrity of heart." As Paul writes in Acts 24:16, "In view of this, I also do my best to maintain always a blameless conscience both before God and before men."

"Thus Paul says of meat consecrated to idols, "If any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake;" "conscience, I say, not thine own, but of the other" (1 Cor. 10:28, 29). A believer would sin, if, after being warned, he should still eat such kind of meat. But however necessary abstinence may be in respect of a brother, as prescribed by the Lord, conscience ceases not to retain its liberty."

4.10.5.

So to human laws, "if they are imposed for the purpose of forming a religious obligation, as if the observance of them was in itself necessary, we say that the restraint thus laid on the conscience is unlawful. Our consciences have not to do with men but with God only."

4.10.6.

"The pretext, then, on which our false bishops burden the conscience with new laws is, that the Lord has constituted them spiritual legislators, and given them the government of the Church. Hence they maintain that everything which they order and prescribe must, of necessity, be observed by the Christian people, that he who violates their commands is guilty of a twofold disobedience, being a rebel both against God and the Church."

4.10.7.

"Everything relating to a perfect rule of life the Lord has so comprehended in his law, that he has left nothing for men to add to the summary there given."

4.10.8.

"Moreover, since the whole question depends on this, that God being the only lawgiver, it is unlawful for men to assume that honour to themselves, it will be proper to keep in mind the two reasons for which God claims this solely for himself. The one reason is, that his will is to us the perfect rule of all righteousness and holiness, and that thus in the knowledge of it we have a perfect rule of life. The other reason is, that when the right and proper method of worshipping him is in question, he whom we ought to obey, and on whose will we ought to depend, alone has authority over our souls."

Calvin's Institutes 4.9.12. to 4.10.2.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 9.
OF COUNCILS AND THEIR AUTHORITY.

4.9.12.

Hebrews 13:17provides the basis for the final bastian that Rome stands on to exercise worldwide dominion. (Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.)  "Our spiritual rulers, therefore, will be those who turn not from the law of the Lord to the right hand or the left. But if the doctrine of all pastors is to be received without hesitation, why are we so often and so anxiously admonished by the Lord not to give heed to false prophets?"

4.9.13.

Calvin, as he has done previously, affirms the use of Councils to aid in the interpretation of Scripture.  But men are not infallible. " I deny, however, that every interpretation of Scripture is true and certain which has received the votes of a council."

4.9.14.

"But the Romanists have another end in view when they say that the power of interpreting Scripture belongs to councils, and that without challenge. For they employ it as a pretext for giving the name of an interpretation of Scripture to everything which is determined in councils. Of purgatory, the intercession of saints, and auricular confession, and the like, not one syllable can be found in Scripture. But as all these have been sanctioned by the authority of the Church, or, to speak more correctly, have been received by opinion and practice, every one of them is to be held as an interpretation of Scripture."

CHAPTER 10.
OF THE POWER OF MAKING LAWS. THE CRUELTY OF THE POPE AND HIS ADHERENTS, IN THIS RESPECT, IN TYRANNICALLY OPPRESSING AND DESTROYING SOULS.

4.10.1.

"We come now to the second part of power, which, according to them, consists in the enacting of laws, from which source innumerable traditions have arisen, to be as many deadly snares to miserable souls."    Does the church have power to enact laws that bind the conscience of the Believer (other than Scripture)?   Calvin rightly calls this human tradition. 

4.10.2.

Calvin's critique is clear.  He writes, "My intention here then is, to impugn constitutions of this description; constitutions enacted for the purpose of binding the conscience inwardly before God, and imposing religious duties, as if they enjoined things necessary to salvation."

Calvin's Institutes 4.9.4. to 4.9.11.

INSTITUTES OF THE CHRISTIAN RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 9.
OF COUNCILS AND THEIR AUTHORITY.

4.9.4.

Calvin, having looked at the travesty in the Old Testament draws a comparison to his contemporaries.  Danger lirks from within the Church.   Peter wrote of that in 2 Peter 2:1, "But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves."   Calvin notes:  "See how he predicts impending danger, not from ordinary believers, but from those who should plume themselves on the name of pastors and teachers. Besides, how often did Christ and his apostles foretell that the greatest dangers with which the Church was threatened would come from pastors? (Mt. 24:11, 24). Nay, Paul openly declares, that Antichrist would have his seat in the temple of God (2 Thess. 2:4)."

4.9.5.

Calvin is not suggesting that the Church get rid of its pastors.  He simply is showing how biblical and Spirit-led discernment is necessary.  To those false prophets in the Church of Rome he condemns them in that they "shake off obedience to the word of God, invert all things, and turn them hither and thither at their pleasure; meanwhile, they insist that they cannot be destitute of the light of truth, that the Spirit of God perpetually resides in them, that the Church subsists in them, and dies with them."

4.9.6.

Looking at Israel, Calvin says, "It cannot be denied, that the Jews had a true Church under the prophets. But had a general council then been composed of the priests, what kind of appearance would the Church have had?"  It would have been a sham!

4.9.7.

"But there is one memorable example which may suffice for all. In the council which the priests and Pharisees assembled at Jerusalem against Christ (John 11:47), what is wanting, in so far as external appearance is concerned? . . .  A solemn meeting is held; the high priest presides; the whole sacerdotal order take their seats, and yet Christ is condemned . . .."

4.9.8.

Calvin doesn't condemn all church councils.  Quite the contrary!   He would assess the deliberations this way by asking "what time it was held, on what occasion, with what intention, and who were present at it; next I would bring the subject discussed to the standard of Scripture."

4.9.9 - 4.9.11.

There is but one judge of the proceedings of Council that is "by judging from Scripture that the decrees are not orthodox. For this alone is the sure law of discrimination."

Justin Taylor comments: "It's clear that Calvin holds the Councils of Nicea, Constantinople, the first of Ephesus, Chalcedon, etc., in this regard. But this was the golden age, as it were, of councils, and things go from worse to worse as various councils meet to make decrees that don't accord with the Word of God.  We would do well to follow Calvin's method when examining any teaching from Church history: we first seek understanding (who? what? when? where? why? how?) and then we make an evaluation. At the end of the day, we have no other standard than the Word of God."