Book Fourth · 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. · 3

12. Thus, in the present day, not only the unlearned vulgar, but every one in proportion as he is inflated by worldly wisdom, is wonderfully captivated by the glare of ceremonies, while hypocrites and silly women think that nothing can be imagined better or more beautiful. But those who thoroughly examine them, and weigh them more truly according to the rule of godliness, in regard to the value of all such ceremonies, know, first, that they are trifles of no utility; secondly, that they are impostures which delude the eyes of the spectators with empty show. I am speaking of those ceremonies which the Roman masters will have to be great mysteries, while we know by experience that they are mere mockery. Nor is it strange that their authors have gone the length of deluding themselves and others by mere frivolities, because they have taken their model partly from the dreams of the Gentiles, partly, like apes, have rashly imitated the ancient rites of the Mosaic Law, with which we have nothing more to do than with the sacrifices of animals and other similar things. Assuredly, were there no other proof, no sane man would expect any good from such an ill-assorted farrago. And the case itself plainly demonstrates that very many ceremonies have no other use than to stupify the people rather than teach them. In like manner, to those new canons which pervert discipline rather than preserve it, hypocrites attach much importance; but a closer examination will show that they are nothing but the shadowy and evanescent phantom of discipline.

13. To come to the second fault, who sees not that ceremonies, by being heaped one upon another, have grown to such a multitude, that it is impossible to tolerate them in the Christian Church? Hence it is, that in ceremonies a strange mixture of Judaism is apparent, while other observances prove a deadly snare to pious minds. Augustine complained that in his time, while the precepts of God were neglected, prejudice everywhere prevailed to such an extent, that he who touched the ground barefoot during his octave was censured more severely than he who buried his wits in wine. He complained that the Church, which God in mercy wished to be free, was so oppressed that the condition of the Jews was more tolerable (August. Ep. 119). Had that holy man fallen on our day, in what terms would he have deplored the bondage now existing? For the number is tenfold greater, and each iota is exacted a hundred times more rigidly than then. This is the usual course; when once those perverse legislators have usurped authority, they make no end of their commands and prohibitions until they reach the extreme of harshness. This Paul elegantly intimated by these words,--"If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances? Touch not, taste not, handle not" (Col. 2:20, 21). For while the word a'ptesthai signifies both to eat and to touch, it is doubtless taken in the former sense, that there may not be a superfluous repetition. Here, therefore, he most admirably describes the progress of false apostles. 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.

14. We justly condemn this tyranny in human constitutions, in consequence of which miserable consciences are strangely tormented by innumerable edicts, and the excessive exaction of them. Of the canons relating to discipline, we have spoken elsewhere (supra, sec. 12; also chapter 12). What shall I say of ceremonies, the effect of which has been, that we have almost buried Christ, and returned to Jewish figures? "Our Lord Christ (says Augustine, Ep. 118) bound together the society of his new people by sacraments, very few in number, most excellent in signification, most easy of observance." 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. I am aware of the artifice by which some acute men excuse this perverseness. They say that there are numbers among us equally rude as any among the Israelitish people, and that for their sakes has been introduced this tutelage, which though the stronger may do without, they, however, ought not to neglect, seeing that it is useful to weak brethren. I answer, that we are not unaware of what is due to the weakness of brethren, but, on the other hand, we object that the method of consulting for the weak is not to bury them under a great mass of ceremonies. It was not without cause that God distinguished between us and his ancient people, by training them like children by means of signs and figures, and training us more simply, without so much external show. Paul's words are, "The heir, as long as he is a child,"--"is under tutors and governors" (Gal. 4:1, 2). This was the state of the Jews under the law. But we are like adults who, being freed from tutory and curatory, have no need of puerile rudiments. God certainly foresaw what kind of people he was to have in his Church, and in what way they were to be governed. Now, he distinguished between us and the Jews in the way which has been described. Therefore, it is a foolish method of consulting for the ignorant to set up the Judaism which Christ has abrogated. This dissimilitude between the ancient and his new people Christ expressed when he said to the woman of Samaria, "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth" (John 4:23). This, no doubt, had always been done; but the new worshippers differ from the old in this, that while under Moses the spiritual worship of God was shadowed, and, as it were, entangled by many ceremonies, these have been abolished, and worship is now more simple. Those, accordingly, who confound this distinction, subvert the order instituted and sanctioned by Christ. Therefore you will ask, Are no ceremonies to be given to the more ignorant, as a help to their ignorance? I do not say so; for I think that help of this description is very useful to them. All I contend for is the employment of such a measure as may illustrate, not obscure Christ. Hence a few ceremonies have been divinely appointed, and these by no means laborious, in order that they may evince a present Christ. To the Jews a greater number were given, that they might be images of an absent Christ. In saying he was absent, I mean not in power, but in the mode of expression. Therefore, to secure due moderation, it is necessary to retain that fewness in number, facility in observance, and significancy of meaning which consists in clearness. Of what use is it to say that this is not done? The fact is obvious to every eye.

15. I here say nothing of the pernicious opinions with which the minds of men are imbued, as that these are sacrifices by which propitiation is made to God, by which sins are expiated, by which righteousness and salvation are procured. It will be maintained that things good in themselves are not vitiated by errors of this description, since in acts expressly enjoined by God similar errors may be committed. There is nothing, however, more unbecoming than the fact, that works devised by the will of man are held in such estimation as to be thought worthy of eternal life. The works commanded by God receive a reward, because the Lawgiver himself accepts of them as marks of obedience. They do not, therefore, take their value from their own dignity or their own merit, but because God sets this high value on our obedience toward him. I am here speaking of that perfection of works which is commanded by God, but is not performed by men. The works of the law are accepted merely by the free kindness of God, because the obedience is infirm and defective. But as we are not here considering how far works avail without Christ, let us omit that question. I again repeat, as properly belonging to the present subject, that whatever commendation works have, they have it in respect of obedience, which alone God regards, as he testifies by the prophet, "I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices: but this thing commanded I them, saying, Obey my voice " (Jer. 7:22). Of fictitious works he elsewhere speaks, "Wherefore do you spend your money for that which is not bread"? (Isa. 55:2; 29:13). Again, "In vain do they worship me, teaching for doctrines the commandments of men" (Mt. 15:9). They cannot, therefore, excuse themselves from the charge of allowing wretched people to seek in these external frivolities a righteousness which they may present to God, and by which they may stand before the celestial tribunal. Besides, is it not a fault deservedly stigmatised, that they exhibit unmeaning ceremonies as a kind of stage-play or magical incantation? For it is certain that all ceremonies are corrupt and noxious which do not direct men to Christ. But the ceremonies in use in the Papacy are separated from doctrine, so that they confine men to signs altogether devoid of meaning. Lastly (as the belly is an ingenious contriver), it is clear, that many of their ceremonies have been invented by greedy priests as lures for catching money. But whatever be their origin, they are all so prostituted to filthy lucre, that a great part of them must be rescinded if we would prevent a profane and sacrilegious traffic from being carried on in the Church.

16. Although I seem not to be delivering the general doctrine concerning human constitutions, but adapting my discourse wholly to our own age, yet nothing has been said which may not be useful to all ages. For whenever men begin the superstitious practice of worshipping God with their own fictions, all the laws enacted for this purpose forthwith degenerate into those gross abuses. For the curse which God denounces--viz. to strike those who worship him with the doctrines of men with stupor and blindness--is not confined to any one age, but applies to all ages. The uniform result of this blindness is, that there is no kind of absurdity escaped by those who, despising the many admonitions of God, spontaneously entangle themselves in these deadly fetters. But if, without any regard to circumstances, you would simply know the character belonging at all times to those human traditions which ought to be repudiated by the Church, and condemned by all the godly, the definition which we formerly gave is clear and certain--viz. That they include all the laws enacted by men, without authority from the word of God, for the purpose either of prescribing the mode of divine worship, or laying a religious obligation on the conscience, as enjoining things necessary to salvation. If to one or both of these are added the other evils of obscuring the clearness of the Gospel by their multitude, of giving no edification, of being useless and frivolous occupations rather than true exercises of piety, of being set up for sordid ends and filthy lucre, of being difficult of observance, and contaminated by pernicious superstitions, we shall have the means of detecting the quantity of mischief which they occasion.

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. This being conceded, it at the same time follows, that their traditions are revelations by the Holy Spirit, and cannot be disregarded without impiety and contempt of God. And that they may not seem to have attempted anything without high authority, they will have it to be believed that a great part of their observances is derived from the apostles. For they contend, that in one instance they have a sufficient proof of what the apostles did in other cases. The instance is, when the apostles assembled in council, announced to all the Gentiles as the opinion of the council, that they should "abstain from pollution of idols, and from fornication, and from things strangled, and from blood" (Acts 15:20, 29). We have already explained, how, in order to extol themselves, they falsely assume the name of Church (Chap. 8 sec. 10-13). If, in regard to the present cause, we remove all masks and glosses (a thing, indeed, which ought to be our first care, and also is our highest interest), and consider what kind of Church Christ wishes to have, that we may form and adapt ourselves to it as a standard, it will readily appear that it is not a property of the Church to disregard the limits of the word of God, and wanton and luxuriate in enacting new laws. Does not the law which was once given to the Church endure for ever? "What things soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it" (Deut. 12:32). And in another place, "Add thou not unto his words, lest he reprove thee, and thou be found a liar" (Prov. 30:6). Since they cannot deny that this was said to the Church, what else do they proclaim but their contumacy, when, notwithstanding of such prohibitions, they profess to add to the doctrine of God, and dare to intermingle their own with it? Far be it from us to assent to the falsehood by which they offer such insult to the Church. Let us understand that the name of Church is falsely pretended wherever men contend for that rash human licence which cannot confine itself within the boundaries prescribed by the word of God, but petulantly breaks out, and has recourse to its own inventions. In the above passage there is nothing involved, nothing obscure, nothing ambiguous; the whole Church is forbidden to add to, or take from the word of God, in relation to his worship and salutary precepts. But that was said merely of the Law, which was succeeded by the Prophets and the whole Gospel dispensation! This I admit, but I at the same time add, that these are fulfilments of the Law, rather than additions or diminutions. Now, if the Lord does not permit anything to be added to, or taken from the ministry of Moses, though wrapt up, if I may so speak, in many folds of obscurity, until he furnish a clearer doctrine by his servants the Prophets, and at last by his beloved Son, why should we not suppose that we are much more strictly prohibited from making any addition to the Law, the Prophets, the Psalms, and the Gospel? The Lord cannot forget himself, and it is long since he declared that nothing is so offensive to him as to be worshipped by human inventions. Hence those celebrated declarations of the Prophets, which ought continually to ring in our ears, "I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices; but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you" (Jer. 7:22, 23). "I earnestly protested unto your fathers, in the day that I brought them out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice" (Jer. 11:7). There are other passages of the same kind, but the most noted of all is, "Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry" (1 Sam. 15: 22, 23). It is easy, therefore, to prove, that whenever human inventions in this respect are defended by the authority of the Church, they cannot be vindicated from the charge of impiety, and that the name of Church is falsely assumed.