The Institutes of Christian Religion by John Calvin, Copyright © 2021

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This chapter consists of two principal heads, -

I. General discourse on the necessity, dignity, and use of Civil Government, in opposition to the frantic proceedings of the Anabaptists, sec. 1-3.

II. A special exposition of the three leading parts of which Civil Government consists, sec. 4-32.
The first part treats of the function of Magistrates, whose authority and calling is proved, sec. 4-7. Next, the three forms of civil government are added, sec. 8. Thirdly, Consideration of the office of the civil magistrate in respect of piety and righteousness. Here, of rewards and punishments, viz., punishing the guilty, protecting the innocent, repressing the seditious, managing, the affairs of peace and war, sec. 9-13.

The second part treats of Laws, their utility, necessity, form, authority, constitution, and scope, sec. 14-16. The last part relates to the People, and explains the use of laws, courts, and magistrates, to the common society of Christians, sec. 17-21. Deference which private individuals owe to magistrates, and how far obedience ought to be carried, sec. 22-32.

1. Last part of the whole work, relating to the institution of Civil Government. The consideration of it necessary,
1. To refute the Anabaptists.
2. To refute the flatterers of princes.
3. To excite our gratitude to God.
Civil government not opposed to Christian liberty. Civil government to be distinguished from the spiritual kingdom of Christ.

2. Objections of the Anabaptists,
1. That civil government is unworthy of a Christian man.
2. That it is diametrically repugnant to the Christian profession. Answer.

3. The answer confirmed. Discourse reduced to three heads,
1. Of Laws.
2. Of Magistrates.
3. Of the People.

4. The office of Magistrates approved by God.
1. They are called Gods.
2. They are ordained by the wisdom of God. Examples of pious Magistrates.

5. Civil government appointed by God for Jews, not Christians. This objection answered.

6. Divine appointment of Magistrates. Effect which this ought to have on Magistrates themselves.

7. This consideration should repress the fury of the Anabaptists.

8. Three forms of civil government, Monarchy, Aristocracy, Democracy. Impossible absolutely to say which is best.

9. Of the duty of Magistrates. Their first care the preservation of the Christian religion and true piety. This proved.

10. Objections of Anabaptists to this view. These answered.

11. Lawfulness of War.

12. Objection that the lawfulness of War is not taught in Scripture. Answer.

13. Right of exacting tribute and raising revenues.

14. Of Laws, their necessity and utility. Distinction between the Moral, Ceremonial, and Judicial Law of Moses.

15. Sum and scope of the Moral Law. Of the Ceremonial and Judicial Law. Conclusion.

16. All laws should be just. Civil law of Moses; how far in force, and how far abrogated.

17. Of the People, and of the use of laws as respects individuals.

18. How far litigation lawful.

19. Refutation of the Anabaptists, who condemn all judicial proceedings.

20. Objection, that Christ forbids us to resist evil. Answer.

21. Objection, that Paul condemns law-suits absolutely. Answer.

22. Of the respect and obedience due to Magistrates.

23. Same subject continued.

24. How far submission due to tyrants.

25. Same continued.

26. Proof from Scripture.

27. Proof Continued. (from Jeremiah 27)

28. Objections answered.

29. Considerations to curb impatience under tyranny.

30. Considerations considered.

31. General submission due by private individuals.

32. Obedience due only in so far as compatible with the word of God.

There are two divisions of this chapter, -

I. A general discussion of these five sacraments, sec. 1-3.

II. A special consideration of each.

1. Of Confirmation, sec. 4-13.
2. Of Penance, sec. 14-17.
3. Of Extreme Unction, sec. 18-21.
4. Of Order, in which the seven so-called sacraments have originated, sec. 22-33.
5. Of Marriage, sec. 34-37.

1. Connection of the present discussion with that concerning Baptism and the Lord's Supper. Impiety of the Popish teachers in attributing, more to human rites than to the ordinances of God.

2. Men cannot institute sacraments. Necessary to keep up a distinction between sacraments and other ceremonies.

3. Seven sacraments not to be found in ecclesiastical writers. Augustine, who may represent all the others, acknowledged two Sacraments only.

4. Nature of confirmation in ancient times. The laying on of hands.

5. This kind of confirmation afterwards introduced. It is falsely called a sacrament.

6. Popish argument for confirmation answered.

7. Argument confirmed by the example of Christ. Absurdity and impiety of Papists in calling their oil the oil of salvation.

8. Papistical argument, that Baptism cannot be complete without conformation. Answered.

9. Argument, that without confirmation we cannot be fully Christians. Answer.

10. Argument, that the Unction in confirmation is more excellent than Baptism. Answer.

11. Answer continued. Argument, that confirmation has greater virtue.

12. Argument from the practice of antiquity. Augustine's view of conformation.

13. The ancient confirmation very praiseworthy. Should be restored in churches in the present day.

14. Of Penitence. Confused and absurd language of the Popish doctors. Impositions of hands in ancient times. This made by the Papists a kind of foundation of the sacrament of Penance.

15. Disagreement among Papists themselves, as to the grounds on which penance is regarded as a sacrament.

16. More plausibility in calling the absolution of the priest, than in calling penance a sacrament.

17. Penance not truly a sacrament. Baptism the sacrament of penitence.

18. Extreme Unction described. No foundation for it in the words of James.

19. No better ground for making this unction a sacrament, than any of the other symbols mentioned in Scripture.

20. Insult offered by this unction to the Holy Spirit. It cannot be a sacrament, as it was not instituted by Christ, and has no promise annexed to it.

21. No correspondence between the unction enjoined by James and the anointing of the Papists.

22. Of ecclesiastical orders. Two points for discussion. Absurdities here introduced. Whether ecclesiastical order is a sacrament. Papists not agreed as to holy orders.

23. Insult to Christ in attempting to make him their colleague.

24. The greater part of these orders empty names implying no certain office. Popish exorcists.

25. Absurdity of the tonsure.

26. The Judaizing nature of the tonsure. Why Paul shaved his head in consequence of a vow.

27. Origin of this clerical tonsure as given by Augustine. Absurd ceremonies in consecrating Doorkeepers, Readers, Exorcists, and Acolytes.

28. Of the higher class of orders called Holy Orders. Insult offered to Christ when ministers are regarded as priests. Holy orders have nothing of the nature of a sacrament.

29. Absurd imitation of our Saviour in breathing on his apostles.

30. Absurdity of the anointing employed.

31. Imposition of hands. Absurdity of, in Papistical ordination.

32. Ordination of deacons. Absurd forms of Papists.

33. Of sub-deacons.

34. Marriage not a sacrament.

35. Nothing in Scripture to countenance the idea that marriage is a sacrament.

36. Origin of the notion that marriage is a sacrament.

37. Practical abuses from this erroneous idea of marriage. Conclusion.

The principal heads of this chapter are, -

I. The abomination of the Mass, sec. 1. Its manifold impiety included under five heads, sec. 2-7. Its origin described, sec. 8, 9.

II. Of the name of sacrifice which the ancients gave to the holy Supper, sec. 10-12. An apposite discussion on sacrifice, refitting the arguments of the Papists for the sacrifice of the Mass, sec. 13-18.

III. A summary of the doctrine of the Christian Church respecting the sacraments, paving the way for the subsequent discussion of the five sacraments, falsely so called, sec. 19, 20.

1. The chief of all the abominations set up in opposition to the Lord's Supper is the Papal Mass. A description of it.

2. Its impiety is five-fold.
1. Its intolerable blasphemy in substituting priests to him the only Priest. Objections of the Papists answered.

3. Impiety of the Mass continued.
2. It overthrows the cross of Christ by setting up an altar. Objections answered.

4. Other objections answered.

5. Impiety of the Mass continued.
3. It banishes the remembrance of Christ's death. It crucifies Christ afresh. Objections answered.

6. Impiety of the Mass continued.
4. It robs us of the benefit of Christ's death.

7. Impiety of the Mass continued.
5. It abolishes the Lord's Supper. In the Supper the Father offers Christ to us; in the Mass, priestlings offer Christ to the Father. The Supper is a sacrament common to all Christians; the Mass confined to one priest.

8. The origin of the Mass. Private masses an impious profanation of the Supper.

9. This abomination unknown to the purer Church. It has no foundation in the word of God.

10. Second part of the chapter. Some of the ancients call the Supper a sacrifice, but not propitiatory, as the Papists do the Mass. This proved by passages from Augustine.

11. Some of the ancients seem to have declined too much to the shadows of the law.

12. Great distinction to be made between the Mosaic sacrifices and the Lord's Supper, which is called a eucharistic sacrifice. Same rule in this discussion.

13. The terms sacrifice and priest. Different kinds of sacrifices.
1. Propitiatory.
2. Eucharistic.
None propitiatory but the death of Christ.

14. The Lord's Supper not properly called a propitiatory sacrifice, still less can the Popish Mass be so called. Those who mutter over the Mass cannot be called priests.

15. Their vanity proved even by Plato.

16. To the Eucharistic class of sacrifice belong all offices of piety and charity. This species of sacrifice has no connection with the appeasing of God.

17. Prayer, thanksgiving, and other exercises of piety, called sacrifices. In this sense the Lord's Supper called the eucharist. In the same sense all believers are priests.

18. Conclusion. Names given to the Mass.

19. Last part of the chapter, recapitulating the views which ought to be held concerning Baptism and the Lord's Supper. Why the Lord's Supper is, and Baptism is not, repeated.

20. Christians should be contented with these two sacraments. They are abolished by the sacraments decreed by men.

This chapter is divided into two principal heads. -

I. The first part shows what it is that God exhibits in the Holy Supper, sec. 1-4; and then in what way and how far it becomes ours, sec. 5-11.

II. The second part is chiefly occupied with a refutation of the errors which superstition has introduced in regard to the Lord's Supper:

* And, first, Transubstantiation is refuted, sec. 12-15.
* Next, Consubstantiation and Ubiquity, sec. 16-19.
* Thirdly, It is shown that the institution itself is opposed to those hyperbolical doctors, sec. 20-25.
* Fourth, The orthodox view is confirmed by other arguments derived from Scripture, sec. 26, 27.
* Fifth, The authority of the Fathers is shown to support the same view.
* Sixth, The presence for which opponents contend is overthrown, and another presence established, sec. 29-32.
* Seventh, What the nature of our communion ought to be, sec. 33, 34.
* Eighth, The adoration introduced by opponents refuted. For what end the Lord's Supper was instituted, sec. 35-39.
* Lastly, The examination of communicants is considered, sec. 40-42. Of the eternal rites to be observed. Of frequent communion in both kinds. Objections refuted, sec. 43-50.

1. Why the Holy Supper was instituted by Christ. The knowledge of the sacrament, how necessary. The signs used. Why there are no others appointed.

2. The manifold uses and advantages of this sacrament to the pious.

3. The Lords Supper exhibits the great blessings of redemption, and even Christ himself. This even evident from the words of the institution. The thing specially to be considered in them. Congruity of the signs and the things signified.

4. The chief parts of this sacrament.

5. How Christ, the Bread of Life, is to be received by us. Two faults to be avoided. The receiving of it must bear reference both to faith and the effect of faith. What meant by eating Christ. In what sense Christ the bread of life.

6. This mode of eating confirmed by the authority of Augustine and Chrysostom.

7. It is not sufficient, while omitting all mention of flesh and blood, to recognise this communion merely as spiritual. It is impossible fully to comprehend it in the present life.

8. In explanation of it, it may be observed,
I. There is no life at all save in Christ.
II. Christ has life in a twofold sense; first, in himself; as he is God; and, secondly, by transfusing it into the flesh which he assumed, that he might thereby communicate life to us.

9. This confirmed from Cyril, and by a familiar example. How the flesh of Christ gives life, and what the nature of our communion with Christ.

10. No distance of place can impede it. In the Supper it is not presented as an empty symbol, but, as the apostle testifies, we receive the reality. Objection, that the expression is figurative. Answer. A sure rule with regard to the sacraments.

Divisions of this chapter, -

I. Confirmation of the orthodox doctrine of paedobaptism, sec. 1-9.

II. Refutation of the arguments which the Anabaptists urge against paedobaptism, sec. 10-30.

III. Special objections of Servetus refuted, sec. 31, 32

1. Paedobaptism. The consideration of the question necessary and useful. Paedobaptism of divine origin.

2. This demonstrated from a consideration of the promises. These explain the nature and validity of paedobaptism.

3. Promises annexed to the symbol of water cannot be better seen than in the institution of circumcision.

4. The promise and thing figured in circumcision and baptism one and the same. The only difference in the external ceremony.

5. Hence the baptism of the children of Christian parents as competent as the circumcision of Jewish children. An objection founded on a stated day for circumcision refuted.

6. An argument for paedobaptism founded on the covenant which God made with Abraham. An objection disposed of. The grace of God not diminished by the advent of Christ.

7. Argument founded on Christ's invitation to children. Objection answered.

8. Objection, that no infants were baptised by the apostles. Answer. Objection, that paedobaptism is a novelty. Answer.

9. Twofold use and benefit of paedobaptism in respect,
1. Of parents.
2. Of children baptised.

10. Second part of the chapter, stating the arguments of Anabaptists. Alleged dissimilitude between baptism and circumcision. First answer.

11. Second answer. The covenant in baptism and circumcision not different.

12. Third answer.

13. Infants, both Jewish and Christian, comprehended in the covenant.

14. Objection considered.

15. The Jews being comprehended in the covenant, no substantial difference between baptism and circumcision.

16. Another argument of the Anabaptists considered.

17. Argument that children are not fit to understand baptism, and, therefore, should not be baptised.

18. Answer continued.

19. Answer continued.

20. Answer continued.

21. Answer continued.

22. Argument, that baptism being appointed for the remission of sins, infants, not having sinned, ought not to be baptised. Answer.

23. Argument against paedobaptism, founded on the practice of the apostles. Answer.

24. Answer continued.

25. Argument founded on a saying of our Lord to Nicodemus. Answer.

26. Error of those who adjudge all who die unbaptised to eternal destruction.

27. Argument against paedobaptism, founded on the precept and example of our Saviour, in requiring instruction to precede baptism. Answer.

28. Answer continued.

29. Answer continued.

30. Argument, that there is no stronger reason for giving baptism to children than for giving them the Lord's Supper. Answer.

31. Last part of the chapter; refuting the arguments of Servetus.

32. Why Satan so violently assails paedobaptism.

There are two parts of this chapter,

I. Dissertation on the two ends of Baptism, sec. 1-13.

II. The second part may be reduced to four heads:

1. Of the use of Baptism, sec. 14, 15.
2. Of the worthiness or unworthiness of the minister, sec. 16-18.
3. Of the corruptions by which this sacrament was polluted, sec. 19.
4. To whom reference is had in the dispensation, sec. 20-22.

1. Baptism defined. Its primary object. This consists of three things.
1. To attest the forgiveness of sins.

2. Passages of Scripture proving the forgiveness of sins.

3. Forgiveness not only of past but also of future sins. This no encouragement to license in sin.

4. Refutation of those who share forgiveness between Baptism and Repentance.

5. Second thing in Baptism, viz., to teach that we are ingrafted into Christ for mortification and newness of life.

6. Third thing in Baptism, viz., to teach us that we are united to Christ so as to be partakers of all his blessings. Second and third things conspicuous in the baptism both of John and the apostles.

7. Identity of the baptism of John and the apostles.

8. An objection to this refuted.

9. The benefits of baptism typified to the Israelites by the passage of the Red Sea and the pillar of cloud.

10. Objection of those who imagine that there is some kind of perfect renovation after baptism. Original depravity remains after baptism. Its existence in infants. The elect after baptism are righteous in this life only by imputation.

11. Original corruption trying to the pious during the whole course of their lives. They do not, on this account, seek a license for sin. They rather walk more cautiously and safely in the ways of the Lord.

12. The trouble occasioned by corruption, shown by the example and testimony of the Apostle Paul.

13. Another end of baptism is to serve as our confession to men.

14. Second part of the chapter. Of baptism as a confirmation of our faith.

15. This illustrated by the examples of Cornelius and Paul. Of the use of baptism as a confessions of faith.

16. Baptism not affected by the worthiness or unworthiness of the minister. Hence no necessity to rebaptise those who were baptised under the Papacy.

17. Nothing in the argument that those so baptised remained some years blind and unbelieving. The promise of God remains firm. God, in inviting the Jews to repentance, does not enjoins them to be again circumcised.

18. No ground to allege that Paul rebaptised certain of John's disciples. The baptism of John. What it is to be baptised in the name of Christ.

19. The corruptions introduced into baptism. The form of pure Christian baptism. Immersion or sprinkling should be left free.

20. To whom the dispensation of baptism belongs. Not to private individuals or women, but to the ministers of the Church. Origin of the baptism of private individuals and women. An argument in favour of it refuted.

21. Exploded also by Tertullian and Epiphanies.

22. Objection founded on the case of Zipporah. Answer. Children dying before baptism not excluded from heaven, provided the want of it was not caused by negligence or contempt.

This chapter consists of two principal parts, -

I. Of sacraments in general. The sum of the doctrine stated, sec. 1-6. Two classes of opponents to be guarded against, viz., those who undervalue the power of the sacraments, sec. 7-13; and those who attribute too much to the sacraments, sec. 14-17.

II. Of the sacraments in particular, both of the Old and the New Testament. Their scope and meaning. Refutation of those who have either too high or too low ideas of the sacraments.

1. Of the sacraments in general. A sacrament defined.

2. Meaning of the word sacrament.

3. Definition explained. Why God seals his promises to us by sacraments.

4. The word which ought to accompany the element, that the sacrament may be complete.

5. Error of those who attempt to separate the word, or promise of God, from the element.

6. Why sacraments are called Signs of the Covenant.

7. They are such signs, though the wicked should receive them, but are signs of grace only to believers.

8. Objections to this view answered.

9. No secret virtue in the sacraments. Their whole efficacy depends on the inward operation of the Spirit.

10. Objections answered. Illustrated by a simile.

11. Of the increase of faith by the preaching of the word.

12. In what way, and how far, the sacraments are confirmations of our faith.

13. Some regard the sacraments as mere signs. This view refuted.

14. Some again attribute too much to the sacraments. Refutation.

15. Refutation confirmed by a passage from Augustine.

16. Previous views more fully explained.

17. The matter of the sacrament always present when the sacrament is duly administered.

18. Extensive meaning of the term sacrament.

19. The ordinary sacraments in the Church. How necessary they are.

20. The sacraments of the Old and of the New Testament. The end of both the same, viz., to lead us to Christ.

21. This apparent in the Sacraments of the Old Testament.

22. Apparent also in the Sacraments of the New Testament.

23. Impious doctrine of the Schoolmen as to the difference between the Old and the New Testaments.

24. Scholastic objection answered.

25. Another objection answered.

26. Sacraments of the New Testament sometimes excessively extolled by early Theologians. Their meaning explained.