CHAPTER X.10

XXVI. Why, then, it is inquired, was it the will of Christ that men should submit to those intolerable burdens which were imposed upon them by the scribes and Pharisees?

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I ask, on the other hand, Why did Christ, in another place, direct men to “beware of the leaven of the Pharisees and of the Sadducees?”

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by leaven, according to the interpretation given us by the evangelist, intending every doctrine of their own that they mixed with the pure word of God. What can we wish for plainer, than when he commands us to avoid and beware of all their doctrine? Hence it is very evident to us, that in the other passage our Lord did not intend that the consciences of his disciples should be harassed with the traditions of the Pharisees; and the words themselves, if they are not perverted, convey no such meaning. For, being about to deliver a severe invective against the conduct of the Pharisees, our Lord only prefaced it by instructing his hearers, that though they would see nothing in their lives worthy of imitation, yet they should continue to practise those things which were taught by them in their discourses, when they were sitting in the chair of Moses, that is to say, when they were expounding the law. His only design, therefore, was to guard the people against being induced to despise the doctrine by the bad examples of those who taught it. But, as some persons are never affected by arguments, but always require authority, I will subjoin the words of Augustine, who gives exactly the same interpretation: “The Lord’s fold has pastors, some faithful, some hirelings. Those who are faithful are true shepherds; yet hear how the hirelings also are necessary. For many in the Church, pursuing worldly advantages, preach Christ, and the voice of Christ is heard through them; and the sheep follow not the hireling, but the Shepherd by means of the hireling. Hear how the hirelings are pointed out by the Lord himself. He says, The scribes and Pharisees sit in Moses’ chair; what they say, do; but what they do, imitate not. Is not this equivalent to saying, Hear the voice of the Shepherd through the hirelings; for, sitting in the chair of Moses, they teach the law of God; therefore, God teaches by them; but if they choose to teach any thing of their own, neither attend to it, nor practise it?”

XXVII. But, as many ignorant persons, when they hear that the consciences of men ought not to be bound by human traditions, and that it is in vain to worship God by such services, immediately conclude the same rule to be applicable to all the laws which regulate the order of the Church, we must also refute their error. It is easy, indeed, to be deceived in this point, because it does not immediately appear, at the first glance, what a difference there is between the one and the other; but I will place the whole subject in such a clear light, in a few words, that no one may be misled by the resemblance. In the first place, let us consider that if, in every society of men, we see the necessity of some polity in order to preserve the common peace, and to maintain concord; if in the transaction of business there is always some order, which the interest of public virtue, and even of humanity itself, forbids to be rejected; the same ought particularly to be observed in Churches, which are best supported by a well-ordered regulation of all their affairs and which without concord are no Churches at all. Wherefore, if we would make a proper provision for the safety of the Church, we ought to pay the strictest attention to the injunction of Paul, that “all things be done decently and in order.”

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But as there is such great diversity in the manners of men, so great a variety in their minds, and so much contrariety in their judgments and inclinations, no polity will be sufficiently steady unless it be established by certain laws; nor can any order be preserved without some settled form. The laws, therefore, which promote this end, we are so far from condemning, that, we contend, their abolition would be followed by a disruption of the bands of union, and the total disorganization and dispersion of the Churches. For it is impossible to attain what Paul requires, that “all things be done decently and in order,” unless order and decorum be supported by additional regulations. But in regard to such regulations, care must always be taken, that they be not considered necessary to salvation, and so imposing a religious obligation on the conscience, or applied to the worship of God, and so represented as essential to piety.

XXVIII. We have an excellent and most certain mark, therefore, which distinguishes those impious constitutions, by which it has been stated that true religion is obscured and men’s consciences subverted, and the legitimate regulations of the Church, which are always directed to one of these two ends, or to both together; that, in the holy assembly of believers, all things may be conducted with suitable decorum and dignity, that the community may be kept in order by the firm bonds of courtesy and moderation. For when it is once understood that a law is made for the sake of public order, this removes the superstition embraced by them who place the worship of God in human inventions. Moreover, when it is known that it only refers to matters of common practice, this overturns all that false notion of obligation and necessity, which filled men’s consciences with great terror, when traditions were thought necessary to salvation. For here nothing is required but the maintenance of charity among us by the common intercourse of friendly offices. But it is proper to describe more fully what is comprehended under the decorum and the order which Paul recommends. The end of decorum is, partly, that while ceremonies are employed to conciliate veneration to sacred things, we may be excited to piety by such aids; partly that the modesty and gravity, which ought to be discovered in all virtuous actions, may be most of all conspicuous in the Church. In order, the first point is, that those who preside should be acquainted with the rule and law of good government, and that the people who are governed should be accustomed to an obedience to God and to just discipline; the second is, that when the Church is in a well regulated state, care should be taken to preserve its peace and tranquillity.

XXIX. We shall not call that decorum, therefore, which is merely a frivolous spectacle, yielding an unprofitable gratification; such as we see exemplified in the theatrical apparatus employed by the Papists in their services, where nothing is to be seen but a useless appearance of elegance and splendour, without any advantage. But we shall esteem that as decorum, which shall be so adapted to inspire a reverence of holy mysteries as to be calculated for an exercise of piety; or which at least shall contribute an ornament corresponding to the act; and that not without some beneficial tendency, but that believers may be admonished with what modesty, fear, and reverence, they ought to engage in sacred services. Now, that ceremonies may be exercises of piety, it is necessary that they should lead us directly to Christ. In like manner, we do not place order in those nugatory pomps which have nothing but a vain appearance of splendour, but in that well regulated polity, which excludes all confusion, incivility, obstinacy, clamours, and dissensions. Of the first kind, examples are furnished by Paul; as that profane banquets should not be connected with the sacred supper of the Lord; that women should not appear in public without being veiled;

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and many others in common use among us; such as, that we pray with bended knees and with our heads uncovered; that we administer the sacraments of the Lord, not in a slovenly manner, but with due decorum; that we observe some decent order in the burial of the dead; and other things of a similar nature. Of the second sort are the hours appointed for public prayers, sermons, and sacraments; quietness and silence under sermons; the singing of hymns; the places appointed for these services, and the days fixed for the celebration of the Lord’s supper;

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the prohibition of Paul, that women should not teach in the Church, and the like; but especially the regulations for the preservation of discipline, as catechizing, ecclesiastical censures, excommunication, fastings, and every thing else that can be referred to the same class. Thus all the constitutions of the Church which we receive as holy and useful, may be classed under two heads; some refer to rites and ceremonies, others to discipline and peace.