CHAPTER XX.

ON CIVIL GOVERNMENT.

Having already stated that man is the subject of two kinds of

government, and having sufficiently discussed that which is situated in

the soul, or the inner man, and relates to eternal life,—we are, in this

chapter, to say something of the other kind, which relates to civil

justice, and the regulation of the external conduct. For, though the

nature of this argument seems to have no connection with the spiritual

doctrine of faith which I have undertaken to discuss, the sequel will

show that I have sufficient reason for connecting them together, and,

indeed, that necessity obliges me to it; especially since, on the one

hand, infatuated and barbarous men madly endeavour to subvert this

ordinance established by God; and, on the other hand, the flatterers of

princes, extolling their power beyond all just bounds, hesitate not to

oppose it to the authority of God himself. Unless both these errors be

resisted, the purity of the faith will be destroyed. Besides, it is of

no small importance for us to know what benevolent provision God has

made for mankind in this instance, that we may be stimulated by a

greater degree of pious zeal to testify our gratitude. In the first

place, before we enter on the subject itself, it is necessary for us to

recur to the distinction which we have already established, lest we fall

into an error very common in the world, and injudiciously confound

together these two things, the nature of which is altogether different.

For some men, when they hear that the gospel promises a liberty which

acknowledges no king or magistrate among men, but submits to Christ

alone, think they can enjoy no advantage of their liberty, while they

see any power exalted above them. They imagine, therefore, that nothing

will prosper, unless the whole world be modelled in a new form, without

any tribunals, or laws, or magistrates, or any thing of a similar kind,

which they consider injurious to their liberty. But he who knows how to

distinguish between the body and the soul, between this present

transitory life and the future eternal one, will find no difficulty in

understanding, that the spiritual kingdom of Christ and civil government

are things very different and remote from each other. Since it is a

Jewish folly, therefore, to seek and include the kingdom of Christ under

the elements of this world, let us, on the contrary, considering what

the Scripture clearly inculcates, that the benefit which is received

from the grace of Christ is spiritual; let us, I say, remember to

confine within its proper limits all this liberty which is promised and

offered to us in him. For why is it that the same apostle, who, in one

place, exhorts to “stand fast in the liberty wherewith Christ hath made

us free, and be not entangled again with the yoke of bondage,”[1404] in

another, enjoins servants to “care not for” their servile

condition;[1405] except that spiritual liberty may very well consist

with civil servitude? In this sense we are likewise to understand him in

these passages: “There is neither Jew nor Greek, there is neither bond

nor free, there is neither male nor female.”[1406] Again: “There is

neither Greek nor Jew, circumcision nor uncircumcision, Barbarian,

Scythian, bond nor free: but Christ is all, and in all;”[1407] in which

he signifies, that it is of no importance, what is our condition among

men, or under the laws of what nation we live, as the kingdom of Christ

consists not in these things.

II. Yet this distinction does not lead us to consider the whole system

of civil government as a polluted thing, which has nothing to do with

Christian men. Some fanatics, who are pleased with nothing but liberty,

or rather licentiousness without any restraint, do indeed boast and

vociferate, That since we are dead with Christ to the elements of this

world, and, being translated into the kingdom of God, sit among the

celestials, it is a degradation to us, and far beneath our dignity, to

be occupied with those secular and impure cares which relate to things

altogether uninteresting to a Christian man. Of what use, they ask, are

laws without judgments and tribunals? But what have judgments to do with

a Christian man? And if it be unlawful to kill, of what use are laws and

judgments to us? But as we have just suggested that this kind of

government is distinct from that spiritual and internal reign of Christ,

so it ought to be known that they are in no respect at variance with

each other. For that spiritual reign, even now upon earth, commences

within us some preludes of the heavenly kingdom, and in this mortal and

transitory life affords us some prelibations of immortal and

incorruptible blessedness; but this civil government is designed, as

long as we live in this world, to cherish and support the external

worship of God, to preserve the pure doctrine of religion, to defend the

constitution of the Church, to regulate our lives in a manner requisite

for the society of men, to form our manners to civil justice, to promote

our concord with each other, and to establish general peace and

tranquillity; all which I confess to be superfluous, if the kingdom of

God, as it now exists in us, extinguishes the present life. But if it is

the will of God, that while we are aspiring towards our true country, we

be pilgrims on the earth, and if such aids are necessary to our

pilgrimage, they who take them from man deprive him of his human nature.

They plead that there should be so much perfection in the Church of God,

that its order would suffice to supply the place of all laws; but they

foolishly imagine a perfection which can never be found in any community

of men. For since the insolence of the wicked is so great, and their

iniquity so obstinate that it can scarcely be restrained by all the

severity of the laws, what may we expect they would do, if they found

themselves at liberty to perpetrate crimes with impunity, whose outrages

even the arm of power cannot altogether prevent?

III. But for speaking of the exercise of civil polity, there will be

another place more suitable. At present we only wish it to be

understood, that to entertain a thought of its extermination, is inhuman

barbarism; it is equally as necessary to mankind as bread and water,

light and air, and far more excellent. For it not only tends to secure

the accommodations arising from all these things, that men may breathe,

eat, drink, and be sustained in life, though it comprehends all these

things while it causes them to live together, yet, I say, this is not

its only tendency; its objects also are, that idolatry, sacrileges

against the name of God, blasphemies against his truth, and other

offences against religion, may not openly appear and be disseminated

among the people; that the public tranquillity may not be disturbed;

that every person may enjoy his property without molestation; that men

may transact their business together without fraud or injustice; that

integrity and modesty may be cultivated among them; in short, that there

may be a public form of religion among Christians, and that humanity may

be maintained among men. Nor let any one think it strange that I now

refer to human polity the charge of the due maintenance of religion,

which I may appear to have placed beyond the jurisdiction of men. For I

do not allow men to make laws respecting religion and the worship of God

now, any more than I did before; though I approve of civil government,

which provides that the true religion which is contained in the law of

God, be not violated, and polluted by public blasphemies, with impunity.

But the perspicuity of order will assist the readers to attain a clearer

understanding of what sentiments ought to be entertained respecting the

whole system of civil administration, if we enter on a discussion of

each branch of it. These are three: The magistrate, who is the guardian

and conservator of the laws: The laws, according to which he governs:

The people, who are governed by the laws, and obey the magistrate. Let

us, therefore, examine, first, the function of a magistrate, whether it

be a legitimate calling and approved by God, the nature of the duty, and

the extent of the power; secondly, by what laws Christian government

ought to be regulated; and lastly, what advantage the people derive from

the laws, and what obedience they owe to the magistrate.

IV. The Lord has not only testified that the function of magistrates has

his approbation and acceptance, but has eminently commended it to us, by

dignifying it with the most honourable titles. We will mention a few of

them. When all who sustain the magistracy are called “gods,”[1408] it

ought not to be considered as an appellation of trivial importance; for

it implies, that they have their command from God, that they are

invested with his authority, and are altogether his representatives, and

act as his vicegerents. This is not an invention of mine, but the

interpretation of Christ, who says, “If he called them gods, unto whom

the word of God came, and the Scripture cannot be broken.”[1409] What is

the meaning of this, but that their commission has been given to them by

God, to serve him in their office, and, as Moses and Jehoshaphat said to

the judges whom they appointed, to “judge not for man, but for the

Lord?”[1410] To the same purpose is the declaration of the wisdom of God

by the mouth of Solomon: “By me kings reign, and princes decree justice.

By me princes rule, and nobles, even all the judges of the earth.”[1411]

This is just as if it had been affirmed, that the authority possessed by

kings and other governors over all things upon earth is not a

consequence of the perverseness of men, but of the providence and holy

ordinance of God, who has been pleased to regulate human affairs in this

manner; forasmuch as he is present, and also presides among them, in

making laws and in executing equitable judgments. This is clearly taught

by Paul, when he enumerates governments (ὁ προἱσταμενος)[1412] among the

gifts of God, which, being variously distributed according to the

diversity of grace, ought to be employed by the servants of Christ to

the edification of the Church. For though in that place he is properly

speaking of the council of elders, who were appointed in the primitive

Church to preside over the regulation of the public discipline, the same

office which in writing to the Corinthians he calls κυβερνησεις,

“governments,”[1413] yet, as we see that civil government tends to

promote the same object, there is no doubt that he recommends to his

every kind of just authority. But he does this in a manner much more

explicit, where he enters on a full discussion of that subject. For he

says, “There is no power but of God; the powers that be are ordained of

God. Rulers are ministers of God, revengers to execute wrath upon him

that doeth evil. Do that which is good, and thou shalt have praise of

the same.”[1414] This is corroborated by the examples of holy men; of

whom some have been kings, as David, Josiah, Hezekiah; some have been

viceroys, as Joseph and Daniel; some have held civil offices in a

commonwealth, as Moses, Joshua, and the Judges; whose functions God

declared to be approved by him. Wherefore no doubt ought now to be

entertained by any person that civil magistracy is a calling not only

holy and legitimate, but far the most sacred and honourable in human

life.

V. Those who would wish to introduce anarchy, reply, that though, in

ancient times, kings and judges presided over a rude people, that

servile kind of government is now quite incompatible with the perfection

which accompanies the gospel of Christ. Here they betray not only their

ignorance, but their diabolical pride, in boasting of perfection, of

which not the smallest particle can be discovered in them. But whatever

their characters may be, they are easily refuted. For, when David

exhorts kings and judges to kiss the Son of God,[1415] he does not

command them to abdicate their authority and retire to private life, but

to submit to Christ the power with which they are invested, that he

alone may have the preëminence over all. In like manner Isaiah, when he

predicts that “kings shall be nursing-fathers and queens

nursing-mothers” to the Church,[1416] does not depose them from their

thrones; but rather establishes them by an honourable title, as patrons

and protectors of the pious worshippers of God; for that prophecy

relates to the advent of Christ. I purposely omit numerous testimonies,

which often occur, and especially in the Psalms, in which the rights of

all governors are asserted. But the most remarkable of all is that

passage where Paul, admonishing Timothy that in the public congregation,

“supplications, prayers, intercessions, and giving of thanks, be made

for kings and for all that are in authority,” assigns as a reason, “that

we may lead a quiet and peaceable life in all godliness and

honesty;”[1417] language in which he recommends the state of the Church

to their patronage and defence.

VI. This consideration ought continually to occupy the magistrates

themselves, since it is calculated to furnish them with a powerful

stimulus, by which they may be excited to their duty, and to afford them

peculiar consolation, by which the difficulties of their office, which

certainly are many and arduous, may be alleviated. For what an ardent

pursuit of integrity, prudence, clemency, moderation, and innocence

ought they to prescribe to themselves, who are conscious of having been

constituted ministers of the Divine justice! With what confidence will

they admit iniquity to their tribunal, which they understand to be the

throne of the living God? With what audacity will they pronounce an

unjust sentence with that mouth which they know to be the destined organ

of Divine truth? With what conscience will they subscribe to impious

decrees with that hand which they know to be appointed to register the

edicts of God? In short, if they remember that they are the vicegerents

of God, it behoves them to watch with all care, earnestness, and

diligence, that in their administration they may exhibit to men an

image, as it were, of the providence, care, goodness, benevolence, and

justice of God. And they must constantly bear this in mind, that if in

all cases “he be cursed that doeth the work of the Lord

deceitfully,”[1418] a far heavier curse awaits those who act

fraudulently in a righteous calling. Therefore, when Moses and

Jehoshaphat wished to exhort their judges to the discharge of their

duty, they had nothing to suggest more efficacious than the principle

which we have already mentioned. Moses says, “Judge righteously between

every man and his brother, and the stranger that is with him. For the

judgment is God’s.”[1419] Jehoshaphat says, “Take heed what ye do; for

ye judge not for man, but for the Lord, who is with you in the judgment.

Wherefore now let the fear of the Lord be upon you: take heed and do it;

for there is no iniquity with the Lord our God.”[1420] And in another

place it is said, “God standeth in the congregation of the mighty: he

judgeth among the gods;”[1421] that they may be animated to their duty,

when they understand that they are delegated by God, to whom they must

one day render an account of their administration. And this admonition

is entitled to have considerable weight with them; for if they fail in

their duty, they not only injure men by criminally distressing them, but

even offend God by polluting his sacred judgments. On the other hand, it

opens a source of peculiar consolation to them to reflect, that they are

not employed in profane things, or occupations unsuitable to a servant

of God, but in a most sacred function, inasmuch as they execute a Divine

commission.

VII. Those who are not restrained by so many testimonies of Scripture,

but still dare to stigmatize this sacred ministry as a thing

incompatible with religion and Christian piety, do they not offer an

insult to God himself, who cannot but be involved in the reproach cast

upon his ministry? And in fact they do not reject magistrates, but they

reject God, “that he should not reign over them.”[1422] For if this was

truly asserted by the Lord respecting the people of Israel, because they

refused the government of Samuel, why shall it not now be affirmed with

equal truth of those who take the liberty to outrage all the authorities

which God has instituted? But they object that our Lord said to his

disciples, “The kings of the Gentiles exercise lordship over them: but

ye shall not be so; but he that is greatest among you, let him be as the

younger; and he that is chief, as he that doth serve:”[1423] and they

contend that these words prohibit the exercise of royalty, or any other

authority, by any Christians. Admirable expositors! A contention had

arisen among the disciples “which of them should be accounted the

greatest.” To repress this vain ambition, our Lord taught them that

their ministry was not like temporal kingdoms, in which one person has

the preëminence over all others. Now, what dishonour does this

comparison cast upon regal dignity? What does it prove at all, except

that the regal office is not the apostolic ministry? Moreover, though

there are various forms of magistracy, yet there is no difference in

this respect, but we ought to receive them all as ordinances of God. For

Paul comprehends them all together, when he says, that “there is no

power but of God;” and that which was furthest from giving general

satisfaction, is recommended to us in a remarkable manner beyond all

others; namely, the government of one man; which, as it is attended with

the common servitude of all, except the single individual to whose will

all others are subjected, has never been so highly approved by heroic

and noble minds. But the Scripture, on the contrary, to correct these

unjust sentiments, expressly affirms, that it is by the providence of

Divine wisdom that kings reign, and particularly commands us to “honour

the king.”[1424]

VIII. And for private men, who have no authority to deliberate on the

regulation of any public affairs, it would surely be a vain occupation

to dispute which would be the best form of government in the place where

they live. Besides, this could not be simply determined, as an abstract

question, without great impropriety, since the principle to guide the

decision must depend on circumstances. And even if we compare the

different forms together, without their circumstances, their advantages

are so nearly equal, that it will not be easy to discover of which the

utility preponderates. The forms of civil government are considered to

be of three kinds: Monarchy, which is the dominion of one person,

whether called a king, or a duke, or any other title; Aristocracy, or

the dominion of the principal persons of a nation; and Democracy, or

popular government, in which the power resides in the people at large.

It is true that the transition is easy from monarchy to despotism; it is

not much more difficult from aristocracy to oligarchy, or the faction of

a few; but it is most easy of all from democracy to sedition. Indeed, if

these three forms of government, which are stated by philosophers, be

considered in themselves, I shall by no means deny, that either

aristocracy, or a mixture of aristocracy and democracy, far excels all

others; and that indeed not of itself, but because it very rarely

happens that kings regulate themselves so that their will is never at

variance with justice and rectitude; or, in the next place, that they

are endued with such penetration and prudence, as in all cases to

discover what is best. The vice or imperfection of men therefore renders

it safer and more tolerable for the government to be in the hands of

many, that they may afford each other mutual assistance and admonition,

and that if any one arrogate to himself more than is right, the many may

act as censors and masters to restrain his ambition. This has always

been proved by experience, and the Lord confirmed it by his authority,

when he established a government of this kind among the people of

Israel, with a view to preserve them in the most desirable condition,

till he exhibited in David a type of Christ. And as I readily

acknowledge that no kind of government is more happy than this, where

liberty is regulated with becoming moderation, and properly established

on a durable basis, so also I consider those as the most happy people,

who are permitted to enjoy such a condition; and if they exert their

strenuous and constant efforts for its preservation and retention, I

admit that they act in perfect consistence with their duty. And to this

object the magistrates likewise ought to apply their greatest diligence,

that they suffer not the liberty, of which they are constituted

guardians, to be in any respect diminished, much less to be violated: if

they are inactive and unconcerned about this, they are perfidious to

their office, and traitors to their country. But if those, to whom the

will of God has assigned another form of government, transfer this to

themselves so as to be tempted to desire a revolution, the very thought

will be not only foolish and useless, but altogether criminal. If we

limit not our views to one city, but look round and take a comprehensive

survey of the whole world, or at least extend our observations to

distant lands, we shall certainly find it to be a wise arrangement of

Divine Providence that various countries are governed by different forms

of civil polity; for they are admirably held together with a certain

inequality, as the elements are combined in very unequal proportions.

All these remarks, however, will be unnecessary to those who are

satisfied with the will of the Lord. For if it be his pleasure to

appoint kings over kingdoms, and senators or other magistrates over free

cities, it is our duty to be obedient to any governors whom God has

established over the places in which we reside.

IX. Here it is necessary to state in a brief manner the nature of the

office of magistracy, as described in the word of God, and wherein it

consists. If the Scripture did not teach that this office extends to

both tables of the law, we might learn it from heathen writers; for not

one of them has treated of the office of magistrates, of legislation,

and civil government, without beginning with religion and Divine

worship. And thus they have all confessed that no government can be

happily constituted, unless its first object, be the promotion of piety,

and that all laws are preposterous which neglect the claims of God, and

merely provide for the interests of men. Therefore, as religion holds

the first place among all the philosophers, and as this has always been

regarded by the universal consent of all nations, Christian princes and

magistrates ought to be ashamed of their indolence, if they do not make

it the object of their most serious care. We have already shown that

this duty is particularly enjoined upon them by God; for it is

reasonable that they should employ their utmost efforts in asserting and

defending the honour of him, whose vicegerents they are, and by whose

favour they govern. And the principal commendations given in the

Scripture to the good kings are for having restored the worship of God

when it had been corrupted or abolished, or for having devoted their

attention to religion, that it might flourish in purity and safety under

their reigns. On the contrary, the sacred history represents it as one

of the evils arising from anarchy, or a want of good government, that

when “there was no king in Israel, every man did that which was right in

his own eyes.”[1425] These things evince the folly of those who would

wish magistrates to neglect all thoughts of God, and to confine

themselves entirely to the administration of justice among men; as

though God appointed governors in his name to decide secular

controversies, and disregarded that which is of far greater

importance—the pure worship of himself according to the rule of his law.

But a rage for universal innovation, and a desire to escape with

impunity, instigate men of turbulent spirits to wish that all the

avengers of violated piety were removed out of the world. With respect

to the second table, Jeremiah admonishes kings in the following manner:

“Execute ye judgment and righteousness, and deliver the spoiled out of

the hand of the oppressor; and do no wrong, do no violence to the

stranger, the fatherless, nor the widow, neither shed innocent

blood.”[1426] To the same purpose is the exhortation in the

eighty-second psalm: “Defend the poor and fatherless: do justice to the

afflicted and needy: deliver the poor and needy: rid them out of the

hand of the wicked.”[1427] And Moses “charged the judges” whom he

appointed to supply his place, saying, “Hear the causes between your

brethren, and judge righteously between every man and his brother, and

the stranger that is with him: ye shall not respect persons in judgment;

but ye shall hear the small as well as the great; ye shall not be afraid

of the face of man; for the judgment is God’s.”[1428] I forbear to

remark the directions given by him in another place respecting their

future kings: “He shall not multiply horses to himself; neither shall he

greatly multiply to himself silver and gold; his heart shall not be

lifted up above his brethren; he shall read in the law all the days of

his life;”[1429] also that judges show no partiality, nor take bribes,

with similar injunctions, which abound in the Scriptures; because, in

describing the office of magistrates in this treatise, my design is not

so much to instruct magistrates themselves, as to show to others what

magistrates are, and for what end God has appointed them. We see,

therefore, that they are constituted the protectors and vindicators of

the public innocence, modesty, probity, and tranquillity, whose sole

object it ought to be to promote the common peace and security of all.

Of these virtues, David declares that he will be an example, when he

shall be exalted to the royal throne. “I will set no wicked thing before

mine eyes. I will not know a wicked person. Whoso privily slandereth his

neighbour, him will I cut off: him that hath a high look and a proud

heart will I not suffer. Mine eyes shall be upon the faithful of the

land, that they may dwell with me: he that walketh in a perfect way, he

shall serve me.”[1430] But as they cannot do this, unless they defend

good men from the injuries of the wicked, and aid the oppressed by their

relief and protection, they are likewise armed with power for the

suppression of crimes, and the severe punishment of malefactors, whose

wickedness disturbs the public peace. For experience fully verifies the

observation of Solon: “That all states are supported by reward and

punishment; and that when these two things are removed, all the

discipline of human societies is broken and destroyed.” For the minds of

many lose their regard for equity and justice, unless virtue be rewarded

with due honour; nor can the violence of the wicked be restrained,

unless crimes are followed by severe punishments. And these two parts

are included in the injunction of the prophet to kings and other

governors, to “execute judgment and righteousness.”[1431]

_Righteousness_ means the care, patronage, defence, vindication, and

liberation of the innocent: _judgment_ imports the repression of the

audacity, the coercion of the violence, and the punishment of the

crimes, of the impious.

X. But here, it seems, arises an important and difficult question. If by

the law of God all Christians are forbidden to kill,[1432] and the

prophet predicts respecting the Church, that “they shall not hurt nor

destroy in all my holy mountain, saith the Lord,”[1433] how can it be

compatible with piety for magistrates to shed blood? But if we

understand, that in the infliction of punishments, the magistrate does

not act at all from himself, but merely executes the judgments of God,

we shall not be embarrassed with this scruple. The law of the Lord

commands, “Thou shalt not kill;” but that homicide may not go

unpunished, the legislator himself puts the sword into the hands of his

ministers, to be used against all homicides.[1434] _To hurt_ and _to

destroy_ are incompatible with the character of the godly; but to avenge

the afflictions of the righteous at the command of God, is neither _to

hurt_ nor _to destroy_. Therefore it is easy to conclude that in this

respect magistrates are not subject to the common law; by which, though

the Lord binds the hands of men, he does not bind his own justice, which

he exercises by the hands of magistrates. So, when a prince forbids all

his subjects to strike or wound any one, he does not prohibit his

officers from executing that justice which is particularly committed to

them. I sincerely wish that this consideration were constantly in our

recollection, that nothing is done here by the temerity of men, but

every thing by the authority of God, who commands it, and under whose

guidance we never err from the right way. For we can find no valid

objection to the infliction of public vengeance, unless the justice of

God be restrained from the punishment of crimes. But if it be unlawful

for us to impose restraints upon him, why do we calumniate his

ministers? Paul says of the magistrate, that “He beareth not the sword

in vain; for he is the minister of God, a revenger to execute wrath upon

him that doeth evil.”[1435] Therefore, if princes and other governors

know that nothing will be more acceptable to God than their obedience,

and if they desire to approve their piety, justice, and integrity before

God, let them devote themselves to this duty. This motive influenced

Moses, when, knowing himself to be destined to become the liberator of

his people by the power of the Lord, “he slew the Egyptian;”[1436] and

when he punished the idolatry of the people by the slaughter of three

thousand men in one day.[1437] The same motive actuated David, when, at

the close of his life, he commanded his son Solomon to put to death Joab

and Shimei.[1438] Hence, also, it is enumerated among the virtues of a

king, to “destroy all the wicked of the land, that he may cut off all

wicked doers from the city of the Lord.”[1439] The same topic furnishes

the eulogium given to Solomon: “Thou lovest righteousness, and hatest

wickedness.”[1440] How did the meek and placid disposition of Moses burn

with such cruelty, that, after having his hands imbrued in the blood of

his brethren, he continued to go through the camp till three thousand

were slain? How did David, who discovered such humanity all his

lifetime, in his last moments bequeath such a cruel injunction to his

son respecting Joab? “Let not his hoar head go down to the grave in

peace;” and respecting Shimei: “His hoar head bring down to the grave

with blood.” Both Moses and David, in executing the vengeance committed

to them by God, by this severity sanctified their hands, which would

have been defiled by lenity. Solomon says, “It is an abomination to

kings to commit wickedness; for the throne is established by

righteousness.”[1441] Again: “A king that sitteth in the throne of

judgment, scattereth away all evil with his eyes.”[1442] Again: “A wise

king scattereth the wicked, and bringeth the wheel over them.”[1443]

Again: “Take away the dross from the silver, and there shall come forth

a vessel for the finer. Take away the wicked from before the king, and

his throne shall be established in righteousness.”[1444] Again: “He that

justifieth the wicked, and he that condemneth the just, even they both

are an abomination to the Lord.”[1445] Again: “An evil man seeketh only

rebellion; therefore a cruel messenger shall be sent against him.”[1446]

Again: “He that saith unto the wicked, Thou art righteous; him shall the

people curse, nations shall abhor him.”[1447] Now, if it be true justice

for them to pursue the wicked with a drawn sword, let them sheathe the

sword, and keep their hands from shedding blood, while the swords of

desperadoes are drenched in murders; and they will be so far from

acquiring the praise of goodness and justice by this forbearance, that

they will involve themselves in the deepest impiety. There ought not,

however, to be any excessive or unreasonable severity, nor ought any

cause to be given for considering the tribunal as a gibbet prepared for

all who are accused. For I am not an advocate for unnecessary cruelty,

nor can I conceive the possibility of an equitable sentence being

pronounced without mercy; of which Solomon affirms, that “mercy and

truth preserve the king; and his throne is upholden by mercy.”[1448] Yet

it behoves the magistrate to be on his guard against both these errors;

that he do not, by excessive severity, wound rather than heal; or,

through a superstitious affectation of clemency, fall into a mistaken

humanity, which is the worst kind of cruelty, by indulging a weak and

ill-judged lenity, to the detriment of multitudes. For it is a remark

not without foundation, that was anciently applied to the government of

Nerva, that it is bad to live under a prince who permits nothing, but

much worse to live under one who permits every thing.

XI. Now, as it is sometimes necessary for kings and nations to take up

arms for the infliction of such public vengeance, the same reason will

lead us to infer the lawfulness of wars which are undertaken for this

end. For if they have been intrusted with power to preserve the

tranquillity of their own territories, to suppress the seditious tumults

of disturbers, to succour the victims of oppression, and to punish

crimes,—can they exert this power for a better purpose, than to repel

the violence of him who disturbs both the private repose of individuals

and the general tranquillity of the nation; who excites insurrections,

and perpetrates acts of oppression, cruelty, and every species of crime?

If they ought to be the guardians and defenders of the laws, it is

incumbent upon them to defeat the efforts of all by whose injustice the

discipline of the laws is corrupted. And if they justly punish those

robbers, whose injuries have only extended to a few persons, shall they

suffer a whole district to be plundered and devastated with impunity?

For there is no difference, whether he, who in a hostile manner invades,

disturbs, and plunders the territory of another to which he has no

right, be a king, or one of the meanest of mankind: all persons of this

description are equally to be considered as robbers, and ought to be

punished as such. It is the dictate both of natural equity, and of the

nature of the office, therefore, that princes are armed, not only to

restrain the crimes of private individuals by judicial punishments, but

also to defend the territories committed to their charge by going to war

against any hostile aggression; and the Holy Spirit, in many passages of

Scripture, declares such wars to be lawful.

XII. If it be objected that the New Testament contains no precept or

example, which proves war to be lawful to Christians, I answer, first,

that the reason for waging war which existed in ancient times, is

equally valid in the present age; and that, on the contrary, there is no

cause to prevent princes from defending their subjects. Secondly, that

no express declaration on this subject is to be expected in the writings

of the apostles, whose design was, not to organize civil governments,

but to describe the spiritual kingdom of Christ. Lastly, that in those

very writings it is implied by the way, that no change has been made in

this respect by the coming of Christ. “For,” to use the words of

Augustine, “if Christian discipline condemned all wars, the soldiers who

inquired respecting their salvation ought rather to have been directed

to cast away their arms, and entirely to renounce the military

profession; whereas the advice given them was, ‘Do violence to no man,

neither accuse any falsely; and be content with your wages.’[1449] An

injunction to be content with their wages was certainly not a

prohibition of the military life.” But here all magistrates ought to be

very cautious, that they follow not in any respect the impulse of their

passions. On the contrary, if punishments are to be inflicted, they

ought not to be precipitated with anger, exasperated with hatred, or

inflamed with implacable severity: they ought, as Augustine says, “to

commiserate our common nature even in him whom they punish for his

crime.” Or, if arms are to be resorted to against an enemy, that is, an

armed robber, they ought not to seize a trivial occasion, nor even to

take it when presented, unless they are driven to it by extreme

necessity. For, if it be our duty to exceed what was required by that

heathen writer who maintained that the evident object of war ought to be

the restoration of peace, certainly we ought to make every other attempt

before we have recourse to the decision of arms. In short, in both cases

they must not suffer themselves to be carried away by any private

motive, but be wholly guided by public spirit; otherwise they grossly

abuse their power, which is given them, not for their own particular

advantage, but for the benefit and service of others. Moreover, on this

right of war depends the lawfulness of garrisons, alliances, and other

civil munitions. By _garrisons_, I mean soldiers who are stationed in

towns to defend the boundaries of a country. By _alliances_, I mean

confederations which are made between neighbouring princes, that, if any

disturbance arise in their territories, they will render each other

mutual assistance, and will unite their forces together for the common

resistance of the common enemies of mankind. By _civil munitions_, I

mean all the provisions which are employed in the art of war.

XIII. In the last place, I think it necessary to add, that tributes and

taxes are the legitimate revenues of princes; which, indeed, they ought

principally to employ in sustaining the public expenses of their office,

but which they may likewise use for the support of their domestic

splendour, which is closely connected with the dignity of the government

that they hold. Thus we see that David, Jehoshaphat, Hezekiah, Josiah,

and other pious kings, and likewise Joseph and Daniel, without any

violation of piety, on account of the office which they filled, lived at

the public expense; and we read in Ezekiel of a very ample portion of

land being assigned to the kings;[1450] in which passage, though the

prophet is describing the spiritual kingdom of Christ, yet he borrows

the model of it from the legitimate kingdoms of men. On the other hand,

princes themselves ought to remember, that their finances are not so

much private incomes, as the revenues of the whole people, according to

the testimony of Paul,[1451] and therefore cannot be lavished or

dilapidated without manifest injustice; or, rather, that they are to be

considered as the blood of the people, not to spare which is the most

inhuman cruelty; and their various imposts and tributes ought to be

regarded merely as aids of the public necessity, to burden the people

with which, without cause, would be tyrannical rapacity. These things

give no encouragement to princes to indulge profusion and luxury; and

certainly there is no need to add fuel to their passions, which of

themselves are more than sufficiently inflamed; but, as it is of very

great importance, that whatever they undertake they attempt it with a

pure conscience before God, it is necessary, in order to their avoiding

vain confidence and contempt of God, that they be taught how far their

rights extend. Nor is this doctrine useless to private persons, who

learn from it not to pronounce rash and insolent censures on the

expenses of princes, notwithstanding they exceed the limits of common

life.

XIV. From the magistracy, we next proceed to the laws, which are the

strong nerves of civil polity, or, according to an appellation which

Cicero has borrowed from Plato, the _souls of states_, without which

magistracy cannot subsist, as, on the other hand, without magistrates

laws are of no force. No observation, therefore, can be more correct

than this, that the law is a silent magistrate, and a magistrate a

speaking law. Though I have promised to show by what laws a Christian

state ought to be regulated, it will not be reasonable for any person to

expect a long discussion respecting the best kind of laws; which is a

subject of immense extent, and foreign from our present object. I will

briefly remark, however, by the way, what laws it may piously use before

God, and be rightly governed by among men. And even this I would have

preferred passing over in silence, if I did not know that it is a point

on which many persons run into dangerous errors. For some deny that a

state is well constituted, which neglects the polity of Moses, and is

governed by the common laws of nations. The dangerous and seditious

nature of this opinion I leave to the examination of others; it will be

sufficient for me to have evinced it to be false and foolish. Now, it is

necessary to observe that common distinction, which distributes all the

laws of God promulgated by Moses into moral, ceremonial, and judicial;

and these different kinds of laws are to be distinctly examined, that we

may ascertain what belongs to us, and what does not. Nor let any one be

embarrassed by this scruple, that even the ceremonial and judicial

precepts are included in the moral. For the ancients, who first made

this distinction, were not ignorant that these two kinds of precepts

related to the conduct of moral agents; yet, as they might be changed

and abrogated without affecting the morality of actions, therefore they

did not call them moral precepts. They particularly applied this

appellation to those precepts without which there can be no real purity

of morals, nor any permanent rule of a holy life.

XV. The moral law, therefore, with which I shall begin, being comprised

in two leading articles, of which one simply commands us to worship God

with pure faith and piety, and the other enjoins us to embrace men with

sincere love,—this law, I say, is the true and eternal rule of

righteousness, prescribed to men of all ages and nations, who wish to

conform their lives to the will of God. For this is his eternal and

immutable will, that he himself be worshipped by us all, and that we

mutually love one another. The ceremonial law was the pupilage of the

Jews, with which it pleased the Lord to exercise that people during a

state resembling childhood, till that “fulness of the time” should

come,[1452] when he would fully manifest his wisdom to the world, and

would exhibit the reality of those things which were then adumbrated in

figures. The judicial law, given to them as a political constitution,

taught them certain rules of equity and justice, by which they might

conduct themselves in a harmless and peaceable manner towards each

other. And as that exercise of ceremonies properly related to the

doctrine of piety, inasmuch as it kept the Jewish Church in the worship

and service of God, which is the first article of the moral law, and yet

was distinct from piety itself, so these judicial regulations, though

they had no other end than the preservation of that love, which is

enjoined in the eternal law of God, yet had something which

distinguished them from that precept itself. As the ceremonies,

therefore, might be abrogated without any violation or injury of piety,

so the precepts and duties of love remain of perpetual obligation,

notwithstanding the abolition of all these judicial ordinances. If this

be true, certainly all nations are left at liberty to enact such laws as

they shall find to be respectively expedient for them; provided they be

framed according to that perpetual rule of love, so that, though they

vary in form, they may have the same end. For those barbarous and savage

laws which rewarded theft and permitted promiscuous concubinage, with

others still more vile, execrable, and absurd, I am very far from

thinking ought to be considered as laws; since they are not only

violations of all righteousness, but outrages against humanity itself.

XVI. What I have said will be more clearly understood, if in all laws we

properly consider these two things—the constitution of the law and its

equity, on the reason of which the constitution itself is founded and

rests. Equity, being natural, is the same to all mankind; and

consequently all laws, on every subject, ought to have the same equity

for their end. Particular enactments and regulations, being connected

with circumstances, and partly dependent upon them, may be different in

different cases without any impropriety, provided they are all equally

directed to the same object of equity. Now, as it is certain that the

law of God, which we call the moral law, is no other than a declaration

of natural law, and of that conscience which has been engraven by God on

the minds of men, the whole rule of this equity, of which we now speak,

is prescribed in it. This equity, therefore, must alone be the scope,

and rule, and end, of all laws. Whatever laws shall be framed according

to that rule, directed to that object, and limited to that end, there is

no reason why we should censure them, however they may differ from the

Jewish law or from each other. The law of God forbids theft. What

punishment was enacted for thieves, among the Jews, may be seen in the

book of Exodus.[1453] The most ancient laws of other nations punished

theft by requiring a compensation of double the value. Subsequent laws

made a distinction between open and secret theft. Some proceeded to

banishment, some to flagellation, and some to the punishment of death.

False witness was punished, among the Jews, with the same punishment as

such testimony would have caused to be inflicted on the person against

whom it was given;[1454] in some countries it was punished with infamy,

in others with hanging, in others with crucifixion. All laws agree in

punishing murder with death, though in several different forms. The

punishments of adulterers in different countries have been attended with

different degrees of severity. Yet we see how, amidst this diversity,

they are all directed to the same end. For they all agree in denouncing

punishment against those crimes which are condemned by the eternal law

of God; such as murders, thefts, adulteries, false testimonies, though

there is not a uniformity in the mode of punishment; and, indeed, this

is neither necessary, nor even expedient. One country, if it did not

inflict the most exemplary vengeance upon murderers, would soon be

ruined by murders and robberies. One age requires the severity of

punishments to be increased. If a country be disturbed by any civil

commotion, the evils which generally arise from it must be corrected by

new edicts. In time of war all humanity would be forgotten amidst the

din of arms, if men were not awed by more than a common dread of

punishment. During famine and pestilence, unless greater severity be

employed, every thing will fall into ruin. One nation is more prone than

others to some particular vice, unless it be most rigidly restrained.

What malignity and envy against the public good will be betrayed by him

who shall take offence at such diversity, which is best adapted to

secure the observance of the law of God? For the objection made by some,

that it is an insult to the law of God given by Moses, when it is

abrogated, and other laws are preferred to it, is without any

foundation; for neither are other laws preferred to it, when they are

more approved, not on a simple comparison, but on account of the

circumstances of time, place, and nation; nor do we abrogate that which

was never given to us. For the Lord gave not that law by the hand of

Moses to be promulgated among all nations, and to be universally

binding; but after having taken the Jewish nation into his special

charge, patronage, and protection, he was pleased to become, in a

peculiar manner, their legislator, and, as became a wise legislator, in

all the laws which he gave them, he had a special regard to their

peculiar circumstances.

XVII. It now remains for us, as we proposed, in the last place, to

examine what advantage the common society of Christians derives from

laws, judgments, and magistrates; with which is connected another

question—what honour private persons ought to render to magistrates, and

how far their obedience ought to extend. Many persons suppose the office

of magistracy to be of no use among Christians, for that they cannot,

consistently with piety, apply for their assistance, because they are

forbidden to have recourse to revenge or litigation. But as Paul, on the

contrary, clearly testifies that the magistrate is “the minister of God

to us for good,”[1455] we understand from this that he is divinely

appointed, in order that we may be defended by his power and protection

against the malice and injuries of wicked men, and may lead peaceable

and secure lives. But if it be in vain that he is given to us by the

Lord for our protection, unless it be lawful for us to avail ourselves

of such an advantage, it clearly follows that we may appeal to him, and

apply for his aid, without any violation of piety. But here I have to do

with two sorts of persons; for there are multitudes inflamed with such a

rage for litigation, that they never have peace in themselves, unless

they are in contention with others; and they commence their lawsuits

with a mortal bitterness of animosities, and with an infuriated cupidity

of revenge and injury, and pursue them with an implacable obstinacy,

even to the ruin of their adversary. At the same time, that they may not

be thought to do any thing wrong, they defend this perverseness under

the pretext of seeking justice. But, though it is allowable for a man to

endeavour to obtain justice from his neighbour by a judicial process, he

is not therefore at liberty to hate him, or to cherish a desire to hurt

him, or to persecute him without mercy.

XVIII. Let such persons, therefore, understand, that judicial processes

are lawful to those who use them rightly; and that the right use, both

for the plaintiff and for the defendant, is this: First, if the

plaintiff, being injured either in his person or in his property, has

recourse to the protection of the magistrate, states his complaint,

makes a just and equitable claim, but without any desire of injury or

revenge, without any asperity or hatred, without any ardour for

contention, but rather prepared to waive his right, and to sustain some

disadvantage, than to cherish enmity against his adversary. Secondly, if

the defendant, being summoned, appears on the day appointed, and defends

his cause by the best arguments in his power, without any bitterness,

but with the simple desire of maintaining his just right. On the

contrary, when their minds are filled with malevolence, corrupted with

envy, incensed with wrath, stimulated with revenge, or inflamed with the

fervour of contention, so as to diminish their charity, all the

proceedings of the justest cause are inevitably wicked. For it ought to

be an established maxim with all Christians, that however just a cause

may be, no lawsuit can ever be carried on in a proper manner by any man,

who does not feel as much benevolence and affection towards his

adversary, as if the business in dispute had already been settled and

terminated by an amicable adjustment. Some, perhaps, will object, that

such moderation in lawsuits is far from being ever practised, and that

if one instance of it were to be found, it would be regarded as a

prodigy. I confess, indeed, that, in the corruption of these times, the

example of an upright litigator is very rare; but the thing itself

ceases not to be good and pure, if it be not defiled by an adventitious

evil. But when we hear that the assistance of the magistrate is a holy

gift of God, it behoves us to use the more assiduous caution that it be

not contaminated by our guilt.

XIX. Those who positively condemn all controversies at law, ought to

understand that they thereby reject a holy ordinance of God, and a gift

of the number of those which may be “pure to the pure;” unless they mean

to charge Paul with a crime, who repelled the calumnies of his accusers,

exposing their subtlety and malice; who, before his judges, asserted his

right to the privileges of a Roman citizen; and who, when he found it

necessary, appealed from an unjust governor to the tribunal of Cæsar. It

is no objection to this that all Christians are forbidden the desire of

revenge, which we also wish to banish to the greatest distance from all

Christian judicatures. For, in a civil cause, no man proceeds in the

right way, who does not, with innocent simplicity, commit his cause to

the judge as to a public guardian, without the least thought of a mutual

retaliation of evil, which is the passion of revenge. And in any more

important or criminal action we require the accuser to be one who goes

into the court, influenced by no desire of revenge, affected by no

resentment of private injury, and having no other motive than to resist

the attempts of a mischievous man, that he may not injure the public.

But if a vindictive spirit be excluded, no offence is committed against

that precept by which revenge is forbidden to Christians. It may

probably be objected, that they are not only forbidden to desire

revenge, but are also commanded to wait for the hand of the Lord, who

promises that he will assist and revenge the afflicted and oppressed,

and therefore that those who seek the interference of the magistrate on

behalf of themselves or others, anticipate all that vengeance of the

celestial protector. But this is very far from the truth. For the

vengeance of the magistrate is to be considered, not as the vengeance of

man, but of God, which, according to the testimony of Paul, he exercises

by the ministry of men for our good.

XX. Nor do we any more oppose the prohibition and injunction of Christ,

“Resist not evil; but whosoever shall smite thee on thy right cheek,

turn to him the other also; and if any man will sue thee at the law, and

take away, thy coat, let him have thy cloak also.”[1456] In this

passage, indeed, he requires the minds of his servants to be so far from

cherishing a desire of retaliation, as rather to suffer the repetition

of an injury against themselves than to wish to revenge it; nor do we

dissuade them from this patience. For it truly behoves Christians to be

a people, as it were, formed to bear injuries and reproaches, exposed to

the iniquity, impostures, and ridicule of the worst of mankind; and not

only so, but they ought to be patient under all these evils; that is to

say, so calm and composed in their minds, that, after having suffered

one affliction, they may prepare themselves for another, expecting

nothing all their lifetime but to bear a perpetual cross. At the same

time, they are required to bless and pray for them from whom they

receive curses, to do good to them from whom they experience

injuries,[1457] and to aim at that which constitutes their only victory,

to “overcome evil with good.”[1458] With this disposition they will not

demand “an eye for an eye, and a tooth for a tooth,” as the Pharisees

taught their disciples to desire revenge; but, as we are instructed by

Christ, they will suffer injuries in their persons and property in such

a manner as to be ready to forgive them as soon as they are

committed.[1459] Yet this equanimity and moderation will be no obstacle,

but that, without any breach of friendship towards their enemies, they

may avail themselves of the assistance of the magistrate for the

preservation of their property; or, from zeal for the public good, may

bring a pestilent offender to justice, though they know he can only be

punished with death. For it is very correctly explained by Augustine,

that the end of all these precepts is, “that a just and pious man should

be ready to bear with patience the wickedness of those whom he desires

to become good; rather in order that the number of the good may

increase, not that with similar wickedness he may himself join the

number of the evil; and in the next place, that they relate to the

internal affection of the heart more than to the external actions; in

order that in the secrecy of our minds we may feel patience and

benevolence, but in our outward conduct may do that which we see tends

to the advantage of those to whom we ought to feel benevolent

affections.”

XXI. The objection which is frequently alleged, that lawsuits are

universally condemned by Paul, has no foundation in truth.[1460] It may

be easily understood from his words, that in the Church of the

Corinthians there was an immoderate rage for litigation, so that they

exposed the gospel of Christ, and all the religion which they professed,

to the cavils and reproaches of the impious. The first thing which Paul

reprehended in them was, that the intemperance of their dissensions

brought the gospel into discredit among unbelievers. And the next thing

was, that they had such altercations among them, brethren with brethren;

for they were so far from bearing an injury, that they coveted each

other’s property, and molested and injured one another without any

provocation. It was against that rage for litigation, therefore, that he

inveighed, and not absolutely against all controversies. But he

pronounces it to be altogether a vice or a weakness, that they did not

suffer the injury or loss of their property rather than to proceed to

contentions for the preservation of it: when they were so disturbed or

exasperated at every loss or injury, that they had recourse to lawsuits

on the most trivial occasions, he argues that this proved their minds to

be too irritable, and not sufficiently patient. It is certainly

incumbent on Christians, in all cases, to prefer a concession of their

right to an entrance on a lawsuit; from which they can scarcely come out

without a mind exasperated and inflamed with enmity to their brother.

But when one sees that, without any breach of charity, he may defend his

property, the loss of which would be a serious injury to him; if he do

it, he commits no offence against that sentence of Paul. In a word, as

we have observed at the beginning, charity will give every one the best

counsel; for, whatever litigations are undertaken without charity, or

are carried to a degree inconsistent with it, we conclude them, beyond

all controversy, to be unjust and wicked.

XXII. The first duty of subjects towards their magistrates is to

entertain the most honourable sentiments of their function, which they

know to be a jurisdiction delegated to them from God, and on that

account to esteem and reverence them as God’s ministers and vicegerents.

For there are some persons to be found, who show themselves very

obedient to their magistrates, and have not the least wish that there

were no magistrates for them to obey, because they know them to be so

necessary to the public good; but who, nevertheless, consider the

magistrates themselves as no other than necessary evils. But something

more than this is required of us by Peter, when he commands us to

“honour the king;”[1461] and by Solomon, when he says, “Fear thou the

Lord and the king;”[1462] for Peter, under the term _honour_,

comprehends a sincere and candid esteem; and Solomon, by connecting the

king with the Lord, attributes to him a kind of sacred veneration and

dignity. It is also a remarkable commendation of magistrates which is

given by Paul, when he says, that we “must needs be subject, not only

for wrath, but also for conscience sake;”[1463] by which he means, that

subjects ought to be induced to submit to princes and governors, not

merely from a dread of their power, as persons are accustomed to yield

to an armed enemy, who they know will immediately take vengeance upon

them if they resist; but because the obedience which is rendered to

princes and magistrates is rendered to God, from whom they have received

their authority. I am not speaking of the persons, as if the mask of

dignity ought to palliate or excuse folly, ignorance, or cruelty, and

conduct the most nefarious and flagitious, and so to acquire for vices

the praise due to virtues; but I affirm that the station itself is

worthy of honour and reverence; so that, whoever our governors are, they

ought to possess our esteem and veneration on account of the office

which they fill.

XXIII. Hence follows another duty, that, with minds disposed to honour

and reverence magistrates, subjects approve their obedience to them, in

submitting to their edicts, in paying taxes, in discharging public

duties, and bearing burdens which relate to the common defence, and in

fulfilling all their other commands. Paul says to the Romans, “Let every

soul be subject unto the higher powers. Whosoever resisteth the power,

resisteth the ordinance of God.”[1464] He writes to Titus, “Put them in

mind to be subject to principalities and powers, to obey magistrates, to

be ready to every good work.”[1465] Peter exhorts, “Submit yourselves to

every ordinance of man for the Lord’s sake; whether it be to the king,

as supreme; or unto governors, as unto them that are sent by him for the

punishment of evil-doers, and for the praise of them that do

well.”[1466] Moreover, that subjects may testify that theirs is not a

hypocritical but a sincere and cordial submission, Paul teaches, that

they ought to pray to God for the safety and prosperity of those under

whose government they live. “I exhort,” he says, “that supplications,

prayers, intercessions, and giving of thanks, be made for all men; for

kings, and for all that are in authority; that we may lead a quiet and

peaceable life in all godliness and honesty.”[1467] Here let no man

deceive himself. For as it is impossible to resist the magistrate

without, at the same time, resisting God himself; though an unarmed

magistrate may seem to be despised with impunity, yet God is armed to

inflict exemplary vengeance on the contempt offered to himself. Under

this obedience I also include the moderation which private persons ought

to prescribe to themselves in relation to public affairs, that they do

not, without being called upon, intermeddle with affairs of state, or

rashly intrude themselves into the office of magistrates, or undertake

any thing of a public nature. If there be any thing in the public

administration which requires to be corrected, let them not raise any

tumults, or take the business into their own hands, which ought to be

all bound in this respect, but let them refer it to the cognizance of

the magistrate, who is alone authorized to regulate the concerns of the

public. I mean, that they ought to attempt nothing without being

commanded; for when they have the command of a governor, then they also

are invested with public authority. For, as we are accustomed to call

the counsellors of a prince _his eyes and ears_, so they may not unaptly

be called _his hands_ whom he has commissioned to execute his commands.

XXIV. Now, as we have hitherto described a magistrate who truly answers

to his title; who is the father of his country, and, as the poet calls

him, the pastor of his people, the guardian of peace, the protector of

justice, the avenger of innocence; he would justly be deemed insane who

disapproved of such a government. But, as it has happened, in almost all

ages, that some princes, regardless of every thing to which they ought

to have directed their attention and provision, give themselves up to

their pleasures in indolent exemption from every care; others, absorbed

in their own interest, expose to sale all laws, privileges, rights, and

judgments; others plunder the public of wealth, which they afterwards

lavish in mad prodigality; others commit flagrant outrages, pillaging

houses, violating virgins and matrons, and murdering infants; many

persons cannot be persuaded that such ought to be acknowledged as

princes, whom, as far as possible, they ought to obey. For in such

enormities, and actions so completely incompatible, not only with the

office of a magistrate, but with the duty of every man, they discover no

appearance of the image of God, which ought to be conspicuous in a

magistrate; while they perceive no vestige of that minister of God who

is “not a terror to good works, but to the evil,” who is sent “for the

punishment of evil-doers, and for the praise of them that do well;” nor

recognize that governor, whose dignity and authority the Scripture

recommends to us. And certainly the minds of men have always been

naturally disposed to hate and execrate tyrants as much as to love and

reverence legitimate kings.

XXV. But, if we direct our attention to the word of God, it will carry

us much further; even to submit to the government, not only of those

princes who discharge their duty to us with becoming integrity and

fidelity, but of all who possess the sovereignty, even though they

perform none of the duties of their function. For, though the Lord

testifies that the magistrate is an eminent gift of his liberality to

preserve the safety of men, and prescribes to magistrates themselves the

extent of their duty, yet he at the same time declares, that whatever be

their characters, they have their government only from him; that those

who govern for the public good are true specimens and mirrors of his

beneficence; and that those who rule in an unjust and tyrannical manner

are raised up by him to punish the iniquity of the people; that all

equally possess that sacred majesty with which he has invested

legitimate authority. I will not proceed any further till I have

subjoined a few testimonies in proof of this point. It is unnecessary,

however, to labour much to evince an impious king to be a judgment of

God’s wrath upon the world, as I have no expectation that any one will

deny it: and in this we say no more of a king than of any other robber

who plunders our property; or adulterer who violates our bed; or

assassin who attempts to murder us; since the Scripture enumerates all

these calamities among the curses inflicted by God. But let us rather

insist on the proof of that which the minds of men do not so easily

admit; that a man of the worst character, and most undeserving of all

honour, who holds the sovereign power, really possesses that eminent and

Divine authority, which the Lord has given by his word to the ministers

of his justice and judgment; and, therefore, that he ought to be

regarded by his subjects, as far as pertains to public obedience, with

the same reverence and esteem which they would show to the best of

kings, if such a one were granted to them.

XXVI. In the first place, I request my readers to observe and consider

with attention, what is so frequently and justly mentioned in the

Scriptures,—the providence and peculiar dispensation of God in

distributing kingdoms and appointing whom he pleases to be kings. Daniel

says, “God changeth the times and the seasons: he removeth kings and

setteth up kings.”[1468] Again: “That the living may know that the Most

High ruleth in the kingdom of men, and giveth it to whomsoever he

will.”[1469] Passages of this kind abound throughout the Scriptures, but

particularly in this prophecy. Now, the character of Nebuchadnezzar, who

conquered Jerusalem, is sufficiently known, that he was an invader and

depopulator of the territories of others. Yet by the mouth of Ezekiel

the Lord declares that he had given him the land of Egypt, as a reward

for the service which he had performed in devastating Tyre.[1470] And

Daniel said to him, “Thou, O king, art a king of kings; for the God of

heaven hath given thee a kingdom, power, and strength, and glory; and

wheresoever the children of men dwell, the beasts of the field, and the

fowls of the heaven, hath he given into thine hand, and hath made thee

ruler over all.”[1471] Again: to his grandson Belshazzar Daniel said,

“The most high God gave Nebuchadnezzar thy father a kingdom, and

majesty, and glory, and honour; and for the majesty that he gave him,

all people, nations, and languages, trembled and feared before

him.”[1472] When we hear that Nebuchadnezzar was placed on the throne by

God, let us, at the same time, call to mind the celestial edicts which

command us to fear and honour the king; and we shall not hesitate to

regard the most iniquitous tyrant with the honour due to the station in

which the Lord has deigned to place him. When Samuel denounced to the

children of Israel what treatment they would receive from their kings,

he said, “This will be the manner[1473] of the king that shall reign

over you; he will take your sons and appoint them for himself, for his

chariots, and to be his horsemen, and to ear his ground, and to reap his

harvest, and to make his instruments of war. And he will take your

daughters to be confectionaries, and to be cooks, and to be bakers. And

he will take your fields, and your vineyards, and your oliveyards, even

the best of them, and give them to his servants. And he will take the

tenth of your seed, and of your vineyards, and give to his officers and

to his servants. And he will take your men-servants, and your

maid-servants, and your goodliest young men, and your asses, and put

them to his work. He will take the tenth of your sheep; and ye shall be

his servants.”[1474] Certainly the kings would not do all this by

“right,” for they were excellently instructed by the law to observe all

moderation; but it was called a “right” with respect to the people who

were bound to obey, and were not at liberty to resist it. It was just as

if Samuel had said, The cupidity of your kings will proceed to all these

outrages, which it will not be your province to restrain; nothing will

remain for you, but to receive their commands and to obey them.

XXVII. But the most remarkable and memorable passage of all is in the

Prophecy of Jeremiah, which, though it is rather long, I shall readily

quote, because it most clearly decides the whole question: “I have made

the earth, the man and the beast that are upon the ground, by my great

power and by my outstretched arm, and have given it unto whom it seemed

meet unto me. And now I have given all these lands into the hand of

Nebuchadnezzar, the king of Babylon, my servant. And all nations shall

serve him, and his son, and his son’s son, until the very time of his

land come. And it shall come to pass, that the nation and kingdom which

will not serve the same king of Babylon, that nation will I punish with

the sword, and with the famine, and with the pestilence. Therefore serve

the king of Babylon and live.”[1475] We see what great obedience and

honour the Lord required to be rendered to that pestilent and cruel

tyrant, for no other reason than because he possessed the kingdom; and

it was by the heavenly decree that he was seated on the throne of the

kingdom, and exalted to that regal majesty, which it was not lawful to

violate. If we have this constantly present to our eyes and impressed

upon our hearts, that the most iniquitous kings are placed on their

thrones by the same decree by which the authority of all kings is

established, those seditious thoughts will never enter our minds, that a

king is to be treated according to his merits, and that it is not

reasonable for us to be subject to a king who does not on his part

perform towards us those duties which his office requires.

XXVIII. In vain will any one object that this was a special command

given to the Israelites. For we must observe the reason upon which the

Lord founds it. He says, “I have given these lands to Nebuchadnezzar;

therefore serve him and live.” To whomsoever, therefore, a kingdom shall

evidently be given, we have no room to doubt that subjection is due to

him. And as soon as he exalts any person to royal dignity, he gives us a

declaration of his pleasure that he shall reign. The Scripture contains

general testimonies on this subject. Solomon says, “For the

transgression of a land, many are the princes thereof.”[1476] Job says,

“He looseth the bonds of kings,” or divests them of their power; “and

girdeth their loins with a girdle,”[1477] or restores them to their

former dignity. This being admitted, nothing remains for us but to serve

and live. The prophet Jeremiah likewise records another command of the

Lord to his people: “Seek the peace of the city whither I have caused

you to be carried away captives, and pray unto the Lord for it; for in

the peace of it ye shall have peace.”[1478] Here, we see, the

Israelites, after having been stripped of all their property, torn from

their habitations, driven into exile, and forced into a miserable

servitude, were commanded to pray for the prosperity of their conqueror;

not in the same manner in which we are all commanded to pray for our

persecutors; but that his kingdom might be preserved in safety and

tranquillity, and that they might live in prosperity under him. Thus

David, after having been already designated as king by the ordination of

God, and anointed with his holy oil, though he was unjustly persecuted

by Saul, without having given him any cause of offence, nevertheless

accounted the person of his pursuer sacred, because the Lord had

consecrated it by the royal dignity. “And he said, The Lord forbid that

I should do this thing unto my master, the Lord’s anointed, to stretch

forth mine hand against him, seeing he is the anointed of the Lord.”

Again: “Mine eye spared thee; and I said, I will not put forth mine hand

against my lord; for he is the Lord’s anointed.”[1479] Again: “Who can

stretch forth his hand against the Lord’s anointed, and be guiltless? As

the Lord liveth, the Lord shall smite him; or his day shall come to die,

or he shall descend into battle, and perish. The Lord forbid that I

should stretch forth mine hand against the Lord’s anointed.”[1480]

XXIX. Finally, we owe these sentiments of affection and reverence to all

our rulers, whatever their characters may be; which I the more

frequently repeat, that we may learn not to scrutinize the persons

themselves, but may be satisfied with knowing that they are invested by

the will of the Lord with that function, upon which he has impressed an

inviolable majesty. But it will be said, that rulers owe mutual duties

to their subjects. That I have already confessed. But he who infers from

this that obedience ought to be rendered to none but just rulers, is a

very bad reasoner. For husbands owe mutual duties to their wives, and

parents to their children. Now, if husbands and parents violate their

obligations; if parents conduct themselves with discouraging severity

and fastidious moroseness towards their children, whom they are

forbidden to provoke to wrath;[1481] if husbands despise and vex their

wives, whom they are commanded to love and to spare as the weaker

vessels;[1482] does it follow that children should be less obedient to

their parents, or wives to their husbands? They are still subject, even

to those who are wicked and unkind. As it is incumbent on all, not to

inquire into the duties of one another, but to confine their attention

respectively to their own, this consideration ought particularly to be

regarded by those who are subject to the authority of others. Wherefore,

if we are inhumanly harassed by a cruel prince; if we are rapaciously

plundered by an avaricious or luxurious one; if we are neglected by an

indolent one; or if we are persecuted, on account of piety, by an

impious and sacrilegious one,—let us first call to mind our

transgressions against God, which he undoubtedly chastises by these

scourges. Thus our impatience will be restrained by humility. Let us, in

the next place, consider that it is not our province to remedy these

evils; and that nothing remains for us, but to implore the aid of the

Lord, in whose hand are the hearts of kings and the revolutions of

kingdoms. It is “God” who “standeth in the congregation of the mighty,”

and “judgeth among the gods;”[1483] whose presence shall confound and

crush all kings and judges of the earth who shall not have kissed his

Son;[1484] “that decree unrighteous decrees, to turn aside the needy

from judgment, and to take away the right from the poor, that widows may

be their prey, and that they may rob the fatherless.”[1485]

XXX. And here is displayed his wonderful goodness, and power, and

providence; for sometimes he raises up some of his servants as public

avengers, and arms them with his commission to punish unrighteous

domination, and to deliver from their distressing calamities a people

who have been unjustly oppressed: sometimes he accomplishes this end by

the fury of men who meditate and attempt something altogether different.

Thus he liberated the people of Israel from the tyranny of Pharaoh by

Moses; from the oppression of Chusan by Othniel; and from other yokes by

other kings and judges. Thus he subdued the pride of Tyre by the

Egyptians; the insolence of the Egyptians by the Assyrians; the

haughtiness of the Assyrians by the Chaldeans; the confidence of Babylon

by the Medes and Persians, after Cyrus had subjugated the Medes. The

ingratitude of the kings of Israel and Judah, and their impious

rebellion, notwithstanding his numerous favours, he repressed and

punished, sometimes by the Assyrians, sometimes by the Babylonians.

These were all the executioners of his vengeance, but not all in the

same manner. The former, when they were called forth to the performance

of such acts by a legitimate commission from God, in taking arms against

kings, were not chargeable with the least violation of that majesty with

which kings are invested by the ordination of God; but, being armed with

authority from Heaven, they punished an inferior power by a superior

one, as it is lawful for kings to punish their inferior officers. The

latter, though they were guided by the hand of God in such directions as

he pleased, and performed his work without being conscious of it,

nevertheless contemplated in their hearts nothing but evil.

XXXI. But whatever opinion be formed of the acts of men, yet the Lord

equally executed his work by them, when he broke the sanguinary sceptres

of insolent kings, and overturned tyrannical governments. Let princes

hear and fear. But, in the mean while, it behoves us to use the greatest

caution, that we do not despise or violate that authority of

magistrates, which is entitled to the greatest veneration, which God has

established by the most solemn commands, even though it reside in those

who are most unworthy of it, and who, as far as in them lies, pollute it

by their iniquity. For though the correction of tyrannical domination is

the vengeance of God, we are not, therefore, to conclude that it is

committed to us, who have received no other command than to obey and

suffer. This observation I always apply to private persons. For if there

be, in the present day, any magistrates appointed for the protection of

the people and the moderation of the power of kings, such as were, in

ancient times, the Ephori, who were a check upon the kings among the

Lacedæmonians, or the popular tribunes upon the consuls among the

Romans, or the Demarchi upon the senate among the Athenians; or with

power such as perhaps is now possessed by the three estates in every

kingdom when they are assembled; I am so far from prohibiting them, in

the discharge of their duty, to oppose the violence or cruelty of kings,

that I affirm, that if they connive at kings in their oppression of

their people, such forbearance involves the most nefarious perfidy,

because they fraudulently betray the liberty of the people, of which

they know that they have been appointed protectors by the ordination of

God.

XXXII. But in the obedience which we have shown to be due to the

authority of governors, it is always necessary to make one exception,

and that is entitled to our first attention,—that it do not seduce us

from obedience to him, to whose will the desires of all kings ought to

be subject, to whose decrees all their commands ought to yield, to whose

majesty all their sceptres ought to submit. And, indeed, how

preposterous it would be for us, with a view to satisfy men, to incur

the displeasure of him on whose account we yield obedience to men! The

Lord, therefore, is the King of kings; who, when he has opened his

sacred mouth, is to be heard alone, above all, for all, and before all;

in the next place, we are subject to those men who preside over us; but

no otherwise than in him. If they command any thing against him, it

ought not to have the least attention; nor, in this case, ought we to

pay any regard to all that dignity attached to magistrates; to which no

injury is done when it is subjected to the unrivalled and supreme power

of God. On this principle Daniel denied that he had committed any crime

against the king in disobeying his impious decree;[1486] because the

king had exceeded the limits of his office, and had not only done an

injury to men, but, by raising his arm against God, had degraded his own

authority. On the other hand, the Israelites are condemned for having

been too submissive to the impious edict of their king. For when

Jeroboam had made his golden calves, in compliance with his will, they

deserted the temple of God and revolted to new superstitions. Their

posterity conformed to the decrees of their idolatrous kings with the

same facility. The prophet severely condemns them for having “willingly

walked after the commandment:”[1487] so far is any praise from being due

to the pretext of humility, with which courtly flatterers excuse

themselves and deceive the unwary, when they deny that it is lawful for

them to refuse compliance with any command of their kings; as if God had

resigned his right to mortal men when he made them rulers of mankind; or

as if earthly power were diminished by being subordinated to its author,

before whom even the principalities of heaven tremble with awe. I know

what great and present danger awaits this constancy, for kings cannot

bear to be disregarded without the greatest indignation; and “the wrath

of a king,” says Solomon, “is as messengers of death.”[1488] But since

this edict has been proclaimed by that celestial herald, Peter, “We

ought to obey God rather than men,”[1489]—let us console ourselves with

this thought, that we truly perform the obedience which God requires of

us, when we suffer any thing rather than deviate from piety. And that

our hearts may not fail us, Paul stimulates us with another

consideration—that Christ has redeemed us at the immense price which our

redemption cost him, that we may not be submissive to the corrupt

desires of men, much less be slaves to their impiety.[1490]

END OF THE INSTITUTES.

Footnote 1404:

Gal. v. 1.

Footnote 1405:

1 Cor. vii. 21.

Footnote 1406:

Gal. iii. 28.

Footnote 1407:

Col. iii. 11.

Footnote 1408:

Psalm lxxxii. 1, 6.

Footnote 1409:

John x. 35.

Footnote 1410:

Deut. i. 16, 17. 2 Chron. xix. 6.

Footnote 1411:

Prov. viii. 15, 16.

Footnote 1412:

Rom. xii. 8.

Footnote 1413:

1 Cor. xii. 28.

Footnote 1414:

Rom. xiii. 1, 3, 4.

Footnote 1415:

Psalm ii. 10-12.

Footnote 1416:

Isaiah xlix. 23.

Footnote 1417:

1 Tim. ii. 1, 2.

Footnote 1418:

Jer. xlviii. 10.

Footnote 1419:

Deut. i. 16, 17.

Footnote 1420:

2 Chron. xix. 6, 7.

Footnote 1421:

Psalm lxxxii. 1.

Footnote 1422:

1 Sam. viii. 7.

Footnote 1423:

Luke xxii. 25, 26.

Footnote 1424:

Rom. xiii. 1, &c. Prov. viii. 15. 1 Pet. ii. 13, 14, 17.

Footnote 1425:

Judges xxi. 25.

Footnote 1426:

Jer. xxii. 3.

Footnote 1427:

Psalm lxxxii. 3, 4.

Footnote 1428:

Deut. i. 16, 17.

Footnote 1429:

Deut. xvii. 16, 17, 19, 20.

Footnote 1430:

Psalm ci. 3-6.

Footnote 1431:

Jer. xxii. 3.

Footnote 1432:

Exod. xx. 13.

Footnote 1433:

Isaiah xi. 9; lxv. 25.

Footnote 1434:

Gen. ix. 6. Exod. xxi. 12.

Footnote 1435:

Rom. xiii. 4.

Footnote 1436:

Exod. ii. 12.

Footnote 1437:

Exod. xxxii. 26-28.

Footnote 1438:

1 Kings ii. 5-9.

Footnote 1439:

Psalm ci. 8.

Footnote 1440:

Psalm xlv. 7.

Footnote 1441:

Prov. xvi. 12.

Footnote 1442:

Prov. xx. 8.

Footnote 1443:

Prov. xx. 26.

Footnote 1444:

Prov. xxv. 4, 5.

Footnote 1445:

Prov. xvii. 15.

Footnote 1446:

Prov. xvii. 11.

Footnote 1447:

Prov. xxiv. 24.

Footnote 1448:

Prov. xx. 28.

Footnote 1449:

Luke iii. 14.

Footnote 1450:

Ezek. xlviii. 21, 22.

Footnote 1451:

Rom. xiii. 6.

Footnote 1452:

Gal. iii. 24; iv. 4.

Footnote 1453:

Exod. xxii. 1, &c.

Footnote 1454:

Deut. xix. 18, 19.

Footnote 1455:

Rom. xiii. 4.

Footnote 1456:

Matt. v. 39, 40.

Footnote 1457:

Matt. v. 44.

Footnote 1458:

Rom xii. 21.

Footnote 1459:

Matt. v. 38-40.

Footnote 1460:

1 Cor. vi. 1-8.

Footnote 1461:

1 Peter ii. 17.

Footnote 1462:

Prov. xxiv. 21.

Footnote 1463:

Rom. xiii. 5.

Footnote 1464:

Rom. xiii. 1, 2.

Footnote 1465:

Titus iii. 1.

Footnote 1466:

1 Peter ii. 13, 14.

Footnote 1467:

1 Tim. ii. 1, 2.

Footnote 1468:

Dan. ii. 21.

Footnote 1469:

Dan. iv. 17.

Footnote 1470:

Ezek. xxix. 18-20.

Footnote 1471:

Dan. ii. 37, 38.

Footnote 1472:

Dan. v. 18, 19.

Footnote 1473:

In the Latin translation, it is _jus_, right.

Footnote 1474:

1 Sam. viii. 11-17.

Footnote 1475:

Jer. xxvii. 5-9, 12.

Footnote 1476:

Prov. xxviii. 2.

Footnote 1477:

Job xii. 18.

Footnote 1478:

Jer. xxix. 7.

Footnote 1479:

1 Sam. xxiv. 6, 11.

Footnote 1480:

1 Sam. xxvi. 9-11.

Footnote 1481:

Ephes. vi. 1. Col. iii. 21.

Footnote 1482:

Ephes. v. 25. 1 Pet. iii. 7.

Footnote 1483:

Psalm lxxxii. 1.

Footnote 1484:

Psalm ii. 10-12.

Footnote 1485:

Isaiah x. 1, 2.

Footnote 1486:

Dan. vi. 22.

Footnote 1487:

Hos. v. 11.

Footnote 1488:

Prov. xvi. 14.

Footnote 1489:

Acts v. 29.

Footnote 1490:

1 Cor. vii. 23.

INDEX OF THE PRINCIPAL MATTERS.

_The first number indicates the Book; the second, the Chapter._

Adam’s fall, the cause of the curse inflicted on all mankind, and of

their degeneracy from their primitive condition, ii. 1.

Angels, their creation, nature, names, and offices, i. 14.

Articles of faith, power of the Church relating to them, iv. 8, 9.

Ascension of Christ, i. 15.

Baptism, a sacrament; its institution, nature, administration, and uses,

iv. 15.

—— of infants perfectly consistent with the institution of Christ and

the nature of the sign, iv. 16.

Celibacy of priests, iv. 12.

—— of monks and nuns, iv. 13.

Christ proved to be God, i. 13.

—— necessity of his becoming man in order to fulfil the office of a

mediator, ii. 12.

—— his assumption of real humanity, ii. 13.

—— the union of the two natures constituting his one person, ii. 14.

—— the only Redeemer of lost man, ii. 6.

—— the consideration of his three offices, prophetical, regal, and

sacerdotal, necessary to our knowing the end of his mission from the

Father, and the benefits he confers on us, ii. 15.

—— his death, resurrection, and ascension to heaven, to accomplish our

salvation, ii. 16.

—— truly and properly said to have merited the grace of God and

salvation for us, ii. 17.

—— imperfectly revealed to the Jews under the law, ii. 7, 9.

—— clearly revealed only in the gospel, ii. 9.

Christian liberty, its nature and advantages, iii. 19.

Christian life, scriptural arguments and exhortations to it, iii. 6.

——— summary of it, iii. 7.

Church, the necessity of our union with the true Church, iv. 1.

—— true and false compared and distinguished, iv. 2.

—— teachers and ministers of the Church, their election and office, iv.

3.

—— power of the, relating to articles of faith, iv. 8, 9.

—— ———— in making laws, iv. 10.

—— ———— in jurisdiction, iv. 11.

—— discipline of the; censures and excommunication, iv. 12.

—— state of the ancient, and the mode of government practised before the

Papacy, iv. 4.

—— ancient form of its government entirely subverted by the Papal

tyranny, iv. 5.

Confession, auricular, iii. 4.

—— true, iii. 4.

Confirmation, Papal, iv. 19.

Conscience, its nature and obligations, iii. 19.

Councils, their authority, iv. 9.

Creation, of the world—of angels; this clearly distinguishes the true

God from all fictitious deities, i. 14.

Cross, bearing of, a branch of self-denial, iii. 8.

Death of Christ, ii. 15.

Depravity, human, total, ii. 3.

Descent of Christ into hell, ii. 16.

Devils, their existence, power, subtlety, malignity, i. 14.

Discipline of the Church, iv. 12.

Election, eternal, or God’s predestination of some to salvation, and of

others to destruction, iii. 21.

—— —— testimonies of Scripture in confirmation of this doctrine, iii.

22.

—— —— a refutation of the calumnies generally but unjustly urged against

this doctrine, iii. 23.

—— —— confirmed by the divine call, iii. 24.

Excommunication, iv. 12.

Extreme unction, iv. 19.

Faith defined, and its properties described, iii. 2.

——, justification by faith, iii. 11.

——, prayer its principal exercise, iii. 20.

Fanaticism of discarding the Scripture, under the pretence of resorting

to immediate revelations, subversive of every principle of piety, i. 9.

Fasting, its use and abuse, iv. 12.

Free-will lost by the fall; man in his present state miserably enslaved,

ii. 2.

—— a refutation of the objections commonly urged in support of

free-will, ii. 5.

God truly known only from the Scriptures, i. 6.

—— what kind of being God is; exclusively opposed in the Scripture to

all the heathen deities, i. 10.

—— contradistinguished from idols as the sole and supreme object of

worship, i. 12.

—— ascription of a visible form to, unlawful, and all idolatry a

defection from the true, i. 11.

—— the creator of the universe, i. 14.

—— his preservation and support of the world by his power, and his

government of every part of it by his providence, i. 16.

—— the proper use and advantages of this doctrine, i. 17.

—— his operations in the hearts of men, ii. 4.

—— his use of the agency of the wicked, without the least stain of his

perfect purity, i. 18.

—— one Divine essence containing three persons, i. 13.

Gospel and law compared and distinguished, ii. 9, 10, 11.

Government of the Church, iv. 3, 4, 5.

—— civil; its nature, dignity, and advantages, iv. 20.

Holy Spirit proved to be God, i. 13.

—— his testimony requisite to the confirmation of the Scripture, and the

establishment of its authority, i. 7.

—— his secret and special operation necessary to our enjoyment of Christ

and all his benefits; this operation the foundation of faith, newness of

life, and all holy exercises, iii. 1.

—— the sin against, iii. 3.

Humility of believers, iii. 12.

Idolatry a defection from the true God; all worship of images idolatry,

i. 1.

Image of God in man, i. 15.

Imposition of hands, iv. 15.

Indulgences and pardons, iii. 5.

Intercession of saints, iii. 20.

Judgment, last, iii. 25.

Jurisdiction of the Church, iv. 11.

Justification by faith; the name and thing defined, iii. 11.

—— a consideration of the Divine tribunal necessary to a serious

conviction of gratuitous, iii. 12.

—— things necessary to be observed in gratuitous, iii. 13.

—— commencement and continual progress of, iii. 14.

—— boasting of the merit of works equally subversive of God’s glory in

gratuitous, and of the certainty of salvation, iii. 15.

—— a refutation of the injurious calumnies of the Papists against the

doctrine here maintained, iii. 16.

—— by works, the promise of a reward no argument for, iii. 17.

Kingdom of Christ, ii. 15.

Knowledge of Christ, imperfect under the law, ii. 7, 9.

—— clearly unfolded under the gospel, ii. 9.

—— of God connected with the knowledge of ourselves, i. 1.

—— nature and tendency of it, i. 2.

—— naturally implanted in the human mind, i. 3.

—— extinguished or corrupted, partly by ignorance, partly by wickedness,

i. 4.

—— conspicuous in the formation and government of the work, i. 5.

—— effectually attained only from the Scripture, i. 6.

Law of Moses; its office, use, and end, ii. 7.

Laws given to the Jews; moral, ceremonial, and judicial, iv. 20.

Law, moral, an exposition of, ii. 8.

Law and gospel, compared and distinguished, ii. 9, 10, 11.

Laws, ecclesiastical, iv. 10.

—— civil and political, iv. 20.

Liberty, Christian, iii. 19.

Life, Christian, iii. 6, 7, 8.

—— present, and its supports, right use of, iii. 10.

—— future, meditation on, iii. 9.

Lord’s prayer, exposition of, iii. 20.

Lord’s supper, its institution, nature, and advantages, iii. 17.

—— not only profaned, but annihilated by the Papal mass, iii. 18.

Man, his state at his creation, the faculties of his soul, the Divine

image, free-will, and the original purity of his nature, i. 15.

—— in his present state, despoiled of freedom of will, and subjected to

a miserable slavery, ii. 2.

—— every thing that proceeds from his corrupt nature worthy of

condemnation, ii. 3.

—— his mind naturally furnished with the knowledge of God, i. 3.

—— the knowledge of God in the human mind extinguished or corrupted by

ignorance and wickedness, i. 4.

Magistracy, iv. 20.

Marriage, ii. 8.

Matrimony, falsely called a sacrament, iv. 19.

Mass, the Papal, not only a sacrilegious profanation of the Lord’s

supper, but a total annihilation of it, iv. 18.

Mediator. _See_ Christ, ii. 14.

Merit of Christ, ii. 17.

—— of works disproved, iii. 15, 18.

Monks, iv. 13.

Neighbour, love of our, ii. 8.

Nuns, iv. 13.

Oaths, ii. 8.

Offences given and taken; what to be avoided, iii. 19.

Orders, ecclesiastical, no sacrament, iv. 19.

Original sin, the doctrine of, ii. 1.

Pædobaptism. _See_ Baptism, iv. 16.

Papacy, its entire subversion of the ancient form of ecclesiastical

government, iv. 5.

—— its rise and progress to its present eminence attended with the loss

of liberty to the Church, and the ruin of all moderation, iv. 7.

—— its licentious perversion of the power of the Church respecting

articles of faith, to the corruption of all purity of doctrine, iv. 8.

—— its sophistry and jargon concerning repentance utterly inconsistent

with the gospel, iii. 4.

—— its corrupt tenets respecting indulgences and purgatory, iii. 5.

—— its assumption of the power of legislation, tyranny over men’s minds,

and tortures of their bodies, iv. 10.

—— its abuse of the jurisdiction of the Church, iv. 11.

—— its corrupt discipline, censures, and excommunications, iv. 12.

—— its unscriptural vows, iv. 13.

—— its sacrilegious mass an annihilation of the Lord’s supper, iv. 18.

—— its five ceremonies falsely called sacraments, proved not to be

sacraments, iv. 19.

—— its characteristics of a false Church, iv. 2.

Penance no sacrament, iv. 19.

Prayer, the principal exercise of faith, and the medium of our daily

reception of Divine blessings, iii. 20.

Predestination. _See_ Election, iii. 21-24.

Priesthood of Christ, ii. 15.

Promises of the law and gospel, harmony between them, iii. 17.

Prophetical office of Christ, ii. 15.

Providence of God governs the world, i. 16.

—— proper application and utility of this doctrine, i. 17.

—— contracts no impurity from its control and use of the agency of the

wicked, i. 18.

Purgatory exposed and disproved, iii. 5.

Reason furnishes proofs to establish the authority of the Scripture, i.

8.

Redemption necessary in consequence of the fall, ii. 1, 6.

—— to be sought only in Christ, ii. 6.

—— accomplished by the death, resurrection, and ascension of Christ, ii.

16.

Regeneration, iii. 3.

Repentance, true, always accompanies true faith; its origin, nature, and

effects, iii. 3.

—— comprises mortification of the flesh and vivification of the spirit,

iii. 6-10.

—— the sophistry and jargon of the schools on this subject very remote

from the purity of the gospel, iii. 4.

Reprobates, the destruction of, procured by themselves, iii. 24.

Resurrection of Christ, ii. 16.

—— final, iii. 25.

Reward promised, no proof of justification by works, iii. 18.

Roman See, primacy of, iv. 6.

Sabbath, ii. 8.

Sacraments in general, iv. 14.

—— in particular, iv. 15, 16.

—— ceremonies falsely so called, iv. 19.

Sacrifices, legal, ii. 7.

—— none propitiatory under the gospel since that of Christ, iv. 18.

Saints, invocation and intercession of, iii. 20.

Salvation for lost man to be sought only in Christ, ii. 6.

—— procured by Christ, ii. 16.

Satisfactions exposed, iii. 4.

Schismatics, iv. 1.

Scripture, the guidance and teaching of it necessary to lead to the

knowledge of God, i. 6.

—— the testimony of the Spirit requisite to its confirmation and

establishment of its authority, i. 7.

—— the dependence of its authority on the judgment of the Church an

impious fiction, i. 7.

—— rational proofs to establish its authority, i. 8.

—— rejection of it, under the pretence of resorting to immediate

revelations subversive of every principle of piety, i. 9.

—— exclusively opposes the true God to all the heathen deities, i. 10.

—— clearly distinguishes the true God from all fictitious ones, in the

creation of the universe, i. 14.

—— teaches the unity of God, and the existence of three persons in the

Divine essence, i. 13.

Temptation, iii. 20.

Testament, Old, ii. 7.

Testament, New, ii. 9.

—— similarity of the Old and New, ii. 10.

—— difference of the Old and New, ii. 11.

—— harmony between the promises of the Old and New, iii. 17.

—— sacraments of the Old and New, iv. 14.

Traditions, human, iv. 10.

Transubstantiation exposed, iv. 10.

Vocation confirms election, iii. 24.

Vows; the misery of rashly making them, iv. 13.

Wicked, the agency of, controlled and used by God, i. 18.

Works merit no favour from God, iii. 15.

World created by God, i. 14.

—— preserved by his power, and governed by his providence, i. 16.

* * * * *

The quotations from different Authors, chiefly the fathers, which occur

in this work, are not in general referred to in the margin; such

references having been considered of no use, except to persons who will

probably be furnished with the original, in which they are all inserted.

THE END

SCRIPTURE INDEX TO CALVIN’S INSTITUTES.

ARRANGED AND PRESENTED

BY

S. T. LIVERMORE,

TO THE

PRESBYTERIAN BOARD OF PUBLICATION.

UNIVERSITY OF ROCHESTER,

MDCCCLII.

GENESIS.

Chapter. Verse. Vol Page

i 2 1 130

2 1 139

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20 1 203

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7 1 444

9 16 17 2 469

17 1 495

18 2 435

23 2 631

23 1 427

iii 5 1 242

9 12 1 564

15 1 432

15 1 165

15 2 46

17-19 1 392

19 23 1 171

23 2 462

23 1 631

iv 4 2 10

7 1 301

8 14 1 392

10 1 495

13 1 537

vi 3 1 392

3 5 2 3

5 1 256

6 1 208

14-21 1 392

vii 11 1 392

viii 13 1 392

21 1 256

21 2 3

21 1 259

ix 2 1 169

6 2 643

12-17 2 469

24 25 1 393

xii 1 1 393

2 3 2 52

3 1 429

3 2 471

10-15 1 393

xii 17 1 345

xiii 7-11 1 393

16 2 52

xiv 12 13 1 393

18 2 586

xv 1 1 407

1 2 215

2 1 394

5 2 52

6 2 46

17 2 469

xvi 1-15 1 394

9 1 156

xvii 1-14 2 495

7 1 391

7 1 347

10 2 546

10 2 547

xviii 2 1 155

18 1 429

23 2 96

27 1 48

xx 1 2 1 393

3 1 345

3 7 1 210

xxi 2 3 1 394

10-14 1 394

24 1 253

25-30 1 393

xxii 1 12 1 632

2 1 394

8 1 186

16-18 2 52

18 1 429

18 2 471

xxiii 3-9 2 212

xxiv 7 1 156

7 12 1 161

27 52 1 161

xxvi 1 7 1 294

4 1 429

20 1 294

21 1 294

31 1 353

34 1 294

xxvi 35 1 294

xxvii 38 39 1 559

41-45 1 395

xxviii 5 1 394

12 1 161

20-22 2 436

xxix 20 23 1 395

25 27 1 395

xxx 1 1 395

2 1 191

xxxi 13 14 1 353

16 1 353

17 1 353

19 1 104

25 36 1 395

40 41 1 395

53 1 353

xxxii 1 28 1 155

10 2 94

10 2 109

29 30 1 126

xxxiii 1 395

xxxiv 19 1 395

25 2 244

xxxv 19 22 1 395

22 2 244

xxxviii 13-18 1 395

16 2 244

xlii 1 396

xliii 14 1 282

14 2 171

xlv 7 8 1 203

xlvii 9 1 396

30 1 397

30 2 212

xlviii 14 2 271

16 1 156

16 2 107

xlix 5 1 84

10 1 85

18 1 397

l 20 1 203

25 1 397

EXODUS.

Chapter. Verse. Vol Page

ii 2 546

12 2 644

iii 2 2 546

6 1 341

6 1 392

14 1 142

21 1 202

iv 2-4 2 539

11 1 131

21 2 192

21 1 214

21 1 281

25 2 492

vi 7 1 391

vii 1 1 124

3 1 281

10 12 2 539

viii 15 1 213

xi 3 1 282

xii 5 2 523

11 2 546

11 2 547

xiii 12 2 523

xiv 19 1 156

31 2 340

xvi 7 1 85

13 1 190

xvii 15 1 125

xix 5 2 503

6 1 314

16 1 84

xx 6 1 392

6 2 506

13 2 643

24 2 227

xxi 12 2 643

13 1 189

17 1 360

xxii 1 2 649

11 1 351

xxiii 1 7 1 369

4 5 1 377

12 1 357

13 1 350

20 1 156

xxiv 18 1 84

xxv 17 18 1 99

40 1 313

xxviii 2 100

xxxi 2-11 1 247

13 14 1 355

16 17 1 355

xxxii 1 1 105

4 1 35

4-6 1 106

26-28 2 644

32 2 120

xxxiii 11 1 99

19 2 159

19 1 663

19 2 196

20 1 99

xxxiv 6 1 95

29 1 84

xxxv 30-35 1 247

xxxviii 35 2 275

xl 34 1 84

LEVITICUS.

Chapter. Verse. Vol Page

xi 2 540

44 1 340

xiv 2 1 564

xvi 21 1 570

xviii 5 1 480

5 2 13

5 1 331

5 2 36

xix 2 1 615

12 1 349

16 1 369

18 1 377

xx 6 1 85

xxvi 12 1 390

12 1 391

20 2 130

23 24 1 204

26 2 131

36 1 213

36 1 283

NUMBERS.

Chapter. Verse. Vol Page

viii 17 2 523

xi 9 1 84

18 2 139

31 1 190

33 2 139

xii 1 1 84

xiii 22 1 354

xiv 18 1 345

43 1 294

xvi 24 1 84

xx 11 1 84

xxiii 10 1 397

19 1 209

4

xxviii 3 2 245

DEUTERONOMY

Chapter. Verse. Vol Page

i 16 17 2 636

16 17 2 638

16 17 2 642

39 2 509

ii 30 1 214

30 1 280

30 1 281

iv 2 2 355

5 6 9 1 332

6 2 9

7 2 195

11 1 99

15 1 98

17 1 344

37 2 145

v 14 15 1 357

vi 5 2 65

13 1 350

16 2 435

25 2 40

vii 6 1 340

6 2 503

7 8 2 145

9 2 38

12 13 2 34

viii 3 2 131

3 1 191

ix 6 7 2 146

x 12 13 1 373

14 1 415

14 15 2 145

16 2 496

16 1 291

xi 22 1 373

26 2 34

xii 5 2 523

28 32 2 332

xiii 13 2 523

xiv 2 1 340

xvii 8 12 2 340

11 2 341

16 17 2 642

18 1 87

19 20 2 642

xviii 10-12 1 606

xix 5 1 216

18 19 2 649

19 21 2 39

xxi 18 21 1 361

xxiii 2 145

xxiv 13 2 40

xxvi 18 1 340

xxvii 26 1 677

26 2 13

26 2 43

xxviii 1 1 204

1 1 293

xxix 3 4 1 251

19 20 2 39

29 1 197

29 2 143

xxx 1 81

3 4 2 244

6 2 496

11-14 1 397

12 14 1 196

14 2 181

15 2 34

15 19 1 315

xxxii 8 9 1 415

8 9 1 145

15 1 633

15 1 86

17 2 449

46 47 1 324

xxxiii 3 1 392

29 1 391

JOSHUA.

Chapter. Verse. Vol Page

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ii 1 2 190

v 13 1 155

vii 19 1 350

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2 3 2 180

JUDGES.

Chapter. Verse. Vol Page

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vi 11 1 155

11 1 156

34 1 248

37-40 2 469

viii 27 2 388

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xi 30-40 2 435

xiii 3 1 156

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19 2 388

22 1 48

22 23 1 125

xv 14 1 248

xvi 28 2 95

xxi 25 2 641

RUTH.

Chapter. Verse. Vol Page

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1. SAMUEL.

Chapter. Verse. Vol Page

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ii 9 1 401

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10 1 308

25 1 215

25 2 193

34 1 213

vi 9 1 193

vii 3 2 538

17 2 388

viii 7 2 639

11-17 2 658

x 6 26 1 249

xi 6 1 283

xii 22 2 146

xiv 45 2 350

xv 11 2 96

11 1 208

22 1 592

22 23 2 381

23 1 595

29 1 208

29 1 209

30 1 537

xvi 13 1 249

14 1 281

14 1 214

14 1 164

xviii 10 1 164

19 1 281

xix 19 1 281

xxiv 6 11 2 660

xxvi 9-11 2 660

12 1 213

23 2 49

2 SAMUEL.

Chapter. Verse. Vol Page

v 6-8 2 521

14 1 593

27 28 2 93

27 2 92

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xi 4 15 2 244

xii 12 1 212

13 1 570

13 2 244

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13-16 1 537

18 1 595

xvi 10 1 213

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xxiv 1 1 165

10 1 537

1 KINGS.

Chapter. Verse. Vol Page

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ii 5-9 2 644

viii 23 2 38

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10-15 1 202

15 1 318

20 1 217

xv 4 1 308

xviii 10 1 353

17 1 38

42 2 78

xix 13 1 48

14 18 1 34

18 2 223

xxi 27 1 559

xxii 6 2 358

6 11-23 2 35

20 1 164

20-23 1 212

22 1 202

22 24 2 358

27 2 358

2 KINGS.

Chapter. Verse. Vol Page

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vi 15-17 1 160

17 1 156

31 1 350

viii 19 1 308

x 7-10 1 218

xii 13-16 1 537

xvi 10 2 387

xvii 24-34 2 387

xix 4 2 94

xx 1 5 1 208

2 1 537

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11 1 185

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1 CHRONICLES.

Chapter. Verse. Vol Page

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2 CHRON.

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EZRA.

Chapter. Verse. Vol Page

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NEHEMIAH.

Chapter. Verse. Vol Page

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JOB.

Chapter. Verse. Vol Page

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1 672

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6 1 167

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1 1 167

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17 20 1 676

18 2 43

19 1 172

v 17 1 592

ix 2 1 317

2 3 1 678

20 1 680

x 15 2 16

xii 18 2 659

20 24 1 280

24 1 249

xiii 15 1 402

15 1 511

xiv 4 1 226

4 1 680

5 1 193

17 1 589

xv 14 1 317

15 2 43

15 16 1 676

16 1 680

xix 25 1 401

25 27 2 205

xxi 13 1 400

xxv 4 1 317

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5 2 43

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xxviii 21 28 1 197

28 1 516

xli 11 2 6

PSALMS.

Chapter. Verse. Vol Page

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2 1 324

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9 1 452

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12 1 308

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7 1 513

7 2 88

vi 1 1 593

vii 6 2 96

8 2 48

11 1 209

viii 2 1 186

2 4 1 59

ix 10 1 520

x 11 1 55

xii 2 2 459

6 1 505

xiv 1 1 55

1-3 2 3

xv 1 2 187

1 2 1 615

1 2 2 40

xvi 2 1 375

2 3 1 624

5 1 407

5 6 2 215

10 2 202

xvii 1 3 2 48

15 2 215

15 1 399

xviii 1 2 113

21 23 2 48

24 2 48

27 1 681

30 2 505

xix 1 1 74

1 1 578

1 3 1 58

7 1 93

7 8 1 324

12 1 576

12 1 578

12 2 36

xx 3 2 100

9 1 309

xxii 5 2 108

25 2 437

xxiii 4 1 511

4 1 518

4 1 688

4 1 207

5 2 108

6 1 276

xxiv 3 4 1 615

6 2 188

xxv 1 2 80

7 1 551

7 18 2 85

10 1 496

10 11 2 36

xxvi 1 4 2 48

9-11 2 48

xxvii 1 3 1 207

10 2 121

14 1 508

xxviii 8 1 308

8 9 1 310

xxx 5 1 401

6 7 1 631

xxxi 5 2 109

15 1 207

22 1 507

xxxii 1 2 2 44

12 1 589

5 1 570

6 2 83

6 2 109

xxxiii 6 1 132

6 13 1 183

12 1 518

12 2 146

12 1 391

18 2 125

22 2 90

xxxiv 5 6 2 109

7 2 105

7 1 156

7 1 157

14 1 540

15 2 87

15 2 79

15 2 125

15 16 1 191

21 1 397

22 1 399

xxxvi 1 2 3

1 1 55

5 1 496

6 1 196

9 1 250

xxvii 7 1 527

29 1 407

xxxviii 1 1 593

xxxix 5-7 1 398

9 1 203

12 1 398

13 2 97

xl 3 2 112

5 1 195

7 8 1 459

10 11 1 496

12 1 66

xli 4 2 91

xlii 2 2 546

4 1 569

5 1 507

xliv 3 2 146

20 2 110

22 2 110

xlv 7 1 450

7 2 644

10 1 29

xlvi 1 2 1 527

5 2 223

xlvii 4 2 145

xlviii 10 2 125

xlix 6 1 400

l 14 23 2 599

15 2 91

15 2 92

15 2 111

15 2 571

15 2 112

li 1 1 570

4 1 663

4 2 166

4 1 215

5 1 551

5 1 226

5 2 508

5 2 86

10 1 257

10 1 259

10 1 271

15 2 112

17 2 98

lii 8 1 399

lv 22 1 201

22 23 1 400

lvi 9 2 90

12 2 437

lix 10 1 276

lx 12 2 135

lxii 8 2 80

9 1 261

lxiii 3 1 518

3 2 49

lxv 1 2 115

2 2 92

4 2 147

lxviii 18 1 127

20 2 205

lxix 2 14 1 576

4 1 460

21 2 540

28 2 188

28 1 401

lxxii 8 1 416

10 11 2 297

lxxiii 2 1 399

2 1 645

16 17 1 399

26 1 407

lxxiv 9 1 446

lxxv 6 7 1 190

lxxvii 7 9 10 1 507

11 1 521

lxxviii 8 1 296

36 37 1 559

49 1 164

67 68 2 147

68 70 71 1 308

lxxix 13 1 629

67 68 2 147

lxxx 1 2 225

1 1 341

3 1 517

4 2 98

17 1 309

lxxxii 1 2 638

1 2 661

1 6 1 636

3 4 1 642

6 1 141

6 1 425

6 2 523

6 1 155

lxxxiv 2 227

2 1 407

7 2 546

lxxxvi 2 2 87

11 1 272

lxxxviii 15 1 576

16 1 596

lxxxix 3 4 2 239

30-33 2 246

30-33 1 593

35-37 1 448

xc 4 1 533

7-9 1 596

xci 1 1 201

3-6 1 207

11 2 105

11 12 1 155

12 1 158

12 1 201

15 2 93

xcii 6 1 66

12 1 399

xciii 5 1 70

xciv 11 1 256

11 2 3

12 13 1 596

xcv 7 1 494

8 1 296

xcvii 7 1 140

10 11 1 398

xcix 1 1 341

5 2 227

34 1 256

c 3 2 146

3 1 268

ci 3-2 2 642

8 2 644

cii 17 2 112

25 1 140

25-28 1 398

ciii 17 1 398

17 1 74

20 2 128

20 1 153

civ 2 1 58

3 4 1 190

15 1 646

27-30 1 183

cv 4 2 227

6 8 2 146

25 1 214

25 1 281

cvi 3 2 44

4 5 2 224

30 31 2 40

31 2 41

39 2 96

46 1 283

47 2 112

cvii 2 95

16 1 463

25 29 1 190

40 1 213

40 1 249

43 1 64

cx 1 1 448

4 2 586

4 1 408

4 1 453

4 1 315

6 1 452

cxi 1 2 459

2 1 217

10 1 516

10 1 265

10 2 9

cxii 1 2 44

6 1 399

9 10 1 398

cxiii 1 106

1 107

5 6 1 189

7 1 64

cxv 3 1 215

3 2 196

3 1 211

3 1 185

8 1 101

cxvi 1 2 113

3 1 576

7 1 507

12 2 112

14 18 2 437

15 1 397

15 1 401

cxvii 2 1 496

cxviii 6 1 207

18 1 592

25 26 1 309

cxix 1 259

1 2 44

10 2 459

18 1 252

34 1 256

34 1 259

33-40 1 296

36 1 270

41 1 520

43 1 508

71 1 592

76 2 94

76 77 1 686

105 1 324

112 1 296

133 1 272

146 1 520

147 1 520

cxxvii 3 1 191

cxxx 3 1 676

3 2 49

4 2 23

4 1 535

cxxxi 1 2 1 628

cxxxii 7 2 227

11 1 429

11 1 432

13 14 2 239

14 2 225

cxxxiii 3 1 407

cxxxv 15 1 100

cxxxvi 25 1 191

cxxxviii 1 2 459

2 1 496

8 2 186

cxl 13 1 399

cxli 2 2 599

2 2 94

cxlii 5 1 407

7 2 109

cxliii 2 2 16

2 2 49

2 2 85

2 1 677

2 1 317

3 4 1 576

5 1 521

cxliv 1 65

15 1 391

cxlv 1 96

6 1 65

8 9 1 519

9 2 196

9 1 63

18 2 93

18 2 79

19 2 80

19 2 92

cxlvii 9 1 189

10 1 242

20 2 147

PROVERBS.

Chapter. Verse. Vol Page

i 7 1 516

7 2 9

ii 22 1 407

iii 11 1 592

11 12 1 634

viii 15 2 639

15 16 2 636

22 1 444

ix 10 2 9

10 1 516

x 7 1 401

12 1 598

12 1 591

xii 14 2 51

28 2 49

xiii 13 2 51

xiv 21 2 44

26 2 19

xv 8 2 10

xvi 1 1 296

1 1 189

2 1 680

4 2 169

6 1 591

6 1 598

9 1 199

12 2 644

14 2 663

33 1 190

xvii 11 2 644

15 2 644

xviii 10 2 92

10 1 130

xix 17 2 57

xx 7 2 49

7 1 347

8 2 644

9 1 685

12 1 283

24 1 189

26 2 644

28 2 645

xxi 1 1 213

1 1 283

2 1 680

xxii 28 1 29

xxiv 21 2 654

24 2 644

xxv 2 2 143

4 5 2 644

21 1 377

27 2 142

xxvi 10 2 167

xxvii 15 2 644

xxviii 2 2 659

14 1 513

xxix 13 1 190

18 1 23

xxx 1 380

4 1 443

5 1 505

20 1 579

ECCL.

Chapter. Verse. Vol Page

iii 19 1 528

21 2 206

vii 20 1 317

20 2 10

29 1 304

29 1 231

ix 1 1 687

1 2 1 528

4 2 206

5 6 1 106

7 1 171

ISAIAH.

Chapter. Verse. Vol Page

i 3 1 26

12 2 16

13 14 2 256

13-16 2 9

15 2 84

16 17 1 540

18 1 589

19 20 1 293

iii 1 1 191

1 2 297

8 1 448

iv 2 2 16

v 8 2 69

26 1 213

26 1 281

vi 1 1 140

2 1 48

2 1 100

5 2 341

6 1 127

9 2 176

9 1 132

9 1 55

9 10 2 192

vii 2 1 508

4 1 508

14 1 309

18 1 281

viii 12 13 1 32

14 1 127

14 1 140

16 2 160

17 1 533

ix 6 1 124

6 1 446

6 1 687

6 1 482

x 1 2 2 661

5 1 213

6 1 214

15 1 281

xi 2 2 137

2 1 264

2 1 450

2 3 2 621

4 1 23

9 2 643

10 1 129

xii 1 1 593

xiv 1 2 147

27 1 210

xvii 24 2 124

xix 18 1 349

19 2 589

23 24 2 589

25 1 213

xxiv 23 1 48