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CHAPTER II.: COMPARISON BETWEEN THE FALSE CHURCH AND THE TRUE. - John Calvin, The Institutes of the Christian Religion 
The Institutes of the Christian Religion, trans. Henry Beveridge (Edinburgh: Calvin Translation Society, 1846). 2 volumes in 1.
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COMPARISON BETWEEN THE FALSE CHURCH AND THE TRUE.
The divisions of the chapter are,—I. Description of a spurious Church, resembling the Papacy vaunting of personal succession, of which a refutation is subjoined, sec. 1-4. II. An answer, in name of the orthodox Churches, to the Popish accusations of heresy and schism. A description of the Churches existing at present under the Papacy.
Recapitulation of the matters treated in the previous chapter. Substance of the present chapter—viz. Where lying and falsehood prevail, no Church exists. There is falsehood wherever the pure doctrine of Christ is not in vigour.
This falsehood prevails under the Papacy. Hence the Papacy is not a Church. Still the Papists extol their own Church, and charge those who dissent from it with heresy and schism. They attempt to defend their vaunting by the name of personal succession. A succession which abandons the truth of Christ proved to be of no importance.
This proof confirmed, 1. By examples and passages of Scripture; 2. By reason and the authority of Augustine.
Whatever the Papists may pretend, there is no Church where the word of God appears not.
The objection of personal succession, and the charge of heresy and schism, refuted, both from Scripture and Augustine.
The same thing confirmed by the authority of Cyprian. The anathemas of the Papists of no consequence.
The churches of the Papists in the same situation as those of the Israelites, which revolted to superstition and idolatry under Jeroboam.
The character of those Israelitish churches.
Hence the Papists act unjustly when they would compel us to communion with their Church. Their two demands. Answer to the first. Sum of the question. Why we cannot take part in the external worship of the Papists.
Second demand of the Papists answered.
Although the Papacy cannot properly be called a Church, still. against the will of Antichrist himself, there is some vestige of a Church in the Papacy, as Baptism and some other remnants.
The name of Church not conceded to the Papacy, though under its domination there have been some kind of churches. Herein is a fulfilment of Paul’s prophecy, that Antichrist would sit in the temple of God. Deplorable condition of such churches. Summary of the chapter.
How much the ministry of the word and sacraments should weigh with us, and how far reverence for it should extend, so as to be a perpetual badge for distinguishing the Church, has been explained; for we have shown, first, that wherever it exists entire and unimpaired, no errors of conduct, no defects should prevent us from giving the name of Church;1 and, secondly, that trivial errors in this ministry ought not to make us regard it as illegitimate. Moreover, we have shown that the errors to which such pardon is due, are those by which the fundamental doctrine of religion is not injured, and by which those articles of religion, in which all believers should agree, are not suppressed, while, in regard to the sacraments, the defects are such as neither destroy nor impair the legitimate institution of their Author. But as soon as falsehood has forced its way into the citadel of religion, as soon as the sum of necessary doctrine is inverted, and the use of the sacraments is destroyed, the death of the Church undoubtedly ensues, just as the life of man is destroyed when his throat is pierced, or his vitals mortally wounded. This is clearly evinced by the words of Paul when he says, that the Church is “built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone” (Eph. ii. 20). If the Church is founded on the doctrine of the apostles and prophets, by which believers are enjoined to place their salvation in Christ alone, then if that doctrine is destroyed, how can the Church continue to stand? The Church must necessarily fall whenever that sum of religion which alone can sustain it has given way. Again, if the true Church is “the pillar and ground of the truth” (1 Tim. iii. 15), it is certain that there is no Church where lying and falsehood have usurped the ascendancy.
Since this is the state of matters under the Papacy, we can understand how much of the Church there survives.1 There, instead of the ministry of the word, prevails a perverted government, compounded of lies, a government which partly extinguishes, partly suppresses, the pure light. In place of the Lord’s Supper, the foulest sacrilege has entered, the worship of God is deformed by a varied mass of intolerable superstitions; doctrine (without which Christianity exists not) is wholly buried and exploded, the public assemblies are schools of idolatry and impiety. Wherefore, in declining fatal participation in such wickedness, we run no risk of being dissevered from the Church of Christ. The communion of the Church was not instituted to be a chain to bind us in idolatry, impiety, ignorance of God, and other kinds of evil, but rather to retain us in the fear of God and obedience of the truth. They, indeed, vaunt loudly of their Church,2 as if there was not another in the world; and then, as if the matter were ended, they make out that all are schismatics who withdraw from obedience to that Church which they thus depict, that all are heretics who presume to whisper against its doctrine (see sec. 5). But by what arguments do they prove their possession of the true Church? They appeal to ancient records which formerly existed in Italy, France, and Spain, pretending to derive their origin from those holy men who, by sound doctrine, founded and raised up churches, confirmed the doctrine, and reared the edifice of the Church with their blood; they pretend that the Church thus consecrated by spiritual gifts and the blood of martyrs was preserved from destruction by a perpetual succession of bishops. They dwell on the importance which Irenæus, Tertullian, Origen, Augustine, and others, attached to this succession (see sec. 3). How frivolous and plainly ludicrous these allegations are, I will enable any, who will for a little consider the matter with me, to understand without any difficulty. I would also exhort our opponents to give their serious attention, if I had any hope of being able to benefit them by instruction; but since they have laid aside all regard to truth, and make it their only aim to prosecute their own ends in whatever way they can, I will only make a few observations by which good men and lovers of truth may disentangle themselves from their quibbles. First, I ask them why they do not quote Africa, and Egypt, and all Asia, just because in all those regions there was a cessation of that sacred succession, by the aid of which they vaunt of having continued churches. They therefore fall back on the assertion, that they have the true Church, because ever since it began to exist it was never destitute of bishops, because they succeeded each other in an unbroken series. But what if I bring Greece before them? Therefore, I again ask them, Why they say that the Church perished among the Greeks, among whom there never was any interruption in the succession of bishops—a succession, in their opinion, the only guardian and preserver of the Church? They make the Greeks schismatics. Why? because, by revolting from the Apostolic See, they lost their privilege. What? Do not those who revolt from Christ much more deserve to lose it? It follows, therefore, that the pretence of succession is vain, if posterity do not retain the truth of Christ, which was handed down to them by their fathers, safe and uncorrupted, and continue in it.
In the present day, therefore, the pretence of the Romanists is just the same as that which appears to have been formerly used by the Jews, when the Prophets of the Lord charged them with blindness, impiety, and idolatry. For as the Jews proudly vaunted of their temple, ceremonies, and priesthood, by which, with strong reason, as they supposed, they measured the Church, so, instead of the Church, we are presented by the Romanists with certain external masks, which often are far from being connected with the Church, and without which the Church can perfectly exist. Wherefore, we need no other argument to refute them than that with which Jeremiah opposed the foolish confidence of the Jews—namely, “Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord are these” (Jer. vii. 4). The Lord recognises nothing as his own, save when his word is heard and religiously observed. Thus, though the glory of God sat in the sanctuary between the cherubim (Ezek. x. 4), and he had promised that he would there have his stated abode, still when the priests corrupted his worship by depraved superstitions, he transferred it elsewhere, and left the place without any sanctity. If that temple which seemed consecrated for the perpetual habitation of God, could be abandoned by God and become profane, the Romanists have no ground to pretend that God is so bound to persons or places, and fixed to external observances, that he must remain with those who have only the name and semblance of a Church. This is the question which Paul discusses in the Epistle to the Romans, from the ninth to the twelfth chapter. Weak consciences were greatly disturbed, when those who seemed to be the people of God not only rejected, but even persecuted the doctrine of the Gospel. Therefore, after expounding doctrine, he removes this difficulty, denying that those Jews, the enemies of the truth, were the Church, though they wanted nothing which might otherwise have been desired to the external form of the Church. The ground of his denial is, that they did not embrace Christ. In the Epistle to the Galatians, when comparing Ishmael with Isaac, he says still more expressly, that many hold a place in the Church to whom the inheritance does not belong, because they were not the offspring of a free parent. From this he proceeds to draw a contrast between two Jerusalems, because, as the Law was given on Mount Sinai, but the Gospel proceeded from Jerusalem, so many who were born and brought up in servitude confidently boast that they are the sons of God and of the Church; nay, while they are themselves degenerate, proudly despise the genuine sons of God. Let us also, in like manner, when we hear that it was once declared from heaven, “Cast out the bondmaid and her son,” trust to this inviolable decree, and boldly despise their unmeaning boasts. For if they plume themselves on external profession, Ishmael also was circumcised: if they found on antiquity, he was the first-born: and yet we see that he was rejected. If the reason is asked, Paul assigns it (Rom. ix. 6), that those only are accounted sons who are born of the pure and legitimate seed of doctrine. On this ground God declares that he was not astricted to impious priests, though he had made a covenant with their father Levi, to be their angel, or interpreter (Mal. ii. 4); nay, he retorts the false boast by which they were wont to rise against the Prophets—namely, that the dignity of the priesthood was to be held in singular estimation. This he himself willingly admits: and he disputes with them, on the ground that he is ready to fulfil the covenant, while they, by not fulfilling it on their part, deserve to be rejected. Here, then, is the value of succession when not conjoined with imitation and corresponding conduct: posterity, as soon as they are convicted of having revolted from their origin, are deprived of all honour; unless, indeed, we are prepared to say, that because Caiaphas succeeded many pious priests (nay, the series from Aaron to him was continuous), that accursed assembly deserved the name of Church. Even in earthly governments, no one would bear to see the tyranny of Caligula, Nero, Heliogabalus, and the like, described as the true condition of a republic, because they succeeded such men as Brutus, Scipio, and Camillus.1 That in the government of the Church especially, nothing is more absurd than to disregard doctrine, and place succession in persons. Nor, indeed, was anything farther from the intention of the holy teachers, whom they falsely obtrude upon us, than to maintain distinctly that churches exist, as by hereditary right, wherever bishops have been uniformly succeeded by bishops. But while it was without controversy that no change had been made in doctrine from the beginning down to their day, they assumed it to be a sufficient refutation of all their errors, that they were opposed to the doctrine maintained constantly, and with unanimous consent, even by the apostles themselves. They have, therefore, no longer any ground for proceeding to make a gloss of the name of the Church, which we regard with due reverence; but when we come to definition, not only (to use the common expression) does the water adhere to them, but they stick in their own mire, because they substitute a vile prostitute for the sacred spouse of Christ. That the substitution may not deceive us, let us, among other admonitions, attend to the following from Augustine. Speaking of the Church, he says, “She herself is sometimes obscured, and, as it were, beclouded by a multitude of scandals; sometimes, in a time of tranquillity, she appears quiet and free; sometimes she is covered and tossed by the billows of tribulation and trial.”—(August. ad Vincent. Epist. 48). As instances, he mentions that the strongest pillars of the Church often bravely endured exile for the faith, or lay hid throughout the world.
In this way the Romanists assail us in the present day, and terrify the unskilful with the name of Church, while they are the deadly adversaries of Christ. Therefore, although they exhibit a temple, a priesthood, and other similar masks, the empty glare by which they dazzle the eyes of the simple should not move us in the least to admit that there is a Church where the word of God appears not. The Lord furnished us with an unfailing test when he said, “Every one that is of the truth heareth my voice” (John xviii. 37). Again, “I am the good shepherd, and know my sheep, and am known of mine.” “My sheep hear my voice, and I know them, and they follow me.” A little before he had said, when the shepherd “putteth forth his own sheep, he goeth before them, and the sheep follow him; for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers” (John x. 14, 4, 5). Why then do we, of our own accord, form so infatuated an estimate of the Church, since Christ has designated it by a sign in which is nothing in the least degree equivocal, a sign which is everywhere seen, the existence of which infallibly proves the existence of the Church, while its absence proves the absence of everything that properly bears the name of Church? Paul declares that the Church is not founded either upon the judgments of men or the priesthood, but upon the doctrine of the Apostles and Prophets (Eph. ii. 20). Nay, Jerusalem is to be distinguished from Babylon, the Church of Christ from a conspiracy of Satan, by the discriminating test which our Saviour has applied to them, “He that is of God, heareth God’s words: ye therefore hear them not, because ye are not of God” (John viii. 47). In short, since the Church is the kingdom of Christ, and he reigns only by his word, can there be any doubt as to the falsehood of those statements by which the kingdom of Christ is represented without his sceptre, in other words, without his sacred word?
As to their charge of heresy and schism, because we preach a different doctrine, and submit not to their laws, and meet apart from them for Prayer, Baptism, the administration of the Supper, and other sacred rites, it is indeed a very serious accusation, but one which needs not a long and laboured defence. The name of heretics and schismatics is applied to those who, by dissenting from the Church, destroy its communion. This communion is held together by two chains—viz. consent in sound doctrine and brotherly charity. Hence the distinction which Augustine makes between heretics and schismatics is, that the former corrupt the purity of the faith by false dogmas, whereas the latter sometimes, even while holding the same faith, break the bond of union (August. Lib. Quæst. in Evang. Matth.). But the thing to be observed is, that this union of charity so depends on unity of faith, as to have in it its beginning, its end, in fine, its only rule. Let us therefore remember, that whenever ecclesiastical unity is commended to us, the thing required is, that while our minds consent in Christ, our wills also be united together by mutual good-will in Christ. Accordingly Paul, when he exhorts us to it, takes for his fundamental principle that there is “one God, one faith, one baptism” (Eph. iv. 5). Nay, when he tells us to be “of one accord, of one mind,” he immediately adds, “Let this mind be in you which was also in Christ Jesus” (Phil. ii. 2, 5); intimating, that where the word of the Lord is not, it is not a union of believers, but a faction of the ungodly.
Cyprian, also, following Paul, derives the fountain of ecclesiastical concord from the one bishopric of Christ, and afterwards adds, “There is one Church, which by increase from fecundity is more widely extended to a multitude, just as there are many rays of the sun, but one light, and many branches of a tree, but one trunk upheld by the tenacious root. When many streams flow from one fountain, though there seems wide spreading numerosity from the overflowing copiousness of the supply, yet unity remains in the origin. Pluck a ray from the body of the sun, and the unity sustains no division. Break a branch from a tree, and the branch will not germinate. Cut off a stream from a fountain, that which is thus cut off dries up. So the Church, pervaded by the light of the Lord, extends over the whole globe, and yet the light which is everywhere diffused is one” (Cyprian, de Simplicit. Prælat.). Words could not more elegantly express the inseparable connection which all the members of Christ have with each other. We see how he constantly calls us back to the head. Accordingly, he declares that when heresies and schisms arise, it is because men return not to the origin of the truth, because they seek not the head, because they keep not the doctrine of the heavenly Master. Let them now go and clamour against us as heretics for having withdrawn from their Church, since the only cause of our estrangement is, that they cannot tolerate a pure profession of the truth. I say nothing of their having expelled us by anathemas and curses. The fact is more than sufficient to excuse us, unless they would also make schismatics of the apostles, with whom we have a common cause. Christ, I say, forewarned his apostles, “they shall put you out of the synagogues” (John xvi. 2). The synagogues of which he speaks were then held to be lawful churches. Seeing then it is certain that we were cast out, and we are prepared to show that this was done for the name of Christ, the cause should first be ascertained before any decision is given either for or against us. This, however, if they choose, I am willing to leave to them; to me it is enough that we behoved to withdraw from them in order to draw near to Christ.
The place which we ought to assign to all the churches on which the tyranny of the Romish idol has seized will better appear if we compare them with the ancient Israelitish Church, as delineated by the prophets. So long as the Jews and Israelites persisted in the laws of the covenant, a true Church existed among them; in other words, they by the kindness of God obtained the benefits of a Church. True doctrine was contained in the law, and the ministry of it was committed to the prophets and priests. They were initiated in religion by the sign of circumcision, and by the other sacraments trained and confirmed in the faith. There can be no doubt that the titles with which the Lord honoured his Church were applicable to their society. After they forsook the law of the Lord, and degenerated into idolatry and superstition, they partly lost the privilege. For who can presume to deny the title of the Church to those with whom the Lord deposited the preaching of his word and the observance of his mysteries? On the other hand, who may presume to give the name of Church, without reservation, to that assembly by which the word of God is openly and with impunity trampled under foot—where his ministry, its chief support, and the very soul of the Church, is destroyed?
What then? (some one will say); was there not a particle of the Church left to the Jews from the date of their revolt to idolatry? The answer is easy. First, I say that in the defection itself there were several gradations; for we cannot hold that the lapses by which both Judah and Israel turned aside from the pure worship of God were the same. Jeroboam, when he fabricated the calves against the express prohibition of God, and dedicated an unlawful place for worship, corrupted religion entirely. The Jews became degenerate in manners and superstitious opinions before they made any improper change in the external form of religion. For although they had adopted many perverse ceremonies under Rehoboam, yet, as the doctrine of the law and the priesthood, and the rites which God had instituted, continued at Jerusalem, the pious still had the Church in a tolerable state. In regard to the Israelites, matters which, up to the time of Ahab, had certainly not been reformed, then became worse. Those who succeeded him, until the overthrow of the kingdom, were partly like him, and partly (when they wished to be somewhat better) followed the example of Jeroboam, while all, without exception, were wicked and idolatrous. In Judea different changes now and then took place, some kings corrupting the worship of God by false and superstitious inventions, and others attempting to reform it, until, at length, the priests themselves polluted the temple of God by profane and abominable rites.
Now then let the Papists, in order to extenuate their vices as much as possible, deny, if they can, that the state of religion is as much vitiated and corrupted with them as it was in the kingdom of Israel under Jeroboam. They have a grosser idolatry, and in doctrine are not one whit more pure; rather, perhaps, they are even still more impure. God, nay, even those possessed of a moderate degree of judgment, will bear me witness, and the thing itself is too manifest to require me to enlarge upon it. When they would force us to the communion of their Church, they make two demands upon us—first, that we join in their prayers, their sacrifices, and all their ceremonies; and, secondly, that whatever honour, power, and jurisdiction, Christ has given to his Church, the same we must attribute to theirs. In regard to the first, I admit that all the prophets who were at Jerusalem, when matters there were very corrupt, neither sacrificed apart nor held separate meetings for prayer. For they had the command of God, which enjoined them to meet in the temple of Solomon, and they knew that the Levitical priests, whom the Lord had appointed over sacred matters, and who were not yet discarded, how unworthy soever they might be of that honour, were still entitled to hold it1 (Exod. xxix. 9). But the principal point in the whole question is, that they were not compelled to any superstitious worship, nay, they undertook nothing but what had been instituted by God. But in these men, I mean the Papists, where is the resemblance? Scarcely can we hold any meeting with them without polluting ourselves with open idolatry. Their principal bond of communion is undoubtedly in the Mass, which we abominate as the greatest sacrilege. Whether this is justly or rashly done will be elsewhere seen (see chap. xviii.; see also Book II., chap. xv., sec. 6). It is now sufficient to show that our case is different from that of the prophets, who, when they were present at the sacred rites of the ungodly, were not obliged to witness or use any ceremonies but those which were instituted by God. But if we would have an example in all respects similar, let us take one from the kingdom of Israel. Under the ordinance of Jeroboam, circumcision remained, sacrifices were offered, the law was deemed holy, and the God whom they had received from their fathers was worshipped; but in consequence of invented and forbidden modes of worship, everything which was done there God disapproved and condemned. Show me one prophet or pious man who once worshipped or offered sacrifice in Bethel. They knew that they could not do it without defiling themselves with some kind of sacrilege. We hold, therefore, that the communion of the Church ought not to be carried so far by the godly as to lay them under a necessity of following it when it has degenerated to profane and polluted rites.
With regard to the second point, our objections are still stronger. For when the Church is considered in that particular point of view as the Church, whose judgment we are bound to revere, whose authority acknowledge, whose admonitions obey, whose censures dread, whose communion religiously cultivate in every respect, we cannot concede that they have a Church, without obliging ourselves to subjection and obedience. Still we are willing to concede what the Prophets conceded to the Jews and Israelites of their day, when with them matters were in a similar, or even in a better condition. For we see how they uniformly exclaim against their meetings as profane conventicles, to which it is not more lawful for them to assent than to abjure God (Isa. i. 14). And certainly if those were churches, it follows, that Elijah, Micaiah, and others in Israel, Isaiah, Jeremiah, Hosea, and those of like character in Judah, whom the prophets, priests, and people of their day, hated and execrated more than the uncircumcised, were aliens from the Church of God. If those were churches, then the Church was no longer the pillar of the truth, but the stay of falsehood, not the tabernacle of the living God, but a receptacle of idols. They were, therefore, under the necessity of refusing consent to their meetings, since consent was nothing else than impious conspiracy against God. For this same reason, should any one acknowledge those meetings of the present day, which are contaminated by idolatry, superstition, and impious doctrine, as churches, full communion with which a Christian must maintain so far as to agree with them even in doctrine, he will greatly err. For if they are churches, the power of the keys belongs to them, whereas the keys are inseparably connected with the word which they have put to flight. Again, if they are churches, they can claim the promise of Christ, “Whatsoever ye bind,” &c.; whereas, on the contrary, they discard from their communion all who sincerely profess themselves the servants of Christ. Therefore, either the promise of Christ is vain, or in this respect, at least, they are not churches. In fine, instead of the ministry of the word, they have schools of impiety, and sinks of all kinds of error. Therefore, in this point of view, they either are not churches, or no badge will remain by which the lawful meetings of the faithful can be distinguished from the meetings of Turks.
Still, as in ancient times, there remained among the Jews certain special privileges of a Church, so in the present day we deny not to the Papists those vestiges of a Church which the Lord has allowed to remain among them amid the dissipation. When the Lord had once made his covenant with the Jews, it was preserved not so much by them as by its own strength, supported by which it withstood their impiety. Such, then, is the certainty and constancy of the divine goodness, that the covenant of the Lord continued there, and his faith could not be obliterated by their perfidy; nor could circumcision be so profaned by their impure hands as not still to be a true sign and sacrament of his covenant. Hence the children who were born to them the Lord called his own (Ezek. xvi. 20), though, unless by special blessing, they in no respect belonged to him. So having deposited his covenant in Gaul, Italy, Germany, Spain, and England, when these countries were oppressed by the tyranny of Antichrist, He, in order that his covenant might remain inviolable, first preserved baptism there as an evidence of the covenant;—baptism, which, consecrated by his lips, retains its power in spite of human depravity; secondly, He provided by his providence that there should be other remains also to prevent the Church from utterly perishing. But as in pulling down buildings the foundations and ruins are often permitted to remain, so he did not suffer Antichrist either to subvert his Church from its foundation, or to level it with the ground (though, to punish the ingratitude of men who had despised his word, he allowed a fearful shaking and dismembering to take place), but was pleased that amid the devastation the edifice should remain, though half in ruins.
Therefore, while we are unwilling simply to concede the name of Church to the Papists, we do not deny that there are churches among them. The question we raise only relates to the true and legitimate constitution of the Church, implying communion in sacred rites, which are the signs of profession, and especially in doctrine.1 Daniel and Paul foretold that Antichrist would sit in the temple of God (Dan. ix. 27; 2 Thess. ii. 4); we regard the Roman Pontiff as the leader and standard-bearer of that wicked and abominable kingdom.1 By placing his seat in the temple of God, it is intimated that his kingdom would not be such as to destroy the name either of Christ or of his Church. Hence, then, it is obvious that we do not at all deny that churches remain under his tyranny; churches, however, which by sacrilegious impiety he has profaned, by cruel domination has oppressed, by evil and deadly doctrines like poisoned potions has corrupted and almost slain; churches where Christ lies half-buried, the gospel is suppressed, piety is put to flight, and the worship of God almost abolished; where, in short, all things are in such disorder as to present the appearance of Babylon rather than the holy city of God. In one word, I call them churches, inasmuch as the Lord there wondrously preserves some remains of his people, though miserably torn and scattered, and inasmuch as some symbols of the Church still remain—symbols especially whose efficacy neither the craft of the devil nor human depravity can destroy. But as, on the other hand, those marks to which we ought especially to have respect in this discussion are effaced, I say that the whole body, as well as every single assembly, want the form of a legitimate Church.
[1 ] French, “Secondement, qu’encore il y ait quelques petites fautes, ou en la doctrine ou aux sacremens qu’icelui no laisse point d’avoir sa vigeur.”—Secondly, that though there may be some little faults either in doctrine or in the sacraments, the Church ceases not to be in vigour.
[1 ] See chap. i. sec. 10; ii. sec. 10; viii. sec. 12.
[2 ] French, “Je say bien que les flatteurs duPape magnifient grandement leur Eglise.”—I know that the flatterers of the Pope greatly extol their Church.
[1 ] French, “Or tant s’en faut que cela ait lieu, que mesmes aux gouvernemens terrestres il ne seroit point supportable. Comme il n’y a nul propos de dire que la tyrannie de Caligula, Neron, Heliogabale, et leurs semblables soit le vrai etat de la cité de Rome, pourcequ’ils ontsuccedé aux bons governeurs qui etoient establis par la peuple.”—Now, so far is this from being the case, that even in earthly governments it would not be supportable. As there is no ground for saying that the tyranny of Caligula, Nero, Heliogabalus, and the like, is the true state of the city of Rome, because they succeeded the good governors who were established by the people.
[1 ] French, “Ils savoient que les pretres Levitiques, combien qu’ils fussent indignes d’un tel office, neantmoins pourcequ’ils avoient eté ordonnez de Dieu, et n’etoient point oncore deposés, devoient etre recognus pour ministres legitimes, ayant le degré de pretrise.”—They knew that the Levitical priests, although they were unworthy of such an office, nevertheless, because they had been ordained of God, and were not yet deposed, were to be recognised as lawful ministers, having the rank of priesthood.
[1 ] French, “Mais nous contendons seulement du vrai etat de l’Eglise, qui emporte communion, tant en doctrine, qu’en tout qui appartient à la profession de notre Chretienté;”—but we contend only for the true state of the Church, implying communion, as well as everything which pertains to the profession of our Christianity.
[1 ] The French adds, “pour le moins en l’Eglise Occidentale;”—at least in the Western Church.