survey of
 Institutes of The Christian Religion
by John Calvin
 Lesson Fourteen
the first on Book IV
  The marks of the true Church  and the means of grace
Adult Education Class for RMPCA,
class begins May 9, 2004
stored on the net at: http://www.dakotacom.net/~rmwillia/lesson14_essay.html
date shared: August 8, 2004

 

BOOK IV. THE EXTERNAL MEANS OR AIDS BY WHICH GOD INVITES US INTO THE SOCIETY OF CHRIST AND HOLDS US THEREIN.

Introduction:

 

Calvin has a big problem and a little problem, with regards to the nature of the church. As we make the transition from Book 3 we are at the point that God has saved an individual, by name, out of the world, and made him a younger brother to Jesus, and an adopted child of God now his Father, by uniting him to the Mediator, for he is now in Christ. Now the church is spoken of in terms of being the bride of Christ and of being the body of Christ. Both these metaphors concentrate our attention on the unity of the Church and the necessity of the individual soul being bound to her. Calvin, as we will see, takes these strongly imaged metaphors out of Scripture and believes that unity with Christ implies, no requires, unity with the visible Church. This is the big problem for him personally……

Because he has broken off fellowship with the Roman Catholic Church therefore he leaves himself open to the charge of being a schismatic. This is complicated and intensified by his high view of the necessity of fellowship with the church. There are two major directions potentially to take when separating from the RCC (for that matter from any organization of significance), the first is Calvin and Luther’s reformist, restorationist[1], direction where you challenge the contents, the doctrine, the teachings of the RCC, but do not subject the need for the institution to attack. The second is to challenge not just the contents of the organization but the necessity of it altogether, this is the Anabaptist route, and is perhaps easier than Calvin’s way as you are not open to the second left wing challenge of ½-way, ½–hearted reformation. The second (smaller) problem is how to build a church that can go back into France and survive the persecution of the secular state in alliance with the RCC, essentially an organizational task, one for which Calvin’s genius is rightly credited. We understand Calvin when we understand than Institutes like the confessions of the mid-16thC are fighting documents. Not unlike the Westminster Confession and the political documents of the Declaration of Indepedence and the Constitution in the United States. They come not out of an ivory tower but the real experience of brutal and (un)civil war between brothers separated by religious beliefs. This thought of the ongoing battles for the Reformation not only in Geneva but in France is never far from Calvin's mind, especially during Book IV.

Calvin begins Book IV with the distinction of the invisible and visible church. Anchoring the invisible church in the mystery and wisdom of God and putting inquiries into it beyond the scope of justified questioning.[2] This puts discussion of the Scriptural admonitions like the purity and perfection of the bride of Christ outside of the visible Church as being about the invisible Church as God sees her.   They (the discussions) can comfortable reside there (about the invisible church), for what we can see-the visible is to be mirrored from the invisible however partially and imperfectly[3]. This versus the tendency of perfectionists, as Calvin refers to a subset of the Anabaptists, who do not make this distinction and would seek the invisible church in this world and make it identical with their organizational visible bodies. To Calvin this is not just impossible but puts an unbearable burden on the gatekeepers of the church to decide who ought to be admitted and who ought to be excluded from the fellowship of a particular group of the saints. The admission to the church not being a human process to the perfectionists but an almost angelic one to decide who is close enough to perfection to be admitted to the community, rather than a simple acknowledgeable that the person confesses Jesus is Lord before man.

Calvin’s working definition of the Church, the first paragraph of Book IV.

 

In the last Book, it has been shown that by the faith of the gospel Christ becomes ours, and we are made partakers of the salvation and eternal blessedness procured by him. But as our ignorance and sloth (I may add, the vanity of our mind) stand in need of external helps, by which faith may be begotten in us, and may increase and make progress until its consummation, God, in accommodation to our infirmity has added much helps, and secured the effectual preaching of the gospel, by depositing this treasure with the Church. He has appointed pastors and teachers, by whose lips he might edify his people, (Eph. 4: 11;) he has invested them with authority, and, in short, omitted nothing that might conduce to holy consent in the faith, and to right order. In particular, he has instituted sacraments, which we feel by experience to be most useful helps in fostering and confirming our faith. For seeing we are shut up in the prison of the body, and have not yet attained to the rank of angels, God, in accommodation to our capacity, has in his admirable providence provided a method by which, though widely separated, we might still draw near to him.

It is here that the two important elements of book IV are found: the marks of the true church and the means of grace.

For Calvin to separate himself from the RCC he must propose and prove that the RCC is not a true Church but a false and deceptive counterfeit. This is perhaps 1/3 of the content of Book IV, the systematic demonstration that the RCC has so completely parted company from the design of God for the church that it has removed or effaced the marks of a true church from over it’s doors. There are two marks of a true Church in Calvin and three in subsequent Reformed theology: Biblical preaching and the proper administration of the sacraments, with godly discipline added soon after Institutes was written. See Chapter XXX Of Church Censures  in the WCF.

So the outline of this lesson will be drawn from Calvin’s first paragraph: first the necessity of joining oneself to the visible Church, second the structure of the visible church, primarily the offices, third the marks of the true church: preaching and sacraments leaving discipline for the topic of the next lesson-15, looking primarily at baptism as the sacrament that seems to bear most directly on how reformed Christians conceive of the boundaries of the church. The last, to look at the reformed ideas of the means of grace to see that this is what underlies the marks of the church, in contrast to the RCC doctrines of grace.

First, the necessity of joining oneself, upon conversion from the world, to the visible communion of the saints

 

Calvin uses the strongest statements available from the early church to demonstrate this: outside of the church there is no salvation [4] and unless you would have the Church as your mother you cannot have God as your Father[5].  There is an excellent must read essay by M. Horton on the issues at: http://www.modernreformation.org/mh04permadd.htm

                                                                                                                                                   

In particular, he has instituted sacraments, which we feel by experience to be most useful helps in fostering and confirming our faith. For seeing we are shut up in the prison of the body, and have not yet attained to the rank of angels, God, in accommodation to our capacity, has in his admirable providence provided a method by which, though widely separated, we might still draw near to him. IV.1.1

 

IV.1.3."The communion of saints"

Moreover this article of the Creed relates in some measure to the external Church, that every one of us must maintain brotherly concord with all the children of God, give due authority to the Church, and, in short, conduct ourselves as sheep of the flock. And hence the additional expression, the "communion of saints;" for this clause, though usually omitted by ancient writers, must not be overlooked, as it admirably expresses the quality of the Church; just as if it had been said, that saints are united in the fellowship of Christ on this condition, that all the blessings which God bestows upon them are mutually communicated to each other. This, however, is not incompatible with a diversity of graces, for we know that the gifts of the Spirit are variously distributed; nor is it incompatible with civil order, by which each is permitted privately to possess his own means, it being necessary for the preservation of peace among men that distinct rights of property should exist among them. Still a community is asserted, such as Luke describes when he says, "The multitude of them that believed were of one heart and of one soul," (Acts 4: 32;) and Paul, when he reminds the Ephesians, "There is one body, and one Spirit, even as ye are called in one hope of your calling," (Eph. 4: 4.) For if they are truly persuaded that God is the common Father of them all, and Christ their common head, they cannot but be united together in brotherly love, and mutually impart their blessings to each other.

Then it is of the highest importance for us to know what benefit thence redounds to us. For when we believe the Church, it is in order that we may be firmly persuaded that we are its members. In this way our salvation rests on a foundation so firm and sure, that though the whole fabric of the world were to give way, it could not be destroyed. First, it stands with the election of God, and cannot change or fail, any more than his eternal providence. Next, it is in a manner united with the stability of Christ, who will no more allow his faithful followers to be dissevered from him, than he would allow his own members to be torn to pieces. We may add, that so long as we continue in the bosom of the Church, we are sure that the truth will remain with us.

Lastly, we feel that we have an interest in such promises as these, "In Mount Zion and in Jerusalem shall be deliverance," (Joel 2: 32; Obad. 17;) "God is in the midst of her, she shall not be moved," (Ps. 46: 5.) So available is communion with the Church to keep us in the fellowship of God. In the very term, communion, there is great consolation; because, while we are assured that every thing which God bestows on his members belongs to us, all the blessings conferred upon them confirm our hope.

But in order to embrace the unity of the Church in this manner, it is not necessary, as I have observed, to see it with our eyes, or feel it with our hands. Nay, rather from its being placed in faith, we are reminded that our thoughts are to dwell upon it, as much when it escapes our perception as when it openly appears. Nor is our faith the worse for apprehending what is unknown, since we are not enjoined here to distinguish between the elect and the reprobate, (this belongs not to us, but to God only,) but to feel firmly assured in our minds, that all those who, by the mercy of God the Father, through the efficacy of the Holy Spirit, have become partakers with Christ, are set apart as the proper and peculiar possession of God, and that as we are of the number, we are also partakers of this great grace.

4.The visible church as mother of believers

The other error is to take union with the Church not seriously enough, essentially to say that it is optional to join with fellow believers:

(Her ministers, speaking for God, not to be despised, 5-6)
5. Education through the church, its value and its obligation

But let us proceed to a full exposition of this view. Paul says that our Saviour "ascended far above all heavens, that he might fill all things. And he gave some, apostles; and some, prophets; and some evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ," (Eph. 4: 10-13.) We see that God, who might perfect his people in a moment, chooses not to bring them to manhood in any other way than by the education of the Church. We see the mode of doing it expressed; the preaching of celestial doctrine is committed to pastors. We see that all without exception are brought into the same order, that they may with meek and docile spirit allow themselves to be governed by teachers appointed for this purpose. Isaiah had long before given this as the characteristic of the kingdom of Christ, "My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever," (Isa. 59: 21.) Hence it follows, that all who reject the spiritual food of the soul divinely offered to them by the hands of the Church, deserve to perish of hunger and famine. God inspires us with faith, but it is by the instrumentality of his gospel, as Paul reminds us, "Faith comes by hearing," (Rom. 10: 17.) God reserves to himself the power of maintaining it, but it is by the preaching of the gospel, as Paul also declares, that he brings it forth and unfolds it.

With this view, it pleased him in ancient times that sacred meetings should be held in the sanctuary, that consent in faith might be nourished by doctrine proceeding from the lips of the priest. Those magnificent titles, as when the temple is called God's rest, his sanctuary, his habitation, and when he is said to dwell between the cherubim, (Ps. 132: 13, 14; 80: 1,) are used for no other purpose than to procure respect, love, reverence, and dignity to the ministry of heavenly doctrine, to which otherwise the appearance of an insignificant human being might be in no slight degree derogatory. Therefore, to teach us that the treasure offered to us in earthen vessels is of inestimable value, (2 Cor. 4: 7,) God himself appears, and as the author of this ordinance requires his presence to be recognised in his own institution.

Accordingly, after forbidding his people to give heed to familiar spirits, wizards, and other superstitions, (Lev. 19: 30, 31,) he adds, that he will give what ought to be sufficient for all, namely, that he will never leave them without prophets. For, as he did not commit his ancient people to angels, but raised up teachers on the earth to perform a truly angelical office, so he is pleased to instruct us in the present day by human means. But as anciently he did not confine himself to the law merely, but added priests as interpreters, from whose lips the people might inquire after his true meaning, so in the present day he would not only have us to be attentive to reading, but has appointed masters to give us their assistance. In this there is a twofold advantage. For, on the one hand, he by an admirable test proves our obedience when we listen to his ministers just as we would to himself; while, on the other hand, he consults our weakness in being pleased to address us after the manner of men by means of interpreters, that he may thus allure us to himself, instead of driving us away by his thunder. How well this familiar mode of teaching is suited to us all the godly are aware, from the dread with which the divine majesty justly inspires them.

Those who think that the authority of the doctrine is impaired by the insignificance of the men who are called to teach betray their ingratitude; for among the many noble endowments with which God has adorned the human race, one of the most remarkable is, that he deigns to consecrate the mouths and tongues of men to his service, making his own voice to be heard in them. Wherefore, let us not on our part decline obediently to embrace the doctrine of salvation, delivered by his command and mouth; because, although the power of God is not confined to external means, he has, however, confined us to his ordinary method of teaching, which method, when fanatics refuse to observe, they entangle themselves in many fatal snares. Pride, or fastidiousness, or emulation, induces many to persuade themselves that they can profit sufficiently by reading and meditating in private, and thus to despise public meetings, and deem preaching superfluous. But since as much as in them lies they loose or burst the sacred bond of unity, none of them escapes the just punishment of this impious divorce, but become fascinated with pestiferous errors, and the foulest delusions. Wherefore, in order that the pure simplicity of the faith may flourish among us, let us not decline to use this exercise of piety, which God by his institution of it has shown to be necessary, and which he so highly recommends. None, even among the most petulant of men, would venture to say, that we are to shut our ears against God, but in all ages prophets and pious teachers have had a difficult contest to maintain with the ungodly, whose perverseness cannot submit to the yoke of being taught by the lips and ministry of men. This is just the same as if they were to destroy the impress of God as exhibited to us in doctrine. For no other reason were believers anciently enjoined to seek the face of God in the sanctuary, (Ps. 105: 4,) (an injunction so often repeated in the Law,) than because the doctrine of the Law, and the exhortations of the prophets, were to them a living image of God. Thus Paul declares that in his preaching the glory of God shone in the face of Jesus Christ, (2 Cor. 4: 6.)

The more detestable are the apostates who delight in producing schisms in churches, just as if they wished to drive the sheep from the fold, and throw them into the jaws of wolves. Let us hold, agreeably to the passage we quoted from Paul, that the Church can only be edified by external preaching, and that there is no other bond by which the saints can be kept together than by uniting with one consent to observe the order which God has appointed in his Church for learning and making progress. For this end, especially, as I have observed, believers were anciently enjoined under the Law to flock together to the sanctuary; for when Moses speaks of the habitation of God, he at the same time calls it the place of the name of God, the place where he will record his name, (Exod. 20: 24;) thus plainly teaching that no use could be made of it without the doctrine of godliness. And there can be no doubt that, for the same reason, David complains with great bitterness of soul, that by the tyrannical cruelty of his enemies he was prevented from entering the tabernacle, (Psalm 89.) To many the complaint seems childish, as if no great loss were sustained, not much pleasure lost, by exclusion from the temple, provided other amusements were enjoyed. David, however, laments this one deprivation, as filling him with anxiety and sadness, tormenting, and almost destroying him. This he does because there is nothing on which believers set a higher value than on this aid, by which God gradually raises his people to heaven.

For it is to be observed, that he always exhibited himself to the holy patriarchs in the mirror of his doctrine in such a way as to make their knowledge spiritual. Whence the temple is not only styled his face, but also, for the purpose of removing all superstition, is termed his footstool, (Psalm 132: 7; 99: 5.) Herein is the unity of the faith happily realised, when all, from the highest to the lowest, aspire to the head. All the temples which the Gentiles built to God with a different intention were a mere profanation of his worship, - a profanation into which the Jews also fell, though not with equal grossness. With this Stephen upbraids them in the words of Isaiah when he says, "Howbeit the Most High dwelleth not in temples made with hands; as saith the Prophet, Heaven is my throne," &c., (Acts 7: 48.) For God only consecrates temples to their legitimate use by his word. And when we rashly attempt anything without his order, immediately setting out from a bad principle, we introduce adventitious fictions, by which evil is propagated without measure.

It was inconsiderate in Xerxes when, by the advice of the magians, he burnt or pulled down all the temples of Greece, because he thought it absurd that God, to whom all things ought to be free and open, should be enclosed by walls and roofs, as if it were not in the power of God in a manner to descend to us, that he may be near to us, and yet neither change his place nor affect us by earthly means, but rather, by a kind of vehicles, raise us aloft to his own heavenly glory, which, with its immensity, fills all things, and in height is above the heavens.

6.Meaning and limits of the ministry

I believe this enough to demonstrate that Calvin has a very high view of the necessity of the communion of saints. And therefore again sits in the middle between the RCC and the Anabaptists and is obligated to fight a two front battle for his doctrine. On the right, to justify separation from the RCC and the establishment of another competing church and on the left from the accusations of a half hearted reform that doesn’t get to the root of the matter, which is itself the institutional church. This argument is alive and often dominates the modern evangelical landscape, full of non-denominational denominations and those who claim to be preaching the pure restored word and yet deprecate the visible church as unimportant.

7. Invisible and visible church

The judgement which ought to be formed concerning the visible Church which comes under our observation, must, I think, be sufficiently clear from what has been said. I have observed that the Scriptures speak of the Church in two ways. Sometimes when they speak of the Church they mean the Church as it really is before God - the Church into which none are admitted but those who by the gift of adoption are sons of God, and by the sanctification of the Spirit true members of Christ. In this case it not only comprehends the saints who dwell on the earth, but all the elect who have existed from the beginning of the world. Often, too, by the name of Church is designated the whole body of mankind scattered throughout the world, who profess to worship one God and Christ, who by baptism are initiated into the faith; by partaking of the Lord's Supper profess unity in true doctrine and charity, agree in holding the word of the Lord, and observe the ministry which Christ has appointed for the preaching of it. In this Church there is a very large mixture of hypocrites, who have nothing of Christ but the name and outward appearance: of ambitious avaricious, envious, evil-speaking men, some also of impure lives, who are tolerated for a time, either because their guilt cannot be legally established, or because due strictness of discipline is not always observed.

Hence, as it is necessary to believe the invisible Church, which is manifest to the eye of God only, so we are also enjoined to regard this Church which is so called with reference to man, and to cultivate its communion.

 

The Marks of the True Church

The first is Biblical preaching and the role it plays in the life of the church, the second is the correct understanding and proper administration of the two Biblical sanctioned sacraments: baptism and communion. The third mark for subsequent to Calvin reformed theology is discipline and that discussion will be next week in particular reference to the episode with Servetus. Because it often forms the visible entry point into the community of the saints, or a rite of passage, or crossing the visible dividing line between inside the church and outside of it, baptism has played a very significant role in these issues, especially the doctrine of infant baptism. Communion has remained a doctrinal and intellectual topic while baptism has been loaded with much church structure arguments so it will be to this sacrament that I will direct my attention below, trying to tease apart the various conceptions of the church as seen in people’s doctrines of baptism.

 

8. The limitation of our judgment

Accordingly, inasmuch as it was of importance to us to recognise it, the Lord has distinguished it by certain marks, and as it were symbols. It is, indeed, the special prerogative of God to know those who are his, as Paul declares in the passage already quoted, (2 Tim. 2: 19.) And doubtless it has been so provided as a check on human rashness the experience of every day reminding us how far his secret judgements surpass our apprehension. For even those who seemed most abandoned, and who had been completely despaired of, are by his goodness recalled to life, while those who seemed most stable often fall. Hence, as Augustine says, "In regard to the secret predestination of God, there are very many sheep without, and very many wolves within," (August. Hom. in Joan. 45.) For he knows, and has his mark on those who know neither him nor themselves. Of those again who openly bear his badge, his eyes alone see who of them are unfeignedly holy, and will persevere even to the end (Matt.24:13) , which alone is the completion of salvation.

On the other hand, foreseeing that it was in some degree expedient for us to know who are to be regarded by us as his sons, he has in this matter accommodated himself to our capacity. But as here full certainty was not necessary, he has in its place substituted the judgement of charity, by which we acknowledge all as members of the Church who by confession of faith, regularity of conduct, and participation in the sacraments, unite with us in acknowledging the same God and Christ.

The knowledge of his body, inasmuch as he knew it to be more necessary for our salvation, he has made known to us by surer marks.

9. The marks of the church and our application of them to judgment

Hence the form of the Church appears and stands forth conspicuous to our view. Wherever we see the word of God sincerely preached and heard, wherever we see the sacraments administered according to the institution of Christ, there we cannot have any doubt that the Church of God has some existence, since his promise cannot fail, "Where two or three are gathered together in my name, there am I in the midst of them," (Matth. 18: 20.)

But that we may have a clear summary of this subject, we must proceed by the following steps: - The Church universal is the multitude collected out of all nations, who, though dispersed and far distant from each other, agree in one truth of divine doctrines and are bound together by the tie of a common religion. In this way it comprehends single churches, which exist in different towns and villages, according to the wants of human society, so that each of them justly obtains the name and authority of the Church; and also comprehends single individuals, who by a religious profession are accounted to belong to such churches, although they are in fact aliens from the Church, but have not been cut off by a public decision.

There is, however, a slight difference in the mode of judging of individuals and of churches. For it may happen in practice that those whom we deem not altogether worthy of the fellowship of believers, we yet ought to treat as brethren and regard as believers on account of the common consent of the Church in tolerating and bearing with them in the body of Christ. Such persons we do not approve by our suffrage as members of the Church, but we leave them the place which they hold among the people of God, until they are legitimately deprived of it.

With regard to the general body we must feel differently; if they have the ministry of the word, and honour the administration of the sacraments, they are undoubtedly entitled to be ranked with the Church, because it is certain that these things are not without a beneficial result. Thus we both maintain the Church universal in its unity, which malignant minds have always been eager to dissever, and deny not due authority to lawful assemblies distributed as circumstances require.

(A church with these marks, however defective, is not to be forsaken: the sin of schism, 10-16)
10. Marks and authority of the church

We have said that the symbols by which the Church is discerned are the preaching of the word and the observance of the sacraments, for these cannot any where exist without producing fruit and prospering by the blessing of God. I say not that wherever the word is preached fruit immediately appears; but that in every place where it is received, and has a fixed abode, it uniformly displays its efficacy. Be this as it may, when the preaching of the gospel is reverently heard, and the sacraments are not neglected, there for the time the face of the Church appears without deception or ambiguity; and no man may with impunity spurn her authority, or reject her admonitions, or resist her counsels, or make sport of her censures, far less revolt from her, and violate her unity, (see Chap. 2 sec. 1, 10, and Chap. 3. sec. 12.) For such is the value which the Lord sets on the communion of his Church, that all who contumaciously alienate themselves from any Christian society, in which the true ministry of his word and sacraments is maintained, he regards as deserters of religion. So highly does he recommend her authority, that when it is violated he considers that his own authority is impaired.

For there is no small weight in the designation given to her, "the house of God," "the pillar and ground of the truth," (1 Tim. 3: 15.) By these words Paul intimates, that to prevent the truth from perishing in the world, the Church is its faithful guardian, because God has been pleased to preserve the pure preaching of his word by her instrumentality, and to exhibit himself to us as a parent while he feeds us with spiritual nourishment, and provides whatever is conducive to our salvation. Moreover, no mean praise is conferred on the Church when she is said to have been chosen and set apart by Christ as his spouse, "not having spot or wrinkle, or any such thing," (Eph. 5: 27,) as "his body, the fulness of him that fillets all in all," (Eph. 1: 23.) Whence it follows, that revolt from the Church is denial of God and Christ. Wherefore there is the more necessity to beware of a dissent so iniquitous; for seeing by it we aim as far as in us lies at the destruction of God's truth, we deserve to be crushed by the full thunder of his anger. No crime can be imagined more atrocious than that of sacrilegiously and perfidiously violating the sacred marriage which the only begotten Son of God has condescended to contract with us.

11. The inviolable validity of the marks

Wherefore let these marks be carefully impressed upon our minds, and let us estimate them as in the sight of the Lord. There is nothing on which Satan is more intent than to destroy and efface one or both of them - at one time to delete and abolish these marks, and thereby destroy the true and genuine distinction of the Church; at another, to bring them into contempt, and so hurry us into open revolt from the Church. To his wiles it was owing that for several ages the pure preaching of the word disappeared, and now, with the same dishonest aim, he labours to overthrow the ministry, which, however, Christ has so ordered in his Church, that if it is removed the whole edifice must fall. How perilous, then, nay, how fatal the temptation, when we even entertain a thought of separating ourselves from that assembly in which are beheld the signs and badges which the Lord has deemed sufficient to characterise his Church! We see how great caution should be employed in both respects. That we may not be imposed upon by the name of Church, every congregation which claims the name must be brought to that test as to a Lydian stone. If it holds the order instituted by the Lord in word and sacraments there will be no deception; we may safely pay it the honour due to a church: on the other hand, if it exhibit itself without word and sacraments we must in this case be no less careful to avoid the imposture than we were to shun pride and presumption in the other.

12. Heeding the marks guards against capricious separation

When we say that the pure ministry of the word and pure celebration of the sacraments is a fit pledge and earnest, so that we may safely recognise a church in every society in which both exists our meaning is that we are never to discard it so-long as these remain, though it may otherwise teem with numerous faults.

Nay, even in the administration of word and Sacraments defects may creep in which ought not to alienate us from its communion. For all the heads of true doctrine are not in the same position. Some are so necessary to be known, that all must hold them to be fixed and undoubted as the proper essentials of religion: for instance, that God is one, that Christ is God, and the Son of God, that our salvation depends on the mercy of God, and the like. Others, again, which are the subject of controversy among the churches, do not destroy the unity of the faith ; for why should it be regarded as a ground of dissension between churches, if one, without any spirit of contention or perverseness in dogmatising, hold that the soul on quitting the body flies to heaven, and another, without venturing to speak positively as to the abode, holds it for certain that it lives with the Lord? The words of the apostle are, "Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you," (Phil. 3: 15.) Does he not sufficiently intimate that a difference of opinion as to these matters which are not absolutely necessary, ought not to be a ground of dissension among Christians? The best thing, indeed, is to be perfectly agreed, but seeing there is no man who is not involved in some mist of ignorance, we must either have no church at all or pardon delusion in those things of which one may be ignorant, without violating the substance of religion and forfeiting salvation.

Here, however, I have no wish to patronise even the minutest errors, as if I thought it right to foster them by flattery or connivance; what I say is, that we are not on account of every minute difference to abandon a church, provided it retain sound and unimpaired that doctrine in which the safety of piety consists, and keep the use of the sacraments instituted by the Lord. Meanwhile, if we strive to reform what is offensive, we act in the discharge of duty. To this effect are the words of Paul, "If any thing be revealed to another that sitteth by, let the first hold his peace," (1 Cor. 14: 30.) From this it is evident that to each member of the Church, according to his measure of grace, the study of public edification has been assigned, provided it be done decently and in order. In other words, we must neither renounce the communion of the Church, nor, continuing in it, disturb peace and discipline when duly arranged.

13. Scandal in the church no occasion for leaving it

What is driving the distinction between those inside and outside the church is the acknowledgement that the Fatherhood of God determines the brotherhood of man and that those inside the church are brethren closer to us than our genetic siblings who do not know the Lord. This protection is from the wolves who would enter into the sheep pen and devour the sheep under the guise of being one of the flock.

Calvin’s discussion of the sacraments are in chapters:

14 ·  Of the sacraments.

15 ·  Of Baptism.

16 ·  Paedobaptism. Its accordance with the institution of Christ, and the nature of the sign.

17 ·  Of the Lord's Supper, and the benefits conferred by it.

 

Chapter 14.

14. OF THE SACRAMENTS.

1. Definition

Akin to the preaching of the gospel, we have another help to our faith in the sacraments in regard to which, it greatly concerns us that some sure doctrine should be delivered, informing us both of the end for which they were instituted, and of their present use.

First, we must attend to what a sacrament is. It seems to me, then, a simple and appropriate definition to say, that it is an external sign, by which the Lord seals on our consciences his promises of good-will toward us, in order to sustain the weakness of our faith, and we in our turn testify our piety towards him, both before himself and before angels as well as men. We may also define more briefly by calling it a testimony of the divine favour toward us, confirmed by an external sign, with a corresponding attestation of our faith towards Him. You may make your choice of these definitions, which, in meaning, differ not from that of Augustine, which defines a sacrament to be a visible sign of a sacred thing, or a visible form of an invisible grace, but does not contain a better or surer explanation. As its brevity makes it somewhat obscure, and thereby misleads the more illiterate, I wished to remove all doubt, and make the definition fuller by stating it at greater length.

i have run out of time, and out of space from this lesson.
i will pick up here after the class is over and finish the thoughts.

The Structure of the True Church

This is primarily the offices of pastor, doctor, elder and 2 types of deacons, how they are choose and what they do in the church.

 

. THE DOCTORS AND MINISTERS OF THE CHURCH, THEIR ELECTION AND OFFICE.

Sections.

1. Summary of the chapter. Reasons why God, in governing the Church, rises the ministry of men.
   1. To declare his condescension.
   2. To train us to humility and obedience.
   3. To bind us to each other in mutual charity. These reasons confirmed by Scripture.
2. This ministry of men most useful to the whole Church. Its advantages enumerated.
3. The honourable terms in which the ministry is spoken of. Its necessity established by numerous examples.
4. Second part of the chapter, treating of Ecclesiastical office-bearers in particular. Some of them, as Apostles, Prophets, and Evangelists, temporary. Others, as Pastors and Teachers, perpetual and indispensable.
5. Considering the office of Evangelist and Apostle as one, we have Pastors corresponding with Apostles, and Teachers with Prophets. Why the name of Apostles specially conferred on the twelve.
6. As to the Apostles so also to Pastors the preaching of the Word and the administration of the sacraments has been committed. How the Word should be preached.
7. Regularly every Pastor should have a separate church assigned to him. This, however, admits of modification, when duly and regularly made by public authority.
8. Bishops, Presbyters, Pastors, and Ministers, are used by the Apostles as one and the same. Some functions, as being temporary, are omitted. Two, namely, those of Elders and Deacons, as pertaining to the ministry of the Word, are retained.
9. Distinction between Deacons. Some employed in distributing alms, others in taking care of the poor.
10. Third part of the chapter, treating of the Ordination or calling of the ministers of the Church.
11. A twofold calling, viz., an external and an internal. Mode in which both are to be viewed.
12. 1. Who are to be appointed ministers?
    2. Mode of appointment.
13. 3. By whom the appointment is to be made. Why the Apostles were elected by Christ alone. Of the calling and election of St. Paul.
14. Ordinary Pastors are designated by other Pastors. Why certain of the Apostles also were designated by men.
15. The election of Pastors does not belong to one individual. Other Pastors should preside, and the people consent and approve.
16. Form in which the ministers of the Church are to be ordained. No express precept but one. Laying on of hands.

The links are live on the web page; Calvin has a 4-fold office, where in our church we teach a two-fold office. A distinction without real significance as all the functions are performed. The widest I’ve seen reformed church offices is adding evangelist and bishop to Calvin’s list, an evangelist being a pastor without a particular church but an area, a bishop being an office over a collection of pastors, usually in one city, often an historical anachronism.  Two things to note are how these men are chosen and the hierarchy that became known as Presbyterianism is inherent but not specified. This is for historical reasons as Geneva was, at Calvin’s time about 16,000 people and the company of pastors functioned as a single presbytery.  The hierarchy that we know as: session-presbytery-synod-general assembly is a later development based on the observation that in many counselors there is great wisdom, so as problems rise up the structure more knowledgable people can get involved. The only other observation I have is that presbytery is the pastor’s church, not the local church, this solves the major problem of congregational forms of church government where the pastor has no peers to guide and counsel him in his thinking.

What is the means of grace[6]

The conversation between the RCC and the Reformed appears to me to be centered on the means of grace. Whether it is as the RCC contend, grace as a kind of fluid that is collected and conducted by the visible institutional church or whether it is as Calvin teaches, grace as unmerited favor entrusted as a task to the church first as a embodiment of God’s will for us human beings and second as the works to be performed by the Church in gratitude for such a salvation. For Calvin the means of grace are how God has accommodated Himself to our fallen nature: first in the nature of the Mediator, second in the life, death and resurrection of Jesus the Messiah who supplies thereby the grounds of salvation, finally the Spirit uses these to seal faith to us. These means of grace are the human forms that the divine favor uses to accomplish God’s goals in the world, building the church with these, through this human and physical instrumentalities.