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

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This chapter consists of two principal heads, -

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

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

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

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

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

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

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

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

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

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

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

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

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

11. Lawfulness of War.

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

13. Right of exacting tribute and raising revenues.

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

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

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

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

18. How far litigation lawful.

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

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

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

22. Of the respect and obedience due to Magistrates.

23. Same subject continued.

24. How far submission due to tyrants.

25. Same continued.

26. Proof from Scripture.

27. Proof Continued. (from Jeremiah 27)

28. Objections answered.

29. Considerations to curb impatience under tyranny.

30. Considerations considered.

31. General submission due by private individuals.

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

There are two divisions of this chapter, -

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

II. A special consideration of each.

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

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

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

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

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

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

6. Popish argument for confirmation answered.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

25. Absurdity of the tonsure.

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

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

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

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

30. Absurdity of the anointing employed.

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

32. Ordination of deacons. Absurd forms of Papists.

33. Of sub-deacons.

34. Marriage not a sacrament.

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

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

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