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The Role of Civil Government
John Calvin
1. Having shown above that there
is a twofold government in man, and having fully considered the one
which, placed in the soul or inward man, relates to eternal life, we
are here called to say something of the other, which pertains only
to civil institutions and the external regulation of manners. For
although this subject seems from its nature to be unconnected with
the spiritual doctrine of faith, which I have undertaken to treat,
it will appear as we proceed, that I have properly connected them,
nay, that I am under the necessity of doing so, especially while, on
the one hand, frantic and barbarous men are furiously endeavoring to
overturn the order established by God, and, on the other, the
flatterers of princes, extolling their power without measure,
hesitate not to oppose it to the government of God. Unless we meet
both extremes, the purity of the faith will perish. We may add, that
it in no small degree concerns us to know how kindly God has here
consulted for the human race, that pious zeal may the more strongly
urge us to testify our gratitude. And first, before entering on the
subject itself, it is necessary to attend to the distinction which
we formerly laid down (Book III. Chap. 19. sec. 113, et supra, Chap.
10.), lest, as often happens to many, we imprudently confound these
two things, the nature of which is altogether different. For some,
on hearing that liberty is promised in the gospel, a liberty which
acknowledges no king and no magistrate among men, but looks to
Christ alone, think that they can receive no benefit from their
liberty so long as they see any power placed over them. Accordingly,
they think that nothing will be safe until the whole world is
changed into a new form, when there will be neither courts, nor
laws, nor magistrates, nor anything of the kind to interfere, as
they suppose, with their liberty. But he who knows to distinguish
between the body and the soul, between the present healing life and
that which is future and eternal, will have no difficulty in
understanding that the spiritual kingdom of Christ and civil
government are things very widely separated. Seeing, therefore, it
is a Jewish vanity to seek and include the kingdom of Christ under
the eements of this world, let us, considering, as Scripture clearly
teaches, that the blessings which we derive from Christ are
spiritual, remember to confine the liberty which is promised and
offered to us in him within its proper limits. For why Is it that
the very same apostle who bids us "stand fast in the liberty
wherewith Christ hath made us free, and be not again entangled with
the yoke of bondage" (Galatians 5:1), in another passage
forbids slaves to be solicitous about their state (1
Corinthians 7:21), unless it be that spiritual liberty is perfectly
compatible with civil servitude? In this sense the following
passages are to be understood: "There is neither Jew nor Greek,
there is neither bond nor free, there is neither male nor
female" (Galatians 3:28). Again, "There is neither Greek
nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond
nor free: but Christ is all and in all" (Colossians 3:11). It
is thus intimated, that it matters not what your condition is among
men, nor under what laws you live, since in them the kingdom of
Christ does not at all consist.
2. Still the distinction does not
go so far as to justify us in supposing that the whole scheme of
civil government is matter of pollution, with which Christian men
have nothing to do. Fanatics, indeed, delighting in unbridled
license, insist and vociferate that, after we are dead by Christ to
the elements of this world, end ‘teeing translated into the
kingdom of God sit among the celestials, it is unworthy of us, and
far beneath our dignity, to be occupied with those profane and
impure cares which relate to matters alien from a Christian man. To
what end, they say, are laws without courts and tribunals? But what
has a Christian man to do with courts? Nay, if it is unlawful to
kill. what have we to do with laws and courts? But as we lately
taught that that kind of government is distinct from the spiritual
and internal kingdom of Christ, so we ought to know that they are
not adverse to each other. The former, in some measure, begins the
heavenly kingdom in us, even now upon earth, and in this mortal and
evanescent life commences immortal and incorruptible blessedness,
while to the latter it is assigned, so long as we live among men, to
foster and maintain the external worship of God, to defend sound
doctrine and the condition of the Church, to adapt our conduct to
human society, to form our manners to civil justice, to conciliate
us to each other, to cherish common peace and tranquillity. All
these I confess to be superfluous, if the kingdom of God, as it now
exists within us, extinguishes the present life. But if it is the
will of God that while we aspire to true piety we are pilgrims upon
the earth, and if such pilgrimage stands in need of such aids, those
who take them away from man rob him of his humanity. As to their
allegation that there ought to be such perfection in the Church of
God that her guidance should suffice for law, they stupidly imagine
her to be such as she never can be found in the community of men.
For while the insolence of the wicked is so great, and their
iniquity so stubborn that it can scarcely be curbed by any severity
of laws, what do we expect would be done by those whom force can
scarcely repress from doing ill, were they to see perfect impunity
for their wickedness?
3. But we shall have a fitter
opportunity of speaking of the use of civil government. All we wish
to be understood at present is, that it is perfect barbarism to
think of exterminating it, its use among men being not less than
that of bread and water, light and air, while its dignity is much
more excellent. Its object is not merely, like those things, to
enable men to breathe, eat, drink, and be warmed (though it
certainly includes all these, while it enables them to live
together); this, I say, is not its only object, but it is, that no
idolatry, no blasphemy against the name of God, no calumnies against
his truth, nor other offenses to religion, break out and be
disseminated among the people; that the public quiet be not
disturbed, that every man’s property be kept secure, that men may
carry on innocent commerce with each other, that honesty and modesty
be cultivated; in short, that a public form of religion may exist
among Christians, and humanity among men. Let no one be surprised
that I now attribute the task of constituting religion aright to
human polity, though I seem above to have placed it beyond the will
of man, since I no more than formerly allow men at pleasure to enact
laws concerning religion and the worship of God, when I approve of
civil order which is directed to this end — viz. to prevent the
true religion, which is contained in the law of God, from being with
impunity openly violated and polluted by public blasphemy. But the
reader, by the help of a perspicuous arrangement, will better
understand what view is to be taken of the whole order of civil
government, if we treat of each of its parts separately. Now these
are three: The Magistrate, who is president and guardian of the
laws; the Laws, according to which he governs; and the People, who
are governed by the laws, and obey the magistrate. Let us consider,
then, first, What is the function of the magistrate? Is it a lawful
calling approved by God? What is the nature of his duty? What the
extent of his power? Secondly, What are the laws by which Christian
polity is to be regulated? And, lastly, What is the use of laws as
regards the people? And, What obedience is due to the magistrate?
John Calvin, Institutes of the
Christian Religion Book 4, Chp 20, Ages Software, pp. 1622 -
1624
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