40. All things decently and in order Here we have a more general conclusion, which does not merely include, in short compass, the entire case, but also the different parts. Nay farther, it is a rule by which we must regulate (893) everything, that has to do with external polity. As he had discoursed, in various instances, as to rites, he wished to sum up everything here in a brief summary — that decorum should be observed — that confusion should be avoided. This statement shows, that he did not wish to bind consciences by the foregoing precepts, as if they were in themselves necessary, but only in so far as they were subservient to propriety and peace. Hence we gather (as I have said) a doctrine that is always in force, as to the purpose to which the polity of the Church ought to be directed. The Lord has left external rites in our choice with this view — that we may not think that his worship consists wholly in these things.
In the meantime, he has not allowed us a rambling and unbridled liberty, but has inclosed it (so to speak) with railings, (894) or at least has laid a restriction upon the liberty granted by him in such a manner, that it is after all only from his word that we can judge as to what is right. This passage, therefore, when duly considered, will show the difference between the tyrannical edicts of the Pope, which oppress men’s consciences with a dreadful bondage, and the godly regulations of the Church, by which discipline and order are maintained. Nay farther, we may readily infer from this, that the latter are not to be looked upon as human traditions, inasmuch as they are founded upon this general injunction, and have a manifest approval, as it were, from the mouth of Christ himself.
(893) “This precept is sometimes applied to support the use of rites and ceremonies in the worship of God, not commanded in Scripture. But any one who considers the place which it holds in this discourse, will be sensible that it hath no relation to rites and ceremonies, but to the decent and orderly exercise of the spiritual gifts. Yet by parity of reasoning, it may be extended even to the rites of worship, provided they are left free to be used by every one as he sees them expedient.” — McKnight. “To adduce this text, as a direct argument about any particular external ceremonies used in divine worship, (which always appear decent and orderly to those who invent, impose, or are attached to them, and the contrary to those who dissent from them,) is doubtless wresting it from its proper meaning.” Scott. — Ed.
(894) Cancellos (ut ita loquar) circumdedit. Calvin has here very probably in his eye an expression made use of by Cicero, “ Si extra hos cancellos egredi conabor, quos mihi circumdedi;” — “If I shall attempt to go beyond those limits, which I have marked out for myself.” — (Cic. Quint. 10.) — Ed.