We now know how Calvin wished the magistracy to be organized. But we are still left asking what exactly he wished magistrates to do. The first Institution described the office of magistrates in such a bland and abstract way that no fault would have been found with Calvin's account by Servetus, Castellio and most Anabaptists, let alone by papists and other evangelicals: ‘to accommodate our lives to human fellowship, to shape our morals and conduct so that they may accord with civil justice, to reconcile us one with another and to promote the common peace and tranquillity’. But this formulation relies upon Lutheran external/internal, religious/civil distinctions which (as we have seen) had ceased to be adequate to Calvin's thought by 1542 at the latest. And at last, in the 1559 Institution, Calvin made additions which clarified what had long since been explicit in other writings. He prefaced the account of the ‘appointed end’ of magistracy just cited with: ‘to cherish and protect the outward worship of God, to defend the sound doctrine of godliness (pietas) and the order and standing (status) of the church’. In that edition he also went on to insist that the competence of magistrates extends to both tables of the Ten Commandments, that is, to the enforcement of pietas as well as aequitas and external righteousness.