(Calvin, Institutes on the Christian Religion 1, part 3)
The Epistle to the Reader
[Prefixed to the second edition, published at Strasburg in 1539.]
In the First Edition of this work, having no expectation of the
success which God has, in his goodness, been pleased to give it, I
had, for the greater part, performed my office perfunctorily, as is
usual in trivial undertakings. But when I perceived that almost all
the godly had received it with a favour which I had never dared to
wish, far less to hope for, being sincerely conscious that I had
received much more than I deserved, I thought I should be very
ungrateful if I did not endeavour, at least according to my humble
ability, to respond to the great kindness which had been expressed
towards me, and which spontaneously urged me to diligence. I
therefore ask no other favour from the studious for my new work than
that which they have already bestowed upon me beyond my merits. I
feel so much obliged, that I shall be satisfied if I am thought not
to have made a bad return for the gratitude I owe. This return I
would have made much earlier, had not the Lord, for almost two whole
years, exercised me in an extraordinary manner. But it is soon
enough if well enough. I shall think it has appeared in good season
when I perceive that it produces some fruit to the Church of God. I
may add, that my object in this work was to prepare and train
students of theology for the study of the Sacred Volume, so that
they might both have an easy introduction to it, and be able to
proceed in it, with unfaltering step, seeing I have endeavoured to
give such a summary of religion in all its parts, and have digested
it into such an order as may make it not difficult for any one, who
is rightly acquainted with it, to ascertain both what he ought
principally to look for in Scripture, and also to what head he ought
to refer whatever is contained in it. Having thus, as it were, paved
the way, I shall not feel it necessary, in any Commentaries on
Scripture which I may afterwards publish, to enter into long
discussions of doctrines or dilate on common places, and will,
therefore, always compress them. In this way the pious reader will
be saved much trouble and weariness, provided he comes furnished
with a knowledge of the present work as an essential prerequisite.
As my Commentary on the Epistle to the Romans will give a specimen
of this plan, I would much rather let it speak for itself than
declare it in words. Farewell, dear reader, and if you derive any
fruit from my labours, give me the benefit of your prayers to the
Lord.
Strasbourg, 1st August 1539.
Subject of the Present Work
[Prefixed to the French Edition, published at Geneva in 1545.]
In order that my Readers may be the better able to profit by
the present work, I am desirous briefly to point out the advantage
which they may derive from it. For by so doing I will show them the
end at which they ought to aim, and to which they ought to give
their attention in reading it.
Although the Holy Scriptures contain a perfect doctrine, to
which nothing can be added - our Lord having been pleased therein to
unfold the infinite treasures of his wisdom - still every person,
not intimately acquainted with them, stands in need of some guidance
and direction, as to what he ought to look for in them, that he may
not wander up and down, but pursue a certain path, and so attain the
end to which the Holy Spirit invites him.
Hence it is the duty of those who have received from God more
light than others to assist the simple in this matter, and, as it
were, lend them their hand to guide and assist them in finding the
sum of what God has been pleased to teach us in his word. Now, this
cannot be better done in writing than by treating in succession of
the principal matters which are comprised in Christian philosophy.
For he who understands these will be prepared to make more progress
in the school of God in one day than any other person in three
months, inasmuch as he, in a great measure, knows to what he should
refer each sentence, and has a rule by which to test whatever is
presented to him.
Seeing, then, how necessary it was in this manner to aid those
who desire to be instructed in the doctrine of salvation, I have
endeavoured, according to the ability which God has given me, to
employ myself in so doing, and with this view have composed the
present book. And first I wrote it in Latin, that it might be
serviceable to all studious persons, of what nation soever they
might be; afterwards, desiring to communicate any fruit which might
be in it to my French countrymen, I translated it into our own
tongue. I dare not bear too strong a testimony in its favour, and
declare how profitable the reading of it will be, lest I should seem
to prize my own work too highly. However I may promise this much,
that it will be a kind of key opening up to all the children of God
a right and ready access to the understanding of the sacred volume.
Wherefore, should our Lord give me henceforth means and opportunity
of composing some Commentaries, I will use the greatest possible
brevity, as there will be no occasion to make long digressions,
seeing that I have in a manner deduced at length all the articles
which pertain to Christianity.
And since we are bound to acknowledge that all truth and sound
doctrine proceed from God, I will venture boldly to declare what I
think of this work, acknowledging it to be God's work rather than
mine. To him, indeed, the praise due to it must be ascribed. My
opinion of the work then is this: I exhort all, who reverence the
word of the Lord, to read it, and diligently imprint it on their
memory, if they would, in the first place, have a summary of
Christian doctrine, and, in the second place, an introduction to the
profitable reading both of the Old and New Testament. When they
shall have done so, they will know by experience that I have not
wished to impose upon them with words. Should any one be unable to
comprehend all that is contained in it, he must not, however, give
it up in despair; but continue always to read on, hoping that one
passage will give him a more familiar exposition of another. Above
all things, I would recommend that recourse be had to Scripture in
considering the proofs which I adduce from it.
Epistle to the Reader
[Prefixed to the last Edition, revised by the Author.]
In the First Edition of this work, having not the least
expectation of the success which God, in his boundless goodness, has
been pleased to give it, I had, for the greater part, performed my
task in a perfunctory manner, (as is usual in trivial undertakings;)
but when I understood that it had been received, by almost all the
pious with a favour which I had never dared to ask, far less to hope
for, the more I was sincerely conscious that the reception was
beyond my deserts, the greater I thought my ingratitude would be,
if, to the very kind wishes which had been expressed towards me, and
which seemed of their own accord to invite me to diligence, I did
not endeavour to respond, at least according to my humble ability.
This I attempted not only in the Second Edition, but in every
subsequent one the work has received some improvement. But though I
do not regret the labour previously expended, I never felt satisfied
until the work was arranged in the order in which it now appears.
Now I trust it will approve itself to the judgement of all my
readers. As a clear proof of the diligence with which I have
laboured to perform this service to the Church of God, I may be
permitted to mention, that last winter, when I thought I was dying
of quartan ague, the more the disorder increased, the less I spared
myself, in order that I might leave this book behind me, and thus
make some return to the pious for their kind urgency. I could have
wished to give it sooner, but it is soon enough if good enough. I
shall think it has appeared in good time when I see it more
productive of benefit than formerly to the Church of God. This is my
only wish.
And truly it would fare ill with me if, not contented with the
approbation of God alone, I were unable to despise the foolish and
perverse censures of ignorant as well as the malicious and unjust
censures of ungodly men. For although, by the blessing of God, my
most ardent desire has been to advance his kingdoms and promote the
public good, - although I feel perfectly conscious, and take God and
his angels to witness, that ever since I began to discharge the
office of teacher in the Church, my only object has been to do good
to the Church, by maintaining the pure doctrine of godliness, yet I
believe there never was a man more assailed, stung, and torn by
calumny [as well by the declared enemies of the truth of God, as by
many worthless persons who have crept into his Church - as well by
monks who have brought forth their frocks from their cloisters to
spread infection wherever they come, as by other miscreants not
better than they.] After this letter to the reader was in the press,
I had undoubted information that, at Augsburg, where the Imperial
Diet was held, a rumour of my defection to the papacy was
circulated, and entertained in the courts of the princes more
readily than might have been expected. This, forsooth, is the return
made me by those who certainly are not unaware of numerous proofs of
my constancy - proofs which, while they rebut the foul charge, ought
to have defended me against it, with all humane and impartial
judges. But the devil, with all his crew, is mistaken if he imagines
that, by assailing me with vile falsehoods, he can either cool my
zeal, or diminish my exertions. I trust that God, in his infinite
goodness, will enable me to persevere with unruffled patience in the
course of his holy vocation. Of this I give the pious reader a new
proof in the present edition.
I may further observe, that my object in this work has been, so
to prepare and train candidates for the sacred office, for the study
of the sacred volume, that they may both have an easy introduction
to it, and be able to prosecute it with unfaltering step; for, if I
mistake not, I have given a summary of religion in all its parts,
and digested it in an order which will make it easy for any one, who
rightly comprehends it, to ascertain both what he ought chiefly to
look for in Scripture, and also to what head he ought to refer
whatever is contained in it. Having thus, as it were, paved the way,
as it will be unnecessary, in any Commentaries on Scripture which I
may afterwards publish, to enter into long discussions of doctrinal
points, and enlarge on commonplaces, I will compress them into
narrow compass. In this way much trouble and fatigue will be spared
to the pious reader, provided he comes prepared with a knowledge of
the present work as an indispensable prerequisite. The system here
followed being set forth as in a mirror in all my Commentaries, I
think it better to let it speak for itself than to give any verbal
explanation of it.
Farewell, kind reader: if you derive any benefit from my
labours, aid me with your prayers to our heavenly Father.
Geneva, 1st August 1559.
The zeal of those whose cause I undertook,
Has swelled a short defence into a book.
"I profess to be one of those who, by profiting, write, and by
writing profit."--Augustine, Epist. 7.
Method and Arrangement, or Subject of the Whole Work
[From an Epitome of the Institutions, by Gaspar Olevian.]
The subject handled by the author of these Christian Institutes
is twofold: the former, the knowledge of God, which leads to a
blessed immortality; and the latter, (which is subordinate to the
former,) the knowledge of ourselves. With this view the author
simply adopts the arrangement of the Apostles' Creed, as that with
which all Christians are most familiar. For as the Creed consists of
four parts, the first relating to God the Father, the second to the
Son, the third to the Holy Spirit, and the fourth to the Church, so
the author, in fulfilment of his task, divides his Institutes into
four parts, corresponding to those of the Creed. Each of these parts
it will now be proper to explain separately.
I. The first article of the Apostles' Creed is concerning God
the Father, the creation, preservation, and government of the
universe, as implied in his omnipotence. Accordingly, the First Book
of the Institutes treats of the knowledge of God, considered as the
Creator, Preserver, and Governor of the world, and of every thing
contained in it. It shows both wherein the true knowledge of the
Creator consists, and what the end of this knowledge is, chap. 1 and
2; that it is not learned at school, but that every one is
self-taught it from the womb, chap. 3. Such, however, is man's
depravity, that he stifles and corrupts this knowledge, partly by
ignorance, partly by wicked design; and hence does not by means of
it either glorify God as he ought, or attain to happiness, chap. 4.
This inward knowledge is aided from without, namely by the creatures
in which, as in a mirror, the perfections of God may be
contemplated. But man does not properly avail himself of this
assistance, and hence to those to whom God is pleased to make
himself more intimately known for salvation, he communicates his
written word. This leads to a consideration of the Holy Scriptures,
in which God has revealed that not the Father only, but along with
the Father, the Son, and Holy Spirit, is that Creator of heaven and
earth, whom, in consequence of our innate depravity we were unable,
either from innate natural knowledge, or the beautiful mirror of the
world, to know so as to glorify. Here the author treats of the
manifestation of God in Scripture; and in connection with it, of the
one divine essence in three persons. But, lest man should lay the
blame of his voluntary blindness on God, the author shows in what
state man was created at first, introducing dissertations on the
image of God, free will, and original righteousness. The subject of
Creation being thus disposed of, the preservation and government of
the world is considered in the three last chapters, which contain a
very full discussion of the doctrine of Divine Providence.
II. As man, by sinning, forfeited the privileges conferred on
him at his creation, recourse must be had to Christ. Accordingly,
the next article in the Creed is, "And in Jesus Christ his only Son,
&c.". In like manner, the Second Book of the Institutes treats of
the knowledge of God considered as a Redeemer in Christ, And showing
man his falls conducts him to Christ the Mediator. Here the subject
of original sin is considered, and it is shown that man has no means
within himself, by which he can escape from guilt, and the impending
curse: that, on the contrary, until he is reconciled and renewed,
every thing that proceeds from him is of the nature of sin. This
subject is considered as far as the 6th chapter. Man being thus
utterly undone in himself, and incapable of working out his own cure
by thinking a good thought, or doing what is acceptable to God, must
seek redemption without himself viz., in Christ. The end for which
the Law was given, was not to secure worshipers for itself, but to
conduct them unto Christ. This leads to an exposition of the Moral
Law. Christ was known to the Jews under the Law as the author of
salvation, but is more fully revealed under the Gospel in which he
was manifested to the world. Hence arises the doctrine concerning
the similarity and difference of the two Testaments, the Old and the
New, the Law and the Gospel. These topics occupy as far as the 12th
chapter. It is next shown that, in order to secure a complete
salvation, it was necessary that the eternal Son of God should
become man, and assume a true human nature. It is also shown in what
way these two natures constitute one person. In order to purchase a
full salvation by his own merits, and effectually apply it, Christ
was appointed to the offices of Prophet, Priest, and King. The mode
in which Christ performs these offices is considered, and also
whether in point of fact he did accomplish the work of redemption.
Here an exposition is given of the articles relating to Christ's
death, resurrection, and ascension into heaven. In conclusion, it is
proved that Christ is rightly and properly said to have merited
divine grace and salvation for us.
III. So long as Christ is separated from us we have no benefit
from him. We must be ingrafted in him like branches in the vine.
Hence the Creed, after treating of Christ, proceeds in its third
article, "I believe in the Holy Spirit", - the Holy Spirit being the
bond of union between us and Christ. In like manner, the Third Book
of the Institutes treats of the Holy Spirit which unites us to
Christ, and, in connection with it, of faith, by which we embrace
Christ with a double benefit, viz., that of gratuitous righteousness
which he imputes to us, and regeneration, which he begins in us by
giving us repentance. In order to show the worthlessness of a faith
which is not accompanied with a desire of repentance, the author,
before proceeding to a full discussion of justification, treats at
length from chapter 3-10 of repentance, and the constant study of it
- repentance, which Christ, when apprehended by faith, begets in us
by his Spirit. Chapter 11 treats of the primary and peculiar benefit
of Christ when united to us by the Holy Spirit, viz., justification.
This subject is continued to the 20th chapter, which treats of
prayer, the hand, as it were, to receive the blessings which faith
knows to be treasured up for it with God, according to the word of
promise. But, as the Holy Spirit, who creates and preserves our
faith, does not unite all men to Christ, who is the sole author of
salvation, chapter 21 treats of the eternal election of God, to
which it is owing that we, in whom he foresaw no good which he had
not previously bestowed, are given to Christ, and united to him by
the effectual calling of the Gospel. This subject is continued to
the 25th chapter, which treats of complete regeneration and
felicity, namely, the final resurrection to which we must raise our
eyes, seeing that, in regard to fruition, the happiness of the godly
is only begun in this world.
IV. Since the Holy Spirit does not ingraft all men into Christ,
or endue them with faith, and those whom he does so endue he does
not ordinarily endue without means, but uses for that purpose the
preaching of the Gospel and the dispensation of the Sacraments,
together with the administration of all kinds of discipline, the
Creed contains the following article, "I believe in the Holy
Catholic Church", namely, that Church which, when lying in eternal
death, the Father, by gratuitous election, freely reconciled to
himself in Christ, and endued with the Holy Spirit, that, being
ingrafted into Christ, it might have communion with him as its
proper head; whence flow perpetual remission of sins, and full
restoration to eternal life. Accordingly the Church is treated of in
the first fourteen chapters of the Fourth Book, which thereafter
treats of the means which the Holy Spirit employs in calling us
effectually from spiritual death, and preserving the Church, in
other words, Baptism and the Lord's Supper. These means are, as it
were, the royal sceptre of Christ, by which, through the efficacy of
his Spirit, he commences his spiritual reign in the Church, advances
it from day to day, and after this life, without the use of means,
finally perfects it. This subject is continued to the 20th chapter.
And because civil governments are, in this life, the hospitable
entertainers (hospitia) of the Church (though civil government is
distinct from the spiritual kingdom of Christ,) the author shows how
great blessings they are, blessings which the Church is bound
gratefully to acknowledge, until we are called away from this
tabernacle to the heavenly inheritance, where God will be all in
all.
Such is the arrangement of the Institutes which may be thus
summed up: Man being at first created upright, but afterwards being
not partially but totally ruined, finds his entire salvation out of
himself in Christ, to whom being united by the Holy Spirit freely
given without any foresight of future works, he thereby obtains a
double blessing, viz., full imputation of righteousness, which goes
along with us even to the grave, and the commencement of
sanctification, which daily advances till at length it is perfected
in the day of regeneration or resurrection of the body, and this, in
order that the great mercy of God may be celebrated in the heavenly
mansions, throughout eternity.
Calvin, Institutes on the Christian Religion, Volume 1
(continued in part 4...)
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