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PREFIXED TO THE FOURTH EDITION 1581 AND REPRINTED VERBATIM IN ALL THE SUBSEQUENT EDITIONS.
T[HOMAS] N[ORTON], THE TRANSLATOR TO THE READER.
Good reader, here is now offered you, the fourth time printed in English, M.
Calvin's book of the Institution of Christian Religion; a book of great
labour to the author, and of great profit to the Church of God. M. Calvin first
wrote it when he was a young man, a book of small volume, and since that season
he has at sundry times published it with new increases, still protesting at
every edition himself to be one of those qui scribendo proficiunt, et
proficiendo scribunt, which with their writing do grow in profiting, and with
their profiting do proceed in writing. At length having, in many [of] his other
works, traveled about exposition of sundry books of the Scriptures, and in the
same finding occasion to discourse of sundry common-places and matters of
doctrine, which being handled according to the occasions of the text that were
offered him, and not in any other method, were not so ready for the
reader's use, he therefore entered into this purpose to enlarge this
book of Institutions, and therein to treat of all those titles and commonplaces
largely, with this intent, that whensoever any occasion fell in his other books
to treat of any such cause, he would not newly amplify his books of
commentaries and expositions therewith, but refer his reader wholly to this
storehouse and treasure of that sort of divine learning. As age and weakness
grew upon him, so he hastened his labour; and, according to his petition to
God, he in manner ended his life with his work, for he lived not long after.
So great a jewel was meet to be made most beneficial, that is to say, applied
to most common use. Therefore, in the very beginning of the Queen's
Majesty's most blessed reign, I translated it out of Latin into English
for the commodity of the Church of Christ, at the special request of my dear
friends of worthy memory, Reginald Wolfe and Edward Whitchurch, the one her
Majesty's printer for the Hebrew, Greek, and Latin tongues, the other
her Highness' printer of the books of Common Prayer. I performed my work
in the house of my said friend, Edward Whitchurch, a man well known of upright
heart and dealing, an ancient zealous gospeller, as plain and true a friend as
ever I knew living, and as desirous to do anything to common good, especially
by the advancement of true religion.
At my said first edition of this book, I considered how the author thereof had
of long time purposely laboured to write the same most exactly, and to pack
great plenty of matter in small room of words; yea, and those so circumspectly
and precisely ordered, to avoid the cavillations of such as for enmity to the
truth therein contained would gladly seek and abuse all advantages which might
be found by any oversight in penning of it, that the sentences were thereby
become so full as nothing might well be added without idle superfluity, and
again so highly pared, that nothing could be diminished without taking away
some necessary substance of matter therein expressed. This manner of writing,
beside the peculiar terms of arts and figures, and the difficulty of the
matters themselves, being throughout interlaced with the school men's
controversies, made a great hardness in the author's own book, in that
tongue wherein otherwise he is both plentiful and easy, insomuch that it
sufficeth not to read him once, unless you can be content to read in vain. This
consideration encumbered me with great doubtfulness for the whole order and
frame of my translation. If I should follow the words, I saw that of necessity
the hardness in the translation must needs be greater than was in the tongue
wherein it was originally written. If I should leave the course of words, and
grant myself liberty after the natural manner of my own tongue, to say that in
English which I conceived to be his meaning in Latin, I plainly perceived how
hardly I might escape error, and on the other side, in this matter of faith and
religion, how perilous it was to err. For I durst not presume to warrant myself
to have his meaning without his words. And they that wet what it is to
translate well and faithfully, especially in matters of religion, do know that
not the only grammatical construction of words sufficeth, but the very building
and order to observe all advantages of vehemence or grace, by placing or accent
of words, maketh much to the true setting forth of a writer's mind.
In the end, I rested upon this determination, to follow the words so near as
the phrase of the English tongue would suffer me. Which purpose I so performed,
that if the English book were printed in such paper and letter as the Latin is,
it should not exceed the Latin in quantity. Whereby, beside all other
commodities that a faithful translation of so good a work may bring, this one
benefit is moreover provided for such as are desirous to attain some knowledge
of the Latin tongue (which is, at this time, to be wished in many of those men
for whose profession this book most fitly serveth), that they shall not find
any more English than shall suffice to construe the Latin withal, except in
such few places where the great difference of the phrases of the languages
enforced me: so that, comparing the one with the other, they shall both profit
in good matter, and furnish themselves with understanding of that speech,
wherein the greatest treasures of knowledge are disclosed.
In the doing hereof, I did not only trust mine own wit or ability, but examined
my whole doing from sentence to sentence throughout the whole book with
conference and overlooking of such learned men, as my translation being allowed
by their Judgment, I did both satisfy mine own conscience that I had done
truly, and their approving of it might be a good warrant to the reader that
nothing should herein be delivered him but sound, unmingled, and uncorrupted
doctrine, even in such sort as the author himself had first framed it. All that
I wrote, the grave, learned, and virtuous man, M. David Whitehead (whom I name
with honourable remembrance), did, among others, compare with the Latin,
examining every sentence throughout the whole book. Beside all this, I
privately required many, and generally all men with whom I ever had any talk of
this matter, that if they found anything either not truly translated, or not
plainly Englished, they would inform me thereof, promising either to satisfy
them or to amend it. Since which time, I have not been advertised by any man of
anything which they would require to be altered. Neither had I myself, by
reason of my profession, being otherwise occupied, any leisure to peruse it.
And that is the cause, why not only at the second and third time, but also at
this impression, you have no change at all in the work, but altogether as it
was before.
Indeed, I perceived many men well-minded and studious of this book, to require
a table for their ease and furtherance. Their honest desire I have fulfilled in
the second edition, and have added thereto a plentiful table, which is also
here inserted, which I have translated out of the Latin, wherein the principal
matters discoursed in this book are named by their due titles in order of
alphabet, and under every title is set forth a brief sum of the whole doctrine
taught in this book concerning the matter belonging to that title or
common-place; and therewith is added the book, chapter, and section or division
of the chapter, where the same doctrine is more largely expressed and proved.
And for the readier finding thereof, I have caused the number of the chapters
to be set upon every leaf in the book, and quoted the sections also by their
due numbers with the usual figures of algorism. And now at this last
publishing, my friends, by whose charge it is now newly imprinted in a Roman
letter and smaller volume, with divers other Tables which, since my second
edition, were gathered by M. Marlorate, to be translated and here added for
your benefit.
Moreover, whereas in the first edition the evil manner of my scribbling hand,
the interlining of my copy, and some other causes well known among workmen of
that faculty, made very many faults to pass the printer, I have, in the second
impression, caused the book to be composed by the printed copy, and corrected
by the written; whereby it must needs be that it was much more truly done than
the other was, as I myself do know above three hundred faults amended. And now
at this last printing, the composing after a printed copy bringeth some ease,
and the diligence used about the correction having been right faithfully looked
unto, it cannot be but much more truly set forth. This also is performed, that
the volume being smaller, with a letter fair and legible, it is of more easy
price, that it may be of more common use, and so to more large communicating of
so great a treasure to those that desire Christian knowledge for instruction of
their faith, and guiding of their duties. Thus, on the printer's behalf
and mine, your ease and commodity (good readers) provided for. Now resteth your
own diligence, for your own profit, in studying it.
To spend many words in commending the work itself were needless; yet thus much
I think, I may both not unruly and not vainly say, that though many great
learned men have written books of common-places of our religion, as Melancthon,
Sarcerius, and others, whose works are very good and profitable to the Church
of God, yet by the consenting Judgment of those that understand the same, there
is none to be compared to this work of Calvin, both for his substantial
sufficiency of doctrine, the sound declaration of truth in articles of our
religion, the large and learned confirmation of the same, and the most deep and
strong confutation of all old and new heresies; so that (the Holy Scriptures
excepted) this is one of the most profitable books for all students of
Christian divinity. Wherein (good readers), as I am glad for the glory of God,
and for your benefit, that you may have this profit of my travel, so I beseech
you let me have this use of your gentleness, that my doings may be construed to
such good end as I have meant them; and that if any thing mislike you by reason
of hardness, or any other cause that may seem to be my default, you will not
forthwith condemn the work, but read it after; in which doing you will find (as
many have confessed to me that they have found by experience) that those things
which at the first reading shall displease you for hardness, shall be found so
easy as so hard matter would suffer, and, for the most part, more easy than
some other phrase which should with greater looseness and smoother sliding away
deceive your understanding. I confess, indeed, it is not finely and pleasantly
written, nor carrieth with it such delightful grace of speech as some great
wise men have bestowed upon some foolisher things, yet it containeth sound
truth set forth with faithful plainness, without wrong done to the
author's meaning; and so, if you accept and use it, you shall not fail
to have great profit thereby, and I shall think my labour very well employed.
Thomas Norton.
INSTITUTIONS
OF
THE CHRISTIAN RELIGION
PREFATORY ADDRESS
TO
HIS MOST CHRISTIAN MAJESTY,
THE MOST MIGHTY AND ILLUSTRIOUS MONARCH,
FRANCIS, KING OF THE FRENCH,
HIS SOVEREIGN;[1]
JOHN CALVIN PRAYS PEACE AND SALVATION IN CHRIST.[2]
SIRE,--When I first engaged in this work, nothing was farther from my
thoughts than to write what should afterwards be presented to your Majesty. My
intention was only to furnish a kind of rudiments, by which those who feel some
interest in religion might be trained to true godliness. And I toiled at the
task chiefly for the sake of my countrymen the French, multitudes of whom I
perceived to be hungering and thirsting after Christ, while very few seemed to
have been duly imbued with even a slender knowledge of him. That this was the
object which I had in view is apparent from the work itself, which is written
in a simple and elementary form adapted for instruction.
But when I perceived that the fury of certain bad men had risen to such a
height in your realm, that there was no place in it for sound doctrine, I
thought it might be of service if I were in the same work both to give
instruction to my countrymen, and also lay before your Majesty a Confession,
from which you may learn what the doctrine is that so inflames the rage of
those madmen who are this day, with fire and sword, troubling your kingdom. For
I fear not to declare, that what I have here given may be regarded as a summary
of the very doctrine which, they vociferate, ought to be punished with
confiscation, exile, imprisonment, and flames, as well as exterminated by land
and sea.
I am aware, indeed, how, in order to render our cause as hateful to your
Majesty as possible, they have filled your ears and mind with atrocious
insinuations; but you will be pleased, of your clemency, to reflect, that
neither in word nor deed could there be any innocence, were it sufficient
merely to accuse. When any one, with the view of exciting prejudice, observes
that this doctrine, of which I am endeavouring to give your Majesty an account,
has been condemned by the suffrages of all the estates, and was long ago
stabbed again and again by partial sentences of courts of law, he undoubtedly
says nothing more than that it has sometimes been violently oppressed by the
power and faction of adversaries, and sometimes fraudulently and insidiously
overwhelmed by lies, cavils, and calumny. While a cause is unheard, it is
violence to pass sanguinary sentences against it; it is fraud to charge it,
contrary to its deserts, with sedition and mischief.
That no one may suppose we are unjust in thus complaining, you yourself, most
illustrious Sovereign, can bear us witness with what lying calumnies it is
daily traduced in your presence, as aiming at nothing else than to wrest the
sceptres of kings out of their hands, to overturn all tribunals and seats of
justice, to subvert all order and government, to disturb the peace and quiet of
society, to abolish all laws, destroy the distinctions of rank and property,
and, in short, turn all things upside down. And yet, that which yon hear is but
the smallest portion of what is said; for among the common people are
disseminated certain horrible insinuations--insinuations which, if well
founded, would justify the whole world in condemning the doctrine with its
authors to a thousand fires and gibbets. Who can wonder that the popular hatred
is inflamed against it, when credit is given to those most iniquitous
accusations? See, why all ranks unite with one accord in condemning our persons
and our doctrine!
Carried away by this feeling, those who sit in judgment merely give utterance
to the prejudices which they have imbibed at home, and think they have duly
performed their part if they do not order punishment to be inflicted on any one
until convicted, either on his own confession, or on legal evidence. But of
what crime convicted? "Of that condemned doctrine," is the answer.
But with what justice condemned? The very essence of the defence was, not to
abjure the doctrine itself, but to maintain its truth. On this subject,
however, not a whisper is allowed!
Justice, then, most invincible Sovereign, entitles me to demand that you will
undertake a thorough investigation of this cause, which has hitherto been
tossed about in any kind of way, and handled in the most irregular manner,
without any order of law, and with passionate heat rather than judicial
gravity.
Let it not be imagined that I am here framing my own private defence, with the
view of obtaining a safe return to my native land. Though I cherish towards it
the feelings which become me as a man, still, as matters now are, I can be
absent from it without regret. The cause which I plead is the common cause of
all the godly, and therefore the very cause of Christ--a cause which,
throughout your realm, now lies, as it were, in despair, torn and trampled upon
in all kinds of ways, and that more through the tyranny of certain Pharisees
than any sanction from yourself. But it matters not to inquire how the thing is
done; the fact that it is done cannot be denied. For so far have the wicked
prevailed, that the truth of Christ, if not utterly routed and dispersed, lurks
as if it were ignobly buried; while the poor Church, either wasted by cruel
slaughter or driven into exile, or intimidated and terror--struck,
scarcely ventures to breathe. Still her enemies press on with their wonted rage
and fury over the ruins which they have made, strenuously assaulting the wall,
which is already giving way. Meanwhile, no man comes forth to offer his
protection against such furies. Any who would be thought most favourable to the
truth, merely talk of pardoning the error and imprudence of ignorant men For so
those modest personages[3] speak; giving the
name of error and imprudence to that which they know to be[4] the infallible truth of God, and of ignorant men to
those whose intellect they see that Christ has not despised, seeing he has
deigned to intrust them with the mysteries of his heavenly wisdom.[5] Thus all are ashamed of the Gospel.
Your duty, most serene Prince, is, not to shut either your ears or mind against
a cause involving such mighty interests as these: how the glory of God is to be
maintained on the earth inviolate, how the truth of God is to preserve its
dignity, how the kingdom of Christ is to continue amongst us compact and
secure. The cause is worthy of your ear, worthy of your investigation, worthy
of your throne.
The characteristic of a true sovereign is, to acknowledge that, in the
administration of his kingdom, he is a minister of God. He who does not make
his reign subservient to the divine glory, acts the part not of a king, but a
robber. He, moreover, deceives himself who anticipates long prosperity to any
kingdom which is not ruled by the sceptre of God, that is, by his divine word.
For the heavenly oracle is infallible which has declared, that "where
there is no vision the people perish" (Prov. 29:18).
Let not a contemptuous idea of our insignificance dissuade you from the
investigation of this cause. We, indeed, are perfectly conscious how poor and
abject we are: in the presence of God we are miserable sinners, and in the
sight of men most despised--we are (if you will) the mere dregs and
off--scoutings of the world, or worse, if worse can be named: so that
before God there remains nothing of which we can glory save only his mercy, by
which, without any merit of our own, we are admitted to the hope of eternal
salvation:[6] and before men not even this much
remains,[7] since we can glory only in our
infirmity, a thing which, in the estimation of men, it is the greatest ignominy
even tacitly[8] to confess. But our doctrine
must stand sublime above all the glory of the world, and invincible by all its
power, because it is not ours, but that of the living God and his Anointed,
whom the Father has appointed King, that he may rule from sea to sea, and from
the rivers even to the ends of the earth; and so rule as to smite the whole
earth and its strength of iron and brass, its splendour of gold and silver,
with the mere rod of his mouth, and break them in pieces like a potter's
vessel; according to the magnificent predictions of the prophets respecting his
kingdom (Dan. 2:34; Isaiah 11:4; Psalm 2:9).
Our adversaries, indeed, clamorously maintain that our appeal to the word of
God is a mere pretext,--that we are, in fact, its worst corrupters. How
far this is not only malicious calumny, but also shameless effrontery, you will
be able to decide, of your own knowledge, by reading our Confession. Here,
however, it may be necessary to make some observations which may dispose, or at
least assist, you to read and study it with attention.
When Paul declared that all prophecy ought to be according to the analogy of
faith (Rom. 12:6), he laid down the surest rule for determining the meaning of
Scripture. Let our doctrine be tested by this rule and our victory is secure.
For what accords better and more aptly with faith than to acknowledge ourselves
divested of all virtue that we may be clothed by God, devoid of all goodness
that we may be filled by Him, the slaves of sin that he may give us freedom,
blind that he may enlighten, lame that he may cure, and feeble that he may
sustain us; to strip ourselves of all ground of glorying that he alone may
shine forth glorious, and we be glorified in him? When these things, and others
to the same effect, are said by us, they interpose, and querulously complain,
that in this way we overturn some blind light of nature, fancied preparatives,
free will, and works meritorious of eternal salvation, with their own
supererogations also;[9] because they cannot
bear that the entire praise and glory of all goodness, virtue, justice, and
wisdom, should remain with God. But we read not of any having been blamed for
drinking too much of the fountain of living water; on the contrary, those are
severely reprimanded who "have hewed them out cisterns, broken cisterns,
that can hold no water" (Jer. 2:13). Again, what more agreeable to faith
than to feel assured that God is a propitious Father when Christ is
acknowledged as a brother and propitiator, than confidently to expect all
prosperity and gladness from Him, whose ineffable love towards us was such that
He "spared not his own Son, but delivered him up for us all" (Rom.
8:32), than to rest in the sure hope of salvation and eternal life whenever
Christ, in whom such treasures are hid, is conceived to have been given by the
Father? Here they attack us, and loudly maintain that this sure confidence is
not free from arrogance and presumption. But as nothing is to be presumed of
ourselves, so all things are to be presumed of God; nor are we stript of
vain--glory for any other reason than that we may learn to glory in the
Lord. Why go farther? Take but a cursory view, most valiant King, of all the
parts of our cause, and count us of all wicked men the most iniquitous, if you
do not discover plainly, that "therefore we both labour and suffer
reproach because we trust in the living God" (1 Tim. 4:10); because we
believe it to be "life eternal" to know "the only true God,
and Jesus Christ," whom he has sent (John 17:3). For this hope some of us
are in bonds, some beaten with rods, some made a gazing--stock, some
proscribed, some most cruelly tortured, some obliged to flee; we are all
pressed with straits, loaded with dire execrations, lacerated by slanders, and
treated with the greatest indignity.
Look now to our adversaries (I mean the priesthood, at whose beck and pleasure
others ply their enmity against us), and consider with me for a little by what
zeal they are actuated. The true religion which is delivered in the Scriptures,
and which all ought to hold, they readily permit both themselves and others to
be ignorant of, to neglect and despise; and they deem it of little moment what
each man believes concerning God and Christ, or disbelieves, provided he
submits to the judgment of the Church with what they call10 implicit
faith; nor are they greatly concerned though they should see the glow of God
dishonoured by open blasphemies, provided not a finger is raised against the
primacy of the Apostolic See and the authority of holy mother
Church.11 Why, then, do they war for the mass, purgatory,
pilgrimage, and similar follies, with such fierceness and acerbity, that though
they cannot prove one of them from the word of God, they deny godliness can be
safe without faith in these things--faith drawn out, if I may so express
it, to its utmost stretch? Why? just because their belly is their God, and
their kitchen their religion; and they believe, that if these were away they
would not only not be Christians, but not even men. For although some wallow in
luxury, and others feed on slender crusts, still they all live by the same pot,
which without that fuel might not only cool, but altogether freeze. He,
accordingly, who is most anxious about his stomach, proves the fiercest
champion of his faith. In short, the object on which all to a man are bent, is
to keep their kingdom safe or their belly filled; not one gives even the
smallest sign of sincere zeal.
Nevertheless, they cease not to assail our doctrine, and to accuse and defame
it in what terms they may, in order to render it either hated or suspected.
They call it new, and of recent birth; they carp at it as doubtful and
uncertain; they bid us tell by what miracles it has been confirmed; they ask if
it be fair to receive it against the consent of so many holy Fathers and the
most ancient custom; they urge us to confess either that it is schismatical in
giving battle to the Church, or that the Church must have been without life
during the many centuries in which nothing of the kind was heard. Lastly, they
say there is little need of argument, for its quality may be known by its
fruits, namely, the large number of sects, the many seditious disturbances, and
the great licentiousness which it has produced. No doubt, it is a very easy
matter for them, in presence of an ignorant and credulous multitude, to insult
over an undefended cause; but were an opportunity of mutual discussion
afforded, that acrimony which they now pour out upon us in frothy torrents,
with as much license as impunity,12 would assuredly boil dry.
1. First, in calling it new, they are exceedingly injurious to God, whose
sacred word deserved not to be charged with novelty. To them, indeed, I very
little doubt it is new, as Christ is new, and the Gospel new; but those who are
acquainted with the old saying of Paul, that Christ Jesus "died for our
sins, and rose again for our justification" (Rom. 4:25), will not detect
any novelty in us. That it long lay buried and unknown is the guilty
consequence of man's impiety; but now when, by the kindness of God, it
is restored to us, it ought to resume its antiquity just as the returning
citizen resumes his rights.
2. It is owing to the same ignorance that they hold it to be doubtful and
uncertain; for this is the very thing of which the Lord complains by his
prophet, "The ox knoweth his owner, and the ass his master's
crib; but Israel doth not know, my people doth not consider" (Isaiah
1:3). But however they may sport with its uncertainty, had they to seal their
own doctrine with their blood, and at the expense of life, it would be seen
what value they put upon it. Very different is our confidence--a
confidence which is not appalled by the terrors of death, and therefore not
even by the judgment--seat of God.
3. In demanding miracles from us, they act dishonestly; for we have not coined
some new gospel, but retain the very one the truth of which is confirmed by all
the miracles which Christ and the apostles ever wrought. But they have a
peculiarity which we have not--they can confirm their faith by constant
miracles down to the present day! Way rather, they allege miracles which might
produce wavering in minds otherwise well disposed; they are so frivolous and
ridiculous, so vain and false. But were they even exceedingly wonderful, they
could have no effect against the truth of God, whose name ought to be hallowed
always, and everywhere, whether by miracles, or by the natural course of
events. The deception would perhaps be more specious if Scripture did not
admonish us of the legitimate end and use of miracles. Mark tells us (Mark
16:20) that the signs which followed the preaching of the apostles were wrought
in confirmation of it; so Luke also relates that the Lord "gave
testimony to the word of his grace, and granted signs and wonders to be
done" by the hands of the apostles (Acts 14:3). Very much to the same
effect are those words of the apostle, that salvation by a preached gospel was
confirmed, "The Lord bearing witness with signs and wonders, and with
divers miracles" (Heb. 2:4). Those things which we are told are seals of
the gospel, shall we pervert to the subversion of the gospel? What was destined
only to confirm the truth, shall we misapply to the confirmation of lies? The
proper course, therefore, is, in the first instance, to ascertain and examine
the doctrine which is said by the Evangelist to precede; then after it has been
proved, but not till then, it may receive confirmation from miracles. But the
mark of sound doctrine given by our Saviour himself is its tendency to promote
the glory not of men, but of God (John 7:18; 8:50). Our Saviour having declared
this to be test of doctrine, we are in error if we regard as miraculous, works
which are used for any other purpose than to magnify the name of
God.13 And it becomes us to remember that Satan has his miracles,
which, although they are tricks rather than true wonders, are still such as to
delude the ignorant and unwary. Magicians and enchanters have always been
famous for miracles, and miracles of an astonishing description have given
support to idolatry: these, however, do not make us converts to the
superstitions either of magicians or idolaters. In old times, too, the
Donatists used their power of working miracles as a battering-ram, with which
they shook the simplicity of the common people. We now give to our opponents
the answer which Augustine then gave to the Donatists (in Joan. Tract. 23),
"The Lord put us on our guard against those wonder--workers, when
he foretold that false prophets would arise, who, by lying signs and divers
wonders, would, if it were possible, deceive the very elect" (Mt. 24:24).
Paul, too, gave warning that the reign of antichrist would be "withall
power, and signs, and lying wonders" (2 Thess. 2:9).
But our opponents tell us that their miracles are wrought not by idols, not by
sorcerers, not by false prophets, but by saints: as if we did not know it to be
one of Satan's wiles to transform himself "into an angel of
light" (2 Cor. 11:14). The Egyptians, in whose neighbourhood Jeremiah was
buried, anciently sacrificed and paid other divine honours to him (Hieron. in
Praef. Jerem). Did they not make an idolatrous abuse of the holy prophet of
God? and yet, in recompense for so venerating his tomb, they
thought14 that they were cured of the bite of serpents. What, then,
shall we say but that it has been, and always will be, a most just punishment
of God, to send on those who do not receive the truth in the love of it,
"strong delusion, that they should believe a lie"? (2 Thess.
2:11). We, then, have no lack of miracles, sure miracles, that cannot be
gainsaid; but those to which our opponents lay claim are mere delusions of
Satan, inasmuch as they draw off the people from the true worship of God to
vanity.
4. It is a calumny to represent us as opposed to the Fathers (I mean the
ancient writers of a purer age), as if the Fathers were supporters of their
impiety. Were the contest to be decided by such authority (to speak in the most
moderate terms), the better part of the victory would be ours.15
While there is much that is admirable and wise in the writings of those
Fathers, and while in some things it has fared with them as with ordinary men;
these pious sons, forsooth, with the peculiar acuteness of intellect, and
judgment, and soul, which belongs to them, adore only their slips and errors,
while those things which are well said they either overlook, or disguise, or
corrupt; so that it may be truly said their only care has been to gather dross
among gold. Then, with dishonest clamour, they assail us as enemies and
despisers of the Fathers. So far are we from despising them, that if this were
the proper place, it would give us no trouble to support the greater part of
the doctrines which we now hold by their suffrages. Still, in studying their
writings, we have endeavoured to remember (1 Cor. 3:21ñ23; see also
Augustin. Ep. 28), that all things are ours, to serve, not lord it over us, but
that we axe Christ's only, and must obey him in all things without
exception. He who does not draw this distinction will not have any fixed
principles in religion; for those holy men were ignorant of many things, are
often opposed to each other, and are sometimes at variance with themselves.
It is not without cause (remark our opponents) we are thus warned by Solomon,
"Remove not the ancient landmarks which thy fathers have set"
(Prov. 22:28). But the same rule applies not to the measuring of fields and the
obedience of faith. The rule applicable to the latter is, "Forget also
thine own people, and thy father's house" (Ps. 45:10). But if they
are so fond of allegory, why do they not understand the apostles, rather than
any other class of Fathers, to be meant by those whose landmarks it is unlawful
to remove? This is the interpretation of Jerome, whose words they have quoted
in their canons. But as regards those to whom they apply the passage, if they
wish the landmarks to be fixed, why do they, whenever it suits their purpose,
so freely overleap them?
Among the Fathers there were two, the one of whom said,16
"Our God neither eats nor drinks, and therefore has no need of chalices
and salvers;" and the other,17 "Sacred rites do not
require gold, and things which are not bought with gold, please not by
gold." They step beyond the boundary, therefore, when in sacred matters
they are so much delighted with gold, driver, ivory, marble, gems, and silks,
that unless everything is overlaid with costly show, or rather insane
luxury18, they think God is not duly worshipped.
It was a Father who said,19 "He ate flesh freely on the day
on which others abstained from it, because he was a Christian." They
overleap the boundaries, therefore, when they doom to perdition every soul
that, during Lent, shall have tasted flesh.
There were two Fathers, the one of whom said,20 "A monk not
labouring with his own hands is no better than a violent man and a
robber;" and the other,21 "Monks, however assiduous
they may be in study, meditation, and prayer, must not live by others."
This boundary, too, they transgressed, when they placed lazy gormandising monks
in dens and stews, to gorge themselves on other men's substance.
It was a Father who said,22 "It is a horrid abomination to
see in Christian temples a painted image either of Christ or of any
saint." Nor was this pronounced by the voice era single individual; but
an Ecclesiastical Council also decreed,23 "Let nought that is
worshipped be depicted on walls."24 Very far are they from
keeping within these boundaries when they leave not a corner without images.
Another Father counselled,25 "That after performing the
office of humanity to the dead in their burial, we should leave them at
rest." These limits they burst through when they keep up a perpetual
anxiety about the dead.
It is a Father who testifies,26 "That the substance of bread
and wine in the Eucharist does not cease but remains, just as the nature and
substance of man remains united to the Godhead in the Lord Jesus Christ."
This boundary they pass in pretending that, as soon as the words of our Lord
are pronounced, the substance of bread and wine ceases, and is
transubstantiated into body and blood.
They were Fathers, who, as they exhibited only one Eucharist to the whole
Church,27 and kept back from it the profane and flagitious; so they,
in the severest terms, censured all those28 who, being present, did
not communicate How far have they removed these landmarks, in filling not
churches only, but also private houses, with their masses, admitting all and
sundry to be present, each the more willingly the more largely he pays, however
wicked and impure he may be,--not inviting any one to faith in Christ and
faithful communion in the sacraments, but rather vending their own work for the
grace and merits of Christ!29
There were two Fathers, the one of whom decided that those were to be excluded
altogether from partaking of Christ's sacred supper,30 who,
contented with communion in one kind, abstained from the other; while the other
Father strongly contends31 that the blood of the Lord ought not to
be denied to the Christian people, who, in confessing him, are enjoined to shed
their own blood. These landmarks, also, they removed, when, by an unalterable
law, they ordered the very thing which the former Father punished with
excommunication, and the latter condemned for a valid reason.
It was a Father who pronounced it rashness,32 in an obscure
question, to decide in either way without clear and evident authority from
Scripture. They forgot this landmark when they enacted so many constitutions,
so many canons, and so many dogmatical decisions, without sanction from the
word of God.
It was a Father who reproved Montanus, among other heresies,33 for
being the first who imposed laws of fasting. They have gone far beyond this
landmark also in enjoining fasting under the strictest laws.
It was a Father who denie that the ministers of the Church should be
interdicted from marrying, and pronounced married life to be a state of
chastity; and there were other Fathers who assented to his decision. These
boundaries they overstepped in rigidly binding their priests to celibacy.
It was a Father who thought35 that Christ only should be listened
to, from its being said, "hear him;" and that regard is due not to
what others before us have said or done, but only to what Christ, the head of
all, has commanded. This landmark they neither observe themselves nor allow to
be observed by others, while they subject themselves and others to any master
whatever, rather than Christ.
There is a Father who contends36 that the Church ought not to prefer
herself to Christ, who always judges truly, whereas ecclesiastical judges, who
are but men, are generally deceived. Having burst through this barrier also,
they hesitate not to suspend the whole authority of Scripture on the judgment
of the Church.37
All the Fathers with one heart execrated, and with one mouth proteste against,
contaminating the word of God with the subtleties sophists, and involving it in
the brawls of dialecticians. Do they keep within these limits when the sole
occupation of their lives is to entwine and entangle the simplicity of
Scripture with endless disputes, and worse than sophistical jargon? So much so,
that were the Fathers to rise from their graves, and listen to the brawling art
which bears the name of speculative theology, there is nothing they would
suppose it less to be than a discussion of a religious nature.
But my discourse would far exceed its just limits were I to show, in detail,
how petulantly those men shake off the yoke of the Fathers, while they wish to
be thought their most obedient sons. Months, nay, years would fail me; and yet
so deplorable and desperate is their effrontery, that they presume to chastise
us for overstepping the ancient landmarks!
5. Then, again, it is to no purpose they call us to the bar of custom. To make
everything yield to custom would be to do the greatest injustice. Were the
judgments of mankind correct, custom would be regulated by the good. But it is
often far otherwise in point of fact; for, whatever the many are seen to do,
forthwith obtains the force of custom. But human affairs have scarcely ever
been so happily constituted as that the better course pleased the greater
number. Hence the private vices of the multitude have generally resulted in
public error, or rather that common consent in vice which these worthy men
would have to be law. Any one with eyes may perceive that it is not one flood
of evils which has deluged us; that many fatal plagues have invaded the globe;
that all things rush headlong; so that either the affairs of men must be
altogether despaired of, or we must not only resist, but boldly attack
prevailing evils. The cure is prevented by no other cause than the length of
time during which we have been accustomed to the disease. But be it so that
public error must have a place in human society, still, in the kingdom of God,
we must look and listen only to his eternal truth, against which no series of
years, no custom, no conspiracy, can plead prescription. Thus Isaiah formerly
taught the people of God, "Say ye not, A confederacy, to all to whom
this people shall say, A confederacy;" i.e. do not unite with the people
in an impious consent; "neither fear ye their fear, nor be afraid.
Sanctify the Lord of hosts himself; and let him be your fear, and let him be
your dread" (Is. 8:12). Now, therefore, let them, if they will, object to
us both past ages and present examples; if we sanctify the Lord of hosts, we
shall not be greatly afraid. Though many ages should have consented to like
ungodliness, He is strong who taketh vengeance to the third and fourth
generation; or the whole world should league together in the same iniquity. He
taught experimentally what the end is of those who sin with the multitude, when
He destroyed the whole human race with a flood, saving Noah with his little
family, who, by putting his faith in Him alone, "condemned the
world" (Heb. 11:7). In short, depraved custom is just a kind of general
pestilence in which men perish not the less that they fall in a crowd. It were
well, moreover, to ponder the observation of Cyprian,39 that those
who sin in ignorance, though they cannot be entirely exculpated, seem, however,
to be, in some sense, excusable; whereas those who obstinately reject the
truth, when presented to them by the kindness of God, have no defence to
offer.40
6. Their dilemma does not push us so violently as to oblige us to confess,
either that the Church was a considerable time without life, or that we have
now a quarrel with the Church. The Church of Christ assuredly has lived, and
will live, as long as Christ shall reign at the right hand of the Father. By
his hand it is sustained, by his protection defended, by his mighty power
preserved in safety. For what he once undertook he will undoubtedly perform, he
will be with iris people always, "even to the end of the world"
(Mt. 28:20). With the Church we wage no war, since, with one consent, in common
with the whole body of the faithful, we worship and adore one God, and Christ
Jesus the Lord, as all the pious have always adored him. But they themselves
err not a little from the truth in not recognising any church but that which
they behold with the bodily eye, and in endeavouring to circumscribe it by
limits, within which it cannot be confined.
The hinges on which the controversy turns are these: first, in their contending
that the form of the Church is always visible and apparent; and, secondly, in
their placing this form in the see of the Church of Rome and its hierarchy. We,
on the contrary, maintain, both that the Church may exist without any apparent
form, and, moreover, that the form is not ascertained by that external
splendour which they foolishly admire, but by a very different mark, namely, by
the pure preaching of the word of God, and the due administration of the
sacraments. They make an outcry whenever the Church cannot be pointed to with
the finger. But how oft was it the fate of the Church among the Jews to be so
defaced that no comeliness appeared? What do we suppose to have been the
splendid form when Elijah complained that he was left alone? (1 Kings 19:14).
How long after the advent of Christ did it lie hid without form? How often
since has it been so oppressed by wars, seditions, and heresies, that it was
nowhere seen in splendour? Had they lived at that time, would they have
believed there was any Church? But Elijah learned that there remained seven
thousand men who had not bowed the knee to Baal; nor ought we to doubt that
Christ has always reigned on earth ever since he ascended to heaven. Had the
faithful at that time required some discernible form, must they not have
forthwith given way to despondency? And, indeed, Hilary accounted it a very
great fault in his day, that men were so possessed with a foolish admiration of
Episcopal dignity as not to perceive the deadly hydra lurking under that mask.
His words are (Cont. Auxentium), "One advice I give: Beware of
Antichrist; for, unhappily, a love of walls has seized you; unhappily, the
Church of God which you venerate exists in houses and buildings; unhappily,
under these you find the name of peace. Is it doubtful that in these Antichrist
will have his seat? Safer to me are mountains, and woods, and lakes, and
dungeons, and whirlpools; since in these prophets, dwelling or immersed, did
prophesy."
And what is it at the present day that the world venerates in its horned
bishops, unless that it imagines those who are seen presiding over celebrated
cities to be holy prelates of religion? Away, then, with this absurd mode of
judging!41 Let us rather reverently admit, that as God alone knows
who are his, so he may sometimes withdraw the external manifestation of his
Church from the view of men. This, I allow, is a fearful punishment which God
sends on the earth; but if the wickedness of men so deserves, why do we strive
to oppose the just vengeance of God?42 It was thus that God, in past
ages, punished the ingratitude of men; for after they had refused to obey his
truth, and had extinguished his light, he allowed them, when blinded by sense,
both to be deluded by lying vanities and plunged in thick darkness, so that no
face of a true Church appeared. Meanwhile, however, though his own people were
dispersed and concealed amidst errors and darkness, he saved them from
destruction. No wonder; for he knew how to preserve them even in the confusion
of Babylon and the flame of the fiery furnace.
But as to the wish that the form of the Church should be ascertained by some
kind of vain pomp, how perilous it is I will briefly indicate, rather than
explain, that I may not exceed all bounds. What they say is, that the
Pontiff,43 who holds the apostolic see, and the priests who are
anointed and consecrated by him,44 provided they have the insignia
of fillets and mitres, represent the Church, and ought to be considered as in
the place of the Church, and therefore cannot err. Why so? because they are
pastors of the Church, and consecrated to the Lord. And were not Aaron and
other prefects of Israel pastors? But Aaron and his sons, though already set
apart to the priesthood, erred notwithstanding when they made the calf (Exod.
32:4). Why, according to this view, should not the four hundred prophets who
lied to Ahab represent the Church? (1 Kings 22:11, &c.). The Church,
however, stood on the side of Micaiah. He was alone, indeed, and despised, but
from his mouth the truth proceeded. Did not the prophets also exhibit both the
name and face of the Church, when, with one accord, they rose up against
Jeremiah, and with menaces boasted of it as a thing impossible that the law
should perish from the priest, or counsel from the wise, or the word from the
prophet? (Jer. 18:18). In opposition to the whole body of the prophets,
Jeremiah is sent alone to declare from the Lord (Jer. 4:9), that a time would
come when the law would perish from the priest, counsel from the wise, and the
word from the prophet. Was not like splendour displayed in that council when
the chief priests, scribes, and Pharisees assembled to consult how they might
put Jesus to death? Let them go, then, and cling to the external mask, while
they make Christ and all the prophets of God schismatics, and, on the other
hand, make Satan's ministers the organs of the Holy Spirit!
But if they are sincere, let them answer me in good faith,--in what
place, and among whom, do they think the Church resided, after the Council of
Basle degraded and deposed Eugenius from the popedom, and substituted Amadeus
in his place? Do their utmost, they cannot deny that that Council was
legitimate as far as regards external forms, and was summoned not only by one
Pontiff, but by two. Eugenius, with the whole herd of cardinals and bishops who
had joined him in plotting the dissolution of the Council, was there condemned
of contumacy, rebellion, and schism. Afterwards, however, aided by the favour
of princes, he got back his popedom safe. The election of Amadeus, duly made by
the authority of a general holy synod, went to smoke; only he himself was
appeased with a cardinal's cap, like a piece of offal thrown to a
barking dog. Out of the lap of these rebellious and contumacious schismatics
proceeded all future popes, cardinals, bishops, abbots, and presbyters. Here
they are caught, and cannot escape. For, on which party will they bestow the
name of Church? Will they deny it to have been a general Council, though it
lacked nothing as regards external majesty, having been solemnly called by two
bulls, consecrated by the legate of the Roman See as its president, constituted
regularly in all respects, and continuing in possession of all its honours to
the last? Will they admit that Eugenius, and his whole train, through whom they
have all been consecrated, were schismatical? Let them, then, either define the
form of the Church differently, or, however numerous they are, we will hold
them all to be schismatics in having knowingly and willingly received
ordination from heretics. But had it never been discovered before that the
Church is not tied to external pomp, we are furnished with a lengthened proof
in their own conduct, in proudly vending themselves to the world under the
specious title of Church, notwithstanding that they are the deadly pests of the
Church. I speak not of their manners and of those tragical atrocities with
which their whole life teems, since it is said that they are Pharisees who
should be heard, not imitated. By devoting some portion of your leisure to our
writings, you will see, not obscurely, that their doctrine--the very
doctrine to which they say it is owing that they are the Church--is a
deadly murderer of souls, the firebrand, ruin, and destruction of the Church.
7. Lastly, they are far from candid when they invidiously number up the
disturbances, tumults, and disputes, which the preaching of our doctrine has
brought in its train, and the fruits which, in many instances, it now produces;
for the doctrine itself is undeservedly charged with evils which ought to be
ascribed to the malice of Satan. It is one of the characteristics of the divine
word, that whenever it appears, Satan ceases to slumber and sleep. This is the
surest and most unerring test for distinguishing it from false doctrines which
readily betray themselves, while they are received by all with willing ears,
and welcomed by an applauding world. Accordingly, for several ages, during
which all things were immersed in profound darkness, almost all mankin were
mere jest and sport to the god of this world, who, like any Sardanapalus, idled
and luxuriated undisturbed. For what else could he do but laugh and sport while
in tranquil and undisputed possession of his kingdom? But when light beaming
from above somewhat dissipated the darkness--when the strong man arose
and aimed a blow at his kingdom--then, indeed, he began to shake off his
wonted torpor, and rush to arms. And first he stirred up the hands of men, that
by them he might violently suppress the dawning truth; but when this availed
him not, he turned to snares, exciting dissensions and disputes about doctrine
by means of his Catabaptists, and other portentous miscreants, that he might
thus obscure, and, at length, extinguish the truth. And now be persists in
assailing it with both engines, endeavouring to pluck up the true seed by the
violent hand of man, and striving, as much as in him lies, to choke it with his
tares, that it may not grow and bear knit. But it will be in vain, if we listen
to the admonition of the Lord, who long ago disclosed his wiles, that we might
not be taken unawares, and armed us with full protection against all his
machinations. But how malignant to throw upon the word of God itself the blame
either of the seditions which wicked men and rebels, or of the sects which
impostors stir up against it! The example, however, is not new. Elijah was
interrogated whether it were not he that troubled Israel. Christ was seditious,
according to the Jews; and the apostles were charged with the crime of popular
commotion. What else do those who, in the present day, impute to us all the
disturbances, tumults, and contentions which break out against us? Elijah,
however, has taught us our answer (1 Kings 18:17, 18). It is not we who
disseminate errors or stir up tumults, but they who resist the mighty power of
God.
But while this single answer is sufficient to rebut the rash charges of these
men, it is necessary, on the other hand, to consult for the weakness of those
who take the alarm at such scandals, and not unfrequently waver in perplexity.
But that they may not fall away in this perplexity, and forfeit their good
degree, let them know that the apostles in their day experienced the very
things which now befall us. There were then unlearned and unstable men who, as
Peter tells us (2 Pet. 3:16), wrested the inspired writings of Paul to their
own destruction. There were despisers of God, who, when they heard that sin
abounded in order that grace might more abound, immediately inferred,
"We will continue in sin that grace may abound" (Rom. 6:1); when
they heard that believers were not under the law, but under grace, forthwith
sung out, "We will sin because we are not under the law, but under
grace" (Rom. 6:15). There were some who charged the apostle with being
the minister of sin. Many false prophets entered in privily to pull down the
churches which he had reared. Some preached the gospel through envy and strife,
not sincerely (Phil. 1:15)--maliciously even--thinking to add
affliction to his bonds. Elsewhere the gospel made little progress. All sought
their own, not the things which were Jesus Christ's. Others went back
like the dog to his vomit, or the sow that was washed to her wallowing in the
mire. Great numbers perverted their spiritual freedom to carnal licentiousness.
False brethren crept in to the imminent danger of the faithful. Among the
brethren themselves various quarrels arose. What, then, were the apostles to
do? Were they either to dissemble for the time, or rather lay aside and abandon
that gospel which they saw to be the seed--bed of so many strifes, the
source of so many perils, the occasion of so many scandals? In straits of this
kind, they remembered that "Christ was a stone of stumbling, and a rock
of offence," "set up for the fall and rising again of many,"
and "for a sign to be spoken against" (Luke 2:34); and, armed with
this assurance, they proceeded boldly through all perils from tumults and
scandals. It becomes us to be supported by the same consideration, since Paul
declares that it is a neverfailing characteristic of the gospel to be a
"savour of death unto death in them that perish" (2 Cor. 2:16),
although rather destined to us for the purpose of being a savour of life unto
life, and the power of God for the salvation of believers. This we should
certainly experience it to be, did we not by our ingratitude corrupt this
unspeakable gift of God, and turn to our destruction what ought to be our only
saving defence.46
But to return, Sire.47 Be not moved by the absurd insinuations with
which our adversaries are striving to frighten you into the belief that nothing
else is wished and aimed at by this new gospel (for so they term it), than
opportunity for sedition and impunity for all kinds of vice. Our Go is not the
author of division, but of peace; and the Son of God, who came to destroy the
works of the devil, is not the minister of sin. We, too, are undeservedly
charged with desires of a kind for which we have never given even the smallest
suspicion. We, forsooth, meditate the subversion of kingdoms; we, whose voice
was never heard in faction, and whose life, while passed under you, is known to
have been always quiet and simple; even now, when exiled from our home, we
nevertheless cease not to pray for all prosperity to your person and your
kingdom. We, forsooth, are aiming after an unchecked indulgence in vice, in
whose manners, though there is much to be blamed, there is nothing which
deserves such an imputation; nor (thank God) have we profited so little in the
gospel that our life may not be to these slanderers an example of chastity,
kindness, pity, temperance, patience, moderation, or any other virtue. It is
plain, indeed, that we fear God sincerely, and worship him in truth, since,
whether by life or by death, we desire his name to be hallowed; and hatred
herself has been forced to bear testimony to the innocence and civil integrity
of some of our people on whom death was inflicted for the very thing which
deserved the highest praise. But if any, under pretext of the gospel, excite
tumults (none such have as yet been detected in your realm), if any use the
liberty of the grace of God as a cloak for licentiousness (I know of numbers
who do), there are laws and legal punishments by which they may be punished up
to the measure of their deserts--only, in the mean time, let not the
gospel of God be evil spoken of because of the iniquities of evil men.
Sire,49 That you may not lend too credulous an ear to the
accusations of our enemies, their virulent injustice has been set before you at
sufficient length; I fear even more than sufficient, since this preface has
grown almost to the bulk of a full apology. My object, however, was not to
frame a defence, but only with a view to the hearing of our cause, to mollify
your mind, now indeed turned away and estranged from us--I add, even
inflamed against us--but whose good will, we are confident, we should
regain, would you but once, with calmness and composure, read this our
Confession, which we desire your Majesty to accept instead of a defence. But if
the whispers of the malevolent so possess your ear, that the accused are to
have no opportunity of pleading their cause; if those vindictive furies, with
your connivance, are always to rage with bonds, scourgings, tortures, maimings,
and burnings, we, indeed, like sheep doomed to slaughter, shall be reduced to
every extremity; yet so that, in our patience, we will possess our souls, and
wait for the strong hand of the Lord, which, doubtless, will appear in its own
time, and show itself armed, both to rescue the poor from affliction, and also
take vengeance on the despisers, who are now exulting so
securely.50
Most illustrious King, may the Lord, the King of kings, establish your throne
in righteousness, and your sceptre in equity.
BASLE, 1st August 1536.
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 Judgment 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 they51]. 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.52 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.
[1]
1 In the last edition by Calvin, the words are, as here translated,
simply, "Principsuo." In the edition published at Basle in 1536,
the words are, "Principi ac Domino suo sibiobservando."
[2] 2 Ed. 1536. "In
Domino."
[3] 3 "Modesti homines,"
not in Ed. 1536.
[4] 4 "Quam norunt," not
in Ed. 1536.
[5] 5 The words, "Quorum
ingenium non adeo despicabile Christi fuisse vident," not in Ed. 1536.
[6] 6 The words stand thus in the Ed.
1536: "Qua salvi nullo nostro merito factisumus."
[7] 7 "Non ita multum,"
not in Ed. 1536.
[8] 8 "Cum nutu," not in
Ed. 1536.
[9] 9 The only word in the Ed. 1536
after "free will," is "merita."
10 10 "Ut aiunt," not in Ed. 1536.
11 11 No part of this sentence from "provided" is in
the Ed. 1536.
12 12 "Tam licenter quam impune," not in Ed. 1536.
13 13 No part of the passage, beginning above, "The
deception," &c., is in Ed. 1536.
14 14 Instead of "thought they were cured," the Ed.
1536 says simply, "they were cured" (curarentur).
15 15 "Ut modestissime etiam loquar," not in the Ed.
1536.
16 16 1. Acatius in lib. 11 cap 16, F. Triport. Hist.
17 17 2 Ambr. lib. 2. De Officiis, cap. 28.
18 18 Instead of the words here translated--viz.
"exquisito splendore vel potius insanc luxu," the Ed. 1536 has
only the word "luxu."
19 19 3. Spiridion. Trip. Hist. lib. 1 cap. 10
20 20 4. Trip. Hist. lib. 8 cap 1
21 21 August. De Opere Monach cap 7
22 22 6 Epiph. Epist. ab Hieron. versa
23 23 7 Conc. Elibert. can. 36.
24 24 No part of this sentence is in Ed. 1536.
25 25 8. Ambr de Abraha. lib. 1 c. 7
26 26 9. Gelasius Papa in Conc. Rom.
27 27 10. Chrys. in 1. cap. Ephes.
28 28 11. Calixt. Papa, De Consecrat. dist. 2
29 29 Instead of the whole passage, beginning at bottom of p. 11,
"It is a Father who testifies," &c., the Ed. 1536 has the
following sentence: "Ex patribus erat qui negavit in sacramento coenae
esse verum corpus sed mysterium duntaxat corporis; sic enim ad verbum
loquitur." On the margin, reference is made to the author of an
unfinished Tract on Matthew, forming the 11th Homil. among the works of
Chrysostom.
30 30 12 Gelas. can. Comperimus, De Consec. dist. 2.
31 31 13 Cypr. Epist. 2, lib. 1. De Lapsis.
32 32 14 August. lib. 2 De Peccat. Mer. cap. uit.
33 33 15 Apollon. De quo Eccles. Hist. lib 5 cap. 12.
35 35 17 Cypr. Epist. 2, lib. 2
36 36 18 Aug. cap. 2, Cont. Cresconium Grammat.
37 37 No part of this passage is in Ed. 1536.
39 39 Epist. 3, lib. 2; et in Epist ad Julian. De Haeret. Baptiz.
40 40 No part of this sentence is in ed. 1536.
41 41 No part of the passage beginning above is in the Ed. 1536.
42 42 In the last Ed., "justae Dei ultionis:" in Ed.
1536, "divinae zustitiae."
43 43 "Papa Romanus," in the Ed. 1536.
44 44 Instead of the words, "qui ab eo instites inuncti et
consecrati, infulis modo et lituis insigniti sunt," the Ed. 1536 has only
"episcopi alii."
46 46 Instead of the concluding part of the sentence beginning
"though rather," &c., and stopping at the reference, the Ed.
1536 simply continues the quotation "odor vitae in vitam iis qui salvi
sunt."
47 47 Instead of "Rex" simply, the E. 1536 has
"magnanime Rex."
49 49 In Ed. 1536, "Rex magnificentissime"
50 50 The words, "qui tanta securitate nunc exsultant,"
not in Ed. 1536.
51 51 The passage in brackets occurs only in the French original.
The words are as follows: "Tant des ennemis manifestes de la
vÈritÈ de Dieu, que de beaucoup de canailles qui se sont fourrez
en son Eglise: tant des Moines qui ont apportÈ leurs frocs hors de leurs
cloistres pour infecter le lieu o~ ils venoyent, que d'autres vilains
qui ne valent pas mieux qu'eux."
52 52 The words in the French are, "Avec trop grande
facilitÈ; ce qui monstroit que beaucoup de mechans hypocrites, faisans
profession de l'Evangile, eussent bien voulu qu'ainsi
fust." With too great facility; showing that many wicked hypocrites,
making profession of the gospel, would have been very glad it had been so.
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