Institutes of the Christian Religion (2 Volume Set)

by John Calvin

“Such veneration,” he says, “we ought indeed to entertain for the Word of God, that we ought not to pervert it in the least degree by varying expositions; for its majesty is diminished, I know not how much, especially when not expounded with great discretion and with great sobriety. And if it be deemed a great wickedness to contaminate any thing that is dedicated to God, he surely cannot be endured, who, with impure, or even with unprepared hands, will handle that very thing, which of all things is the most sacred on earth. It is therefore an audacity, closely allied to a sacrilege, rashly to turn Scripture in any way we please, and to indulge our fancies as in sport; which has been done by many in former times”

One feature of Calvin’s exegetical work is his concern for the analogy of Scripture. He is always careful to take account of the unity and harmony of Scripture teaching. His expositions are not therefore afflicted with the vice of expounding particular passages without respect to the teaching of Scripture elsewhere and without respect to the system of truth set forth in the Word of God. His exegesis, in a word, is theologically oriented.

However highly we assess Calvin’s exegetical talent and product, his eminence as an exegete must not be allowed to overshadow what was, after all, his greatest gift. He was par excellence a theologian.

For obedience is the source, not only of an absolutely perfect and complete faith, but of all right knowledge of God” (Inst. 1, 6, 2).

The Institutes is not only the classic of Christian theology; it is also a model of Christian devotion.

For what Calvin sought to foster was that “pure and genuine religion” which consists in “faith united with the serious fear of God, such fear as may embrace voluntary reverence and draw along with it legitimate worship such as is prescribed in the law” (Inst. 1, 2, 2).

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.

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.

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.

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.

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.

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—scourings 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 tacitly8 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,

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?

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).

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.

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.

do not unite with the people in an impious consent;

but by a very different mark, namely, by the pure preaching of the word of God, and the due administration of the sacraments.

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.”

but if the wickedness of men so deserves, why do we strive to oppose the just vengeance of God?

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.

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.

I shall think it has appeared in good season when I perceive that it produces some fruit to the Church of God.

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.

if you derive any fruit from my labours, give me the benefit of your prayers to the Lord.

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.

if you derive any benefit from my labours, aid me with your prayers to our heavenly Father.

“I profess to be one of those who, by profiting, write, and by writing profit.”—Augustine, Epist. 7.

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.

as it is in the creation of man that the divine perfections are best displayed,

Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves.

we cannot aspire to Him in earnest until we have begun to be displeased with ourselves.

men are never duly touched and impressed with a conviction of their insignificance, until they have contrasted themselves with the majesty of God.

By piety I mean that union of reverence and love to God which the knowledge of his benefits inspires.

unless they place their entire happiness in him, they will never yield up their whole selves to him in truth and sincerity.

The effect of our knowledge rather ought to be, first, to teach us reverence and fear; and, secondly, to induce us, under its guidance and teaching, to ask every good thing from him, and, when it is received, ascribe it to him.

If so, it undoubtedly follows that your life is sadly corrupted, if it is not framed in obedience to him, since his will ought to be the law of our lives.

true religion must be conformable to the will of God as its unerring standard;

For while the whole life ought to be one perpetual course of obedience, they rebel without fear in almost all their actions, and seek to appease him with a few paltry sacrifices; while they ought to serve him with integrity of heart and holiness of life, they endeavour to procure his favour by means of frivolous devices and punctilios of no value.

the Law and the Prophets, in which express mention is made of Christ,

the first step in true knowledge is taken, when we reverently embrace the testimony which God has been pleased therein to give of himself.

If, as I lately said, we turn aside from it, how great soever the speed with which we move, we shall never reach the goal, because we are off the course.

error never can be eradicated from the heart of man until the true knowledge of God has been implanted in it.

Profane men think that religion rests only on opinion,

For as God alone can properly bear witness to his own words, so these words will not obtain full credit in the hearts of men, until they are sealed by the inward testimony of the Spirit.

Let it therefore be held as fixed, that those who are inwardly taught by the Holy Spirit acquiesce implicitly in Scripture; that Scripture, carrying its own evidence along with it, deigns not to submit to proofs and arguments, but owes the full conviction with which we ought to receive it to the testimony of the Spirit.

we feel a divine energy living and breathing in it—an energy by which we are drawn and animated to obey it, willingly indeed, and knowingly,

For what is the beginning of true doctrine but prompt alacrity to hear the Word of God?

In vain were the authority of Scripture fortified by argument, or supported by the consent of the Church, or confirmed by any other helps, if unaccompanied by an assurance higher and stronger than human Judgment can give.