Kitobni o'qish: «Institutes of the Christian Religion (Vol. 1 of 2)»

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The Presbyterian Board of Publication, in introducing to the public a new edition of the inimitable “Institutes of the Christian Religion,” do not wish to be regarded as adopting all the sentiments and forms of expression of the venerated writer; although they agree with him in his general views, and admire the skill and learning with which he has pointed out the relative positions and bearings of the great doctrines of revelation. Calvin was better qualified than any of his contemporaries, to present revealed truth in a connected and systematic form. His great natural abilities, his profound erudition, his well balanced and discriminating judgment, and his habits of diligent investigation, eminently fitted him to prepare such a work as the “Institutes,” in which the doctrines of the gospel are so clearly developed and harmonized, that the system has been closely associated with his name, from the period of its publication until the present time.

The honour of Calvin consisted, not in suggesting ingenious theories and speculations, but in his general accuracy in interpreting the Holy Scriptures, and in detecting and pointing out the connection of Scripture doctrines, which, instead of being insulated, were shown to occupy their respective places in forming a complete and perfect system of Divine truth. The doctrines embraced in the formularies of the Presbyterian Church are termed Calvinistic, from their general accordance with Calvin's interpretation of scriptural truth; but the admission of this term, as explanatory of their general character, is not understood as by any means implying an entire coincidence in the views of Calvin, or a submission to his authority as an umpire in theological controversies. Although a learned and pious, he was a fallible man; and his opinions, although deserving of profound respect, are not to be blindly followed.

While admitting that the “Institutes,” considering the times and circumstances in which they were written, form an invaluable body of divinity, still it must be acknowledged, that some of the doctrines therein maintained have been more luminously set forth in modern times. We would especially mention as an instance the doctrine of justification through the imputed righteousness of Christ. Some of the expressions of Calvin on the subject of reprobation may be regarded as too unqualified, and we can no further endorse them than as they are incorporated in the Presbyterian Confession of Faith. The most decidedly objectionable feature in the “Christian Institutes,” is to be found in the explanation of the Fourth Commandment, where the author asserts the abrogation of the Sabbath. In Calvin's view, this ordinance was a mere type of better blessings, and, with the types and ceremonies of the old dispensation, was done away by the introduction of a new and better dispensation. In this opinion there can be no doubt that he greatly erred; and so universal is the conviction of the Church on the perpetual obligation of the Sabbath as a moral institution, that no danger is to be apprehended from a contrary view, even under the sanction of so great a name as that of Calvin. In justice to his opinion on this subject, however, it should be stated, that he distinctly recognized not only the propriety but the necessity of a consecration of stated days for public religious services, without which regulation, he declares that “it is so far from being possible to preserve order and decorum, that if it were abolished, the Church would be in imminent danger of immediate convulsion and ruin.” It is much to be lamented that so great a mind should have been led astray on so important a point by attempting to avoid an opposite extreme.

The Board of Publication have been induced to undertake this edition, by the very generous offer of the First and Second Presbyterian Churches in Baltimore, of which the Rev. John Backus and the Rev. Dr. R. J. Breckinridge are respectively Pastors, to defray the expense of stereotyping the work. Under the direction of the Executive Committee of the Board, the translation has been diligently compared throughout with the original Latin and French, and various corrections have been made to convey the meaning of the author more distinctly and accurately. This laborious duty has been performed by a member of the Publishing Committee. The intrinsic excellence of the work, taken in connection with the attractive style, and comparative cheapness, of the present edition, induces the Committee to hope, that it may be widely circulated and carefully studied, both by the clergy and laymen of the Presbyterian Church.

In behalf of the Executive Committee,

William M. Engles, Editor.

The Translator's Preface

The English Reader is here presented with a translation of one of the principal theological productions of the sixteenth century. Few persons, into whose hands this translation is likely to fall, will require to be informed that the Author of the original work was one of an illustrious triumvirate, who acted a most conspicuous part in what has been generally and justly denominated The Reformation. Of that important revolution in ecclesiastical affairs, so necessary to the interests of true religion, and productive of such immense advantages even to civil society, Luther, Zuingle, and Calvin, were honoured, by the providence of God, to be the most highly distinguished instruments. It is no degradation to the memory of the many other ornaments of that age, to consider them as brilliant satellites in the firmament of the Church, revolving round these primary luminaries, to whom they were indebted for much of that lustre which they diffused over the earth; while they were all together revolving around one and the same common centre, though, it must be confessed, with considerable varieties of approximation, velocity, and obliquity in their courses; yet all deriving more or less copious communications of light from the great Sun of the moral system, the true Light of the world.

Differing in the powers of their minds, as well as in the temperament of their bodily constitutions, placed in different circumstances, and called to act in different scenes, these leading Reformers, though engaged in the same common cause, displayed their characteristic and peculiar excellences; which, it is no disparagement of that cause to admit, were likewise accompanied by peculiar failings. It is not the design of this preface to portray and discriminate their respective characters. They alike devoted their lives and labours to rescue Christianity from the absurdities, superstitions, and vices by which it had been so deplorably deformed, mutilated, and obscured, and to recall the attention of mankind from the doubtful traditions of men to the unerring word of God. But while they were all distinguished Reformers, Calvin has been generally acknowledged to have been the most eminent theologian of the three.

Such was the superiority of the talents and attainments of Calvin to those of most other great men, that the strictest truth is in danger of being taken for exaggeration. It is impossible for any candid and intelligent person to have even a slight acquaintance with his writings, without admiring his various knowledge, extensive learning, profound penetration, solid judgment, acute reasoning, pure morality, and fervent piety.

His Commentaries on the Scriptures have been celebrated for a juster method of exposition than had been exhibited by any preceding writer. Above a hundred years after his death, Poole, the author of the Synopsis, in the preface to that valuable work, says, “Calvin's Commentaries abound in solid discussions of theological subjects, and practical improvements of them. Subsequent writers have borrowed most of their materials from Calvin, and his interpretations adorn the books even of those who repay the obligation by reproaching their master.” And nothing can more satisfactorily evince the high estimation to which they are still entitled from the biblical student, than the following testimony, given, after the lapse of another century, by the late learned Bishop Horsley: “I hold the memory of Calvin in high veneration: his works have a place in my library; and in the study of the Holy Scriptures, he is one of the commentators whom I frequently consult.”

But perhaps, of all the writings of Calvin, none has excited so much attention as his Institutes of the Christian Religion.

His original design in commencing this work is stated by himself, in the beginning of his dedication, to have been to supply his countrymen, the French, with an elementary compendium for their instruction in the principles of true religion. But we learn from Beza that, by the time of its completion, existing circumstances furnished the Author with an additional motive for sending it into the world, during his residence at Basil, whither he had retired to avoid the persecution which was then raging in France against all the dissentients from the Church of Rome. Francis the First, king of France, courted the friendship of the Protestant princes of Germany; and knowing their detestation of the cruelties which he employed against his subjects of the reformed religion, he endeavoured to excuse his conduct by alleging that he caused none to be put to death except some few fanatics; who, so far from taking the word of God as the rule of their faith, gave themselves up to the impulses of their disordered imaginations, and even openly avowed a contempt of magistrates and sovereign princes. Unable to bear such foul aspersions of his brethren, Calvin determined on the immediate publication of this treatise, which he thought would serve as an answer to the calumnies circulated by the enemies of the truth, and as an apology for his pious and persecuted countrymen.

The Dedication to Francis is one of the most masterly compositions of modern times. The purity, elegance, and energy of style; the bold, yet respectful, freedom of address; the firm attachment to the Divine word; the Christian fortitude in the midst of persecution; the triumphant refutation of the calumnies of detractors; with other qualities which distinguish this celebrated remonstrance, will surely permit no reader of taste or piety to withhold his concurrence from the general admiration which it has received.

The Author composed this treatise in Latin and French, and though, at its first appearance, it was little more than an outline of what it afterwards became, it was received with uncommon approbation, and a second edition of it was soon required. How many editions it passed through during his life, it is difficult, if not impossible, now to ascertain; but it obtained a very extensive circulation, and was reprinted several times, and every time was further improved and enlarged by him, till, in the year 1559, twenty-three years after the first impression, he put the finishing hand to his work, and published it in Latin and French, with his last corrections and additions.

The circulation which it enjoyed was not confined to persons capable of reading it in the languages in which it was written. It was translated into High Dutch, Low Dutch, Italian, and Spanish.

Soon after the publication of the Author's last edition, it was translated from the Latin into English. In this language it appears to have reached six editions in the life of the Translator. A reflection on the small number of persons who may be supposed to have had inclination and ability to read such a book at that period, compared with the number of readers in the present age, may excite some wonder that there should have been a demand for so many editions. But no surprise at this circumstance will be felt by any person acquainted with the high estimation in which the works of the Author were held by the venerable Reformers of the Church of England, and their immediate successors, as well as by the great majority of religious people in this country. This is not a question of opinion, but an undeniable fact. Dr. Heylin, the admirer and biographer of Archbishop Laud, speaking of the early part of the seventeenth century, says, that Calvin's “Book of Institutes was, for the most part, the foundation on which the young divines of those times did build their studies.” The great Dr. Saunderson, who was chaplain to King Charles I., and, after the restoration of Charles II., was created Bishop of Lincoln, says, “When I began to set myself to the study of divinity as my proper business, Calvin's Institutions were recommended to me, as they were generally to all young scholars in those times, as the best and perfectest system of divinity, and the fittest to be laid as a ground-work in the study of this profession. And, indeed, my expectation was not at all deceived in the reading of those Institutions.”¹

The great changes which have taken place in our language render it difficult to form a correct opinion of the merits of Mr. Norton's translation, which was first published about two hundred and fifty years ago. It must give rather a favourable idea of its execution, that it was carefully revised by the Rev. David Whitehead, a man of learning and piety, who, in the reign of Henry VIII., was nominated by Archbishop Cranmer to a bishopric in Ireland, and, soon after the accession of Queen Elizabeth, was solicited by that Princess to fill the metropolitan see of Canterbury, but declined the preferment. But, whatever were the merits or defects of that translation at its first appearance, it has long been too antiquated, uncouth, and obscure, to convey any just idea of the original work, and abounds with passages which, to the modern English reader, cannot but be altogether unintelligible.

The intrinsic excellence of the book, its importance in the history of theological controversy, the celebrity of the Author, the application of his name to designate the leading principles of the system he maintained, and the frequent collision of sentiment respecting various parts of that system, combine with other considerations to render it a matter of wonder, that it has not long ago been given to the English public in a new dress. The importance of it has also been much increased by the recent controversy respecting Calvinism, commenced by Dr. Tomline, the present Bishop of Lincoln, in which such direct and copious reference has been made to the writings of this Reformer, and especially to his Christian Institutes. These circumstances and considerations have led to the present translation and publication, which, from the very respectable encouragement it has received, the Translator trusts will be regarded as an acceptable service to the religious public.

Among the different methods of translation which have been recommended, he has adopted that which appeared to him best fitted to the present undertaking. A servile adherence to the letter of the original, the style of which is so very remote from the English idiom, he thought would convey a very inadequate representation of the work; such extreme fidelity, to use an expression of Cowper's, being seldom successful, even in a faithful transmission of the precise sentiments of the author to the mind of the reader. A mere attention to the ideas and sentiments of the original, to the neglect of its style and manner, would expose the Translator of a treatise of this nature to no small danger of misrepresenting the meaning of the Author, by too frequent and unnecessary deviations from his language. He has, therefore, aimed at a medium between servility and looseness, and endeavoured to follow the style of the original as far as the respective idioms of the Latin and English would admit.

After the greater part of the work had been translated, he had the happiness to meet with an edition in French of which he has availed himself in translating the remainder, and in the revision of what he had translated before. Every person, who understands any two languages, will be aware that the ambiguity of one will sometimes be explained by the precision of another; and, notwithstanding the acknowledged superiority of the Latin to the French in most of the qualities which constitute the excellence of a language, the case of the article is not the only one in which Calvin's French elucidates his Latin.

The scriptural quotations which occur in the work, the Translator has given, generally, in the words of our common English version; sometimes according to the readings in the margin of that version; and, in a few instances, he has literally translated the version adopted by the Author, where the context required his peculiar reading to be preserved. Almost all the writers of that age, writing chiefly in a dead language, were accustomed to speak of their adversaries in language which the polished manners of the modern times have discarded, and which would now be deemed illiberal and scurrilous. Where these cases occur, the Translator has not thought himself bound to a literal rendering of every word, or at liberty to refine them entirely away, but has adopted such expressions as he apprehends will give a faithful representation of the spirit of the Author to modern readers.

Intending this work as a complete system of theology, the Author has made it the repository of his sentiments on all points of faith and practice. The whole being distributed into four parts, in conformity to the Apostles' Creed, and this plan being very different from that of most other bodies of divinity, the Translator has borrowed from the Latin edition of Amsterdam a very perspicuous general syllabus, which will give the reader a clear view of the original design and plan of the treatise.

He would not be understood to represent these Institutes as a perfect summary of Christian doctrines and morals, or to profess an unqualified approbation of all the sentiments they contain. This is a homage to which no uninspired writings can ever be entitled. But the simplicity of the method; the freedom from the barbarous terms, captious questions, minute distinctions, and intricate subtilties of many other Divines; the clearness and closeness of argument; the complete refutation of the advocates of the Romish Church, sometimes by obvious conclusions from their professed principles, sometimes by clear proofs of the absurdities they involve; the intimate knowledge of ecclesiastical history; the intimate acquaintance with former theological controversies; the perspicuity of scriptural interpretation; and the uniform spirit of genuine piety, which pervade the book, cannot escape the observation of any judicious reader.

It has been advised by some persons that the translation should be accompanied by a few notes, to elucidate and enforce some passages, and to correct others; but, on all the consideration which the Translator has been able to give to this subject, he has thought it would be best to content himself with the humble office of placing the sentiments of Calvin before the reader, with all the fidelity in his power, without any addition or limitation. He hopes that the present publication will serve the cause of true religion, and that the reputation of the work itself will sustain no diminution from the form in which it now appears.

London, May 12, 1813.

The Author's Preface to An Edition Published In The Year 1559, With His Last Corrections And Additions

In the first edition of this work, not expecting that success which the Lord, in his infinite goodness, hath given, I handled the subject for the most part in a superficial manner, as is usual in small treatises. But when I understood that it had obtained from almost all pious persons such a favourable acceptance as I never could have presumed to wish, much less to hope; while I was conscious of receiving far more attention than I had deserved, I thought it would evince great ingratitude, if I did not endeavour at least, according to my humble ability, to make some suitable return for the attentions paid to me – attentions of themselves calculated to stimulate my industry. Nor did I attempt this only in the second edition; but in every succeeding one the work has been improved by some further enlargements. But though I repented not the labour then devoted to it, yet I never satisfied myself, till it was arranged in the order in which it is now published; and I trust I have here presented to my readers what their judgments will unite in approving. Of my diligent application to the accomplishment of this service for the Church of God, I can produce abundant proof. For, last winter, when I thought that a quartan ague would speedily terminate in my death, the more my disorder increased, the less I spared myself, till I had finished this book, to leave it behind me, as some grateful return to such kind solicitations of the religious public. Indeed, I would rather it had been done sooner; but it is soon enough, if well enough. I shall think it has appeared at the proper time, when I shall find it to have been more beneficial than before to the Church of God. This is my only wish.

I should indeed be ill requited for my labour, if I did not content myself with the approbation of God alone, despising equally the foolish and perverse judgments of ignorant men, and the calumnies and detractions of the wicked. For though God hath wholly devoted my mind to study the enlargement of his kingdom, and the promotion of general usefulness; and I have the testimony of my own conscience, of angels, and of God himself, that, since I undertook the office of a teacher in the Church, I have had no other object in view than to profit the Church by maintaining the pure doctrine of godliness; yet I suppose there is no man more slandered or calumniated than myself. When this Preface was actually in the press, I had certain information, that at Augsburg, where the States of the Empire were assembled, a report had been circulated of my defection to popery, and received with unbecoming eagerness in the courts of the princes. This is the gratitude of those who cannot be unacquainted with the numerous proofs of my constancy, which not only refute such a foul calumny, but, with all equitable and humane judges, ought to preserve me from it. But the devil, with all his host, is deceived, if he think to overwhelm me with vile falsehoods, or to render me more timid, indolent, or dilatory, by such indignities. For I trust that God, in his infinite goodness, will enable me to persevere with patient constancy in the career of his holy calling; of which I afford my pious readers a fresh proof in this edition.

Now, my design in this work has been to prepare and qualify students of theology for the reading of the divine word, that they may have an easy introduction to it, and be enabled to proceed in it without any obstruction. For I think I have given such a comprehensive summary, and orderly arrangement of all the branches of religion, that, with proper attention, no person will find any difficulty in determining what ought to be the principal objects of his research in the Scripture, and to what end he ought to refer any thing it contains. This way, therefore, being prepared, if I should hereafter publish any expositions of the Scripture, I shall have no need to introduce long discussions respecting doctrines, or digressions on common topics, and therefore shall always compress them within a narrow compass. This will relieve the pious reader from great trouble and tediousness, provided he come previously furnished with the necessary information, by a knowledge of the present work. But as the reason of this design is very evident in my numerous Commentaries, I would rather have it known from the fact itself, than from my declaration.

Farewell, friendly reader; and if you receive any benefit from my labours, let me have the assistance of your prayers with God our Father.

Geneva, 1st August, 1559.