From John Calvin, Institutions
Of The Christian Religion
In the prefatory address to his major work, Calvin entreats
the King of France to ignore the reputation Calvin has gained among mainstream Catholic
priests. Take note of how he backs up his argument. Who is the purest and most traditional
church, and why? What are his criticisms of the Catholic clergy?
Prefatory Address
To his most Christian Majesty, the most mighty and illustrious
Monarch, Francis, King of the French, his Sovereign; John Calvin prays Peace and Salvation
in Christ.
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...
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 faiths (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; 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 calls implicit faith; nor are they greatly concerned though they
should see the glory of God dishonored by open blasphemies, provided not a finger is
raised against the primacy of the Apostolic See and the authority of holy mother Church.
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...
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
prophets "The ox knoweth his owner, and the ass his master's crib; but Israel does
not know, my people does 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! Nay rather, they allege miracles which might produce wavering in minds
otherwise well disposed; they are so frivolous and ridiculous, so vain and false. ...
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. 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...
From: Institutes of The Christian Religion, by John Calvin;
A New Translation, by Henry Beveridge, Esq. Edinburgh: Printed for The Calvin
Translation Society, 1845. Vol. 1.
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Paul Halsall November 1996
halsall@murray.fordham.edu