INTRODUCTION

By The Rev. John Murray, M.A., Th.M.

The publication in English of another edition of the opus magnum of Christian theology

is an event fraught with much encouragement. Notwithstanding the decadence so patent

in our present-day world and particularly in the realm of Christian thought and life, the

publishers have confidence that there is sufficient interest to warrant such an undertaking.

If this faith is justified we have reason for thanksgiving to God. For what would be a better

harbinger of another Reformation than widespread recourse to the earnest and sober study

of the Word of God which would be evinced by the readiness carefully to peruse The Institutes

of the Christian Religion.

Dr. B. B. Warfield in his admirable article, “On the Literary History of the Institutes,”

has condensed for us the appraisal accorded Calvin’s work by the critics who have been

most competent to judge. Among these tributes none expresses more adequately, and none

with comparable terseness, the appraisal which is Calvin’s due than that of the learned Joseph

Scaliger, “Solus inter theologos Calvinus.”

It would be a presumptuous undertaking to try to set forth all the reasons why Calvin

holds that position of eminence in the history of Christian theology. By the grace and in the

overruling providence of God there was the convergence of multiple factors, and all of these

it would be impossible to trace in their various interrelations and interactions. One of these,

however, calls for special mention. Calvin was an exegete and biblical theologian of the first

rank. No other one factor comparably served to equip Calvin for the successful prosecution

of his greatest work which in 1559 received its definitive edition.

The attitude to Scripture entertained by Calvin and the principles which guided him in

its exposition are nowhere stated with more simplicity and fervor than in the Epistle Dedicatory

to his first commentary, the commentary on the epistle to the Romans. “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” (English Translation,

Grand Rapids, 1947, p. 27).

It was Calvin preeminently who set the pattern for the exercise of that sobriety which

guards the science of exegesis against those distortions and perversions to which allegorizing

methods are ever prone to subject the interpretation and application of Scripture. The debt

we owe to Calvin in establishing sound canons of interpretation and in thus directing the

future course of exegetical study is incalculable. It is only to be lamented that too frequently

the preaching of Protestant and even Reformed communions has not been sufficiently

grounded in the hermeneutical principles which Calvin so nobly exemplified.

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. It is this quality

that lies close to that which was par excellence his genius.

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. It was his systematizing genius preeminently that equipped him for

the prosecution and completion of his masterpiece.

When we say that he was par excellence a theologian we must dissociate from our use

of this word every notion that is suggestive of the purely speculative. No one has ever fulminated

with more passion and eloquence against “vacuous and meteoric speculation” than

has Calvin. And no one has ever been more keenly conscious that the theologian’s task was

the humble and, at the same time, truly noble one of being a disciple of the Scripture. “No

man,” he declares, “can have the least knowledge of true and sound doctrine without having

been a disciple of the Scripture. Hence originates all true wisdom, when we embrace with

reverence the testimony which God hath been pleased therein to deliver concerning himself.

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). In the words of William Cunningham: “In theology

there is, of course, no room for originality properly so called, for its whole materials are

contained in the actual statements of God’s word; and he is the greatest and best theologian

who has most accurately apprehended the meaning of the statements of Scripture—who,

by comparing and combining them, has most fully and correctly brought out the whole

mind of God on all the topics on which the Scriptures give us information—who classifies

and digests the truths of Scripture in the way best fitted to commend them to the apprehension

and acceptance of men—and who can most clearly and forcibly bring out their scriptural

evidence, and most skillfully and effectively defend them against the assaults of adversaries

. . . Calvin was far above the weakness of aiming at the invention of novelties in

theology, or of wishing to be regarded as the discoverer of new opinions” (The Reformers

and the Theology of the Reformation, Edinburgh, 1866, p. 296). As we bring even elementary

understanding to bear upon our reading of the Institutes we shall immediately discover the

profound sense of the majesty of God, veneration for the Word of God, and the jealous care

for faithful exposition and systematization which were marked features of the author. And

because of this we shall find the Institutes to be suffused with the warmth of godly fear. 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 present edition is from the translation made by Henry Beveridge in 1845 for the

Calvin Translation Society. The reader may be assured that the translation faithfully reflects

the teaching of Calvin but must also bear in mind that no translation can perfectly convey

the thought of the original. It may also be added that a more adequate translation of Calvin’s

Institutes into English is a real desideratum. In fulfilling this need the translator or translators

would perform the greatest service if the work of translation were supplemented by footnotes

in which at crucial points, where translation is difficult or most accurate translation impossible,

the Latin text would be reproduced and comment made on its more exact import.

Furthermore, footnotes which would supply the reader with references to other places in

Calvin’s writings where he deals with the same subject would be an invaluable help to students

of Calvin and to the cause of truth. Admittedly such work requires linguistic skill of the

highest order, thorough knowledge of Calvin’s writings, and deep sympathy with his theology.

It would also involve prodigious labour. We may hope that the seed being sown by the

present venture may bear fruit some day in such a harvest.

John Murray,

Professor of Systematic Theology,

Westminster Theological Seminary.

Philadelphia, Penna.

THE PRINTERS TO THE READERS.

Whereas some men have thought and reported it to be [very great negligence in us for

that we have so long kept back from you this,] being so profitable a work for you, namely

before the master J[ohnne] Dawes had translated it and delivered it into our hands more

than a twelvemonth past: you shall understand for our excuse in that behalf, that we could

not well imprint it sooner. For we have been by diverse necessary causes constrained with

our earnest entreatance to procure an other frede or oures to translate it whole again. This

translation, we trust, you shall well allow. For it hath not only been faithfully done by the

translator himself, but also hath been wholly perused by such men, whose ingement and

credit all the godly learned in England well know I estheme. But since it is now come forth,

we pray you accept it, and see it. If any faults have passed us by oversight, we beseech you

let us have your patience, as you have had our diligence.

The Institution of Christian Religion, written in Latin by M. John Calvin, and translated

into English according to the Authors last edition, with sundry Tables to find the principal

matters entreated of in this book, and also the declaration of places of Scripture therein expounded,

by Thomas Norton. Whereunto there are newly added in the margen of the book,

notes containing in briefs the substance of the matter handled in each Section.

Printed at London by Arnold Hatfield, for Bonham Norton. 1599

THE ORIGINAL TRANSLATOR’S PREFACE.

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.