21

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.

30

The Epistle to the Reader

22

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

23

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 di-

31

Subject of the Present Work

ligently 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.

32

Subject of the Present Work

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

25

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 they1 ]. 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

1 The passage in brackets occurs only in the French original. The words are as follows: “Tant des ennemis

manifestes de la vérité de Dieu, que de beaucoup de canailles qui se sont fourrez en son Eglise: tant des Moines

qui ont apporté leurs frocs hors de leurs cloistres pour infecter le lieu o˜ ils venoyent, que d’autres vilains qui

ne valent pas mieux qu’eux.”

33

Epistle to the Reader.

of my defection to the papacy was circulated, and entertained in the courts of the princes

more readily than might have been expected.2 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.

26

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.

2 The words in the French are, “Avec trop grande facilité; 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.

34

Epistle to the Reader.

27

METHOD AND ARRANGEMENT, OR SUBJECT OF THE WHOLE

WORK.

[From an epitome of the institutions, by gaspar olevian.]

The subject handled by the author of these Christian Institutes is twofold: the former,

the knowledge of God, which leads to a blessed immortality; and the latter (which is subordinate

to the former), the knowledge of ourselves. With this view the author simply adopts

the arrangement of the Apostles’ Creed, as that with which all Christians are most familiar.

For as the Creed consists of four parts, the first relating to God the Father, the second to

the Son, the third to the Holy Spirit, and the fourth to the Church, so the author, in fulfilment

of his task, divides his Institutes into four parts, corresponding to those of the Creed. Each

of these parts it will now be proper to explain separately.

I. The first article of the Apostles’ Creed is concerning God the Father, the creation,

preservation, and government of the universe, as implied in his omnipotence. Accordingly,

the First Book of the Institutes treats of the knowledge of God, considered as the Creator,

Preserver, and Governor of the world, and of every thing contained in it. It shows both

wherein the true knowledge of the Creator consists, and what the end of this knowledge is,

chap. 1 and 2; that it is not learned at school, but that every one is self-taught it from the

womb, chap. 3. Such, however, is man’s depravity, that he stifles and corrupts this knowledge,

partly by ignorance, partly by wicked design; and hence does not by means of it either

glorify God as he ought, or attain to happiness, chap. 4. This inward knowledge is aided

from without, namely by the creatures in which, as in a mirror, the perfections of God may

be contemplated. But man does not properly avail himself of this assistance, and hence to

those to whom God is pleased to make himself more intimately known for salvation, he

communicates his written word. This leads to a consideration of the Holy Scriptures, in

which God has revealed that not the Father only, but along with the Father, the Son, and

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Holy Spirit, is that Creator of heaven and earth, whom, in consequence of our innate depravity

we were unable, either from innate natural knowledge, or the beautiful mirror of the

world, to know so as to glorify. Here the author treats of the manifestation of God in

Scripture; and in connection with it, of the one divine essence in three persons. But, lest

man should lay the blame of his voluntary blindness on God, the author shows in what state

man was created at first, introducing dissertations on the image of God, free will, and original

righteousness. The subject of Creation being thus disposed of, the preservation and

government of the world is considered in the three last chapters, which contain a very full

discussion of the doctrine of Divine Providence.

II. As man, by sinning, forfeited the privileges conferred on him at his creation, recourse

must be had to Christ. Accordingly, the next article in the Creed is, And in Jesus Christ his

only Son, &c. In like manner, the Second Book of the Institutes treats of the knowledge of

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Method and Arrangement, or Subject of the Whole Work.

God considered as a Redeemer in Christ, And showing man his falls conducts him to Christ

the Mediator. Here the subject of original sin is considered, and it is shown that man has

no means within himself, by which he can escape from guilt, and the impending curse: that,

on the contrary, until he is reconciled and renewed, every thing that proceeds from him is

of the nature of sin. This subject is considered as far as the 6th chapter. Man being thus utterly

undone in himself, and incapable of working out his own cure by thinking a good thought,

or doing what is acceptable to God, must seek redemption without himself—viz. in Christ.

The end for which the Law was given, was not to secure worshipers for itself, but to conduct

them unto Christ. This leads to an exposition of the Moral Law. Christ was known to the

Jews under the Law as the author of salvation, but is more fully revealed under the Gospel

in which he was manifested to the world. Hence arises the doctrine concerning the similarity

and difference of the two Testaments, the Old and the New, the Law and the Gospel. These

topics occupy as far as the 12th chapter. It is next shown that, in order to secure a complete

salvation, it was necessary that the eternal Son of God should become man, and assume a

true human nature. It is also shown in what way these two natures constitute one person.

In order to purchase a full salvation by his own merits, and effectually apply it, Christ was

appointed to the offices of Prophet, Priest, and King. The mode in which Christ performs

these offices is considered, and also whether in point of fact he did accomplish the work of

redemption. Here an exposition is given of the articles relating to Christ’s death, resurrection,

and ascension into heaven. In conclusion, it is proved that Christ is rightly and properly

said to have merited divine grace and salvation for us.

III. So long as Christ is separated from us we have no benefit from him. We must be

ingrafted in him like branches in the vine. Hence the Creed, after treating of Christ, proceeds

29

in its third article, I believe in the Holy Spirit,—the Holy Spirit being the bond of union

between us and Christ. In like manner, the Third Book of the Institutes treats of the Holy

Spirit which unites us to Christ, and, in connection with it, of faith, by which we embrace

Christ with a double benefit—viz. that of gratuitous righteousness which he imputes to us,

and regeneration, which he begins in us by giving us repentance. In order to show the

worthlessness of a faith which is not accompanied with a desire of repentance, the author,

before proceeding to a full discussion of justification, treats at length from chapter 3-10 of

repentance, and the constant study of it—repentance, which Christ, when apprehended by

faith, begets in us by his Spirit. Chapter 11 treats of the primary and peculiar benefit of

Christ when united to us by the Holy Spirit—viz. justification. This subject is continued to

the 20th chapter, which treats of prayer, the hand, as it were, to receive the blessings which

faith knows to be treasured up for it with God, according to the word of promise. But, as

the Holy Spirit, who creates and preserves our faith, does not unite all men to Christ, who

is the sole author of salvation, chapter 21 treats of the eternal election of God, to which it is

owing that we, in whom he foresaw no good which he had not previously bestowed, are

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Method and Arrangement, or Subject of the Whole Work.

given to Christ, and united to him by the effectual calling of the Gospel. This subject is

continued to the 25th chapter, which treats of complete regeneration and felicity, namely,

the final resurrection to which we must raise our eyes, seeing that, in regard to fruition, the

happiness of the godly is only begun in this world.

IV. Since the Holy Spirit does not ingraft all men into Christ, or endue them with faith,

and those whom he does so endue he does not ordinarily endue without means, but uses

for that purpose the preaching of the Gospel and the dispensation of the Sacraments, together

with the administration of all kinds of discipline, the Creed contains the following article,

I believe in the Holy Catholic Church, namely, that Church which, when lying in eternal

death, the Father, by gratuitous election, freely reconciled to himself in Christ, and endued

with the Holy Spirit, that, being ingrafted into Christ, it might have communion with him

as its proper head; whence flow perpetual remission of sins, and full restoration to eternal

life. Accordingly the Church is treated of in the first fourteen chapters of the Fourth Book,

which thereafter treats of the means which the Holy Spirit employs in calling us effectually

from spiritual death, and preserving the Church, in other words, Baptism and the Lord’s

Supper. These means are, as it were, the royal sceptre of Christ, by which, through the efficacy

of his Spirit, he commences his spiritual reign in the Church, advances it from day to day,

and after this life, without the use of means, finally perfects it. This subject is continued to

the 20th chapter.

And because civil governments are, in this life, the hospitable entertainers (hospitia) of

the Church (though civil government is distinct from the spiritual kingdom of Christ), the

30

author shows how great blessings they are, blessings which the Church is bound gratefully

to acknowledge, until we are called away from this tabernacle to the heavenly inheritance,

where God will be all in all.

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.

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Method and Arrangement, or Subject of the Whole Work.​