The knowledge of God is manifest in the formation of the universe and its continued government. Many of the footnotes appear to be independent of the work of previous editors.
TRANSLATOR’S NOTE
Where comparative studies of the institutes, commentaries and Bible text shed light (as in the case of the hardening of .. 4; etc.), Calvin's Scripture quotations were carefully examined and where necessary changed. The translator wishes here to acknowledge the assistance of the said board of critics and a personal debt to Professor Goodwin Beach of Trinity College, Hartford, Connecticut.
INTRODUCTION
At the beginning of the Institute he deals impressively with the subject: How God is known. His authority is self-authenticating to those who submit to the leading of the Holy Spirit.
INSTITUTES OF THE CHRISTIAN RELIGION
JOHN CALVIN TO THE READER
In this way the godly reader will be spared great annoyance and boredom, provided he approaches the Scriptures armed with a knowledge of the present work, as a necessary tool. I consider myself one of those who write while learning and learn while writing.” f117.
SUBJECT MATTER OF THE PRESENT WORK
When they have done this, they will realize, from experience, that I did not mean to misuse words at all. If one cannot understand the whole content, he should not despair, but should sometimes go on, hoping that one passage will give him a more familiar explanation of another.
PREFATORY ADDRESS
TO KING FRANCIS I OF FRANCE
- CIRCUMSTANCES IN WHICH THE BOOK WAS FIRST WRITTEN
- PLEA FOR THE PERSECUTED EVANGELICALS
- CHARGES OF ANTAGONISTS REFUTED: NEWNESS, UNCERTAINTY; THE VALUE OF MIRACLES
- MISLEADING CLAIM THAT THE CHURCH FATHERS OPPOSE THE REFORMATION TEACHING
- THE APPEAL TO “CUSTOM” AGAINST TRUTH
- ERRORS ABOUT THE NATURE OF THE CHURCH
- TUMULTS ALLEGED TO RESULT FROM REFORMATION PRECHING
- LET THE KING BEWARE OF ACTING ON FALSE CHARGES
Secondly, they put this form in the Roman Church and its hierarchy. Because, they answer, they are priests in the church and have been consecrated by the Lord.
BOOK ONE
C CHAPTER 1
THE KNOWLEDGE OF GOD AND THAT OF OURSELVES ARE CONNECTED. HOW THEY ARE
INTERRELATED F173
WITHOUT KNOWLEDGE OF SELF THERE IS NO KNOWLEDGE OF GOD
To this extent our own troubles encourage us to think of God's good things; and we cannot seriously aspire to it before we begin to become dissatisfied with ourselves. Knowing ourselves, therefore, not only awakens us to search for God, but leads us, so to speak, by the hand to find Him.
WITHOUT KNOWLEDGE OF GOD THERE IS NO KNOWLEDGE OF SELF
Until we look beyond the earth and are perfectly satisfied with our own righteousness, wisdom, and virtue, we flatter ourselves in the most beautiful way, and imagine that we are anything but demigods. That is to say, what appears to be perfection in us does not in itself correspond poorly to the purity of God.
MAN BEFORE GOD’S MAJESTY
Then what was formerly masquerading as righteousness, pleasant in us, will soon become filthy in its utter wickedness. That which has wondrously impressed us under the name of wisdom will reek in its very folly.
E CHAPTER 2
WHAT IT IS TO KNOW GOD, AND TO WHAT PURPOSE THE KNOWLEDGE OF HIM TENDS
PIETY IS REQUISITE FOR THE KNOWLEDGE OF GOD*
For until men recognize that they owe everything to God, that they are nourished by his paternal care, that he is the author of all their good, so that they must seek nothing beyond him - they will never render him willing service. No, unless they establish their complete happiness in Him, they will never give themselves truly and sincerely to Him.
KNOWLEDGE OF GOD INVOLVES TRUST AND REVERENCE*
Thus he acknowledges God, because he knows that he governs everything; and believing him to be his guide and protector, he surrenders himself completely to trust in him. Convinced that he is good and merciful, he rests in him with perfect confidence, and has no doubt that in his loving benevolence the remedy for all his troubles will be provided.
E CHAPTER 3
THE KNOWLEDGE OF GOD HAS BEEN NATURALLY IMPLANTED IN THE MINDS OF MEN F188
THE CHARACTER OF THIS NATURAL ENDOWMENT
RELIGION IS NO ARBITRARY INVENTION
ACTUAL GODLESSNESS IS IMPOSSIBLE
E CHAPTER 4
THIS KNOWLEDGE IS EITHER SMOTHERED OR CORRUPTED, PARTLY BY IGNORANCE,
PARTLY BY MALICE
- SUPERSTITION
- CONSCIOUS TURNING AWAY FROM GOD
- WE ARE NOT TO FASHION GOD ACCORDING TO OUR OWN WHIM†
- HYPOCRISY
But they do not realize that true religion should be in accordance with God's will as a universal rule; that God always remains as himself, and is not a ghost or ghost to be transformed according to anyone's will. And elsewhere he teaches that the Ephesians were "without God" at the time when they strayed from the true knowledge of the one God [.
E CHAPTER 5
THE KNOWLEDGE OF GOD SHINES FORTH IN THE FASHIONING OF THE UNIVERSE AND THE
CONTINUING GOVERNMENT OF IT
- THE CLARITY OF GOD’S SELF-DISCLOSURE STRIPS US OF EVERY EXCUSE
- THE DIVINE WISDOM DISPLAYED FOR ALL TO SEE†
- MAN AS THE LOFTIEST PROOF OF DIVINE WISDOM
- BUT MAN TURNS UNGRATEFULLY AGAINST GOD
- THE CONFUSION OF CREATURE WITH CREATOR
- THE CREATOR REVEALS HIS LORDSHIP OVER THE CREATION
- GOD’S GOVERNMENT AND JUDGMENT
- GOD’S SOVEREIGN SWAY OVER THE LIFE OF MEN
- WE OUGHT NOT TO RACK OUR BRAINS ABOUT GOD; BUT RATHER, WE SHOULD CONTEMPLATE HIM IN HIS WORKS
- THE PURPOSE OF THIS KNOWLEDGE OF GOD
- THE EVIDENCE OF GOD IN CREATION DOES NOT PROFIT US*
- THE MANIFESTATION OF GOD IS CHOKED BY HUMAN SUPERSTITION AND THE ERROR OF THE PHILOSOPHERS
- THE HOLY SPIRIT REJECTS ALL CULTS CONTRIVED BY MEN
- THE MANIFESTATION OF GOD IN NATURE SPEAKS TO US IN VAIN*
- WE HAVE NO EXCUSE*
I always speak of the most excellent people, not of those vulgar people whose madness in profaning God's truth is immeasurable. And where Paul teaches that what is to be known of God is made manifest from the creation of the universe.
E CHAPTER 6
SCRIPTURE IS NEEDED AS GUIDE AND TEACHER FOR ANYONE WHO WOULD COME
TO GOD THE CREATOR
- GOD BESTOWS THE ACTUAL KNOWLEDGE OF HIMSELF UPON US ONLY IN THE SCRIPTURES
- THE WORD OF GOD AS HOLY SCRIPTURE
- WITHOUT SCRIPTURE WE FALL INTO ERROR
- SCRIPTURE CAN COMMUNICATE TO US WHAT THE REVELATION IN THE CREATION CANNOT
But as we have not yet come to the fall of the world and the corruption of nature, I will now leave off the discussion of the remedy. Similarly, he ends another psalm where he described the awesome waves of the sea: “You.
E CHAPTER 7
SCRIPTURE MUST BE CONFIRMED BY THE WITNESS OF THE SPIRIT. THUS MAY ITS
- SCRIPTURE HAS ITS AUTHORITY FROM GOD, NOT FROM THE CHURCH
- THE CHURCH IS ITSELF GROUNDED UPON SCRIPTURE
- AUGUSTINE CANNOT BE CITED AS COUNTEREVIDENCE
- THE WITNESS OF THE HOLY SPIRIT: THIS IS STRONGER THAN ALL PROOF
- SCRIPTURE BEARS ITS OWN AUTHENTICATION
He testifies that the church is "built on the foundation of the prophets and apostles" [. Therefore, he says, the authority of the church is an introduction through which we are prepared for faith in the gospel.
E CHAPTER 8
SO FAR AS HUMAN REASON GOES,
SUFFICIENTLY FIRM PROOFS ARE AT HAND TO ESTABLISH THE CREDIBILITY OF SCRIPTURE
- SCRIPTURE IS SUPERIOR TO ALL HUMAN WISDOM
- NOT STYLE BUT CONTENT IS DECISIVE
- THE GREAT ANTIQUITY OF SCRIPTURE
- THE TRUTHFULNESS OF SCRIPTURE SHOWN BY MOSES’ EXAMPLE
- MIRACLES STRENGTHEN THE AUTHORITY OF GOD’S MESSENGERS
- MOSES’ MIRACLES ARE INCONTESTABLE
- PROPHECIES THAT ARE FULFILLED CONTRARY TO ALL HUMAN EXPECTATION
- GOD HAS CONFIRMED THE PROPHETIC WORDS
- THE TRANSMISSION OF THE LAW IS TO BE TRUSTED
- GOD HAS MARVELOUSLY PRESERVED THE LAW AND THE PROPHETS
- UNVARYING TESTIMONY OF THE CHURCH TO THE SCRIPTURE*
- MARTYRS DIED FIRMLY FOR SCRIPTURE DOCTRINE*
Let each of the prophets be searched: none will be found who does not go far beyond. Similarly, Moses foretells things, though obscure, concerning the election of the Gentiles into God's covenant [.
E CHAPTER 9
FANATICS, ABANDONING SCRIPTURE AND FLYING OVER TO REVELATION, CAST DOWN
ALL THE PRINCIPLES OF GODLINESS
THE FANATICS WRONGLY APPEAL TO THE HOLY SPIRIT
And it is worth remembering the praise with which he adorns the Scripture, that it "is useful for teaching, admonishing and rebuking, so that the servants of God may become perfect" [. What diabolical madness it is to pretend that the use of Scripture, which leads God's children even to the ultimate goal, is temporary or transitory.
THE HOLY SPIRIT IS RECOGNIZED IN HIS AGREEMENT WITH SCRIPTURE
Certainly, if the Spirit were judged by that of men, or angels, or anything else, one would have to consider him degraded, or, if you will, reduced to slavery; but when he is compared with himself, when he is considered in himself, who will therefore say that he is wronged. Nevertheless he is thus put to trial, I admit, but a trial by which it pleased him to establish his majesty among us.
WORD AND SPIRIT BELONG INSEPARABLY TOGETHER
By this he undoubtedly indicates that the light of the Spirit is extinguished as soon as prophecies fall into contempt. Certainly a completely different sobriety suits the children of God, who just as they see that, without the Spirit of God, they are deprived of the entire light of truth, if they are not unaware that the Word is the instrument with which the Lord enlightenment of his Spirit to believers.
E CHAPTER 10
SCRIPTURE, TO CORRECT ALL SUPERSTITION, HAS SET THE TRUE GOD ALONE OVER AGAINST
ALL THE GODS OF THE HEATHEN F299
THE SCRIPTURAL DOCTRINE OF GOD THE CREATOR
THE ATTRIBUTES OF GOD ACCORDING TO SCRIPTURE AGREE WITH THOSE KNOWN IN HIS CREATURES
In fact, the knowledge of God that the Bible offers us is aimed at the same goal as the knowledge whose seal shines in his creations, because it first invites us to fear God, and then to trust in him. BECAUSE THE UNITY OF GOD WAS NOT UNKNOWN EVEN TO THE PAGINS, THEY WORSHIPED IDOLS.
BECAUSE THE UNITY OF GOD WAS ALSO NOT UNKNOWN TO THE HEATHEN, THE WORSHIPERS OF IDOLS ARE THE
For how can we have the necessary knowledge of his justice, mercy and judgment, unless that knowledge rested on his unbending truth. As we have already said elsewhere, f308 all the evasions which the philosophers have skilfully devised do not refute the charge of defection; rather, the truth of God was corrupted by them all.
E CHAPTER 11
IT IS UNLAWFUL TO ATTRIBUTE A VISIBLE FORM TO GOD, AND GENERALLY WHOEVER SETS UP
IDOLS REVOLTS AGAINST THE TRUE GOD F309
- WE ARE FORBIDDEN EVERY PICTORIAL REPRESENTATION OF GOD
- EVERY FIGURATIVE REPRESENTATION OF GOD CONTRADICTS HIS BEING
- EVEN DIRECT SIGNS OF THE DIVINE PRESENCE GIVE NO JUSTIFICATION FOR IMAGES
- IMAGES AND PICTURES ARE CONTRARY TO SCRIPTURE
- SCRIPTURE JUDGES OTHERWISE
- THE DOCTORS OF THE CHURCH, TOO, PARTLY JUDGED OTHERWISE
- THE ORIGIN OF IMAGES: MAN’S DESIRE FOR A TANGIBLE DEITY
- ANY USE OF IMAGES LEADS TO IDOLATRY*
- IMAGE WORSHIP IN THE CHURCH
- FOOLISH EVASIONS OF THE PAPISTS
- THE FUNCTIONS AND LIMITS OF ART
- AS LONG AS DOCTRINE WAS PURE AND STRONG, THE CHURCH REJECTED IMAGES
- CHILDISH ARGUMENTS FOR IMAGES AT THE COUNCIL OF NICAEA (787)*
- RIDICULOUS MISUSE OF SCRIPTURE TEXTS*
- BLASPHEMOUS AND SHOCKING CLAIMS FOR IMAGES*
Of the prophets, it is enough to quote only Isaiah, who is the most emphatic about this. It is well known that they put monstrosities of this kind in the place of God. aThe pictures or statues they dedicate to saints — what are they but examples of the most depraved lust and obscenity.
E CHAPTER 12
TO HIM ALONE
TRUE RELIGION BINDS US TO GOD AS THE ONE AND ONLY GOD
He combines the two according to his law, first when he binds the faithful to himself to be their sole lawgiver, and then when he prescribes a rule by which he is to be duly honored according to his will. But what I set forth in a former section must be borne in mind, that unless all that befits his divinity dwells in the one God, his honor is spoiled and his reverence profaned.
A DISTINCTION WITHOUT A DIFFERENCE*
Thus the saints who had departed this life, a few centuries ago, were exalted to a partnership with God, to be honored, and also to be invoked and praised in his stead. For it would very often be difficult for you to be the slave of one whom you were not unwilling to honor.
HONORING IMAGES IS DISHONOR TO GOD*
Yes, they worship both God and the saints indiscriminately, except that when they are pressed, they wring themselves out with the excuse that they remain unimpaired before God, what is due to Him, because they leave the latria to Him. Therefore, it would be unequal to assign to the saints what is greater and leave to God what is less.
E CHAPTER 13
IN SCRIPTURE, FROM THE CREATION ONWARD, WE ARE TAUGHT ONE ESSENCE OF GOD, WHICH
CONTAINS THREE PERSONS F350
GOD’S NATURE IS IMMEASURABLE AND SPIRITUAL The Scriptural teaching concerning God infinite and spiritual essence ought
THE THREE “PERSONS” IN GOD
Since the Latins can express the same concept with the word "person," to argue about this obvious issue is excessive prudishness and even stubbornness. Although they differ among themselves, whether Greek or Latin, upon the word, yet they are perfectly agreed upon the essential matter.
THE EXPRESSIONS “TRINITY” AND “PERSON” AID THE INTERPRETATION OF SCRIPTURE AND ARE
But what prevents us from explaining in clearer words the matters in the Scriptures which confuse and hinder our understanding, but which nevertheless serve the truth of the Scriptures themselves dutifully and faithfully and are used sparingly and modestly and on occasion. There are quite enough examples of this kind of thing, bWhat else is there to say if it is proven that the church is completely obliged to make use of the words.
THE CHURCH HAS REGARDED EXPRESSIONS LIKE
And so he repeated another old song that the Father is the Son and the Holy Spirit is the Father, without rank, without distinction. In order to destroy human wickedness, the honest doctors, who at that time had piety in their hearts, answered loudly that three attributes must be truly recognized in one God.
LIMITS AND NECESSITY OF THEOLOGICAL TERMS
Augustine is more moderate and courteous, for though he says that the word hypostasis in this sense is new to Latin ears, yet he leaves their way of speaking to the Greeks so much that he mildly tolerates the Latins who imitated the Greek phrase. . He says that Christ is one with the Father, but secretly whispers in the ears of his own followers that He is united with the Father like other believers, though by a single privilege.
THE MEANING OF THE MOST IMPORTANT CONCEPTION
But as soon as the Father is compared with the Son, the character of each distinguishes one from the other. Thirdly, whatever belongs to each one separately, I consider incommunicable, because whatever is attributed to the Father as a distinguishing mark cannot be reconciled or transferred to the Son.
THE DEITY OF THE WORD
For here we see the Word understood as the order or mandate of the Son, who is himself the eternal and essential Word of the Father. For by affirming that from the very beginning of the world he was continually at work with the Father, he explains more explicitly what Moses had briefly touched upon.
THE ETERNITY OF THE WORD
For John at once ascribes to the Word a solid and lasting being, and ascribes something unique to His own, and clearly shows how God, by speaking, was Creator of the universe, bTherefore, inasmuch as all divine uttered revelations correctly by the term is indicated. "Word of God," so this essential Word is properly placed on the highest level, as the source of all oracles. Father, glorify your Son with the glory that I had with you before the foundations of the universe were laid" [.
THE DEITY OF CHRIST IN THE OLD TESTAMENT
But if their stubbornness does not yield, the e(b)Christ is evidently brought forth by Isaiah both as God and as adorned with the supreme power which is the distinguishing mark of the one God. For thus speaks the prophet: "The name of the city from that day shall be.
THE “ANGEL OF THE ETERNAL GOD”*
Christ was the true Jehovah, from whom righteousness comes, now he declares that the church of God will be so clearly aware of this that it is able to glory in the name. Hence also that saying of Paul that Christ was the leader of the people in the desert [.
THE DIVINITY OF CHRIST IN THE NEW TESTAMENT
And to show how consistent the lie is in this regard, in another passage it says that "God was manifested in the flesh" [. And he does not hide this, but openly announces: "Although he was in the image of God, it would not be considered robbery if he made himself equal with God, but he voluntarily emptied himself."
THE DIVINITY OF CHRIST IS DEMONSTRATED IN HIS WORKS
However, it should be more than enough for us that the tie is called God, especially by that witness who aptly declares to us that there are not many gods, but one [. Moreover, it is that Paul who said: "Though many gods be called, whether in heaven or on earth, ... yet for us there is one God, from whom all things are."
THE DIVINITY OF CHRIST IS DEMONSTRATED BY HIS MIRACLES
There will come from the root of Jesse one who will rise up to rule over nations; in Him shall the nations hope.” [. What a wonderful and great thing it is, I ask, that the name of the Son alone should be made known to us, when God commanded us to glory in the knowledge of Him alone.
THE DIVINITY OF THE SPIRIT IS DEMONSTRATED IN HIS WORK
For if the Spirit were not an entity subsisting in God, choice and will would in no way be ascribed to him. So Paul very clearly ascribes divine power to the Spirit and shows that he hypostatically dwells in God.
EXPRESS TESTIMONIES FOR THE DEITY OF THE SPIRIT
They thought it right to quote David: "By the word of the Lord were the heavens established, and all their power by the spirit of his mouth." But since it is a common practice in the Psalms to repeat the same thing twice, and since in Isaiah "spirit from the mouth" means the same as "word" [.
ONENESS
What then did Christ mean when he commanded that baptism should be done in the name of the Father, and of the Son, and of the Holy Spirit, except that we should believe with one faith in the Father, the Son, and the Spirit. The Arians used to talk most foolishly, when, by confessing the divinity of the Son, they took away the substance of God from him.
THREENESS
Therefore he was before in the bosom of the Father and has his own glory in the presence of the Father [. Christ implies the distinction of the Holy Spirit from the Father when he says that the Holy Spirit proceeds from the Father [.
DIFFERENCE OF FATHER, SON, AND SPIRIT
Father, nor would he have had his glory with the Father if he had not been distinguished from the Father. 1 Peter 1:11], even though Scripture often teaches that it was the Spirit of God the Father.
THE RELATIONSHIP OF FATHER, SON, AND SPIRIT
For this reason, it is said that the Son only came from the Father; The Spirit, from the Father and the Son p390 at the same time. But when we note the relation he has to the Father, we rightly make the Father the beginning of the Son.
THE TRIUNE GOD
And to take a ready example, Paul prayed to the Lord in no other sense than that in which Peter quotes the passage from Joel "Whoever calls on the name of the Lord will be saved" [. Where this name is expressly applied to the Son, we shall see in its proper place that the reason is different.
THE GROUND OF ALL HERESY: A WARNING TO ALL
And we know from the common custom of the Greeks that the apostles usually substitute the name ku>riov [God] for Jehovah. For as we there hear God called Spirit, so also we hear the Holy Spirit, since the Spirit is the hypostasis of the whole essence, which speaks both of God and of God.
SERVETUS’ CONTENTION AGAINST THE TRINITY
In the beginning there was no difference in God, for the Word and the Spirit were before one and the same; but when Christ came forth as God from God, the Spirit came forth from him as another God. Indeed, to be abolished far beyond anything else is the fact that he indiscriminately confounds both the Son of God and the Spirit with created beings in general.
THE SON IS GOD EVEN AS THE FATHER
Thus the divinity of the Son will be something abstracted from God's being, or a part derived from the whole. Moreover, if the person of the Father is excluded from the Trinity, in what respect would he differ from the Son and the Spirit, except that he alone is God himself.
THE NAME “GOD” IN SCRIPTURE DOES NOT REFER TO THE FATHER ALONE
For even though we admit that in regard to order and degree the beginning of divinity is in the Father, we still say that it is an abominable invention that the being belongs to the Father alone, as if he were the deifying of the Son. Spirit" matches the Son in the same way with the Father, I conclude that the Son must be understood under the indefinite name "God". Nevertheless, he adds immediately after f404 that none but those who worship the Father in spirit and in truth prove themselves worshipers of the Father [.
THE DIVINE NATURE IS COMMON TO ALL THREE PERSONS
For though the essence does not enter into the distinction as a part or member of the Trinity, yet the persons are not without it, or without it; for the Father, if he were not God, could not be the Father; and the Son could not be the Son, unless he were God. Finally, if the Father and God were synonymous, then the Father would be the divine; nothing would remain in the Son but a shadow; and the Trinity would be nothing but the connection of the one God with two created things.
THE SUBORDINATION OF THE INCARNATE WORD TO THE FATHER IS NO COUNTEREVIDENCE
And indeed for this reason Christ descended to us to bear us up to the Father and at the same time bear us up to himself, inasmuch as he is one with the Father. Also, I wonder what these creators of new gods mean when, after confessing Christ as true God, they immediately exclude Him from the Father's deity.
OUR ADVERSARIES FALSELY APPEAL TO IRENAEUS
With the same intention, Paul says elsewhere that Christ "will hand over the Kingdom to God and the Father" [. 1 John 5:20] that no one thinks of placing him in a second rank of deity below the Father.
