Preface

My aim, in the following publication, is to exhibit, in a brief form, the mind of John Calvin; what his

opinions were on the subject of theology in general, and how he defended the Reformation in particular. The One Hundred Aphorisms, or General Principles, drawn from his profound work " The Institutes," probably by Beza, correctly pourtray the former; his letter to Francis the First contains a summary of the latter.

The restoration of these records of wholesome doctrine, and of an argumentative protest against error, to public consideration, after many years of

undeserved oblivion, would seem to be an act of justice to Calvin, and of usefulness to Churches VI. PREFACE.

which have so deeply imbibed both his spirit, and

his language.

Christendom, released in a gi-eater or less degree from the yoke of sacerdotal domination, and accustomed, as the case may be, courteously to tolerate, or reasonably to respect, the functionaries of religion, is, at the present hour, startled by the promulgation of a new crusade, ambitious to restore the visible Church of Christ to that supremacy from which it was dethroned at the Reformation; to constitute the clergy as sacrificers and dispensers of reconciliation,—as intercessors and mediators with God, rather than as his messengers and ministers again, as depositaries rather than as expounders of religious truths; as donors, rather than as teachers of forgiveness through Christ; as successors of the Apostles by right of lineage, and literal descent, rather than by office, gifts, endowments; in brief, the end, if not the immediate object is, to exalt

a Christian ministry as lords over God's heritage. rather- than as shepherds and examples to the flock. They who advocate, and they who impugn

this lofty definition of the Cleiical office, have

pleaded their cause with much learning and suhtilty, yet the additional testimony of a master mind, the evidence of Calvin, the great doctor of theology, may reasonably claim a hearing in this court of conscience. His sentiments, both as to the source and extent of a church's authority, and as to many other subjects of controversy at the present day, will be found embodied in his Dedication to Francis the First, and in the accompanying Aphorisms; and may probably surprise many Christian brethren, who, calling themselves after his name, have departed from his doctrine.

Moreover, as the testimony of the Fathers of the Christian world, in divers ages and nations, has been appealed to in support of assumptions which are held by Protestants in general, not to be warranted by the awardment of God's word, and of a

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doctrinal inteipretation adverse to sound criticism and wholesome knowledge, though favourable to a retrograde movement of the human mind in these respects, it hence becomes of value to the argument to ascertain, what was the estimate in which these voluminous writers were held by Calvin, who was deeply acquainted with their works. On this subject he delivers his judgment with truth and candor, he grants the usefulness of these time-honoured doctors as witnesses, but denies their supremacy as masters. So confident was he that the general tenor of their opinions was favourable to the principles of a Reformed Church, that he hath fearlessly appealed to the verdict of the Fathers, and hath drawn a long chain of apposite extracts from their writings, as well as from the decrees of Councils and Popes. Hence he stops the cavils of opponents who brought against him the charge of novelty,—of a departure from ecclesiastical usage; and, at the same time,

accredits his definition of the Church of Christ, not as discoverable in external splendour and forms, but

in the true preaching of God's word, and the lawful

administration of the Sacraments.

A modem, living in the nineteenth century, if he calmly compares the Fathers prior to the Reformation with those posterior to this epoch, is tempted to prefer the latter as theologians. He bears in mind that the most ancient fathers, though worthy Christians, were not men of learning and sound judgment. It is undeniable that they believed in the Sibylline oracles* (forgeries), in the instant coming of a sensual Millenium, in a purgatorial fire after death, to prepare the souls of all believers for gradual accessions of glory, and in certain other fanciful conceits.

Their writings are occasionally as questionable as their opinions, and are suspected of corruptions and interpolations, specially the epistles attributed to Ignatius: at all events, they have not that impress

* Sec Blondel on the Sibylline oracles.

of genuineness which is stamped on Holy Scripture, and is recognized by the assent of the Church at large. Their successors surpassing them in human

learning were infected with those peculiarities of the eastern and western philosophy which render them unsafe guides as interpreters—although such erratic tendencies may not discredit their simultaneous testimony as to facts.

The Fathers, posterior to the Reformation, by which I mean the notable Divines of the Churches of England and Scotland, and of the orthodox communions in Britain, form a body of scholars, linguists, critics, and commentators, on whose side would seem to be the balance of advantages and of success.

Taught, and disciplined by sounder learning and by a more correct philosophy than their predecessors had imbibed, they also had the benefit of gathering whatsoever wholesome grain could be winnowed from the accumulated theology of preceding centuries.

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The accompanying Address of John Calvin to Francis the First may be quoted, not only by the way as a favourable specimen of high principled loyalty, but particularly so of a modern at the era of the Reformation, applying the pure use of Scripture, of reason, and the qualified voice of antiquity, in an honest search after truth, and in its full and manly exposition. As a Protestant manifesto it claims to be no less " timely" now, than it was in the year 1536. On the same plea I justify the translation of the One Hundred Aphorisms of Calvin, " or his general rules" of Faith, which are attached to his " Institutes," in an edition printed at Leyden, 1574.

These brief, and clear sentences, are the skeleton of that body of doctrine which hath the fulness and completeness of its form in the " Four Books of Institutes." The Aphorisms, whether to be ascribed to Calvin himself, or more probably to Beza, are evidently the production of a master mind, and for

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many reasons, valuable. For they not only condense Calvin's theology into a small compass, thus affording to the inquirer, whose industry and research will not bear too severe a pressure, a bird's eye view of genuine Calvinism, but they impart intelligible and definite notions of sacred truths, not scattered, separated, and standing in lonely abstraction, apart from one another-, but in due order, and conjunction, so Strang together, so advisedly disposed, so skilfully adjusted, as to compose an harmonious system of religion and morals. In our age and nation, when all are so hasty to teach, and talk about religion, and when, from a loo general confusion and crudeness of ideas on the subject, a Babel diversity of language is heard on all sides, such an intelligible code of faith and virtue is useful, and I hope will be welcomed.

I foresee the prejudice which the name alone of Calvin will awaken in minds which too justly asso-

ciate it with a deed of indefensible blood-guiltiness, and unfairly with the doctrines of a dismal fatalism —but with regai'd to the latter, " Let no man fear, where no fear is."

If the Aphorisms, No. 47 and 64, afford a correct statement of John Calvin's decisions on faith and election, the prominent themes of modern Cal-

vinism, it must be admitted that the doctrine of individual election (whether fairly to be gathered from Scripture, or not), is in his hands, at least, innocent, and wholesome. For, according to Calvin, " These four effects of faith, viz.: penitence, a Christian life, justification, prayer, lead us down to a sureness of election."

If so, election, humanly speaking, depends upon certain pre-existent causes—it lasts as long as they last, it is cancelled when they cease, and the whole doctrine amounts, in point of fact, to this: that the

faithful christian is elect, and the elect christian is faithful—propositions too harmless to alarm the most orthodox. But spurious Calvinism is wholly of another complexion. It announces the doctrine of individual election abstractedly—disjoined from adjuncts, irrespective of moral causes, accompani-

ments, qualifications, practical results, and tests. Much evil has consequently ensued upon the un-

skilful use and application of a sublime article of the faith, most persuasive in itself to moral goodness in life, and to peace at the hour of death. Suspicion tarnishes, and a timid silence too often hides from promulgation the doctrine of the sureness of election; which, being perverted from its true sense and proper intention, exhibits amongst us onh' a doubtfulness of origin, a sickliness of growth, and a moral degeneracy in its fruits. If the present publication in any degree helps forward the cause of sound knowledge and piety, by correcting error, or imparting the principles of a healthy judgment to a fellow disciple, its purport will be accomplished.

TRANSLATOR.

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