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Institutes of the Christian Religion is John Calvin's seminal work on Protestant systematic theology. Highly influential in the Western world and still widely read by theological students today, it was published in Latin in 1536 and in his native French in 1541, with the definitive editions appearing in 1559 (Latin) and in 1560 (French).<br><br> The book was written as an introductory textbook on the Protestant faith for those with some learning already and covered a broad range of theological topics from the doctrines of church and sacraments to justification by faith alone and Christian liberty, and it vigorously attacked the teachings of those Calvin considered unorthodox, particularly Roman Catholicism to which Calvin says he had been "strongly devoted" before his conversion to Protestantism. The over-arching theme of the book – and Calvin's greatest theological legacy – is the idea of God's total sovereignty, particularly in salvation and election.<br><br>The Institutes are a primary reference for the system of doctrine adopted by the Reformed churches, usually called Calvinism.<br><br>Book One 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. (Summary from Wikipedia & preface) <br><br>Book 2 may be found here: <a href="http://librivox.org/institutes-of-the-christian-religion-book-two-by-john-calvin/">LINK</a><br>Book 3 may be found here: <a href="http://librivox.org/institutes-of-the-christian-religion-book-3-by-john-calvin/">LINK</a><br>Book 4 may be found here: <a href="http://librivox.org/institutes-of-the-christian-religion-book-4-by-john-calvin/">LINK</a>

Institutes of the Christian Religion is John Calvin's seminal work on Protestant systematic theology. Highly influential in the Western world and still widely read by theological students today, it was published in Latin in 1536 and in his native French in 1541, with the definitive editions appearing in 1559 (Latin) and in 1560 (French).<br><br> The book was written as an introductory textbook on the Protestant faith for those with some learning already and covered a broad range of theological topics from the doctrines of church and sacraments to justification by faith alone and Christian liberty, and it vigorously attacked the teachings of those Calvin considered unorthodox, particularly Roman Catholicism to which Calvin says he had been "strongly devoted" before his conversion to Protestantism. The over-arching theme of the book – and Calvin's greatest theological legacy – is the idea of God's total sovereignty, particularly in salvation and election.<br><br> The Institutes are a primary reference for the system of doctrine adopted by the Reformed churches, usually called Calvinism. <br><br> Book Two of the Institutes treats of the knowledge of God considered as a Redeemer in Christ, and showing man his falls conducts him to Christ the Mediator. (Summary from Wikipedia & preface)<br> <br>Book 1 may be found here: <a href="http://librivox.org/institutes-of-the-christian-religion-book-1-by-john-calvin/">LINK</a><br>Book 3 may be found here: <a href="http://librivox.org/institutes-of-the-christian-religion-book-3-by-john-calvin/">LINK</a><br>Book 4 may be found here: <a href="http://librivox.org/institutes-of-the-christian-religion-book-4-by-john-calvin/">LINK</a>

Institutes of the Christian Religion is John Calvin's seminal work on Protestant systematic theology. Highly influential in the Western world and still widely read by theological students today, it was published in Latin in 1536 and in his native French in 1541, with the definitive editions appearing in 1559 (Latin) and in 1560 (French).<br><br>The book was written as an introductory textbook on the Protestant faith for those with some learning already and covered a broad range of theological topics from the doctrines of church and sacraments to justification by faith alone and Christian liberty, and it vigorously attacked the teachings of those Calvin considered unorthodox, particularly Roman Catholicism to which Calvin says he had been "strongly devoted" before his conversion to Protestantism. The over-arching theme of the book – and Calvin's greatest theological legacy – is the idea of God's total sovereignty, particularly in salvation and election.<br><br>The Institutes are a primary reference for the system of doctrine adopted by the Reformed churches, usually called Calvinism. <br><br>Book Three of the Institutes, "which contains a full exposition of the Third Part of the Apostles’ Creed, treats of the mode of procuring the grace of Christ, the benefits which we derive and the effects which follow from it, or of the operations of the Holy Spirit in regard to our salvation." (Summary from Wikipedia & Book 3 Argument)

<i>Institutes of the Christian Religion</i> is John Calvin's seminal work on Protestant systematic theology. Highly influential in the Western world and still widely read by theological students today, it was published in Latin in 1536 and in his native French in 1541, with the definitive editions appearing in 1559 (Latin) and in 1560 (French).<br><br> The book was written as an introductory textbook on the Protestant faith for those with some learning already and covered a broad range of theological topics from the doctrines of church and sacraments to justification by faith alone and Christian liberty, and it vigorously attacked the teachings of those Calvin considered unorthodox, particularly Roman Catholicism to which Calvin says he had been "strongly devoted" before his conversion to Protestantism. The over-arching theme of the book – and Calvin's greatest theological legacy – is the idea of God's total sovereignty, particularly in salvation and election.<br><br> The Institutes are a primary reference for the system of doctrine adopted by the Reformed churches, usually called Calvinism. <br><br> Book Four of the Institutes discusses "the Church and the Communion of Saints, or of the external means or helps by which God invites us to fellowship with Christ, and keeps us in it." This includes Church government, with scathing denunciations of the Papacy and Catholic Church. (Summary from Wikipedia & TriciaG)

John Calvin was an influential French theologian and pastor during the Protestant Reformation. Calvin's writing and preachings provided the seeds for the branch of theology that bears his name. Originally trained as a humanist lawyer, he broke from the Roman Catholic Church around 1530. After religious tensions provoked a violent uprising against Protestants in France, Calvin fled to Switzerland. Calvin developed his theology in his biblical commentaries as well as in his sermons and treatises. Calvin produced commentaries on most of the books of the Bible. His first commentary on Romans was published in 1540, and he planned to write commentaries on the entire New Testament. However, it took six years before he wrote his second, a commentary on I Corinthians. He did not lose any more time in reaching his goal. By 1555 he had completed his work on the New Testament, and he also continued with commentaries on many of the books of the Old Testament as well. These commentaries have proved to be of lasting value to students of the Bible, and they are still in print after over 400 years. (Summary by Wikipedia)

In 1548, Calvin published his "Commentaries on six of St Paul's Epistles, viz., Corinthians, Ephesians, Philippians, Colossians and Timothy. In his "Commentaries," the peculiar doctrines which mark his system of theology occur, of course, in a scattered manner, as the occasion of his text may call them forth. (from Thomas Henry Dyer, "The life of John Calvin," 1850, p.196 & 441)

While many of Calvin's sermons are now lost after they were sold by weight by the library of Geneva, his sermons on Ephesians have been preserved, having been translated into Early Modern English by Arthur Golding (who also translated Calvin's sermons on Galatians, Job and Deuteronomy). Arthur Golding's claim to fame is that his translation of <a href="https://librivox.org/author/4959">Ovid's</a> Metamorphoses influenced <a href="https://librivox.org/author/37">Shakespeare</a>.<br><br> A comparison with <a href="https://librivox.org/commentary-on-the-epistle-of-paul-the-apostle-to-the-ephesians-by-john-calvin/">Calvin's commentary on the same letter</a> shows that Calvin saw preaching as no mere explanation of the text - the sermons work consecutively through the text but circle round on the point many time with brief illustration and continuous application to the hearers. The sermons on Ephesians were preached in French on Sundays morning and evening in Geneva in 1558 and were taken down in shorthand by Denis Raguenier, who had started taking his own notes on Calvin's sermons and was eventually employed to perform the task and did so until his death. Calvin preached without notes.<br><br> Calvin's aim was always to bring about faith in his hearers by which he means them comprehending their own helplessness and the kindness of God in Jesus Christ. An example of this from sermon 14 illustrates Calvin's goal and style:<br> Thus ye see that the thing which we haue to do continually, is too show that God hath been so kind unto us, as too be at one with us in the person of his Son, yea and to receive us to himself, that we might be washed and scoured from all our filthiness, and be accepted for righteous before him. Lo! how wretched souls are unbound. Lo! how poor captives are let out of prison. Lo! how they that erst were plunged in darkness of death are brought out again to the light of life.<br><br>(Summary by InTheDesert)

In offering this selection of Sermons to the publick, the publisher has not been governed by Sectarian principles, but has selected Sermons upon various subjects, that the reader may understand the general doctrine held forth by those eminent divines. When we consider the mental darkness which enveloped the world in the days of Luther and Calvin, under Popish superstition and idolatry, and that theirs were some of the first attempts to emancipate the human intellect from more than "Egyptian darkness," the reader will undoubtedly censure lightly any defects that may appear in their discourses; considering their great object to have been, the removal of that servile yoke of papistry under which nations were groaning, and of bringing mankind into the liberty of the gospel.<br><br> Calvin's Sermons were translated and published in England, about the year 1580; since which date we have no account of an edition having been published. Luther's Sermons, after having been translated, were published in the year 1581, and re-published in 1649. In consequence of the imperfection of the English Language when these Sermons were formerly published, it was found necessary to revise them, and correct the language; but in so doing, particular care has been taken to preserve precisely the original meaning. (Advertisement printed in this book)

Two godly and learned sermons, made by that famous and worthy instrument in God's church, John Calvin. Which sermons were long since translated out of Latin into English, by Robert Horne late Bishop of Winchester, at what time he suffered exile from his country, for the testimony of a good conscience, as his Apology in the beginning of the book will witness. And because these sermons have long lain hidden in silence, and many godly and religious persons, have been very desirous of them: at their earnest request they are now published. (From Title Page)

The prayers of John Calvin, however, have received little attention, as compared with the fame which crowns his theological writings. His commentaries upon Jeremiah, Ezekiel, Daniel, and the minor prophets were originally delivered in the form of lectures, each followed by appropriate petitions. Both lectures and prayers were extemporaneous. In his epistle dedicatory, prefaced to the commentary upon the minor prophets, and addressed to the King of Sweden, Calvin says: "Had it been in my power I would rather have tried to prevent the wider circulation of that extemporaneous kind of teaching, intended for the particular benefit of my auditory, and with which benefit I was abundantly satisfied." John Budaeus, in an- other preface, piously exhorts that we pray for the Spirit of God, that we may come to the reading of Scripture instructed by him. "And for this end," he says, "much help may be given us by the short prayers which we have taken care to add at the close of every lecture as gathered by us with the same care and fidelity as the lectures were ; and the ignorant may also have in these a pattern, as it were, painted be- fore them, by which they may form their prayers from the words of Scripture. For as at the be- ginning of the lectures he ever used the same form of prayer, so he was wont ever to finish every lecture by a new prayer formed at the time, as given him by the Spirit of God, and accommodated to the subject of the lecture." (from the Introduction)

Of all commentators I believe John Calvin to be the most candid...He was no trimmer and pruner of texts. He gave their meaning as far as he knew it. His honest intention was to translate the Hebrew and the Greek originals as accurately as he possibly could, and then to give the meaning which would naturally be conveyed by such Greek and Hebrew words: he laboured, in fact, to declare, not his own mind upon the Spirit's words, but the mind of the Spirit as couched in those words. Dr. King very truly says of him, "No writer ever dealt more fairly and honestly by the Word of God. He is scrupulously careful to let it speak for itself, and to guard against every tendency of his own mind to put upon it a questionable meaning for the sake of establishing some doctrine which he feels to be important, or some theory which he is anxious to uphold. This is one of his prime excellencies. He will not maintain any doctrine, however orthodox and essential, by a text of Scripture which to him appears of doubtful application, or of inadequate force...whether we agree in his conclusion or not, [he] cannot fail to produce the conviction that he is at least an honest commentator, and will not make any passage of Scripture speak more or less than, according to his view, its divine Author intended it to speak." Excerpted from "Commenting and commentaries" by Charles Spurgeon, 1876 - Summary by InTheDesert

12Institutes Of The Christian Religion Book 1 (Allen Translation)

By John Calvin

Now, my design in this work has been to prepare and qualify students of theology for the reading of the divine word, that they may have an easy introduction to it, and be enabled to proceed in it without any obstruction. For I think I have given such a comprehensive summary, and orderly arrangement of all the branches of religion, that, with proper attention, no person will find any difficulty in determining what ought to be the principal objects of his research in the Scripture, and to what end he ought to refer any thing it contains. This way, therefore, being prepared, if I should hereafter publish any expositions of the Scripture, I shall have no need to introduce long discussions respecting doctrines, or digressions on common topics, and therefore shall always compress them within a narrow compass. This will relieve the pious reader from great trouble and tediousness, provided he come previously furnished with the necessary information, by a knowledge of the present work. But as the reason of this design is very evident in my numerous Commentaries, I would rather have it known from the fact itself, than from my declaration.<br><br>Farewell, friendly reader; and if you receive any benefit from my labours, let me have the assistance of your prayers with God our Father.<br>(Summary by John Calvin. Geneva, 1st August, 1559.)

13Institutes of the Christian Religion, Books 1-4 (Allen Translation)

By John Calvin

At the head of the list of Calvin’s writings stands his great dogmatic treatise — the Institutes of the Christian Religion. In a very literal sense this book may indeed be called his life-work. It was the first book he published after he had "devoted himself to God," and thus introduces the series of his works consecrated to the propagation of religion. But from its first appearance in the spring of 1536 to the issue of its definitive edition in 1559 — throughout nearly a quarter of a century — Calvin was continually busy with it, revising, expanding, readjusting it, until from a simple little handbook, innocent of constructive principle, it had grown into a bulky but compact and thoroughly organized textbook in theology. <br> The importance to the Protestant cause of the publication of this book can hardly be overstated. It is inadequate praise to describe it, as the Roman Catholic historian, Kampschulte, describes it, as "without doubt the most outstanding and the most influential production in the sphere of dogmatics which the Reformation literature of the sixteenth century presents." This goes without saying. What demands recognition is that the publication of the Institutes was not merely a literary incident but an historical event, big with issues, which have not lost their importance to the present day. By it was given to perplexed, hard-bestead Protestantism an adequate positive programme for its Reformation. What they needed, and what the Institutes did was the disengagement of a principle "from this vortex of ideas," and the development of its consequences. "Such a book," continues M. Buisson, "is equally removed from a pamphlet of Ulrich von Hutten, from the satire of Erasmus, from the popular preaching, mystical and violent, of Luther: it is a work of a theologian in the most learned sense of the term, a religious work undoubtedly, penetrated with an ethical inspiration, but before all, a work of organization and concentration, a code of doctrine for the minister, an arsenal of arguments for simple believers: it is the Summa of Reformed Christianity." <br> "The author's concernment is far more to bring out the logical force and the moral power of his own doctrine than to descant on the weak points of the opposing doctrine. What holds his attention is not the past but the future, — it is the reconstruction of the Church." What wonder, then, that it has retained its influence through all succeeding time? As the first adequate statement of the positive programme of the Reformation movement, the Institutes lies at the foundation of the whole development of Protestant theology and has left an impress on evangelical thought which is ineffaceable. After three centuries and a half, it retains its unquestioned preeminence as the greatest and most influential of all dogmatic treatises. - Summary by Benjamin B Warfield

The reading-over of these present sermons will sufficiently declare what commodity and profit they may bring with them: As in very deed the author of them right well showeth throughout all his work, in what sort the Lord God hath heretofore been served and also how ordinarily he is served by him. And therefore, for a full recommendation as well of the author as also of the work itself, I intend through God his assistance to set forth none other thing than the same fruit and profit, which they have already gotten that have read them and that fruit which they may make report of, that shall hereafter read them. For this may very well be thought that nothing in the whole world maketh a man more blessed, than the lively and continual meditation of the holy law and good will of our heavenly father. Now then this is the psalm which is framed, and wholly serveth to this end and purpose daily to exercise ourselves herein, and although that he so oftentimes repeateth these words, law, ordinances, statues, edict, commandments, decrees and other such like: yet are they no vain repetitions but used to this intent and purpose: to let us thoroughly understand how marvelous perverse and froward our nature is causing these so necessary things too easily to melt (like wax against the sun as we say) clean away from us and also to make us to be touched at the quick, that we might feel how fervently we ought to sigh and groan after the law and ordinance of God, how zealously too desire to put the same in execution and also how greatly too be grieved with beholding the most proud and villainous contempt of the ungodly treading the same under their feet. And because there are some who rather desire to have such books as they may easily carry about with them, I have the rather to please all parties been very willing to satisfy them herein, always reserving this good affection, that God might be honored and glorified, by this my small travail and the building up of his church advanced. - Summary by Translator's Preface

If ever there was a time when the consolations derived from religious instruction were necessary, what other resource is left to the most heroic minds by the present distress of the Church, and by greater and heavier distresses which appear to be approaching? Whoever, therefore, wishes to remain unmoved to the last, let him rely entirely on this support; whoever desires to have a sure protection, let him learn to betake himself to this refuge. Besides, in these four Epistles, of which I now present to you my Expositions, you will find, noble Prince, many subjects of consolation exceedingly adapted to the present times ; but to which I do not now more particularly refer, because they will occur to yourself with much better effect in their own places. I come now to my second reason for dedicating to you this work. During the present confusion of affairs, while some are shaken, and others are entirely thrown down, you have preserved an astonishing composure and moderation, accompanied by a remarkable steadfastness, amidst all the storms which have arisen. I consider, therefore, that it is highly advantageous to the whole Church, to hold out in you, as in a bright mirror, an example which all may imitate. For, while the Son of God enjoins on all his followers, without exception, that they shall choose rather to fight under the banner of his cross than to triumph with the world, yet very few are found who are ready to engage in that kind of warfare. It is the more necessary that all should be stimulated and taught, by such uncommon examples as yours, to correct their effeminacy. Of my Commentaries I shall only say, that they perhaps contain more than it would become me to acknowledge. On this point, however, I wish you to read and judge for yourself. Farewell, most illustrious Prince. May the Lord Jesus long preserve you for himself and his Church, and guide you by His Spirit! (Summary by John Calvin, Geneva, 1st February 1548.)

That the Expository Treatises of Calvin on Paul's Epistles should be considered by the most eminent critics to be peculiarly successful is the more remarkable, when we take into view the disadvantageous circumstances under which most, if not all, of them were prepared. His Commentaries on six of Paul's Epistles were written by him (as we are informed by Beza, in his Life of Calvin) in 1548, a year of most harassing conflict with the enemies of the truth. His correspondence, however, at this period, clearly shews that his devout mind found tranquility in an assurance of Divine support. In writing to Brentius, who was then living in exile at Basle, he says: “ Amidst all these calamities one consideration supports and refreshes my mind: I assure myself that God, in commencing the wonderful restoration of his Church, which we have witnessed, has not held out a vain and transient hope to us, but has begun a work that he will not fail to accomplish in spite of the malice of men and the opposition of Satan. In the meantime let us patiently undergo the purification which is necessary for us." - Summary by the translator

Accordingly, not long after this Epistle was written, three Churches of great renown perished by a mournful as well as horrible occurrence—a bright mirror truly of divine judgment, if we had but eyes to see it. The Colossians had been, not indeed by Paul, but with fidelity and purity by Epaphras and other ministers, instructed in the gospel; but immediately afterwards, Satan had, with his tares, crept in, (Matt. xiii. 25,) according to his usual and invariable manner, that he might there pervert the right faith. (Summary by John Calvin, the author)