{\rtf1\ansi {\colortbl;\red0\green0\blue0;\red0\green0\blue255;\red0\green255\blue255;\red0\green255\blue0;\red255\green0\blue255;\red255\green0\blue0;\red255\green255\blue0;\red255\green255\blue255;}{\fonttbl{\f0\froman\cpg0\fcharset0 Times New Roman;}{\f1\froman\cpg1252\fcharset0 Times New Roman;}{\f2\froman\cpg1251\fcharset204 Times New Roman;}{\f3\froman\cpg1250\fcharset238 Times New Roman;}{\f4\froman\cpg1257\fcharset186 Times New Roman;}{\f5\froman\cpg1254\fcharset162 Times New Roman;}{\f6\froman\cpg1253\fcharset161 Times New Roman;}{\f7\froman\cpg1255\fcharset177 Times New Roman;}{\f8\fswiss\cpg0\fcharset0 Arial;}{\f9\fswiss\cpg1252\fcharset0 Arial;}{\f10\fswiss\cpg1251\fcharset204 Arial;}{\f11\fswiss\cpg1250\fcharset238 Arial;}{\f12\fswiss\cpg1257\fcharset186 Arial;}{\f13\fswiss\cpg1254\fcharset162 Arial;}{\f14\fswiss\cpg1253\fcharset161 Arial;}{\f15\fswiss\cpg1255\fcharset177 Arial;}{\f16\fmodern\cpg0\fcharset0 Courier New;}{\f17\fmodern\cpg1252\fcharset0 Courier New;}{\f18\fmodern\cpg1251\fcharset204 Courier New;}{\f19\fmodern\cpg1250\fcharset238 Courier New;}{\f20\fmodern\cpg1257\fcharset186 Courier New;}{\f21\fmodern\cpg1254\fcharset162 Courier New;}{\f22\fmodern\cpg1253\fcharset161 Courier New;}{\f23\fmodern\cpg1255\fcharset177 Courier New;}}\paperw12240\paperh15840 \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 COMMENTARIES}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ON}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 THE BOOK OF GENESIS}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 VOL. I}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 THE CALVIN  TRANSLATION SOCIETY,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 INSTITUTED IN  MAY M.DCCC.XLIII.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 FOR THE PUBLICATION OF TBANSLATIONS OF THE WOBKS   OF JOHN CALVIN.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 COMMENTARIES}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ON}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 THE FIRST BOOK OF MOSES}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 CALLED}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 GENESIS}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 BY JOHN CALVIN}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 TRANSLATED FROM THE ORIGINAL LATIN, AND COMPARED WITH THE FRENCH EDITION,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 BY THE REV. JOHN KING, M.A.,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 OF QUEEN'S COLLEGE, CAMBRIDGE, INCUMBENT OF CHRIST'S CHURCH,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 HULL}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 VOLUME FIRST}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 TDW}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 BAKER BOOK HOUSE}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Grand Rapids, Michigan 49516}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Calvin's Commentaries}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 22-Volume Set ISBN: 0-8010-2440-4}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Originally printed for the}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Calvin Translation Society}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Edinburgh, Scotland}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Reprinted 1993 by}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Baker Book House Company}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 P.O. Box 6287, Grand Rapids, MI 49516-6287}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Printed in the United States of America}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 TRANSLATOR'S PREFACE.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Several of the Commentaries of Calvin on different portions of the Holy Scripture having been for some time before the public, through the labours of the Calvin Society ; it is not improbable that the readers of the follow\-ing pages will have already become in a great degree familiar with the writings of this celebrated Keformer.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 It may, perhaps, therefore be thought an unnecessary, if not a presumptuous undertaking, to preface the present work with any general observations on the character of Calvin's expository writings. But though the Commentary on Genesis was neither the first which Calvin wrote, nor the first which the Calvin Society has republished; yet since, in the ultimate arrangement of the Commentaries it must take the foremost place, the Editor has determined to offer such preliminary remarks as may seem desirable for a reader who begins to read the Commentaries of Calvin, as he begins to read the Bible itself, at the Book of Genesis. If, in taking such a course, he is charged with repeating some things which have been said by others before him, he will not be extremely anxious either to defend himself from the charge or to meet it with a denial.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 It seems to be now generally admitted that though, in the}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 vi                       translator's preface.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 brilliant constellation formed by the master-spirits of the Reformation, there were those who, in some respects, shone with brighter lustre than Calvin, yet, as a Commentator on Holy Scripture, he far outshines them all.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 There is scarcely anything in which the wisdom of God has been more conspicuous, than in his choice of instruments for carrying into execution the different parts of that mighty revolution of sentiment, which affected, more or less, every portion of Europe during the sixteenth century.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Long before the issue of the movement was seen or appre\-hended, we behold Erasmus, the most accomplished scholar of the age, acting unconsciously as the pioneer of a Reforma\-tion, which at length he not only opposed, but apparently hated. He had been raised up by God to lash the vices of the Clergy, to expose the ignorance, venality, and sloth of the Mendicant Orders, and to exhibit the follies of Romanism in sarcastic invectives rendered imperishable by the elegant La-tinity in which they were clothed. But he did still more. The world is indebted to him for the first edition of the entire New Testament in the Original Greek.1 He had also the honour of being the first modern translator of the New Tes\-tament into Latin.2 He published a valuable critical Com\-mentary on the New Testament, which was early translated into English, and ordered to be placed in the Churches.3 Yet, great as the service undoubtedly was which he rendered to the cause of truth, he never dared to cast the yoke of}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1  Home's Introduction, vol. v. Part I. chap. i. sect. iv. London, 1846.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 2  Ibid. vol. v. Part I. chap. i. sect. vii.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 3  The Editor has now before him " The first tome or volume of the paraphrase of Erasmus upon the Newe Testamente," printed in 1548, with a dedication to King Edward VI., and another to Queen Catherine Parr, by Nicolas Udal.   It appears that Udal translated the Gospels of St Matthew, St Luke, and St John; and Thomas Key, that of St Mark.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 TRANSLATOR S PREFACE.                               Vll}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Rome from his own neck, never stooped to identify himself with the Protestant Reformers; but lived and died, as there is reason to fear, a mean, truckling, time-serving Romanist, panting for preferment in a Church, the unsoundness of which he had so fearfully exposed. It is not, however, to be de\-nied that God employed him as a most important instrument in shaking the foundations of the Papacy, and in preparing the way for the more successful efforts of more sincere and devoted servants of God.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Among these Luther and Melancthon in one field, Calvin and Zuingliiis in another, occupy posts of the greatest responsibility and usefulness; but Luther and Calvin are manifestly the great leaders in this cause.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 In qualifications necessary for the commencing of this great struggle, we readily yield the palm to Luther. His indomi\-table energy, his noble bearing, his contempt for danger, his transparent honesty of purpose, his fiery zeal, his generous frankness\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 though too often degenerating into peremptory vehemence of spirit and rudeness of manner\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 eminently fitted him to take the lead in a warfare where so much was to be braved, to be endured, and to be accomplished.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 There was still another qualification, which perhaps no man ever possessed in so high a degree as the Saxon Reformer, and that consisted in the prodigious mastery he had over his own mother-tongue. He seized on the rude, yet nervous and copious German of his ancestors, and taught it to speak with a combination of melody and force, which it had never known before. And his vernacular translation of the Holy Scrip\-tures, in opening to the millions of the German empire the Fount of eternal life, also revealed to them the hitherto hidden beauties and powers of their own masculine tongue.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 viii                      translator's preface.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Calvin, like Luther, was a man of courage; but he wanted Luther's fire, he wanted Luther's ardent frankness of disposi\-tion ; he wanted, in short, the faculty which Luther possessed in a pre-eminent degree, of laying hold on the affections, and of kindling the enthusiasm of a mighty nation.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Calvin, like Luther too, was a Translator of the Scriptures, and it is worthy of remark, that he also wrote in a far purer and better style than any of his contemporaries, or than any writers of an age near his own. But he had not the honour, which God conferred on Luther, of sending forth the sacred volume as a whole, through that great nation in which his lan\-guage was spoken, and of thus pouring, by one single act, a flood of light upon millions of his countrymen.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 But whatever advantage may lie on the side of Luther in the comparison, so far as it has yet been carried, we shall find it on the side of Caxvin in grasp of intellect, in dis\-criminating power, in calmness, clearness and force of argu\-ment, in patience of research, in solid learning, in every quality, in short, which is essential to an Expositor of Holy Writ. We are the better able to institute this comparison, because Luther himself wrote a Commentary on the Scrip\-tures ; but the slightest inspection of the two Commentaries will convince the Reader of Calvin's intellectual superiority; and will show, that as a faithful, penetrating, and judicious Expounder of the Holy Spirit's meaning in the Scriptures, he left the great Leader of the Reformation at an immeasurable distance behind.'}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 Nothing is farther from the Editor's intention than to speak slight\-ingly of Luther's Commentaries. That on the Galatians alone has laid the Church of Christ under lasting obligation to its Author. But its excellencies are not of the same order with those which mark the exposi\-tory writings of Calvin. As a defence of the Gospel of Christ against the prevailing errors of the day\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 and, alas! of our own day too\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 it}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 IX}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 The doctrinal system of Calvin is too well known to require explanation in thia place. It is however a mistake to suppose that, on those points in which Calvinism is deemed peculiarly to consist, he went a single step farther than Luther himself, and the great majority of the Reformers. He states his views with calmness, clearness, and precision; he reasons on them dispassionately, and never shrinks from any consequences to which he perceives them to lead. But it would be the height of injustice to charge him with obtruding them at every turn upon his reader, or with attempting to force the language of Scripture to bear testi\-mony to his own views.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 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 estab\-lishing 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. For instance, firmly as he believed the doctrine of the Trinity, he refuses to derive an argument in its favour, from the plural form of the name of God in the first chapter of Genesis. It were easy to multiply examples of this kind, which, whether we agree in his conclusions or not, 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.    Calvin has been charged with}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 stands forth a masterpiece of sound argument and energetic declamation ; and as a balm to wounded consciences, it remains to the present hour without a rival.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 x                          translator's preface.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ignorance of the language in which the Old Testament was written. Father Simon says that he scarcely knew more of Hebrew than the letters! The charge is malicious and ill-founded. It may, however, be allowed that a critical exa\-mination of the text of Holy Scripture was not the end which Calvin proposed to himself; nor had he perhaps the mate\-rials or the time necessary for that accurate investigation of words and syllables to which the Scriptures have more recently been subjected. Still his verbal criticisms are neither few nor unimportant, though he lays comparatively little stress upon them himself.*}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 His great strength, however, is seen in the clear, compre\-hensive view he takes of the subject before him, in the facility with which he penetrates the meaning of his Author, in the lucid expression he gives to that meaning, in the variety of new yet solid and profitable thoughts which he frequently elicits from what are apparently the least promising portions of the sacred text, in the admirable precision with which he unfolds every doctrine of Holy Scripture, whether veiled under figures and types, or implied in prophetical allusions, or asserted in the records of the Gospel. As his own mind was completely imbued with the whole system of divine truth, and as his capacious memory never seemed to lose any\-thing which it had once apprehended, he was always able to present a harmonised and consistent view of truth to hi readers, and to show the relative position in which any given portion of it stood to all the rest. This has given a complete\-ness and symmetry to his Commentaries which could scarcely}\par \pard \plain \cbpat0 {\cf0\loch\af0\hich\af0\dbch\f1\cchs0\lang1033\fs20 \'95\hich\af0\dbch\af1\loch\f0\cchs0  The reader is referred, for full information on this subject, to a small volume entitled, " The Merits of Calvin as an Interpreter of the Holy Scriptures." By Professor Tholuck of Halle. To which are added, " Opinions and Testimonies of Foreign and British Divines and Scholars as to the Importance of the Writings of John Calvin." With a Preface by the Eev. William Pringle.   London, 1845.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 TRANSLATOR S PREFACE.                            XI}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 have been looked for; as they were not composed in the order in which the Sacred Books stand in the Volume of Inspiration, nor perhaps in any order of which a clear account can now be given. He probably did not, at first, design to expound more than a single Book; and was led onward by the course which his Expository Lectures in public took, to write first on one and then on another, till at length he tra\-versed nearly the whole field of revealed truth.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 That, in proceeding with such want of method, his work, instead of degenerating into a congeries of lax and uncon\-nected observations constantly reiterated, should have main\-tained, to a great degree, the consistency of a regular and consecutive Commentary, is mainly to be imputed to the gigantic intellectual power by which he was distinguished. Through the whole of his writings, this power is everywhere visible, always in action, ingrafting upon every passing inci\-dent some forcible remark, which the reader no sooner sees than he wonders that it had not occurred to his own mind. A work so rich in thought is calculated to call into vigorous exercise the intellect of the reader; and, what is the best and highest use of reading, to compel him to think for himself. It is like seed-corn, the parent of the harvest.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 It has been objected against Calvin by Bishop Hoesley, \hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 no mean authority in Biblical criticism,\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 that "by his want of taste, and by the poverty of his imagination, he was a most wretched Expositor of the Prophecies,\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 -just as he would have been a wretched expositor of any secular poet."*}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 See Horsley's Sermons, vol. i. p. 72.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 In opposition to this testimony, it may be well to refer to that of Fa\-ther Simon, a Roman Catholic, who says, " Cahinus sublimi ingenio pollebat" Calvin possessed a sublime genius; and of Scaliger, who ex\-claims, " O quam Cahinus bene assequitur tnenlem prophetarum !\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 nemo melius," Oh! how well has Calvin reached the meaning of the prophets \hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 no one better.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 xii                      translator's prepack.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 It is true, this censure is qualified by the acknowledgment that Calvin was " a man of great piety, great talents, and great learning." Yet, after all, it would not, perhaps, be difficult to show that, as an expounder of the poetical por\-tions of Holy Scripture,\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 the Psalms for instance,\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 Bishop Horsley more frequently errs through an excess of imagina\-tion, than Calvin does through the want of it. However this may be, it is not intended here to assert, either that Calvin possessed a high degree of poetical taste, or that he cultivated to any great extent the powers of the imagination. His mind was cast in the more severe mould of chastised, vigorous, and concentrated thought. They who seek for the flowers of poesy must go to some other master; they who would acquire habits of sustained intellectual exercise may spend their days and nights over the pages of Calvin.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 But that which gives the greatest charm to these noble compositions is, the genuine spirit of piety which breathes through them. The mind of the writer turns with ease and with obvious delight to the spiritual application of his subject. Hence the heart of the reader is often imperceptibly raised to high and heavenly things. The rare combination of intel\-lect so profound and reasoning so acute, with piety so fer\-vent, inspires the reader with a calm and elevated solemnity, and strengthens his conviction of the excellence and dignity of true religion.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 On the mode in which the Editor has executed his task he may be permitted to say, that he has attempted to be faithful as a translator, without binding himself to a servile rendering of word for word, unmindful of the idiomatic dif\-ferences between one language and another. Yet it has been his determination not to sacrifice sense to sound, nor to depart from the Author's meaning for the sake of giving to any sen-}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 translator's preface.                      xiii}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 tence a turn which might seem more agreeable to an English ear. He has occasionally softened an expression which ap\-peared harsh in the original, and would appear harsher still in our own language and in our own times. But in such cases, he has generally placed the Latin expression before the reader in a note. He has done the same, when any sen\-tence appeared capable of a different interpretation from that which is given in the translation. A few passages which justly offend against delicacy are left untranslated; and one it has been thought expedient entirely to omit. Some re\-marks are, however, made upon it in the proper place.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Clear as the Latin style of Calvin generally is, yet his sententious mode of expressing himself occasionally leaves some ambiguity in his expressions. Such difficulties, how\-ever, have generally been overcome by the aid of the valuable French Translation, published at Geneva in the year 1564,\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 the year of Calvin's death,\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 of which there is no reason to doubt that Calvin was the author. Frequent references to this translation in the notes will show to what extent assistance has been derived from it by the Editor.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 An English translation of this Commentary on Genesis, by Thomas Tymme, in black letter, was printed in the year 1578. It is, upon the whole, fairly executed; but nearly every criticism on Hebrew words is entirely passed over; and where the Translator has not had the sagacity to omit the whole of any such passage, he has betrayed his own ignorance of the language, and obscured the meaning of his author. Tymme claims for Calvin the credit of being the first foreign Protestant Commentator on Genesis who was made to speak in the English language.1}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 See page xlii.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 xiv                      translator's preface.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 The reader will find Calvin's Latin Version of the sacred text placed side by side with our own excellent Au\-thorised Translation.1 This was thought the best method of meeting the wants of the public. The learned may see Calvin's own words, which they will much prefer to any translation of them, however accurate; the unlearned will have before them that version of the Scriptures which from their youth they have been taught to reverence. Where Calvin's version materially differs from our own, and espe\-cially where his comments are made on any such different rendering, ample explanation is given in the notes.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 The Editor may be expected to say something respecting the notes generally, which he has ventured to append to this Commentary. Some may object that they are too few, others that they are Superfluous. It would have been easy to have made them more numerous, had space permitted; and easier still to have omitted them altogether. But the writer of them thought it would hardly be doing justice to Calvin to leave everything exactly as he found it; for were the distinguished Author of the Commentary now alive to re-edit his own immortal work, there is no doubt that he would reject every error which the increased facilities for criticism would have enabled him to detect, and that he would throw fresh light on many topics which were,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 The Translator has pleasure in adducing the following testimony to our Authorised version from the pen of that excellent Biblical scholar, Albert Barnes of Philadelphia. " No translation of the Bible was ever made under more happy auspices ; and it would now be impossible to furnish another translation in our language under circumstances so pro\-pitious. Whether we contemplate the number, the learning, or the piety of the men employed in it; the cool deliberation with which it was exe\-cuted ; the care taken that it should secure the approbation of the most learned men in a country that embosomed a vast amount of literature; the harmony with which they conducted their work; or the comparative perfection of the translation ; we see equal cause of gratitude to the great Author of the Bible, that we have so pure a translation of his Word. . . It has become the standard of our language; and nowhere can the purity and expressive dignity of this language be so fully found as in the Sacred Scriptures."\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 See Notes, Explanatory and Practical, on the Gospels, page 17.   London 1846.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 TRANSLATORS PREFACE.                            XV}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 in his day, dimly seen, or quite misunderstood. And though it belongs not to an Editor to alter what is erroneous, or to incorporate in his Author's Work any thoughts of his own, or of other men; yet it is not beyond his province,\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 provided he does it with becoming modesty, and with adequate inform\-ation,\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 to point out mistakes, to suggest such considerations as may have led him to conclusions different from those of his Author, and to quote from other Writers passages, some\-times confirmatory of, sometimes adverse to, those advanced in the Work which he presents to the public. Within these limits the Editor has endeavoured to confine himself. How far he has succeeded, it is not for him but for the candid and competent reader to determine.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 As it was possible that a doubt might exist whether the version of Scripture used by Calvin was his own, or whether he had borrowed it from some other source; it was thought worth the labour to investigate the true state of the case, by having recourse to the excellent Library of the British Mu\-seum. For this purpose the several versions which Calvin was most likely to have adopted, had he not made one for him\-self, were subjected to examination. It was not necessary to refer to any made by Romanists; and those made by Protest\-ants into the Latin language, which there was any probability he should use, were but two. One by Sebastian Munster, printed at Basle with the Hebrew Text, in 1534, from which the version of Calvin varies considerably; the other by Leo Juda and other learned men, printed at Zurich in 1543, and afterwards reprinted by Robert Stephens in 1545 and 1557. The last of these editions was made use of in comparing the versions of Leo Juda and Calvin; and though there certainly are differences, yet they are so slight as to leave the impres\-sion that Calvin took that of Leo Juda as his basis, and only altered it as he saw occasion.    To give the reader, however,}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 xvi                     translator's preface.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 the opportunity of judging for himself, a few verses of the first chapter of Genesis are transcribed from each.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 THE VERSION OF LEO JUDA.                    THE VERSION OF CALVIN.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1.  In principio creavit Deus coe-       1. In principio creavit Deus coe-lum et terrain.                                  lum et terrain.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 2.  Terra autem erat desolata et       2. Terra antem erat informis ct inanis, tenebrseque erant in superfi-    inanis, tenebrasquc erant in super-cie voraginis: et Spiritus Dei agita-    ficie voraginis : et Spiritns Dei agi-bat sese in superficie aquarum.          tabat se in superflcie aquarum.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 3. Dixitque Deus, Sit Lux, et fuit       3. Et dixit Deus, Sit Lux, et fuit lux.                                                 lux.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 4.   Viditque Deus lucem quod      4. ViditqueDeuslucemquodbona esset bona, et divisil-Deus lucem a   esset, et divisit Deus lucem a tenc-tenebris.                                          bris.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 5. Vocavitque Deus lucem Diem,       5. Et vocavit Deus lucem Diem, et tenebras vocavit Noctem ; fuit-   et tenebras vocavit Noctem.   Fuit-qne vespera, et fuit mane dies unus.   que vespera, et fuit mane dies pri\-mus.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 6.  Dixit quoque Deus, Sit expan-       6. Et dixit Deus, Sit extensio, sio, &c.                                            &c.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 A similar examination was next resorted to, for the purpose of ascertaining the source of Calvin's French Version. The first printed version of the Scriptures into French was from the pen of Jacques Le Fevre d'Estaples ; or, as he was more commonly called, Jacobus Faber Stapulensis. It was printed at Antwerp, by Martin L'Empereur. Though its Author was in communion with the Church of Rome, yet the version is " said to be the basis of all subsequent French Bibles, whether executed by Romanists or Protestants."1}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 The first Protestant French Bible was published by Robert Peter Olivetan, with the assistance of his relative, the illustrious John Calvin, who corrected the Antwerp edition wherever it differed from the Hebrew.2 It might have been expected that Calvin would have placed this version\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 made under his own eye, and perfected by his own assistance\hich\af0\loch\af0\dbch\f1\cchs0 \'97 \hich\af0\dbch\af1\loch\f0\cchs0 without alteration at the head of his Commentaries.    But it}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 Home's Introduction, vol. v. p. 116.               a Ibid. p. 118.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 translator's preface.                     xvii}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 appears that he has not done so, for though he departs but little from it, he not unfrequently alters a word or two in the translation.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 While on the subject of Versions, it may be added, that in the Old English Translation by Tymme already alluded to, the Geneva version is used. This translation was made by the learned exiles from England during the Marian Persecution, and is sometimes distinguished from others by the name of The Breeches Bible, on account of the ren\-dering of Gen. iii. 7.1}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 Prejudice has existed in some quarters against this version of the Holy Scriptures, on the ground that its Authors were too deeply imbued with Calvin's sentiments. Bishop Horsley thus speaks of it:\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 " This English translation of the Bible, which is indeed upon the whole a very good one, and furnished with very edifying notes and illustrations, (ex\-cept that in many points they savour too much of Calvinism,) was made and first published at Geneva, by the English Protestants, who fled thi\-ther from Mary's persecution. During their residence there, they con\-tracted a veneration for the character of Calvin, which was no more than was due to his great piety and his great learning: but they unfortunately contracted also a veneration for his opinions\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 a veneration more than was due to the opinions of any uninspired teacher. The bad effects of this unreasonable partiality, the Church of England feels, in some points, to the present day." Such language, coming from such a quarter, fur\-nishes strong testimony to the fact, (often very peremptorily and flip\-pantly denied,) that the Church of England has, at; least, some leaven of Calvinism in its composition. More accurate inquiry than Bishop Horsley's prejudice allowed him to make, would show how largely the Reformers as a body were indebted to Calvin, how conscious they were of their obligation, and how deeply their writings were tinctured with his doctrine. But this is not the place for the discussion of such a subject. It is more to the purpose to observe, that the version of which we are now speaking, passed through more editions than any other, in the early periods of the Reformation; that it was mainly based upon that of the martyr Tyndale, that it was the ordinary Family-Bible of the na\-tion, and never was superseded till the present Authorised Version was produced in the reign of James the First.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 The version in question has generally been spoken of as the produc\-tion of the Exiles in Geneva; but by an accurate investigation of the subject, Mr Anderson has made it appear highly probable, that the chief, if not the sole author of this version, was William Whittingham, who married the sister of John Calvin ; and who, after the Marian persecu\-tion had ceased, remained a year and a half in Geneva to finish the work. On his return to England, he first accompanied the Earl of Warwick on a mission to the Court of France, and afterwards was made Dean of Durham. His objection to wear the prescribed habits occasioned him some trouble.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 xviii                    translator's preface.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 To give the reader some notion of the order in which Calvin's Commentaries succeeded each other, the follow\-ing List, with the dates appended, taken from Senebier's Literary History of Geneva, is submitted to his consideration:}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 commentary on the epistle to the eomans,           ...        1 540}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ----------     on all the Epistles of Paul,!   ....        1548}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ----------     on the Epistle to the Hebrews, and the}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Epistles or Peter, John, Jtjde, and James,   .        1551}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ----------     on Isaiah,.......        1551}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ----------     on the Acts of the Apostles,   .        .        .        .        1552}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ---------     on Genesis,        .......        1554}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ----------     on the Psalms,           ......        1557}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ----------     on Hosea,           .......        1557}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ----------     on the Twelve Minor Prophets,       .        .        .        1559}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ----------     on Daniel,         .......        1561}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ----------     on Joshua,2.......        1562}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Harmony op Exodus, Leviticus, Numbers, and Deuteronomy,        1563}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Commentary on Jeremiah,.......        1563}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Hakmony of Three Gospels and Commentary of St John,     .      31563}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 A facsimile of the title-page of the French Translation of 1563, and of the Dedication to the Duke of Vendome, as a specimen of the French style and spelling of the age, and a further facsimile of the title-page of the English Translation of 1578, as well as of the Dedication to the Earl of Warwick by Thomas Tymme, prefixed to the latter, will be found in this edition.    An accurate copy of the Map, roughly sketched}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 The circulation of this Bible in England was greatly promoted by the zealous exertions of John Bodley, Esq., a native of Exeter, an exile, during Mary's reign, at Geneva, and the father of Sir Thomas Bodley, the munificent founder of the Bodleian Library at Oxford. John Bodley obtained a patent for printing this Bible from Queen Elizabeth, in the year 1560. See " Annals of the English Bible," by Christopher Ander\-son, vol. ii. pp. 322-324.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 Perfect accuracy is, perhaps, not to be expected in all these dates. Beza, in his Life of Calvin, says only that six of St Paul's Epistles were published this year, which were the two to the Corinthians, that to the Galatians, the Ephesians, the Philippians, and the Colossians.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 2 Beza places the Commentary on Joshua in 1563, and says it was the last which Calvin wrote.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 3 Histoire Literaire de Geneve, par Jean Senebier.    Tome I. pp. 254-256.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 TRANSLATOR 8 PREFACE.                              XIX}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 by Calvin, for the purpose of explaining his hypothesis respecting the situation of the Garden of Eden, and which seems to have been the basis of the most approved theories on the subject, will be found in its proper place. The same Map is given in the French and English translations, and also in the Latin edition of Professor Hengstenberg, published at Berlin in the year 1838. It may be observed, as a coincidence, that the same sketch appears in the Anglo-Geneva Bible, to which reference has been made. A more elaborate Map accompanies the Amsterdam edition of Calvin's Works, published in 1671.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 The edition now issuing from the press is also enriched by an engraving, in the first style of art, of facsimiles of various medals of Calvin never before submitted to the British public.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Hull, January 1, 1847.}\par \sectd \sbknone {\pard\plain \sb0\sa0\sl-1\slmult0\fs2\par}\sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 CONTENTS OF THE FIRST VOLUME.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 PAGE}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 I. Translator's Preface......               v}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 II. Medals of Calvin,.....          xxiii}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 III.  Fac-simile of Title-page to the First French Edi-}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 tion,          .......            xxv}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 IV.  Epistle Dedicatory to the First French Edition,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 in French,......          xxvii}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 V. Fac-simile of Title-page to the English Transla\-tion, by Tymme,.....         xxxix}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 VI. Epistle of Tymme to the Earl of Warwick,    .             xli}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 VII. The Epistle Dedicatory to Henry of Navarre,             xlv}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 VIII. The Argument,......              57}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 IX. Commentary on Genesis to the end of the Twenty-third Chapter,           .....              67}\par \sectd \sbknone {\pard\plain \sb0\sa0\sl-1\slmult0\fs2\par}\sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 DESCRIPTION OF THE MEDALS OF CALVIN.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 I.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Obverse.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 His likeness, along with the name: Iohannes Cal-vinus, M:, (which is perhaps to be explained Magnus,1 or great.) The letters signify Andreas Karlstein, the name of the artist.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Reverse.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 A hand issuing from the clouds holds a heart, which is shone upon by bright rays from above, with the marginal inscription; Pbompte et sincere in opeee Domini: Willing and upright in the work of the Lord.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 II.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Obverse.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 His likeness set in ornamented borders; on the margin are these words: Ioannes Calvinus Picard[us] : Noviodun[ensis] . eccles[le] . Genev[ensis] . Pastor . That is, John Calvin of Noyon in Picardy, Pastor of the Church of Geneva.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Reverse.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 Winged Fame blowing a trumpet. In the left hand she holds a roll, the title of which is doc-TRINA. With the right foot she rests on a square inscribed virtus.    The marginal inscription is:}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 DOCTRINA   ET  VIETUS  HOMINES  POST  FUNERA}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 clarat :  Learning and virtue render men illus\-trious after death.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 HI.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Obverse.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 A similar likeness to No. I. but on a smaller scale, with the date 1696, and the letters C. W., which}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 More probably Minister.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 XXIV                        DESCRIPTION OP MEDALS.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 represent the initials of the medailleur at Gotha, M. Christian Wermuth. The inscription Iohan-nes Calvinus, M.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Reverse.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 This inscription,  in which Calvin is briefly de\-scribed:   Natvs   .   Noviodvni   .  A[nno]   .}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 M.D.IX. . VI . ID[lBUS] . IVLII . IN . PAEls[lNA] . AvREL[lANENSl] . ET . BlTVKl[CENSl] . ACA-DEMIIS . IVRISPRVD[ENTLE] . AC . THEOLOGLE . STUDIIS . EXCVLTVS . PATRIAM . OB . PERSECVV-TIONE8  .  DESERENS   . IN . HeLVETIAM . ABUT .}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Geneva . professor . et . pastor . anno . m.d.xxvi. . delectvs . ecclesl3: . refor-matione \hich\af0\loch\af0\dbch\f1\cchs0 \'95\hich\af0\dbch\af1\loch\f0\cchs0  variisqve . scriptis . et . cer-taminibvs  . celebris  .  ob[lit]  .  a[nno] .}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 M.D.LXIIII. VI . k[a]l[eNDARIUM] Ivn[h.]}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Born at Noyon in the year 1509, on the 10th of July; he pursued the studies of Law and of Theology in the Universities of Paris, Orleans, and Bourges. Having left his own country on account of persecutions, he went into Switzerland. He was chosen Professor and Pastor of Geneva in the year 1526, and having become celebrated by the Kefornaation of the Church, and also by his various writings and controversies ; He died in the year 1564, on the 27th May.1}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 IV.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 A medal with a milled edging or border, struck on one side only, with this inscription: Ioannes . Calvinus .}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 iE[TATIs]    .    8YJE     .    XLVIII    .    QVOVSQ[ve]    .}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Domine . A[nno] \hich\af0\loch\af0\dbch\f1\cchs0 \'95\hich\af0\dbch\af1\loch\f0\cchs0  1552.2}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 A slight mistake on the part of the Engraver in a letter or two on the reverses of No. I. and II. will be detected by a connoisseur.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 2  This medal, struck between eleven and twelve years before Calvin's death, presents fewer marks of age and of premature debility than any of the others.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 A TRESILLVSTKE PKINCE}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 HENRI DUC DE VENDOSME}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 EOY   HEBITIEB DB NAUARRE,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 IEAN CALUIN.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 MoNSEiaNEVB, si plusieurs reprenent mon entreprise, en ce que i'ay este si hardi de vous dedier ce mien labeur, afin qu'il fust publid sous vostre nom, il ne m'aduiendra rien de nouueau et que ie naye preueu. Us allegueront que ceci sera cause d'enflammer de plus en plus la haine que les iniques ont desia conceue" cotre vous. Mais puis que Dieu vous a dou\hich\af0\loch\af0\dbch\f1\cchs0 \'a3\hich\af0\dbch\af1\loch\f0\cchs0  et muni d'vne telle magnanimite, voire en cest aage si tendre, et au milieu de beaucoup de frayeurs et menaces, et iamais vous n'auez este destourn6 de faire pure protestation et franche de vostre foy: ie ne voy point en quoy ie vous puisse nuire ou porter dommage, en confermant par mon tesmoignage ce que vous entendez et voulez estre notoire a tout Ie monde. Puis done que vous n'auez point honte de l'Euagile de Iesus Christ, il m'a semble que ceste liberte que vous monstrez, me donnoit iuste matiere de m'enhardir & vous congratuler de ces comencemens tant heureux, et vous exhorter en vne Constance inuincible pour Ie temps a venir. Car ce qui aduiet aux meilleures natures, assauoir d'estre ployables et faciles, est comun aux ieunes gens, iusques a ce que l'aage les ait bien du tout meuris. Toutesfois si mon affection desplaist a quelques vns, moyenant qu'elle soit ap-}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 XXV11L                                             EPISTRE.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 prouuee de la Roine vostre mere, il me sera loisible de mes-priser tant leur iugement peruers que leurs detractios : pour le moins ie ne m'en soucieray gueres. Possible que ie n'ay point este assez bien auise, en ce que ie ne me suis point enquis auparauant quelle seroit sa bonne volonte, afin de ne rien attenter sans son conge. Mais s'il y a faute en cest en-droit, 1'excuse en est bien facile. Si i'eusse omis de m'ad-resser a sa maieste par nonchalance, ie me condamneroye moy-mesine, non seulement d'inconsideration, tnais aussi de temerite et arrogance. Au reste, pource que ie n'esperois pas que le liure deust estre si tost publie: d'autant que l'im-primeur me remettoit iusques au prin-temps : ie ne pensoye pas pour certaines raisons qu'il fust expedient de me haster. Cependant pource qu'il y auoit d'autres soliciteurs que moy, qui pressoyent plus instamment, on m'a signifie tout soudain que louurage seroit mis a fin quinze iours apres. Ce que iamais ie n'eusse pense, pource qu'on m'en auoit tant souuent fait refus. Or combien que ie n'aye pas este marri d'auoir este trompe en cest endroit, si est-ce que le moyen m'a este oste, d'en demander permission a la Roine vostre mere. Combien qu'en cognoissant le zele et desir feruent qu'elle a d'auancer la doctrine de Iesus Christ, et la vraye et pure re\-ligion de sa volonte, ie ne suis pas en grade peine ne souci qu'elle n'approuue volontiers mon faict, et qu'elle ne le de-fende et maintiene par son authorite. Et de faict, elle ne dissimule pas combien elle est eslongnee de toutes supersti\-tions et abus, dont la Chrestiente a este desfiguree et souillee. Et entre les horribles tempestes dont le royaume de France a este agit\hich\af0\loch\af0\dbch\f1\cchs0 \'a3\hich\af0\dbch\af1\loch\f0\cchs0 , on a cognu a bon escient, et par certaines espreuues, qu'il habitoit en vne femme vn courage plus que viril. Parquoy il est bien a desirer qu'en la fin elle face honte aux hommes, afin qu'ils soyent picquez d'vne bonne enuie, de se confermer a son exemple. Car selon qu'elle se moderoit d'vne modestie incroyable, k grand' peine on eust pense^ qu'elle sousteint si doucement, et paisiblement des violences plus qu'impetueuses, et cependant qu'elle les repoussast si cour-ageusement. II y a bien peu de tesmoins qui sachent com\-bien Dieu l'a viuement exercee en des combats interieurs, et}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 EPISTKE.                                         XXIX}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 i'en suis vn. Quand a vous, Monseigneur, vous n'auez point a cercher vn patron meilleur ne plus propre pour vous regler a vne vraye image et entiere de toutes vertus. Et ie vous prie de penser que Dieu vous a oblige singulierement d'aspirer a ce but, et vous esuertuer d'y paruenir. Car la nature ex-cellente laquelle reluist en vous, seroit pour vous oster toute excuse, s'il vous aduenoit de vous f'ouruoyer: et la nourriture et instruction laquelle n'est pas vne petite aide pour auancer les bons esprits, est comme vn second lien, pour vous retenir en vostre deuoir. Car outre ce que vous auez este enseigne en la crainte de Dieu et honnestet^ de moeurs, il y a eu la doctrine liberate des letres. D'auantage ayant goust6 les rudi-niens, vous n'auez pas este ennuye ni fasche des letres pour en quitter l'estude: comme quasi tout plain s'y sont accoustu-mez. Mais vous poursuyuez tousiours alaigrement a polir encore mieux vostre esprit. Or Mon seigneur, ce que i'ay mis ce liure en auant sous vostre nom, mon desir a este que se fust vn moyen par lequel Dieu vous tendist la main pour vous vendicquer a soy derechef, a ce que vous faciez tant plus libre profession d'estre disciple de Iesus Christ. Et de faict, la Roine vostre mere laquelle ne peut estre assez louee pour sez vertus, ne prendra plaisir en rien que vous puissiez faire pour luy complaire, qu'en oyant que vous profitez de plus en plus en la crainte de Dieu. Or combien qu'il y ait plusieurs choses contenues en ce liure, lesquelles surmontent la capacite de vostre aage: toutesfois ie ne vous en offre point la lecture a l'estourdie, en vous priant de vous y exercer songneusement. Car comme ainsi soit que les ieunes gens se delectent a cognoistre les choses anciennes, vous approcherez tantost du temps, Mon seigneur, auquel l'histoire tant de la creation du mode, que de l'Eglise primitiue pourra occuper vostre esprit, auec vn fruict aussi grand que Ie plaisir. Et de faict, si sainct Paul condamne a bon droict la stu-pidite peruerse des homines, en ce qu'ils passent comme a yeux clos ce miroir tant clair et notable de la gloire de Dieu, qui se presente assiduellement a eux au bastiment du monde, et les'argue d'enseuelir iniquement la lumiere de verite: l'ignorance de l'origine et de la creation du genre humain, laquelle a regne quasi de tout temps, n'a pas este moins vilene}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 XXX                                          EP1STRE.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 et detestable. II est bien vray-semblable que tantost apres que Babylone fut edifiee, la memoire des choses qui deuoyent estre incessamment celebrees et ramentues, s'est comme es-uanouye. Car d'autant que la dispersion laquelle adueint alors fut comme vn moyen d'emanciper les gens profanes du pur seruice de Dieu: il ne leur a point chalu de porter auecques eux en quelques regions qu'ils arriuassent, ce qu'ils auoyent entendu de leurs peres, tant de la creation du monde, que de la restauration apres le deluge. Voyla dont il s'est fait, que nul peuple except^ le lignage d'Abraham, n'a cognu par l'espace de deux mille ans, de quelle source il estoit decedu, ou quad le gere humain auoit commec6 d'estre. Car ce que le Eoy Ptolomee a eu le soin de faire translater en Grec les liures de Moyse, 9'a este vn zele plus louable que profitable (au moins pour ce temps-la) veu que la clarte laquelle il s'es-toit efforce de tirer hors des tenebres, n'a pas laisse d'estre tenue cachee, estant estouffee par la paresse des hommes. Dont il est aise a recueillir, que ceux qui deuoyent appliquer tousleurs sens, et s'esforcer a cognoistre le Createur du monde, ont plustost cerchd de malice et impiete deliberee, d'estre aueugles a leur escient. Cependant les sciences liberales ont fleuri, plusieurs nobles esprits ont este renommez, on a com\-pose" des liures de toutes sortes: mais de la creation du monde, pas vn seul mot. Mesme Aristote le principal Philosophe, et lequel a surmontd tous les autres, tant en subtilitd qu'en sauoir, en disputant que le monde est etemel, a fait seruiv tout ce qu'il auoit de viuacit6, a frauder Dieu de sa gloire. Combien que Platon son maistre ait eu quelque peu plus de religion en soy, et qu'il donne quelque signe d'auoir este embu de quelque goust de meilleure cognoissance: toutesfois les principes de verite qu'il touche sont si maigres, et il les mesle et corrompt de tant de fictions et resueries, que ceste facjon contrefaite d'enseigner nuist plus qu'elle ne profite. Au reste, ceux qui se sont adonnez a escrire des histoires: combien qu'ils fus-sent gens aigus et bien letrez, toutesfois en se vantant a plene bouche d'estre bons tesmoins et asseurez de la plus haute ancienet6, iusques a ce qu'ils soyent venus au siecle de Dauid, brouillent leurs escrits de tant de meslinges confus,}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 EFISTKE.                                           XXXI}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 que ceste lie en oste toute clart\hich\af0\loch\af0\dbch\f1\cchs0 \'a3\hich\af0\dbch\af1\loch\f0\cchs0 : quand Us veulent monter plus haut, ils amassent vn bourbier infini de mensonges: tant s'en faut qu'ils facent vne deduction pure et liquide pour mener les lecteurs a la premiere creation du monde.   Or qu'ils ayent ignore a leur escient ce qui n'estoit pas besoin de cercher loin, s'ils se fussent estudiez k apprendre, les Egyp-tiens, en donnent assez claire approbation : lesquels ayans la lampe de la parole de Dieu allumee et luisante k leurs portes, ont forg6 sans nulle honte des chronique3 de leurs actes, les\-quels ils ont fait accroire estre aduenus quinze mille ans deuant que le monde fust cree.   La fiction des Atheniens n'a pas este moins puerile et sotte, lesquels en se glorifiant estre nez de leurs terres, d'autant qu'ils appetoyent de s'atribuer vne origine separee d'auec le genre humain, se sont faits ridicules mesmes aux plus barbares.   Or combien que toutes nations ayent este enueloppees au crime d'ingratitude, les vnes plus les autres moins, toutesfois il m'a semble expediet de choisir ces deux esquelles 1'erreur est moins excusable, en ce qu'elles ont cuide outrepasser les autres en sagesse.    Au reste, soit que tous peuples lesquels ont este iadis, se soyent mis vn voile de leur bon gre^ pour ne voir goutte, ou que seulement leur paresse les ait empeschez: le premier liure de Moyse merite bien d'estre tenu pour vn thresor inestimable, lequel pour le moins nous donne certitude infallible de la creation du monde : sans laquelle, nous ne sommes pas dignes que la terre nous soustiene.   le laisseray pour ceste heure 1'histoire du deluge, laquelle contient vn miroir autant espou-antable de la vengence de Dieu, en ce que le monde a este desfait et ruin\hich\af0\loch\af0\dbch\f1\cchs0 \'a3\hich\af0\dbch\af1\loch\f0\cchs0 , comme admirable de sa bont\hich\af0\loch\af0\dbch\f1\cchs0 \'a3\hich\af0\dbch\af1\loch\f0\cchs0  et grace, au renouuellement du genre humain.    Ceste seule vtilit<5 doit faire priser le liure plus qu'on ne sauroit dire, c'est qu'en iceluy et non ailleurs nous voyons ce qui est tant et plus ne-cessaire a cognoistre : assauoir comment Dieu apres la cheute mortelle de l'homme a neantmoins adopte son Eglise.    Nous apprenons quel a este son vray seruice, et comment les saincts Peres se sont exercez en piet6: comment la religion pure, estant decheue pour vn temps par la paresse des hommes, a este remise en son entier, et reduite en son droit estat:}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 XXX11                                          EPISTRE.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 assauoir quand Dieu a eleu vn certain peuple pour luy com-mettre comme en depost 1'alliance gratuite de salut. Nous entendons comment vne petite pongnee de gens estant pro-uenue d'vn homme sterile et caduque, et quasi demi mort, et (comme Isaie le nomme) solitaire, a este soudain augmentee en vne multitude admirable: comment Dieu a esleue et maintenu par fa^ons incroyables ceste maison d'Abraham qu'il auoit choisie, combien qu'elle fust poure et desnuee de toute protection, exposee a toutes tempestes, et cependant assiegee de tous costez de tant de bandes d'ennemis. Que chacun iuge par son experience propre, combien il est neces-saire de bien cognoistre ces choses. Nous voyos aussi d'autre part auec quelle fierete' et tonnerres les Papistes estonnent les simples sous vn titre cotrefait de l'Eglise. Or Moyse nous depeint vne forme nayue d'Eglise, laquelle en abatant telles illusions, nous deliure de telles vaines frayeurs: d'auantage ils rauissent en admiration beaucoup de gens mal auisez par leurs masques et pompes, mesme qui plus est, ils les rendent hebetez et les enforcellent. Mais si nous iettons les yeux aux marques par lesquelles Moyse nous monstre quelle est l'Eglise, toutes ces belles monstres de masquerie ne vaudront pas vn festu pour tromper. Souuent nous sommes esbranlez et quasi defaillons, voyant le petit nombre de ceux qui suy-uent la pure doctrine de Dieu : sur tout quand nous contem-plons quelle vogue et estendue ont les superstitions au long et au large. Mais comme Dieu commandoit iadis aux Iuifs par son Prophete Isaie, de regarder au rocher dont ils auoy-ent este taillez, c'est a dire a leur pere Abraham, qui n'estoit qu'vn homme seul: aussi auiourd'huy nous rap-pelant par son seruiteur Moyse a vne mesme consideration, il nous aduertit combien c'est vn iugement peruers de mesurer l'Eglise par la multitude des hommes, comme si la dignite d'icelle consistoit en grand troupe. Si quelque-fois la religion ne fleurit pas si bien par tout comme il seroit a souhaitter, si le corps des fideles se dissipe, et que l'estat de l'Eglise qui estoit bien regie s'en aille en decadence, non seulement les cceurs sont estonnez, mais aussi s'escoulent du tout.    Au contraire, quand ceste histoire de Moyse nous}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 EPISTRE.                                xxxiii}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 remonstre va bastiment fait de ruines, vn recueil et vnion de pieces rompues escartees ca et la, vne telle monstre de la grace de Dieu nous doit bien esleuer en meilleur espoir que nostre sens ne comprend. Outre plus, veu que les esprits des hommes sont si enclins a controuuer des seruices estranges, voire mesme fretillent et s'y esgayent, il n'y a rien plus vtile pour nous, que d'appredre la regie de bien et deuement seruir Dieu des saincts Patriarches, desquels Moyse voulant louer la piete, insiste principalemet en ceste marque, qu'ils ont de-pedu de la seu le parole de Dieu. Car cobien qu'il y ait grade diuersit\hich\af0\loch\af0\dbch\f1\cchs0 \'a3\hich\af0\dbch\af1\loch\f0\cchs0  et longue distance entre eux et nous quat aux ceremonies externes, toutesfois ce qui doit demeurer im-muable est commun a tous deux, assauoir que la religion soit reglee au seul decret de Dieu, et a sa volonte. Ie n'ignore pas combien il y auroit ici plus ample matiere et riche, et c5bien tout ce que ie puis dire est bas et au dessous de la dignity des choses dont ie parle : mais d'autant qu'il y aura lieu plus opportun d'en traitter plus au long et en faire plene deduction, combien que ce ne soit pas auec tel ornemet qu'il seroit requis : ce m'a este assez pour ceste heure d'aduertir brieuement les lecteurs, combien ils auront profit^ s'ils appre-nent d'approprier a leur vsage, le patron de l'Eglise anciene, tel qu'il est exprime^ par Moyse. Et de faict, Dieu nous a accopagnez auec les saincts Peres en l'espoir d'vn mesme heri\-tage, afin qu'en surmontant la longue distance des aages, la-quelle nous diuise les vns des autres, nous marchions hardi-ment d'vn accord mutuel de foy et de patience a soustenir les mesmes combats. Et d'autant plus sont a detester beau-coup de phrenetiques, lesquels estans picquez de ie ne say quel taon de zele enrage, s'efforcent incessamment de des-membrer l'Eglise, laquelle n'est desia que par trop dissipee. Ie ne parle point des ennemis declarez, lesquels se iettent et ruent de toute leur force et a main armee, a ruiner et descon-fire tant qu'il y a de fideles au monde, et en abolir du tout la memoire : mais il y en a mesme de ceux qui sont semblant de porter l'Euangile, si chagrins et ombrageux, qu'ils ne ces-sent de semer tousiours quelque nouuelle matiere de diuorce : et de troubler par leur inquietude la paix et concorde, que les}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 XXXIV                                       EPISTEE.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 bons seruiteurs de Dieu et doctes nourriroyent volontiers en\-semble.   Nous voyons comment entre les Papistes il demeure vne obatination maudite a conspirer contre l'Euangile,combien qu'en tout le reste ils s'entrebatent comme chiens et chats. II n'est ia besoin de remonstrer coxnbien le nombre de ceux qui tienet la pure doctrine de Iesus Christ est petit, si on le compare auec leurs grosses bandes.    Cependant il se dresse d'entre nous de petits folets et outrecuidez, lesquels non seule-ment obscurcissent la clarte de la saincte doctrine par leurs brouees derreurs, ou bien enyuret les simples qui ne sont gueres bien exercez, les abbruua.3 de leurs resueries: mais qui pis est, sous ombre qu'ils se permettet de douter de toutes choses, ils se donent licece de renuerser toute la religion. Car come s'ils se vouloyent, tournat tout en risees et cauil-latios, approuuer estre bons disciples de Socrates, ils n'ont nuUe maxime plus agreable que ceste-ci, que la foy doit estre libre, et que les esprits ne doyuent point estre tenus captifs. Et c'est afin qu'il leur soit loisible, en mettat tout en doute et en question, tourner et virer l'Escriture a leur poste, et en faire vn nez de cire, come on dit en commun prouerbe. Or ceux qui sont affriadez de tels allechemens de disputer le pro et le contra, come on dit, profiteront si bien en ceste escole, qu'en apprenant tousiours, iamais ne paruiendront a la science de verite".    Pay traitte iusques ici selon que le lieu le portoit, touchant I'vtilit6 de l'histoire contenue au liure de Genese.    Au reste, i'ay trauaill6 (si ce n'a este auec telle grace et dexterity que i'eusse voulu, pour le moins c'a este fidelement) a ce que la doctrine de la Loy, dont I'obscurit6 a estonne^ par ci deuant beaucoup de gens, et les a reculez d'y lire, fust familierement esclaircie.    le ne doute pas, qu'il n'y en ait qui desireront vne declaration plus ample de quelques passages:   mais comme  ainsi  soit que desia de nature ie fuye prolixite, i'ay este plus restraint en cest ouurage pour deux raisons.    Car d'autant que ces quatre liures font desia peur par leur longueur a gens delicats : i'ay craint, que si ie m'estedoye libremet a les bie deschiffrer, on ne s'ennuyast encore plus pour en estre desgouste\\  D'auantage pource qu'en la procedure i'ay souuent desesper^ de viure vn mois, i'aimoia}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 EPISTRE.                                           XXXV}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 mieux en auoir recueilli vne exposition sommaire, que de laisser vn labeur imparfait. Toutesfois les lecteurs de sain iugement etentier, verront assez que ie me suis songneusement donne garde de ne rien omettre, ou par astuce, ou par negligece, de ce qui pouuoit estre ambigu ou obscur, et engendrer per\-plexity. Puis doncques que i'ay mis peine entant qu'en moy estoit desplucher et vuider tous scrupules, ie ne voy point pourquoy on se doyue plaindre de brieuete, sin5 qu'on vueille trouuer de mot a mot aux Comentaires tout ce qui est a dire d'vne matiere. Or ie souffriray volontiers, que telles gens qui ne sont iamais rassasiez de langage, se cerchent vn autre maistre. Quant a vous, Mon seigneur, s'il vous plaist de l'es-prouuer, vous cognoistrez par effet, et croirez a vous-mesme, que ce que ie di est tres vray. Vous estes enfant: mais Dieu en commandant que les Rois fissent copier vn volume de la Loy a leur propre vsage, n'a point exempte de ce rag Ie bon Iosias: mais plustost a voulu que l'exemple de cest enfant fust comme vn chef d'ceuure memorable, et vn miroir de saincte instruction pour redarguer la bestise des vieilles gens. Et ce qu'on voit en vous, monstre combie il est profitable que les enfans soyet accoustumez a bien, et duits a vertu, des qu'ils vienent a quelque discretion. Car non seulemet Ie germe de la racine viue qu'ont pris les principes de la religion dont vous auez este imbu, iette hors sa fleur, mais sent desia quelque maturite. Parquoy, Mon seigneur, efforcez-vous de tendre auec vne perseuerance inuincible au but qui vous est propose : et que vous ne prestiez point l'aureille a ie ne say quels gaudisseurs qui t'ascherot a vous desbacher, en vous faisant accroire que ce n'est pas encore Ie temps d'estre si sage, et qu'on ne doit point ainsi haster les enfans. Car d'autrepart vous auez k considerer qu'il n'y a rien plus cotraire a raison, ne moins a receuoir que de vous priuer et forclorre de ce remede contre toutes sortes de corruptions qui vous enuironnet. Veu que les delices de Cour gastent mesme et deprauent vos seruiteurs, combien les embuches sont-elles pus perilleuses aux grans Princes, lesquels regorgent telle-ment de toutes superfluitez et delices, que c'est merueille qu'ils ne s'escoulet du tout en dissolution ?    Car de faict}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 XXXVI                                      EPISTEE.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 c'est quasi vne chose repngnante a nature, que de iouir de tous raoyes de voluptez sans volupte. Et il n'ap-pert que trop par l'vsage comun, que la chastete ne demeure gueres souuet pure entre les delices. Quant a vous, Mon seigneur, estimez que cest venin de tout ce qui est pour faire croistre en vous les voluptez. Car si vous estes desia maia-tenant chatouille, de ce qui est pour estouffer continence et attrempance, qu'est-ce que vous ne conuoiterez estant venu en aage d'homme ? Ceste sentence sera possible trop rude, Que tant plus qu'on a de soin de son corps, on est nonchalant de vertu: et toutesfois Caton a tresbien iuge1 parlant ainsi. A grand' peine aussi ceste sentence sera elle receue en vne facjon deviure tant desbridee qu'on la voit, Ie suis cree a vne fin plus noble que d'estre esclaue de mon corps, veu que le merspiser est ma droite liberte. Laissons doncques Ik ceste rigueur excessiue, laquelle seroit pour abatre toute ioyeusete' : mais il y a trop d'exemples pour monstrer combie le passage est glissant a tomber en vne licence de tout desbauchement, quand on est trop endormi, et qu'on se dispense a vanite. Au reste, vous n'aurez pas seulement a combatre contre la super-fluite et les pompes, mais aussi contre beaucoup d'autres vices. II n'y a rien plus delectable, que vostre humanite et modestie: mais il n'y a nul esprit si benin ni debonnaire, lequel estant enyure' de flateries, ne se desbauche a vne arrogance et cru-aute sauuage. D'auantage, Mon seigneur, puis qu'il y a des flateurs infinis, lesquels seroyent autant de soufflets pour en-flammer vostre courage en diuerses conuoitises : combien vous conuient-il estre plus attentif k vous contregarder ? Or en vous aduertissant des blandissemens de Cour qui seroyent pour vous amadouer, ie ne requier sinon questant arm^ d'attrem\-pance, vous soyez inuicible pour n'en estre point surprins. Car il a este vrayement dit par vn Payen, que la louange d'vn homme n'estoit pas de n'auoir iamais veu Asie, mais d'y auoir vescu pudiquement, et s'y estre preserue" en continence. Or veu que c'est vne chose desirable sur tout, si vous y fau-droit-il trauailler quelque difficilite qui y fust,mais Dauid vous donne vn bon abrege" si vous suyuez son exemple, quand il dit que les preceptes de Dieu ont este ses conseilliers.    Et de}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 EPISXRE.                                        XXXV11}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 faict, tout ce qui vous sera suggere" de coseil et d'auis d'ail-leurs, s'esuanouira si vous ne comecez par ce bout, a sauoir que cest de vraye prudence. II reste, Mon seigneur, que ce qui est escrit en Isaie du sainct Roy Ezechias vous reuiene tous-iours en memoire. Car le Prophete en racontant ses vertus notables le loue sur tout de ce titre, que la crainte de Dieu sera son thresor. Sur quoy, Mon seigneur, ie prieray Dieu vous maintenir en sa protection faire reluire en vous de plus en plus ses dons spirituels, et vous enrichir de toutes sortes de benedictions.    A  Geneue,  le dernier iour de Iuillet.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 M.D.LXIII.}\par \sectd \sbknone {\pard\plain \sb0\sa0\sl-1\slmult0\fs2\par}\sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Commentarie of-^ John Caluine ,  vpon   jj}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 the firft booke of Mofes cal\-led Gene/is : Tranflated out        ^g|}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 o/Latine intoEnglifh, by Thomas Tymme, Minifter.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 T Imprinted at Lon-Wk     donjov IohnHarifon and}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 George}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Anno. 1578.}\par \sectd \sbknone {\pard\plain \sb0\sa0\sl-1\slmult0\fs2\par}\sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 TO THE RIGHT HONORABLE, MY VERIE GOOD}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 LORDE AMBROSE, EARLE OF WARWICKE,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 BARON LISLE, MAISTER OF HER MAIESTIE'S ORDINANCE, KNIGHT OF THE}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 MOST NOBLE ORDER OF THE GARTER, AND ONE OF HER HIGHNESSE}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 PRIUIE COUNSELL, AND TO THE RIGHT HONORABLE LADIE}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 HIS   WIFE,   ENCREASE   OF   HONOUR, AND   TRUE}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 KNOWLEDGE IN CHRIST IESVS.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 If the Apostle Paule (right honorable) condemne the negli\-gence of men, because they behold not the euident spectacle of the glorie of God which is set before their eyes in the workemanship of the worlde,by which they wickedly suppresse the light of trueth; no lesse foule and shameful was that ignor\-ance of the original and creation of mankind which almost in euery age and time so greatly preuailed. The which ignorance immediately ensued the building of Babylon by the forgetting of those things which ought to haue beene dayly and howerly spoken off. For at what time godlesse men were banished from their natiue soile and dispersed, they therewithall aban\-doned the pure worship of God: Insomuch that to what part of the earth so euer they came, they had no care to bring with them that which they had heard of their forefathers, con\-cerning the creating and repairing of the worlde. And so it came to passe, that no nation, except only the posteritie of Abraham, knew by the space of two thousand yeares, either from whence or when mankind had his originall. As for the labour which Ptolome bestowed in translating the books of Moses into the Greeke tongue, it was at that time more laud\-able than fruitful: when as the light which he went about to bring out of darknes, was neuerthelesse through the careles-nesse of men extinguished. Whereby wee may perceiue, that they which ought to haue endeuored themseluea, to knowe}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 xlii                                    THE EPISTLE.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 the workemaister of the worlde, sought rather by their vngod-linesse howe they might be wilfully blinde and ignorant. In the meane time the liberal Sciences florished, men's witts were sharpe and quicke, greate paines euery way was taken: and yet nothing was spoken of the creation of the worlde. Aris\-totle, the prince of philosophers, dreamed of the eternitie of the world. Plato, his schoolmaister, shooting somewhat more neere vnto the marke, wandered notwithstanding some\-what from the trueth. But whether they, and all other nations with them, were wilfully blinde, or whether they were ignorant through their owne negligence, this booke of Moses deserueth to be esteemed as a most precious iewell, which certifieth vs not only of the creation of the worlde, but also howe, after the mortall fall of man, God adopted a Church to \dbch\af1\loch\af0\hich\f0\cchs0 \u9632\'3f \hich\af0\dbch\af1\loch\f0\cchs0 him selfe : which was the true worship of him, and with what exercises of godlinesse the fathers occupied them selues: howe pure religion, through the wicked negligence of men, was for a time decayed, and afterward restored to her former state : when God made a free couenant of eternall saluation with a certeine people: Howe, of one man withered, and almost halfe dead, there sprang seede, which sodainly grewe into a huge people : and, finally, by what wonderfull meanes God aduanced and defended his chosen familie, though it were poore and destitute of al helpe, and enuironed with thousands of enemies on euery side. Howe necessarie the knowledge of these thinges is, your Honours by the vse and experience thereof may deeme. Therefore, the Argument being so diuine, and accordingly handled by that notable instrument of God's Church, Iohn Caluine, (whose workes proclaime his praise,) and no commentarie vpon the same afore this time englished, I haue thought good to set forth the same in our vulgar tongue, vnder your Honour's protection, that a more general profite being thereby reaped of my countrie men, it may bee somewhat the farther from obliuion. And because I knowe what godly delight your noble and vertuous Lady taketh in reading such bookes, I presume to ioyne her with; your Honour herein, that others of her sex, hearing of her honorable name, may followe her godly steppes with like zeale in that religious exercise.    For what Christian will not thinke}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 THE EPISTLE.                               xliii}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 it a Booke worthie the reading, which he seeth warranted by your names ? Therefore partely the godly zeale found out in you by effect, and partely your Honour's courteous liking afore time of my pains this way taken, harteneth me to aduenture the offer of this poore present, as a token proceed\-ing from a well-wishing minde. Thus hauing bene too tedi\-ous vnto your Honours, I most humbly take my leaue, be\-seeching the Lord God to defend you both with his shield, to sustein you with inuincible fortitude, to gouerne you with his spirit of prudence, and to powre vpon you all manner of}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 blessings.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Your Honor's most humble}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Thomas Tymme.}\par \sectd \sbknone {\pard\plain \sb0\sa0\sl-1\slmult0\fs2\par}\sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 THE AUTHOR'S EPISTLE DEDICATORY.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 JOHN CALVIN}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 TO THE}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 MOST ILLUSTRIOUS PRINCE,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 HENRY,   DUKE   OF   VENDOME,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 HEIR TO THE KINGDOM OF NAVARRE.1}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 If many censure my design, most Illustrious Prince, in pre\-suming to dedicate this work to you, that it may go forth to light sanctioned by your name, nothing new or unexpected will have happened to me. For they may object that by such dedication, the hatred of the wicked, who are already more than sufficiently incensed against you, will be still fur\-ther inflamed. But since, at your tender age,2 amid various alarms and threatenings, God has inspired you with such magnanimity that you have never swerved from the sincere and ingenuous profession of the faith; I do not see what injury you can sustain by having that profession, which you wish to be openly manifest to all, confirmed by my testimony. Since, therefore, you are not ashamed of the Gospel of Christ,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1  Afterwards the celebrated Henry IV. of France.   A brave and noble-spirited Prince, addicted, however, to the frivolities, and enslaved by the licentiousness of the age.    He was induced to renounce his Protestant principles for the Crown of France ; and at length fell by the hand of an assassin, on account of his tolerance towards the Hugonots.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 2  He was born in 1553, Hud therefore in 1563, the date of this dedica\-tion, he was ten years old.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 xlvi                      calvin's dedication.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 this independence of yours has  appeared to give me just ground of confidence to congratulate you on such an auspi\-cious commencement, and to exhort you to invincible con\-stancy in future.    For that  flexibility  which  belongs to superior natures is the common property of the young, until their character becomes more formed.     But however dis\-pleasing my labour may be to some, yet if it be approved (as I trust it will) by your most noble mother, the Queen, 1 I can afford to despise both their unjust judgments and their malicious slanders; at least I shall not be diverted by them from my purpose.    In one thing I may have acted with too little consideration, namely, in not having consulted her, in order that I might attempt nothing but in accordance with her judgment and her wish; yet for this omission I have an excuse at hand.    If, indeed, I had omitted to consult her through negligence, I should condemn myself as guilty not of imprudence only, but of rashness and arrogance.    When, however, I had given up all hope of so early a publication, because the Printer would put me off till the next spring-fairs, I thought it unnecessary, for certain reasons, to hasten my work.    In the meantime, while others were urging him more vehemently on this point than I had done, I suddenly received a message, that the work might be finished within fifteen days, a thing which had before been pertinaciously refused to myself.    Thus beyond my expectation, yet not con\-trary to my wish, I was deprived of the opportunity of ask\-ing her permission. Nevertheless, that most excellent Queen is animated by such zeal for the propagation of the doctrine of}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 Jeanne d'Albret, Queen of Navarre, daughter of Henry d'Albret and of Margaret of Valoia, sister to Francis the First, King of France. Henry was her third son, but the two former died in infancy. She and her husband, Antony of Bourbon, were both early favourers of the Reforma\-tion ; but Antony, remarkable for his inconstancy, deserted the cause of Protestantism in the time of persecution, and at length took arms against its adherents, and perished in the contest. Jeanne remained constant to the faith she had professed, and proceeded to establish it in her domin\-ions. In 1568 she left her capital Beanie, to join the French Protestants; and presented her son Henry to the Prince of Cond^ at the age of fifteen, together with her jewels, for the purpose of maintaining the war against the persecutors of the Reformed faith. She died in 1572, suddenly, at Paris, whither she had gone to make arrangements for her son's projected marriage with the sister of Charles IX. It was suspected that she died of poison, but no positive proof of the fact has been adduced.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 CALVIN'S' DEDICATION.                         xlvii}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Christ and of pure faith and piety, that I am under no extreme anxiety respecting her willingness to approve of this service of mine, and to defend it with her patronage. She by no means dissembles her own utter estrangement from the superstitions and corruptions with which Religion has been disfigured and polluted. And in the midst of turbulent agitations,1 it has been rendered evident by convincing proofs, that she carried a more than masculine mind in woman's breast. And I wish that at length even men may be put to shame, and that use\-ful emulation may stimulate them to imitate her example. For she conducted herself with such peculiar modesty, that scarcely any one would have supposed her capable of thus en\-during the most violent attacks, and, at the same time, of courageously repelling them. Besides, how keenly God exercised her with internal conflicts but few persons are wit\-nesses, of whom, however, I am one.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 You truly, most Illustrious Prince, need not seek a better example, for the purpose of moulding your own mind to the perfect pattern of all virtues. Eegard yourself as bound in an especial manner to aspire after, to contend, and to labour for the attainment of this object. For, as the heroic disposi\-tion which shines forth in you, will leave you the less excus\-able, if you degenerate from yourself, so education, no common help to an excellent disposition, is like another bond to retain you in your duty. For liberal instruction has been superadded to chaste discipline. Already imbued with the rudiments of literature, you have not cast away (as nearly all are wont to do) these studies in disgust, but still advance with alacrity in the cultivation of your genius. Now, in sending forth this book to the public under your name, my desire is, that it may effectually induce you more freely to profess yourself a dis\-ciple of Christ; just as if God, by laying his hand upon you, were claiming you anew to himself. And truly, you can yield no purer gratification to the Queen your mother, who cannot be too highly estimated, than by causing her to hear that you are making continual progress in piety.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Although many things contained in this book are beyond}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 " Et entre les horribles tempestes dont le royaume de France a este agite."\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 And amid the horrible tempests with which the kingdom of France has been agitated__French Tr.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 xlviii                     calvin's dedication.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 the capacity of your age, yet I am not acting unreasonably in offering it to your perusal, and even to your attentive and diligent study. For since the knowledge of ancient things is pleasant to the young, you will soon arrive at those years in which the History of the Creation of the World, as well as that of the most Ancient Church, will engage your thoughts with equal profit and delight. And, certainly, if Paul justly condemns the perverse stupidity of men, because with closed eyes they pass by the splendid mirror of God's glory which is constantly presented to them in the fabric of the world, and thus unrighteously suppress the light of truth; not less base and disgraceful has been that ignorance of the origin and creation of the human race which has prevailed almost in every age. It is indeed probable, that shortly after the building of Babel,1 the memory of those things, which ought to have been discussed and celebrated by being made the subjects of continual discourse, was obliterated. For seeing that to profane men their dispersion would be a kind of eman\-cipation from the pure worship of God, they took no care to carry aloDg with them, to whatever regions of the earth they might visit, what they had heard from their fathers concern\-ing the Creation of the World, or its subsequent restoration. Hence it has happened, that no nation, the posterity of Abraham alone excepted, knew for more than two thousand successive years, either from what fountain itself had sprung, or when the universal race of man began to exist. For Ptolemy, in providing at length that the Books of Moses should be translated into Greek, did a work which was rather laudable than useful, (at least for that period,) since the light which he had attempted to bring out of darkness was never\-theless stifled and hidden through the negligence of men. Whence it may easily be gathered, that they who ought to have stretched every nerve of their mind to attain a know\-ledge of The Creator of the world, have rather, by a malig\-nant impiety, involved themselves in voluntary blindness. In the meantime, the liberal sciences flourished, men of exalted genius arose, treatises of all kinds were published; but con\-cerning the History of the Creation of the World there was}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 Panlo post conditum Babylonem.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Calvin's dedication.                      xlix}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 a profound silence. Moreover, the greatest of philosophers,1 who excelled all the rest in acuteness and erudition, applied whatever skill he possessed to defraud God of his glory, by disputing in favour of the eternity of the world. Although his master, Plato, was a little more religious, and showed himself to be imbued with some taste for richer knowledge, yet he corrupted and mingled with so many figments the slender principles of truth which he received, that this ficti\-tious kind of teaching would be rather injurious than profit\-able. They, moreover, who devoted themselves to the pur\-suit of writing history, ingenious and highly-cultivated men though they were, while they ostentatiously boast that they are about to become witnesses to the most remote antiquity, yet, before they reach so high as the times of David, intermix their lucubrations with much turbid feculence;2 and when they ascend still higher, heap together an immense mass of lies : so far are they from having arrived, by a genuine and clear connection of narrative, at the true origin of the world. The Egyptians also are an evident proof that men were will\-ingly ignorant of things which they had not far to seek, if only they had been disposed to addict their minds to the investigation of truth; for though the lamp of God's word was shining at their very doors, they would yet without shame propagate the rank fables of their achievements, fifteen thousand years before the foundation of the world. Not less puerile and absurd is the fable of the Athenians, who boasted that they were born from their own soil,3 maintaining for themselves a distinct origin from the rest of mankind, and thus rendering themselves ridiculous even to barbarians. Now, though all nations have been more or less implicated in the same charge of ingratitude, I have nevertheless thought it right to select those whose error is least excusable, because they have deemed themselves wiser than all others. Now, whether all nations which formerly existed, purposely}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1  Aristotle.   Mesme Aristotle le principal philosophe.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 French Tr.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 2  Brouillent leurs escrits de tant des meslinges confus, que ceste lie ont oste toute clarte.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 They intersperse their writings with such a confused mixture, that these dregs have deprived them of all clearness.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 3  Qui se dvr6x6ova.$ gloriati.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1                           calvin's dedication.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 drew a veil over themselves, or whether their own indolence was the sole obstacle to their knowledge, the [First] Book of Moses deserves to be regarded as an incomparable treasure, since it at least gives an indisputable assurance respecting The Creation of the World, without which we should be un\-worthy of a place on earth. I omit, for the present, The History of the Deluge, which contains a representation of the Divine vengeance in the destruction of mankind, as tremen\-dous, as that which it supplies of Divine mercy in their restor\-ation is admirable. This one consideration stamps an inesti\-mable value on the Book, that it alone reveals those things which are of primary necessity to be known; namely, in what manner God, after the destructive fall of man, adopted to himself a Church ; what constituted the true worship of himself, and in what offices of piety the holy fathers exercised themselves; in which way pure religion, having for a time declined through the indolence of men, was restored, as it were, to its integrity; we also learn, when God deposited with a special people his gratuitous covenant of eternal salva\-tion ; in what manner a small progeny gradually proceeding from one man, who was both barren and withering, almost half-dead, and (as Isaiah calls him) solitary,1 yet suddenly grew to an immense multitude; by what unexpected means God both exalted and defended a family chosen by himself, al\-though poor, destitute of protection, exposed to every storm, and surrounded on all sides by innumerable hosts of enemies. Let every one, from his own use and experience, form his judgment respecting the necessity of the knowledge of these things. We see how vehemently the Papists alarm the simple by their false claim of the title of The Church. Moses so delineates the genuine features of the Church as to take away this absurd fear, by dissipating these illusions. It is by an ostentatious display of splendour and of pomp that they (the Papists) carry away the less informed to a foolish admiration of themselves, and even render them stupid and infatuated. But if we turn our eyes to those marks by which Moses designates the Church, these vain phantoms will have}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 Isaiah li. 2, " I called him alone, and blessed him."}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 CALVIN S DEDICATION.                               ]i}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 no more power to deceive. We are often disturbed and almost disheartened at the paucity of those who follow the pure doctrine of God; and especially when we see how far and wide superstitions extend their dominion. And, as formerly, the Spirit of God, by the mouth of Isaiah the prophet, com\-manded the Jews to look to the Rock whence they were hewn,1 so he recalls us to the same consideration, and ad\-monishes us of the absurdity of measuring the Church by its numbers, as if its dignity consisted in its multitude. If some\-times, in various places, Religion is less flourishing than could be wished, if the body of the pious is scattered, and the state of a well-regulated Church has gone to decay, not only do our minds sink, but entirely melt within us. On the con\-trary, while we see in this history of Moses, the building of the Church out of ruins, and the gathering of it out of broken fragments, and out of desolation itself, such an instance of the grace of God ought to raise us to firm confidence. But since the propensity, not to say the wanton disposition, of the human mind to frame false systems of worship is so great, nothing can be more useful to us than to seek our rule for the pure and sin\-cere worshipping of God, from those holy Patriarchs, whose piety Moses points out to us chiefly by this mark, that they depended on the Word of God alone. For however great may be the difference between them and us in external cere\-monies, yet that which ought to flourish in unchangeable vigour is common to us both, namely, that Religion should take its form from the sole will and pleasure of God.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 I am not ignorant of the abundance of materials here sup\-plied, and of the insufficiency of my language to reach the dignity of the subjects on which I briefly touch; but since each of them, on suitable occasions, has been elsewhere more copiously discussed by me, although not with suitable brilli\-ancy and elegance of diction, it is now enough for me briefly to apprize my pious readers how well it would repay their labour, if they would learn prudently to apply to their own use the example of The Ancient Church, as it is described}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 These words are here added in the French Translation\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 " C'est d dire, a leur pere Abraham, qui n'estoit qu'un, homme seul;"\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 that is to say, to their father Abraham, who was but one solitary man.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Hi                           calvin's dedication.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 by Moses. And, in fact, God has associated us with the holy Patriarchs in the hope of the same inheritance, in order that we, disregarding the distance of time which separates us from them, may, in the mutual agreement of faith and patience, endure the same conflicts. So much the more detestable, then, are certain turbulent men, who, incited by I know not what rage of furious zeal, are assiduously endeavouring to rend asunder the Church of our own age, which is already more than sufficiently scattered. I do not speak of avowed enemies, who, by open violence, fall upon the pious to destroy them, and utterly to blot out their memory; but of certain morose professors of the Gospel, who not only perpetually supply new materials for fomenting discords, but by their restlessness disturb the peace which holy and learned men gladly cultivate. We see that with the Papists, although in some things they maintain deadly strife among themselves,' they yet combine in wicked confederacy against the Gospel. It is not necessary to say how small is the number of those who hold the sincere doctrine of Christ, when compared with the vast multitudes of these opponents. In the meantime, audacious scribblers arise, as from our own bosom, who not only obscure the light of sound doctrine with clouds of error, or infatuate the simple and the less experienced with their wicked ravings, but by a profane license of scepticism, allow themselves to uproot the whole of Religion. For, as if, by their rank ironies and cavils, they could prove themselves genuine disciples of Socrates, they have no axiom more plausible than, that faith must be free and unfettered, so that it may be possible, by reducing everything to a matter of doubt, to render Scripture flexible (so to speak) as a nose of wax.2    Therefore, they who being captivated by the allure-}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 Combien qu'en tout le reste, ils s'entrebatent comme chiens et chats.\hich\af0\loch\af0\dbch\f1\cchs0 \'97 \hich\af0\dbch\af1\loch\f0\cchs0 Though in everything else they quarrel together like dogs and cats.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 French Tr.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 2 Ils n'ont nulle maxime plus agreable que ceste-ci, que la foy doit estre libre, et que les esprits ne doy vent point estre tenns captifs. Et c'est afln qu'il leur soit loisible, en metant tout en doute et en question,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 tourner et virer l'Escritnre a leur poste, et en faire un nez de cire, &c.__}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 They have no maxim more agreeable than this, that faith ought to be free, and that minds ought not to be held captive. And this is in order that they may be permitted, by putting everything into doubt and ques-}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 calvin's dedication.                       liii}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ments of this new school, now indulge in doubtful specu\-lations, obtain at length such proficiency, that they are always learning, yet never come to the knowledge of the truth.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Thus far I have treated briefly, as the occasion required, of the utility of this History.1 As for the rest, I have laboured \hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 how skilfully I know not, but certainly faithfully\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 that the doctrine of the Law, the obscurity of which has heretofore repelled many, may become familiarly known. There will be readers, I doubt not, who would desire a more ample explica\-tion of particular passages. But I, who naturally avoid pro\-lixity, have confined myself in this Work to narrow limits, for two reasons. First, whereas these Four Books [of Moses] already deter some by their length, I have feared lest, if in unfolding them, I were to indulge in a style too diffuse, I should but increase their disgust. Secondly, since in my progress I have often despaired of life, I have preferred giving a succinct Exposition to leaving a mutilated one behind me. Yet sincere readers, possessed of sound judgment, will see that I have taken diligent care, neither through cunning nor negli\-gence, to pass over anything perplexed, ambiguous, or obscure. Since, therefore, I have endeavoured to discuss all doubtful points, I do not see why any one should complain of brevity, unless he wishes to derive his knowledge exclusively from Commentaries. Now I will gladly allow men of this sort, whom no amount of verbosity can satiate, to seek for them\-selves some other master.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 But if you, Sire, please to make trial, you will indeed know, and will believe for yourself, that what I declare is most true. You are yet a youth; but God, when he com\-manded Kings to write out the Book of the Law for their own use, did not exempt the pious Josiah from this class, but choose rather to present the most noble instance of pious instruction in a boy, that he might reprove the indolence of the aged. And your own example teaches the great importance   of   having   habits   formed   from   tender  age.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 tion, to turn and twist the Scripture to their purpose, and to make of it a nose of wax, &c.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 French Tr.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 Touchant l'utilite' de l'histoire contenue au livre de Genese.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 Touch\-ing the utility of the history contained in the Book of Genesis.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 French Tr.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 VlV                                   CALVIN'S DEDICATION.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 For the germ springing from the root which the principles of Religion received by you have taken, not only puts forth its flower, but also savours of a degree of maturity. Therefore labour, by indefatigable industry, to attain the mark set before you. And suffer not yourself to be retarded or disturbed by designing men, to whom it appears unseasonable that boys should be called to this precocious wisdom, (as they term it.) For what can be more absurd or intolerable, than that, when every kind of corruption surrounds you, this remedy should be prohibited ? Since the pleasures of a Court corrupt even your servants, how much more dangerous are the snares laid for great Princes, who so abound in all luxury and delicacies, that it is a wonder if they are not quite dissolved in lascivious-ness ? For it is certainly contrary to nature to possess all the means of pleasure, and to refrain from enjoying them. The difficulty, however, of retaining chastity unpolluted amidst scenes of gaiety, is more than sufficiently evident in practice. But do you, O most Illustrious Prince, regard everything as poison which tends to produce a love of plea\-sures. For if that which stifles continence and temperance already allures you, what will you not covet when you arrive at adult age ? The sentiment is perhaps harshly expressed, that great care for the body is great neglect of virtue, yet most truly does Cato thus speak. The following paradox also will scarcely be admitted in common life: " I am greater, and am born to greater things, than to be a slave to my body; the contempt of which is my true liberty." Let us then dismiss that excessive rigour, by which all enjoyment is taken away from life; still there are too many examples to show how easy is the descent from security and self-indulgence to the licentiousness of profligacy. Moreover, you will have to con\-tend, not only with luxury, but also with many other vices. Nothing can be more attractive than your affability and modesty ; but no disposition is so gentle and well-regulated, that it may not degenerate into brutality and ferociousness when intoxicated with flatteries. Now since there are flat\-terers without number, who will prove so many tempters to inflame your mind with various lusts, how much more does it behove you vigilantly to beware of them ?    But while I}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 calvin's dedication.                         lv}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 caution you against the blandishments of a Court, I require nothing more than that, being endued with moderation, you should render yourself invincible. For one has truly said, He is not to be praised who has never seen Asia, but he who has lived modestly and continently in Asia. Seeing, there\-fore, that to attain this state is most desirable, David pre\-scribes a compendious method of doing so\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 if you will but imitate his example\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 when he declares that the precepts of God are his counsellors. And truly, whatever counsel may be suggested from any other quarter will perish, unless you take your commencement of becoming wise from this point. It remains, therefore, most noble Prince, that what is spoken by Isaiah concerning the holy king Hezekiah should perpe\-tually recur to your mind. For the Prophet, in enumerating his excellent qualities, especially honours him with this eulogy, that the fear of God shall be his treasure.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Farewell, most Illustrious Prince, may God preserve you in safety under His protection, may He adorn you more and more with spiritual gifts, and enrich you with every kind of benediction.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Geneva, July 31st, 1563.}\par \sectd \sbknone {\pard\plain \sb0\sa0\sl-1\slmult0\fs2\par}\sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ARGUMENT.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Since the infinite wisdom of God is displayed in the admir\-able structure of heaven and earth, it is absolutely impossible to unfold The Histoey of the Creation of the World in terms equal to its dignity. For while the measure of our capacity is too contracted to comprehend things of such magnitude, our tongue is equally incapable of giving a full and substantial account of them. As he, however, deserves praise, who, with modesty and reverence, applies himself to the consideration of the works of God, although he attain less than might be wished, so, if in this kind of employment, I endeavour to assist others according to the ability given to me, I trust that my service will be not less approved by pious men than accepted by God. I have chosen to premise this, for the sake not only of excusing myself, but of admonishing my readers, that if they sincerely wish to profit with me in meditating on the works of God, they must bring with them a sober, docile, mild, and humble spirit. We see, indeed, the world with our eyes, we tread the earth with our feet, we touch innumerable kinds of God's works with our hands, we inhale a sweet and pleasant fragrance from herbs and flowers, we enjoy boundless benefits; but in those very things of which we attain some knowledge, there dwells such an immensity of divine power, goodness, and wisdom, as absorbs all our senses. Therefore, let men be satisfied if they obtain only a moderate taste of them, suited to their capacity.    And it becomes us so to press towards this mark}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 58                                      ARGUMENT.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 during our whole life, that (even in extreme old age) we shall not repent of the progress we have made, if only we have advanced ever so little in our course.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 The intention of Moses, in beginning his Book with the creation of the world, is, to render God, as it were, visible to us in his works. But here presumptuous men rise up, and scoffingly inquire, whence was this revealed to Moses ? They therefore suppose him to be speaking fabulously of things unknown, because he was neither a spectator of the events he records, nor had learned the truth of them by reading. Such is their reasoning ; but their dishonesty is easily exposed. For if they can destroy the credit of this history, because it is traced back through a long series of past ages, let them also prove those prophecies to be false in which the same history predicts occurrences which did not take place till many centuries afterwards. Those things, I affirm, are clear and obvious, which Moses testifies concerning the voca\-tion of the Gentiles, the accomplishment of which occurred nearly two thousand years after his death. Was not he, who by the Spirit foresaw an event remotely future, and hidden at the time from the perception of mankind, capable of understanding whether the wrorld was created by God, espe\-cially seeing that he was taught by a Divine Master ? For he does not here put forward divinations of his own, but is the instrument of the Holy Spirit for the publication of those things which it was of importance for all men to know. They greatly err in deeming it absurd that the order of the crea\-tion, which had been previously unknown, should at length have been described and explained by him. For he does not transmit to memory things before unheard of, but for the first time consigns to writing facts which the fathers had deli\-vered as from hand to hand, through a long succession of years, to their children. Can we conceive that man was so placed in the earth as to be ignorant of his own origin, and of the origin of those things which he enjoyed ? No sane person doubts that Adam was well-instructed respecting them all. Was he indeed afterwards dumb ? Were the holy Patriarchs so ungrateful as to suppress in silence such neces\-sary instruction ?   Did Noah, warned by a divine judgment}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ARGUMENT.                                        59}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 so memorable, neglect to transmit it to posterity ? Abraham is expressly honoured with this eulogy, that he was the teacher and the master of his family, (Gen. xviii. 19.) And we know that, long before the time of Moses, an acquaint\-ance with the covenant into which God had entered with their fathers was common to the whole people. When he says that the Israelites were sprung from a holy race, which God had chosen for himself, he does not propound it as something new, but only commemorates what all held, what the old men themselves had received from their ancestors, and what, in short, was entirely uncontroverted among them. Therefore, we ought not to doubt that The Creation of the World, as here described, was already known through the ancient and perpetual tradition of the Fathers. Yet, since nothing is more easy than that the truth of God should be so corrupted by men, that, in a long succession of time, it should, as it were, degenerate from itself, it pleased the Lord to commit the history to writing, for the purpose of preserving its purity. Moses, therefore, has established the credibility of that doctrine which is contained in his writings, and which, by the carelessness of men, might otherwise have been lost.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 I now return to the design of Moses, or rather of the Holy Spirit, who has spoken by his mouth. We know God, who is himself invisible, only through his works. Therefore, the Apostle elegantly styles the worlds, r<i (in sx. <puivo/j,'evcav fiXivo-piva, as if one should say, " the manifestation of things not apparent,"1 (Heb. xi. 3.) This is the reason why the Lord, that he may invite us to the knowledge of himself, places the fabric of heaven and earth before our eyes, rendering him\-self, in a certain manner, manifest in them. For his eternal power and Godhead (as Paul says) are there exhibited, (Rom. i. 20.) And that declaration of David is most true, that the heavens, though without a tongue, are yet eloquent heralds of the glory of God, and that this most beautiful order of nature  silently proclaims  his  admirable wisdom,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 " Acsi dicas, spectacula rcrnm non apparentium."\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 Comme si on disoit, Un regard, ou apparition de ce qui n'apparoist point.\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 French Tr.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 60                                       ARGUMENT.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 CPs. xix. 1.) This is the more diligently to be observed, because so few pursue the right method of knowing God, while the greater part adhere to the creatures without any consideration of the Creator himself. For men are commonly subject to these two extremes ; namely, that some, forgetful of God, apply the whole force of their mind to the considera\-tion of nature; and others, overlooking the works of God, aspire with a foolish and insane curiosity to inquire into his Essence. Both labour in vain. To be so occupied in the investigation of the secrets of nature, as never to turn the eyes to its Author, is a most perverted study ; and to enjoy everything in nature without acknowledging the Author of the benefit, is the basest ingratitude. Therefore, they who assume to be philosophers without Religion, and who, by speculating, so act as to remove God and all sense of piety far from them, will one day feel the force of the expression of Paul, related by Luke, that God has never left himself without witness, (Acts xiv. 17.) For they shall not be per\-mitted to escape with impunity because they have been deaf and insensible to testimonies so illustrious. And, in truth, it is the part of culpable ignorance, never to see God, who everywhere gives signs of his presence. But if mockers now escape by their cavils, hereafter their terrible destruction will bear witness that they were ignorant of God, only because they were -willingly and maliciously blinded. As for those who proudly soar above the world to seek God in his unveiled essence, it is impossible but that at length they should entangle themselves in a multitude of absurd figments. For God\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 by other means invisible\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 (as we have already said) clothes himself, so to speak, with the image of the world, in which he would present himself to our contemplation. They who will not deign to behold him thus magnificently arrayed in the incomparable vesture of the heavens and the earth, afterwards suffer the just punishment of their proud con\-tempt in their own ravings. Therefore, as soon as the name of God sounds in our ears, or the thought of him occurs to our minds, let us also clothe him with this most beautiful ornament; finally, let the world become our school if we desire rightly to know God.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ARGUMENT.                                       61}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Here also the impiety of those is refuted who cavil against Moses, for relating that so short a space of time had elapsed since the Creation of the World. For they inquire why it had come so suddenly into the mind of God to create the world; why he had so long remained inactive in heaven : and thus by sporting with sacred things they exercise their ingenuity to their own destruction. In the Tripartite History an answer given by a pious man is recorded, with which I have always been pleased. For when a certain impure dog was in this manner pouring ridicule upon God, he retorted, that God had been at that time by no means inactive, because he had been preparing hell for the captious. But by what reasonings can you restrain the arrogance of those men to whom sobriety is professedly contemptible and odious? And certainly they who now so freely exult in rinding fault with the inactivity of God will find, to their own great cost, that his power has been infinite in preparing hell for them. As for ourselves, it ought not to seem so very absurd that God, satisfied in himself, did not create a world which he needed not, sooner than he thought good. Moreover, since his will is the rule of all wisdom, we ought to be contented with that alone. For Augustine rightly affirms that injus\-tice is done to God by the Manichaaans, because they demand a cause superior to his will; and he prudently warns his readers not to push their inquiries respecting the infinity of duration, any more than respecting the infinity of space.1 We indeed are not ignorant, that the circuit of the heavens is finite, and that the earth, like a little globe, is placed in the centre.2 They who take it amiss that the world was not sooner created, may as well  expostulate with God for not}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1  De Genes! contra Manich. lib. xi. De Civit. Dei.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 2 The erroneous system of natural philosophy which had prevailed for ages  was but just giving way to  sounder views, at the time  when Calvin wrote.    Copernicus, in the close of the preceding century, had begun to suspect the current opinions on the subject; but the fear of being misunderstood and ridiculed caused him to withhold for some time the discoveries he was making; and it was not till 1543, a few hours before his death, that he himself saw a copy of his own published work. Up to that period, the earth had been regarded as the centre of the system, and the whole heavens were supposed to revolve around it-See MaclaunVs Account of Sir Isaac Newton's Discoveries, Book I. chap. iii.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 62                                       ARGUMENT,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 having made innumerable worlds. Yea, since they deem it absurd that many ages should have passed away without any world at all, they may as well acknowledge it to be a proof of the great corruption of their own nature, that, in compari\-son with the boundless waste which remains empty, the heaven and earth occupy but a small space. But since both the eternity of God's existence and the infinity of his glory would prove a twofold labyrinth, let us content ourselves with modestly desiring to proceed no further in our inquiries than the Lord, by the guidance and instruction of his own works, invites us.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Now, in describing the world as a mirror in which we ought to behold God, I would not be understood to assert, either that our eyes are sufficiently clear-sighted to discern what the fabric of heaven and earth represents5 or that the know\-ledge to be hence attained is sufficient for salvation. And whereas the Lord invites us to himself by the means of created things, with no other effect than that of thereby rendering us inexcusable, he has added (as was necessary) a new remedy, or at least by a new aid, he has assisted the ignorance of our mind. For by the Scripture as our guide and teacher, he not only makes those things plain which would otherwise escape our notice, but almost compels us to behold them ; as if he had assisted our dull sight with spec\-tacles.1 On this point, (as we have already observed,) Moses insists. For if the mute instruction of the heaven and the earth were sufficient, the teaching of Moses would have been superfluous. This herald therefore approaches, who excites our attention, in order that we may perceive ourselves to be placed in this scene, for the purpose of beholding the glory of God ; not indeed to observe them as mere witnesses, but to enjoy all the riches which are here exhibited, as the Lord has ordained and subjected them to our use. And he not only declares generally that God is the architect of the world,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 " Non secns ac hebetes oculi specillis adjuvantur."\hich\af0\loch\af0\dbch\f1\cchs0 \'97\hich\af0\dbch\af1\loch\f0\cchs0 Tout ainsi comme si on bailloit des lunettes ou miroirs \\ ceux qui ont la veue debile. Just as if one gave spectacles or mirrors to those who have weak sight.\hich\af0\loch\af0\dbch\f1\cchs0 \'97 \hich\af0\dbch\af1\loch\f0\cchs0 French Tr. This is the translator's authority for rendering specillis spec\-tacles.}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ARGUMENT.                                       63}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 but through the whole chain of the history he shows how admirable is His power, His wisdom, His goodness, and especially His tender solicitude for the human race. Besides, since the eternal Word of God is the lively and express image of Himself, he recalls us to this point. And thus, the assertion of the Apostle is verified, that through no other means than faith can it be understood that the worlds were made by the word of God, (Heb. xi. 3.) For faith properly proceeds from this, that we being taught by the ministry of Moses, do not now wander in foolish and trifling speculations, but contemplate the true and only God in his genuine image. It may, however, be objected, that this seems at vari\-ance with what Paul declares: " After that, in the wisdom of God, the world through wisdom knew not God, it seemed right to God, through the foolishness of preaching, to save them who believe," (1 Cor. i. 21.) For he thus intimates, that God is sought in vain under the guidance of visible things; and that nothing remains for us but to betake our\-selves immediately to Christ; and that we must not there\-fore commence with the elements of this world, but with the Gospel, which sets Christ alone before us with his cross, and holds us to this one point. I answer, It is in vain for any to reason as philosophers on the workmanship of the world, except those who, having been first humbled by the preach\-ing of the Gospel, have learned to submit the whole of their intellectual wisdom (as Paul expresses it) to the foolishness of the cross, (1 Cor. i. 21.) Nothing shall we find, I say, above or below, which can raise us up to God, until Christ shall have instructed us in his own school. Yet this cannot be done, unless we, having emerged out of the lowest depths, are borne up above all heavens, in the chariot of his cross, that there by faith we may apprehend those things which the eye has never seen, the ear never heard, and which far surpass our hearts and minds.1 For the earth, with its supply of fruits for our daily nourishment, is not there set before us; but Christ offers himself to us unto life eternal.     Nor does heaven,}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 1 In this, and the following sentences, Calvin shows an intimate ex\-perimental acquaintance with the declaration of the Apostle; "And hath made us sit together in heavenly places in Christ Jesus," (Eph. ii. 6.)}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 64                                      ARGUMENT.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 by the shining of the sun and stars, enlighten our bodily eyes, but the same Christ, the Light of the World and the Sun of Righteousness, shines into our souls; neither does the air stretch out its empty space for us to breathe in, but the Spirit of God himself quickens us and causes us to live. There, in short, the invisible kingdom of Christ fills all things, and his spiritual grace is diffused through all. Yet this does not prevent us from applying our senses to the consideration of heaven and earth, that we may thence seek confirmation in the true knowledge of God. For Christ is that image in which God presents to our view, not only his heart, but also his hands and his feet. I give the name of his heart to that secret love with which he embraces us in Christ: by his hands and feet I understand those works of his which are displayed before our eyes. As soon as ever we depart from Christ, there is nothing, be it ever so gross or insignificant in itself, respecting which we are not neces\-sarily deceived.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 And, in fact, though Moses begins, in this Book, with the Creation of the World, he nevertheless does not confine us to this subject. For these things ought to be connected together, that the world was founded by God, and that man, after he had been endued with the light of intelligence, and adorned with so many privileges, fell by his own fault, and was thus deprived of all the benefits he had obtained; after\-wards, by the compassion of God, he was restored to the life he had forfeited, and this through the loving-kindness of Christ; so that there should always be some assembly on earth, which being adopted into the hope of the celestial life, might in this confidence worship God. The end to which the whole scope of the history tends is to this point, that the human race has been preserved by God in such a manner as to manifest his special care for his Church. For this is the argu\-ment of the Book : After the world had been created, man was placed in it as in a theatre, that he, beholding above him and beneath the wonderful works of God, might reverently adore their Author. Secondly, that all things were ordained for the use of man, that he, being under deeper obligation, might devote and dedicate himself entirely to obedience towards}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 ARGUMENT.                                       65}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 God. Thirdly, that he was endued with understanding and reason, that being distinguished from brute animals he might meditate on a better life, and might even tend directly to\-wards God, whose image he bore engraven on his own per\-son. Afterwards followed the fall of Adam, whereby he alienated himself from God; whence it came to pass that he was deprived of all rectitude. Thus Moses represents man as devoid of all good, blinded in understanding, perverse in heart, vitiated in every part, and under sentence of eternal death; but he soon adds the history of his restoration, where Christ shines forth with the benefit of redemption. From this point he not only relates continuously the singular Pro\-vidence of God in governing and preserving the Church, but also commends to us the true worship of God; teaches wherein the salvation of man is placed, and exhorts us, from the example of the Fathers, to constancy in enduring the cross. Whosoever, therefore, desires to make suitable pro\-ficiency in this book, let him employ his mind on these main topics. But especially, let him observe, that after Adam had by his own desperate fall ruined himself and all his posterity, this is the basis of our salvation, this the origin of the Church, that we, being rescued out of profound darkness, have ob\-tained a new life by the mere grace of God; that the Fathers (according to the offer made them through the word of God) are by faith made partakers of this life; that this word itself was founded upon Christ; and that all the pious who have since lived were sustained by the very same promise of sal\-vation by which Adam was first raised from the fall.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 Therefore, the perpetual succession of the Church has flowed from this fountain, that the holy Fathers, one after another, having by faith embraced the offered promise, were collected together into the family of God, in order that they might have a common life in Christ. This we ought care\-fully to notice, that we may know what is the society of the true Church, and what the communion of faith among the children of God. Whereas Moses was ordained the Teacher of the Israelites, there is no doubt that he had an especial reference to them, in order that they might acknowledge themselves to be a people elected and chosen by God ; and}\par \sectd \sbknone \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 GO                                               ARGUMENT.}\par \pard \plain \cbpat0 {\cf0\f1\cchs0\lang1033\fs20 that they might seek the certainty of this adoption from the Covenant which the Lord had ratified with their fathers, and might know that there was no other God, and no other right faith. But it was also his will to testify to all ages, that whosoever desired to worship God aright, and to be deemed members of the Church, must pursue no other course than that which is here prescribed. But as this is the commence\-ment