Prefatory Address to King Francis I of France, Section 3

As Calvin begins to lay out the specifics of his case, he does so in a very orderly and logical progression. It is here that we get our first glimpse into the workings of that great mind which will lead us in such a systematic way through the theology of the Institutes.

He begins Section 3 by setting forth the charges which are being brought against the Protestants and refuting each in turn. This is the negative aspect of his case. He is not yet setting forth his views in a positive fashion, but rather defending himself and Protestantism against the calumnies of the opposition.

There are three specific charges that are dealt with.

The initial refutation addresses the charge that the doctrines of the Reformation are a novelty. Calvin pulls no punches as he responds.

"First, by calling it 'new' they do great wrong to God, whose Sacred Word does not deserve to be accused of novelty. Indeed, I do not at all doubt that it is new to them, since to them both Christ himself and his gospel are new."

Notice that Calvin does not put forth a defense of any specific or several reformation doctrines. Rather, without saying so directly, he equates reformation doctrine with the Sacred Word. At the same time, he turns the tables on the accusers, rightly asserting that they know neither Christ nor the gospel, and therefore are unable to discern what is novelty and what is truth.

The second accusation asserts that the doctrines of the reformation are "doubtful and uncertain". This accusation, Calvin responds, likewise flows from the ignorance of the accusers. No one, Calvin argues, would face martyrdom as the French Protestants do, had they doubt and uncertainty rather than assurance.

And finally, the enemies of the reformation appeal to the supposed lack of miracles in the Reformation churches, as proof that their doctrines are not true. In response, Calvin asserts that his opponents simply do not understand miracles nor their purpose.

"In demanding miracles of us, they act dishonestly. For we are not forging some new gospel, but are retaining that very gospel whose truth all the miracles that Jesus Christ and his disciples ever wrought serve to confirm."

In other words, the purpose of miracles was to confirm the truth of the gospel and the authority of those who proclaimed it. That was accomplished by Christ and the apostles and was never intended to continue from age to age. Once the gospel and the apostolic witness to it were established, that purpose for miracles was no longer relevant. This brings Calvin back to his previous contention. The gospel of the reformers is nothing other than the gospel of Christ and the apostles. It was miraculously authenticated by them, and since the gospel has not changed, there is no further need for additional authentication now. He also brings forth the fact that heretics, specifically the Donatists, have always appealed to miracles in defense of their error. If Rome wants to argue for truth on the bases of ongoing miracles, they place themselves in difficult situation. The argument, if valid, would not only refute the Protestants, but support the heretics.

He says, "The Donatists of old overwhelmed the simplicity of teh multitude with this battering-ram: that they were mighty in miracles. We, therefore, now answer our adversaries as Augustine then answered the Dontatists: The Lord made us wary of these miracle workers when he predicted that false prophets with lying signs and prodigies would come to draw even the elect (if possible) into error [Matt. 24:24]."

I should also note that Calvin does not deny continued miraculous occurrence. His argument, rather, is against using miracles as a test of truth and authority. He says in the last paragraph of Section 3...

"Well, we are not entirely lacking in miracles, and those very certain and not subject to mockery. On the contrary, those 'miracles' which our adversaries point to in their own support are sheer delusions of Satan, for they draw the people away from the true worship of their God to vanity [cf. Deut. 31:2ff]."

To what miracles does he refer? I don't know. He is drawing a distinction in kind and quality, however. The miracles attested to by Rome are the miracles of Satanic deception and superstition. The miracles to which Calvin makes reference are "certain and not subject to mockery." We are familiar with the wild miraculous assertions of medieval Rome. I am not aware of any such stories coming from the reformers. It is possible that Calvin is referencing something like the miracle of regeneration or the miracle of lives changed through the gospel. Or perhaps he really is speaking of events that we would more readily associate with "miracles". He does not say. If anyone has any information concerning the 16th century reformation church and miraculous claims, please share it with us.