After the greater part of the work had been translated, he had the happiness to meet with an edition in French of which he has availed himself in translating the remainder, and in the revision of what he had translated before. Every person, who understands any two languages, will be aware that the ambiguity of one will sometimes be explained by the precision of another; and, notwithstanding the acknowledged superiority of the Latin to the French in most of the qualities which constitute the excellence of a language, the case of the article is not the only one in which Calvin’s French elucidates his Latin. The scriptural quotations which occur in the work, the Translator has given, generally, in the words of our common English version; sometimes according to the readings in the margin of that version; and, in a few instances, he has literally translated the version adopted by the Author, where the context required his peculiar reading to be preserved. Almost all the writers of that age, writing chiefly in a dead language, were accustomed to speak of their adversaries in language which the polished manners of the modern times have discarded, and which would now be deemed illiberal and scurrilous. Where these cases occur, the Translator has not thought himself bound to a literal rendering of every word, or at liberty to refine them entirely away, but has adopted such expressions as he apprehends will give a faithful representation of the spirit of the Author to modern readers. Intending this work as a complete system of theology, the Author has made it the repository of his sentiments on all points of faith and practice. The whole being distributed into four parts, in conformity to the Apostles’ Creed, and this plan being very different from that of most other bodies of divinity, the Translator has borrowed from the Latin edition of Amsterdam a very perspicuous general syllabus, which will give the reader a clear view of the original design and plan of the treatise. He would not be understood to represent these Institutes as a perfect summary of Christian doctrines and morals, or to profess an unqualified approbation of all the sentiments they contain. This is a homage to which no uninspired writings can ever be entitled. But the simplicity of the method; the freedom from the barbarous terms, captious questions, minute distinctions, and intricate subtilties of many other Divines; the clearness and closeness of argument; the complete refutation of the advocates of the Romish Church, sometimes by obvious conclusions from their professed principles, sometimes by clear proofs of the absurdities they involve; the intimate knowledge of ecclesiastical history; the intimate acquaintance with former theological controversies; the perspicuity of scriptural interpretation; and the uniform spirit of genuine piety, which pervade the book, cannot escape the observation of any judicious reader.