John Calvin frequently refers to the labyrinth (or maze) throughout his writings and especially in his Institutes of the Christian Religion. John T. McNeill said "The pictorial figure of the labyrinth in Calvin's writings frequently employed as a symbol of human frustration and confusion." [Institutes I.v.12n36]. The labyrinth is an ancient structure designed to trap prisoners inside it, and in Greek mythology the labyrinth was used as a prison to keep the Minotaur trapped inside of it. So for Calvin, the labyrinth was a symbol for anything that lures victims in, traps them inside, leaving them to wander the maze's superfluous and endless corridors, and the further one wanders into the maze, the more trapped that they become in it, and there is no hope for escape, and will eventually fall into the abyss to their own destruction.

The Labyrinth of Predestination

Calvin's most famous reference to the labyrinth is in the header to his doctrine of predestination in the Institutes of the Christian Religion (III.xxi.1). Calvin warns that the doctrine of predestination is a great mystery that is only understood by God and anyone who studies this confusing and dangerous topic is in danger of getting trapped within this labyrinth. Calvin cautions us from letting our curiosity lead us into the maze, and this is an important warning since so many "Calvinists" have studied the doctrine of predestination to harmful ends.

John Calvin wrote "Human curiosity renders the discussion of predestination, already somewhat difficult of itself, very confusing and even dangerous. No restraints can hold it back from wandering in forbidden bypaths and thrusting upward to the heights. If allowed, it will leave no secret to God that it will not search out and unravel. Since we see so many on all sides rushing into this audacity and impudence, among them certain men not otherwise bad, they should in due season be reminded of the measure of their duty in this regard.

First, then, let them remember that when they inquire into predestination they are penetrating the sacred precincts of divine wisdom. If anyone with carefree assurance breaks into this place, he will not succeed in satisfying his curiosity and he will enter a labyrinth from which he can find no exit. For it is not right for man unrestrainedly to search out things that the Lord has willed to be hid in himself, and to unfold from eternity itself the sublimest wisdom, which he would have us revere but not understand that through this also he should fill us with wonder. He has set forth by his Word the secrets of his will that he has decided to reveal to us. These he decided to reveal in so far as he foresaw that they would concern us and benefit us." [Institutes III.xxi.1]

Escaping the Labyrinth

There is no way for humans to escape the Labyrinth but John Calvin believes that the Word of God may lead us out of the maze. Calvin applied the labyrinth also to the doctrine of the last resurrection (Institutes III.xxv.11), in a similar way that he had done for the doctrine of predestination. The doctrine of the last resurrection is also a great mystery, understood by God alone, so human curiosity may trap anyone who studies it in this maze. However, in this example, Calvin believes that if we follow the Word of God, and we pay careful attention to the dim and dull witness of the Scriptures, we may be led out of this maze:

Calvin writes "But allurements readily seize the unwary and then they are drawn more and more deeply into the labyrinth. The outcome is that when each one is pleased by his own opinions, there is no end of disputing. Let this, then, be our short way out: to be satisfied with the "mirror" and its "dimness" until we see him face to face [1 Cor 13:12]." [Institutes III.xxv.11]

The Labyrinth and the Abyss

John Calvin's symbol of the labyrinth is at times paired with the abyss. As one wanders deeper into the labyrinth they eventually fall into the abyss. Calvin uses the abyss to refer to the destruction of those who willingly enter the labyrinth. 

Calvin writes "But these matters are more important than is commonly believed. For when consciences once ensnare themselves, they enter a long and inextricable maze [labyrinth], not easy to get out of. If a man begins to doubt whether he may use linen for sheets, shirts, handkerchiefs, and napkins, he will afterward be uncertain also about hemp; finally, doubt will even arise over tow. For he will turn over in his mind whether he can sup without napkins, or go without a handkerchief. If any man should consider daintier food unlawful, in the end he will not be at peace before God, when he eats either black bread or common victuals, while it occurs to him that he could sustain his body on even coarser foods. If he boggles at sweet wine, he will not with clear conscience drink even flat wine, and finally he will not dare touch water if sweeter and cleaner than other water. To sum up, he will come to the point of considering it wrong to step upon a straw across his path, as the saying goes.

Here begins a weighty controversy, for what is in debate is whether God, whose will ought to precede all our plans and actions, wishes us to use these things or those. As a consequence, some, in despair, are of necessity cast into a pit of confusion [abyss]; others, despising God and abandoning fear of him, must make their own way in destruction, where they have none ready-made. For all those entangled in such doubts, wherever they turn, see offense of conscience everywhere present." [Institutes III.xix.7]

References to the Labyrinth in the Institutes

Here are twelve more examples of John Calvin's labyrinth from his Institutes of the Christian Religion.

1. On human superstition and errors of the philosophers Calvin writes "Hence arises that boundless filthy mire of error wherewith the whole earth was filled and covered. For each man's mind is like a labyrinth, so that it is no wonder that individual nations were drawn aside into various falsehood; and not only this--but individual men, almost, had their own gods." [Institutes I.v.12]
2. On theology apart from the bible, Calvin writes "For we should so reason that the splendor of the divine countenance, which even the apostle calls 'unapproachable' [1 Tim 6:16], is for us like an inexplicable labyrinth unless we are conducted into it by the thread of the Word; so that it is better to limp along this path than to dash with all speed outside it." [Institutes I.vi.3]
3. On understanding trinity apart from the bible, Calvin writes "And let us not take it into our heads either to seek out God anywhere else than in his Sacred Word, or to think anything about him that is not prompted by his Word, or to speak anything that is not taken from that Word. But if some distinction does exist in the one divinity of Father, Son, and Spirit—something hard to grasp—and occasions to certain minds more difficulty and trouble than is expedient, let it be remembered that men's minds, when they indulge their curiosity, enter into a labyrinth. And so let them yield themselves to be ruled by the heavenly oracles, even though they may fail to capture the heigh of the mystery." [Institutes I.xiii.21]
4. On whether ignorant faith is possible, Calvin writes "This evil, then, like innumerable others, must be attributed to the Schoolmen, who have, as it were, drawn a veil over Christ to hide him. Unless we look straight toward him, we shall wander through endless labyrinths." [Institutes III.ii.2]
5. On the Roman Catholic idea of "implicit" faith, Calvin writes "We see the sort of labyrinth they have constructed with this 'implication' of theirs!" [Institutes III.ii.3]
6. On the significance of the Word to faith, Calvin writes "It often seems that, when he begins to speak concerning the hope of pardon and reconciliation, he turns to something else and wanders through long and superfluous mazes, recalling how wonderfully God governs the frame of heaven and earth together with the whole order of nature. Yet there is nothing here that does not serve the present circumstance. For unless the power of God, by which he can do all things, confronts our eyes, our ears will barely receive the Word or not esteem it at its true value." [Institutes III.ii.31]
7. On how the world is like a labyrinth, Calvin writes "Indeed, though we had been dispersed like stray sheep and scattered through the labyrinth of the world, he has gathered us together again to join us with himself." [Institutes III.vi.2]
8. On how the cross of Christ leads us out of the maze of the world, Calvin writes "Hence also in harsh and difficult conditions, regarded as adverse and evil, a great comfort comes to us: we share Christ's sufferings in order that as he has passed from a labyrinth of all evils into heavenly glory, we may in like manner be led through various tribulations to the same glory [Acts 14:22]." [Institutes III.viii.1]
9. On humanity's desire to seek curiosities rather than listed on the Word of God, Calvin writes "It is strange that by promises of such great sweetness we are affected either so coldly or hardly at all, so that many of us prefer to wander through mazes and, forsaking the fountain of living waters, to dig out for ourselves dry cisterns [Jer 2:13], rather than to embrace God's generosity, freely given to us." [Institutes III.xx.14]
10. On superfluous questions regarding heaven, Calvin writes "But allurements readily seize the unwary and then they are drawn more and more deeply into the labyrinth. The outcome is that when each one is pleased by his own opinions, there is no end of disputing. Let this, then, be our short way out: to be satisfied with the "mirror" and its "dimness" until we see him face to face [1 Cor 13:12]." [Institutes III.xxv.11]
11. On Pope Gregory, Calvin writes "Yet, because he cannot simply devote his whole self to the office of bishop, he seems to himself to be in a labyrinth." [Institutes IV.vii.13]
12. On the corruption of the papacy, Calvin writes "Yet this labyrinth is praised as if nothing better ordered and disposed could be found." [Institutes IV.vii.22]

Sources:

1. Calvin, John. Institutes of the Christian Religion. Ed. John T. McNeill. Trans. Ford Lewis. Battles. Philadelphia, PA: Westminster, 1960. 70. Print. [All reference to the Institutes is from this source]