THE

CALVIN.

[Continued from Page 8.] AFTER waiting on the Duchess of Ferrara, daughter of Louis XII. a princess who favoured the Reformation, and confirming her in the faith and hope of the Gospel, Calvin returned to France to settle his domestic concerns. He then prepared to take up his residence at Strasburg or Basle; but from the obstacles presented in those quarters by warlike circumstances, he was constrained, accompanied by his brother Anthony, to bend his course to Geneva.

He appears to have been led to this city by a particular direction of Providence, that he might establish the work of a revival of pure religion, which had been begun by William Farel and Peter Viret.

The former was a Dauphinese gentleman, of remarkably energetic character and good education, whose mind had been early enlightened on divine subjects, and who became a zealous and undaunted preacher of reformed truth. By favour of Brissonet, Bishop of Meaux, he laboured for a short time in his diocese, but was forced by the persecution to retire to Strasburg and Basle, where he was considered by the leading reformers as a valuable auxiliary. At the latter place, he publicly maintained the most important article of Protestantism; but was expelled through the joint influence of the Bishop's of

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ficial and the head of the University. His whole temper and conduct were marked by such decided opposition to papal abuses, and he was betrayed by his constitutional fervour into such provoking excesses, that his life seems to have been preserved by a constant miracle. In his discourses he sought too exclusively to persuade men by the terrors of the law, which drew this expostulation from Ecolampadius: "Your commission is to preach the Gospel, not to deal in cursing; I admire your zeal, but let it be softened by compassion; there is a time for pouring in the oil and wine; be known as the evangelist, rather than the severe legislator." After meeting with great success in Western Helvetia, he came to Geneva in 1532 with another minister named Saunier. They were brought before two of the syndics in the Ecclesiastical Court, when they offered to prove their doctrines from Scripture; but one of the magistrates observed, "If we are to have disputation, it may be the ruin of religious mysteries. What do you mean, you wicked wretch, by coming to disturb this city?" I am not what you call me," said Farel, "I preach Jesus Christ, crucified for sin, but raised again; whosoever believeth in his name shall be saved; this is the substance of my message; I am a debtor to all who are disposed to hear and obey the Gospel, my

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whole and sole desire being, that obedience to the faith may generally flourish; for this purpose are we come hither, to try whether any man in this city is willing to give us a hearing, ready to render an account of our faith and hope, and, if need be, to seal our testimony with our blood!" Then a counsellor called out, "He hath spoken blasphemy! what need have we of further witness? he is guilty of death. To the Rhone! To the Rhone! it is better that a Lutheran rascal should suffer, than tumults should be, excited." Farel fixed his eyes on the man who had thus blindly quoted Scripture, and said, "Do not speak the language of Caiaphas, but the words of God." Here a by-stander struck him on the mouth, and one of the servants fired a pistol, at him, which missed its aim. They were then ordered to quit the city*. The government however permitted the Scriptures to be printed in the vulgar tongue, and the evangelical doctrine gained ground among the commonalty, while some of their superiors inclined to its reception; but the leading citizens had a difficult part to act; Friburg declaring it would break alliance with Geneva if it received the Protestant faith, and Berne threatening it with vengeance if that faith were opposed. Under the protection of the Berners, and with the connivance of the magistracy, who were in general disgusted with the tyranny of the ecclesiastics, and jealous of the patronage afforded them by the Duke of Savoy, Farel was admitted again to preach, with two able coadjutors, Viret and Froment. These excellent men proceeded in the face of opposition to declare the truth, in nothing terrified by their adversaries.

The Bishop, disappointed in a plan to surprize the city in concert with the Duke, excommunicated

*Scultetus, p. 181.

two hundred citizens, confiscated their property, and transferred the episcopal seat to Gex. The Senate declared the see vacant, and required the chapter to elect officers for the administration of its temporalities. The canons resorted to the base expedient of destroying the most popular preachers, and employed a woman who had already poisoned a youth at Lyons, and who, under pretence of being a convert, was introduced as cook into the house where Farel and his friends lodged and boarded. On the day when she had mixed poison with the victuals, Farel and Froment providentially dined from home; but Viret partook of the meal, which did not immediately take effect, but shortened his days by a slow and sure decay. The wretched woman confessed her crime and was executed, and one of the canons whom she named as her accomplice was imprisoned. On the 27th of August 1535, the Senate solemnly decreed that the Protestant should be the established religion.

Such was the state of things when Calvin arrived. Farel laid before him the obstacles which the Reform had yet to contend with, and used many arguments to prevail on him to stay at Geneva, and benefit the serious inquirers after truth by his authority and counsel. Calvin, appearing reluctant to close with this offer, was thus addressed by Farel with his accustomed energy: "I protest unto thee in the name of Almighty God, that if thou persistest in framing excuses, and will not join us in this work of the Lord, the Lord will curse thee, as seeking thine own, rather than the things of Jesus Christ!" Viret seconded this protest in a solemn but mild manner, being as remarkable for the suavity, as Farel for the vehemence of his eloquence. Urged thus on both sides, he yielded to their representations, assuredly gathering that

excellencies would present the image of what one might venture to call a perfect pastor

This reformation of doctrines did not produce a correspondent improvement of manners. There was a laxity of morals and a turbulence of disposition in the citizens that led to great disorders, and could with difficulty be restrained by those whom they most reverenced. A number of the magistrates, though indignant at the Savoyard influence, were attached to the Romish persuasion, while many of the principal families were divided by factions. Calvin was grieved to observe the prevalence of customs and maxims, uncongenial with the spirit of the Gospel, and, assisted by Farel and Courault (a minister, who had lost his bodily vision, but shared spiritual light with his pious coadjutors,) refused to administer the Sacrament while these abuses continued. Difference also between the ecclesiastical rites of Geneva and Berne increased the existing disorders, and inflamed political animosity. The former used leavened or common bread in the sacrament, removed fonts out of churches, and abolished all festivals except Sundays; but the latter disapproved these regulations, and by a decree of a synod held at Lausanne, required that the use of unleavened bread, similar to the Popish wafer, baptisteries, and holidays, should be restored. The ministers of Geneva claimed to be heard in their own defence, and demanded a synod to be held at Zurich.

The Syndics for the year 1538, who were opposed to the reforming party, summoned a common council, on pretence of providing for the public safety, but with a view of giving those who adhered to the ancient forms an opportunity of

* Beza, Vit. Calv. Opp. tom. iii. fol. 368-370.

gaining the ascendant by their management. The ministers presented themselves before the assembly, and requested to be heard, previously to a decision, but in vain; the council declared that the liberties and privileges of the state ought to be preserved; that the three pastors had invaded those privileges; and that, therefore, they should be expelled the city within two days. Truly," said Calvin, on being made acquainted with this resolution, "if I had served men, I should have had a poor reward; but 'tis all well: I have served One who doth always perform to his servants what he hath once promised."

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He retired to Zurich, where a synod of the Helvetic churches was called, and ineffectual intercession for his return made through the Berners; whereupon he proceeded to Basle, and thence to Strasburg, where he experienced a sweet and soothing contrast to the ill usage of the Genevese, in the cordial welcome given by Bucer, Hedio, Capito, and others. He was immediately appointed professor of divinity, and by consent of the magistrates founded French church, of which he became pastor with a competent maintenance. Farel withdrew to Neufchatel. The populace, exulting in the banishment of this zealous man, with vulgar humour carried through the streets a stove on which they used to broil their meat, together with the cotton-wick of a candle which they termed Farels, implying that they had broiled Farel*. But he pitied their ignorance, and wrote them an epistle, exhorting them in a truly Christian spirit to unity in doctrine. Calvin also, fearing that a refusal to administer wafers in communion would only serve to exasperate the obstinate, and lead to the expulsion of other pious ministers, who

* Spon, Hist. de Geneve, L. 3.

yet remained in Geneva and its territory, by which the people would be hindered altogether from hearing the Gospel, addressed a letter to the reformed citizens with this apostolic superscription, "To my well-beloved brethren in the Lord, the remnant of the scattered church of Geneva;" enjoining them not to contend about a question which was in itself indifferent. Hence unleavened bread was afterwards used by the Genevese Protestants, though contrary to the private judgment of Calvin, who in this particular, as in some others, discovered a spirit of conciliation, for which his enemies have always been backward to give him due credit. Cardinal Sadolet, Bishop of Carpentras in Avignon, took occasion from Calvin's absence to -write to the citizens, exhorting them to return to the bosom of the Romish church, and using with dexterity the customary arguments. As soon as the Reformer read this document, he answered it in so able and convincing a manner by a counter-address, that the design of the prelate was completely frus

trated.

This was succeeded by an enlarged edition of his Institutions, a Commentary on the Romans, and a Treatise on the Lord's Supper. He had likewise the satisfaction to convince many Anabaptists of their errors, among whom were two of their principal leaders; one named Volsius, who became minister of a Strasburg congregation; and the other John Storder, a native of Liege, who soon after died of the plague; when Calvin, at the suggestion of Bucer, married his widow Idolette de Bure, a lady who, to the recommendations of youth and beauty, added the superior qualities of piety and integrity. She survived their union about nine years, and brought him a son, who died before his father. He was left widowed and childless, but comforted himself in the reflection

that God had given him many children throughout the Christian world.

While preparing to attend the two diets called by the Emperor in 1541, at Worms and Ratisbon, for the settlement of religious differences, in both which he was treated with marked respect by the assembled divines, especially by Melancthon and Cruciger, he received intelligence of a favourable change of affairs in Geneva. In the political disturbances which had succeeded his expulsion, the two magistrates who had been foremost in rendering him odious in the eyes of the commonalty, came to an untimely end; one, leaping from the city wall, bruised himself so severely that he lived but a few days; the other, having killed a man in an affray with his staff of office, was condemned to lose his head to appease the popular fury. The victorious party, who were offended at some clauses of a treaty recently concluded with the Berners, united religious with political questions, and demanded the recal of the banished pastors. They could not prevail on Farel to quit Neufchatel, where his ministry was peculiarly acceptable; but they despatched deputies to Strasburg to solicit the return of Calvin, and used the mediation of Zurich for the same purpose. The Reformer was not disposed to accept their invitation; for, although he had corresponded affectionately with them by letter, he was unwilling to encounter new troubles by appearing amongst them again in an official character. minister he had served them without charge, and had reaped ingratitude and slander. The Strasburgers on the other hand had entertained him with liberality, and remonstrated against his removal. When, however, Bucer perceived that the Genevese pressed their suit with uncommon earnestness, he thought that God was evidently

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