John Calvin, D.D.
JOHN CALVIN, D. D.
Extracted from John Mackenzie's Memoirs of the Life and Writings of Calvin.
John CALVIN, the celebrated Reformer, was born at Noyon, a town in Picardy, on the 10th of July, 1509. Undistinguished by the splendour of family consideration, it was reserved for him to give dignity, and perpetuity to a name, which had hitherto occupied an humble, but respectable, rank in society. His father, whose name was Gerard, a sensible and prudent man, had gained the esteem and friendship of all the neighbouring gentlemen, and particularly of the family of Montmor, a family of the first distinction in Picardy. John Calvin was brought up with the children of this family, and accompanied them to Paris, where, with them, he pursued his studies under Marturin Cordier, a man illustrious for his erudition and integrity.
His next tutor was a learned Spaniard, under whose tuition he advanced so rapidly, that he soon entered upon the study of philosophy. But as he had from his youth discovered considerable piety, his father thought he should be following the inclination of his son, in consecrating him to theology. He therefore procured for him, in the year 1529, a benefice in the cathedral church at Noyon, where he was born. Here Calvin, though unordained, preached frequently. How little did it appear from Calvin's present situation and prospects, (a member and a minister of the church of Rome,) that he should be an instrument appointed to overthrow that pile of corruption!
Calvin, having been instructed in the true religion by one of his relatives, and having carefully perused the scriptures, began to be disgusted with the church of Rome, and resolved to renounce her communion. His father, in the meantime, resolved to have him study the law, being convinced that it
was the most certain method of acquiring riches and honour. Thus, either to comply with his father's wishes, or his own inclination, he quitted the study of theology, for that of the law: he removed to Orleans, where he made such progress in that science, under one of the most celebrated of all the French civilians, that he was considered rather a master than a scholar. In the absence of the professors, he frequently supplied their places, and acquired so much esteem in the university, that he was offered a doctor's degree.
In the midst of his various employments, our reformer was a diligent student of the Holy Scriptures. He was so diligent at this time, that after having supped lightly, he continued reading until midnight; and in the morning was employed, while in bed, in reviewing what he had read the night before. Although these late studies contributed to his extensive erudition, and his remarkable memory, yet they injured his health materially, and brought on that weakness of stomach with which he was afflicted during his life, and which at length shortened his days.
Calvin studied Greek under Melchior Wolmar, a professor of considerable merit, and an excellent tutor. With his laborious studies he associated an incessant perusal of the scriptures, and sometimes preached in a small town in Berri. His father dying, he was obliged to abandon the study of law, and return to Noyon. He visited Paris shortly afterwards, where he published his Commentary on Seneca's Book on Clemency, an author, the purity of whose sentiments were in perfect unison with the morals of Calvin. He was then only twenty-four years of age; but, notwithstanding his youth, he soon became known, and highly esteemed.
During his residence at Paris, renouncing the pursuit of all other sciences, he consecrated himself to theology and to God. While here, having spoken against some public errours in religion, an attempt was made to take him prisoner, but he made his escape by flight. The queen of Navarre, a princess of uncommon merit, having sent for Calvin, treated him with great respect.
She made use of her influence with the king, Francis I., her brother, to appease the tempest which had arisen against the reformed. Having quitted Paris, Calvin retired to Xaintonge, where, at the request of a friend, he composed some formularies of sermons and Christian exhortations, which he induced the rectors to use as homilies, in order to excite the people to pursue their inquiries into the truth.
Calvin soon returned to Paris, but having many enemies there, who had meditated his destruction, he was obliged to remain concealed. The following year was disgraced by many cruelties inflicted upon several pious characters. The king, Francis I., being influenced by the Catholics, was so highly incensed by some writings which had been published against the Mass, that he commanded eight of the reformed to be burned alive, in the middle of the four most frequented parts of the city; and swore he would not spare his own children, should they be infected with that execrable heresy.
Considering the deplorable state to which his brethren were reduced, Calvin resolved to quit the kingdom. He therefore proceeded to Basil by the way of Lorraine, where he applied himself to the study of the Hebrew language.
Though he wished at this time to remain in obscurity, as appears by a letter written to him by Bucer, yet he was constrained to publish his
Christian Institutes, to serve as an apology for his persecuted brethren.
For as Francis I. was desirous of the friendship of the protestant princes of Germany, and knew that they would disapprove of the murder of his protestant subjects, he affirmed that he had only put to death the Anabaptists, who, far from making the word of God the rule of their faith, gave themselves up to their disordered imaginations, professing a contempt for magistrates and sovereign authorities.
Calvin, who could not bear to see the true religion thus calumniated, thought it necessary to publish his Institutes, which he dedicated to Francis
I. While he was finishing this work, he learned that in many places of Italy, ideas were cherished favourable to the Reformation: he therefore flew to the celebrated Dutchess de Ferrare, the daughter of Louis XII., who received him with distinction, and whom Calvin confirmed in her principles. Notwithstanding this protection, the Inquisition, aroused by the name of Calvin, pursued him to the court of the Dutchess, from which he was obliged to make his escape. It was, no doubt, at this time that he arrived at the town of Piedmont, in which he at first preached the Reformation with success; but from whence he was afterwards driven by intolerance. This fact is at tested by a pillar of eight feet in height, still existing, erected to immortalize the arrival of Calvin at Aost, and his banishment from thence.
On quitting Italy, Calvin returned to France: but on account of the persecutions which then ran high, he soon resolved to return to Basil or Strasbourg. But the direct road being then impassable on account of the war, he was compelled to go through Geneva. This was in the month of August, 1536. The reformed religion had been wonderfully established there by Guillaume Farel and Pierre Viret. Calvin, not willing to pass through Geneva without paying his respects to them, made them a visit; on which occasion, Farel earnestly entreated him to stop at Geneva, and help him in the labour to which God had called him. Calvin submitted to their wishes, and was received to the charge of the ministry the same month.
From this time, says the Rev. A. Le Mercier, in his Church History of Geneva, "The excellent works, the various circumstances of the life, the great pains, and unwearied industry of this great man, make up a great part of the ecclesiastical history of Geneva, for near thirty years." Soon after Calvin came to Geneva, he engaged in a defence of the reformed, who were attacked by the Anabaptists, against whom he employed scripture and argument with so much success, that he entirely expelled that sect from
Geneva. In the same year he was obliged to plead his cause at Bern, against Caroly, who had accused him of Arianism.
Geneva was at this time very far from being in a state of tranquillity, although the true religion was established, and the faith of the church of Rome abolished. Calvin and Farel were hated by those who preferred their vices and pleasures to good order; they therefore united their efforts to get rid of those vigilant ministers. And taking advantage of some disagreements between the church of Bern and that of Geneva, respecting ecclesiastical discipline, they procured an order from the council, by which these faithful ministers were commanded to leave the town in three days.
Farel retired to Neufchatel, and Calvin to Strasbourg; where the council of that town appointed him professor of theology, and pastor of a French church, into which he introduced his ecclesiastical discipline.
Calvin expressed much tenderness toward the Genevese, and took an interest in all their afflictions. He addressed several letters to them from Strasbourg, wherein he exhorted them to repentance, to peace, to charity, and to the love of God; teaching them to hope that a bright light would soon dissipate the fatal darkness in which they were enveloped. The event justified the prediction. At this time he republished his Christian Institutes, with many additions: he also published a piece on the Lord's Supper, which was very much admired. He reclaimed many Anabaptists, who were brought to him from various parts; and amongst others, Paul Volse, who died a minister of Strasbourg, and Jean Storder Liegeois, whose widow
Calvin afterwards married, by the advice of Bucer: she was a person of extraordinary merit.
Such were the occupations of Calvin until the year 1541, when the Emperor Charles V. convoked a diet at Worms, and afterwards at Ratisbonne, to settle the differences which had arisen in Germany. Calvin, by desire of the ministers of Strasbourg, assisted at the diet, in which he proved useful to the
churches, and particularly to those of France. Philip Melancthon, who always spoke with applause of Calvin, called him The Theologian.
The faction which had procured the banishment of Calvin being overthrown, the Genevese were anxious to recall him; but he resisted the offers which they made him. At length, solicited afresh by the council and the ministers of that town, and encouraged by Bucer, who informed him that the council had revoked his banishment, on the 1st of May, 1541, he set out for Geneva, where, upon his arrival, he was congratulated by the acclamations of the people.
Shortly after his return, he composed a catechism in Latin and in French, divided into questions and answers. This work, which proved highly useful to the church, was so well received by different nations, that it was not only translated into many living languages, such as the German, the English, the Flemish, the Spanish, and the Italian, but also into Hebrew and Greek. Notwithstanding the relief which Calvin continually received from Farel and Viret, it is not easy to conceive how he sustained his various labours; especially if we consider that he was the subject of several violent and continual disorders. During a fortnight in each month, he preached every day; gave three lectures in theology every week; assisted at all the deliberations of the Consistory, and at the meetings of the pastors; met the congregation every Friday; instructed the French churches by the frequent advices which they solicited from him; defended the Reformation against the attacks of its enemies, and particularly those of the French priests; was forced to repel his numerous antagonists, by various books which he composed for that purpose; and found time to publish several other works.
In addition to these occupations, the council, who knew that he was an excellent civilian, as well as theologian, consulted him in all important concerns, and charged him with many difficult commissions. He was particularly employed in framing the edicts and legislative acts of the town,
which were completed and approved in the year 1543. In this year he presented the church of Geneva with a liturgy, together with directions as to the manner of celebrating the Lord's Supper, and Baptism. Mosheim says,
"the senate of that city, by the request of Calvin, established an academy, which contributed much to the success of his designs. He, with his colleague, Theodore Beza, and other divines of eminent learning and abilities, taught the sciences with the greatest reputation. The lustre which these great men reflected upon this infant seminary of learning, spread its fame through the distant nations with such amazing rapidity, that all who were ambitious of a distinguished progress in either sacred or profane erudition, repaired to Geneva. England, Scotland, France, Italy, and Germany, seemed to vie with each other in the number of their students, that were incessantly repairing to the new academy. By these means, and by the ministry of his disciples, Calvin gained proselytes and patrons to his theological system, in several countries of Europe.
In the year 1547, Calvin composed a work entitled L'Antidote, against the doctrine contained in the first seven sections of the Council of Trent. He wrote also to the church of Rouen, to fortify her against the artifices and errours of a certain monk of the order of St. Francis, who was endeavouring to infect that church with the heresy of Carpocrates. About this time he composed his commentaries on the Epistles of St. Paul. The church of Geneva, though surrounded by afflictions, increased rapidly; and Calvin received, with every mark of tenderness, those who were banished from their country on account of their attachment to the gospel.
He now met with a severe trial in the loss of his wife, a person of singular virtue and merit; but though extremely affected by this affliction, he endured it with a constancy and resignation becoming his exalted character.
The churches of Saxony, not being united in some things, consulted Calvin, who frankly gave his opinion on the subject; and as Melancthon was accused (though unjustly) of too much indifference on this subject, he wrote
to him respecting it. While God was on the one hand chastising the German churches with the scourge of discord, he manifested his compassion to the churches of Switzerland; for Calvin and Farel having made a visit to Zurich, composed all the differences which had arisen among them on the subject of the sacraments. Articles were agreed upon by the consent of the churches of Switzerland, and those of the Grisons; and this agreement united the church of Zurich and that of Geneva in the closest bonds.
The ministers of Geneva, in a public assembly, having illustrated and established the doctrine of predestination, approved of the work which Calvin had written on that subject. His writings were already translated into the different languages of Europe; and Geneva was thronged with strangers from Germany, France, Poland, Hungary, and even from Spain and Italy, who came to consult him about the advancement of the Reformation, or to find shelter from the persecutions to which they were exposed in their native countries. Calvin was respected by none more than by the Protestants of England; and by the desire of Archbishop Cranmer, he had imparted to Edward VI. his advice relative to the best method of advancing the Reformation in that kingdom. Knox was affectionately received by Calvin as a refugee from England; and an intimate friendship was soon formed between them, which subsisted until the death of Calvin in 1564.
Calvin, in the case of Servetus, has been harshly censured. It has been confidently pretended, and boldly asserted, that he through life, nourished an implacable hatred against Servetus, and that he employed all his efforts to satiate it in the blood of the unhappy Spaniard. It is certain that Servetus had rendered himself odious to all who knew him, and that the ideas of most persons agreed with those of Calvin on the punishment which he merited. It is evident from the letters of Farel and of Viret, that they did not blame Calvin in this affair. Bucer was not ashamed to write that "Servetus deserved something worse than death." The excellent
Melancthon approved the punishment of Servetus. Writing to Calvin,
he remarks: "In my opinion, your magistrates have acted justly, in putting to death a blasphemer, convicted by due process of law." Farel expressly says, that "Servetus deserved a capital punishment." And Beza defended the sentence. All these celebrated men entertained the same opinion on this subject; and as no personal hatred of Servetus can be imputed to them, it is at least as unjust to accuse Calvin of it. Servetus was condemned upon extracts from his books, and from the edition of the Bible which he had published in 1552, and from a letter which he had written to Abel Paupin, a minister of Geneva. The principal accusations exhibited against him were,
First, his having asserted that the Bible celebrated improperly the fertility of the land of Canaan, whilst it was unfruitful and barren. Secondly, his having called one God in three persons a Cerberus; a three headed monster.
Thirdly, his having taught that God was all, and that all was God. To the council of Geneva, justice ought to be done with respect to this transaction, though we may blame the principles of its jurisprudence: they neglected nothing to discover the truth; they multiplied their interrogatories, and employed all possible means to make Servetus retract: and, as they experienced the inutility of these measures, they wrote to the reformed
Swiss cantons for their advice. Is it credible? they were unanimous in exhorting the council to punish the wicked man, and to put it out of his power to increase heresy.
If Calvin may be supposed to have influenced the Council of Geneva, can it be said that he controlled the Councils of four different states, and all the persons who were consulted by them, in forming their judgements? Shall the fury imputed to him render so many magistrates cruel, whom he had never known. It must be confessed, that the intolerant spirit of the age dictated the sentence of Servetus at Geneva. On the 27th of October,
Servetus was condemned to be burnt alive; and the sentence was executed on the same day.
In the first place, let it be remembered, that the fate of Servetus was approved by the majority of celebrated ecclesiastics among the reformed of those times: it was also sanctioned by the church of Switzerland, who even recommended it. It had long been the custom at Geneva to proceed with violence against heretics. In the year 1536, several persons were deprived of their freedom for not embracing the received doctrine: from the year 1541, the Consistory possessed the right of forcing the magistrates and the people to continue faithful to the holy doctrine, and to observe good morals.
In 1558, Gentilis escaped death only by retraction, though it was known to be feigned; and Calvin, in a letter which he wrote at that time, observed,
"Servetus, by a recantation, might have averted his punishment: I would have it attested that my hostility was not so deadly; but that by humility alone, had he not been deprived of his senses, he might have saved his life; but I know not how to account for his conduct, without supposing him to have been seized with a fatal insanity, and to have plunged himself headlong into ruin."
The civil and, ecclesiastical jurisprudence of the tribunals with respect to heresy, was undoubtedly grossly inconsistent with the spirit of Christianity, and the principles of equity. But if we could transport ourselves into that age, and contemplate the circumstances in which Calvin was placed, divesting our minds of prejudice, we should no doubt perceive that the sentence was that of the civil judges, and that they strictly followed the ordinary course of the law; that Calvin followed the judgement of all the ecclesiastics of his time, and complied with the sanguinary laws of every country in Europe against heretics.
It cannot, however, be denied, that in this instance Calvin acted contrary to the benignant spirit of the gospel. It is better to drop a tear over the inconsistency of human nature, and to bewail those infirmities which cannot
be justified. He declares he acted conscientiously, and publickly justified the act.
Calvin, being convinced that the best method to preserve the purity of religion was to enlighten men's understandings, used his utmost exertions to found a college, in which youth might be well instructed. In the year 1556, he proposed the establishment of one; but foreign affairs prevented the Council from attending to the object at that time. At length, in the year
1559, he had the satisfaction of seeing his wishes accomplished; a college being founded, and furnished with enlightened teachers: an academy was also erected, which acquired the esteem of foreigners by the celebrity of its professors.
Calvin was this year attacked with a quartan ague, which laid the foundation of his subsequent illness and death; for though he recovered his health eight months afterwards, he was so much reduced as never again to be perfectly restored. During his illness, he used to remark, that idleness was extremely irksome to him. About this time he revised and republished his Institutes, in Latin and in French; and corrected his Commentaries on Isaiah, in such a manner as to render it a new work.
The Catholics at this time had obtained an entire influence over Henry II, and abused his compliance by exciting a persecution against the Protestants.
With this view, they induced that prince to publish several severe edicts against them, and to imprison some of the counsellors of the parliament of Paris, who were suspected of favouring their cause; and inspired him with the design of destroying the New Sect—a name by which they were then called. But while the church was overwhelmed, with consternation, Henry
II was mortally wounded at a tournament, by one of his captains of the guards, who, by his orders, had a few days before arrested the counsellors: this event changing the face of affairs, the reformed were delivered from a danger which appeared inevitable.
After the death of Henry II, Calvin was accused of having raised a conspiracy against Francis II, although he had disapproved of the enterprise, and employed his efforts to subdue it. After the death of Francis II, Charles IX wrote to the Council of Geneva in 1561, to complain of their receiving into the town the enemies of France, and fostering those public disturbers. Calvin was accordingly summoned, with his colleagues, before the Council; and admitted that the pastors had sent into France several pious men, to regulate the churches there, which they had been solicited to do; but that they were too deeply occupied about the advancement of religion to be employed in sowing troubles in the kingdom; and that he was ready, with his colleagues, to answer their accusers before the king. Charles acknowledged apparently the innocence of Calvin and his colleagues, for nothing farther was heard upon the subject.
Soon afterwards, Calvin published a work showing the errours with which the work of Gentilis, against the Creed of Athanasius, was filled. He also published at this time his work on Daniel, which he dedicated to the churches of France. The disputes in which Calvin was interested were not yet finished: in 1561, a fresh discussion arose between him and Baldwin, who had published, during the conference of Poissy, a book of Cassander's: to this work Calvin replied; a controversy ensued, in the course of which a warmth of temper was betrayed on both sides, which reflected no honour on the disputants; but which is far from being singular in theological controversies.
The disorders of Calvin were visibly increasing, and it was evident that he was making rapid advances toward another world. His afflictions, however weighty, never dejected him. His usual duties of visiting the sick and afflicted, of preaching and giving theological lectures, were punctually discharged: and knowing that the churches of France were not only openly attacked, but secretly defamed to the German princes, he drew up their confession of faith, which was presented to the Diet of Frankfort.
Calvin's disorders were still growing worse, which rendered his exertions at this period almost incredible; for notwithstanding his reduced state, he could not be induced to remit, in the slightest degree, his ordinary occupations. Amongst his numerous avocations at this time, were the exhortations which he gave on the subject of the Holy Trinity; his answers to the deputies of the Synod of Lyons; the Commentaries which he composed in French and in Latin, upon the Books of Moses; as well as his
Commentary upon the Book of Joshua, which he began this year, and finished a little before his death.
The year 1564, occasioned a deep and lasting grief to Geneva. On the second of February he delivered his last sermon, and on the same day, his last theological lecture. His asthma deprived him of the use of his voice, and he abstained from all the functions of his charge. He was sometimes carried to the congregation, but seldom spoke.
In a letter which he wrote to the physicians, he gave an account of the maladies which his various labours of body and mind had brought upon him. For, besides being of a dry and feeble temperament, and strongly inclined to consumption, he slept very unsoundly. During ten years, at least, he ate no dinner, taking no nourishment until suppertime. He was subject to a headache, the only remedy for which was fasting; on account of which he sometimes remained thirty-six hours without eating. He was also frequently attacked by the hemorrhoids, which were brought on partly by his efforts in preaching, and partly by the excessive use of aloes: and five years before his death he was seized with a spitting of blood.
After Calvin was cured of the quartan ague, he was attacked by the gout: he was afterwards afflicted with the colick, and a few months before his death, with the stone. The physicians exhausted their art upon him, and no man ever observed their instructions with more regularity. But as to what relates to the labours of the mind, he had so little respect to his health, that the
most violent headaches never prevented his appearance in the pulpit in his turn. Afflicted as he was by so many maladies, he was never known to pronounce a word unworthy of a Christian, or of a man of constancy and courage. In his greatest agonies, lifting his eyes to heaven, he was accustomed to repeat the words, "How long, O Lord?" When in health, he frequently made use of these words, with reference to the calamities of his brethren in Jesus Christ, whose afflictions were much more painful to him than his own.
Calvin having been informed by a letter from Farel, that, though he was eighty-four years of age, and loaded with infirmities, he had resolved to visit him; replied, "I wish you perfect health, my very dear brother; and since God intends you should remain in this world after me, remember ever our union, which hath produced so many advantages to the church, and the fruit of which we shall gather in heaven. I beg, however, that you would not on my account expose yourself to the fatigue of a journey. My respiration is difficult, and I am about to breathe the last gasp, happy to live and die in Jesus Christ, who is gain to all his children in life and in death; I bid you, and all my brethren, my last adieu."
On the day of his death, which was the 24th of May, he appeared to speak with less difficulty, and more strength. But it was the last effort of nature.
About eight o'clock in the evening, the signs of death appeared suddenly in his face; he continued speaking, however, with great propriety, until his last breath, when he appeared rather to fall asleep than die.
On the day following, the whole city was plunged into the most inconceivable grief; for the republick regretted the wisest of its citizens; the church its faithful pastor, and the school its incomparable master. Many ran in crowds to his room, and could scarcely be persuaded to separate themselves from his body. Calvin, after having been concerned in the establishment of many churches in France, Germany, England, and Poland,
and having committed his flock, as well as pupils, to his friend and disciple Theodore Beza, closed his indefatigable career; and left behind him in the city which had been the principal theatre of his exertions, a reputation for piety, learning, and wisdom, which has fallen to the lot of scarcely any among his fellow-labourers.
On Sunday, the day after his death, about eight o'clock in the morning, his body was covered and enclosed in a wooden coffin; and at two o'clock in the afternoon he was conveyed, without any pomp, to the common burying place, called Plein Palais. The ministers, professors, and almost all the inhabitants of the town, attended at the funeral ceremony with expressions of the deepest grief. No inscription was put upon his tomb, because he had expressly forbidden it; but the following elegant epigram was written by his friend Beza.
Shall honour'd Calvin to the dust return, From whom e'en Virtue's self might virtue learn;
Shall he—of falling Rome the greatest dread, By all the good bewailed, and now (tho' dead)
The terrour of the vile—lie in so mean, So small a tomb, where not his name is seen?
Sweet Modesty, who still by Calvin's side Walk'd while he liv'd, here laid him when he died. O happy tomb with such a tenant graced!
O envied marble o'er his ashes placed!
Calvin was fifty-four years old when he died, half of which time he spent in the labours of the minis try. He was of the middle size, a pale face, brown
complexion, and brilliant eyes, which announced the penetration and vivacity of his mind. Neat and modest in his habits, as well as moderate in his eating, he had no less horrour of luxury than of impurity. He ate, indeed, so little, that during several years he partook of only one meal a day, on account of the weakness of his stomach. He slept but little. Being of a bilious habit, he was easily excited to choler, a susceptibility considerably increased by a studious and laborious life.
Though Calvin was sufficiently attached to his own opinions, he respected those of others; and though fixed in his sentiments, he knew how to esteem and commend those who did not hold, and even those who condemned them. It is well known that he was thoroughly decided on the doctrine of predestination; he, however, translated into French, the Sum of Theology, by Melancthon, who was considerably more reserved on this subject than
Calvin. In a preface which Calvin wrote to that work, he described with energy the disputes so ill managed on those subjects; saying, that "they were perplexed and confused, and produced no fruit of profitable instruction."
When it is recollected that the writings of Calvin fill twenty folio volumes; that he maintained a constant and extensive correspondence on the subject of the Reformation, and the state of the Protestant churches; and that he was continually employed in preaching—in giving theological lectures—and in assisting at all the deliberations of the Consistory; it might be supposed, as has been observed, that his "soul of fire" must have been supported by "a frame of adamant." Had he anticipated eternal life, as the wages of laborious piety, he could not have exemplified a more blameless life; but he looked for it as "the gift of God through Jesus Christ our Lord."