The Lives of Martin Luther and John Calvin. The two great reformers.

JOHN CALVIN, THE EVANGELIC REFORMER.

THIS eminent reformer was born, on the tenth of July, 1509, at Noyon, a city of France. His parents enjoyed a decent for∣tune, and bestowed on him a liberal education. In all the branches of literature then known, his studies were attended with the most amazing and rapid success. He was originally designed for the church, and had actually obtained a benefice; but the light that broke in upon his religious sentiments, as well as the preference given by his father to the profession of the law, induced him to give up his ecclesiastical vocati∣on, which he afterwards resumed in a purer church.

Calvin made great progress in the civil law; and pursued his private studies in the holy Scriptures with equal success. He was incited to the latter by Melchior Wolmar, who was professor of Greek at Bourges, and secretly a Lutheran.

While Calvin was studying the civil law at Bourges, he preached several sermons in a neighbouring town called Live••ta: But his father died in 1533; on which account he re∣turned

to Paris, in the twenty-third year of his age, with a resolution to make divinity his principal study. Soon after he came back to Paris, he became acquainted with all those who professed the reformed religion; and about this time, he embraced the doctrine of the reformers, and began publickly to teach it.

Calvin was esteemed in the French congrega∣tions, as one of the most able and best qualified men to teach and defend the doctrine of the reformation, which had been introduced into that kingdom. His zeal exposed him to various perils, and the connexion he had formed with the friends of the reformation, whom Francis I. was daily committing to the flames, placed him more than once in imminent danger, from which he was delivered by the good offices of the queen of Navarre. To escape the impend∣ing storms he returned to Basil, where he published his Christian Institutions; and prefix∣ed to them that famous dedication to Francis I. which has attracted the admiration of succeeding ages, and which was intended to soften the fury of that prince against the protestants. The Institution are a body of divinity, containing the doctrines of the Christian religion, in a distinct and easy method. It was published in 1535, and afterwards translated into almost all the languages of Europe.

When Calvin had published this book, he made a journey into Italy, to wait on the duch∣ess

of Ferrara, the daughter of Lewis XII. She was a princess of exemplary piety, and a favourer of the reformation. Calvin met with a very gracious reception from her: But the duke of Ferrara would not suffer him to conti∣nue long with his duchess; and he returned into France, to settle his affairs in that kingdom, from whence he prepared to set out for Stras∣burgh, or Basil.

The war had left no other passage, but through the duke of Savoy's dominions, which obliged them to take that course. This seemed a particular direction of Providence, that de∣signed him for Geneva, where he was kindly entertained by William Farel, who detained him there, as it were, by an order from a∣bove.

Farel was a man of a truly heroic spirit, and used a great many arguments to prevail with Calvin to stay and assist him at Geneva, rather than proceed any farther. Calvin was unwilling to continue there, till Farel said to him,

Be∣hold, I declare to you, in the name of Almigh∣ty God, that unless you will here become fel∣low-labourer in the work of the Lord, his curse will be upon you, for seeking yourself rather than Christ.

Peter Viret seconded Farel, and Calvin then submitted to the judg∣ment of the presbytery and magistrates; by whose suffrages, together with the consent of the people, he was chosen preacher, and

divinity professor. He complied with the latter, and would have declined the former; but he was obliged to undertake both functions Cal∣vin afterwards called Farel his

fellow-labour∣er, to whom the Genevese owed even them∣selves; that he was the father of their liberty; and the founder of their church.

Hooker has given a full character of Calvin, as head of the Genevan discipline.

A founder it had, whom for mine own part, I think in∣comparably the wisest man that ever the French church did enjoy, since it enjoyed him. His bringing up was in the study of the civil law. Divine knowledge he gather∣ed not by hearing or reading so much, as by teaching others: For though thousands were debtors to him, as touching knowledge in that kind; yet he to none, but only to God, the author of that blessed fountain, the book of life; and of the admirable dexterity of wit, together with the helps of other learning, which were his guides; till being occasioned to leave France; he fell at length upon Geneva, which city the bishop and clergy thereof had a little before forsaken, as some do affirm; being of likelihood frighted with the people's sudden attempt, for the abolishment of the popish religion. At the coming of Calvin thither, the form of their civil regimen was popular, as it continueth to this day; neither king, nor duke, nor

noblemen, of any authority or power over them; but officers chosen by the people, yearly out of themselves, to order all things with public consent. For spiritual govern∣ment they had no laws at all agreed upon; but did what the pastors of their souls by persuasion could win them unto. Calvin considered how dangerous it was, that the whole estate of that church should hang still on so slender a thread, as the liking of an ignorant multitude, if it have power to change whatsoever itself liketh. Wherefore taking unto him two of the other mini∣sters for more countenance of the action, albeit the rest were all against it, they moved and persuaded the people to bind themselves by solemn oath, first, never to admit the papacy amongst them again: and, secondly, to live in obedience unto such orders, concern∣ing the exercise of their religion, and the form of their ecclesiastical government, as those their true and faithful ministers of God's word, had, agreeable to Scripture, set down to that end and purpose,

Hence it appears, how extremely false and unjust the exclamati∣ons of the papists against Calvin are, that he subverted the government, and turned the state of Geneva into confusion; whereas the truth is, the bishop of Geneva who, like some other prince-bishops in Germany, claimed the office of ruler, was expelled long before Calvin's

arrival; and as the government was modelled into its democratic form, previous to his resi∣dence, he did not believe that he had any divine authority to alter the civil constitution, if it had been in his power.

This reformation of doctrines had not remo∣ved that corruption of manners which had prevailed in Geneva; nor that factious spirit which had so much divided the principal families. Therefore Calvin, assisted by his colleagues Farel and Caroldus, declared, that as all there remon∣strances had proved ineffectuall, they could not celebrate the holy sacrament while those disor∣ders continued. They also agreed, that they would no longer submit to the constitutions that the synod of Bern had made; and they desired to be heard in the synod which was to be held at Zurick.

The church of Geneva made use of leavened bread in the communion; they had removed the baptismal fonts out of the churches; and abolished all festivals except Sundays. But the churches of the canton of Bern disapproved of these three things; and, by an act made in the synod of Lausanne, required that the use of unleavened bread, the baptismal fonts, and the festivals should be re-established in Geneva. These were the regulations with which Calvin refused to comply.

The syndics of Geneva summoned the people in 1538; and Calvin, Farel, and Courant,

presented themselves before the council, offer∣ing to make good their confession of faith. The Syndics favoured the discontented party, and were catholics in their hearts. The coun∣cil, under pretence of preserving the liberties and privileges of the city; and because Calvin and his friends would not conform to the custom of Bern in celebrating the communion, made an order to enjoin those three members to leave the city in three days. When this decree was brought to Calvin he said,

Truly, if I had served men, I should have had an ill reward: But it is well that I have served him, who doth always perform to his servants what he hath once promised.

Calvin had no maintainance from the city, and lived at his own expence. He went to Basil, and from thence to Strasburgh, where Bucer and Capito gave him every mark of their esteem. He was also caressed by Hedio, and other learned men, who procured him permission from the magistrates to set up a French church, of which he became the pastor, and had a com∣petant maintainance allowed him there. He was also made professor of divinity.

While Calvin was absent from Geneva, car∣dinal Sadolet wrote an eloquent letter to the inhabitants of that city, to exhort them to re∣turn into the bosom of the Romish church. Calvin answered that letter in 1539; in which he manifested his affection for the church of

Geneva, and disappointed the views which the bishop of Carpentras had entertained in his fine artful letter to that state.

The time was now come for establishing the church at Geneva, by recalling Calvin^. The Syndics who had promoted the decree of banish∣ment were dead or banished; and the people were not before so willing to be rid of their learned pastor, as now importunate to obtain him again from them who had given him entertainment, and were unwilling to part with him, if irresistible solicitations had not been used.

One of the town ministers, who saw in what manner the people were inclined for the recall∣ing of Calvin, gave him notice of their affection in this sort.

The senate of two hundred be∣ing assembled, they all desire Calvin. The next day a general convocation; they all cry, we will have Calvin, that good and learned man, the minister of Christ.

When Calvin understood this he praised GOD; and judged it was the call of heaven. He said, It is marvellous in our eyes; for the stone which the builders refused, was made the head of the corner. In his absence, he had persuaded them, with whom he was able to prevail, that though he more approved of common bread to be used in the eucharist; yet they should rather accept the other, than cause any trouble in the church about it.

The people saw that the name of Calvin in∣creased every day greater abroad; and that with his same, their infamy was spread, who had ejected him with such rashness and folly.

He re-entered Geneva, (leaving Brulius to succeed him in the French church at Strasburgh) on the thirteenth of September, 1541, to the infinite satisfaction of the people and magistra∣cy; and the first thing he did was to establish a form of discipline, and a consistorial jurisdiction, with power to exercise canonical censures and punishments, even to excommunication. This displeased many, who urged, that it was resto∣ring the Roman tyranny: However, the thing was executed; and this new cannon passed into a law, in a general assembly of the people, on the twentieth of November, 1541.

He rightly considered how gross a thing it was for men of his quality, wise and grave men, to live with such a multitude, and to be tenants at will under them, as their ministers, both himself and others, had been. For the remedy of this inconvenience, he gave them plainly to understand, that if he became their teacher again, they must be content to admit a com∣plete form of discipline, which both they, and also their pastors, should be solemnly swore to observe for ever after. Of which discipline the principal parts were these: A standing ecclesi∣astical court to be established: perpetual judges in that court to be their ministers, others of the

people annually chosen, twice so many in num∣ber as they, to be judges together with them in the same court: These two sorts to have the care of all men's manners, power of deter∣mining all kind of ecclesiastical causes, and authority to convent, control, and punish, as far as with excommunication, whoever they should think worthy, none, either small or great, excepted.

Both the clergy and laity of Geneva engaged themselves to a perpetual observance of the new institution made by Calvin, whose inflexible severity, in maintaining the rights of his con∣sistory, raised him a great many enemies, and occasioned some disorders in the city. Howe∣ver, he surmounted all opposition, and also governed the protestants in France, who al∣most all held the doctrine of Calvin, and recei∣ved ministers from Geneva, who presided in their congregations.

Of all the undertakings of Calvin, there was none that involved him in so much trouble, or exposed him to such imminent danger, as the plan he had formed, with such resolution and fortitude, of purging the church by the exclusion of obstinate and scandalous offenders, and inflicting severe punishments on all such as violated the laws, enacted by the church, or by the Consistory, which was its representa∣tive. The party at Geneva, which Calvin cal∣led the sect of Libertines (because they defended

the licentious customs of ancient times, the erection of slews, and such like matters, not only by their discourse and their actions, but even by force of arms), was both numerous and powerful. But the courage and resolution of this great reformer gained the ascendant, and triumphed over the opposition of his ene∣mies.

Dupin says,

The doctrine of Calvin con∣cerning the sacrament, is not fundamentally different from that of the Zuing lians; though he uses very positive words to express the presence of the body and blood of Jesus Christ.

The expressions which are in Calvin's instituti∣ons, and his other writings, might make us believe, that he did not deny the real and sub∣stantial presence of the body and blood of Christ in the eucharist: Yet, in other places, he clearly rejects not only transubstantiation, but also his real presence; by asserting, that the body of Jesus Christ is really and substanti∣ally present only in heaven; and that it is united to us only by faith, after a spiritual manner, by the incomprehensible working of the Holy Spirit, which joins things together that are separated by distance of place. These words, this is my body, ought to be understood after a figurative manner, according to his notion; and the sign is there put for the thing signified, as when it is said,

The rock is Christ; the lamb is the passover; and

circumcision is the covenant.

The body and blood of Jesus Christ are united to us only by virtue and efficacy; and his flesh, remaining in heaven, infuses life into us from his substance: Lastly, though the substance of the body and blood of Jesus Christ are communicated to us by the sacrament of the eucharist, they are not really and substantially present there: And though the body and blood of Christ are there presented, and offered to all christians, they are not really received, except by the truly faithful, and not by the unworthy.

Calvin differed not so much from Luther in other points of doctrine. He held the same principles as to imputed righteousness, and the certainty of our justification, which he exten∣ded to an assurance of eternal salvation. He also added an impossibility of falling finally from grace; and he asserted the salvation of the chil∣dren of believers who die before they have been baptized. He likewise condemned with more severity than the Lutherians, the invocation of saints; the worship and use of images; vows; celibacy of priests; fasting; holy-days; sacri∣fice of the mass; adoration of the eucharist; in∣dulgencies; the sacraments, except the eucha∣rist and baptism; and, in general, all the rites and ceremonies of the church, which the Lu∣therians had not entirely abolished.

The views and projects of this great man were grand and extensive. For he not only under∣took

to give strength and vigour to the rising church, by framing the wisest laws and the most salutary institutions for the maintenance of or∣der and the advancement of true piety' but e∣ven proposed to render Geneva the mother, the seminary of all the reformed churches, as Wit∣tenberg was of all the Lutheran communities. He laid a scheme for sending forth from this little republic, the succours and ministers that were to promote and propagate the protestant cause through the most distant nations, and aimed at nothing less than rendering the gover∣ment, discipline, and doctrine of Geneva the model and rule of imitation to the reformed churches throughout the world. The under∣taking was certainly great, and worthy of the extensive genious and capacity of this emmi∣nent man; and, great and arduous as it was, it was executed in part, nay, carried on to a ve∣ry considerable length, by his indefatigable as∣siduity and inextinguishable zeal. It was with this view, that, by the fame of his learning, as well as by his epistolary solicitations and en∣couragements of various kinds, he engaged ma∣ny persons of rank and fortune, in France, Italy, and other countries, to leave the places of their nativity, and to settle at Geneva; while others repaired thither merely out of cu∣riosity to see a man, whose talents and exploits had rendered him so famous, and to hear the discourses which he delivered in public. Ano∣ther

circumstance, that contributed much to the success of his designs, was the establishment of an academy at Geneva, which the senate of that city founded at his request; and in which be himself, with his colleague. Theodore Be∣za, and other divines of emminent learning and abilities, taught the sciences with the greatest reputation. In effect, 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, and that England, Scotland, France, Italy, and Germany, seemed to vie with each other in the numbers of their studious youth, that were incessantly repairing to the new aca∣demy. By these means, and by the ministry of these his disciples. Calvin enlarged conside∣rably the borders of the reformed church, pro∣pagated his doctrine, and gained proselytes and patrons to his theological system, in several countries of Europe.

Calvin reduced the power of the magistrate, in religious matters, within narrow bounds. He declared the church a separate and indepen∣dent body, endowed with the power of legisla∣tion for itself. He maintained, that it was to be governed, like the primitive church, only preshyteries and synods, that is, by assemblies of elders, composed both of the l••rgy and laity;

and he lest to the civil magistrate little else than the priviledge of protecting and defending the church, and providing for what related to its external exigencies and concerns. Thus this emminent reformer introduced into the republic of Geneva, and endeavoured to introduce into all the reformed churches throughout Europe, that form of ecclesiastical government, which is called Presbyterian, from its neither admit∣ting of the institution of bishops, nor of any subordination among the clergy; and which is founded on this principle, that all ministers of the gospel are, by the law of God, declared to be equal in rank and authority. In conse∣quence of this principle, he established at Ge∣neva a consistory, composed of ruling elders, partly pastors, and partly laymen, and invest∣ed this ecclesiastical body with a high degree of power and authority. He also convened sy∣nods, composed of the ruling elders of different churches, and in these consistories and synods had laws enacted for the regulation of all mat∣ters of a religious nature; and among other things, restored to its former vigour the anci∣ent practise of excommunication. All these things were done with the consent of the greatest part of the senate of Geneva.

The absolute decree of God, with respect to the future and everlasting condition of the hu∣man race, was an essential tenet in the ••reed of Calvin, who inculcated with zeal the fol∣lowing

doctrine: That God in predestinating, from all eternity, one part of mankind to ever∣lasting happiness, and another to endless misery, was led to make this distinction by no other mo∣tives than his own GOOD PLEASURE and FREE WILL.

Calvin was intimidated at nothing, and set∣tled the peace of Geneva. It would be difficult to believe, that in the midst of violent agitations at home, he could shew so much care, as he did, of the churches abroad, in France, England, Germany, and Poland; and write so many books and letters. But there are incontestable proofs of it; for he lived in continual action, and almost constantly with his pen in his hand, e∣ven when sickness confined him to his bed; ari∣sing from his zeal for the general good of the churches. He was a man on whom God had confered extraordinary talents, a great deal of wit, an exquisite judgment, a faithful memo∣ry, an able, indefatigable, and elegant pen; an extensive knowledge, and a great zeal for the truth. But he could not escape slander abroad, nor opposition at home.

He was full thirty years old when he mar∣ried Idolette de Bure, the widow of John Stor∣deur, a native of Liege, and an Anabaptist, whom he had converted.

As the reformers married to prove their con∣version from the papists, the latter reproached them, as if they warred against Rome for the

same reasons the Grecians warred against Troy. "Our adversaries, (says Calvin)" pre∣tend we wage a sort of trojan war for a woman.

To say nothing of others at present; they must allow myself at least to be free from this charge: Since I am more particularly able, in my own case, to refute this sour lous reflection. For notwithstanding I was at liberty to have married under the tyranny of the pope, I voluntarily led a single life for many years.

The ordinary labours of Calvin were these. Every other sabbath he preached twice. Mon∣day, Tuesday, and Wednesday, he read his divinity lectures. Thursday he assisted in the consistory for the exercise of ecclesiastical discipline. On Friday he read a lecture in ex∣position of some difficult places in scripture: Besides his public writings, and private nego∣ciations. God so blessed his ministry that he was applied and resorted to from all parts of the christian world; some to consult his advice in matters of religion, and others to hear him preach. This filled the city of Geneva with a great concourse of people: and besides the esta∣blished church, there were also churches for the English, Spaniards, and Italians.

We have in the writings of Calvin, an ac∣count, and also a refutation, of a most per••••∣cious sect that sprung up in that church, and produced troubles of a more deplor••ble ••ind

than any that happened in our community. This odious sect which assumed the denomina∣tions of libertines and Spiritual Brethren and sisters, arose in Flanders, was headed by Poc∣kesius, Ruffus, and Quintin, got a certain foot∣ing in France through the favour and protection of Margarett, queen of Navarre, and sister to Francis I. and found patrons in several of the reformed churches. Their doctrine, as far as it can be known by the writings of Calvin and its other antagonists (for these fanatics published no account of their tenets that is come to my knowledge), amounted to the following pro∣positions: "That the deity was the sole opera∣ting cause in the mind of man, and the imme∣diate

author of all human actions; that, consequently, the distinction of good and evil, that had been established with respect to these actions, were false and groundless, and that men could nor, properly speaking, com∣mit sin; that religion consisted in the union of the spirit, or rational soul, with the su∣preme Being; that all those who had attained this happy union, by sublime contem∣plation and elevation of mind, were then allowed to indulge, without exception or restraint, their appetites and passions: that all their actions and pursuits were then in∣nocent? and that, after the death of the bo∣dy, they were to be united to the Deity.

We must not confound, as is frequently done,

with these fanatics, another kind of Libertines, whom Calvin had to combat, and who gave him much trouble and perplexity during the whole course of his life and ministry, I mean the libertines of Geneva. These were rather a cabal of rakes than a sect of fanatics. For they made no pretences to any religious system, but pleaded only for the liberty of leading voluptu∣ous and immoral lives.

The opposition that was made to Calvin did not end here. He had contests of another kind to sustain against those who could not relish his theological system, and, more especially, his doctrine in relation to eternal and absolute De∣crees. He however executed his plan of disci∣pline with the utmost rigour. He excluded obstinate offenders from the communion of the church, and even procured their banishment from the city.

The year 1545 was rendered infamous by that cruel and abominable edict which the par∣liment of Aquitain issued against the poor Wal∣denses, whereby the most unparalleled barbarities were exercised upon those unhappy people, without any distinction of age or sex, even to the very burning of their towns. The Wal∣denses, or Vaudois, were a sect established by Peter Vaud, or Valdo, a rich merchant of Lyons in France, in 1160, who found out several errors in the church of Rome, and be∣gan a reformation. The clergy excommuni∣cated

him, and persecuted some of his disciples which occasioned them to quit Lyons, and fly into the valies of Piedmont, which have been ever since inhabited by their descendents, who have adhered to their doctrine.

Calvin was greatly afflicted for the sufferings of the Waldenses, to whom he had wrote con∣solatory letters a short time before, and sent them faithful pastors for instructing them in the gospel precepts. He wrote to the reformed in France, to convince them they acted in a per∣nicious manner, who pretended it was no sin to be present at the popish services, if they kept the true religion in their hearts. He told them, it was an error condemned by the ancient fa∣thers: And, because some of them might think him too rigid, he adjoined to his own the opinions of Melancthon, Bucer, and Martyr: whereby the name of these Nicodemites became obnoxious; for so they were called, who cloaked their errors with his example.

When the emperor hold the diet at Ratisbon, in 1541, the necessity of his affairs compelled him to grant the protestants the INTERIM; that is, a set form of faith, which might be agreeable to both parties, till a general council should regulate the points wherein the protest∣ants had abandoned the sentiments of the Ro∣man church. The emperor wanted to invade the Turkish dominions in Africa: But he lost half of his army in that fatal expedition, and

returned to Germany, where he renewed his severities against the protestants. Calvin assist∣ed Melancthon in writing against the Interim; while the emperor and the king of England were engaged in a war against France, which ended in 1546, and was soon followed by the deaths of Henry VIII. and Francis I.

The city of Geneva had been infested with the plague, and very unhappy divisions began there in 1546. Calvin, from the pulpit, ex∣claimed against the wickedness of the people, who revived the controversy about their privi∣leges, and would not suffer their pastors to dispose of the ecclesiastical goods taken from the Pontificians, as they ought to be. The young people would not suffer themselves to be depri∣ved of their sports, taverns, and other places of debauchery. The ministers insisted earnestly upon it, both in the council and church, threat∣ening the contumacious with excommunication. One of the council accused Calvin, that he had taught false doctrine for the space of seven years: But the council committed him to pri∣son, without the solicitation of Calvin, and enjoined him to perform pennance by carrying a torch in his hand through the city.

Viret's servant received a letter from Calvin: But, instead of carrying it to his master, as he was directed, he delivered it to the Syndics, who broke it open, and were not a little dis∣pleased at some passages in it, especially where

he told Viret,

that the people of Geneva would govern without GOD; and that he had to do with hypocrites.

Calvin was sent for to answer this before them; when he justified his complaint by the instance of several debauched persons, who were suffered to scoff at the word of GOD, and scoff at their instruc∣tions. He then left the city.

Calvin, (says a late excellent writer) has been taxed with fierceness and bigotry: But his meekness and benevolence were as emi∣nent, as the malice of his traducers is shame∣less. I shall give one single instance of his modesty and gentleness. While he was a very young man, disputes run high between Luther and some other reformers, concerning the manner of Christ's presence in the holy sacrament. Luther, whose temper was na∣turally warm and rough, heaped many hard names on the divines who differed from him on the article of consubstantiation: and among the rest, Calvin came in for his divi∣dend of abuse. Being informed of the harsh appellations he received, he meekly replied, in a letter to Bullinger;" 'Tis a frequent saving with me, that, if Luther should even call me a devil, I hold him not∣withstanding in such veneration, that I shall always own him to be an illustrious servant of GOD; who, though he abounds in ex∣traordinary virtues, is not without consider∣able

imperfections."—Turretin's opinion of him also deserves attention. 'John Calvin, (says he) was a man, whose memory will be blesseed in every succeeding age. He in∣structed and enlightened, not only the church of Geneva, but also the whole re∣formed world, by his immense labours. In∣somuch, that all the reformed churches are, in the gross, frequently called by his name.

Thus wrote this candid Arminian, and there∣fore an unsuspected evidence of all undue par∣tiality, so late as the year 1734.

When Calvin returned to Geneva, the se∣nate published a decree, empowering the mini∣sters to require of every family an account of their faith: And they ordered, that no holy∣day should be observed but the sabbath.

Calvin, in his writings, every where de∣clares, when he treats of the cause of sin, that the name of GOD ought not to be mentioned: Because the nature of GOD is perfectly righte∣ous and just.

How rank a calumny is it then, to charge a man who hath so well deser∣ved of the church of GOD, with making GOD the author of sin: He teaches, on all occasions, that nothing can be without the will of GOD. He says, the wicked actions of men are so ruled by the secret judgment of GOD, as that he is no ways accessary to them. The sum of what he teaches is, that GOD, in a wonderful manner, and by ways un∣known

to us, directs all things to whatev e end he pleased. But why GOD wills wha seems to us not suitable to his nature, he acknowledges to be incomprehensible: And therefore denies that it should be over curi∣ously searched into; because the judgments of GOD are a vast abyss, and mysterious beyond our reach, which ought to be adored with awful reverence. But still he keeps to this principle; that, though the reason of his council be unknown to us, the praise of righteousness is ever to be given to GOD; because his will is the supreme rule of equity.

Let Calvin himself be heard against the abuse, which men will attempt in defaming the great doctrine of predistination.

In all our inqui∣ries, (says he in his Institute,) into predisti∣natination, let us never fail to begin with effectual calling. Again; There are some who go on, securely in sin, alledging, that if they are of the number of elect, their vices will not hinder them from going to heaven. Such abomoniable language as this is not the holy bleating of Christ's sheep, but, the im∣pure grunting of swine. For we learn from St. Paul, that we are elected to this very end, even to holiness and blamelessness of life. Now, if sanctity of life is the very end, scope, and drift of election itself; it will follow, that the doctrine of election should

awaken and spur us on to sanctification, in∣stead of furnishing us with a false plea for idleness.

Philibert Bertelier, register of the inferior court of justice at Geneva, had been suspended from the sacrament by the presbytery, on ac∣count of his vicious life: But he applied to the senate to be absolved; and that body actually absolved him from the sentence. This was opposed in the name of the presbytery, by Cal∣vin, who shewed, that the Christian magistrate ought to preserve, not to destroy, the ecclesi∣astical constitution. The sacrament was to be administered within two days. When Calvin came to hear what had passed, he soon resolved what to do, and preached against the contempt of the sacrament. He raised his voice, lifted up his hands, and said that he would imitate St. Chrysostom: that he would not oppose force to force, but that he would rather suffer him∣self to be massacred, than that his hands should present the holy mysteries to those who had been judged unworthy of them. This was a thunderbolt, which confounded the faction of Bertelier; so that it was not thought fit that he should present himself to the communion. The next day after the sacrament, Calvin, ac∣companied by his consistory, desired leave of the senate, and of the council of two hundred, to speak to the people about this matter, as it concerned the abrogation of a law made by the

people. This made so great an impression on their minds, that it was resolved the Swiss Can∣tons should be consulted about it; and that the decree of the two hundred should be suspended; but that none should say the ancient regulati∣ons had been infringed.

Calvin dispatched letters to some of the prin∣cipal pastors in the Helvetic cities; craving earnestly at their hands to respect this affair, as a thing whereon the whole state of religion and piety in that church so much depended, that the cause of GOD, and all good men, were inevitably certain to be trampled under foot, unless those cities, by their good means, might be brought to give sentence with the ministers of Geneva, when the cause should be brought before them. The Swiss pastors an∣swered, that they had heard of those consisto∣rial laws, and acknowledged them to be godly ordinances, drawing towards the prescript of the word of God; for which cause, they did not think it good for the church of Geneva, by innovation, to change the same, but rather to keep them as they were.

The attempts of Michael Servede or Serve∣tus, a Spanish physician, were much alarming to those who had the cause of true religion at heart. This man, who has made such a noise in the world, was born at Villa Nueva, in the kingdom of Arragon, distinguished himself by the superiority of his genius and had made a

considerable progress in various branches of science. In the years 1531 and 1532, he pub∣lished, in Latin, his Seven books concerning the errors that are contained in the doctrine of the Trinity, and his two Dialogues on the same subject, in which he attacked, in the most au∣dacious manner, the sentiments adopted by far the greatest part of the Christian church, in re∣lation to the Divine Nature, and a Trinity of persons in the Godhead. Some years after this he travelled into France, and, after a variety of adventures, settled at Vienne in Dauphine, where he applied himself, with success, to the practice of physic. It was here, that, letting loose the reins of his warm and irregular ima∣gination, he invented that strange system of theology, which was printed, in a clandestine manner, in the year 1553, under the title of Christianity restored. The man seemed to be seized with a passion for reforming (in his w••y), and many things concurred to favour his de∣signs, such as the sire of his genius, the extent of his learning, the power of his eloquence, the strength of his resolution, the obstinacy of his temper, and an external appearance, at least, of piety, that rendered all the rest doubly en∣gaging. Add to all this, the protection and friendship of many persons of weight, in France, Germany, and Italy, which Servetus had ob∣tained by his talents and abilities both natural and acquired; and it will appear that sew in∣novators

have set out with a better prospect of success. But, notwithstanding these signal ad∣vantages, all his views were totally disappoint∣ed by the vigilance and severity of Calvin, who, when Servetus had escaped from his pri∣son at Vienne, and was passing through Switz∣erland, in order to seek refuge in It••ly, caused him to be apprehended at Geneva, in the year 1553, and had an accusation of blasphemy brought against him before the council. The issue of this accusation was fatal to Servetus, who, adhering resolutely to the opinions he had embraced, was, by a public sentence of the court, declared an obstinate heretic, and, in consequence thereof, condemned to the flames. For it is observable, that, at this time, the an∣cient laws that had been enacted against here∣tics by the emperor Frederic II. and had been so frequently renewed after his reign, were still in vigour at Geneva. It must, however, be acknowledged, that this learned and ingeni∣ous sufferer was worthy of a better fate; though it is certain, on the other hand, that his f••ults were neither few nor trivial; since it is well known, that his excessive arrogance was ac∣companied with a malignant and contentious spirit, an invincible obstinacy of temper, and a considerable portion of fanaticism.

The author of the memoirs of literature says,

If the religion of protestants depended on the doctrine and conduct of the reformers, he

should take care how he published his account of Servetus: But as the protestant religion is entirely ••f unded on holy scripture; so the defaults of the reformers ought not to have any ill influence on the reformation. The doctrine of nontoleration, which obtained in the sixteenth century, among some protest∣ants, was that pernicious error which they had imbibed in the church of Rome: And, I believe, I can say, without doing any inju∣ry to that church, that she is, in a great measure, answerable for the execution of Servetus. If the Roman catholics had never put any person to death for the sake of religi∣on; I care say, that Servetus had never been condemned to die in any protestant ••i∣ty. Let us remember, that Calvin, and all the magistrates of Geneva, in the year 1553, were born and bred up in the church of Rome: This is the best apology that can be made for them.

The number of strangers visibly increased in Geneva; and the English were all••wed to found a church of their own nation in the city, as the Italians had done before them in 1551, and the Spaniards some time afterwards: But when Q. Elizabeth came to the throne, and re∣vived the protestant religion, the English thanked the magistrates for their protection, and returned to their own country.

In 1555, a conspiracy was form••d against the

ministers of Geneva: But it was seasonably dis∣covered, and the conspirators punished; some being beheaded, and others banished. Calvin went to Bern, and defended himself against Bolsec, who was banished ••••r accusing him of false doctrine. Calvin regulated the church of Poland; he comforted the persecuted in En∣gland, and encouraged the affl••ected in France. But, in 1556, a tertian ague seized upon him as he was preaching, which obliged him to quit the pulpit, and it was rumoured abroad that he was dead. He recovered, and went to Franckfort to pacify some controversies which had lately sprung up in the French church.

The number of youth, who came from all parts to study at Geneva, increased so much, that the old school was not large enough to con∣tain them. The council therefore resolved to erect a new college for seven classes, and three professors of Hebrew, Greek, and philosophy; besides divinity lectures, which Calvin read himself, to whom was joined Theodore Beza, who preached the following week after Calvin. The statutes of this college were first published in St. Peter's church, before the magistrates, ministers, and scholars, by Calvin, who seemed to consecrate so body and profitable a founda∣tion.

On the sixth of February, 1564, Calvin preached his last sermon. He was faint, thin, and consumptive. He had for ten years toge∣ther

abstained from dinners, for he was fre∣quently troubled with the head-ach, which his abstinence only could cure. By straining his voice, and using of aloes, he brought on the hemorhoids, which at last proved ulcerous; and he had also a spitting of blood. When his ague left him, the gout took him in his right leg; then the cholic, and lastly the stone, which he never perceived till a few months be∣fore his death.

Though he was tormented with so many violent diseases, he never uttered a word un∣becoming a Christian, and so great a divine; only lifting up his eyes to heaven, he used to say, "How long, Lord!" which was an ex∣pression he constantly used, when he heard of the calamities which afflicted his protestant brethren, for which he felt more than for any thing that could befal himself. On the twenty-seventh of March he was carried in his chair to the senate, when he presented to them a new rector for the school; then uncovered his head, and thanked them for all their favours, and particularly for their great care of him in his sickness:

For I perceive, (said he), this is the last time I shall come into this place.

His voice failed him as he spoke, and the assem∣bly took leave of him in tears.

On the second of April, which was Easter∣day, he was carried to the church, where Beza edministered to him the sacrament. He made

his will on the 25th and on the 27th died,

having, by over-much study, brought upon him several distempers.

He died in the fif∣ty fourth year of his age, and was buried the next morning, in the common church-yard of the large palace, according as he had desired in his will, without any pomp or epitaph.

Burnham, in his Prous Memorials, trans∣lates from Melch. Adam, the following ac∣count of his last will and death; he dictated his will to the public notary of Geneva in these words.

I. John Calvin, minister of the word of GOD in the church of Geneva, be∣ing so oppressed and afflicted with divers diseases, that I conclude the Lord GOD hath appointed shortly to take me out of this world; therefore have determined to make my last will and testament in this form fol∣lowing:

First, I give thanks to GOD, that, tak∣ing pity on me, whom he created and placed in this world, he hath delivered me out of the deep darkness of idolatry, into which I was plunged; and hath brought me into the light of his gospel, and made me a partaker of the doctrine of salvation, whereof I was most unworthy. And he hath not only gently and graciously borne with my faults and sins, for which I deserved to be rejected of him and cast out, but hath treated me with such meekness and mildness, that he

hath vouchsafed to use my labours in preach∣ing and publishing the truth of his gospel. And I witness and declare, that I intend to pass the remainder of my life in the same faith and religion which he hath delivered to me by his gospel; and not to seek any other aid, or refuge for salvation, than his free adoption; in which alone salvation resteth. And, with my whole heart, I em∣brace the mercy which he hath used towards me for Jesus Christ's sake; recompensing my faults with the merit of his death and passion, that satisfaction might be made, by his death for all my sins and crimes, and the remembrance of them be blotted out. I witness also and declare, that I humbly beg of him, that being washed and cleansed in the bl••od of that highest Redeemer, shed for the sins of mankind, I must stand at his judgment-seat, under the image of my Re∣deemer.

Also I declare, that I have diligently en∣deavoured, acc••rding to the measure of grace received and the bounty which GOD hath used toward•• me, that I might preach his word hol••ly and purely, as well in ser∣mons, as in commentaries, and other writ∣ings; and interpret his holy scriptures faith∣fully.

But, alas! that study and zeal of mine (if worthy so to be called) have been so remiss

and languishing, that, I confess, innumera∣ble things have been wanting in me to the well performing of my duty. And, unless the unmeasurable bounty of GOD had been present, my studies had been vain and va∣nishing. For which causes, I witness and declare, that I hope for no other help for salvation than this only; that seeing GOD is the father of mercy. I trust he hath shew∣ed himself a father to me, who acknowledge myself a miserable sinner.

As for other things, after my departure out of this life. I would have my body com∣mitted to the earth, in that order and man∣ner which is usual in this church and city, till the blessed day of resurrection cometh &c.

To the four syndics, and all the magistrates, who in a body honoured him with a visit be∣fore his death, he spoke to the following effect:

Honoured sirs, I give you great thanks that you have done me this honour, having not deserved it from you, and that you have so often borne with my infirmities: Which, to me, hath always been an argu∣ment of your singular goodness for me.

Touching the doctrine you have heard from me, I take GOD to witness, that I have not rashly and ungroundedly, but carefully and purely taught the word of GOD intrusted to me: whose wrath I should

otherwise now perceive hanging over me. But I am certainly assured, that my labours in teaching it have not been displeasing to him.

And I testify this the more willingly, both before God and yourselves; because, I doubt not but the devil, according to his custom will raise up wicked, light, and gid∣dy headed people, to corrupt the sincere doc∣trine which you have heard from me.

Then, considering the immeasureable bene∣fits which GOD had confered on that city, he said;—,

I am a very good witness, out of how many great dangers the hand of GOD hath delivered you; Moreover, you see in what estate you now are Therefore, whe∣ther your affairs be prosperous or adverse, let this thing be always before your eyes, that GOD is he alone who establisheth king∣doms and cities; and therefore will be wor∣shipped by mortal men.

And, continuing his discourse, he shewed them at large, the danger of pride and security; the great dangers they were also in from errors in judgment, and corruptions in practice.

Then he prayed to GOD for the increase of his gifts and blessings upon them, and for the safety and welfare of the commonwealth. After which, giving his hand to each of them, they took their leave; departing full of sorrow, and with many tears, as from their common father.

April 28. The ministers of Geneva being with him, he spake thus to them—

Brethren, after my decease stand fast in this work of the Lord, and be not discouraged; for the Lord will preserve this church and commonwealth against the threatnings of the enemies. When I came first to this city, the gospel indeed was preached, but the management of things, with respect to it, was very trou∣blesome: Many conceiving, that Christiani∣ty was nothing more than the demolishing of images. And there were not a few wick∣ed persons, from whom I suffered many things. But the Lord our God so strength∣ened and confirmed me, who am not natu∣rally bold, that I gave not place to any of their attempts. I profess, brethren, that I have lived with you in true love and sincere charity; and thus I now depart from you. If you have found me any way pettish under my disease, I crave your pardon; and give you very great thanks, that you have so borne, on your part, the burden imposed on me, in the times of my sickness.

Having thus spoken, he gave his hand to each of them, who then took their leave, sor∣rowing and weeping.

A while after, Calvin hearing that Viret, who was eighty years of age, and sickly, was on his journey to visit him, wrote thus to stay him.

Farewell, my best and sincerest brother: GOD will have you to out-live me in this world, live mindful of our friendship; for it has been profitable to the church of GOD here, so the fruit of it tarrieth for us in hea∣ven. I would not have you weary yourself for my sake. I hardly draw my breath: And I expect daily when it will wholly fail me. It is enough that I live and die to Christ, who is gain to his both in life and death. Again farewell." May 11, 1564,

Yet notwithstanding this letter, the good old man came to Geneva; and having folly confered with Calvin, he returned to New∣come. After which, Calvin passed his re∣maining time almost wholly in prayer, with his eyes towards heaven; while his voice of∣ten failed him, by reason of the shortness of his breath.

He died as we observed before, May the 27th, A. D. 1564, aged fifty-four years, ten mouths, and seventeen days. Beza had but just left him when Calvin suddenly altered for death. On which a messenger was dispatched after Beza to bring him back; but though Be∣za returned presently, Calvin, without a sigh or groan was fallen asleep in Jesus before Beza could reach him.

He was a man, whose thoughts were lifted up much above the desire of worldly go••ds, on∣ly

seeking how he might most and best pro∣mote his master's service in the establishment of his gospel. When he took leave of the peo∣ple at Strasburg (as we have mentioned above) to return to Geneva, they would have conti∣nued his freedom of the city, and the revenues of a prebend; which had been assigned him; The former he accepted but absolutely refu∣sed the latter.

When his friends would have dissuaded him in his sickness, from dictating, and especially from writing, he answered;

What; would you have me idle when my Lord comes?

It is a strong proof of his not having stu∣died to heap up riches, that all his effects, notwithstanding his library were sold very dear, as scarce amounted to three hundred crowns; so that he might very justly, as well as elegant∣ly, in order to wipe off this monstrous calum∣ny, use these words, in the preface to his Commentary on the Psalms; If I cannot in my life time persuade some people that I am no hoarder of money, I shall convince them at my death. The senate certainly can witness for him, that, though his stipend was very small, he was so far from being unsatisfyed with it, that he positively refused the offer of increa∣sing it.

This is one of the m••st extraordinary victories, the magnaminity of grace obtains o∣ver nature, even in those who are ministere of he gospel. Such a disinterestedness is a thing

so extraordinary, as might make even those, who cast their eyes beyond the philosophers of antient Greece, say of him, I have not 'found so great faith, no not in Israel.'

The works of Calvin, published at Geneva, comprehended twelve volumes in folio; which the edition of Amsterdam, 1667, has reduced to nine. His commentaries upon the Bible are the most considerable part of his works: But he guined most honour by his "Christian Insti∣tution," which was wrote in defence of the protestant religion, and has been always esteem∣ed an incomparable work. This "institution" has not only appeared in French, but also in High Dutch, Low Dutch, Italian, Spanish, and English. Calvin intended it as a complete system, and a fall Idea of theology.