1845.] Writings against the Nicodemites. 729 Calvin published sermons upon almost all parts of the Bible, but the one hundred and fifty upon the Book of Job are among the most distinguished of them. Beza says that they were so much in favor, that they were read everywhere in the churches throughout France where preachers were wanting, and in families. Yet Calvin valued them so little that according to the preface of the French edition, they were published contrary to his wishes. We should be glad to give specimens of his sermons, but we are saved by want of space from doing him the injustice of quoting mere extracts, which, however striking they might be, could not give a just conception of the whole performance. The first sermon on Job might well be made to take the place of some of our modern introductions to a commentary on that book. sy Calvin's appreciation of Luther. The party of the Nicodemites was fast increasing in France, and as early as the beginning of 1545 Calvin felt called upon to expose publicly their errors. He accordingly composed two treatises against them.1 The object of them was to show that God could not be worshipped in secret, whilst a person conformed externally to the requirements of false teachers. All hypocri and concealment were so odious to Calvin that he could not endure to see those who had adopted the reformed tenets, taking refuge under so hurtful an error. He was not willing that any should hide their light under a bushel and thus appear to prefer darkness to light. He appeared to some to preach a hard doctrine while other timid souls were nerved to a daring which the most excruciating tortures could not overcome. The influence of these treatises were not confined to France. In Switzerland and Germany too they were read and their influence was seen through long years of persecution. Although Melanchthon, Bucer and Peter Martyr coincided with Calvin in belief on this point, yet all were not satisfied, and desired him to ask Luther's opinion by letter. This epistle, since it is the only one written by the Genevan to the German reformer, as well as for its characteristic peculiarities, deserves translation here: "My much honored father, when I perceived that so many of our friends in De vitandis Superstitionibus et Excusatio ad Pseudo-Nicodemites cum duabus epistolis ad ministros Ecclesiae Tigurinae. France had only been turned from the darkness of Popery to purity of faith, but wished to make no change in their external confession, and to continue to defile themselves with the abominations of the Papists, as if they were wholly ignorant of the pure doctrine, I could not forbear to rebuke such culpable remissness with the severity which, in my estimation, it deserved. For, what sort of a faith is that which remains buried in the recesses of the soul and is not exhibited in a public confession! What sort of a religion is that which conceals itself under a hypocritical participation in Catholic idolatry! I will not however discuss this topic here, which I have somewhat particularly developed in two little treatises, from which, if it shall please you to run your eye over them, you will better understand my opinion and the reasons upon which it it based. Some of our friends have been aroused by these writings from the deep sleep in which they were before sunk, and begin to inquire what they ought to do. But as it is hard either by the denying of self to place life in jeopardy or with obloquy from every quarter, to take upon one's self the hatred of the world, or to yield up possessions and goods with native country, and voluntarily to choose banishment, many withhold themselves from a firm resolution. They however plead other and very specious reasons, from which it is evident that they seek only a pretext. Since they are now in a manner wavering and without established principles, they would gladly hear your opinion, which, as they justly so much respect it, will have great weight with them. They have accordingly desired me to send a trusty messenger to you in order to obtain your views upon this matter. I was not willing to refuse them, because I believed it very important for their good to have your authority, to prevent them from continually vacillating in uncertainty, and because I wished it, for my own aid. Therefore I conjure you in the name of Christ, my much honored father in the Lord, that you will take the trouble for their sakes and for mine, first, to read the letter which has been written to you in their name, and at some leisure hour to cast your eye over my two little books, or to commit this labor to another who will give to you the substance of them; and secondly, to communicate to us in few words what your opinion shall be. I obtrude upon you in the midst of your important and varied occupations with reluctance, but I am persuaded, that you will with your accustomed considerateness excuse me, constrained as I am to prefer this request. O that I could fly to you and 1845.] Relation of Calvin to Luther. 731 enjoy for some hours at least conversation with you. This I should much prefer, and it would be far more profitable for me to confer with you personally, not only upon this question but upon many other disputed points. But that which is not permitted on earth, will soon, I hope, be granted us in heaven. Farewell most illustrious man, most distinguished servant of Jesus Christ, and my ever honored father. May the Lord continue to guide you by his spirit unto the end, for the common. good of his church." This letter with the little volumes was sent to the care of Melanchthon, with the request that he would present them to Luther, and use his exertions to prevent him from being enraged at anything in them which might be opposed to his views. But Melanchthon on account of Luther's excessive irritability upon the Sacramentarian controversy did not venture to offer them to him: "I have not given your letter," said he, "to Doctor Martin; for he looks with suspicion upon many things, and is not willing that his opinion upon such questions as you propose should be circulated." Luther died the following year (1546), and left Calvin to struggle in the tempestuous times which ensued without his aid. Calvin was now thirty-six years old, and the experience of the few past years had prepared him to take his position of leader of the hosts who were constantly seceding from papal Rome. The main object of the two men was the same, but their manner of accomplishing it was dissimilar. The one attempted to remove the antichristian element from Catholicism, the other went further and attempted to abolish everything which was found, on a critical study of the Bible, to be opposed to it. They never saw each other, and perhaps it is not to be regretted that they were separated. Both leaders by nature, they could not brook the contravention of their own plans. They however were not strangers to each other, and although their different views upon some points, as upon the Lord's Supper, caused a little bitterness of feeling between them, yet this did not prevent a just appreciation of each other's character and conduct. Calvin wrote to Bullinger November 25th, 1544: I hear that Luther has issued a terrible libel not only against you but against us all. I can hardly ask you to remain silent, for it is not just to be so undeservedly abused without permission to make a defence. It is at least difficult to feel that this forbearance will avail anything. But I wish you to 1 Mss. Tig. Jan. 20th, 1545. give due weight to the following suggestions: first, consider how great a man Luther is; by what extraordinary gifts he is distinguished, and with what power of soul and constancy, with what dexterity he has so prosperously struggled until this day, for the overthrow of the kingdom of antichrist.-I have already often said that if he should call me a devil, I would acknowledge him still as an extraordinary servant of God, who indeed is the subject of great faults as well as endowed with great virtues. Would to God that he had exerted himself more to subdue the tempest of his anger, which continually rages. Further also, consider that it will be of no advantage to you to contend with him, except to give the enemy occasion to triumph, not so much over our defeat as that of the gospel. If we revile and condemn one another, our recriminations will everywhere be gladly received as true. This should you rather think of, than what Luther perhaps deserves on account of his violence, in order that the evil may not come upon us which Paul condemns; that whilst we bite and devour each other we come to nought. Even if he provoke us to controversy, we must rather abstain from contention, than by our common fall, bring still greater injury upon the church."-On the other hand, Calvin admonishes Melanchthon not to yield too much to "Luther's imperious spirit which often knows no bounds;" for says he, we set a poor example to posterity if we surrender our liberty rather than offend one man, who will also continually grow more exacting if everything is yielded to him.' 6 Institutions of Learning in Geneva. Calvin's influence in favor of education, is evident from all his works. But he was not satisfied with merely general exertions for the intellectual culture of the people of Geneva. One of his first labors after his return, was to reestablish the school which Farel had previously founded, and which had been discontinued. He first procured the services of Maturin Cordier as teacher, and afterwards invited to Geneva for the same purpose the celebrated Castellio. In 1556 Calvin formed a plan for the establishment in Geneva of a large Gymnasium, and of an Academy especially for instruction in theology. The funds necessary were promised, but in consequence of the poverty of the little State, years passed before they could be obtained. Finally the noble Bonnivard gave his whole estate for this purpose, and the Gymnasium was 1845.] Schools established by Calvin in Geneva. 733 commenced in 1558 and the Academy in 1559. Just at this time a large number of intellectual men flocked to Geneva, who coöperated with Calvin in this good work. It was however found necessary to limit the number of Professors to as few as possible, instead of having one to each branch of learning as Calvin desired. These institutions were under the control of the clergy, who chose the rector, professors, and teachers, and presented their names to the council for their approval. Calvin prepared the laws for the Academy and the Articles of belief which all were obliged to sign. In addition to the principles of religion and the Latin and Greek languages, Dialectics were pursued in the higher classes, and were considered especially useful as a preparation for the Aristotelian philosophy. 'On the 5th of July 1559,' says Henry, 'the doors of St. Peter's church were thrown open, the magistrates, the clergy, all the educated men in Geneva, all the intelligent families and six hundred pupils assembled. Calvin rose and addressed them on the importance and value of institutions of learning, and admonished them to pray to God for their own. Roset, Secretary of State read the laws, and proclaimed Theodore Beza, Rector. Beza then arose and pronounced an oration in Latin, and Calvin concluded the exercises by a prayer. On the following day the classes were opened. Even to this day they celebrate in the same church, an annual school-festival, at which one of the pupils delivers an oration.' Calvin's correspondence shows with what zeal he labored for this school, and its influence in diffusing enlightened views in Germany, Holland, France and England, were a sufficient reward for his toil. Calvin stamped his own spirit upon all who dwelt in his little community. Even those who were driven to him by each successive wave of persecution and carried back by the counter current, bore with them "leaves for the healing of the nations." Theological Peculiarities of Calvin. Some account of the Institutes of Calvin has been given in a previous number of this Miscellany, but a very brief view of some of his theological peculiarities seems to be important in order to give anything like completeness to these notices of one who is perhaps best known in modern times as a theologian. The fundamental principle of Calvin's theology, which is everywhere apparent in his system, is, the greatness and majesty of God. A + |