presses his dread of again encountering the opposition which he knew awaited him if he returned to his former charge. Yet in them all he manifests an acquiescence in the leadings of Providence, and an unconquerable interest in that city, his first care, and his unceasing burden through all its obliquities. But Farel seems to have been the means of his final decision to return as well as of his first abode there. Calvin writes to him: "The thunder and lightning which you strangely, I know not wherefore, hurled at me troubled and terrified me very much. It is known to you, that while I dreaded this call I did not flee from it. Why then was it necessary to fall upon me with a violence scarcely consistent with friendship. My last letter, you say, left you hardly a ray of hope. If so, I beg of you, to pardon my want of caution. I wished only to excuse myself for not coming at once, since this necessary journey prevented me. As then, I was free from the design which you ascribed to me, I rely upon your forgiveness so soon as you have better examined and understood the case." When the Deputation from Geneva met Calvin at Worms, he could scarcely restrain himself. He says: "Since I poured out more tears than I spoke words, they doubted not my sincerity; I was twice compelled to cease speaking and retire." But some time after when he had decided to return, he wrote to Farel: " If I had my choice, I would sooner do anything than that which you desire. But since it is not I that decide in this case, I offer my bleeding heart a sacrifice to God. I have always conjured our friends to forget me and only take into the account the honor of God and the good of the church. Evasions would not have been wanting to me, although I am not very expert in such devices, but I knew that I was dealing with God, whose eye penetrates all disguise. Therefore I subject my soul bound, and constrained to the obedience of God." The influence of this entire renunciation of self, these heart breakings before God, is evident upon Calvin's whole subsequent course. They were by no means among the least influences by which he was fitted for the duties and trials which awaited him in Geneva. He returned on the thirteenth day of September, 1541. The citizens and magistrates, who had sent a mounted herald to accompany him from Strasburg, received him with the greatest demonstrations of joy. His entrance to the city was a triumph. An allusion to his seal is perhaps here intended, on which were represented a hand offering a heart. 1845.] Calvin's Reception in Geneva. 715 An attendant, three horses, gold and everything necessary to bring his wife and effects were gratuitously provided. They also furnished his house and appropriated eight dollars " pour la robe de maistre Calvin, ministre Evangelique." Antiquarians even now fancy that they can identify the house of Calvin in the highest part of the city in the Rue des Chanoines. Behind his house, it seems, was a garden, and not far off, the convent of St. Peter, where the meetings of the consistory were held, and the old Gothic church where he preached. A spot near also furnished a view of the fortifications of the city, and of Mt. Jura and other high summits around. His return was looked upon as a special token of the favor of God. He had intended to address the citizens on his arrival, in justification of himself and his colleagues; "but," he says, “I found them so touched with remorse and so ready to anticipate me in the confession of their faults, that I felt that such a proceeding would not only be superfluous but cruel." A decree had been passed in the assembly of the people acknowledging “the great injury they had done him," and imploring " forgiveness of Almighty God." The protocol of September 20th shows that the council urged Calvin to decide to remain there during his life. The Senate of Strasburg had assented only to his temporary return, but the Genevans desiring that it should be unconditional, the Senate yielded to their wishes, but still urged him to retain his right of citizenship in Strasburg and his annual salary. The salary he refused, but consented to be still ranked as a citizen of that city. Calvin's first Labors after his Return to Geneva.-The Court of Morals, Church Discipline, etc. The era of Calvin's return to Geneva is important in the history of the Reformation. The struggle for religious freedom had been successfully maintained, for several years, but there was need of much labor to give permanency to the possessions achieved. Separate dogmas had been placed upon an immovable basis. The abuses in the Catholic system of doctrines and polity had been pointed out, but a system of church organization had not been established. The main features might be seen in the Institutes, but the practical details yet required develop Ext. d. Reg. le 13 et 20 Sept. 1541. On prie tres instamment Calvin de rester ici pour toujours, et on lui donne un habit de drap. ment. The pendulum had been put in motion but it required a skilful hand to regulate it. The system of church government prepared by Calvin and put in practice at Geneva, was the basis for all those who acceded to his doctrinal views. It was subsequently introduced into France, England, Holland, and is now most nearly adhered to in Scotland and our own country. The peculiar circumstances of Geneva at the time of Calvin's return, gave rise to some regulations which would not be necessary or politic elsewhere, and the spirit of toleration which was scarcely known in that age would undoubtedly have caused Calvin to pursue a different course if he had lived at a later day. The union which he established between church and State was also a source of annoyance. But when these things are taken into the account, we cannot but feel that his course must have the approval of all thinking men. Even the judicious Hooker the expounder and defender of the polity of the English church, after explaining Calvin's Court of Morals, the most peculiar feature of his system, says: "This device I see not how the wisest at that time living could have bettered, if we duly consider what the present state of Geneva did then require."1 For a time after Calvin's arrival, the manners and morals of the citizens seemed to be much improved. In a letter to Farel he says: "The people here for the most part are obedient; at least they attend diligently upon our preaching. Their morals are tolerably good, but there are many vices of the head and the heart which, unless they are gradually cured, will, I fear, finally produce the most destructive effects. The struggle against such internal and secret enemies, as you well know, is maintained with the greatest difficulty. My fellow laborers are also known to you." Calvin did not, however, suffer these favorable appearances to cause him to relax in discipline. He felt that much must be done before the chaotic elements could be reduced to order and the church established upon an immovable basis. He very much desired the aid of Farel; but he could not be prevailed upon to leave Neufchatel. Calvin wrote to him immediately after his return: "I have now returned here, as you long ago desired me to do. But it is necessary that I still retain Viret, I can in no manner consent that he should be torn from me. It is also your duty and that of all the brethren to aid me, if you do not wish that I wear myself out in vain, and be, if useless, the most miserable of men." Preface to Eccl. Polity, p. 135. Ed. Oxford, 1807. 1845.] Exertions for Order in Church and State. 717 Calvin's first labor was to secure the proper administration of order and discipline in the church and State. It was for this that he had been banished and for this he had labored when in banishment, and he would not now when he was laying foundations, be less assiduous in his exertions. It was a matter of conscience with him dearer than life. And he pursued it during his whole course at Geneva with a resolution which could not be shaken. He first procured the establishment of a court of morals. He represented to the Senate the necessity of discipline to the existence of the church and requested that they should appoint persons to consult with the clergy. Six were chosen and they with the clergy drew up articles for the regulation of the church. This body was to try all cases of difference in the church, and had the right of discipline and even of excommunication. They were also the censors of the manners of the whole people. Thus the foundation of a civil and Ecclesiastical organization was laid. Such a tribunal and with such powers may seem to us to conflict with the highest freedom, but by giving the laity not only a voice but a double influence in counsel was a great advance upon the Romish hierarchy, and was all the lib. erty that the people of Geneva were at that time prepared to enjoy. It required much struggling to carry these measures through. Many of the citizens who were obnoxious to this tribunal in consequence of their disorderly lives, opposed it. Even the clergy who were in the city when Calvin returned secretly disliked the measure, although they assented to the propositions made in the council. But Calvin had returned only on condition that discipline should be maintained, and when he had been back a little more than two months the formulary which had been prepared received the sanction of the senate and the people. Thus, says Henry, the church was closely connected with the State; the State protected the church which subjected itself to it, and the church on the other hand governed the State, since the consistory had the oversight of the conduct of all the citizens.' It is true that they had a political organization before Calvin's arrival there. But the establishment of the Court of Morals gave occasion for an entire change in it. The acquaintance with law which Calvin possessed was known, and the general revision of the laws was soon committed to him. The new code was not however completed until 1543, when the church also received its new liturgy. Our limits do not allow a full exposition of the previous govern ment of Geneva or the particular changes made in it through Calvin's influence. He perceived that disorders arose necessarily from popular dominion, where the people were as corrupt and ignorant as in his little State. He made his object to put a stop to these disorders. The honor of God and hatred of sin were the central doctrines of his system. In his legislation he seemed to copy the spirit of the Old Testament Theocracy, as his church organization was based on the precepts of the New Testament. Under his system much rigor was exercised in the punishment of crime, and the previous freedom of manners was much restrained, but it did not hinder the healthful growth of the State. People flocked to it from all quarters, and sent their children to be trained there in obedience to law. The restraints exercised in Geneva did not impede the soarings of the loftiest spirits, but rather aided them, for rigor operated only against vice, which is the greatest hindrance to the vigorous action of the intellect. In the rightminded, severe measures did not awaken hatred, but a feeling of the majesty of God in whose name they were employed. It must be acknowledged that Calvin persecuted with fire and sword; but vice, wickedness, was the object of the persecution. His laws were written with blood, but with the blood of those who had forfeited all judicial claim to mercy by despising and disregarding the laws of God and man. In order to form a correct judgment of Calvin's system of Church organization we must take into account the difficulties with which he was obliged to contend. In the first place, he wished to avoid the despotism which the Roman Catholics had employed in order to secure the unity of the church. He wished also to guard it against the abuses of a hierarchy. But on the other hand he was too well aware that a strictly popular organization among such a people as those of Geneva, and at a time when the removal of the restraints of Rome had inclined the people to licentiousness, would lead to innumerable divisions and constant confusion and strife. The protestant principle of freedom of thought needed, he believed, and no doubt justly, checks upon it, or rather guidance. The Catholics contended that there was no middle course between the papal chair and anarchy. But Calvin wished to prove that they were in the wrong, and that the primitive church was a safe model; he therefore established synods to answer to the original church-councils. By this union of the clergy and laity for the decision of disputed points and for the expression of the truth in systematic forms, he hoped to avoid the |