PREFACE.

The fact that John Calvin was led, by the grace of God, to embrace and defend all the essential principles of doctrine and polity, which distinguish the system of Presbyterianism, has exposed him to the unceasing calumny of all those to whom that system is unpalable. Romanists, prelatists, and errorists of every name, have vied with one another in their efforts to blacken his character and detract from his fame. The defence of Calvin against these misrepresentations is necessary for the glory of that God who called him by his rich grace; for the honour of that truth in whose cause Calvin lived and died; and for the maintenance of that church to which he was attached, and which is built upon the foundation laid by apostles and prophets, Jesus Christ himself being the chief corner stone. And this defence is in a peculiar manner the privilege and duty of Presbyterians, with whom Calvin has been so generally identified.

Actuated by these views, the alumni of the Theological Seminary at Princeton appointed the author to deliver a discourse in vindication of the life and character of Calvin, at their anniversary meeting in May, 1843. The substance of the following little work was accordingly delivered in Philadelphia, in the Second Presbyterian Church, during the sessions of the General Assembly. At the request of the alumni, it has since been published in some of our religious papers; and it is now prepared by desire of the Board of Publication of the Presbyterian Church, for publication as one of their volumes.

That it may lead the members of our beloved Church more highly to estimate and prize the character and achievements of Calvin; that they may thus be excited to bless God, (who raised up Calvin, and qualified him for his work) for his past dealings with his Church, while they humbly look for his continued guidance and protection-and that the inhabitants of this country may be brought by it more deeply to appreciate the influence of Calvin, and of the system he advocated, in securing those blessings of religious and civil freedom by which they are distinguished, is the sincere prayer of THE AUTHOR.

THE

LIFE AND CHARACTER

OF

CALVIN.

CHAPTER I.

INTRODUCTORY REMARKS.

Presbyterians, that is the gerat body of the Reformed Church throughout the world, have been very commonly denominated Calvinists; not that they are followers of Calvin, either in doctrine or in discipline, since the doctrines and discipline embraced by Presbyterians existed previous to the appearance of Calvin, and were adopted, and not originated, by him. Calvin, however, being the great theologian of the Reformers, so well defended, so clearly expounded, and so perfectly systematized these principles, as to connect with them, wherever they are known, his illustrious name. The term Calvinist was first employed in the year 1562, in reference to the standards of the Huguenots or French Reformed churches, which Calvin drew up; from which time it came to be employed as characteristic of all those who adopted similar doctrinal principles. These principles, however, no more originated with Calvin than did the Bible, for they are the very same which were held forth by the apostles-which were proclaimed in all the apostolic churches-which were maintained by the ancient Culdees, by the Waldenses, and by other pure and scriptural bodies—and which were eminently defended by the celebrated Augustine, and by other divines, in every period of the Church.

*

As Presbyterians, we hold no principles which are not found in the word of God. We claim no antiquity less recent than the primeval organization of the Church of God on earth. In our Christian form, we build upon the only foundation laid in Zion, the foundation of apostles and prophets, Jesus Christ himself being the chief corner-stone. We call no man master upon earth. We know no man after the flesh. We call neither Abraham, nor Moses, neither Paul, nor Augustine, neither Luther, nor Calvin, “our Father." We are in subjection to no

*Scott's Continuation of Milner, p. 472.-Waterman's Life of Calvin, p. 210.

man, nor do we wear the name or livery of any. We are Christians in doctrine, and Presbyterians in polity, our doctrine being deduced from the Scriptures, and Presbytery being the only polity known to the Apostles, or to the apostolic and primitive churches of Christ.

But while we so speak, let us not be supposed to disparage the name and character of Calvin, or to deprecate, as either shame or reproach, the application of the term Calvinists. In the great body of Calvin's principles-though not by any means in all-we concur. To the life, character, and conduct of Calvin, we look with reverence and high esteem. And while we apologize not for his errors or his infirmities, yet were we required to be called by any human cognomen, there is perhaps no other man, since the days of the Apostles, by whose name we would prefer to be designated.

The reputation and character of this distinguished Reformer have been opposed by every artifice of ingenuity, sophistry, and malignity. The vilest and most baseless calumnies have been heaped upon his memory. The most senseless and improbable stories have been invented to blacken his character, and to detract from his illustrious fame. A single event, distorted, misrepresented, and in all its circumstances imputed to his single agency, although consummated by the civil authorities of the republic, and although in accordance with the established sentiments of the age, has been made to colour his whole life, to portray his habitual conduct, and to cover with infamy the man and his cause. Now, in these very efforts of his enemies, Romish and Prelatist, and in their nature, source, and evident design, we find a noble testimony to the genius, power, and worth of Calvin. He who opposes himself to existing customs and prevalent opinions, must anticipate resistance in proportion to the success with which his efforts are accompanied. And while such opposition, in itself considered, does not prove that such a man is right in his scheme of reformation, but only that his plan involves the subversion of established forms, yet may we learn the character of such an intended reformation, and of such a bold reformer, by the very nature of that opposition which is brought to bear against him. And if, as in the present case, we find that, in order to withstand the overwhelming influence of such a man, his enemies are driven to the invention of forgeries, and the grossest fabrications, we may with certainty infer, that his personal character was irreproachable. In like manner, when these enemies are led to meet the arguments of such a man, by personal invective and abuse, we may be equally assured that his is the cause of truth and righteousness, and theirs the cause of error. Truth is strong in her conscious and imperishable virtue. She seeks therefore the

light, courts investigation, and offers herself to the most impartial scrutiny. Error, on the contrary, having no inward strength, is weak and cowardly. She seeks the covert and the shade. She clothes herself in the garments of concealment. She assumes borrowed robes and names, and endeavours by artifice and treachery to accomplish her base designs. In Calvin, therefore, we have a tower built upon the rock, rearing its lofty head to the clouds, visible from afar, and open to the observation of all men, which, though the floods roar, and the winds arise against it, yields not to the fury of the tempestbecause its foundations are secure. In the enemies of Calvin, we behold the secret plotters of his ruin, who, conscious of his invincibility when opposed by any fair or honourable onset, dig deep within the bosom of the earth, and there concealed by darkness, and buried from all human sight, ply their nefarious arts to sap, and undermine, and by well concerted strategem, to overwhelm in destruction an innocent and unsuspecting victim.

CHAPTER II.

CALVIN WAS ONE OF THE MOST EMINENT OF ALL THE REFORMERS, AND REMARKABLE FOR HIS COURAGE.

"Calvin," said Bishop Andrews, "was an illustrious person, and never to be mentioned without a preface of the highest honour." "Of what account," says his great opponent, Hooker, "the Master of Sentences was in the Church of Rome, the same and more amongst the preachers of reformed churches Calvin had purchased: so that the perfectest divines were judged they, which were skilfulest in Calvin's writings; his books almost the very canon to judge both doctrine and discipline by.". And again, concerning his Commentaries and his Institutes, which together make up eight parts out of nine of his works, Hooker adds, "we should be injurious unto virtue itself, if we did derogate from them whom their industry hath made great. Two things of principal moment there are, which have deservedly procured him honour throughout the world: the one his exceeding pains in composing the Institutes of Christian Religion; the other his no less industrious travails for exposition of Holy Scripture, according unto the same Institutions. In which two things whosoever they were that after him bestowed their labour, he gained the advantage of prejudice against them, if they gainsayed, and of glory above them, if they consented."

Such was the estimation in which Calvin was held by his cotemporaries, both continental and Anglican. To Cranmer and his associates in the English Reformation, he was all in all.