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CALVIN was to receive something more from Wolmar; he was about to begin, under his guidance, the work of all his life—to learn and to teach Christ. The knowledge which he acquired at the university of Orleans, philosophy, law, and even Greek, could not suffice him. The moral faculty is the first in man, and ought to be the first in the university also. The object of the Reformation was to found, not an intellectual, but a moral empire; it was to restore holiness to the Church. This empire had begun in Calvin; his conscience had been stirred; he had sought salvation and found it; but he had need of knowledge, of increase in grace, of practice in life, and these he was about to strive after.

=WOLMAR AND CALVIN STUDY THE EPISTLES.=

Melchior, like Melanchthon, had set himself to study the Holy Scriptures in the original languages, and in them had found light and peace. Calvin, on his side, 'having acquired some taste for true piety,' as he informs us, 'was burning with a great desire to advance.'30 The most intimate confidence and the freest communication were established between the professor and the scholar. Melchior spoke to Calvin of Germany and the Reformation; he read the Greek Testament with him, set before him the riches of Christ announced therein, and, when studying the Epistles of St. Paul, explained to him the doctrine of imputed righteousness which forms the essence of their teaching. Calvin, seated in his master's study, listened in silence, and respectfully embraced that mystery so strange and yet so profoundly in harmony with the righteousness of God!... 'By faith,' said Wolmar, 'man is united to Christ and Christ to him, so that it is no longer man whom God sees in the sinner, but his dearly beloved Son himself; and the act by virtue of which God makes the sinner an inheritor of heaven, is not an arbitrary one. The doctrine of justification,' added Wolmar, 'is in Luther's opinion the capital doctrine, articulus stantis vel cadentis Ecclesiæ.'31

But Calvin's chief teacher was God. At Orleans he had more of those struggles, which are often prolonged in strong natures. Some take him simply for a metaphysical thinker, a learned and subtle theologian; on the contrary, no other doctor has had more experience of those tempests that stir up the heart to its lowest deeps. 'I feel myself pricked and stung to the quick by the judgment of God. I am in a continual battle; I am assaulted and shaken, as when an armed man is forced by a violent blow to stagger a few steps backwards.' The light which had rejoiced him so much when he was in college at Paris, seemed almost to have faded away. 'I am like a wretched man shut up in a deep dungeon, who receives the light of day obliquely and in part, only through a high and narrow loop-hole.' He persevered, however; he fixed his eyes on Jesus, and was soon able to say: 'If I have not the full and free sight of the sun, I distinguish however his light afar, and enjoy its brightness.'32

People at Orleans soon found out that there was something new and strange in this young man. It was in this city, in the year 1022, that the revival of modern times, if we may so speak, had begun among the heads of a school of theology at that time very celebrated. Priests and canons had told the people who listened to them, both in Orleans and in the neighbouring towns, 'that they ought to be filled with the gift of the Holy Spirit; that this Spirit would reveal to them all the depths and all the dignity of the Scriptures;33 that they would be fed with heavenly food and refreshed by an inward fulness.'34

These heretics had been put to death at Orleans. Would they be seen rising again, after more than five centuries, in the city and even in the university? Many doctors and students opposed Calvin: 'You are a schismatic,' they said; 'you are separating from the Church!' Calvin, alarmed at these accusations, was a prey to fresh anguish.

=CALVIN'S ANGUISH AND HUMILITY.=

Then, as he informs us, he began to meditate on the Psalms, and in the struggles of David he found an image of his own: 'Ah!' he exclaimed, 'the Holy Spirit has here painted to the life all the pains, sorrows, fears, doubts, hopes, anxieties, perplexities, and even the confused emotions with which my mind is wont to be agitated.... This book is an anatomy of all the parts of the soul.... There is no affection in man which is not here represented as in a glass.'35

This man, whom the Romish and other legends describe as vain, proud, and insensible, desired to see himself as he was, without screening any of his faults. 'Of the many infirmities to which we are subject,' he said, 'and of the many vices of which we are full, not one ought to be hidden. Ah! truly it is an excellent and singular gain, when all the hiding-places are laid open, and the heart is brought into the light and thoroughly cleansed of all hypocrisy and foul infection.'36

Such are the principles by which the Reformation has triumphed. Its great organs desired that men's hearts should be 'cleansed of all foul infection.' It is a singular delusion of those writers who, seeing things otherwise than they are, ascribe this divine work to vile interests and base passions. According to them, its causes were jealousy of the Augustine monks, the ambition of princes, the greed of nobles, and the carnal passions of priests, which, however, as we have seen, had but too free scope during the middle ages. A searching glance into the souls of the Reformers lays bare to us the cause of the revival. If the writers of whom I have spoken were right, the Reformation ought not to have waited until Luther for its accomplishment; for there had existed for ages in christendom ambitious princes, greedy nobles, jealous monks, and impure priests. But what was really a new thing was to find men who, like the reformers, opened their hearts to the light of the Holy Spirit, believed in the Word of God, found Jesus Christ, esteemed everything in comparison with him as loss, lived the life of God, and desired that 'all hiding-places should be laid open,' and men's hearts cleansed of all hypocrisy. Such were the true sources of the Reformation.

The adversaries of the Gospel understood the danger incurred by the Church of Rome from the principles professed by Calvin; and hence they called him wicked and profane, and, as he says, 'heaped upon his head a world of abuse.' They said that he ought to be expelled from the Church. Then the student, 'cast down but not destroyed,' retiring to his chamber, would exclaim: 'If I am at war with such masters, I am not, however, at war with thy Church, O God! Why should I hesitate to separate from these false teachers whom the apostles call thy enemies?37 ... When cursed by the unrighteous priests of their day, did not thy prophets remain in the true unity of thy children? Encouraged by their example, I will resist those who oppress us, and neither their threats nor their denunciations shall shake me.'38

=PHASES OF CALVIN'S CONVERSION.=

The conversion of Calvin, begun at Paris, was completed at Orleans. There are, as we have said, several phases in this work. The first is that of the conscience, where the soul is aroused; the second is that of the understanding, where the mind is enlightened; then comes the last, where the new man is built up, where he strikes deeper root in Christ, and bears fruit to God. At Paris, Calvin had heard in his heart the divine voice calling him to eternal life; at Orleans, he constantly studied the Holy Scriptures,39 and became 'learned in the knowledge of salvation,' as Theodore Beza tells us. The Church herself has gone through similar phases: the first epoch of her history, that of the apostolic fathers,40 was that of simple piety without the scientific element; the second, the age of the apologists, was that of a christian understanding seeking to justify its faith in the eyes of reason. Calvin had followed this road; but he did not give way to an intellectualism which would have brought back death into his heart. On the contrary, the third phase began immediately, and from day to day the christian life became in him more spiritual and more active.

The conversion of Calvin and of the other reformers—we must insist upon this point—was not simply a change wrought by study in their thoughts and in their system. Calvin did not set himself the task of inventing a new theology, as his adversaries have asserted. We do not find him coldly meditating on the Church, curiously examining the Scriptures, and seeking in them a means of separating a portion of christendom from Rome. The Reformation was not the fruit of abstract reasoning; it proceeded from an inward labour, a spiritual combat, a victory which the reformers won by the sweat of their brow, or rather ... of their heart. Instead of composing his doctrine chapter after chapter, Calvin, thirsting for righteousness and peace, found it in Christ. 'Placed as in the furnace of God (they are his own words), the scum and filth of his faith were thus purified.' Calvin was put into the crucible, and the new truth came forth, burning and shining like gold, from the travail of his melted soul. In order to comprehend the productions of nature or of art, we must study closely the secrets of their formation. We have on a former occasion sought to discover the generative principle of the Reformation in the heart of Luther; we are now striving to discern it in Calvin also. Convictions, affections, intelligence, activity—all these were now in process of formation in that admirable genius under the life-giving rays of truth.

='I SACRIFICE MY HEART TO THEE.'=

There came a moment when Calvin, desirous of possessing God alone, renounced the world, which, from that time, has never ceased to hate him: 'I have not sued thee by my love, O Christ,' he said; 'thou hast loved me of thy free will. Thou hast shone into my soul, and then everything that dazzled my eyes by a false splendour immediately disappeared, or at least I take no count of it. As those who travel by sea, when they find their ship in danger, throw everything overboard, in order that, having lightened the vessel, they may arrive safely in port; in like manner I prefer being stripped of all that I have, rather than be deprived of thee. I would rather live poor and miserable than be drowned with my riches. Having cast my goods into the waves, I begin to have hope of escape since the vessel is lightened.... I come to thee naked and empty.... And what I find in thee is not a trifling vulgar gain: I find everything there.'41

Thus lifting up his hands to God, Calvin offered the sacrifice of a heart burning with love. He made this grand thought the charter of his nobility, his blazon, and engraving this design on his seal, a hand presenting a heart in sacrifice, he wrote round it: Cor meum velut mactatum Domino in sacrificium offero—'O Lord, I offer unto thee as a sacrifice my heart immolated to thee.' Such was his device—such was his life.

The eyes of many began already to be turned upon him with admiration. The surprising clearness of his mind, the powerful convictions of his heart, the energy of his regenerated will, the strength of his reasoning, the luminous flashes of his genius, and the severe beauties of his eloquence—all betokened in him one of the great men of the age. 'A wonderful mind!' says Florimond de Rémond, one of his chief adversaries, 'a mind keen and subtle to the highest degree, prompt and sudden in its imaginations! What a praiseworthy man he would have been, if, sifting away the vices (heresy), the virtues alone could have been retained!'42 There was doubtless something wanting in Calvin: he may not have had that smiling imagination which, at the age he had now reached, generally gilds life with the most brilliant colours; the world appeared to him one wide shipwreck. But, possessing the glance of the eagle, he discovered a deliverance in the future, and his powerful hand, strengthened by God, was about to prepare the great transformations of the Church and of the world.

He was indefatigable in labour. When the day was ended, and his companions indulged in dissipation or in sleep, Calvin, restricting himself to a slight repast for fear of oppressing his head, withdrew to his room and sat down to study the Scriptures. At midnight he extinguished his lamp,43 and early in the morning, when he awoke and before he left his bed, he 'ruminated,' says Beza, on what he had read and learnt the night before.44 'We were his friends, we shared his room with him,' said Theodore Beza's informants. 'We only tell you what we have seen.'—'Alas!' adds the reformer, 'these long vigils, which so wonderfully developed his faculties and enriched his memory, weakened his health, and laid the foundation of those sufferings and frequent illnesses which shortened his days.'45

=CALVIN SOUGHT AS A TEACHER.=

His taste for Holy Scripture did not divert Calvin from the study of law. He was unwilling that the labours of his profession should suffer in any degree from the labours of piety. He made such remarkable progress in jurisprudence that he was soon looked upon, by both students and professors, as a master and not as a scholar.46 One day, Pierre de l'Etoile begged him to give a lesson in his place; and the young man of nineteen or twenty discharged his duty with so much skill and clearness, that he was considered as destined to become the greatest jurist in France. The professors often employed him as their substitute.47

To knowledge he joined communion. While still continuing to follow the lessons of Etoile, Calvin 'sought the company of the faithful servants of God,' as he tells us. All the children of God (he thought) should be united together by a bond of brotherly union. He mixed also with everybody, even with the gainsayers, and if they attacked the great doctrines of Gospel truth, he defended them. But he did not put himself forward. He could discern when, how far, and to whom it was expedient to speak, and never exposed the doctrine of Christ to the jeers of the unbeliever by imprudence or by the fears of the flesh. When he opened his mouth, every one of his words struck home. 'Nobody can withstand him,' they said, 'when he has the Bible in his hand.'

Students who felt a difficulty in believing, townspeople who could not understand, went and begged him to teach them.48 He was abashed. 'I am but a poor recruit,' he said, 'and you address me as if I were a general.'49 As these requests were constantly renewed, Calvin tried to find some hiding-place where he could read, meditate, and pray, secure from interruption.50

At one time it was the room of a friend, a nook in the university library, or some shady retreat on the banks of the river. But he was hardly absorbed in meditation or in the study of Scripture, before he found himself surrounded by persons eager to hear him, and who refused to withdraw. 'Alas!' he exclaimed, 'all my hiding-places are turned into public schools.'51

Accordingly he sought still more private retreats; for he wished to understand before he taught. The French love to see clearly into things; but their defect in this respect is that they often do not go deep enough, or fail to observe that by going deep they arrive at truths in whose presence the most eminent minds ought to confess their insufficiency and believe in the revelation from God. In the middle ages there had been men who wished to bring the mysteries of the catholic faith to the test of reason;52 Abelard was at the head of that phalanx. Calvin was not a new Abelard. He did not presume to fathom impenetrable mysteries, but sought in Scripture the light and the life of his soul.

=HE TEACHES IN PRIVATE FAMILIES.=

His admirers returned to him. Several citizens of Orleans opened their houses to him, saying: 'Come and teach openly the salvation of man.' Calvin shrank back. 'Let no one disturb my repose,' he said; 'leave me in peace.' His repose, that is to say his studies, were his only thought. But these souls, thirsting for truth, did not yield so easily. 'A repose of darkness!' replied the most ardent; 'an ignoble peace!53 Come and preach!' Calvin remembered the saying of St. Chrysostom: 'Though a thousand persons should call you, think of your own weakness, and obey only under constraint.'54 'Well, then, we constrain you,' answered his friends. 'O God! what desirest thou of me?' Calvin would exclaim at such moments. 'Why dost thou pursue me? Why dost thou turn and disturb me, and never leave me at rest? Why, despite my disposition, dost thou lead me to the light and bring me into play?'55 Calvin gave way, however, and understood that it was his duty to publish the Gospel. He went to the houses of his friends. A few men, women, and young people gathered round him, and he began to explain the Scriptures. It was quite a new order of teaching: there were none of those distinctions and deductions of scholastic science, at that time so familiar to the preachers. The language of the young man possessed an admirable simplicity, a piercing vitality, and a holy majesty which captivated the heart. 'He teaches the truth,' said his hearers as they withdrew, 'not in affected language, but with such depth, solidity, and weight, that every one who hears him is struck with admiration.' These are the words of a contemporary of Calvin, who lived on the spot, and in the very circle in which the Reformer then moved. 'While at Orleans,' adds this friend, Theodore Beza, 'Calvin, chosen from that time to be an instrument of election in the Lord's work, wonderfully advanced the kingdom of God in many families.'56

It was at Orleans, therefore, that Calvin began his evangelist work and manifested himself to the world as a christian. Calvin's activity in this city is a proof that he was then converted to the Gospel, and that he had been so for some time; for his was not one of those expansive natures which immediately display externally what is within them. This first ministry of the reformer negatives the hypotheses which place Calvin's conversion at Orleans, or at Bourges somewhat later, or, even later still, during his second residence at Paris.

Thus the young doctor, growing in knowledge and acting in love, refuted the objections of the gainsayers, and led to Christ the humble souls who thirsted for salvation. A domestic event suddenly withdrew him from this pious activity.

30 Calvin, Préface aux Psaumes.

31 ('The touch-stone of a standing or of a falling Church.') 'Wolmarus lutheranum virus Calvino instillabat.'—Flor. Rémond, Hist. de l'Hérésie, liv. vii. ch. ix.

32 Calvin, Institution, liv. iii. ch. ii. 17-19.

33 'Sancti Spiritus dono repleberis, qui scripturarum omnium profunditatem ac veram dignitatem te docebit.'—Mansi, Gesta Synodi Aurelianensis, xix. p. 376.

34 'Deinde cœlesti cibo pastus, interna satietate recreatus.'—Ibid.

35 Calvin, Préface des Commentaires sur les Psaumes.

36 Ibid.

37 'Quos pronuntiabant apostoli esse habendos pro hostibus, ab iis cur dubitassem me sejungere?'—Opusc. Lat. p. 124; Franç. p. 169.

38 Opuscules.

39 'Interea tamen ille sacrarum litterarum studium simul diligenter excolere in quo tantum etiam promoverat.'—Bezæ Vita Calvini.

40 From 70 to 130 A.D.

41 Calvin, in Ep. Johan.; Pauli ad Philip. &c.

42 Flor. Rémond, Hist. de l'Hérésie, liv. vii. ch. x.

43 'Ad mediam usque noctem lucubrare.'—Bezæ Vita Calvini.

44 'Mane vero, quæ legisset, in lecto veluti concoquere.'—Ibid.

45 'Et tandem etiam intempestivam mortem attulit.'—Ibid.

46 'Doctor potiusquam auditor haberetur.'—Ibid.

47 'Quum sæpissime obiret ipsorum doctorum vices.'—Bezæ Vita Calvini.

48 'Omnes purioris doctrinæ cupidi ad me, discendi causa, ventitabant.'—Præf. in Psalm.

49 'Novitium adhuc et tyronem.'—Ibid.

50 'Tunc latebras captare.'—Ibid.

51 'Ut mihi secessus omnes instar publicæ scholæ essent.'—Præf. in Psalm.

52 'Catholicæ fidei mysteria ratione investiganda.'—Abelard, Introd. ad Theol. p. 1059.

53 'Ignobile otium colere.'—Præf. in Psalm.

54 Chrysostomus, De Sacerdotio, lib. iv.

55 Calv. Præf. in Psalm. p. 3.

56 Théod. de Bèze, Histoire des Eglises Réformées, p. 6.