Great Christians of France: Saint Louis and Calvin

by François Guizot

II. The mutual independence and limited alliance of Church and State. The Church perfectly free in her spiritual rule, but at the same time acknowledging and supporting the temporal rule of the State.

III. The spiritual and moral authority of the Church over the religious and moral life of its members, to be maintained, if necessary, by the power of the State.

The application and development of these principles was to be found, according to Calvin's views, in the self-government of the Church by a mixed body consisting of pastors and members. There would then be the mutual and valuable influence of the Church in the State, and of the State in the Church, each according to the nature of its own power, and within the limits of its own rights.

He believed that such a system was in harmony on the one hand with the Gospel, and on the other with the condition and requirements of European society in the sixteenth century. He saw in it the abolition of abuses, which time, and the crimes or follies of men, had introduced into the Christian religion; and he hoped by means of it to restore the spirit as well as the spontaneous organization of the early Christian Church. He expected to introduce into this system the degree of freedom and of restraint necessary to accomplish the great aim of Christianity, namely the discipline and salvation of the human soul.

This was the Reformation according to Calvin's view, and he endeavoured to realize it in the system known as Presbyterianism.

He watched its establishment in Switzerland, France, Holland, England, Scotland, Germany, and Poland with inexhaustible interest and unshaken fidelity. He had abundant means of knowing all that was going on throughout Europe in reference to the Reformation. Numerous refugees had sought a place of safety in Geneva; he himself had made many expeditions into France, Germany, and Italy; and the friendships which he had formed, and his numerous correspondents had brought him into close connexion with many foreign reformers. He knew how far the Reformation had succeeded in different countries, what progress it was making, and what obstacles it had met with, so that he could modify his course of action according to circumstances. Where there was no band of reformers ready to unite and openly proclaim themselves a religious society, as for example in Italy, Calvin endeavoured, in his letters and by his advice, to sow the first seeds of the Reformation; and to make known the fundamental doctrines of the reformed faith. 'Wherever he found the rudiments of a Christian association and a reformed church, he endeavoured to promote its organization in accordance with the principles of the system established at Geneva. As a mother country provides for the early wants of her colonies, so he sent models for confessions of faith and rules of discipline, as well as founders and preachers for the distant churches; and he watched over the progress of these local works with paternal solicitude. Many of the French churches were originally organized by Calvin, and received their first pastors from him. Letters reached him from all parts asking for light or guidance in the prevailing religious fermentation. M. de Beaulieu wrote to Farel from Geneva on the 30th of October, 1561, saying: 'I cannot tell you how many persons there are in this city who have come from Lyons, Nismes, Gap, Orleans, Poitiers, and elsewhere, and who are asking for labourers in the new harvest. Many have told me that if four or five thousand pastors could be sent out, there would be no lack of work for them.' [Footnote 128]

[Footnote 128: Henry, iii. 483.]

In the midst of the stormy vicissitudes of the Reformation in England and Scotland, Calvin's influence was also felt. He wrote to the young king of England, Edward VI., to Queen Elizabeth, and to all the most important persons in the kingdom, political or ecclesiastical. He addressed the prudent and versatile Cranmer, as well as the fiery and intractable Knox, and to each he gave the advice best calculated to promote the general interests of the Reformation. After Knox had been banished from Frankfort in 1555, he went to Geneva, where he was appointed pastor, and remained until 1559, making himself fully acquainted with the doctrine and discipline of the Presbyterian Church. In this vast and varied exercise of his influence, Calvin was never led astray by political bias or prejudice in favour of any system or sect. He thought Knox took too prominent a part in the struggles of the nobles and people in Scotland; that he was unduly hostile to the Anglican Church, its liturgies and forms of worship: 'I hope,' he wrote, 'that in those things which concern ceremonies, your severity, which is displeasing to so many persons, is somewhat abated. No doubt we must take care that the Church is purged from all those evils which have been introduced by error and superstition. We must take heed lest the divine mysteries be changed into childish mummery; but when that is done, you are well aware that there are many things which, without being approved, may yet be tolerated. I am profoundly grieved at the dissensions of your nobles.' [Footnote 129 ]