The author of this volume, having been invited by the Evangelical Alliance to deliver an address on The Reformation and the Reformer of Geneva, during the Œcumenical Conference held at Geneva in September, 1861, observed, in the course of his preparatory work, this important date, and proposed to the assembly that on the tercentenary of the Reformer's death, Geneva and the Reformed Churches in general, should return thanks publicly to God that he had raised up John Calvin in the sixteenth century, to labour at the reformation of the Church, by re-establishing Holy Scripture as the supreme authority, and grace as the only means of salvation. The members of the Conference, about two thousand in number, adopted the resolution by acclamation.[2]
As Christian Protestants were preparing to celebrate the anniversary, the author desired to contribute something according to his ability towards reviving the memory of the great doctor. Almost at the very time when the idea of this Protestant festival occurred to his mind, he proposed to describe in a special work, The Reformation of Europe in the time of Calvin. Having published the first two volumes more than a year ago, he looked forward to issuing another before the 27th May, and he now presents it to the public. May it occupy its humble place among the memorials destined to commemorate the Lord's work.
The persecuting jesuitry of the seventeenth century, and the superficial incredulity of the eighteenth, have calumniated the great Reformer of the West. Times have changed, and the nineteenth century is beginning to do him justice. His works, even those still in manuscript, are sought after and published; his life and character, his theology and influence, are the object of numerous studies which in general bear the stamp of fairness; and even distinguished painters have found the subject of their finest pictures in his life.
We entertain no blind admiration for him. We know that he has sometimes used bitter language. We acknowledge that, sharing in the faults of his century, or rather of ten centuries, he believed that whatever infringed on the respect due to God ought to be punished by the civil power, quite as much as anything that might be injurious to the honour or the life of man. We deplore this error. But how can any one study with discernment the Reformer's letters and other writings, and not recognise in him one of the noblest intelligences, one of the most elevated minds, one of the most affectionate hearts, and in short, one of those true Christian souls who unreservedly devote themselves to duty? An eminent scholar, whom Scotland still laments—Dr. Cunningham, the successor of Chalmers—said, in a work published a short time before his death, 'Calvin is the man who, next to St. Paul, has done most good to mankind.'
No doubt he will always have his enemies. A journal of high character and great circulation in Germany, speaking of a libel (Schmæhschrift is the word used), published some time ago against Calvin, asks 'From what camp does it proceed—from jesuitical Romanism or atheistical libertinism?' It is, indeed, from these quarters that the enemies of the Reformer principally come; but we acknowledge that a man may be opposed to Calvin, and yet not belong to either of these schools.
Let us not disquiet ourselves, however, about such attacks; Calvin's Master has said, If they do these things in a green tree, what shall be done in the dry?[3]
The author of the present volume thinks that the best way of doing justice to his memory, is to make him known. The reader will meet in this work with many sayings and doings of this great man, which are not to be found in other histories. If a writer had the good fortune to lay before the German public some unknown trait of Luther's life, all Germany would be taken up with it. Shall we be more indifferent to the life of our great Reformer? Certainly there are more striking actions in the life of Luther, who so easily gains possession of our hearts; but we may ask whether there are not features in the life of Calvin, which are less frequent in that of the Wittemberg doctor; the manner, for instance, in which the young doctor of Noyon, wherever he happens to be (at Angoulême, Poitiers, &c.), is at once surrounded by distinguished men, whom he wins over to the truth?
The author desires, however, to remind some of his readers, that this book is not the history of Calvin. The title expresses that clearly enough: History of the Reformation in Europe in the time of Calvin. It is the second series of a work of which the History of the Reformation of the Sixteenth Century, was the first. The reformation of the Western nations, of which Calvin was the soul, having a special character, we thought it our duty to devote a special work to it; but we shall not confine ourselves to relating the facts of the Reformation in which Calvin took a direct part. One portion of the fourth volume will describe the Reformation in England, from the fall of Wolsey. We purpose also to continue retracing the leading features of the Reformation in Germany, as we have already done in the first two volumes of this work, in which the alliance of Smalkalde, the peace of Nuremberg, the emancipation of Wurtemberg, and other analogous events have found their place.[4] It is the Reformation as a whole which the author desires to delineate.
After speaking of France and Calvin, the author relates, in the present volume, facts which concern Latin Switzerland (Suisse Romande), the Waldensian villages of Piedmont, and finally Geneva.
He does not think it proper to pass by unnoticed certain reproaches which the first two volumes have brought upon him. 'It is a strange idea,' some have said, 'to devote so much space to Geneva. Is it not doing too much honour to a little city of a few thousand souls? History requires great people and mighty personages. We meet with these at least around Luther; but in Geneva, we find none but humble syndics and petty citizens.'