History of the Reformation in Europe in the Time of Calvin, Vol. 6 (of 8)

by J. H. Merle d'Aubigné

CALVIN’S CATECHISM.

A Latin translation of the catechism appeared at Basel in 1538.[448] This catechism reveals in its first lines the true thought, the real mind of Calvin. We say the real mind, because it is very different from that attributed to Calvin by so many men who are filled with prejudices, and for whom the word Calvinism is like a scarecrow set up on the top of a pole in the fields to frighten timid birds. ‘There is not a man in existence,’ said he, ‘no matter how uncivilized he be, no matter though his heart be altogether savage, that is destitute of the religious sentiment. It is certain that the end for which we were created is to know the majesty of our Creator, and to embrace him when known, and to adore him with all fear, love, and reverence.’[449] Of course this declaration does not show that Calvin was blind to the evil that is in humanity. It does not prevent his declaring that ‘the heart of man, which the poison of sin has penetrated to its inmost depths, sins, not because it is constrained by necessity, but because the will impels him to it.’ Calvin afterwards expounds, with the hand of a master, the three great articles of the Christian Church—the Decalogue, the Apostles’ Creed, and the Lord’s Prayer. But this is not the place for a copy of his exposition.

Calvin, at the same time that he provided instruction for the young, interested himself warmly in the character of the men and women who were called to become members of the Church of God. As he longed for a pure Church, his first care was to ascertain the purity of faith and life of those who composed it. The great diversity of religious opinions which then prevailed in Geneva troubled him, for he knew that every house divided against itself shall not stand. ‘How,’ said he, ‘can we receive into a Church of the Gospel people who, for all we know, may not have renounced papistical idolatries and superstitions?’[450] The members composing a Church ought, in his judgment, to be united by a bond both holy and strong. As Geneva had to contend against the Goliath of the papacy, her strength must be found in faith and union. Sound doctrine must be imprinted on the hearts of the Genevese, in order that neither mysticism, nor infidelity, nor a fanatical enthusiasm might approach to enfeeble and lead them astray. Christians must ‘lean upon the promises of God with trust and certainty, that they may stand firm against all the artillery which might threaten the destruction of their confidence.’[451]

Before Calvin’s arrival, Farel had spoken to the council about the necessity of preparing the edicts for establishing unity in matters of religion at Geneva, but nothing had been done. Now that Calvin was come, he conversed with his old colleague on the means of making the people live in the faith of God. The two friends agreed to prepare a confession of evangelical faith, and the author of the Institution chrétienne was in reality charged with the task of drawing it up; not however without consulting Farel, who was better acquainted with Geneva, and more clearly understood what was expedient, than the newly arrived teacher. The biographers of Calvin, who were also his friends and knew his labors better than any one, speak of this matter. ‘When he was named pastor,’ says one of them, ‘he prepared a brief formulary of doctrine and discipline.’[452] ‘Then (after the Lausanne disputation),’ says another, ‘a formula of Christian faith was published by Calvin.’[453] It has been asserted that Calvin’s formula is lost, but that Farel had at the same time prepared another, and that the latter is preserved. In this assertion there are two statements highly improbable: first, that separate confessions of faith were drawn up at the same time by Calvin and Farel, for the same purpose: second, that it is Calvin’s which is lost, and Farel’s that is preserved.

THE CONFESSION OF FAITH.

Whatever the fact may be, Farel, on November 10, presented the Confession to the council; and that was quite natural. He had stood for years in close relation with that body, and was recognized by it as the chief leader in the Church: while Calvin, a new-comer, and somewhat shy, was not fond of showing himself, and least of all of appearing before the Council of the Two Hundred. Farel, therefore, having been introduced into the hall of the great council, communicated the document to them. He stood in the presence of the deputies of the people of Geneva, who were invested with large powers and whom it was dangerous to offend. But, although he took into consideration the religious state of those whom he addressed, he laid before them the purport of the Christian dispensation with that freedom, clearness, and courage which were characteristic of the epoch of the Reformation, and which appear strange to a generation more enervated, more unbelieving, and more timid. ‘The rule of our faith and our religion,’ said he, ‘is Holy Scripture alone, without admixture of anything invented by the wit of man. We worship one God only, not putting our trust in any creature, whether angel or saint, or men still living on the earth. Man, who is by nature full of corruption, stands in need of enlightenment from God that he may attain to the true knowledge of his salvation; and all that is lacking in ourselves we receive from Christ. By his righteousness we obtain remission of our sins. By the shedding of his blood we are cleansed from all our stains. By his Holy Spirit we are born again in a new spiritual nature. By our communion with him, the works which we do are made acceptable to God.’[454]

It has been observed that this confession of faith, in twenty-one articles, does not set forth the Christian doctrines in so complete and didactic a manner as Calvin subsequently did. From this circumstance it has been inferred that it was composed by Farel. A reply to this reasoning is furnished in the statement of Theodore Beza,—that the confession was adapted to the wants of the Genevese Church, which had then hardly escaped from the corruptions of the papacy. Calvin and Farel had given especial prominence to those truths which stood in opposition to papal errors, and had not felt it necessary to establish the doctrines which the Romish Church had retained: for example, the doctrine of the Trinity. At a later period, when these doctrines were controverted by men who professedly adhered to the Reformation, Calvin felt the need of formally avowing them; and this he did in his Sommaire de la doctrine chrétienne. Further, we would willingly admit that there may have been, as some competent judges suppose, a confession of faith prepared by Farel, and that it was that which was presented to the people, if the two contemporary writers whom we have cited were not silent about such a document, and did not insist on that of which Calvin was author. But there is stronger evidence still. Calvin himself, when speaking of the publication of his catechism, says, ‘that he annexed to it a confession which was sanctioned (editam, published) by the solemn oath of all the people.’[455] To us this appears to be decisive. We shall presently see that the spirit pervading that confession is exactly the spirit which at that time animated Calvin. If anyone asserts the contrary, he must have forgotten the dispute which took place between Calvin and Caroli. The best reception was given to the work from the moment of its presentation to the government. The council resolved, say the registers, that the articles proposed by Farel should all be adopted.[456]

FREQUENT COMMUNION.