A Day Of Humiliation.
After requiring that evangelical order should be established in the church, Calvin’s first act was to call the people to humiliation and prayer. The evils which then desolated Christendom were afflicting to him. The pestilence, after striking the reformer in his affections at Strasburg, was raging cruelly in many countries, and was threatening Geneva. In addition to this, Solyman was overrunning Hungary. But in this act of humiliation Calvin had another object in view. A new life must begin for Geneva, and how was it to be prepared except by repentance and prayer? There was need of a change of inclination, and this could only be effected by the voice of conscience making itself heard, and opposing with its authority the moral evil existing in each individual. Then a real sense of the need of redemption would awaken in men’s hearts, and they would lay hold of the Gospel which the Reformation brought them. Calvin, therefore, set forth in the council: ‘That the Christian churches are grievously troubled, both by the plague and by the persecution of the Turks; that we are bound to pray for each other; that it would be well to return to God with humble supplications for the increase and the honor of his holy Gospel.’ Consequently, ‘in the same month of October, one day in the week was appointed for solemn prayer in the church for all the necessities of men, and for turning away the wrath of God.’[[115]] Wednesday was the day definitely fixed. When the day came, therefore, all shops were closed, the great bell called the people together, the churches were crowded, the ministers implored the mercy of the Lord, and Calvin’s discourse was grave, and full not only of force but of charity. ‘With the truth,’ he said, ‘we must join love, to the end that all may be benefited, and be at peace with one another.’[[116]]
CHAPTER XXII.
THE ECCLESIASTICAL ORDINANCES.
(September 1541.)
As soon as Calvin arrived at Geneva his active exertions were called for in several directions. But his great business was the composition of the Ordinances, and taking part in the deliberations of the commission appointed for the purpose by the Council. ‘Calvin,’ says one of his biographers, ‘drew up a scheme of church order and discipline.’ Although he was in reality its author, it is nevertheless probable that others, and particularly Viret, had a hand in it. Many difficulties, many different opinions must have appeared in the course of the discussions; but Calvin was determined to show much forbearance and consideration for his colleagues. ‘I will endeavor,’ he said, ‘to maintain a good understanding and harmony with all with whom I have to act, and brotherly kindness, too, if they will allow me, combining with it as much fidelity and diligence as I possibly can. So far as it depends on me, I will give no ground of offence to any one.’[[117]] Such was the spirit in which Calvin entered on the work. In the same strain he wrote to Bucer; ‘If in any way I do not answer to your expectation, you know that I am in your power and subject to your authority. Admonish me, chastise me, exercise towards me all the authority of a father over his son.’[[118]] It appears, however, that Calvin encountered no opposition on the part of the members of the commission. The six laymen who had been associated with him were more or less in the number of his adherents. Objections were to come from other quarters. After about fourteen days, says Calvin, our task was finished, and the plan was presented by the commissioners to the Little Council.[[119]] It had been determined (September 16) that the articles should be submitted to examination by the Little Council, the Council of the Two Hundred, and the General Council. On September 28 the Council began to apply itself to the document laid before it. If the commission began its work the day after it had been instituted, the fourteen days of which Calvin speaks extend to September 28. It appears that the syndics, informed beforehand of the presentation of the project, had caused the members of the Council to be called together for that day, in order to consult about the ‘Ordinances concerning religion.’ But the Council was not complete. ‘Many of the lords councillors had not obeyed the summons to appear.’ Are we to suppose that they would have preferred not to meddle with this business? This was, probably, the reason in some cases, but there may have been other reasons. Whatever the fact may be, it was resolved that the absentees ‘should be again summoned for the next day,’ and that remonstrances should be addressed to those who had not appeared.’[[120]]
On the 29th of September, then, the Council began to read the articles of the ‘Ordinances on Church Government,’ and they continued their work on the following days. Many of them were accepted, others were rejected. This task of examination in the Council was rather a long one. ‘We have not yet received any answer,’ wrote Calvin to Bucer, on October 15, seventeen days after the document had been presented. Some people were much astonished at these prolix discussions; but Calvin said, ‘I am not greatly disquieted by the delay.’ He thought it natural that some of the councillors should object to his propositions. ‘Meanwhile,’ said he, ‘we are confident that what we ask will be granted.’ Nevertheless, anxious that the members of the Council should obtain information from others rather than from himself on the points which seemed to make them hesitate, the reformer suggested a plan which appeared to him advisable, namely, that the Council should previously enter into communication on this subject with the churches of German Switzerland, and should not come to any decision without ascertaining their opinion. He was sure of their support. ‘We earnestly desire that this should be done,’ he added.[[121]]
At length the Council communicated its remarks. The commission, and in this Calvin was predominant, did not yield on any essential article. It did make, however, some concessions, for example, as to the frequency of the Lord’s Supper. Calvin had asked that it should be celebrated once a month. It is known that he personally would have liked a still more frequent celebration. The Council insisted on its continuing to be observed only four times a year; and Calvin yielded. He altered and softened some expressions. He thought this course legitimate by reason of the weakness of the time. On the 25th of October, the preachers, probably Calvin and Viret, brought to the Council the amended Articles, and at the same time addressed to them ‘becoming admonitions praying them to settle and pass them.’ The matter was adjourned to the next day; and the ordinary Council was convoked for that day under the penalty stated in the oath of a councillor (sous la peine du serment). On October 27, they were still busied with the Ordinances; and this ecclesiastical constitution was finally established ‘as it was contained in writing in the articles.’ On November 9, the scheme was presented by the ordinary Council to the Council of the Two Hundred; and the latter adopted it after making one or two unimportant amendments. On November 20, it was read to the General Council, in which it passed ‘by a very large majority.’ Consent, however, was not so unanimous as to show that there were no longer any opponents of these ordinances. According to Theodore Beza, there were some among the people and also among the leading citizens, who, while they had indeed renounced the Pope, had only in outward appearance attached themselves to Jesus Christ. There were, likewise, some ministers who did not venture openly to reject the ordinances, but who were secretly opposed to them. Calvin, by perseverance and moderation, overcame these difficulties. He showed that not only the doctrine but also the administration of the church ought to be in conformity with the holy Scriptures. He supported his view by the opinion of the most learned men of the age—of Œcolampadius, Zwinglius, Zwickius, Melanchthon, Bucer, Capito, and Myconius, whose writings he quoted; but, in a conciliatory spirit, he added that churches which were not so advanced must not be condemned as if they were not Christian. The articles, after the insertion of some trifling amendments and additions, were definitively accepted (January 2, 1542) by the Three Councils.[[122]]
Aim Of The Ordinances.
What, then, were the spirit, the aim, and the constitution of the church demanded by Calvin?
The Kingdom of God is the essence of the church. Jesus Christ came to establish it by communicating to fallen men a divine life. The Reformers had this in mind when, in January, 1537, they had presented to the Council the first articles concerning the organization of the church, ‘because it had pleased the Lord the better to establish his kingdom here.’ But this kingdom can be established only by means of the church or the assembly of believers. It is, therefore, important that this church should be organized in conformity with holy Scripture; and this is Calvin’s practical point of view in the new Ordinances. They begin with the following words:
‘In the name of God Almighty: