The knowledge which he gained during his first residence at Geneva, and the reflections which had occupied his mind during the three years of his exile, had been profitable to the reformer; his wisdom and his meekness had been ripened by experience.
Calvin and Viret had resolved to use their utmost efforts to procure peace; ‘for,’ said the former, ‘it is necessary not only that we abstain from debate, but that we take great pains to put an end to dissension among others, removing every occasion of hatred and rancor.’ He was well acquainted with the state of men’s minds in Geneva, and likewise with the sentiments of his colleagues.[[193]] ‘There are some of them,’ he wrote to Myconius, ‘who are no friends of mine, and others who are openly hostile; but I take all the pains I can to prevent the spirit of discord from creeping in amongst us. We have in the town a seed of intestine discord, but we strive by our patience and gentleness[[194]] to prevent the church suffering from it. Every one knows, by experience, the humane and amiable disposition of Viret.[[195]] I am not more severe than he is, at least in this respect. Perhaps you will hardly believe this, but for all that it is true. I value so highly general peace and a cordial union that I do violence to myself; so that even those who are opposed to us are obliged to give me this praise. This is so well known that day after day men who were previously my avowed enemies are becoming my friends. I conciliate others by my courtesy, and in some measure succeed, although not on all occasions.’
The opponents of Calvin in his own time were not the only ones to do justice to him; those likewise whom he has had in later times have done the same. ‘This kindly and conciliatory conduct of Calvin after his return,’ one of these has said, ‘is one of the most beautiful pages of his history.’ It is impossible not to value this testimony; but is it fair to add that it would have been more meritorious if Calvin had had less consciousness of it, and that what he wrote to his friends on the subject often leaves on the mind of the reader an unpleasant impression?[[196]] We must, in the first place, remark that, in attributing patience and gentleness to himself, Calvin is not speaking exclusively of himself. He says we, which includes, at least, Viret.[[197]] Next, we must note that he was bound to give an accurate account of the state of things to the friends who had done every thing to promote his return to Geneva. And, lastly, that if Calvin is to be condemned for this communication, we shall have to condemn likewise (which no one will do) Christians more perfect than he was; St. Paul, for instance, who said, ‘Be ye followers of me, even as I also am of Christ.’
Gentleness And Strength.
In Calvin gentleness was combined with strength. He understood the difficulties of his task, and devoted himself to it with great seriousness and indefatigable zeal. He had now to set in motion the chariot which he had taken so much pains to construct. He had to teach each man his duty, to restore the public worship, to attend to the young, the poor and the sick, to do the work of peace-maker, of consoler, and of reformer. It was to him that recourse was had about every thing, sometimes even about affairs of the state. He had not two consecutive hours, he says, free from interruption. ‘You cannot believe,’ he wrote to Bucer, ‘in what a whirlwind and confusion I am writing to you. In this place I am entangled in such a multitude of affairs that I am almost beside myself.’ And to Myconius he said, ‘During the first month of my ministry I was so overwhelmed with painful and distressing labors that I was well-nigh exhausted. How difficult and wearisome is the task of reconstructing a fallen building!‘[[198]]
New Ministers.
Calvin consequently felt the need of assistants who would earnestly co-operate with him. He endeavored to retain Viret at Geneva. ‘With Viret,’ he said, ‘I can bear the burden tolerably well; but if he is taken from me I shall be in a more deplorable position than I can say.’[[199]] Viret was, however, obliged to resume his duties at Lausanne in July, 1542. The Ordinances had provided that there should be at Geneva five ministers and three coadjutors, the latter also to be ministers. Now, on his arrival Calvin had found, in addition to Viret and Bernard, Henri de le Mare and Aimé Champereau, the last elected in 1540. But these ministers were ‘rather an obstacle than an aid.’ He found them too rough, full of themselves, having no zeal and still less knowledge, and, further, ill-disposed towards himself. ‘I endure them,’ he adds; ‘I behave myself towards them with kindliness. I might have dismissed them on my arrival, but I preferred to act with moderation.’ Here again, we find Calvin steadily adhering to a line of conduct which does him honor. This same year, 1542, four new pastors were appointed for the church of Geneva: Pierre Blanchet, who showed himself apt to teach; Matthias de Geneston, who successfully delivered his first sermon. ‘The fourth sermon,’ wrote Calvin to Viret, ‘surpassed all my expectations.’ The other two pastors were Louis Treppereau and Philippe Ozias, surnamed de Ecclesia. Of one of these Calvin said ‘that he had given a specimen of his ability, such as he had expected from him;’ whether good or bad he does not inform us. In 1544 Geneva had twelve pastors, but six of them were serving in the country churches. The best known of these new ministers was Nicolas des Gallars, seigneur de Saules, near Paris, whom Calvin highly esteemed, and who afterwards filled an important position in the French reformation, at Poissy, at Paris, and at La Rochelle. Some unfrocked monks arrived at Geneva, expecting to find there, in addition to the liberty of not being Romanists, that of not being Christians; but Calvin distrusted people of this sort. There were some pastors whom it was necessary to dismiss, either because they were indolent in their work, or because they were extravagant in their preaching, or because they did not conduct themselves becomingly.[[200]]
In addition to the labors and the anxieties of his public office Calvin had some personal sorrows to bear.
Ami Porral.
A heavy trial which fell upon him in the month of June, 1542, was at the same time a precious seal sent on his ministry by God. The first magistrate of the republic was Ami Porral, one of those citizens who had labored with the utmost earnestness to secure the independence of Geneva and its union with Switzerland. He had a cultivated mind, and had written a book on the history of Geneva, for which the Council expressed to him its acknowledgments.[[201]] Among the old Huguenots no one had more joyfully received the reformation and the reformer. In the spring time he fell ill. No sooner had Calvin heard of it than he hastened to his house, in company with Viret. ‘I am in danger,’ said the first syndic; ‘the malady from which I suffer has been fatal in my family.’ These three excellent men then had a long conversation together on various subjects, Porral speaking with as much facility as if his health had been sound. His sufferings increased during the two days which followed; but his understanding seemed more lively than formerly, and his speech more fluent. A great number of the citizens of Geneva came to see him; and to each of these he gave a serious exhortation, which was no idle babbling, but was discreetly adapted to the special circumstances of each individual. For three days he appeared to be recovering, but on the fourth day his illness increased, and danger was imminent. Nevertheless, the more he suffered in body the more full was his mind of animation and life. It was he who had censured De la Mare for the strange expressions which we have already noticed. Bernard had taken the part of his colleague, and the result was a coolness between the syndic and the two ministers. Porral now sent for them, and a reconciliation was made after he had seriously admonished them. On the day which proved to be his last, Calvin and Viret arrived at his house at nine o’clock in the morning. The pious reformer, fearing lest he should fatigue his friend if he made a long address, simply set before the dying man the cross of Jesus Christ, his grace and the hope of everlasting life.[[202]] ‘I receive the messenger whom God sends to me,’ said Porral, ‘and I know the power of Christ to strengthen the conscience of true believers.’ Then he bore witness to the work of the ministry as a means of grace, and to the benefits which flow from it, ‘in so luminous a manner,’ says Calvin, ‘that we were both of us astonished, and, I might almost say, in a state of stupor.’ Porral had experienced it. He said, in drawing to a close, ‘I declare that I receive the remission of sins which you announce in the name of Jesus Christ, as though an angel from heaven appeared to proclaim it to me.’ Then he commended, ‘in a marvellous manner, the unity which makes one single body of all the true members of the church.’ He was pained at the recollection of former differences, and, turning to several friends who were at this moment standing by him, he implored them to be of one mind with Calvin and Viret. ‘I have myself,’ said he, ‘been too obstinate in certain matters; but my eyes have been opened, and I see now what mischief may come of disagreement.’ He afterwards made a confession of his faith, short but sincere, serious and clear. Then, turning to Calvin and Viret, Porral exhorted them to perseverance and steadfastness in the work of the ministry. He set forth the difficulties which they would encounter. One might have called him a prophet unveiling the future. He spoke with admirable wisdom of things which concerned the public good. ‘You must continue to put forth your utmost efforts,’ he said to those who surrounded him, ‘for the purpose of reconciling Geneva with her allies.’ The contest with Berne was especially dwelt upon. ‘Although some blustering fellows may cry out very loudly,’ said he, ‘fear not, and be not discouraged.’ After a few more words Calvin prayed, and then departed with Viret.