Calvin Returns To Geneva.
After the banishment of Calvin and Farel, Geneva became a prey to
moral and religious disturbances, and political perils which
increased in significance from day to day. The Libertines were
now in power, and, in a somewhat cynical manner, they put forward
their ideas, their immoral doctrines, and their aims. Of the four
syndics who called themselves members of the Reformed Church, one
refused to be present at the reformed worship, another said that
mass was not to be despised, and a third allowed it to be seen
that he thought the supremacy of Berne might be advantageous to
Geneva. The confession of faith which had been carried four years
previously was attacked at a meeting of the Council. Education
was not better treated than religion. A college had been
established at the request of Calvin, and possessed a principal
and professors who were pious and able men, acknowledged as such
in Switzerland, and even in France; they were requested to
preside at the sacramental tables, and to conform to the Bernese
rites which Calvin and Farel had rejected. They also refused to
do this, saying moreover that they had been engaged to teach
pupils at the college and not to take part in religious services.
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They received orders to leave the city in three days, they
and their families, and had great difficulty in obtaining
permission to delay their departure for a fortnight. There were
most outrageous displays of licentiousness and violence in the
streets of the city, both by night and day. The pious and orderly
citizens were alarmed and excited; they protested in vain against
the immorality, and demanded that the banished pastors should be
allowed to return and explain the motives of their conduct. The
Government of Berne was also uneasy as to the state of Geneva,
and sent envoys who supported this request. The syndics presented
it to the General Council of the citizens, saying: 'Let those who
wish the banished ministers to return to the city, that they may
explain their conduct and resume their functions, hold up their
hands!' Only four persons had the courage to do so, and the crowd
immediately rushed upon these friends of the banished men, crying
out: 'To the Rhone with the Williamists!' [Footnote 82]
[Footnote 82: William was the Christian name of Farel.]
In the presence of such facts as these, the hopes of the ancient
Catholic rulers of Geneva began to revive, and its last bishop,
Pierre de la Baume (who had been made cardinal), the Duke of
Savoy, and the Pope (Paul III.) prepared themselves for fresh
efforts. A conference was established at Lyons, consisting of
three cardinals and six archbishops or bishops, the object of
which was to seek and put into operation means whereby the
ancient Catholic religion might be re-established in Geneva.
There was no lack of partisans or agents in Geneva itself.
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In addition to the danger from the hopes of the Catholics, the
city was threatened by the ambition of foreign states, especially
by that of Berne, which had many adherents in Geneva. Conspiracy,
sedition, trials, and political executions were added to
religious dissensions: national independence was in as great
danger as the Reformed Church.
Calvin's friends kept him well informed as to the position of
affairs, and when he left Geneva he bore in his heart a very deep
affection for the city in which he had first planted the banner
of his cause. But neither the illusions of affection, nor the
sorrows of exile, could blind his judgment with regard to what
the conduct of his friends ought to be during their trials; and
he unfailingly counselled moderation, patience, prudence,
perseverance in their work, and that they should abide in the
city where they had so much difficulty in performing it. There
was to be no open schism, no voluntary separation, no abandonment
of their native and national church, however gloomy the situation
of that church might be, and however inefficient the pastors who
ministered in the name of Christ. 'We must not,' he said, 'take
offence at certain defects of doctrine, for where is the church
which is altogether pure and perfect in this respect? It is
enough that the grand and essential truths, on which God has
founded his church, keep their place and are generally received.'
At the same time that he gave such wise advice, he endeavoured to
keep up the courage of the believers, and to raise their hopes:
'Always turn, my beloved brethren, to this consolation; although
the wicked strive to destroy your church, although your sins have
merited more punishment than you can endure, yet the Lord will
put an end to the chastisements which he has inflicted for your
good.
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Consider your enemies; you will see that all their ways lead to
confusion, although they may have achieved their desire.'
[Footnote 83]
[Footnote 83: Stähelin, ii. 286-290. Gaberel, ii. 304.]
In proportion as the immorality increased and the dangers became
more apparent, a powerful reaction took place among the citizens
of Geneva; the Libertines lost credit, and orderly and pious men
resumed the position they had formerly held. The idea gained
ground rapidly that the best remedy for all evils would be to
recall Calvin and Farel, and openly to submit to their authority.
A bookseller, one of Calvin's friends, was the first to inform
him of the existence of this feeling. Calvin wrote immediately to
Farel: 'Do what you can to prevent the thing from making
progress, for I will not return. I would a thousand times rather
die than allow myself to be nailed again to that cross, where my
blood would flow daily from a thousand wounds. Certainly I
rejoice at the tidings, but who knows if these men are truly
converted and united together in the Lord? Unless it is so, this
peace will be very soon broken again.' The idea of recalling
Calvin made rapid progress at Geneva. On the 21st of September,
1540, the Council of State requested Ami Perrin, one of his
faithful adherents, to find the means of inducing him to return.
On the 20th of October the General Assembly voted that 'in order
to promote the increase and advancement of the Word of God it was
decreed to seek and send for Master John Calvin, who is a very
learned man, to be the evangelical minister in this city.'
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On the 22d a pressing official letter was addressed to him:
'Seeing that our people wish for you, we will deal with you in
such a manner that you shall have good reason to be contented.'
An appeal was also made to the magistrates of Strasburg to induce
them to release Calvin from his engagements. At first they
hesitated, for Calvin was not only an ornament to their city, but
an honoured and useful representative in their transactions with
the German Diets and Conferences. At that period Calvin had just
set out for the Diet of Worms, and it was at Worms that the
letter from Geneva was delivered to him. He wrote at once in
answer to it, in very affectionate terms: 'If only in return for
the kindness and courtesy which in every way you show me, I
should not do my duty unless I made every effort in my power to
comply with your request. But I cannot leave my vocation in
Strasburg without the advice and consent of those whom our Lord
has put in authority there.'
From October 1540 to April 1541, four successive messengers
carried the entreaties of the Genevese to Strasburg, or wherever
else Calvin was to be found. The people of Strasburg seemed
inclined, although with regret, to consent to his leaving them.
They had just sent him again to the Diet of Ratisbon, but they
were struck by the importance of Geneva as the home and centre of
the Reformation in France and Italy, and were willing to give up
their own advantage to the general interest of the common cause.
But Calvin himself was greatly perplexed: 'I knew well,' he wrote
to Farel, 'that you would urge me to comply with the request; but
if you had seen my anguish when this message reached me, you
would have had pity on me.
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I was scarcely in possession of my senses. When I recall the life
that I led in that place, I tremble to the very depths of my soul
at the thought of returning. At that time I had often the
greatest difficulty in stifling the desire of flight which would
rise within me; but I felt that my hands and feet were bound to
that city by the will of God. And now that his grace has set me
free, shall I of my own will return thither and plunge again into
an abyss of which I know the horror and the danger so well? ...
Nevertheless the more I am inclined to recoil with terror from
this task, the more I distrust myself. I therefore leave the
thing to take its own way, and entreat my friends not to urge me
in either direction. In any case I will never forsake the church
of Geneva, which is dearer to me than my life. I am not seeking
my own advantage, nor do I wish to make vain excuses; but I must
see the will of God clearly in this matter, in order that I may
walk in safety, and with his blessing.' This is a remarkable
instance of the manner in which a noble nature may be attracted
and yet alarmed by a great and difficult undertaking, and of the
mingled eagerness and apprehension with which it may be
approached.
But Calvin's hesitation was overcome by the urgent entreaties of
the Genevese, and the advice of his most intimate friends. M.
Bernard, one of the pastors who had remained in Geneva after his
departure, wrote to tell him that on a day in February 1541, when
he was in the pulpit, he saw that his hearers were deeply grieved
at the destitution of the Church, and that he exhorted them to
pray to the pastor of pastors, Jesus Christ, and implore him to
put an end to this state of things; and, when he had spoken thus,
every one thought of Calvin, and his name was on every tongue:
'As for me,' he continued, 'I blessed God that the stone which
the builders had rejected had become the chief stone of the
corner.
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Come to us, then, revered brother in Christ; you belong to us,
for the Lord has given you to us. Come! for the Lord would
require our blood at your hands, because it is you whom he has
established as a shepherd over the house of Israel, which is
among us.' On the 1st of May, 1541, the General Council formally
revoked the decree of exile which had been pronounced in 1538,
stated that 'Calvin and Farel were good men and men of God, and
approved of all that the Council had done or might do to induce
Calvin to return.' They had ceased to urge Farel's return,
because Neufchatel had explicitly refused to part with him.
Calvin yielded: 'I thought the matter over conscientiously and
with reverence, and when I saw that it was my duty I gave way,
and consented to return to the flock from which I had been, as it
were, torn away. But, as the Lord is my witness, I submitted with
sorrow, tears, great solicitude, and anxiety. Not my will, O God,
but thy will be done! I offer my heart as a sacrifice to the
Lord.'
Calvin arrived at Geneva on the 12th of September, 1541,
[Footnote 84] after having spent a few days with Farel at
Neufchatel. A house, with a garden, had been provided for him;
and in the Registers of the Council for the month after his
arrival, we find the following details:--
[Footnote 84: The 10th of September, according to a careful
memoir by M. Amédée Roget, entitled _L'Église et l'État à
Genève du Vivant de Calvin._ (Geneva, 1867.)]
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'Resolved to send for Maître Calvin's wife and household, and to
provide him with all that is necessary for this purpose in men
and money.'
'Resolved to buy Maître Calvin some broadcloth to make him a
coat.'
'Cheque for eight crowns for Maître Calvin's coat.'
'Resolved that as Maître Calvin is a man of great learning, and
well fitted to build up the Christian Church, and as he is put to
great expense in entertaining strangers who pass through the
city, that he shall receive a salary of 500 florins, [Footnote
85] twelve measures of wheat, and two tubs of wine, and shall
take the oaths here.' [Footnote 86]
[Footnote 85: Worth about 3,600 francs, or 150_l_. at
the present time.]
[Footnote 86: Gaberel, vol. i. Appendix, p. 116.]
Beza says: 'He was received with singular affection by this
unhappy people, who now acknowledged their faults, and were
hungering and thirsting for the words of their faithful pastor,
so that they did not cease to importune until he had been induced
to return. And at length the rulers of Strasburg consented that
he should leave them, though they stipulated that he should
always remain a burgess of their city. They also requested him to
retain the revenues of a prebend, which had been assigned as the
salary of his professorship in theology. But he was a man who had
no love whatsoever for the things of this world, and they could
not succeed in persuading him to retain so much as a single
farthing.' [Footnote 87]
[Footnote 87: Beza, p. 31.]
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