JOHN CAUVIN (afterwards called Calvin) was born of humble parents, his father following the trade of a cooper, at Noyon in Picardy, July 10, 1509. He was intended in the first instance for the profession of the church, and two benefices were already set apart for him, when, at a very early age, from what motive is not exactly known, his destination was suddenly changed, and he was sent, first to Orleans and then to Bourges, to learn under distinguished teachers the science of jurisprudence. He is said to have made great proficiency in that study; but nevertheless, he found leisure to cultivate other talents, and made himself acquainted with Greek, Hebrew, and Syriac, during his residence at Bourges. His natural inclination seems ever to have bent him towards those pursuits to which his earliest attention was directed; and though he never attended the schools of theology, nor had at any time any public master in that science, yet his thoughts were never far away from it; and the time which he could spare from his professional labours was employed on subjects bearing more or less directly upon religion.

Thus it was, that he failed not to take part in the discussions, which arose in France during his early years, respecting the principles of the Reformation; and it may be, that his happy escape from theological tuition made him more disposed to embrace them. It is certain that his opposition to the Church of Rome became very soon notorious, and made him, young as he was, an object of jealousy to some of its powerful adherents. Even the moderate Erasmus viewed his aspiring talents and determined character with some undefined apprehension; and he is related (after a conversation with Calvin at Strasbourg) to have remarked to Bucer, who had presented him," I see in that young man the seeds of a dangerous pest, which will some day throw great disorder into the Church." The weak and wavering character of Erasmus renders it difficult for us to understand what sort of dis

order it was that he anticipated, or what exactly was the Church on which the apprehended mischief was to fall. In 1535 Calvin published his great work, the Christian Institute,' which was intended. as a sort of confession of faith of the French reformers, in answer to the calumnies which confounded them with the frantic Anabaptists of Germany.

In 1536, finding that his person was no longer secure in France, Calvin determined to retire into Germany, and was compelled by accident to pass through Geneva. He found this city in a state of extreme confusion. The civil government was popular, and in those days tumultuous: the ecclesiastical had been entirely dissolved by the departure of the bishops and clergy on the triumph of the Reformation, and only such laws existed as the individual influence of the pastors was able to impose upon their several flocks. It was a tempting field for spiritual ambition, and Calvin was readily persuaded to enter into it. He decided to remain at Geneva, and forthwith opened a theological school.

In the very year following his arrival, he formed the design of introducing into his adopted country a regular system of ecclesiastical polity. He assembled the people; and, not without much opposition, prevailed on them at length to bind themselves by oath; first, that they would not again, on any consideration, ever submit to the dominion of Rome; secondly, that they would render obedience to a certain code of ecclesiastical laws, which he and his colleagues had drawn up for them. Some writers do not expressly mention that this second proposition was accepted by the people-if accepted, it was immediately violated: and as Calvin and his clerical coadjutors (who were only two in number) refused with firmness to administer the holy communion to such as rejected the condition, the people, not yet prepared to endure that bondage, banished the spiritual legislators from the city, in April, 1538.

Calvin retired to Strasbourg, where he renewed his intimacy with Bucer, and became more and more distinguished for his talents and learning. He was present at the Conferences of Worms and Ratisbon, where he gained additional reputation. He founded a French reformed church at Strasbourg, and obtained a theological chair in that city; at the same time, he continued in communication with Geneva, and in expressions of unabated affection for his former adherents. Meanwhile, the disorders which had prevailed in that city were in no manner alleviated by his exile, and a strong reaction gradually took place in his favour; insomuch, that, in the year 1541, there being a vacancy in

the ministry, the senate and the assembly of the people proclaimed with equal vehemence their wish for the return of Calvin. "We will have Calvin, that good and learned man, Christ's minister." "This," says Calvin, Epist. 24, "when I understood, I could not choose but praise God; nor was I able to judge otherwise, than that this was the Lord's doing; and that it was marvellous in our eyes; and that the stone which the builders refused was now made the head of the corner."

It was on September 13th that he returned from his exile in the pride of spiritual triumph; and he began, without any loss of time, while the feelings of all classes were yet warm in his favour, to establish that rigid form of ecclesiastical discipline which he may formerly have meditated, but which he did not fully propound till now. He proposed to institute a standing court (the Consistory), consisting of all the ministers of religion, who were to be perpetual members, and also of twice the same number of laymen to be chosen annually. To these he committed the charge of public morality, with power to determine all kinds of ecclesiastical causes; with authority to convene, control, and punish, even with excommunication, whomsoever they might think deserving. It was in vain that many advanced objections to this scheme that they urged the despotic character of this court; the certainty too, that the perpetual judges, though fewer in number, would in fact predominate over a majority annually elected; and that Calvin, through his power over the clergy, would be master of the decisions of the whole tribunal. He persisted inflexibly; and since there now remained with the people of Geneva only the choice of receiving his laws or sending him once more into exile, they acquiesced reluctantly in the former determination. On the 20th of November, in the same year (1541), the Presbytery was established at Geneva.

Maimbourg, in his History of Calvinism,' has remarked that, from this time forward, Calvin became, not pontiff only, but also caliph, of Geneva; since the unbounded influence which he possessed in the Consistory extended to the council, and no important state-affair was transacted without his advice or approbation. At the same time, he enlarged the limits of his spiritual power, and made it felt in every quarter of Europe. In France most especially he was regarded personally as the head of the Reformed Church; he composed a liturgy for its use; and, secured from persecution by his residence and dignity, he gave laws, by his writings and his emissaries, to the scattered congregations of Reformers. The fruits of his unwearied industry were everywhere in their hands. His Institute, and his learned