John Calvin.
Chapter I. — 145
Final Judgment On Great Men And Great Events Must Be Reserved For Future Generations.
Characteristics Of The Religious Reform Of The Sixteenth Century.
Chapter II — 152 Birth And Parentage Of Calvin. His Brother Charles. Education Of Calvin. His Choice Of A Career.
Chapter III — 157 Calvin The Law Student, At Orleans And Bourges. Calvin The Reformer, In Paris.
Chapter IV — 165 Calvin A Fugitive. Persecution Of The Protestants In Paris.
Chapter V — 173 Calvin The Theologian.
Chapter VI — 181 Calvin's Belief In The Plenary Inspiration Of The Bible.
Chapter VII — 189 Calvin's Theory Of Free-will And Predestination.
Chapter VIII — 202 Calvin Preaches Religious Reform In Italy. The Duchess Of Ferrara. Calvin's Flight From Aosta.
Chapter IX — 212 William Farel. Calvin In Geneva.
Chapter X — 232 Calvin's Polemics.
Chapter XI — 241 Calvin, Luther, And Melancthon. Calvin In Search Of A Wife.
Chapter XII — 250 Calvin Returns To Geneva.
Chapter XIII — 258 Calvin's Ecclesiastical Polity.
Chapter XIV — 266 Calvin's Civil Legislation.
Chapter XV — 278 Division Of The Religious And Civil Authorities On The Question Of The Lord's Supper.
Chapter XVI — 283 Defeat Of The Libertines.
Chapter XVII — 290 Calvin's Theological Controversies. Servetus.
Chapter XVIII — 312 Servetus In Geneva. His Trial And Execution.
Chapter XIX — 326 The Two Opponents. Calvin's Letter To Socinus.
Chapter XX — 333 Calvin's Influence Over The Reformed Churches. His Presbyterianism.
Chapter XXI — 345 Calvin The Author. His Church Catechism. His Respect For The Intellect.
Chapter XXII — 355 The End.
Preface.
'Go ye and preach to all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.'
This was the last injunction of Jesus Christ to His Apostles.
Universality is therefore the first principle and ultimate aim of Christianity. It has been designed for and is intended to become, in fundamental belief, the religion of the universe.
The Universality of Christianity in fundamental belief is accompanied by Diversity in institutions and forms of worship, which are secondary and external developments; for this Diversity is the inevitable result of difference of place, of time, of degrees of civilization, and of all those events which mould the destiny and constitute the history of nations.
When the Apostles were commanded to instruct all nations 'in the name of the Father, and of the Son, and of the Holy Ghost,' they also received the gift of tongues. This gift, which was a consequence of the Diversity of their means and methods of instruction, also bore witness to it, and at the same time manifested the Unity and Universality of their mission.
The whole history and progress of Christianity verifies these two facts. There has been great Diversity in the numerous developments of the Christian religion which we find over the face of the whole earth, and it has often entailed deplorable strife. But Christian Unity has never ceased to be the fundamental principle of these different manifestations, and Universality has remained the ultimate aim of Christianity, in spite of the different methods which it has adopted and forms in which it has been clothed, as it has spread from land to land.
In Europe, and in the states which have grown out of European colonies, Catholicism and Protestantism are the two great branches which have sprung from the Christian stem. For a long time a grievous and sanguinary war was waged between these two Churches. They triumphed or succumbed on different battle-fields. But where Catholicism has conquered, as in France, Protestantism has not perished; where Protestantism has been the victor, as in England, Catholicism still survives. After having subjected each other to so many trials and so much suffering, these two Churches have at last learnt that they can and ought to live together in peace, and that liberty must be their watchword and their safeguard.
From the brightest epochs of Catholicism and Protestantism, I have endeavoured to select some of their most earnest and noble representatives,—men whom no intelligent and well-informed man of the present day can refuse to recognise as Christians.
I was born a Protestant, and the experience of life, as well as the study of history, have more and more confirmed me in the faith of my forefathers; but, at the same time, they have taught me to recognise and to revere those true Christians who are members of Churches not my own.
The thirteenth and the seventeenth centuries are the two noblest and fairest epochs of French Catholicism. The sixteenth century and the beginning of the seventeenth are the two noblest and fairest periods of French Protestantism.
Among French Catholics I have chosen St. Louis in the thirteenth century and St. Vincent de Paul in the seventeenth, as two great and noble Christians, two earnest and illustrious representatives of the Christian faith and life, as well as of the loftiest thought and purest morality of their country and their generation. Among the Protestants of the sixteenth century, Calvin and Du Plessis Mornay present the same characteristics, and deserve an equal glory.
These four men were emphatically and first of all Christians, in thought and life. Christian faith and piety shone out in all of them, notwithstanding their profound divergence and their fierce controversies. That is why I have selected them; and I have tried to depict them as glorious and profitable examples of Christianity, and of its persistent Unity in the midst of its most striking Variety.
Guizot.
Val Richer, 1868.
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