18 wherein the body of Jesus Christ is disposed, leaving to the matter, which filled the pores of the bread, the same spaces it filled before. From whence it follows, that the parts of the body of Jesus Christ assume the figure, situation, and in general all the other modes of bread, and consequently they are bread: For, according to him, the essence of bread, or the form, which distinguishes it from all other bodies, is nothing but a particular concurrence of modifications; therefore, wherever this concurrence is, there must be bread; and so, it being found in the body of Jesus Christ, at the sacrament of the eucharist, this body is nothing else but bread: From whence it follows, that this great mystery consists in destroying a bit of bread, and replacing another bit of bread in the room of that which was annihilated. But this hypothesis includes such absurdities, as are inconsistent even with Popery, and the doctrine of transubstantiation. Calvin introduced the Lutheran expressions regarding the eucharist, as mentioned in Bucer's life, which seem to admit of a corporal presence. Judocus Harchius, a physician of Mons, wanted to find a middle way in the doctrine of the eucharist between the Roman catholics and the Protestants, to compose their differences; but he was laughed at by both. John Ponet, bishop of Winchester, who retired to Strasburg in the reign of Q. Mary, composed a book with this title, Dialecticon viri boni et literati de veritate, natura, atque substantia corporis et sanguinis Christi in Eucharistia,' wherein he endeavoured to reconcile the controversies about the eucharist, and particularly those of the Lutherans and Zuinglians. He was zealously attached to the Reformation; but he rightly judged what would be the fate of his book; that neither of the contending parties would approve of it; and that, while he endeavoured to reconcile persons who were at war with one another, he should expose himself to the indignation of both sides: And he compared himself to a man who receives a wound with a sword in striv ing to part people that are fighting. This book concerned the reality, nature, and substance of the body and blood of Christ in the eucharist; which this famous bishop published with no other design but to set the faith and doctrine of the church of England in a clear light. He first shews, that the eucharist is not barely the figure of our Lord's body; but that it also comprehends the reality, nature, and substance of it: For which reason these word, nature and substance, are not to be rejected, since the the fathers, in discoursing of this sacrament, made use of them. Secondly, he enquires, whether these words, reality, nature, and substance, were understood by the fathers in this mystery, according to their general signification, or in a sense that was peculiar and better adapted to the sacraments? For that we should not only observe what words the fathers made use of, but likewise what meaning they put upon them. And that though he was ready with the fathers, to acknowledge a difference between the body of Christ, which had the natural form of a human. body, and his mystical body in the sacrament; yet he inclined to think that this difference should be applied to the manner in which it is present and exhibited, rather than to the thing itself, the true body of Christ: It being most certain, that the body which believers receive in the sacrament, is the same which Christ offered up by his death for their salvation. Lastly, he maintains, that it must be understood in a spiritual sense, according to the general and unanimous exposition of the ancient fathers; and that every carnal thought or imagination should be excluded. Ponet laid great stress upon the authority of the fathers, who speak in strong terms of the presence of our Lord's body in the symbols of the eucharist; and he entirely rejected the opinion that was ascribed to the Lutherans. However, he condemned those who admit of the oral manducation of the body of Jesus Christ: And was willing to allow of the word transubstantiation, provided it was understood in a certain sense, and not to include oral manducation. He had no reason to think that the Romanists would be satisfied with his allowing of a term which he modified in that manner. But as for those who desired to have a miracle granted in the eucharist, he might fancy his hypothesis would satisfy them, if they only asked a great miracle in general; for what he teaches on this head is one of the most incomprehensible things that can be imagined. He admits a real and substantial presence of the body of Jesus Christ; but which is no more than sacramental at the same time: And he affirms, that, by virtue of this presence, the bread in the eucharist may purify our souls, and unite us into one body with our Redeemer. The catechism of the reformed churches, composed by Calvin, does not differ much from the opinion of this bishop of Winchester; as may be seen in these words: "Thus I doubt not but Jesus Christ, as he was signified "and promised, will make us partakers of his own sub stance, that we may be united to him in one life. «Min. But how can that be, since the body of Jesus "Christ is in heaven, and we are in this earthly pilgri "mage? Sch. It is by the incomprehensible power of his Spirit, which unites things that are distant in place. "from one another." Ponet's dialecticon was afterwards joined to the treatise De copore et sanguine Domini,' wrote by Bertram, who also endeavoured to reconcile the controversies about the eucharist, and whose notions are very particular concerning this important article. Calvin was intimidated at nothing, and settled the peace of Geneva. It would be difficult to believe, that in the midst of violent agitations at home, he could shew so much care as he did, of the churches abroad, in France, England, Germany, and Poland; and write so many books and letters. But there are incontestible proofs of it; for he lived in continual action, and almost constantly with his pen in his hand, even when sickness confined him to his bed; arising from his zeal for the general good of the churches. He was a man on whom God had conferred extraordinary talents, a great deal of wit, an exquisite judgment, a faithful memory, au able, indefatigable, and elegant pen; an extensive knowledge, and a great zeal for the truth. But he could not escape slander abroad, nor opposition at home. He was full thirty years old when he married Idolette de Bure, the widow of John Stordeur, a native of Liege, and an Anabaptist, whom he had converted. He married her at Strasburg, in 1540, by the advice of his friend Martin Bucer. She had children by her former husband, and also brought Calvin a son, who died before his father. She died in the beginning of 1549, to the great grief of Calvin, who continued a widower all the rest of his life. To As the Reformers married to prove their conversion from the Papists, the latter reproached them, as if they warred against Rome for the same reasons the Grecians warred against Troy. "Our adversaries (says Calvin) pre"tend we wage a sort of Trojan war for a woman. "say nothing of others at present; they must allow my"self at least to be free from this charge: Since I am "more particularly able, in my own case, to refute this "scurrilous reflection. For notwithstanding I was at liberty to have married under the tyranny of the pope, I voluntarily led a single life for many years." The The Romanists cast many reflections on Calvin for changing his name from Cauvin, which was the name of his family: But a Protestant divine, who was minister of the church of Paris, in 1620, has vindicated him against them all, not only by some examples, but also from solid reasons. In reality, says he, the change of a letter in the name of Calvin, is very inconsiderable, or none at all. In turning Cauvin into Latin, it cannot be translated otherwise than by Calvinus, to give it an air and termination suitable to the genius of that language: For as the Picard word Cauve, and the French Chauve, is by all good authors expressed in Latin by Calvus; so Cauvin in Picard, and Chauvin in French, must in Latin be Calvinus. Now, (says Drelincourt,) the works of this godly man being wrote in Latin, and having made him universally known by the name Calvinus; if afterwards, when he wrote in French, he had used any other name than that of Calvin, the work might have been ascribed to some different author, to the great damage both of the public and ' printers.' Florimond de Remond tells us, that Bucer presented Calvin to Erasmus at Basil, who having conversed with Calvin, told Bucer, that this young man would prove a pernicious creature to the church. Others have adopted this idle story from Florimond; particularly Moreri, who is censured for it by Boyle. The whole is a romance; and its author is a writer of no credit, veracity, and consistency. Florimond was a man who judged without • conscience, avrete without learning, and built houses without money. Of these three accomplishments the first and second are far more common than the third.' The authority of such a man is of no weight, as he confounds and misplaces circumstances; and cannot see in his work the blunders, absurdities, and impossibilities which stare full in his eyes. We should therefore be very weak to give any credit to Fiorimond de Remond, when he brings neither witnesses, nor any other sort of proof: We should be very imprudent to trust him, and highly deserve to be deceived, if we made such a bad use of our sincerity. I should not, (says Boyle,) have been so busy in exposing the falsities of Remond, if I had not observed they spread from book to book, and that the most celebrated 8 authors procure them a sort of perpetuity by adopting them. I have met with them in the last volume of father Alexander's Ecclesiastical History.' However, all things rightly considered, this judgment of the great Erasmus 92 Erasmus must be very much to the glory of Calvin, ac- Calvin established the Presbyterian government in the church of Geneva, and elders were accordingly appointed. The catechism, which he wrote in French and Latin, was an admirable piece, and found such approbation and entertainment in foreign places, that it was translated into High Dutch, Low Dutch, English, and Scotch: Immanuel Tremellius translated it into Hebrew, as Henry Stephens did into Greek. Calvin modestly shewed that his doctrine had the approbation of the most learned men of that age; as Zuinglius, Oecolampadius, Bucer, Melancthon, Çapito, Myconius, and Zuichius; which he proved out of their writings. He made much use of Farel and Viret; yet he contributed much more to them. It was pleasing to good men, to behold three such persons, so famous in the church, cooperating in the work of the Lord, and excelling in several gifts of the Spirit. Farel excelled in a certain greatness of mind, whose thundering sermons could not be heard without trembling; and whose ardent prayers would elevate the soul. Viret so much excelled in sweet eloquence, that he chained his hearers to his lips. Calvin fitted the mind with grave and sententious discourses. So that Beza says, I often thought, that the gifts of these three men, meeting in one, would make a complete pastor.' The ordinary labours of Calvin were these. Every other Sabbath he preached twice. Monday, Tuesday, and Wednesday, he read his divinity lectures. Thursday he assisted in the consistory for the exercise of ecclesiastical discipline. On Friday he read a lecture in exposition of some diflicult places in scripture: Besides his public writings, and private negociations. Gop so blessed his ministry, that he was applied and resorted to from all parts of the Christian world; some to consult his advice in matters of religion, and others to hear him preach. This filled the city of Geneva with a great concourse of people; and, besides the established church, there were also churches for the English, Spaniards, and Italians. |