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their New England fire…sides； who were compelled to shelter
themselves behind mystery。
The tendency of Calvin's system； it is maintained by many； is to
ascribe to God attributes which according to natural justice would
be injustice and cruelty； such as no father would exercise on his
own children； however guilty。 Even good men will not accept in
their hearts doctrines which tend to make God less compassionate
than man。 There are not two kinds of justice。 The intellect is
appalled when it is affirmed that one man JUSTLY suffers the
penalty of another man's sin；although the world is full of
instances of men suffering from the carelessness or wickedness of
others； as in a wicked war or an unnecessary railway disaster。 The
Scripture law of retribution； as brought out in the Bible and
sustained by consciousness； is the penalty a man pays for personal
and voluntary transgression。 Nor will consciousness accept the
doctrine that the sin of a mortalespecially under strong
temptation and with all the bias of a sinful natureis infinite。
Nothing which a created mortal can do is infinite； it is only
finite： the infinite belongs to God alone。 Hence an infinite
penalty for a finite sin conflicts with consciousness and is
nowhere asserted in the Bible； which is transcendently more
merciful and comforting than many theological systems of belief；
however powerfully sustained by dialectical reasoning and by the
most excellent men。 Human judgments or reasonings are fallible on
moral questions which have two sides； and reasonings from texts
which present different meanings when studied by the lights of
learning and science are still more liable to be untrustworthy。 It
would seem to be the supremest necessity for theological schools to
unravel the meaning of divine declarations； and present doctrines
in their relation with apparently conflicting texts； rather than
draw out a perfect and consistent system； philosophically
considered； from any one class of texts。 Of all things in this
wicked and perplexing world the science of theology should be the
most cheerful and inspiring； for it involves inquiries on the
loftiest subjects which can interest a thoughtful mind。
But whatever defects the system of doctrines which Calvin
elaborated with such transcendent ability may have； there is no
question as to its vast influence on the thinking of the sixteenth
and seventeenth centuries。 The schools of France and Holland and
Scotland and England and America were animated by his genius and
authority。 He was a burning and a shining light； if not for all
ages； at least for the unsettled times in which he lived。 No
theologian ever had a greater posthumous power than he for nearly
three hundred years； and he is still one of the great authorities
of the church universal。 John Knox sought his counsel and was
influenced by his advice in the great reform he made in Scotland。
In France the words Calvinist and Huguenot are synonymous。
Cranmer； too； listened to his counsels； and had great respect for
his learning and sanctity。 Among the Puritans he has reigned like
an oracle。 Oliver Cromwell embraced his doctrines； as also did Sir
Matthew Hale。 Ridicule or abuse of Calvin is as absurd as the
ridicule or abuse with which Protestants so long assailed
Hildebrand or Innocent III。 No one abuses Pascal or Augustine； and
yet the theological views of all these are substantially the same。
In one respect I think that Calvin has received more credit than he
deserves。 Some have maintained that he was a sort of father of
republicanism and democratic liberty。 In truth he had no popular
sympathies； and leaned towards an aristocracy which was little
short of an oligarchy。 He had no hand in establishing the
political system of Geneva； it was established before he went
there。 He was not even one of those thinkers who sympathized with
true liberty of conscience。 He persecuted heretics like a
mediaeval Catholic divine。 He would have burned a Galileo as he
caused the death of Servetus； which need not have happened but for
him。 Calvin could have saved Servetus if he had pleased； but he
complained of him to the magistrates； knowing that his condemnation
and death would necessarily follow。 He had neither the humanity of
Luther nor the toleration of Saint Augustine。 He was the
impersonation of intellect；like Newton； Leibnitz； Spinoza； and
Kant；which overbore the impulses of his heart。 He had no
passions except zeal for orthodoxy。 So pre…eminently did intellect
tower above the passions that he seemed to lack sympathy； and yet；
such was his exalted character； he was capable of friendship。 He
was remarkable for every faculty of the mind except wit and
imagination。 His memory was almost incredible； he remembered
everything he ever read or heard； he would； after long intervals；
recognize persons whom he had never seen but once or twice。 When
employed in dictation； he would resume the thread of his discourse
without being prompted； after the most vexatious interruptions。
His judgment was as sound as his memory was retentive； it was
almost infallible；no one was ever known to have been misled by
it。 He had a remarkable analytical power； and also the power of
generalization。 He was a very learned man； and his Commentaries
are among the most useful and valued of his writings； showing both
learning and judgment； his exegetical works have scarcely been
improved。 He had no sceptical or rationalistic tendencies； and
therefore his Commentaries may not be admired by men of 〃advanced
thought；〃 but his annotations will live when those of Ewald shall
be forgotten； they still hold their place in the libraries of
biblical critics。 For his age he was a transcendent critic； his
various writings fill five folio volumes。 He was not so voluminous
a writer as Thomas Aquinas； but less diffuse； his style is lucid；
like that of Voltaire。
Considering the weakness of his body Calvin's labors were
prodigious。 There was never a more industrious man； finding time
for everything；for an amazing correspondence； for pastoral
labors； for treatises and essays； for commentaries and official
duties。 No man ever accomplished more in the same space of time。
He preached daily every alternate week； he attended meetings of the
Consistory and of the Court of Morals； he interested himself in the
great affairs of his age； he wrote letters to all parts of
Christendom。
Reigning as a religious dictator； and with more influence than any
man of his age； next to Luther； Calvin was content to remain poor；
and was disdainful of money and all praises and rewards。 This was
not an affectation； not the desire to imitate the great saints of
Christian antiquity to whom poverty was a cardinal virtue； but real
indifference； looking upon money as impedimenta； as camp equipage
is to successful generals。 He was not conscious of being poor with
his small salary of fifty dollars a year； fee