1560 2^nd ed John Calvin Bible & Commentary on Book of Acts Martyrs Crespin FOLIO

Extremely Rare Printing DURING Calvin’s Lifetime

An extremely rare, early printing of John Calvin’s commentary on the Book of Acts.

John Calvin (1509 – 1564) was an influential French theologian and pastor during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism, aspects of which include the doctrine of predestination and the absolute sovereignty of God in salvation of the human soul from death and eternal damnation.

Jean Crespin (c.1520 – 1572) was a French Protestant lawyer who became a significant printer and martyrologist in Geneva.

We do not find this very rare book for sale elsewhere.

Main author: Jean Calvin

Title: Ioannis Calvini commentarii integri in Acta Apostolorum, ab ipso authore recogniti, & magna accessione locupletati.

Published: [Genève] : apud Joan. Crispinum, 1560 [i.e. 1561]

Language: French

Notes & contents:

·       2^nd Latin edition

o   Based on original 1554 edition

o   Title page reads 1560; however, this edition was printed in 1561.

·       Signatures: *⁶, A-P⁶, Q⁴, R-Z⁶, Aa-Ee⁶, Ff⁸, Gg-Ii⁶

·       Colophon: Excudebat Joannes Crispinus anno a nativitate Christi millesimo quingentesimo sexagesimo primo.

·       Includes the text of the Book of Acts

·       Printer’s device woodcut on title page

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Wear: wear as seen in photos

Binding: tight and secure vellum binding

Pages: complete with all 346 pages; plus indexes, prefaces, and such

Publisher: [Genève] : apud Joan. Crispinum, 1560 [i.e. 1561]

Size: ~12in X 8in (30cm x 20cm)

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John Calvin (/ˈkælvɪn/;[1] French: Jean Calvin, pronounced: [ʒɑ̃ kalvɛ̃]; born Jehan Cauvin: 10 July 1509 – 27 May 1564) was an influential French theologian and pastor during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism, aspects of which include the doctrine of predestination and the absolute sovereignty of God in salvation of the human soul from death and eternal damnation. In these areas Calvin was influenced by the Augustinian tradition. Various Congregational, Reformed and Presbyterian churches, which look to Calvin as the chief expositor of their beliefs, have spread throughout the world.

Calvin was a tireless polemic and apologetic writer who generated much controversy. He also exchanged cordial and supportive letters with many reformers, including Philipp Melanchthon and Heinrich Bullinger. In addition to his seminal work Institutes of the Christian Religion, he wrote commentaries on most books of the Bible, as well as theological treatises and confessional documents.

Originally trained as a humanist lawyer, he broke from the Roman Catholic Church around 1530. After religious tensions provoked a violent uprising against Protestantism in France, Calvin fled to Basel, Switzerland, where he published the first edition of the Institutes in 1536. In that year, Calvin was recruited by another Frenchman William Farel to help reform the church in Geneva, where he regularly preached sermons throughout the week. The city council resisted the implementation of Calvin's and Farel's ideas, and both men were expelled. At the invitation of Martin Bucer, Calvin proceeded to Strasbourg, where he became the minister of a church of French refugees. He continued to support the reform movement in Geneva, and was eventually invited back to lead its church.

Following his return, Calvin introduced new forms of church government and liturgy, despite opposition from several powerful families in the city who tried to curb his authority. During this period, Michael Servetus, a Spaniard regarded by both Catholics and Protestants as having heretical views, arrived in Geneva. He was denounced by Calvin and burned at the stake for heresy by the city council. Following an influx of supportive refugees and new elections to the city council, Calvin's opponents were forced out. Calvin spent his final years promoting the Reformation both in Geneva and throughout Europe.

Contents  [hide]

1              Early life (1509–1535)

2              Reform work commences (1536–1538)

3              Minister in Strasbourg (1538–1541)

4              Reform in Geneva (1541–1549)

5              Discipline and opposition (1546–1553)

6              Michael Servetus (1553)

7              Securing the Reformation (1553–1555)

8              Final years (1555–1564)

9              Theology

9.1          Controversies

9.2          Calvin and the Jews

10           Political thought

11           Selected works

12           Legacy

13           See also

14           Notes

15           References

16           Further reading

17           External links

Early life (1509–1535)[edit]

Calvin was originally interested in the priesthood, but he changed course to study law in Orléans and Bourges. Painting titled Portrait of Young John Calvin from the collection of the Library of Geneva.

John Calvin was born as Jehan Cauvin on 10 July 1509, in the town of Noyon in the Picardy region of France.[2] He was the first of four sons who survived infancy. His mother, Jeanne le Franc, was the daughter of an innkeeper from Cambrai. She died in Calvin's childhood, from an unknown cause, after bearing four more children. Calvin's father, Gérard Cauvin, had a prosperous career as the cathedral notary and registrar to the ecclesiastical court. Gérard Cauvin died in 1531, after suffering two years with testicular cancer. Gérard intended his three sons—Charles, Jean, and Antoine—for the priesthood.

Jean was particularly precocious; by age 12, he was employed by the bishop as a clerk and received the tonsure, cutting his hair to symbolise his dedication to the Church. He also won the patronage of an influential family, the Montmors.[3] Through their assistance, Calvin was able to attend the Collège de la Marche, in Paris, where he learned Latin from one of its greatest teachers, Mathurin Cordier.[4] Once he completed the course, he entered the Collège de Montaigu as a philosophy student.[5]

In 1525 or 1526, Gérard withdrew his son from the Collège de Montaigu and enrolled him in the University of Orléans to study law. According to contemporary biographers Theodore Beza and Nicolas Colladon, Gérard believed his son would earn more money as a lawyer than as a priest.[6] After a few years of quiet study, Calvin entered the University of Bourges in 1529. He was intrigued by Andreas Alciati, a humanist lawyer. Humanism was a European intellectual movement which stressed classical studies. During his 18-month stay in Bourges, Calvin learned Koine Greek, a necessity for studying the New Testament.[7]

During the autumn of 1533 Calvin experienced a religious conversion. In later life, John Calvin wrote two accounts of his conversion that differ in significant ways. In the first account he portrays his conversion as a sudden change of mind, brought about by God. This account can be found in his Commentary on the Book of Psalms:

"God by a sudden conversion subdued and brought my mind to a teachable frame, which was more hardened in such matters than might have been expected from one at my early period of life. Having thus received some taste and knowledge of true godliness, I was immediately inflamed with so intense a desire to make progress therein, that although I did not altogether leave off other studies, yet I pursued them with less ardour."[8]

In his second account he speaks of a long process of inner turmoil, followed by spiritual and psychological anguish.

"Being exceedingly alarmed at the misery into which I had fallen, and much more at that which threatened me in view of eternal death, I, duty bound, made it my first business to betake myself to your way, condemning my past life, not without groans and tears. And now, O Lord, what remains to a wretch like me, but instead of defence, earnestly to supplicate you not to judge that fearful abandonment of your Word according to its deserts, from which in your wondrous goodness you have at last delivered me."[9]

Scholars have argued about the precise interpretation of these accounts, but it is agreed that his conversion corresponded with his break from the Roman Catholic Church.[10][11] The Calvin biographer Bruce Gordon has stressed that "the two accounts are not antithetical, revealing some inconsistency in Calvin's memory, but rather [are] two different ways of expressing the same reality."[12] At the time of his conversion (scholars have argued), Calvin also believed himself to have experienced a prophetic calling to reform the church, which is briefly reflected in the Psalms commentary account of his conversion and in many of his sermons and a number of his polemical tracts "[13]

By 1532, Calvin received his licentiate in law and published his first book, a commentary on Seneca's De Clementia. After uneventful trips to Orléans and his hometown of Noyon, Calvin returned to Paris in October 1533. During this time, tensions rose at the Collège Royal (later to become the Collège de France) between the humanists/reformers and the conservative senior faculty members. One of the reformers, Nicolas Cop, was rector of the university. On 1 November 1533 he devoted his inaugural address to the need for reform and renewal in the Catholic Church.

The address provoked a strong reaction from the faculty, who denounced it as heretical, forcing Cop to flee to Basel. Calvin, a close friend of Cop, was implicated in the offence, and for the next year he was forced into hiding. He remained on the move, sheltering with his friend Louis du Tillet in Angoulême and taking refuge in Noyon and Orléans. He was finally forced to flee France during the Affair of the Placards in mid-October 1534. In that incident, unknown reformers had posted placards in various cities attacking the Catholic mass, which provoked a violent backlash against Protestants. In January 1535, Calvin joined Cop in Basel, a city under the influence of the reformer Johannes Oecolampadius.[14]

Reform work commences (1536–1538)[edit]

William Farel was the reformer who convinced Calvin to stay in Geneva. 16th Century painting. In the Bibliothèque Publique et Universitaire, Geneva.

In March 1536, Calvin published the first edition of his Institutio Christianae Religionis or Institutes of the Christian Religion. The work was an apologia or defense of his faith and a statement of the doctrinal position of the reformers. He also intended it to serve as an elementary instruction book for anyone interested in the Christian religion. The book was the first expression of his theology. Calvin updated the work and published new editions throughout his life.[15] Shortly after its publication, he left Basel for Ferrara, Italy, where he briefly served as secretary to Princess Renée of France. By June he was back in Paris with his brother Antoine, who was resolving their father's affairs. Following the Edict of Coucy, which gave a limited six-month period for heretics to reconcile with the Catholic faith, Calvin decided that there was no future for him in France. In August he set off for Strasbourg, a free imperial city of the Holy Roman Empire and a refuge for reformers. Due to military manoeuvres of imperial and French forces, he was forced to make a detour to the south, bringing him to Geneva.

Calvin had only intended to stay a single night, but William Farel, a fellow French reformer residing in the city, implored a most reluctant Calvin to stay and assist him in his work of reforming the church there – it was his duty before God, Farel insisted. Yet Calvin, for his part, desired only peace and privacy. But it was not to be; Farel's entreaties prevailed, but not before his having had recourse to the sternest imprecations. Calvin recalls the rather intense encounter:

Then Farel, who was working with incredible zeal to promote the gospel, bent all his efforts to keep me in the city. And when he realized that I was determined to study in privacy in some obscure place, and saw that he gained nothing by entreaty, he descended to cursing, and said that God would surely curse my peace if I held back from giving help at a time of such great need.[16] Terrified by his words, and conscious of my own timidity and cowardice, I gave up my journey and attempted to apply whatever gift I had in defense of my faith.[17]

Calvin accepted his new role without any preconditions on his tasks or duties.[18] The office to which he was initially assigned is unknown. He was eventually given the title of "reader", which most likely meant that he could give expository lectures on the Bible. Sometime in 1537 he was selected to be a "pastor" although he never received any pastoral consecration.[19] For the first time, the lawyer-theologian took up pastoral duties such as baptisms, weddings, and church services.[20]

During the fall of 1536, Farel drafted a confession of faith while Calvin wrote separate articles on reorganizing the church in Geneva. On 16 January 1537, Farel and Calvin presented their Articles concernant l'organisation de l'église et du culte à Genève (Articles on the Organization of the Church and its Worship at Geneva) to the city council.[21] The document described the manner and frequency of their celebrations of the Eucharist, the reason for, and the method of, excommunication, the requirement to subscribe to the confession of faith, the use of congregational singing in the liturgy, and the revision of marriage laws. The council accepted the document on the same day.[22]

As the year progressed, however, Calvin and Farel's reputation with the council began to suffer. The council was reluctant to enforce the subscription requirement, as only a few citizens had subscribed to their confession of faith. On 26 November, the two ministers heatedly debated the council over the issue. Furthermore, France was taking an interest in forming an alliance with Geneva and as the two ministers were Frenchmen, councillors began to question their loyalty. Finally, a major ecclesiastical-political quarrel developed when Bern, Geneva's ally in the reformation of the Swiss churches, proposed to introduce uniformity in the church ceremonies. One proposal required the use of unleavened bread for the Eucharist. The two ministers were unwilling to follow Bern's lead and delayed the use of such bread until a synod in Zurich could be convened to make the final decision. The council ordered Calvin and Farel to use unleavened bread for the Easter Eucharist; in protest, the ministers did not administer communion during the Easter service. This caused a riot during the service and the next day, the council told the ministers to leave Geneva.[23]

Farel and Calvin went to Bern and Zurich to plead their case. The synod in Zurich placed most of the blame on Calvin for not being sympathetic enough toward the people of Geneva. However, it asked Bern to mediate with the aim of restoring the ministers. The Geneva council refused to readmit the two men, who took refuge in Basel. Subsequently, Farel received an invitation to lead the church in Neuchâtel. Calvin was invited to lead a church of French refugees in Strasbourg by that city's leading reformers, Martin Bucer and Wolfgang Capito. Initially, Calvin refused because Farel was not included in the invitation, but relented when Bucer appealed to him. By September 1538 Calvin had taken up his new position in Strasbourg, fully expecting that this time it would be permanent; a few months later, he applied for and was granted citizenship of the city.[24]

Minister in Strasbourg (1538–1541)[edit]

Saint-Nicolas Church, Strasbourg, where Calvin preached in 1538. The building was architecturally modified in the 19th century.

Martin Bucer invited Calvin to Strasbourg after he was expelled from Geneva. Illustration by Jean-Jacques Boissard.

During his time in Strasbourg, Calvin was not attached to one particular church, but held his office successively in the Saint-Nicolas Church, the Sainte-Madeleine Church and the former Dominican Church, renamed the Temple Neuf.[25] (All of these churches still exist, but none are in the architectural state of Calvin's days.) Calvin ministered to 400–500 members in his church. He preached or lectured every day, with two sermons on Sunday. Communion was celebrated monthly and congregational singing of the psalms was encouraged.[26] He also worked on the second edition of the Institutes. Although the first edition sold out within a year, Calvin was dissatisfied with its structure as a catechism, a primer for young Christians.

For the second edition, published in 1539, Calvin dropped this format in favour of systematically presenting the main doctrines from the Bible. In the process, the book was enlarged from six chapters to seventeen.[27] He concurrently worked on another book, the Commentary on Romans, which was published in March 1540. The book was a model for his later commentaries: it included his own Latin translation from the Greek rather than the Latin Vulgate, an exegesis, and an exposition.[28] In the dedicatory letter, Calvin praised the work of his predecessors Philipp Melanchthon, Heinrich Bullinger, and Martin Bucer, but he also took care to distinguish his own work from theirs and to criticise some of their shortcomings.[29]

Calvin's friends urged him to marry. Calvin took a prosaic view, writing to one correspondent:

"I, who have the air of being so hostile to celibacy, I am still not married and do not know whether I will ever be. If I take a wife it will be because, being better freed from numerous worries, I can devote myself to the Lord."[30]

Several candidates were presented to him including one young woman from a noble family. Reluctantly, Calvin agreed to the marriage, on the condition that she would learn French. Although a wedding date was planned for March 1540, he remained reluctant and the wedding never took place. He later wrote that he would never think of marrying her, "unless the Lord had entirely bereft me of my wits".[31] Instead, in August of that year, he married Idelette de Bure, a widow who had two children from her first marriage.[32]

Geneva reconsidered its expulsion of Calvin. Church attendance had dwindled and the political climate had changed; as Bern and Geneva quarrelled over land, their alliance frayed. When Cardinal Jacopo Sadoleto wrote a letter to the city council inviting Geneva to return to the Catholic faith, the council searched for an ecclesiastical authority to respond to him. At first Pierre Viret was consulted, but when he refused, the council asked Calvin. He agreed and his Responsio ad Sadoletum (Letter to Sadoleto) strongly defended Geneva's position concerning reforms in the church.[33] On 21 September 1540 the council commissioned one of its members, Ami Perrin, to find a way to recall Calvin. An embassy reached Calvin while he was at a colloquy, a conference to settle religious disputes, in Worms. His reaction to the suggestion was one of horror in which he wrote, "Rather would I submit to death a hundred times than to that cross on which I had to perish daily a thousand times over."[34]

Calvin also wrote that he was prepared to follow the Lord's calling. A plan was drawn up in which Viret would be appointed to take temporary charge in Geneva for six months while Bucer and Calvin would visit the city to determine the next steps. However, the city council pressed for the immediate appointment of Calvin in Geneva. By summer 1541, Strasbourg decided to loan Calvin to Geneva for six months. Calvin returned on 13 September 1541 with an official escort and a wagon for his family.[35]

Reform in Geneva (1541–1549)[edit]

In supporting Calvin's proposals for reforms, the council of Geneva passed the Ordonnances ecclésiastiques (Ecclesiastical Ordinances) on 20 November 1541. The ordinances defined four orders of ministerial function: pastors to preach and to administer the sacraments; doctors to instruct believers in the faith; elders to provide discipline; and deacons to care for the poor and needy.[36] They also called for the creation of the Consistoire (Consistory), an ecclesiastical court composed of the lay elders and the ministers. The city government retained the power to summon persons before the court, and the Consistory could judge only ecclesiastical matters having no civil jurisdiction. Originally, the court had the power to mete out sentences, with excommunication as its most severe penalty. However, the government contested this power and on 19 March 1543 the council decided that all sentencing would be carried out by the government.[37]

Calvin preached at St. Pierre Cathedral, the main church in Geneva.

In 1542, Calvin adapted a service book used in Strasbourg, publishing La Forme des Prières et Chants Ecclésiastiques (The Form of Prayers and Church Hymns). Calvin recognised the power of music and he intended that it be used to support scripture readings. The original Strasbourg psalter contained twelve psalms by Clément Marot and Calvin added several more hymns of his own composition in the Geneva version. At the end of 1542, Marot became a refugee in Geneva and contributed nineteen more psalms. Louis Bourgeois, also a refugee, lived and taught music in Geneva for sixteen years and Calvin took the opportunity to add his hymns, the most famous being the Old Hundredth.[38]

In the same year of 1542, Calvin published Catéchisme de l'Eglise de Genève (Catechism of the Church of Geneva), which was inspired by Bucer's Kurze Schrifftliche Erklärung of 1534. Calvin had written an earlier catechism during his first stay in Geneva which was largely based on Martin Luther's Large Catechism. The first version was arranged pedagogically, describing Law, Faith, and Prayer. The 1542 version was rearranged for theological reasons, covering Faith first, then Law and Prayer.[39]

Historians debate the extent to which Geneva was a theocracy. On the one hand, Calvin's theology clearly called for separation between church and state. Other historians have stressed the enormous political power wielded on a daily basis by the clerics.[40][41]

Idelette and Calvin had no children survive infancy.

During his ministry in Geneva, Calvin preached over two thousand sermons. Initially he preached twice on Sunday and three times during the week. This proved to be too heavy a burden and late in 1542 the council allowed him to preach only once on Sunday. However, in October 1549, he was again required to preach twice on Sundays and, in addition, every weekday of alternate weeks. His sermons lasted more than an hour and he did not use notes. An occasional secretary tried to record his sermons, but very little of his preaching was preserved before 1549. In that year, professional scribe Denis Raguenier, who had learned or developed a system of shorthand, was assigned to record all of Calvin's sermons. An analysis of his sermons by T. H. L. Parker suggests that Calvin was a consistent preacher and his style changed very little over the years.[42][43]

Voltaire wrote about Calvin, Luther and Zwingli, "If they condemned celibacy in the priests, and opened the gates of the convents, it was only to turn all society into a convent. Shows and entertainments were expressly forbidden by their religion; and for more than two hundred years there was not a single musical instrument allowed in the city of Geneva. They condemned auricular confession, but they enjoined a public one; and in Switzerland, Scotland, and Geneva it was performed the same as penance."[44]

Very little is known about Calvin's personal life in Geneva. His house and furniture were owned by the council. The house was big enough to accommodate his family as well as Antoine's family and some servants. On 28 July 1542, Idelette gave birth to a son, Jacques, but he was born prematurely and survived only briefly. Idelette fell ill in 1545 and died on 29 March 1549. Calvin never married again. He expressed his sorrow in a letter to Viret:

I have been bereaved of the best friend of my life, of one who, if it has been so ordained, would willingly have shared not only my poverty but also my death. During her life she was the faithful helper of my ministry. From her I never experienced the slightest hindrance.[45]

Throughout the rest of his life in Geneva, he maintained several friendships from his early years including Montmor, Cordier, Cop, Farel, Melanchthon and Bullinger.[46]

Discipline and opposition (1546–1553)[edit]

Sixteenth-century portrait of John Calvin by an unknown artist. From the collection of the Bibliothèque de Genève (Library of Geneva)

Calvin encountered bitter opposition to his work in Geneva. Around 1546, the uncoordinated forces coalesced into an identifiable group whom he referred to as the libertines, but who preferred to be called either Spirituels or Patriots.[47][48] According to Calvin, these were people who felt that after being liberated through grace, they were exempted from both ecclesiastical and civil law. The group consisted of wealthy, politically powerful, and interrelated families of Geneva.[49] At the end of January 1546, Pierre Ameaux, a maker of playing cards who had already been in conflict with the Consistory, attacked Calvin by calling him a "Picard", an epithet denoting anti-French sentiment, and accused him of false doctrine. Ameaux was punished by the council and forced to make expiation by parading through the city and begging God for forgiveness.[50] A few months later Ami Perrin, the man who had brought Calvin to Geneva, moved into open opposition. Perrin had married Françoise Favre, daughter of François Favre, a well-established Genevan merchant. Both Perrin's wife and father-in-law had previous conflicts with the Consistory. The court noted that many of Geneva's notables, including Perrin, had breached a law against dancing. Initially, Perrin ignored the court when he was summoned, but after receiving a letter from Calvin, he appeared before the Consistory.[51]

By 1547, opposition to Calvin and other French refugee ministers had grown to constitute the majority of the syndics, the civil magistrates of Geneva. On 27 June an unsigned threatening letter in Genevan dialect was found at the pulpit of St. Pierre Cathedral where Calvin preached. Suspecting a plot against both the church and the state, the council appointed a commission to investigate. Jacques Gruet, a Genevan member of Favre's group, was arrested and incriminating evidence was found when his house was searched. Under torture, he confessed to several crimes including writing the letter left in the pulpit which threatened the church leaders. A civil court condemned Gruet to death and he was beheaded on 26 July. Calvin was not opposed to the civil court's decision.[52]

The libertines continued organizing opposition, insulting the appointed ministers, and challenging the authority of the Consistory. The council straddled both sides of the conflict, alternately admonishing and upholding Calvin. When Perrin was elected first syndic in February 1552, Calvin's authority appeared to be at its lowest point. After some losses before the council, Calvin believed he was defeated; on 24 July 1553 he asked the council to allow him to resign. Although the libertines controlled the council, his request was refused. The opposition realised that they could curb Calvin's authority, but they did not have enough power to banish him.