John Calvin

To show that it was not my purpose to acquire prominence and notoriety, I would have it known that directly afterward, I  left Basel, and even while I was there no one knew I was the author of the book. Also in other places I kept the matter secret and determined to continue to do so until finally Guillaume Farel kept me at Geneva, not by advice and urging, but by a dreadful curse as if God from on high has stretched out his hand upon me to arrest me.
Because the most direct road to Strasbourg where I wished to retire, was closed on account of hostilities, it was my plan to pass through Geneva without stopping more than one night in the city. A little earlier Popery has been driven out, by the fine person I jut named and by Pierre Viret: But conditions were  not yet settled and evil, dangerous factions divided the city.
Thereupon an individual who has since basely revolted and returned to the Papists discovered me and identified me to the others. At this point Farel (Burning with a wondrous zeal to advance the gospel) suddenly et all his efforts at keeping me. After having heard that I was determined to pursue my own private studies–when he realized He would get nowhere by pleas–he came to the point of a curse: That it would please God to curse my leisure and the quiet for my studies that I was seeking, if in such a grave emergency I should withdraw and refuse to give aid and  help. this word so overwhelmed me that I desisted from the journey I had undertaken. Still, feeling my shame and my timidity, I would not undertake to discharge any particular function.
–John Calvin “The Piety of John Calvin”

God does not require of us such cheerfulness as to remove all bitterness of pain. Otherwise the patience of the saints would not in the cross unless they were tormented by pain, felt agony, when someone caused them trouble.
Likewise, if poverty were not harsh and bitter for them, if they did not endure some torment in the disease, if disgrace did not stab them, if dread did not hang over them, what fortitude or moderation would there be in scorning all these things?
But since each of these has bitterness attached that by nature stabs all our hearts, therein is proved the fortitude of a faithful man, if tried by a feeling of such harshness, yet valiantly resisting he strives constantly to resist, surmount and rise above them. In this is patience is shown if, pricked by this same feeling, he is at all times restrained by fear of God, as by a bridle, which will not let him break forth in any intemperate act.
In this appears his joy and cheerfulness, if being struck by sadness and sorrow, he nonetheless gives himself to God’s spiritual consolation. The combat that the faithful, following patience and moderation, wage against the natural feeling of sorrow is well described by St. Paul: “Tribulation we endure in all things, but are not in distress. Poverty we endure, but are not left destitute. Persecution we endure, but are not deserted. Cast down we are, but perish not.”
—John Calvin

In considering the whole course of David’s life it seems to me that at his every step he showed me the way. This was for me a marvelous solace. For although with continual wars this holy king was troubled by the philistines and other foreign nations, his enemies, still more grievously was he stricken in the midst of his own people by the ill will of certain disloyal, vicious men. I can say similarly of myself: On all sides have I been assailed, scarcely even for a moment experiencing repose; always the brunt of some attack either from without or from within. Satan has often tried by his plots to overthrow the whole structure of this church.
—John Calvin “The Piety of John Calvin”

Almighty  God, Thou showest Thy glory for us to see, not only in heaven and earth but also in the law, the prophets and the gospel; And hast so intimately revealed Thyself in Thine only begotten Son that we cannot excuse ourselves outo of ignorance.
Grant that we may advance in this teaching, wherewith Thou so kindly invitest us to Thyself, and may thus steadfastly cleave to Thee that no errors of the world may lead us astray; But may stand firmly fixed in Thy Word, which cannot deceive us: at last reaching heavenly blessedness, where we may enjoy Thy glory face to face, conformed completely to Thee in Christ Jesus our Lord.
Amen

No surer shorter way there is than when a man is led to despise the present life and meditate upon heavenly immortality. From this derive two rules: The first rule is that those who use this world must have as little affection for it, as if they used it not; those who marry, as if they did not marry; those who buy, as if they did not buy–according to St. Paul’s rule. The second rule is that we learn equally to bear poverty with grateful and patient hearts, and to use affluence with moderation.
He who bids us use this world as if we used not, not only suppresses all intemperance in eating, drinking, all delights too great ambition, pride, overfastidiousness in buildings, clothing, styles of life; but also corrects all care and inclination that divert and hinder us from thinking  on the heavenly life and from decking our soul with its true ornaments. Long ago Cato truly said, “Where there is great care for dress there is great neglect of virtue.” And as the old proverb bears it out that those who are much occupied with pampering and decking our their bodies do not take sufficient care of their souls.
Therefore, although the freedom of the faithful in outward matters must be restricted to fixed formulas, still it is subject to this law, namely that they allow themselves as little as possible on the other hand that they be watchful to cut back all superfluity and vain show of affluence–but not intemperately and diligently to guard against making hindrances of the things that ought to help them.
—John Calvin, “The Piety of John Calvin”

All faithful men so long as they dwell on earth must be as sheep destined for slaughter, that they may be shaped to Jesus Christ, their head. Desperately unhappy would they have been if they had not directed their minds upward to surmount all that is in this world and pass beyond the contemplation of present things.

Conversely, if they have once raised their thought above the things of the earth, when they see the wicked flourishing in wealth and honours, enjoying deep repose, having everything as they wish, living in luxury and pomp; even when they see themselves inhumanly treated by the wicked; when they bear their insults; when they are robbed or harried with all manner of outrage—still will it be easy for them to bear up under these evils. For they will ever have before their eyes the last day, on which they know the Lord must gather His faithful ones into the repose of His kingdom, wipe the tears from their eyes, crown them with glory, clothe them with rejoicing, fill them with infinite sweetness of His delights, elevate them into His loftiness; To sum up–make them sharers in His happiness.

On the contrary the wicked ones who have flourished on earth He must have cast into utter disgrace, change their delights to dreadful torments, their laughter and joy to weeping and gnashing of teeth; break their peace with dire torment of conscience; To sum up–plunge them into eternal fire and put them in subjection to the faithful whom they have so wickedly treated.
—-John Calvin, “The piety of John Calvin” pp. 103-4

Now let us discuss the other part of denial of ourselves, which has to do with God…First then, in seeking the means to live or to repose at our ease,, Scripture ever leads us to resign to God ourselves and all our belongings, put down our heart’s affections to tame and yoke them. A man uncontrol, unbridled greed to seek recognition and honour, to grab for power, amass wealth, heap up all that seems to make for pomp and magnificence—These are our overmastering passions.

On the other hand, how marvelous our fear and hatred are of poverty, low birth and ignominy. These we flee with all our strength. This shows what restless spirits are all those who order their lives to their own plan. We see how they try every means, torture themselves in every way to reach the goal to which their ambition and greed sweep them–all to avoid poverty and abjection.

Faithful Christians, to keep from falling into such traps,, will have to hold to this path: First they must not desire, hope, or imagine another way of prospering than by God’s blessing and accordingly must surely lean and repose on it. The flesh seems sufficient of itself to attain its aim, when by its own effort it aspires to honours, wealth, or when helped by men’s favour. Yet all these things are nothing; we can never even slightly advance either by our skill or by our effort except the Lord enable them both. Conversely, his blessing alone will find its way through the midst of all obstacles to give in all things happy issue. Moreover, when it so happens that without God’s blessing we can yet acquire some honour or opulence (as we daily see the wicked come to great wealth and high estate), nevertheless since where God’s curse lies one cannot know even a drop of happiness. We’ll get nothing that does not turn to ill. Unless God’s blessing is upon us. But great madness would it be indeed to seek what can only bring us misery.

Though our storehouses are stuffed, our cellars full, still we ought to always ask for our daily bread and count all our possessions nothing. Except our Lord pour out His blessing, prosper and bring it to fruit. Yet only as God hour by hour bestows it upon us is it really ours. But those who are not content with daily bread, who pant unbridedly after countless things or wallow carefree in their piled up riches and still pray this prayer to God, are mocking Him

The greedy ask for what they do not wish, in fact abominate–mere daily bread–seeking to cover up their greedy way before God.  True prayer pours out to God the whole mind itself and all hidden within. The lazy rich ask of God what they least long for—daily bread—thinking they already have within themselves all they need.
—John Calvin, From the Piety of John Calvin pp. 138

Suppose, therefore, we believe that every means of prospering, lies solely in God’s blessing and that without it every misery and calamity await us. Then our duty is not to aspire with excessive greed to riches, honours, relying on our own skill or diligence, or mens’ favour, or fortune; but to look always to God, so that by his leading we may be led to that state that seems good to him. Thence it will come to pass that we will not try to rake in wealth, to steal honours by right or wrong, by force or craft, or other devious ways, but only to seek the good that will not turn us away from innocence.
–John Calvin, “The Piety of John Calvin” pp. 84

David’s condition was such, that deserving his people’s esteem, he was nontheless groundlessly hated by many (as he complained that “he had paid back what he had not taken away”). No small consolation for me it was— when assaulted by the unwarranted hatred of those who should have put their efforts into  helping me—To conform myself to such a great, excellent pattern.
And this very knowledge and experience was a great help to me in understanding the Psalms, to keep me from wandering, as it were, in a strange land. And actually, my readers, (I am sure) will recognize that when I recount the inner feelings both of David and of others, I am speaking of them as things, with which I am intimately acquainted.
—John Calvin, “The Piety of John Calvin” pp. 56

This then is our plea: Not to be vanquished, overwhelmed by temptations. But by the Lord’s power to stand unmoved against all hostile powers attacking us. This it is not to succumb to temptations. Our plea: received into His care and safekeeping, secure in His protection, grant us victoriously to endure, sin, death, the gates of hell, the devil’s whole kingdom. So it is to be “freed from the evil one.” Mark this clearly: Not in our power is it for us to engage in combat that great warrior the devil or bear alone the force of his onslaught. Otherwise, pointless it would be to ask God what already we have in ourselves. Those who, self-assured, ready themselves for combat, know not their ferocious, well-equipped adversary. As from the jaws of a  mad and raging lion, we seek now to be freed from his power. If the Lord did not snatch us from the midst of death, we would by his fangs and claws immediately be torn to pieces. Swallowed down his throat. Still we know if the Lord is with us, if He fights for us while we keep still, in His might we shall do mightily. Let others trust in their free choice, their own capacities–For us, enough it is to stand, be strong, in God’s power alone.
From “The Piety of John Calvin” pp. 141, Ford Lewis Battle ed.

Do our sins then make us timid before our Father, kind and gentle as he is, because they displease him? Among men, a son can have no better advocate to plead his cause before his father, no better intermediary to win back his lost favour, than if the son himself, suppliant and humble, acknowledging his guilt, implores his father’s mercy. His father then, cannot conceal his compassion, fail to be moved by such entreaties. How then, responds the Father of mercies, God of all comfort?

Will he not heed his children’s tears and groans, entreating for themselves? Since he invites, exhorts us to do, will he not be moved by their pleas rather than by those of other advocates to whose help they have recourse, doubtful as they are of their Father’s merciful compassion?
–John Calvin, “The Piety of John Calvin

May each of you truly recognize yourself a sinner groveling before God and believe that the heavenly Father in Jesus Christ wills to look on you with favour. Unto all those who in this manner repent and seek Jesus Christ as their salvation, I declare absolution, in the name of the Father, of the Son, and of the Holy Spirit.
—John Calvin

Blog owners note:to prevent anyone misunderstanding here, note that Calvin is not giving absolution, but declaring all belivers to have it in Christ’s name and by His merits.

Psalm 25:1-3

To You, O LORD, I lift up my soul. The Psalmist declares at the very outset, that he is not driven here and there, after the manner of the ungodly, but that he directs all his desires and prayers to God alone. Nothing is more inconsistent with true and sincere prayer to God, than to waver and gaze about as the heathen do, for some help from the world; and at the same time to forsake God, or not to betake ourselves directly to his guardianship and protection. In order to strengthen the hope of obtaining his request, he declares, what is of the greatest importance in prayer, that he had his hope fixed in God, and that he was not ensnared by the allurements of the world, or prevented from lifting up his soul fully and unfeignedly to God. In order, therefore, that we may pray aright to God, let us be directed by this rule: not to distract our minds by various and uncertain hopes, nor to depend on worldly aid, but to yield to God the honour of lifting up our heart to him in sincere and earnest prayer.

O my God, I trust in You;  Let me not be ashamed;   Let not my enemies triumph over me. By the word trust, David confirms that faith and hope are added as the cause of such an effect, namely, the lifting up of this world, are lifted up to God. David, then, was carried upwards to God with the whole desire of his heart, because, trusting to his promises, he thereby hoped for sure salvation. When he asks that God would not let him be put to shame, he offers up a prayer, which is taken from the ordinary doctrine of Scripture, namely, that they who trust in God shall never be ashamed. The reason which is added, is that he might not be exposed to the derision of his enemies, whose pride is no less hurtful to the feelings of the godly than it is displeasing to God.

Indeed, let no one who waits on You be ashamed; Let those be ashamed who deal treacherously without cause. David declares that when he is delivered he will  not enjoy exclusively the benefit of it; but that its fruit shall extent to all true believers; just as on the other  hand, the faith of many would be shaken if he had been forsaken by God.

Let us note that all such as boast as having faith in the gospel, and are not sanctified by God, betray their own hypocrisy and lying, and belie themselves by their own life, no matter what they may sing or say, just as we see many nowadays who defile and profane the name of the faith which ought to be holy. For every man will say that he is faithful, and they who have least faith are boldest to say their is no faith but in themselves. And would God that it were so, only by half! But we see even among all that bear the name of Christians that their whole life is disordered and loose, insomuch that they mock God to the full and despise all religion, and yet nevertheless in the meanwhile think  they they are greatly wronged if they are not taken as good catholic Christians.
—From Sermon One on Ephesians

Let the pastors boldly dare all things by the word of God, of which they are constituted administrators. Let them constrain all of the power, glory, and excellence of the world to give place to and to obey the divine majesty of this word. Let them enjoin everyone by it, from the highest to the lowest. Let them edify the body of Christ. Let them devastate Satan’s reign. Let them pasture the sheep, kill the wolves, instruct and exhort the rebellious. Let them bind and loose, thunder and lightening , if necessary, but let them do all according to the Word of God.
—Sermon LXI on Deuteronomy.

True it is that my condition is inferior and humble (And I do not need to stop to point this out!), but just as he was taken from tending sheep and raised to the highest degree of royal dignity, so God, from my small, humble beginnings, has advanced me to the point of calling me to this very honourable post of minister and preacher of the gospel. From my early childhood, my father had destined me for theology: but after a time having considered that the knowledge of the law commonly enriches those who follow it, this hope suddenly made him change his mind. That was the reason I was withdrawn from the study of philosophy and was put into the study of the law, to which, although in obedience to my father, I tried to apply myself faithfully, God nevertheless by his secret providence finally made me turn in another direction.
from “The piety of John Calvin” pp. 46

Let us walking in love and in the fear of Thy Name, be nourished  by Thy goodness, and do Thou minister all things to us which are necessary and expedient for us to eat our bread in peace.

–Prayer of John Calvin

True prayer is born first from our own sense of need, then from faith in God’s promises. Here will the readers be best awakened to sense their ills, and, as well, to seek remedies for them Whatever can stimulate us when we are about to pray to God, this book teaches. Not only are God’s promises presented to us there, but often there is shown to us, someone girding himself for prayer, caught between God’s invitation and the hindrance of the flesh thus are we taught how, if at any time, we are plagued with various doubts, to fight against them, until the mind freed, rises to God.
–John Calvin, “Piety of John Calvin” pp. 70

The Lord Jesus had no need to bear the cross, endure trials, except to attest and prove his obedience towards God his Father. But necessary for us it is, for several reasons, to be unceasingly afflicted in this life. First, as we are by nature inclined to exalt ourselves and claim all things for ourselves, if our frailty is not set before our very eyes, we immediately value our own virtue beyond measure, unhesitatingly deeming itself unconquerable against all troubles that could beset it.
From this it comes to pass that we are puffed up in empty foolish confidence in the flesh, which later rouses us to haughtiness against God as if our own strength suffice without his grace. This arrogance he best restrains in showing us by experience how in us there lies not only stupidity–but also frailty. Therefore he afflicts us either by disgrace, by poverty, disease, bereavement, or other calamities to which—resist them as we will–directly we succumb, not having the power to bear them.
Thus humbled, we learn to call upon his power, which alone makes us stand firm, unflinching, under the weight of such burdens.
—-”The Piety of John Calvin” pp. 88

To this end, the prophet is mindful that in their desperate straits God
suddenly and wonderfully and beyond all hope succors the poor and
almost lost; those wandering through the desert he protects from wild
beasts and at last guides them back to the way [Psalm 107:4-7]; to
the needy and hungry he supplies food [v. 9]; the prisoners he frees from
loathsome dungeons and iron bands [vs. 10-16]; the shipwrecked he leads
back to port unharmed [vs. 23-30]; the half dead he cures of disease [vs.
17-20]; he burns the earth with heat and dryness, or makes it fertile with
the secret watering of grace [vs. 33-38]; he raises up the humblest from the
crowd, or casts down the lofty from the high level of their dignity [vs. 39-
41]. By setting forth examples of this sort, the prophet shows that what
are thought to be chance occurrences are just so many proofs of heavenly
providence, especially of fatherly kindness. And hence ground for rejoicing
is given to the godly, while as for the wicked and the reprobate, their
mouths are stopped [v. 42]. But because most people, immersed in their
own errors, are struck blind in such a dazzling theater, he exclaims that
to weigh these works of God wisely is a matter of rare and singular
wisdom [v. 43], in viewing which they who otherwise seem to be
extremely acute profit nothing. And certainly however much the glory of
God shines forth, scarcely one man in a hundred is a true spectator of
it!
In no greater degree is his power or his wisdom hidden in darkness. His
power shows itself clearly when the ferocity of the impious, in everyone’s
opinion unconquerable, is overcome in a moment, their arrogance
vanquished, their strongest defenses destroyed, their javelins and armor
shattered, their strength broken, their machinations overturned, and
themselves fallen of their own weight; and when their audacity, which
exalted them above heaven, lays them low even to the center of the earth;
when, conversely the humble are raised up from the dust, and the needy
are lifted up from the dung heap [
afflicted are rescued from their extreme tribulation; the despairing are
restored to good hope; the unarmed, few and weak, snatch victory from
the armed, many and strong. Indeed, his wisdom manifests his excellence
when he dispenses everything at the best opportunity; when he confounds
all wisdom of the world [cf. 1 Corinthians 1:20]; when “he catches
the crafty in their own craftiness” [1 Corinthians 3:19 p.; cf.Job
5:13]. In short, there is nothing that he does not temper in the best way.
—John Calvin Institutes of Christian Religion 1.5.viii

Many and varied indeed are the forms of temptation: wicked conceptions of the mind, provoking us to transgress the law, suggested to us either by our own lust or devil-prompted; Also things not evil by nature become temptations through the devil’s devices when thrust before our eyes to draw us away or turn us aside from God. Some temptations come at us from the right, some from the left. Right-handed temptations include riches, power, honours, by their glitter and seeming goodness dulling men’s keen sight, alluring men with their blandishment. Such tricks so captivate, such sweetness so inebriates, that men forget their God. Left hand temptations include poverty, disgrace, contempt, afflictions. Thwarted by their hardship, difficulty, men’s minds grow despondent, cast away assurance and hope, at last are completely estranged from God.

O God our Father, let us not yield to such temptations born of our own lust or held out to us by the devils guile, for they war against us. We pray Thee, sustain, encourage us by Thy hand so, strengthened by Thy power, we may stand firm against all assaults of our deadly foe, whatever the thoughts he smuggles into our minds. We pray that we may turn to good the prosperity that puffs us up, and the adversity that casts us down.
—John Calvin, “The Piety of John Calvin” Ford Lewis Battle ed. pp. 140

Still we fail to see how needed this obedience is unless we ponder how our flesh pants to reject the Lord’s yoke the moment we ever so gently favour our failing. The same thing happens to mettlesome horses after being for some time left idle and pampered; they cannot be tamed and will not obey their masters, whose commands they previously obeyed. In short, what the Lord complains of happening to the Israelites is commonly seen in all men. It is that, fattened with too gentle nurture, they kick against him who has nourished them.It is true that God’s benefice should have drawn us to prize and love his goodness, but since our ungratefulness is such that we are corrupted by his kindness rather than aroused to good, he has to checkrein us and keep us under discipline, lest we break forth into such wantonness.
For this reason, in order that we my not by too abundant good become proud; In order too that honours may not puff us up; In order that our adornments of body or of soul may not arouse insolence in us—The Lord confronts us and puts in its place, reining and taming by the remedy of the cross, the folly of our flesh.
This he does in various ways as he knows to be expedient and salutary to each one. For the illness of some of us is not as severe or even the same as that which strikes the rest; hence the same remedy cannot apply to all. That is why the Lord tests some with one kind of cross, others with another. Yet in wishing to minister to the health of all, on some he uses a gentle medicine, a harsher, more rigorous one on others, leaving no one untouched, for he knows that all men are sick.
—John Calvin, “The Piety of John Calvin” Ford Lewis Battle ed. pp. 90-1

But who will deny it expedient that a gift so excellent which the Lord has made to his servants, be put to use to make it known and manifest? Never would it otherwise be esteemed as it deserves. If the Lord has just reason to give substance to the virtues he has bestowed upon his faithful, to stir them up that they may not remain hidden, even stay unused, we see that there is point to his sending afflictions, without which their patience would be nil. I also say that by this means he instructs them in patience, since by it they learn not to live as they please but at his pleasure.
—John Calvin, “The Piety of John Calvin” Ford Lewis Battle ed. pp. 89

Being long accustomed to swallowing such indignities, I was nearly hardened to them, but when the insolence of such persons was ever growing and increasing, I could not help being stricken by some pangs of bitterness. But to be thus inhumanly treated by my neighbours was not enough–also out of the icy sea some sort of frenzy was stirring a troop of evilly idle men against me.
I am still speaking of the domestic enemies of the church, men who stoutly boast of the gospel of Christ, but because I do not embrace their gross fiction concerning the physical eating of Christ, they rush against me with an impetuosity greater than that of open enemies. Against these I protest after the example of David: “While I am seeking peace, they are rushing into war.” But the barbarous ungratefulness of all these shows itself in that they are attacking from flank and rear a man who works hard to maintain a cause they have in common with him and to whom they should give their help.
Surely if these fellows had a drop of humanity, the fury of the Papists unleashed upon me with such unbridled intensity would soften whatever very great hatred they bear me.
—John Calvin, “The Piety of John Calvin” Ford Lewis Battle ed. pp. 55-6

And was not as described like many of the Reformed it has been my dark providence to know who come under the label of the Frozen chosen.  If those folks I Have known, are truly chosen, then they will not remain frozen, if they do, however,  then I fear for their eternal future.

That blog post created some controversy, though I also had some positive feedback about it away from this blog site itself, but it was not my declaration that all Calvinist’s are the frozen chosen, in fact, it was my contention that to be so, is the most uncalvinistic and even more, unchristian outlook one can have. One filled with self and not with God.

Calvin himself, the man of whom Calvinists take their name, though not their faith, but he was the man who after a thousand years of popish darkness set forth the true religion once again, by his immaculate writings that could have only come from the mind of a genius.  From his first edition of the Institutes in 1536, he never varied  from those doctrines, even though he was a young convert at the time.  By the time the last edition was published however, in 1559, he had expanded on them enormously, because his first edition was only six chapters, and he wrote it for the french refugees and Protestants of France as a simple manual or summary of Christian doctrine.  His last edition however,  was more of an introduction to Scripture for any student of God, and particularly of pastors. Since his final edition has over 7,000 Scripture references in it, it can be truly said it is an introduction to Scripture and Biblical doctrine.

I plan to start a series on Calvin, to again debunk many of the myths, fables, and in some cases downright malicious lies that have existed and been handed down the centuries about him, as a monster or the dictator of Geneva.  There is more than ample proof to prove these literary pieces that started the ball rolling in the time of Calvin was nothing more than malicious propaganda and a fulfilling of Isa.:5:20

But going back to my post on Calvinist’s should not be the frozen chosen, the very point of that post is that to be a Calvinist and yet act like the frozen chosen towards the brethren, is an oxymoron. And those who do, shame the name of Calvinism, and it’s noble heritage and this short quote by B.B. Warfield shows how the man himself of who Calvinist’s take their name from was nothing like that.  I have had the dark providence to know many who were not one iota like Calvin, but  I have the good providence in more recent times, to have new Calvinist friends, among many are not like those I formerly knew.

Calvin was a man of letters, no one can dispute that. HIstory bears it out and the works he has left us, about which only half thus far have been translated into English.  But much of his writing comprised of letter writing. The ones that have remained, fill four full volumes of works, and its a sure dunk that many didn’t stand the test of time and got lost. Most of the Reformation itself, and the very real spiritual war that was going on, was conducted by letter.  People who criticize the use of email don’t seem to know their history very well,  as email is just another form of letter, and in those days when it could take a whole year for a single letter to arrive somewhere, it seems to me with the technological tools we have today, we should also be able to conduct our own reformation with much more power because we are not in those primitive times.

B.B Warfield writes:

Of one other product of his literary activity, however,  a special word seems demanded. Calvin was the great letter-writer of the Reformation age. About four thousand of his letters have come down to us, some of them almost of the dimensions of treatises, many of them practically theological tractates, but many of them also of the most intimate character in which he pours out his heart. In these letters we see the real Calvin, the man of profound religious convictions and rich religious life, of high purpose and noble strenuousness, of full and freely flowing human affections and sympathies. In them he rebukes rulers and instructs statesmen, and strengthens and comforts saints. Never a perplexed pastor but has from him a word of encouragement and counsel; never a martyr but has from him a word of heartening and consolation. Perhaps no friend ever more affectionately leaned on his friends; certainly no friend ever gave himself so ungrudgingly to his friends. Had he written these letters alone, Calvin would take his place among the great Christians and the great Christian leaders of the world.
Benjamin B. Warfield Calvin and Calvinism Vol 5 of the Works of B.B. Warfield.

You see Calvin was not the frozen chosen, he knew how to be a friend to those in need. And he accomplished his labours not only in primitive times, but in the worst of circumstances that anyone could have.  And anyone claiming to be a Calvinist who acts like the frozen chosen is an oxymoron. To be the frozen chosen is to be an antinomian, because if you do not love one’s neighbour as oneself, then the whole of the law is broken, and the whole sum of the law, and one’s love to God questionable. As only when we love God aright, will we also love our fellow man aright also.

This is a series that will be continued on Calvin uncovered.

Speaking  in a letter to Farel when he was away from home but the plague had entered Strasbourg and members within his own household had not been spared so that his wife had been forced to take refuge with a nearby relative, he wrote:

To the cruelty of the sorrow has been violently added an anxious fear for those who survive. Night and day my wife is in my thoughts, deprived of advice since she is denied her husband’s presence. Bereavement over my excellent Charles [that is, de Richebourg] torments me in a particular way—he, who in four days had been deprived of his only brother, and of his teacher whom he loved as a father. These events bring me such sadness that they completely overwhelm my soul and break my spirit.
—John Calvin

Blog owners note, this is to refute some of the claims and myths over Calvin being an unemotional, unfeeling, discompassionate, inhumane stoic.

From a letter dated March 29, 1541

That is that St. Paul means in saying “Tribulation engenders patience; And from patience comes proof.”
To help His faithful in tribulations the Lord has promised; This they truly feel when in patience they stand, sustained by His hand, something by their strength they could not do. Patience then is proof to the saints that God truly gives the help He promised, when there is need of it. By it also their hope is strengthened, because it would be gross ingratitude not to expect that, for the future, God’s truth will be as firm and unchangeable as it has already proved to be.
—John Calvin, “The Piety of John Calvin” Ford Lewis Battle, ed. pp. 88

Still another reason the Lord to afflict His servants: it is to prove their patience, Teach them obedience. Not that they could have another obedience that the He has given them. But it pleases Him to show attest the gifts send to His faithful ones, that these may not lie idle, hidden within. Therefore when He brings into the open the virtue of patience He has given His servants, ’tis said He is proving their patience.
Hence arise such expressions: “He tried Abraham and proved his piety when he did not refuse to sacrifice his son to please him.”
St. Peter likewise says our faith is proved by tribulation just as gold is assayed in a furnace.
—John Calvin, “The Piety of John Calvin,” Ford Lewis Battle, ed. pp. 89

Some scatter abroad ridiculous rumours concerning my wealth; Others, concerning my limitless power; Others talk of my luxury and magnificence. But when a man contents himself with scanty fare and common garb, and of the humblest person does not require more frugality than he himself shows, shall it be asserted such a one lives too high? As for the power for which they envy me, I should like to unload some of it upon them, for they think the heavy load of work weighing me down is a “kingdom”! And if there is any one of them I can’t persuade while alive, that I am not rich, my death will at last show it.
Certainly since I seek no more than I already have, I admit I am not at all poor. But even though in all these fictions there is no plausibility, many folk there are, nonetheless, who approve them.
The reason is that the majority think the only way to cover up their evil deeds is to mix black and white. For them the best shortcut to impunity and license is for the authority of Christ’s servants to fall into ruin.
Besides all these there are also cake-eating dandies of whom David complains: I do not mean only the epicures of the table, but all those who by false reports are currying favour with the great.
—John Calvin, “The piety of John Calvin” Ford Lewis Battled ed. pp. 54-5