Few events in the history of the church were more fruitful of good than the defeat of the Libertines in Geneva in May 1555. But the full fruits of it were not immediately seen. The ensuing four years were years of transition – intervening between the great struggle and the grand triumph.

1. The Struggle for Liberty⤒🔗

These four years were marked, first of all, by the struggle with Berne. There had been an alliance between the cities dating from 1526. Con­cluded for a period of twenty-five years, it had been extended for a further five years in 1551. It was therefore due to expire in 1556, and Geneva made overtures well ahead of that date for a new treaty; but the gentlemen of Berne were not in a hurry. The affair of the Libertine fugitives had inflamed the feelings of Berne and they seemed to be filled with implacable hatred. Geneva offered concessions, but Berne was unyielding. So time went on till at last the treaty expired – on the first Sunday of March 1556 – and Geneva was left without an ally. The city was in grave danger. Farel voiced his fears in a letter to Bullinger in June 1556 – fears lest Geneva should share the fate of Constance. That city, after being isolated from its fellow Protestant allies, had fallen a prey to the Emperor Charles V in 1548 and Protestantism had been virtually crushed within it.

Berne made unjust demands and spoke of using force. The reply from Calvin’s pen was couched in language calm and just. He was on all the Genevan commissions in connection with this matter, and the most important and difficult papers were drawn up by him. It was not that he loved the political arena. Indeed, he loathed entering the lists, but necessity was laid upon him. Geneva appealed to the Swiss cities, but nothing came of this. Then suddenly all was changed. Berne made concessions and rapid progress was made in negotiating a new alliance. This was due to threats from the young Duke of Savoy. As Prof. Emile Doumergue says, for Berne ‘fear was the beginning of wisdom’. Geneva, too, felt herself endangered by these threats and everyone in the city was called upon to attend worship and wait upon God, that he might turn from his anger. The treaty was concluded in January 1558.

Though there was now a new treaty, Berne still continued to favour the exiled Libertines and to trouble Geneva. At last early in 1559 the matters in dispute were brought to arbitration. The umpire, who be­longed to the city of Basle, gave decision entirely in favour of Geneva. The citizens were filled with joy and thanksgiving to God. In 1560 a treaty was concluded between Berne and Savoy which gave greater security, not only to Berne but to Geneva also.

A Roman Catholic historian, paying tribute to Calvin, says that in him Geneva had an outstanding diplomat – Berne had no one to equal him. His acuteness, foresight, courtesy, and warmth of conviction were in complete contrast with the rudeness of Berne’s representatives. The tribute is a just one. Calvin pleaded the cause of Geneva till the justice of it was made plain to the other Protestant cities and pastors. His eloquence convinced the lukewarm and the hesitant. He urged strongly that the unity of the Protestant cities was indispensable to the security of church and state.

2. The Struggle for Purity of Morals←⤒🔗

Geneva had need of fortifications of stone and earth, for she was in danger from external enemies. But she also had need to be fortified internally with piety and virtue. Calvin gave many exhortations to the councils of the city in that regard. In 1557 he urged the Council of Two Hundred to acknowledge their faults by which they had provoked God, to humble themselves before him, and seek his mercy. In February 1558, at the time of the elections, he exhorted the people to choose wise men who feared God; it was a time of danger and they could not survive un­less God was for them.

Though the Libertine leaders were gone, there was opposition to Calvin’s programme of reformation. The discipline which he introduced was thorough. It took note of those still attached to the false worship of the Church of Rome and also of those insufficiently attached to the new faith. It took note of the lives of the citizens, of the preachers themselves, and of the children. A barber was banished on account of blasphemy against God and contempt for the preachers, and for attend­ing Mass. A watchful eye was kept on those who frequented the wine shops and the taverns. Laws with regard to feasting and conspicuous consumption with regard to clothes and adornments were introduced in 1558. It was decreed that three-course meals were sufficient, with no more than four dishes per course. Not long after, some of the city’s highest officials, who had arranged a feast for the council, were fined because they included a dish over the prescribed limit. The laws of Geneva spared neither high nor low.

It may be noted in passing that in this year (1558) Calvin asked the council to increase the salaries of his colleagues, but to cut his own. The council refused the latter part of the request – his high qualities, his unsparing efforts, and the honour he brought to their city deserved some mark of their esteem.

Many cases of wantonness in the community had to be addressed, and they were dealt with fearlessly. With one hand wielding the sword Calvin’s Geneva defended the ramparts of liberty; the other used the trowel to build up the edifice of morality.

3. The Struggle for Sound Learning←⤒🔗

One idea had long possessed Calvin’s mind and he was to see it realised before he died – that was the establishing of an academy at Geneva. He had taught in Strasbourg for two years, lecturing on the New Testament in the famous High School led by Jean Sturm. Calvin’s reputation drew many students to Geneva. The establishment of a school in the city would supply a steady stream of ministers for the Reformed Churches and could do incalculable good.

In 1558 Calvin moved the city council to make a beginning. In choos­ing a site a concern was shown to secure a salubrious situation and an outlook upon the lake. This concern should be noted – many would not expect it in these men of the sixteenth century. Felix Bungener tells us that ‘more than once Calvin was seen, while suffering severely from the quartan-ague, dragging himself slowly over the works, encouraging the workmen, and contemplating with joy the rapid progress of the edifice.’

The statutes governing the Academy were issued on 5 June 1559. They were largely the work of Calvin. The same day in the afternoon the opening ceremony took place. The Church of St Peter was too small for the vast crowd attending. There were present the magistrates, the council, the ministers, the teachers, and 600 scholars. Calvin, rising from sickness, which had lasted eight months, gave an address and offered prayer. Michael Roset, the Genevan Secretary of State, read the statutes of the Academy, and the confession of faith to be embraced by the students who wished to be enrolled. He also gave the names of the teachers. The Rector of the Academy, Theodore Beza, addressed the assembly, reminding the students that they had come to prepare them­selves for their life-work to the glory of God. Calvin closed the solemn and inspiring proceedings with thanks to the council and a vehement appeal for it to continue in its holy and honourable purposes.

The number of students grew by leaps and bounds. They came from many lands. At the time of Calvin’s death in 1564 Beza recorded that there were some 1,500 scholars at the Academy. The influence of this institution of learning was simply enormous.