Letters of John Calvin, Volume II

332

An invitation to the Council was, in point of fact, addressed by the Pope to the Cantons, with all sorts of flattering words, to induce them to comply. The theologians of Zurich, appointed to draw up a reply, had little difficulty in showing that the Council was not for the advantage of the Swiss, or for the good of religion, and the Reformed Cantons adopted unanimously the conclusions of the theologians, and refused to send deputies to the Council. – Ruchat, tom. v. p. 426.

333

The year 1551 was marked by two grievous losses to the Reformed churches of Europe. Bucer, overcome by the sorrows of exile, died in England on the 28th of February, and the decease of Joachim Vadian, one of the most brilliant minds of that age, occurred at Saint Gall during the same year. The earliest notice of Bucer's death is to be found in the Journal of King Edward VI. of England: – "February 28th. – The learned man Bucerus died at Cambridge, who was two days after buried in St. Mary's Church, all the whole University, with the whole town, bringing him to the grave, to the number of three thousand persons. Also there was an oration of Mr. Haddon made very elegantly at his death…" &c. – Zurich Letters, first series, tom. ii. p. 492. Vadian, cut off in the prime of life, breathed his last in the arms of his friend Kessler, the poet, leaving behind him a name held in deep veneration by his friends and countrymen. Above two thousand of the present inhabitants of Saint Gall claim the honour of being descended from the burgomaster Vadian. See the notice of him given in the present collection, vol. i. p. 475.

334

Nicolas des Gallars.

335

In a letter to Calvin of the 25th May preceding, Farel gave eloquent expression to his sorrow at the death of Bucer: – "I have at length received the last letter of the pious Bucer. What a spirit! How calmly he sunk down! We must mingle joy with our sorrow, inasmuch as our friend has gone up to God." – Library of Paris. Recueil Historique de France, tom. xix.

336

A man of distinguished learning, an accomplished statesman, and an able negotiator, as well as a theologian, and an admirable poet, Joachim Vadian left as wide a blank in the political councils, as he did in the churches of his country. He had been elected eleven times to the office of Burgomaster of Saint Gall. – See Melchior Adam, Vitæ Medicorum Germanorum; and the Theatrum of Pauli Freheri, tom. ii. pp. 1231, 1232.

337

An allusion to a recent work of Osiander's On Justification, which gave rise to keen controversy in Germany. – See the Correspondence of Calvin with Melanchthon in 1552.

338

By all appearance Amy Perrin.

339

The number of refugees daily increasing at Geneva, permission was grantod them to assemble together for public worship in their own languages. English was preached at the Auditoire, Italian at the College, Spanish at Saint Gervais, and Flemish in Saint Germain. The unity of the Spirit shone through the diversity of languages. – Spon and Picot, Histoire de Genève.

340

The Pope and the King of France were at that time engaged in a struggle about the town of Parma, which the former wished to plunder, and the latter to defend in behalf of Ottavio Farneso. Tho Emperor was not slow in joining the cause of the Pope, and peace was not concluded till the following year.

341

This letter without an address, was written to a friend, perhaps to one of the members of the family of Beza in France, during an illness which endangered his life, in 1551, and which called forth from the Reformer the most touching testimonies of his affection.

342

See the letter to the King of the month of January, p. 299. The ministor, Nicolas des Gallars, charged to present to the King the letter and the Commentaries of Calvin, had met with the most flattering reception at Court.*

343

Calvin published his treatise, De Æterna Dei Praedestinatione, during the following year, in reply to certain attacks directed against this doctrine by an Italian Doctor named George of Sicily, and the German theologian, Albert Pighius, whom he had already assailed in 1543. – (See vol. i. p. 371 of the present Collection.) Little is known regarding George of Sicily. Suspected by the Catholics on account of his professing certain of the Reformed doctrines, and by the Protestants from his holding certain heterodox opinions, he was disclaimed alike by both of those Churches, and ultimately fell a victim to the Inquisition, at Ferrara. – MSS. of the Library of Ferrara.

344

Notwithstanding the interested advances made by the King of France to the Swiss Cantons, and despite his alliance with the Protestants of Germany, the persecutions did not terminate in France. A minister of the district of Neuchatel, originally from the neighbourhood of Mans, named Hugues Gravier, having undertaken a journey to his native country, was arrested at the bridge of Maçon, and, after a long imprisonment, condemned to the flames, notwithstanding the intervention of the Seigneurs of Berne in his behalf. He submitted to this cruel torture at Bourg-en-Bresse, with wonderful firmness; and his death, says the historian of the Martyrs, was the means of forming a nursery of the faithful throughout the entire neighbourhood. – Hist. des Martyrs, p. 234, anno 1552. Hist. Eccl., p. 86.

345

The new opinions made every day fresh progress in France, in spite of the rigour of the edicts, and the severity of the judges. Inspired by the evil spirit of Cardinals Tournon and Lorraine, the King resorted to measures of great cruelty. The Edict of Chateaubriand, issued on the 27th of June 1551, declared Protestants amenable at once to ecclesiastical and civil tribunals, so that if absolved by the jurisdiction of the one, they were liable to condemnation by that of the other! This was a violation of the laws of the most ordinary justice; but at a time when the Emperor, aided by the heretic Maurice of Saxony, was attacking the Pope, the King of France could not give too strong a pledge of his orthodoxy. The blood of the disciples of the Gospel flowed like water, to expiate the alliance of this persecuting monarch with the Lutherans of Germany. – Haag, France Protestante, Introduction, p. x.

346

There were at that time proposals of marriage between the young King Edward, and Elizabeth of France, daughter of Henry II., but the negotiations relative to that match wore without result. – Burnet, History of the Reformation, vol. ii. p. 282, (Nares' Edition.)

347

Calvin, referring to the same circumstance in a letter to Viret, (Aug. 1551,) expressed himself thus: – "An ignorant monk, from an obscure village, disparaged me. A ridiculous affair. He was a demagogue, who from the front of the platform, bawled out that we were worse than the Papists, and brought forward a paper before the Consistory, written by himself, in which he accused me, by name, of teaching what was false and contrary to the word of God; called me an impostor; babbled out that those who agreed with me held impious opinions," &c. – (Calv. Opera, vol. ix. p. 61.) From these last traits, we recognize the same obscure individual, who made bold to bring forward such accusations against Calvin, and whose disputes with the Reformer were soon to acquire a sad notoriety over all Switzerland. This man was Jerome Bolsec! – See the following letter.

348

At a general meeting, held October 16, 1551, the minister of Jussy, Jean de Saint André, in preaching from the words of St. John, (viii. 47,) "He that is of God heareth God's words …" took occasion to develope the doctrine of eternal election, declaring that "those who are not regenerated by the Spirit of God, continue in a state of rebellion even to the end, because obedience is a gift accorded only to the elect." He had scarcely finished speaking when one of the hearers rose up, and pronounced this doctrine false and impious, accompanying his discourse with coarse abuse of those who make God the author of sin, and exhorted the people to guard against this new doctrine as a detestable piece of folly. This man was the old Carmelite monk, Jerome Bolsec, a physician, preacher, and poet, who, wandering by turns in France and Italy, had retired to Geneva some months previously, where he had already frequently attacked the doctrines of Calvin. Unnoticed in the crowd, the Reformer, whom Bolsec had thought absent, immediately rose up, and by a succession of testimonies borrowed from the writings of Augustine, eloquently refuted his adversary. Arrested on account of the temerity of his language, and interrogated by the magistrate, Jerome refused to retract, and was thrown into prison. The case was brought before the Council, where he boldly maintained his opinion, adding, besides, that many of the Swiss ministers shared in his sentiments. Before pronouncing a judgment, which the ministers of Geneva earnestly desired, the magistrates wrote concerning the subject to three Reformed towns, namely, Zurich, Berne, and Bâle, furnishing them with a list of the errors of Bolsec, and asking their advice as to how they should treat him. See the Registers of the Council, Oct. 1551; Gautier, Manuscript History of Geneva, and Ruehat, tom. v. p. 456.

349

This is Calvin's last letter to Myconius. Struck by apoplexy while in the pulpit of the Cathedral of Bâle, a few days before the Easter festivals of 1551, Myconius never rallied, till he was carried off by the plague in October 1552, in the sixty-fourth year of his age. His bereaved widow survived him only a few days. Simon Sulzer succeeded him in the office of Antistes which he had filled during more than ten years with moderation and wisdom. – See Melch. Adam, Vitæ Theol. Germ., p. 224; Ruchat, tom. v. p. 468.

350

Alluding to the reply expected from the ministers of Bâle, concerning the case of Bolsec. See the preceding letter.

351

See letter, p. 319.

352

"To Mons. Christopher Fabri, minister of the Word of God in the Church of Neufchatel."

353

In the theological disputes between Calvin and Bolsec, M. de Falais declared himself in favour of the latter, from whom he received medical advice. He had even written a letter to Bâle in his behalf.

354

See the preceding letter, p. 327.

355

The theologians of Zurich, like those of Bâle, did not hesitate to profess adherence to the doctrine attacked by Bolsec. "Jerome," said they, "deceives himself and wrongs Zuingle, if he believes that the latter taught that God himself was the cause of man's sinning; for if he appeared to teach something similar to that in his book on The Providence of God, we must, at the same time, consult his other writings, where he has plainly established that sin comes by no means from God, but from human corruption and voluntary wickedness." Addressed to the Councils of Geneva by an oversight which the ministers of that church seemed keenly to feel, the answer from Zurich did not appear to Calvin to be a sufficiently explicit condemnation of his adversary. See the letter to Bullinger of January 1552.

356

Lelio Socin, founder of the celebrated sect which bears his name, was born at Sienna of a distinguished family: his father, Mariano Socin, a professor in the University of Bologna, was one of the most learned jurisconsults of his age. Of a bold and active mind, which found pleasure in the most subtle speculations, and which would not stop short of the interpretation of mysteries, Lelio left his native country in 1548, and joined the Reformers of Switzerland and Germany, whose friendship he won by the politeness of his manners, the purity of his life, and his zeal for learning. He resided by turns at Zurich and Wittemberg, and was not slow, by correspondence or conversation, to express his doubts on the common doctrines, which he skilfully advanced rather in the form of questions than as opinions which he was prepared to maintain and to teach. He was beloved by Bullinger, who did not suspect the heterodoxy of his beliefs, and who wrote to Calvin regarding him, "I restrain as far as I can this man's curiosity;" and Calvin himself, after having repeatedly broken off correspondence with Socin, could not forbear renewing it, and giving a friendly reply to the doubts which he had expressed on the resurrection, baptism, the trinity, &c. (Calv. Opera, tom. ix. pp. 51, 57, 197.) The letter, which is published here for the first time, throws valuable light on the relation of the Reformer to the founder of a sect to which even Socin himself was yet a stranger, and whose doubts were afterwards to be set up as dogmas by his disciples. Lelio Socin died in 1562, before he had completed his thirty-seventh year. – M'Crie, Hist. of Ref. in Italy, passim.

357

This letter, without a date, appears to us to belong to the last months of the year 1551. Lelio Socin was living at that time at Wittemberg. – M'Crie, Hist. of the Ref. in Italy, p. 430.

358

The magistrates of Geneva, after having received the advice of the leading Swiss Churches, – which were unanimous alike in their recognition of the doctrine of election, and in soliciting indulgence for Bolsec, – proceeded with the trial of the prisoner, who, having refused to retract his opinions, was solemnly banished on the 23d December 1551, for having persisted in an obstinate despisal of the judgment of the Churches to which he had promised submission. – (Registers of the Council, Dec. 1551. Spon and Picot, Histoire de Genève.) Calvin did not wish the sentence to be more severe, although he counted on the Swiss Churches taking a more energetic course, and in the ardour of his zeal for what he regarded as sound doctrine, looked upon all hesitation and all weakness as a cowardly abandonment of the truth.

359

In their reply to the ministers of Geneva concerning Bolsec, the ministers of Berne freely pleaded the cause of toleration: – "We do not believe," said they, "that it is necessary to treat those who err with too much severity, lest while wishing to defend, with too great zeal, the purity of dogmas, we swerve from the law of Jesus Christ, that is, from charity… Jesus Christ loved the truth, but he loved souls also; not only those who advanced without declension, but also those who went astray. And it is the latter of which the Good Shepherd, in the Gospel parable, takes the greatest care."… More explicit than the theologians of Zurich and of Bâle on the doctrine which formed the ground of the debate, the ministers of Berne gave a deliverance against the doctrine of predestination: – "To come," said they, "to the subject of dispute with Bolsec, you are not ignorant how much vexation it has caused very many good men, of whom we cannot have a bad opinion, who reading in the Scriptures those passages which exalt the grace of God to all men, have not sufficient discernment rightly to understand the true mysteries of Divine election, attach themselves to the proclamation of grace and of universal benevolence, and think that we cannot make God condemn, harden, and blind any man, without being guilty of the insupportable blasphemy of making God himself the author both of man's blindness and of his perdition, and by consequence of all sin." – See this letter, and those of the Churches of Zurich and Bâle, in the Collection of Professor Alph. Turretin, entitled, Nubes Testium, and in Ruchat, tom. v. p. 461, et seq.

360

This minister was banished shortly after beyond the territory of the Seigneurs of Berne on account of this expression.

361

Farel was a genuine orator. All his contemporaries speak with admiration of his eloquent discourses, of his beautiful exhortations, and of his prayers, so fervent, that no one could hear them without being charmed. But it appears that his discourses were all extempore; none of them have been preserved, but they had a few of the defects of improvisation. Their fault was prolixity. Calvin, in his preface to the Psalms, paid, among other things, a brilliant tribute to the eloquence of his friend, and to those thunders of the word (tonitrua) by which he had been enchained at Geneva.

362

In Calvin's own hand.

363

Without date. The end is wanting. We believe that this letter refers to the first month of the year 1552.

364

Who is the personage to whom these words refer, stamped at once by the inflexible spirit of the time and the stern rigour of the Reformer? The historian can only offer conjectures: can it be Jerome Bolsec? But a regular sentence had banished him from Geneva, and Calvin himself does not appear to have called for a more severe judgment against this innovator whom resentment had transformed into a vile pamphleteer. "That fellow, Jerome, is driven out into perpetual exile by a public sentence. Certain revilers have spread abroad the falsehood, that we earnestly desired a much severer punishment, and foolishly, it is believed." – (Calvin to Bullinger, in the month of January 1552.) In that age of inexorable severity against unsound doctrine, Servetus only appeared at Geneva to expire at the stake, and Gentili only escaped the scaffold for a time, by the voluntary retraction of his opinions. To name Gentili, Servetus, Bolsec, is to recall the principal victims of Calvinistic intolerance in the sixteenth century, but not to solve the mystery which attaches to the personage designated in the letter of Calvin to Madame de Cany.

365

Theodore Beza, then professor of Greek literature in the Academy of Lausanne. Born the 24th June 1519, at Véselay in Burgundy, he had left Paris after a brilliant and dissipated youth, and retired to Geneva the 24th October 1548, giving up the possession of the rich benefices which he held of his uncle, the Abbé of Froidmont. Of this number was the priory of Londjumeau, which became the matter of a tedious lawsuit between Beza and the new titular, M. de Sunistan, the protégé of the Duchesse d'Etampes.

366

Anne de Pisseleu, Duchesse d'Etampes. She was a sister of Madame de Cany.

367

Laurent de Normandie. See note 1, p. 311.

368

Despite Calvin's disagreements with the magistrates of Berne and the Helvetic Churches, he did not hesitate to undertake a journey to them in the month of March 1552, which the seriousness of the circumstances demanded, in order to plead the cause, among the Cantons, of the French Protestants, who were then in a most deplorable condition. "This year," says Ruchat, "the King of France carried his persecution of the Reformers, even to the death, so to speak: and those faithful subjects, who wished only to be allowed to serve God in liberty of conscience, were subjected to the violence of his officers, who acted like so many unchained furies. The flames were kindled, the wheel and the gallows were erected at all the tribunals. The Protestant States of the empire, and the four Reformed Cantons, wore active in their intercessions with the King, by means of special ambassadors, in behalf of these poor persecuted ones; but all their prayers were useless." (Hist. de la Réf., tom. v. p. 479.) The King, on advising the Cantons to abstain from any further approaches to him, declared that he wished to be allowed to remain his own master, and to act as he pleased, and for them to refrain in future, lest those cities continued this business at their own peril; … that they were at liberty to govern their own cities as they thought proper; that, for his own part, he wished, without let or hindrance, to do the same in his own kingdom, because he intended by all means to purge it of those seditious men. – (Bullinger to Calvin, tom. ix. p. 68.) This last epithet was a calumny. Yet he continued, nevertheless, to persecute the faithful of France as seditious and as rebels, because they desired to serve and to worship God according to his word.

369

See note 1, Vol. i. p. 439.

370

Doubtless the writing published by Calvin and his colleagues, entitled, "Congrégation faite en l'Eglise de Genève sur la Matière de l'élection éternelle." Geneva, 1552, 8vo.

371

The Marquis de Vico, a Neapolitan nobleman, retired to Geneva. He was admitted an inhabitant of the city, "after having promised to submit to the laws of the magistrates, and to live in the profession of the Reformed religion." – Registers of Council, 15th June 1551.

372

Thomas Cranmer, Archbishop of Canterbury and Primate of England, took an important part in the Reformation of his country during the reigns of Henry VIII. and Edward VI. He laboured assiduously with the Reformers of the Continent, who esteemed his learning and honoured his character, to establish a bond of union between the foreign churches and his own; and if he did not live to see his efforts crowned with success, he at least left behind him an example worthy of imitation. What is most notable in these endeavours is to be found in Cranmer's Letters to the leading theologians of Switzerland and Germany, reproduced in the Collections of his Works published by the Parker Society. They are likewise to be found in the Collection of Zurich Letters, 1st series, vol. i. p. 21-26, from which we borrow the following letter to Calvin, which furnishes us with the date of the Reformer's reply to the Prelate: – "As nothing tends more injuriously to the separation of the Churches than heresies and disputes respecting the doctrines of religion, so nothing tends more effectually to unite the Churches of God, and more powerfully to defend the fold of Christ, than the pure teaching of the Gospel and harmony of doctrine. Wherefore I have often wished, and still continue to do so, that learned and godly men, who are eminent for erudition and judgment, might meet together, and, comparing their respective opinions, might handle all the heads of ecclesiastical doctrine, and hand down to posterity, under the weight of their authority some work not only upon the subjects themselves, but upon the forms of expressing them. Our adversaries are now holding their councils at Trent, for the establishment of their errors; and shall we neglect to call together a godly synod, for the refutation of error, and for restoring and propagating the truth? They are, as I am informed, making decrees respecting the worship of the host; wherefore we ought to leave no stone unturned, not only that we may guard others against this idolatry, but also that we may ourselves come to an agreement upon the doctrine of this sacrament. It cannot escape your prudence how exceedingly the Church of God has been injured by dissensions and varieties of opinion respecting the sacrament of unity; and though they are now in some measure removed, yet I could wish for an agreement in this doctrine, not only as regards the subject itself, but also with respect to the words and forms of expression. You have now my wish, about which I have also written to Masters Philip [Melanchthon] and Bullinger; and I pray you to deliberate among yourselves as to the means by which this synod can be assembled with the greatest convenience. Farewell. – Your very dear brother in Christ,

373

Alluding to the unfortunate controversies raised by Osiander in Germany on the doctrine of Justification.