[459]May not the personage in question be Antoine de Pons, Lord of Maremme? He had taken for his first wife Anne de Parthenay, daughter of M. de Soubise, and had embraced the Reformed faith at the Court of Ferrara. Having afterwards married the lady of Montebenu, he fell away from Protestantism, and even became one of its persecutors.—Bèze,Hist. Eccl., tom. i. p. 199.[460]After the accession of Queen Mary to the throne of England, the Continent was filled with religious exiles, who did not hesitate to sacrifice their country for the free profession of their faith in a strange land. A great many English Churches were established in Germany and Switzerland. Those of Frankfort and Geneva were the most important.—See on the origin and history of the latter, the Memoir published by a Genevese savant, M. Heyer, in theRecueil de la Société d'Histoire et d'Archéologie de Genève. 1854.[461]"The whole of the Lesser Council, the gentlemen of justice, M. Calvin, and a great number of the more eminent men of the town, dine together, in order to cement the peace, and it has been decided upon that if any one violate it all the others may oppose him."—Registers of the Councilfor 1553.[462]See the letter to Viret, p. 423. After having solemnly refused the Supper to Philibert Berthelier, Calvin presented himself before the Council, and demanded a general assembly of the people. The Council could not, he said, annul a discipline which the entire people had sanctioned. Intimidated by this step, the Council adopted the course which it had already followed in the case of Servetus, and expressed the intention of consulting the other Reformed Cantons. Charged with a secret mission by the Reformer, his friend John de Budé set out for Zurich, to solicit in that place, a decision favourable to the views of Calvin. Bullinger was active in his exertions to gain over the magistrates of his country, as well as in giving Calvin wise counsels of moderation:—"We have laboured with all our might," he wrote to him, "to prevent our Seigneurs from acting in any way derogatory to the excellent laws of your Church; we have besides exhorted you to continue faithful, using moderation in all things, lest you lose those whose salvation is desired by the Lord, who does not break the bruised reed nor quench the smoking flax."—Bullinger to Calvin.12th December 1553.[463]While giving an energetic deliverance against the errors of Servetus, the ministers of Zurich had paid, in their reply to the Seigneurie of Geneva, a very beautiful tribute to Calvin:—"We trust that the faith and zeal—in a word, the distinguished services among the exiles and the pious—of our brother, your pastor, Calvin, is too illustrious to be obscured by such very disgraceful calumnies, whether in the estimation of your honourable Council, or in that of other good men."—Calv. Opera, tom. ix. p. 74.[464]See the preceding letter. The Council of Zurich having received the letter of that of Geneva, and having consulted Bullinger and his colleagues regarding the reply which they would require to make, did not hesitate to give a deliverance in favour of Calvin, and against the demands of theLibertines. They accordingly exhorted the magistrates of Geneva to maintain their ecclesiastical laws, "as good and conformable to the prescriptions of the Divine word, and as particularly necessary in an age in which men are becoming more and more wicked." Although the discipline then in operation at Zurich differed essentially from that of Geneva, in being less rigorous, yet the Seigneurs of Zurich pronounced a eulogy upon that of the latter, "inasmuch as it was framed in a manner adapting it to the time, the place, and the persons; and that every Church ought to persevere in those usages which she has received and holily established, according to the word of God."—Ruchat,Hist. de la Reformation, tom. vi. pp. 67, 68. The reply of the Seigneurs of Berne was less explicit. They limited themselves to the declaration, that excommunication was not in force among them, but that they had certain regulations, of which they forwarded them a copy.[465]Farel, while preaching at Geneva, had addressed severe language to the youths of that city; and he said they were "worse than brigands, murderers, thieves, plunderers, atheists." A crowd of young men presenting themselves before the Council, menaced it to its face, and demanded that Farel should be summoned from Neuchatel to give an account of his insolent language. A great tumult followed this proposition. Some made bold to stand up and call to their recollection the services Farel had rendered to the republic, and the shame of an accusation directed against thespiritual fatherof the city. Meanwhile, Farel arrived, calm as usual. The cry got up of Justice! Justice! and the citizens leaving their shops, hastened to rally round the venerable pastor, and preserve him from all disgrace. He had little difficulty in justifying himself and even Perrin was compelled to proclaim his innocence.—Registers of the Council, Nov. 1553; Roset, tom. v. p. 53; andHist. de la Suisse, tom. xi. p. 381.[466]In Calvin's own hand.[467]This is the book against the errors of Michael Servetus.—Opera, tom. viii.; andOpuscules, p. 230. The Registers of Council contain the following intimation on the subject of this work:—"Calvin has represented to the Council, that at the request of the Swiss Churches, he is about to publish a book, containing an account of the opinions of Servetus: and that he has not been so bold as to commit it to the press without the permission of the Council, assuring it that this book contains nothing not conformable to the word of God, or dishonourable to the city. Agreed to permit Calvin to print it; 11th December 1553." This book, as establishing the right of magistrates to punish heresy by the sword, has given occasion to the most violent controversies.[468]Calvin had written, what he then suppressed:De Curione et Similibus. The condemnation of Servetus was disapproved of by certain of the professors of the Academy of Bâle, among whom is to be found the celebrated Italian refugee, Celio Secondo Curione, and Sebastian Castalio.[469]Whilst the number of refugees was increasing at Geneva and the other towns of Switzerland, their wants were provided for by liberal charitable donations. This was the origin of theBourse Etrangèrefounded at Geneva, and whose revenues are applied, even in our own day, to the support of poor students, or to the establishing of new schools.[470]No date. Printed with this designation:D. Agneti Anglæ. But the text of the letter itself proves that it is addressed to an Italian lady named Agnès. We find a person of this name among the members of the Reformed Church of Ferrara.Opera Olympiæ Moratæ. Edit. of 1580, p. 115. Is it not to this lady that is addressed the message of the Reformer, the date of which ought apparently to be placed in 1553, the time of the dispersion of the Evangelical church formed in the capital of the Dukes of Este?[471]To a Seigneur of the neighbouring Isle of Normandy. Without date: 1553?The English Isles of Jersey and Guernsey had a share in the religious revolutions of England during the reign of Mary and Elizabeth. Already during the reign of Edward VI. the Isle of Guernsey possessed a French Protestant Church, of which the pastor Denis Le Vair was tortured in 1555 in Rouen: Beza,Hist. Eccl.Vol. 1. p. 95. The Church of Saint Helier in Jersey has been perpetuated to the present time.
[459]May not the personage in question be Antoine de Pons, Lord of Maremme? He had taken for his first wife Anne de Parthenay, daughter of M. de Soubise, and had embraced the Reformed faith at the Court of Ferrara. Having afterwards married the lady of Montebenu, he fell away from Protestantism, and even became one of its persecutors.—Bèze,Hist. Eccl., tom. i. p. 199.
[459]May not the personage in question be Antoine de Pons, Lord of Maremme? He had taken for his first wife Anne de Parthenay, daughter of M. de Soubise, and had embraced the Reformed faith at the Court of Ferrara. Having afterwards married the lady of Montebenu, he fell away from Protestantism, and even became one of its persecutors.—Bèze,Hist. Eccl., tom. i. p. 199.
[460]After the accession of Queen Mary to the throne of England, the Continent was filled with religious exiles, who did not hesitate to sacrifice their country for the free profession of their faith in a strange land. A great many English Churches were established in Germany and Switzerland. Those of Frankfort and Geneva were the most important.—See on the origin and history of the latter, the Memoir published by a Genevese savant, M. Heyer, in theRecueil de la Société d'Histoire et d'Archéologie de Genève. 1854.
[460]After the accession of Queen Mary to the throne of England, the Continent was filled with religious exiles, who did not hesitate to sacrifice their country for the free profession of their faith in a strange land. A great many English Churches were established in Germany and Switzerland. Those of Frankfort and Geneva were the most important.—See on the origin and history of the latter, the Memoir published by a Genevese savant, M. Heyer, in theRecueil de la Société d'Histoire et d'Archéologie de Genève. 1854.
[461]"The whole of the Lesser Council, the gentlemen of justice, M. Calvin, and a great number of the more eminent men of the town, dine together, in order to cement the peace, and it has been decided upon that if any one violate it all the others may oppose him."—Registers of the Councilfor 1553.
[461]"The whole of the Lesser Council, the gentlemen of justice, M. Calvin, and a great number of the more eminent men of the town, dine together, in order to cement the peace, and it has been decided upon that if any one violate it all the others may oppose him."—Registers of the Councilfor 1553.
[462]See the letter to Viret, p. 423. After having solemnly refused the Supper to Philibert Berthelier, Calvin presented himself before the Council, and demanded a general assembly of the people. The Council could not, he said, annul a discipline which the entire people had sanctioned. Intimidated by this step, the Council adopted the course which it had already followed in the case of Servetus, and expressed the intention of consulting the other Reformed Cantons. Charged with a secret mission by the Reformer, his friend John de Budé set out for Zurich, to solicit in that place, a decision favourable to the views of Calvin. Bullinger was active in his exertions to gain over the magistrates of his country, as well as in giving Calvin wise counsels of moderation:—"We have laboured with all our might," he wrote to him, "to prevent our Seigneurs from acting in any way derogatory to the excellent laws of your Church; we have besides exhorted you to continue faithful, using moderation in all things, lest you lose those whose salvation is desired by the Lord, who does not break the bruised reed nor quench the smoking flax."—Bullinger to Calvin.12th December 1553.
[462]See the letter to Viret, p. 423. After having solemnly refused the Supper to Philibert Berthelier, Calvin presented himself before the Council, and demanded a general assembly of the people. The Council could not, he said, annul a discipline which the entire people had sanctioned. Intimidated by this step, the Council adopted the course which it had already followed in the case of Servetus, and expressed the intention of consulting the other Reformed Cantons. Charged with a secret mission by the Reformer, his friend John de Budé set out for Zurich, to solicit in that place, a decision favourable to the views of Calvin. Bullinger was active in his exertions to gain over the magistrates of his country, as well as in giving Calvin wise counsels of moderation:—"We have laboured with all our might," he wrote to him, "to prevent our Seigneurs from acting in any way derogatory to the excellent laws of your Church; we have besides exhorted you to continue faithful, using moderation in all things, lest you lose those whose salvation is desired by the Lord, who does not break the bruised reed nor quench the smoking flax."—Bullinger to Calvin.12th December 1553.
[463]While giving an energetic deliverance against the errors of Servetus, the ministers of Zurich had paid, in their reply to the Seigneurie of Geneva, a very beautiful tribute to Calvin:—"We trust that the faith and zeal—in a word, the distinguished services among the exiles and the pious—of our brother, your pastor, Calvin, is too illustrious to be obscured by such very disgraceful calumnies, whether in the estimation of your honourable Council, or in that of other good men."—Calv. Opera, tom. ix. p. 74.
[463]While giving an energetic deliverance against the errors of Servetus, the ministers of Zurich had paid, in their reply to the Seigneurie of Geneva, a very beautiful tribute to Calvin:—"We trust that the faith and zeal—in a word, the distinguished services among the exiles and the pious—of our brother, your pastor, Calvin, is too illustrious to be obscured by such very disgraceful calumnies, whether in the estimation of your honourable Council, or in that of other good men."—Calv. Opera, tom. ix. p. 74.
[464]See the preceding letter. The Council of Zurich having received the letter of that of Geneva, and having consulted Bullinger and his colleagues regarding the reply which they would require to make, did not hesitate to give a deliverance in favour of Calvin, and against the demands of theLibertines. They accordingly exhorted the magistrates of Geneva to maintain their ecclesiastical laws, "as good and conformable to the prescriptions of the Divine word, and as particularly necessary in an age in which men are becoming more and more wicked." Although the discipline then in operation at Zurich differed essentially from that of Geneva, in being less rigorous, yet the Seigneurs of Zurich pronounced a eulogy upon that of the latter, "inasmuch as it was framed in a manner adapting it to the time, the place, and the persons; and that every Church ought to persevere in those usages which she has received and holily established, according to the word of God."—Ruchat,Hist. de la Reformation, tom. vi. pp. 67, 68. The reply of the Seigneurs of Berne was less explicit. They limited themselves to the declaration, that excommunication was not in force among them, but that they had certain regulations, of which they forwarded them a copy.
[464]See the preceding letter. The Council of Zurich having received the letter of that of Geneva, and having consulted Bullinger and his colleagues regarding the reply which they would require to make, did not hesitate to give a deliverance in favour of Calvin, and against the demands of theLibertines. They accordingly exhorted the magistrates of Geneva to maintain their ecclesiastical laws, "as good and conformable to the prescriptions of the Divine word, and as particularly necessary in an age in which men are becoming more and more wicked." Although the discipline then in operation at Zurich differed essentially from that of Geneva, in being less rigorous, yet the Seigneurs of Zurich pronounced a eulogy upon that of the latter, "inasmuch as it was framed in a manner adapting it to the time, the place, and the persons; and that every Church ought to persevere in those usages which she has received and holily established, according to the word of God."—Ruchat,Hist. de la Reformation, tom. vi. pp. 67, 68. The reply of the Seigneurs of Berne was less explicit. They limited themselves to the declaration, that excommunication was not in force among them, but that they had certain regulations, of which they forwarded them a copy.
[465]Farel, while preaching at Geneva, had addressed severe language to the youths of that city; and he said they were "worse than brigands, murderers, thieves, plunderers, atheists." A crowd of young men presenting themselves before the Council, menaced it to its face, and demanded that Farel should be summoned from Neuchatel to give an account of his insolent language. A great tumult followed this proposition. Some made bold to stand up and call to their recollection the services Farel had rendered to the republic, and the shame of an accusation directed against thespiritual fatherof the city. Meanwhile, Farel arrived, calm as usual. The cry got up of Justice! Justice! and the citizens leaving their shops, hastened to rally round the venerable pastor, and preserve him from all disgrace. He had little difficulty in justifying himself and even Perrin was compelled to proclaim his innocence.—Registers of the Council, Nov. 1553; Roset, tom. v. p. 53; andHist. de la Suisse, tom. xi. p. 381.
[465]Farel, while preaching at Geneva, had addressed severe language to the youths of that city; and he said they were "worse than brigands, murderers, thieves, plunderers, atheists." A crowd of young men presenting themselves before the Council, menaced it to its face, and demanded that Farel should be summoned from Neuchatel to give an account of his insolent language. A great tumult followed this proposition. Some made bold to stand up and call to their recollection the services Farel had rendered to the republic, and the shame of an accusation directed against thespiritual fatherof the city. Meanwhile, Farel arrived, calm as usual. The cry got up of Justice! Justice! and the citizens leaving their shops, hastened to rally round the venerable pastor, and preserve him from all disgrace. He had little difficulty in justifying himself and even Perrin was compelled to proclaim his innocence.—Registers of the Council, Nov. 1553; Roset, tom. v. p. 53; andHist. de la Suisse, tom. xi. p. 381.
[466]In Calvin's own hand.
[466]In Calvin's own hand.
[467]This is the book against the errors of Michael Servetus.—Opera, tom. viii.; andOpuscules, p. 230. The Registers of Council contain the following intimation on the subject of this work:—"Calvin has represented to the Council, that at the request of the Swiss Churches, he is about to publish a book, containing an account of the opinions of Servetus: and that he has not been so bold as to commit it to the press without the permission of the Council, assuring it that this book contains nothing not conformable to the word of God, or dishonourable to the city. Agreed to permit Calvin to print it; 11th December 1553." This book, as establishing the right of magistrates to punish heresy by the sword, has given occasion to the most violent controversies.
[467]This is the book against the errors of Michael Servetus.—Opera, tom. viii.; andOpuscules, p. 230. The Registers of Council contain the following intimation on the subject of this work:—"Calvin has represented to the Council, that at the request of the Swiss Churches, he is about to publish a book, containing an account of the opinions of Servetus: and that he has not been so bold as to commit it to the press without the permission of the Council, assuring it that this book contains nothing not conformable to the word of God, or dishonourable to the city. Agreed to permit Calvin to print it; 11th December 1553." This book, as establishing the right of magistrates to punish heresy by the sword, has given occasion to the most violent controversies.
[468]Calvin had written, what he then suppressed:De Curione et Similibus. The condemnation of Servetus was disapproved of by certain of the professors of the Academy of Bâle, among whom is to be found the celebrated Italian refugee, Celio Secondo Curione, and Sebastian Castalio.
[468]Calvin had written, what he then suppressed:De Curione et Similibus. The condemnation of Servetus was disapproved of by certain of the professors of the Academy of Bâle, among whom is to be found the celebrated Italian refugee, Celio Secondo Curione, and Sebastian Castalio.
[469]Whilst the number of refugees was increasing at Geneva and the other towns of Switzerland, their wants were provided for by liberal charitable donations. This was the origin of theBourse Etrangèrefounded at Geneva, and whose revenues are applied, even in our own day, to the support of poor students, or to the establishing of new schools.
[469]Whilst the number of refugees was increasing at Geneva and the other towns of Switzerland, their wants were provided for by liberal charitable donations. This was the origin of theBourse Etrangèrefounded at Geneva, and whose revenues are applied, even in our own day, to the support of poor students, or to the establishing of new schools.
[470]No date. Printed with this designation:D. Agneti Anglæ. But the text of the letter itself proves that it is addressed to an Italian lady named Agnès. We find a person of this name among the members of the Reformed Church of Ferrara.Opera Olympiæ Moratæ. Edit. of 1580, p. 115. Is it not to this lady that is addressed the message of the Reformer, the date of which ought apparently to be placed in 1553, the time of the dispersion of the Evangelical church formed in the capital of the Dukes of Este?
[470]No date. Printed with this designation:D. Agneti Anglæ. But the text of the letter itself proves that it is addressed to an Italian lady named Agnès. We find a person of this name among the members of the Reformed Church of Ferrara.Opera Olympiæ Moratæ. Edit. of 1580, p. 115. Is it not to this lady that is addressed the message of the Reformer, the date of which ought apparently to be placed in 1553, the time of the dispersion of the Evangelical church formed in the capital of the Dukes of Este?
[471]To a Seigneur of the neighbouring Isle of Normandy. Without date: 1553?The English Isles of Jersey and Guernsey had a share in the religious revolutions of England during the reign of Mary and Elizabeth. Already during the reign of Edward VI. the Isle of Guernsey possessed a French Protestant Church, of which the pastor Denis Le Vair was tortured in 1555 in Rouen: Beza,Hist. Eccl.Vol. 1. p. 95. The Church of Saint Helier in Jersey has been perpetuated to the present time.
[471]To a Seigneur of the neighbouring Isle of Normandy. Without date: 1553?
The English Isles of Jersey and Guernsey had a share in the religious revolutions of England during the reign of Mary and Elizabeth. Already during the reign of Edward VI. the Isle of Guernsey possessed a French Protestant Church, of which the pastor Denis Le Vair was tortured in 1555 in Rouen: Beza,Hist. Eccl.Vol. 1. p. 95. The Church of Saint Helier in Jersey has been perpetuated to the present time.