IN the year 1507 there was great commotion at Berne, a canton in Switzerland. Crowds of people hastened to the convent of the Dominicans to see a young man, bearing five wounds in imitation of our Lord. His arms were extended, and his head lay on one side. At times he would appear to be dying. "He is suffering the cross of Christ," whispered those who stood by. It was said that he got his wounds in this way. One night as he lay in his cell the virgin Mary appeared to him, and coming to his bed-side pierced his hand with a nail, then wrapped around the wound a piece of the linen cloth worn by her Son—our Lord—on His flight into Egypt. Afterward four other wounds were made upon the body of this young man, he being chosen out for this in great grace. And thus, with the "five wounds," he was visited by the crowds, anxious to see one on whom had fallen such an honor.
Jetzer was the name of this young man, and after a time he had another visit from the virgin Mary as he supposed; but in his visitor he now recognized the voice of his confessor. On expressing this to be his belief the visitor vanished. After a time she came again, and now reproached him for his unbelief. “This time it is the prior," said Jetzer, rushing at him with a knife. "Mary" threw a pewter plate at his head and disappeared.
The scales were now fallen from Jetzer's eyes. He saw how he had been deceived, and felt sure he knew who his visitors were. The Dominicans finding themselves detected tried to poison Jetzer; but he happily discovered this and fled from the place. The deception was soon noised abroad, and the pope appointed persons to investigate the matter. Four persons were found guilty and burnt alive.
Zwingli had studied at Berne, and had attracted the attention of the Dominicans, and they had invited him to lodge at their convent. His father, fearing for his safety, had bidden him leave Berne at once. The above shameful imposture shows the danger Zwingli had run.
Ulric Zwingli was born on January 1, 1484, at Wildhaus, in the canton of St. Gall, in Switzerland. The village stands 3,613 feet above the sea—near to heaven, as one has said, and yet a part of this sin-stained earth. Ulric was first placed with his uncle, the dean of Wesen, for his education, and being found of good ability, he was sent at ten years of age to Basle. Here he outstripped his fellow scholars, and in 1497 he was sent to Berne, where he remained till called away from the danger that threatened him, as we have seen. From Berne he went to Vienna in Austria and studied philosophy. He afterward went to Basle where he became Master of Arts, and commenced teaching.
His next step was to become pastor of Glans, and in 1513 he commenced to study Greek in order, as he said, "to draw from the true source the doctrine of Christ." And he afterward said that we must endeavor to leave philosophy and theology, and "enter into God's thoughts in His own word. I applied myself in earnest prayer to the Lord to give me His light; and though I read nothing but scripture, its sense becomes clearer to me than if I had studied many commentators." This was the man chosen of God to be the most zealous of the Swiss Reformers, and this was his education for the work.
Zwingli twice visited Italy, and strange to say as a soldier. In those days all were expected to take arms when there was a call to war, and Zwingli thus was in arms to fight for the pope.
These visits, like the visit of Luther to Rome, were of great use to Zwingli. They gave him a clear insight into the evil practices of the Church of Rome, and it grieved him to the heart to see his beloved countrymen given up like cattle to the slaughter, to save that which was so corrupt.
In 1516 Zwingli was called to be priest and preacher at Einsiedeln, in the canton of Schwytz.
It had been said that a chant of some unseen heavenly choristers had been heard in the church, and a voice which declared Christ Himself had consecrated the place. This drew to the spot thousands of pilgrims, to whom Zwingli preached the gospel. He told them plainly that God was not there more than anywhere else. There was no merit in their pilgrimages. “Christ, who offered Himself on the cross once for all, is the sacrifice and victim, which satisfies for all eternity for the sins of all believers." This was strange news to the pilgrims. They told one another, "Christ alone saves us, and He saves everywhere." At this news many turned back, and the visitors became fewer. There was in consequence less money coming in, and Zwingli's stipend fell short. But he cared not: he was content to be the poorer if he made others rich.
Oswald Myconius, a friend of Zwingli, was appointed over the school at Zurich, and soon after his arrival, the post of preacher becoming vacant, Myconius at once proposed his friend Zwingli. After a good deal of canvassing for and against, Zwingli was chosen preacher of Zurich, which greatly enlarged his sphere of usefulness. On December 27, 1518, he entered on his duties. He began to expound the Gospel of Matthew, to the great delight of the faithful.
In the next year a monk, named Samson, was going the round of Switzerland, selling indulgences. Zwingli heard of his approach to Zurich, and commenced to preach against the unholy traffic. This and other influences caused the council to resolve not to admit Samson into the town. They therefore sent messengers to the suburbs where Samson had arrived. He said he had a message from the pope. So he was admitted, but was not allowed to open his traffic. He was soon recalled from Switzerland, and a cart drawn by three horses was needed to drag the chests of money he had collected from the poor deluded Swiss.
In August 1519, a dreadful plague broke out at Zurich. Zwingli was at the baths of Pfeffers, but he returned to his post at once, where he was indefatigable in his attentions to the sick. At length he was smitten down by the plague, and all hope was lost of his recovery. But day and night prayers were made by the faithful that he might be spared. God heard their prayers and raised up His servant, with renewed strength and energy to proceed with the work set before him. Besides preaching on Sundays he observed that many persons flocked to Zurich on Fridays to the market, and he resolved to open the church on the market days, and let those simple country people hear the truth and carry it away with them. By this means, and by a colporteur going from village to village with the works of the Reformers, the work rapidly spread in all directions. And everywhere as the light increased, the power and influence of Rome decreased.
This at length attracted attention and in a peculiar manner. It is one of the rules of Rome not to allow meat to be eaten on Fridays nor during Lent, and a citizen of Lucerne being at Zurich was scandalized to find a friend of his eating meat during Lent, and told him of it. His friend retorted that he knew those at Lucerne ate meat on days when it was forbidden. "We purchase our license from the pope," said the citizen of Lucerne. "And we ours from the butcher," said his friend; "if it be an affair of money, the one surely is as good as the other." It got noised abroad, and the Council being appealed to, the practice was forbidden. But the friends of the pope were not satisfied, and wrote to the Bishop of Constance, declaring that Zwingli was the destroyer, not the pastor of Christ's flock.
The bishop appointed three persons to visit Zurich, and investigate the case. They first called a council of the clergy; but in this Zwingli delivered a speech in favor of the gospel, which his accusers did not attempt to gainsay.
The magistrates were appealed to—the smaller council. Here Zwingli was not allowed to be present, and he would have been condemned, but those friendly to the truth appealed to the large council—the Two Hundred.
On the 9th of April, 1522, they met, amid great interest and excitement. The friends of the truth demanded that the pastors should be present to hear the accusations and answer them. The smaller council objected; but it was decided that they should be heard.
The deputy from the bishop said, "Men have appeared amongst us teaching newly-invented doctrines that are equally abominable and seditious.... Continue in the church. Out of the church none can be saved. The ceremonies of the church alone can bring unlearned Christians to the knowledge of salvation: and the pastors of the flock have nothing to do but to explain the signification of these ceremonies to the people." He and his coadjutors then wanted to leave the council, but Zwingli begged them to stay. This they refused, until the council itself strongly begged them to remain. At length they consented.
Zwingli rose to reply. The deputy had talked of sedition, “Let him learn that Zurich is more tranquil and more obedient to the laws than any city in Switzerland—a blessing which all good Christians attribute to the gospel.
“It is not by vain observances that the unlearned multitude can be brought to the knowledge of the truth. There is another and a better way. It is the way that Christ and His apostles have marked out for us—even the gospel itself
“With regard to abstinence, let him who thinks forty days insufficient, fast if he will all the year round, it concerns not me. All that I contend for is that no one should be compelled to fast...
“In every nation whosoever believes with all his heart in the Lord Jesus is accepted of God. Here truly is the church, out of which no one can be saved. To explain the gospel, and to obey it— such is the sum of our duty as the ministers of Christ.”
The Two Hundred resolved to appeal to the pope and the cardinals to explain the controverted point, and that in the meantime abstinence from flesh should be observed during Lent.
This was really a triumph for the Reformers. Zwingli went on with his work. But his enemies were not baffled, and were constantly plotting to get rid of him. One day he received a letter, begging him not to eat except in his own house, and not to partake of bread except that baked at home—a plot being laid to remove him by poison. On the next day another attempt was made with the dagger, but God preserved His servant.
Again the bishop interfered, and wrote to the chapter at Zurich. Though not named, all knew it was meant for Zwingli. He replied in writing "What after all is my offense?" asked he: "I have endeavored to open men's eyes to the peril of their souls; I have labored to bring them to the knowledge of the only true God and Christ Jesus His Son." He was allowed to go on with his work.
Other preachers were raised up. At Lucerne on a solemn fast-day a large crowd filled the church, expecting to hear some noted preacher. Conrad Schmid, of Kusnacht, entered the pulpit. Attention was immediately riveted, as he began to speak in German instead of the usual Latin. Among other strange things to their ears he said, “God forbid that we should recognize a head so full of sin as the Roman bishop, and thereby reject Jesus Christ. If the bishop of Rome dispenses the bread of the gospel, let us acknowledge him as a pastor, not as our head: and if he does not dispense it, let us in no way whatever recognize him.”
In other places there was not room in the churches for those who preached the gospel. This was the case at Appenzell, where Walter Klarer often preached in the meadows or on the mountain sides the glad tidings of salvation.
The scandals that occurred through the celibacy of the clergy occasioned the Reformers to search the word, and there they found that the bishop was to be the husband of one wife. (1 Tim. 3:22A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; (1 Timothy 3:2).) Zwingli saw it was right to marry; but because some of his friends were not clear about it, he resolved to be married secretly. He was united to Anna Reinhard, widow of Meyer von Knonau. This was in 1522, some say 1524, but its being kept from the public will easily account for the different dates being named.
In the meantime the enemies of the truth had appealed to the Diet of the nation, and the Diet had forbidden any from preaching "doctrines that disturbed the people." Zwingli could not consent, but in order to work in harmony with his brethren he called a meeting of the preachers favorable to the gospel to meet him at Einsiedeln. The object was to address the heads of the cantons and the bishop on two points. 1, To claim a free preaching of the gospel. 2, To allow the clergy to marry. Happily for both they had ample scripture, which they took care to quote in their appeals. These were printed and widely circulated.
These appeals stirred up the energies of the papal party. Their anger fell first upon Oswald Myconius. He was the head of the school at Lucerne. He was known to be a friend of reform, and for this, or, as they said, because he was a disciple of Luther, he was dismissed from his office. With his sick wife and child, sadly he left Lucerne. The city had refused the light and the truth, and, as if given up to its darkness, it has remained chiefly Roman Catholic to this day. Myconius found shelter at Einsiedeln.
About the end of 1522 Leo Juda, a friend of Zwingli, and a staunch friend of the gospel, came to Zurich as pastor of St. Peter's. One day Leo heard a monk in his preaching say that a man by his own strength could satisfy the righteousness of God. His spirit was stirred, and he begged the hearers to keep their seats while he proved to them the preacher was wrong. This caused great commotion, and a council was called to consider the matter. Zwingli again took the lead, first by issuing some theses, and then in the council, by maintaining the truths of the gospel.
Faber, a German theologian, was present, but declined to hold any discussion with Zwingli.
The council decreed that as Zwingli was reproved by no one, he was at liberty to preach the gospel. Again had God kept an open door for His truth.
Rome tried other stratagems. Zwingli was surprised by a visit from the captain of the pope's guard and a legate, bearing a letter in which the pope called Zwingli his well-beloved son. Others, too, gathered round the Reformer and offered him honor and riches from the church. Through God's grace, Zwingli saw the trap laid for him and evaded it.
The friends of the gospel were tried by the unwise zeal of some who, it may be hoped, had imbibed the truth. Thus, one of the vicars of St. Peter's on seeing many poor people about the doors only half clad, said, in allusion to the costly attire of the images of saints, "I should like to strip those wooden idols and clothe those poor members of Jesus Christ." A few days after both the saints and their rich clothing were missing. The council sent the Vicar to prison, though he had no hand in their removal.
In October, 1523, another council was held at Zurich—an important one for the Reformation. In this the doctrine of the Mass was discussed. "My brethren in Christ," said Zwingli, "far from us be the thought that there is anything unreal in the body and blood of Christ. Our only aim is to prove that the Mass is not a sacrifice that can be offered to God by one man for his fellow." There was no one to reply, and the point was gained. Zurich became the stronghold of the Reformation, Myconius being called shortly afterward to take charge of one of the schools. Thus was he again brought near to Zwingli.
A general Diet of Switzerland was now held at Lucerne. The question as to which of the cantons were favorable to Reform was soon raised. Zurich alone was decidedly for the Reformation; Schaffhausen almost; Berne, Basle, Soleure, Glaris, and Appenzell were doubtful; the rest were decidedly against it. Nineteen Articles were passed to the import that no new or Lutheran doctrine was to be allowed in public or private. They bore date January 26, 1524, and were ratified by all the cantons except Zurich, and copies sent to each to be carried out.
The effect of this was first felt by a citizen of Zurich, Hottinger by name. Having been grieved by seeing persons fall down before a crucifix by the roadside, he had gone and dug round it till the crucifix came down with a crash. For this he was expelled from Zurich; but wherever he went he spoke freely of the gospel the Reformers preached at Zurich. "It is," said he, "that Christ has offered Himself up once only for all believers, and by that one sacrifice has purified them and redeemed them from all iniquity; and they prove by holy scripture that the Mass is a mere delusion." Some took notice of his words, and at Coblentz he was seized. They tried to get a conviction against him in two places in vain; but at Lucerne, where the gospel had been driven away, they were more successful. The council at once sentenced him to be beheaded. People wept as they saw him led to execution. "I am going to everlasting happiness," said he. On reaching the scaffold he raised his eyes to heaven, and said, "Oh my Redeemer, into Thy hands I commend my spirit," and his head was struck off.
It being well known that Zurich was the stronghold of the Reformation, deputies were sent to the canton, requesting that they would root out the new religion. "Dismiss Zwingli and his disciples," said they: then they would all unite to correct abuses.
The council met to consider the proposition. All saw that it was a momentous crisis for the Reformation as far as man was concerned. But God had the hearts of all men under His control, and the council of Zurich replied that they could make no concessions in what concerned the word of God. As yet at least in Zurich the gospel was free.
Nor did the council stop there. They had spoken courageously, they proceeded to act in like manner. The relics, collected with so much care, but about which there was so much doubt, should be worshipped no longer. They buried them. They then proceeded to strip all the churches of the images, the ornaments of which were sold for relief of the poor. The paintings were obliterated, and the walls whitewashed. Some of the ornaments were committed to the flames, "to the honor and glory of God," Then the organs were silenced, simplicity and sincerity of worship were sought for.
While these things gave joy to the Reformers, they filled the friends of the pope with indignation and resentment. The pope also was aroused. He addressed a brief on the subject to the Swiss confederation. A Diet was called in July 1524 at Zug, from which a deputation was sent to Zurich, Schaffhausen and Appenzell, stating their determination not to allow the new doctrine. Zurich replied that in matters of faith the word of God must be obeyed. It was not simply the council now. They had previously appealed to the people to know their judgment, and that judgment was emphatically for the gospel. The reply of Zurich greatly incensed the confederation, who threatened to sit no longer with Zurich in the Diet.
Zurich "choosing the gospel" sounds very encouraging, but it must be noticed that the people had been appealed to, and this was irrespective of whether they were Christians or not; so that the movement became partly religious and partly political.
A breach was brought about unexpectedly. Œxlin was pastor of Burg, a village in the vicinity of Stein, upon the Rhine. He was a friend of Zwingli and a preacher of the gospel. One night he was seized and carried off; but calling out, the neighbors were aroused; the alarm gun was fired, and the tocsin sounded. The whole neighborhood were on foot. They hastened after their pastor but were unable to come up with him before he had crossed the river Thur, and was beyond their rescue.
The alarm had not raised the friends of the pastor only, but those also who cared for nothing but excitement. These broke into a neighboring convent, burnt the books, and made themselves drunk, which ended by the place being reduced to ashes.
Among those who had pursued their pastor was deputy-bailiff Wirth and his two sons, all devoted to the truth, the sons being priests, and preachers of the gospel. These had had nothing to do with the spoliation of the convent, but being known as Reformers, and as they were out on that eventful night, they were singled out as those who ought to be punished.
A Diet of the whole of the cantons was called, and the surrender of these three men was demanded. Zurich caused them to be arrested, but on examination they were declared to be innocent. Still the Diet demanded them, and on the promise that they should be examined only as to the events of that night, and not as to their faith, they were given up, and carried to Baden. It was August, 1524.
At the examination the father was put to the torture, but declared himself innocent as touching the attack upon the convent. He was then charged with destroying an image of St. Anne. Against his son Adrian there was nothing except that he had married, and had preached like Luther and Zwingli. John had given the holy sacrament to a sick man without candle or bell. They were also tortured, being urged to confess of whom they had learned the evil doctrine. The bailiff's wife repaired to Baden, and with a babe in her arms, appealed to the judges. Her younger son was given up to her; but her husband and John were condemned to death, together with another bailiff, named Rutiman. Sustained by faith in the Lord, they were beheaded. The gospel was bearing fruit to the glory of God.
This caused deep emotion in Zurich, but so far from hindering the Reformation, it instilled new courage and helped on the work. On August 11, 1525, the pastors of Zurich applied to the great council to abolish the Mass, and re-establish the Lord's Supper. This they agreed to. The altars were removed, and tables supplied their places. The people were given both the bread and the wine.
As these things were being done at Zurich, at Berne the gospel was also progressing, but amid great opposition. James Watteville, president over the council, and his son Nicholas, provost in the church, were both favorable to the gospel. The council ordained that the preaching should consist of the, gospel, and the doctrine of God as it is found in the books of scripture, and that the preachers should not allude to any doctrine, disputation, or writing coming from Luther or other teachers. This was skilfully worded. While it appeased the Romish party that the doctrines of Luther were not to be preached, it left the Reformers free to preach the same truths drawn from scripture.
At Königsfeld, there stood a monastery where all the noble families of Switzerland and Suabia sent their daughters who desired to take the veil. In this convent was the sister of the provost—Margaret Watteville, who had read the scriptures and received the truth, along with others of the inmates. These were convinced that their proper place was in their families, and they made a request to the council that they might leave the convent. The council used its influence to cause them to remain. The discipline was relaxed, and their allowances increased; but this did not satisfy them. "We desire," said they, "not liberty of the flesh, but that of the Spirit. We your poor unoffending prisoners, beseech you to take compassion on us." "Our prisoners," exclaimed the banneret, a staunch defender of the convents; "I have no wish to detain them prisoners." This turned the council in their favor. The doors were thrown open, and all who wished left. Nicholas Watteville, to keep a good conscience, gave up all hopes of promotion and emoluments, and married a nun, Clara May, from another convent. Thus were the strongholds of Rome being broken into in the canton of Berne.
At Basle, too, the Reformation made progress. It was the learned city of Switzerland, and the residence of Erasmus, who, while he spoke plainly and loudly against the abuses of the church, always drew back when any wished him to advance. He thus became really a hindrance to the Reformation and eventually wrote against Luther. But Œcolampadius was a faithful advocate of the Reformation. He had suffered persecution, and was now a "tried" man. He was professor and preacher at Basle.
Zwingli was led, in studying the scriptures, to the belief that the bread and the wine were not changed into the body and blood of Christ in the Lord's supper; neither did he believe with Luther, that though the bread and the wine were not changed, yet they were accompanied by the real body and blood; but he believed that the bread and wine were symbols of the body and blood of Christ: the one represented the other. This is now the view held by most Protestants; but at that time it was a newly recovered truth, that had been hidden for ages. Œcolampadius agreed with Zwingli.
Though Luther and Zwingli did not agree on this point, Zwingli and the other Swiss divines were anxious that this difference should not separate them from the German Reformers. But Luther was very violent about it, and declared to the messenger whom the Swiss sent, "Either the one party or the other—either the Swiss or we—must be ministers of Satan.”
Thus was the bark of the Reformation weakened from within by its divisions, where unity would have been strength. It was assailed, too, from without by the philosophy of Erasmus and the schools; by the fanaticism of the Anabaptists, who, driven from Germany, spread in Switzerland; and by the "religion" of the Church of Rome. If it had not been floated by God Himself it must have foundered; but God was above all, and the frail bark weathered every storm.
A. general Diet was called for, May 16, 1526, at Baden, to consider the subject of the "new doctrines." Dr. Eck was invited as the champion for Rome. The way Baden had behaved in the matter of the bailiffs Wirth and Rutiman, and the threats thrown out against Zwingli, rendered it unsafe for him to attend. Œcolampadius had to be the champion of the Reformation. Naturally quiet and retiring, he would have wished for Zwingli, but he felt constrained to be present and speak for the word of God.
Nothing could be more marked than the attitude of Baden. The friends of the papacy—especially Eck and Faber—fared sumptuously and were well received everywhere, while Œcolampadius and his compeers were as a set of beggars, and were scoffed at as freely as the others were commended. The landlord of "The Pike," the inn where Œcolampadius lodged, being curious to know how the Reformer spent his time, often looked in upon him, but always found him reading or praying. "It must be confessed," said he, "that he is a very pious heretic.”
The discussion lasted eighteen days. Eck was loud, boastful and confident. Œcolampadius was serene, mild, but weighty. Of him a friend of Rome was heard to say, "O that the tall sallow man were on our side!" No one was allowed to take notes except those appointed by the papal party; but a student, named Jerome Wälsch, had an excellent memory. After each discussion, he hastened home and wrote down all he could remember, and a messenger was despatched with it to Zwingli, who sent advice in return.
The discussion over, the theses of Eck were signed by eighty persons, while the protest against them was signed only by Œcolampadius and ten others. The Diet now decreed that as Zwingli, the leader in the pernicious doctrines, had refused to appear, and as the ministers who had come to Baden had hardened themselves against conviction, both the one and the others were in consequence cast out of the bosom of the church!
A strange thing this surely, that a Diet of councilors—with no pretension whatever to have any standing in the church—should take upon themselves to excommunicate a body of Christians It may have satisfied themselves; but certainly in God's sight it went no further than presumptuous words.
Œcolampadius was received back to Basle with great joy. He had done his duty, and God had protected him. Haller, on his return to Berne, was ordered to perform Mass by the smaller council. He appealed to the larger council; and there he solemnly told them that he could not with a clear conscience perform the Mass. He would leave the city if they wished it. They decided, to try and appease Rome, to remove him from being canon, and appoint him preacher. In other places the work spread. The discussion at Baden, instead of crushing the Reformation, as it was hoped it would do, only gave to it fresh life and vigor.
In 1527, Zurich being excluded from the national Diet by the Catholic cantons, called a Diet in its own city, and invited those supposed to be favorable to the gospel. Deputies from Berne, Basle, Schaffhausen, Appenzell, and St. Gall attended. A proposition was made in favor of the preaching of God's word and not the opinions of any man, and independent of any custom of their forefathers, who had not the word as they now had. The deputies promised to report the proposition.
The Catholic cantons were much disconcerted that Berne should be holding with Zurich, and they called together a council of deputies in Berne itself, and then demanded of that city that it should turn away the preachers of the gospel, and return to the "true” faith.
Berne refused; but soon found, to its dismay, that the Catholic cantons were seeking foreign aid. The report was raised that Ferdinand, brother to Charles V, was about to enter Switzerland with an army to attack Zurich and those who held with that city.
About this same, date (1527) there was in the French-speaking part of Switzerland, at Aigle, a schoolmaster known as Ursinus. He was a French man, and had lately come into Switzerland, and sought employment to teach the youth. When his labors were over in the school he would be busy with the Greek and Hebrew scriptures. He next, as opportunity offered, instructed the parents as well as the children. He attacked purgatory, the pope, and the priests, and by degrees he had quite a band of listeners. But one day, to their astonishment, he threw off his disguise and said, "I am William Farel, minister of the word of God." The magistrates and the priests were alarmed to find such a man among them. But we must digress, and tell you who William Farel was, and what he had done to excite alarm in the minds of the magistrates. In doing this we shall get a glance at the commencement of the Reformation in France.
Farel and the Reformation in France.
William Farel was born in 1489 at a place called Farel, "three leagues from the town of Gap, in the direction of Grenoble," in France. His parents, devoted Catholics, used to take him on a pilgrimage to a cross said to be made of the wood of the very cross on which Christ was crucified, and the copper about it was made of the basin in which He washed His disciples' feet! There was a small crucifix attached to the cross, which the priest told them moved violently and threw out sparks when there was a storm: "were it not for this," said the priest, "the whole country would be swept bare." Among such superstition was young Farel reared.
He longed for learning, and, though discouraged by his father, he soon mastered all that was to be known in the vicinity, and set out for Paris. Here he fell in with Lefevre, professor at the University, they were soon good friends. Farel met with a Bible; but he found it differed so much from the Church of Rome, that he was puzzled, but he concluded that it was because he did not understand the Bible.
Lefevre had his eyes open to the truth, and to the value of the scriptures, and he began to expound Paul's Epistles to his scholars. In the Sorbonne sounded that great truth of justification by grace. "It is God alone," said Lefevre, "who by His grace justifies unto eternal life." Of the death of Christ he said, "The sinless One is condemned, and he who is guilty goes free." Farel drank in the truth, and soon saw that if this was salvation, the Church of Rome was—to use his own word—devilish.
Farel having found Christ, said, "Now everything appears to me to wear a different aspect. Scripture is elucidated, prophecy is opened, and the epistles carry wonderful light into my soul. A voice before unknown—the voice of Christ, my Shepherd and my Teacher—speaks to me with power." He gave himself up to study Greek and Hebrew, that he might the better understand the scriptures.
Farel was made Master of Arts, and lectured at the college of Cardinal Lemoine, which ranked nearly equal to the Sorbonne. To him and Lefevre were soon added as believers, Briconnet, bishop of Meaux, and Margaret, sister to the King, Francis I, Berguin, and a gentleman at court.
Beda was syndic of the Sorbonne; he was a noisy persecutor, and he so harassed Lefevre and Farel that they were glad to accept an invitation from Briconnet, and leave Paris. Thus it was that at Meaux were a number of lovers of the truth, and under the protection of the bishop, the gospel was freely proclaimed in the churches.
Lefevre, in his retirement, turned his attention to the translation of the scriptures. In November, 1524 the New Testament was published in French, and the next year the Psalms. Thus from a corner, as it were, issued the light of God upon France. Many read the scriptures with great eagerness.
But the light of the gospel and the darkness of Rome could not both flourish together. A clamor was soon raised that Meaux was the hotbed of heresy, and an appeal was made to the Parliament. Briconnet cleared himself, but gave way so far as to deprive the pious men who were with him of their licenses to preach!
Lefevre was next attacked; but the king cared for none of these things; he, however, appointed a commission, by which Lefevre was acquitted. Farel, who stood more alone, was obliged to flee. Berguin soon after was thrown into prison. Thus the Sorbonne had hoped that they had stamped out the light of the gospel. But it had taken roots in the hearts of many at Meaux, and as they could no longer hear the truth at church, they met privately. One, Leclerc, a wool-comber, was a sort of pastor, and visited from house to house; but he was condemned to be whipped and branded as "heretic" with a hot iron on the forehead. Just as this was being done the operator was startled by the prisoner's aged mother exclaiming, "Glory be to Jesus Christ and His witnesses!”
Leclerc want to Metz. There he met with Châtelain, a monk converted to the truth, who was preaching the gospel. There were great hopes of good being done here, when the rashness of Leclerc destroyed all hopes.
A short distance from Metz stood a little chapel, in which were images of the Virgin and of several saints, to which crowds of pilgrims used to go for worship once a year. That festival was just approaching. The next day the place would be full of worshippers. Leclerc steals out of the city, and goes to the chapel. He thinks he has a commission from God to overthrow and break the images, according to Ex. 20:4; 23:244Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: (Exodus 20:4)
24Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images. (Exodus 23:24). He enters the chapel and the place is soon scattered with the broken images.
The morrow comer; the bells ring; the banners are unfurled; the crosses are raised, and the processions gradually make their way to the chapel of the Virgin. When they reach the place, all are amazed. The hymns cease, the banners are lowered; and there comes a universal cry of death to the wretch who has broken the images. Leclerc was seen returning to the city, and was suspected. He did not deny it. He was sentenced to death. His right hand was first cut off, and then his flesh was torn away by hot pincers, and then he was burnt over a slow fire. As long as he could, he related the scripture: "Their idols are silver and gold, the work of men's hands," &c. Thus died the first martyr of the gospel in France. Châtelain was also now accused and burnt alive for heresy.
Farel returned to his native district and preached the gospel. His three brothers with others were converted: but the opposition raised compelled him to fly; and after wandering about, preaching where he could find an open door, in 1524 he quitted France and proceeded to Basle in Switzerland.
Here he met with Œcolampadius, and their hearts were at once knit together in loving brotherhood and friendship; but Farel paid no heed to the half-hearted Erasmus. This touched Erasmus to the quick, who always after spoke of Farel in he most offensive terms. Farel's motto was "God's word is all-sufficient," and he wished to have a public discussion on thirteen propositions, one of which was, "To take from the certainty of the gospel of Christ is to destroy it." Neither the priests, nor the students of the University were allowed to be present. Farel and Œcolampadius maintained the theses, but not one attended to dispute them.
There was a door opened in Montbéliard, and Œcolampadius pressed Farel to accept it. Farel had not been ordained to the ministry, as it was called; but never mind, Œcolampadius himself would ordain him. Farel consented. Neither of them saw as yet that those whom God had gifted and sent to preach needed no other ordination. Œcolampadius said to him, "The more you find yourself inclined to vehemence, the more must you exercise yourself to maintain a gentle bearing: temper your lion heart with the softness of the dove." The gentle Œcolampadius was to the vehement Farel, what Melanchthon was to Luther. Farel went to Montbéliard July, 1524.
Erasmus had not failed to inform his Roman Catholic friends of the whereabouts of Farel, and they soon concerted measures to get rid of the Reformer. But he labored there for some months and it was Farel himself who raised the storm that compelled him to leave.
One day Farel was walking near the banks of the river when he saw a procession, headed by two priests, bearing the image of St. Anthony, and reciting prayers to that saint. Farel's spirit was stirred within him. What should he do? Hide himself, or speak, or act? He advanced, snatched the image from the priest, and threw it over the bridge into the water, saying, "Poor idolaters, will ye never put away your idols?" The anger of the people was great, but a cry was raised, "The image is sinking," and whether it was because of saving the image, or what, somehow or other Farel escaped for the moment; but he was obliged to fly from the place and again returned to Basle. He had not practiced Œcolampadius' advice and tempered the lion with the lamb. He was forbidden to remain at Basle, and retired to Strasburg. In December, 1526, an invitation was sent to him to return to France. An opportunity to return to his native country he had long wished for and long waited for; but as no door had seemed to open he had turned his steps towards Switzerland and the invitation did not reach him till he had reached Aigle, and was at work as a schoolmaster, as we have seen. He resolved to go on with his work and not return to France.
Farel in Switzerland
This brings us back again to the work in Switzerland. You will remember that Farel at Aigle had one day thrown off his disguise, and told them who he was. He now ascended the pulpit and preached Jesus Christ as the salvation of sinners. Being attached to Berne he had obtained a license from the council to preach. The priests and magistrates stormed and protested, but Farel went on with his work.
A new proclamation coming from Berne caused the Catholics to revolt and with the cry of "No more submission to Berne! down with Farel!" they proceeded to attack the preacher. But those favorable to the Reformation gathered round Farel and showed such a bold front, that for the time danger was averted; but Farel, to avoid excesses, left the place for a few days. On his return he resumed his preaching, but amid much opposition.
Many in the canton of Berne were much opposed to the Reformation, and the great council had tried to please all, but at length they called the priests and ecclesiastics to a conference on the disputed points; yet decided beforehand that all must be decided by the word of God. Dr. Eck and other well-known Catholics were invited. Eck declined to go.
The Catholic cantons sent a protest against the conference; but they were reminded that they had had a similar one at Baden. The Emperor then sent an order for it to be postponed; but it was so far advanced that this could not be.
The question arose as to who was to be the champion of the Reformation. Haller was at Berne; but he was modest and timid. It will be remembered that at Baden Œcolampadius stood the brunt of the battle. He wrote to Haller saying that Zwingli ought now to take his share in the conflict. Haller invited Zwingli, who gladly consented.
This was not without danger. It was known that in the Catholic cantons they might be waylaid. From various parts the ministers assembled at Zurich, and then all proceeded under an escort of three hundred armed men. They had one or two alarms, but all arrived safely.
The disputation opened January 7, 1528. Everything was to be settled by scripture, and no explanation was to be given that did not come from the word of God, explaining obscure texts by such as were clear.
The first thesis was read: "The holy christian church, of which Christ is the sole head, is born of the word of God, abideth in it, and listeneth not to the voice of a stranger.”
A monk replied, "The word sole is not in scripture: Christ has left a vicar here below.”
Haller said, "The vicar that Christ left is the Holy Ghost.”
A Romanist said, "See then to what a pass things have come these last ten years. This man calls himself a Lutheran; that, a Zwinglian; a third, a Carlstadtian; a fourth, an Œcolampadist; a fifth, an Anabaptist.”
Unfortunately the Reformers had no good answer to this. Haller said that those named did not desire any to bear their names; but he did not deny that it was a fact. How much better it would have been if all had been content with the one scriptural name of Christian.
Various other subjects were discussed, each side doubtless thinking that it had the victory.
On Sunday, Zwingli took a bold step. He went into the pulpit and recited what is called the Apostles creed. When he had said, "He ascended into heaven, and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead"—he paused and said, "These three articles are in contradiction to the Mass." A priest was then below him prepared to celebrate the Mass. He stopped at these words of Zwingli as if bewildered, and stood with his eyes on the Reformer. At length, to the astonishment of the congregation, he took off his priestly garments and threw them on the altar, exclaiming, "Unless the Mass reposes on a more solid foundation I can celebrate it no longer.”
Three days after was the feast of St. Vincent, the patron of the city, as they say. It was usually a high day with the Catholics. The council decided that those who wished could hold the service as heretofore. On the previous evening the bells announced the approach of the festival. On the morning the tapers were lit, and the incense prepared; but alas no priest came to say Mass, and no congregation to hear it! Thus in this quiet way were the bulwarks of Rome being assailed. On the next day, with a foreign priest Mass was said to a few.
The discussion over, the two councils ordered the Mass to be abolished, and everyone might remove any ornaments they had placed in the churches. Twenty-five altars were removed, tables being substituted, and a number of images destroyed.
Zwingli, ere he left, said in the pulpit, “Victory has declared for the truth, but perseverance alone can complete the triumph ... .Citizens of Berne.... do not abandon Jesus Christ." Then, pointing to the broken fragments of the images, not yet removed, said, "Stand fast in the liberty wherewith Christ has made you free, and be not entangled again with the yoke of bondage.”
The Romanists were exasperated at the results of the discussion, and determined to molest the Reformers as they returned from Berne. On arriving at Bremgarten, they found the gates closed. They had with them two hundred men at arms. They knew that it would be against Zwingli that any mischief would be attempted, so he was surrounded by troops, and then the commander gave orders to advance. The keepers of the town gave way, and the party passed through an immense crowd, but safely, and at length arrived at Zurich “all well.”
Berne next proceeded to make the movement general over the canton as well as over the city. Everywhere the Mass was abolished, and the images destroyed. Some of the monasteries were next turned into hospitals, others into places for the poor.
Thus the Reformation in the canton of Berne seemed to be complete; but the work had been too rapid to be real. For a man to be a Catholic today, and a Protestant to-morrow—as many were—without change of heart or real knowledge of the gospel—could not be expected to remain a Protestant when it was to his interest to be a Catholic. So there soon began to be a re-action, especially in the rural districts, far from the city of Berne, and near to the Catholic cantons.
From Interlaken they took up arms, and entered the canton of Berne, declaring that they would march on to Berne, and re-establish the Mass. Berne collected its troops, and the revolt was soon crushed, and Interlaken humbled for invading a neighboring canton.
The Reformation spread in St. Gall and Glaris; in Appenzell six out of eight parishes embraced the Reform. In the Grisons religious liberty was proclaimed.
At Basle the struggle was long and tedious. Œcolampadius labored faithfully, but the Roman party was strong. The council was timid, and while it hesitated the people armed and broke into the churches and removed the images. In some places there were heaps of heads, arms, legs and bodies. Erasmus, with his usual sarcasm, said, "I am much surprised that they performed no miracles to save themselves: formerly the saints worked frequent prodigies for much smaller offenses." The senate decreed that the Mass and images should be abolished throughout the canton.
Erasmus was in perplexity. While he made game of the images of the saints he was afraid that he should be classed with the Reformers. His fame extended far and near. He must save his good name. He went to Freyburg, in Brisgau.
Farel was the real evangelist of Switzerland. When the gospel was settled and free in one place he would move on to another. Thus he went to Lausanne, but there they had a bishop, and the Reformer had to retire. Then he went to Neuchatel. There the priests, who had long been quarreling, united like Herod and Pontius Pilate, to crush Farel. He was compelled to leave after sowing the seed. He hoped, however, to return.
Meantime he went with a young man, Anthony Boyve to the Val de Ruz to the town of Vallengin. It was on a festival day, and numbers had flocked into the church. Farel entered the pulpit and began to preach to the people. At the same time the priests were busy with the Mass. Though some listened to Farel for a time, on the elevation of the Host they moved to the altar to receive the wafer, when suddenly Anthony Boyve rushed up, snatched the Host from the priest, and turning towards the people said, " This is not the God whom you should worship, He is above—in heaven—in the majesty of the Father; and not, as you believe, in the hands of the priest.”
For the moment all were silent with astonishment, and Farel tried to go on with his sermon; but they were both obliged to run for their lives. The people, as soon as they recovered from their bewilderment, rushed after them. Farel hoped to escape by a path which avoided the town; but while they stealthily made their way, a shower of stones told them they were discovered. Soon they were beset with priests, men, and women, who attacked them with clubs and sticks till blood flowed. "Drown them, drown them," cried a voice; which was responded to by their being dragged to the bridge. Just at this time, came up some citizens, who said, "What are you doing? Put them rather in a place of safety, that they may answer for their proceedings." This prevailed, and they were cast into a dungeon of the castle. A cruel end was being prepared for them, when some townsmen of Neuchatel came and claimed them. From Neuchatel, observe, that would not have the gospel, the deliverers of the preachers came! The act of Boyve cannot be justified; the wide world was open to them, and they could have preached in the open air. Farel was never so near losing his life, and both felt the effects of their rashness for many a day afterward. But the place where he suffered so sorely was at length gained to the gospel.
Farel returned to Neuchatel and preached in the church; and the people became so excited that they commenced at once to pull down the images: and then to show their contempt of the doctrine of the Mass they distributed the consecrated wafers among them and ate them. This so exasperated the priests and friends of Rome that a tumult resulted, and both came to blows. The council tried to calm the tempest, but all was in vain. By degrees it died out and all again was quiet. There was inscribed on a pillar of the church, "L'an 1530 le 23 Octobre, fut ôtée et abattue l'Idolâtrie de céans par les Bourgeois." The matter was finally settled by the vote. A majority of eighteen decided that Neuchatel was for the Reformation. Farel was not to be seen in any of these things, though it was through his preaching that they all came about.
Everywhere the altars and images were removed, and the Mass abolished. But an incident will show how little the people understood what they were doing in crying out against idolatry. Two citizens were passing a chapel, when one was reminded that he had put an image of St. John there. He declared he would light his stove with it to-morrow. So as he returned from work he entered the chapel and took away the image, but laid it down outside his door till the morning. In the morning he fetched the image, but it had not been long in the stove when the family were startled by a loud explosion. It must be the anger of the saint, said he. His friend tried to persuade him that it was not so, and at length assured him that in the night he had bored a hole in the image and filled it with gunpowder. But it was all of no use. He was so convinced that the saints were angry at what was being done, that he broke up his establishment and fled from the place.
The Reformation once settled in Neuchatel, Farel looked about for new ground, and began to visit the villages round. One after another fell under the power of his preaching, and the seed was sown in some places where he was obliged to fly for his life.
War in Switzerland.
During the above progress of the gospel the Catholic cantons were not idle. They persecuted by torture and death all that fell into their clutches. And not satisfied with this, feeling that the Reformed cantons were now too numerous and strong for them, they went and threw themselves into the arms of Austria. The Austrians could scarcely believe that the Swiss would sacrifice their country for their religion; but the Swiss assured them they were sincere.
The Reformed cantons sent deputies to those Catholic cantons in the hope of coming to terms; but the deputies were received everywhere with insults and menaces.
But things were brought to an issue sooner than was expected. A Reformed pastor had been waylaid, carried off; and—notwithstanding the protests of the Reformed cantons—he was burned alive. This so stirred up the people of Zurich, that they at once flew to arms. The Catholics also did the same. The armies took the field, but again an effort was made to provoke bloodshed. Berne refused to help Zurich, saying that Zurich had begun without them and might finish without them; but Berne joined in a demand that the Catholic cantons should break their alliance with Austria. The treaty was produced. The Reformed cantons wished to read it, but this was forbidden, and in presence of the army it was cut to pieces. It was hoped now that all might be settled; the troops were disbanded and returned home. An edict was passed to revive mutual friendship and concord. But this was more easily said than done. There were still the ill-feeling and religious rancor ready to burst forth on any fresh occasion.
Zwingli unfortunately made rapid strides as a politician. This casts another shadow over the Reformation. Zwingli not only busied himself in the politics of Zurich and Switzerland, but went so far as to advocate the overthrow of the Emperor Charles V, and even plotted for its accomplishment (1530), and above all with France who had so persecuted the Reformers. "My kingdom is not of this world," said our Lord. How was it that the Reformer overlooked this important truth? Politics were so mixed up with religion in Switzerland that it caused Erasmus to say, "They ask us to open our gates, crying aloud, The gospel, the gospel ... .raise the cloak, and under its mysterious folds you will find—Democracy," the political rights of the people.
The Catholic cantons in the meantime were more and more uneasy at the peace they had agreed to, and secretly longed to break it. They began by persecuting any who favored the gospel in their own states, and then by calumniating the Reformers. A paper was said to have been found upon an altar which said that the Reformers held that any who committed an abominable offense did not sin so much as he who heard Mass. This of course was false, but it was believed, and being printed was widely circulated.
Zurich advocated that these calumnies should be avenged; but Berne proposed an appeal being made to the Catholic cantons. It ended in a general Diet of all the cantons being called at Baden, in April, 1531. But this Diet ended in nothing, and the confusion and distrust only increased. An attempt was then made to form a confederation of the Reformed cantons, but this failed; at length Berne proposed that they should close their markets against the five Catholic cantons, and not allow them to buy corn, salt, wine, steel, and iron. This was agreed to, and the Reformed cantons took measures accordingly.
In some of the proscribed districts this meant starvation. The Protestant cantons were actually going to try to starve their countrymen in the name of religion. How could the Catholics love such a people or such a religion?
The Catholic cantons ordered provisions from places outside of Switzerland; but the Protestant cantons would not allow them to pass through. France tried to mediate, but it was not listened to. A general council was called in presence of the envoys from France. The Catholic cantons were inflexible, saying, "We will not listen to any proposition before the raising of the blockade." The Reformers said they would not raise it until the gospel was allowed to be freely preached all over Switzerland.
Mediators stepped in, and an agreement was drawn up which it was hoped would meet all obstacles; but the various cantons would not agree to it.
Zwingli found his influence declining in Zurich, and he appeared before the council, asking them, that, as he was blamed for every misfortune and yet his advice was not followed, he might be dismissed.
The council were astonished and grieved, and begged him to remain. After three days he consented, saying, "I will stay with you; and I will labor for the public safety-until death.”
Fearful omens were said to be seen. In a village a widow was alone in her house, when blood flowed from the wainscot and from the stones: it fell from a basin, &c. She rushed from the place crying, murder. The neighbors came, and there were surely the marks of blood, and they helped to efface them; but it appeared again the same day. The bailiff of Schenkenberg and the pastor of Dalheim arrived, to see for themselves. They reported it to Berne and Zurich. The records are preserved both in Latin and German.
Again, it is recorded that a terrific meteor was seen in the heavens-like a comet with a fiery tail. Zwingli himself saw this, and predicted his own death and that of many others.
The Catholic cantons assembled at Lucerne, and determined to commence the war. They would enter the bailiwicks and take provisions by force. At once they seized on all the passes, and in secret made their arrangements. Messenger after messenger came to Zurich with the news that war had commenced. But, as if paralyzed, they did nothing, hoping the reports were false.
Messengers still arrived with more alarming reports, still they only sent some one to see if the reports were true, but did nothing.
At length, after many and long delays, Zurich awoke to the reality, and began to arm, but there seemed no enthusiasm, no defined plan, no leader. Zwingli, as chaplain of the army, went with them. He felt oppressed. No wonder, when we reflect on what was sought in this war, namely, to prevent their fellow-countrymen having bread, and compelling them to have the gospel.
Cappel was to be the scene of battle. The few that could be got there from Zurich picked out the best place, anxiously awaiting reinforcements. The Catholic cantons—Lucerne, Uri, Schwytz, Unterwalden, and Zug—are in high spirits. They are eight thousand strong, all picked men from the cantons. They hear Mass before they leave Zug, and when in the open plain they bend their knees, cross themselves, and say five ‘paters,' as many ‘aves,' and the ‘credo.'
The Zurichers also bent the knee and invoked God's help. They could only muster twelve hundred men. Zwingli soon reached the army, but was sad and dispirited.
At length they joined battle; at first those from Zurich seemed to be successful, but they were overpowered, and suffered defeat on all sides. Zwingli had armed himself with sword and battle-ax, but he was stooping to console a dying man soon after the battle had commenced, when a stone struck him on the head and closed his lips. He received other blows, and at length a wound from a lance felled him to rise no more. But he was not dead. The battle over, with torches the Catholics searched the dead, and any found still alive were taunted about their religion, and then dispatched. At length Zwingli was met with, but was not recognized. "Do you want a priest to confess yourself?" He could not speak, but shook his head. One turned the face of the dying man towards the fire, and exclaimed, "I think it is Zwingli." Another heard the name, and with his sword despatched the Reformer, saying, "Die, obstinate heretic." Not content with this, the dead body was dismembered, and then burnt.
Thus had fallen that devoted and zealous Reformer Zwingli; but he was one who had signally failed to observe the spiritual nature of the religion of Christ, and had, as we have seen, mingled politics and patriotism with Christianity. Our Lord had distinctly said, "My kingdom is not of this world," and "they that take the sword shall perish with the sword." (Matt. 26:5252Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. (Matthew 26:52).)
The Reformers suffered another repulse. The other Protestant cantons sent supplies until twelve thousand men were mustered. On the other hand, there were two thousand Italians sent by the pope. The Reformers were not united, some of the cantons made separate treaties with the Catholics and retired. Zurich, finding itself deserted, was obliged to do the same. It preserved its faith, and that was all. Berne also sought peace; and the others were obliged to do the same.
The Reformation had gained nothing by the war but shame, while in many places the Romish religion was re-established. To add to the sorrow of the Reformers at this time, Œcolampadius was called away. He had been invited to take the place of Zwingli, but had declined; the death of his friend, and the sorrows into which the Reformation was plunged broke his heart, and soon carried him off. Henry Bullinger, who had been obliged to fly from Bremgarten, succeeded Zwingli.
The cantons now settled down; some into the Reformed religion, and some the Catholic. More than once they had their religious wars, and they are to this day some Catholic and some Protestant.
We have not yet done with Switzerland, but we must turn again to France, and introduce you to another of God's servants in the Reformation.
Calvin and France
Not far from Paris, in the Forest of Livry, lived a hermit. He had met with some of the men of Meaux; had heard the gospel, and embraced it, and he now spent his time in going from cottage to cottage, telling the people of the good news of salvation—a pardon infinitely more precious than that of priestly absolution. Many knew of the hermit and went to visit him. To all he told the way of salvation.
News of the hermit reached the Sorbonne, who ordered him to be seized and cast into prison. He had committed the dreadful crime of preaching salvation in Christ only, and for this he must be burnt alive over a slow fire! To make it more effective, the great bell of Noter Dame was tolled to draw the people together. The scholar left his book, and the workman threw down his tools and hastened to the spot. In the center of a dense crowd stood the hermit. The bell ceased. He was asked the last question. He declared his adherence to the faith of the Lord Jesus Christ. As a dreadful heretic, he was doomed to destruction by the priests, the fire was lit, and thus passed away a quiet and devoted evangelist.
One of the students at that time in the college of La Marche was JOHN CALVIN. He was born at Noyon in Picardy, on July 10, 1509. His father's name was Gerard, and his mother's maiden name was Jane Lefranq. John was now sixteen years old. Austere in his manner, he kept apart from the mass of scholars, and joined but little in their games. His pale aspect and piercing eye drew from them a measure of respect, which was heightened by the seriousness of his conversation and his rebukes of their sins. Perhaps one thing that contributed to this was that though so young his head was shaven as a priest's. His father had devoted him to the church, and about twelve years of age he had been made chaplain of La Gesine! This was done by his father, we suppose, for the sake of the income, as he and his family were poor. Calvin's progress was so rapid at college that he was removed from the classes and taken singly to the higher branches of study. As he was to be a priest, he went from La Marche, to the college of Montaigu.
Here the terrible Beda was principal, who watched over young Calvin. He had no fault to find with the young scholar, who never missed a fast, a Mass, or a procession. Calvin said afterward, "I was at this time so obstinately given to the superstitions of popery, that it seemed impossible that I should ever be pulled out of the deep mire." Like Luther, he studied Scotus, Bonaventure, and Thomas Aquinas with the philosophy of the last-named he was delighted, but only to be its deadly enemy when he knew its hollowness.
Calvin was visited at college by his cousin Olivetan, who had a measure of light from reading the scriptures, and who longed to teach Calvin what he had discovered. Calvin would not listen; but when alone he began to reflect, and asked, Whither was he going. He dreaded the thought of the resurrection. He did not feel the virtue of redemption. In his agony he said, “Where shall I find the light that I need? ... ..Alas thy word, which should enlighten thy people like a lamp, has been taken from us.”
The professors noticed a change in Calvin, and sought to appease his trouble. "I am a miserable sinner," said Calvin. They admitted it, but said that he could satisfy the justice of God by confessing to a priest, and by blotting out the memory of the sins by good works. Calvin did as he was told, and more; but it was useless: his agony returned, and all his austerities and penances brought him no relief. His cousin had advised him to read the scriptures. He did so, and found Christ, or rather Christ found him. "O Father," said he, "His sacrifice has appeased Thy wrath; His blood has washed away my impurities; His cross has borne my curse; His death has atoned for me. We had devised for ourselves many useless follies.... but Thou hast placed Thy word before me like a torch, and Thou hast touched my heart, in order that I should hold in abomination all other merits save that of Jesus.”
Still, he clung to the church, he declared he could not separate from the "majesty" of the church. His friends drew his attention to the nature of the church as revealed in scripture, and what the Church of Rome was. Calvin searched for himself, and found that the true order had been lost; the keys had been "counterfeited:" Calvin was gained to the Reformation. It was about 1527; Calvin was nineteen.
Calvin's father had, as we have seen, designed him for the church; but it is supposed that hearing of his son's conversion, he had desired him to study the law. Certain it is that in 1527 Calvin left Paris and proceeded to Orleans to become a jurist.
At Orleans Calvin had a return of his depression; but further light chased away his fears. Here he studied Greek, which was of much value to him afterward. He then went to Bourges, still studying the law. Then Wolmar recommended him to devote himself to the gospel, and this he did privately at people's houses. But at length a wider door opened for him. At a town named Lignieres, ten leagues from Bourges, he was invited to preach the gospel in the parish church. He consented, and crowds came to hear the young man. This excited the jealousy of the priests, who sought to put him in prison. The death of his father called him from his work.
Calvin, desirous of furthering his studies in Greek, returned to Paris, where he studied not only languages but law and philosophy. Some begged him to give himself up to the gospel, and at length he determined to do so. Berguin had just before died as a martyr, and those who loved the gospel had to meet in secret places. Calvin joined them, and began to expound the word.
Calvin turned his eyes on Meaux, where Briconnet still presided, but who had sadly fallen. Calvin hoped to restore the bishop, but could get no entrance to him. Daniel, a friend of Calvin, wanting to attach him to the church, proposed to ask for him the office of Vicar-general, and wrote, asking if Calvin would accept of it. Calvin, who was not as yet at all clear as to the true character of the Church of Rome, was in danger, but he was to be God's servant, and He was watching over him. Calvin refused the offer.
Calvin was next invited to be the chaplain of Margaret, Queen of Navarre. She had made Roussel a bishop; she would also promote Calvin. She appeared to love the truth, but adopted a sort of half-Catholic, half-Protestant policy. Calvin declined the tempting offer.
For a time the gospel seemed to progress in Paris, and the Sorbonne and the enemies of the gospel to be silenced. Calvin endeavored to take advantage of this. His friend Cop was rector of the college, and a friend of the gospel; Calvin proposed to him that as rector he should declare the gospel boldly in the face of all France. It was customary for the rector to give an inaugural address in Latin on All Saints' day. This would be a fine opportunity. Cop excused himself, by saying he was a physician and not a divine, he declared however that if Calvin would write the address, he would read it. Calvin readily agreed, and the address was written. It was called, "Christian Philosophy.”
On All Saints' day, 1533, a crowd of college dignitaries, professors, theologians, and students filled the church of the Mathurins. Cop was known to be favorable to the Queen of Navarre, and all were anxious to hear what sort of an address the rector would give. Calvin had taken care that at least for once they should hear the gospel. The rector read, "Christian philosophy" was "the gift of God to man by Jesus Christ Himself.
What is the hidden will that is revealed to us here? It is this: The grace of God alone remits sins.... The Holy Ghost which sanctifies the heart and gives eternal life is promised to all Christians." The rector asked them to join with him in prayer "to Christ the true and only intercessor with the Father.”
Never had they heard such an address, and loud was the outcry against the rector. His enemies, thinking it was useless to apply to the University, applied to parliament, and laid his heretical address before the house. Cop was ordered to appear. He summoned courage, and prepared to do so, but as he was rector he went in his robes, preceded by the under officers, with their maces, &c. But a friend of the gospel saw that if the rector appeared he would be a lost man, and sent a messenger to stop his coming. The messenger caught sight of the archers who were ready to arrest Cop, so he hastened forward in hopes of stopping him. His procession was then in a narrow street, where they could pass only with difficulty. The messenger ran to Cop and whispered to him that if he appeared he would share the fate of Berguin: the officers were ready to arrest him. If he went any further he would be a dead man! Cop hesitated; some friends gathered round him, and urged him to flee. He broke up the procession and hurried off home; and then in a disguise quitted Paris and fled to Basle.
The archers came to arrest him, but he was gone. The parliament, annoyed at his escape, offered a reward of three hundred crowns for him dead or alive.
The enemies of the gospel now turned their thoughts on Calvin. It was really him they had heard in the address, and he was the energetic spreader of the heresy. The parliament ordered his arrest. Calvin was sitting quietly in his college room when his friends came and said, "Fly! or you are lost." Others came bidding him to fly. They had seen the officers coming to arrest him. They were then at the college gates. Some endeavored to delay the officers a little, while others made a rope of Calvin's bedclothes, by which he lowered himself out of his window into the street of the Bernardins. The archers entered his room but he was gone. The officer dispatched some of his men in pursuit, while he stayed to gather up what papers and letters he could collect.
Calvin from the Rue des Bernardins went to the suburbs of St. Victor. Here he went to the house of a vine-dresser, a friend of the gospel. They exchanged clothes; and Calvin, in the rustic clothes of a vine-dresser, with a hoe on one shoulder, and a wallet with provisions on the other, took his steps away from Paris, traversing the less frequented roads and avoiding observation.
The letters seized in Calvin's room brought his friends into danger, and it was only by the intercession of the Queen of Navarre that they escaped death.
In 1533-34 Margaret left the court of France, and came to reside at Nerac. Here she threw off her form of royalty and spent her time in visiting the poor, and helping on the gospel. She employed colporteurs to take round, along with their trinkets, the New Testament in French. With her was her chaplain Roussel and the aged Lefevre. Calvin had taken refuge at Angouleme which was not far from Nerac; he desired to see his old friends, and indeed he was fearful of the half-and-half measures of Roussel, who, though he administered the Lord's Supper in "two kinds," yet preserved the Mass, though altered. Calvin was now thoroughly convinced that the Church of Rome was so corrupt that it ought to be pulled down and another church built. Roussel was alarmed. He was trying to cleanse it, and not to pull it down, nor even to leave it.
Calvin was distressed at those who knew and loved the truth, and who yet would go on with their confessions and the Mass. He returned to Angoulême, and from thence, under a feigned name, he went to Poitiers. Near here he used to assemble in a cave with those who loved the gospel, and he would expound to them the scriptures, and then they partook of the Lord's Supper in the "two kinds," without the Mass or elevating the Host. But opposition arose, and he had to leave, much to the regret of the faithful.
Calvin then went to Noyon, his native place, where all this while he had held two livings in the Church of Rome, conferred on him when quite young. These he now resigned, and severed his last tie to the Church of Rome. His friends thought he could have done much more good by remaining in its fold, but he was quite certain his only course was to leave it entirely.
Calvin returned to Paris (1534). He found things had quieted down, and he hoped there was an open door for the gospel. But he was advised to do nothing except in private; for Paris and the king were not really changed. Many had been gained to the truth, and Calvin found plenty of work in private.
Here, as elsewhere, Satan tried hard to mix poison with the truth. To the horror of Calvin he found some had become "spirituals." There was but one Spirit, said they, the Holy Spirit; and everything they did was done by the Spirit. A man robbed his employer, but his master must not complain, the Spirit invaded every one, and it was the Spirit who used the man! Calvin saw through this awful delusion, and exposed it, but it led away many in France.
Another heresy at that time was by Servetus, who denied the Godhead of Christ. Full of his own opinions this man challenged Calvin to a conference; Calvin accepted the offer, but Servetus did not keep his appointment. Calvin became the defender of the Trinity against this deceiver.
All these things were useful to Calvin. It was not needed to oppose the errors of Rome only, but to adhere closely to the truth. Many saw Rome to be wrong, but, deceived by Satan, they wandered in the mazes of error and wickedness.
Again Calvin had to leave Paris. He retired to Strasburg. After he left, the gospelers, as we call them for want of a better name, sent one of their number, Feret, on a mission to Switzerland, to ask advice of Farel and others, whether they judged it best for those in France to meet as they were now doing-in private-or to act in some bold way openly for the truth's sake. Feret was struck with the difference between Switzerland and France. While they in Paris were afraid to let their faith be known, at Neuchatel and other places the images were destroyed and the gospel preached boldly.
A conference was held, and to print and post up in Paris a placard for the gospel and against Rome was proposed, and assented to. Farel drew up the placard in his usual energetic style, the printers were set to work, and a number were soon ready; some were large for posting up, and some small to give in the streets, &c.
Feret hastened back with the bills. A consultation was held. Some feared the consequences, but others advocated the posting of the bills, trusting in God to use them for the spreading of the truth. Paris was too small; they must spread them all over France. The bills were circulated to the cities and towns privately to friends of the gospel; and all being ready, the night of October 24, 1534, was fixed on for the posting them up. Earnest prayer was made for God's blessing.
The night arrived, and men stole from their houses, and cautiously looking round, posted up a bill; then hastened to another spot and put up another, and so on, each in his own district. Paris was well placarded, as well as the towns and cities "all over France.”
The heading was, "Truthful Articles concerning the horrible, great, and unbearable abuses of the popish Mass, invented directly against the holy supper of our Lord, the only mediator and only Savior Jesus Christ.”
It denied that the Mass was a sacrifice thus: "By the great and admirable sacrifice of Jesus Christ all outward and visible sacrifice is abolished. Christ... was once offered for all. By one offering he hath perfected forever them that are sanctified.”
It then attacked transubstantiation. It denounced it as a doctrine of devils, opposed to all scripture. “I ask those cope-wearers, Where did they find that big word Transubstantiation? St. Matthew, St. Mark, St. John, St. Paul, and the old fathers, never spoke of it. When they made mention of the Lord's Supper those holy writers openly and simply called the bread and wine bread and wine. St. Paul does not say, Eat the body of Christ, but, Eat this bread.”
On the other hand it said, "The holy supper of Jesus Christ reminds us of the great love with which He loved us, so that He washed us in His blood. It presents to us on the part of the Lord, the body and blood of His Son, in order that we should communicate in the sacrifice of His death and that Jesus should be our everlasting food.”
But it called the Catholics "wretches," and spoke of their "infernal theology." It said, “Kindle, yes, kindle your fagots, but let it be to burn and roast yourselves ... .. Why should you kindle them for us? Because we will not believe in your idols, in your new gods, in your new Christs, who let themselves be eaten by vermin, and in you also who are worse than vermin.”
Alas! for the gospelers, and for Farel, and for the cause of Christ, that such language should have been put forth in His holy name! Could such language gain any one, while it insulted those so grossly whom it believed to be in error? Allowing for the grossness of the age, nothing can justify such language put forward in the name of Christ.
In the morning one of the bills was carried to the king. He was just then in great hopes of joining Protestant and Catholic into one; but now it was all spoiled. He was exceedingly enraged and ordered a minute search to be made for the aggressors. The parliament took it up, and offered one hundred crowns reward for any information as to who posted the bills. All who concealed them should be burnt.
Morin had the matter in hand to find out those favorable to the gospel. He hit on a plan to secure all. He sent for one who had been used to convene the meetings, and demanded of him where they all lived. He refused to tell. Morin ordered a scaffold to be prepared, and threatened the man he should be burnt. He, in fear of death, turned traitor, and going from door to door the poor wretch pointed out where the gospelers lived. All were seized and carried off to prison.
The trial was a mere form; the fires were lit, and one after another they were burnt alive: many who had nothing to do with posting up the bills were also burnt. One was a poor paralytic who could not walk, and had to be carried. He was a gospeler, and that was quite enough.
Then a solemn procession was formed of all the relics in Paris, and High Mass was sung, and all honor done to the Host, for the supposed insult offered to it by the placards! Thus the bills—intemperate and unwise—brought death to many, while they caused the chains of Rome to be riveted still firmer upon the whole of France.
In the meantime Calvin had traveled to Strasburg, and then to Basle (1534). Here he went to see Erasmus, but Calvin had no sooner stated his judgment on certain things, than Erasmus, like a snail, withdrew into his house, wishing to be seen no more with the Reformer. Here Calvin met with Cop, the ex-rector from Paris, who read Calvin's address, and for which both had to fly. Soon they heard of the placards and the results, which filled them with sorrow, and then one and another fugitive reached Basle, who had managed to escape martyrdom. Calvin was sad that not only were the Reformers put to death, but their characters were traduced, and the faith they held was misunderstood. To step in, as it were, between the victims and their executioners, and tell the latter, and indeed the world, what the former held, caused Calvin to set to work to compose a book, called "Institutes of the Christian Religion." He greatly added to it afterward. It is still a standard work among many.
With the "Institutes" before the world, Calvin appealed to the King of France; and then, in order to be quiet, he left Basle for Italy (1535).
Calvin in Italy
At Ferrara was the princess Renee, daughter of Louis XII of France, wife to Duke Hercules of Este. To her Calvin came in 1535, under disguise, being called Charles d'Espeville. The duchess had a few rays of gospel light when in France, but longed for more. He expounded the scriptures in her room to all whom she pleased to invite. Then she opened her chapel and Calvin preached there. Others favorable to the gospel came to her court.
These things however became known at Rome, and the duke plainly told his wife that she must send the Frenchmen away; and that one would certainly be dragged to punishment if he did not escape-this was Calvin. There was an office of the Inquisition at Ferrara, and Calvin was already on their books. Being forewarned of his danger, he was preparing to depart, when the officers of the Inquisition seized him. As he had powerful friends in that place they sent him off to Bologna for his trial.
God, however, was watching over His servant, but Calvin saw no way of escape. On they journeyed and had traversed more than half the distance when suddenly a body of armed men surrounded Calvin and his escort. They demanded the release of the prisoner: and to the disappointment of the officers of the Inquisition, their prisoner made his escape. With all speed he quitted Italy.
Calvin is next heard of in Aosta. From thence he went to his native place, Noyon. Finding his brother Charles dead, he invited his brother Anthony and his sister Mary to leave a country where they were liable to persecution on account of the gospel. The three leave their native place and start for Basle, calling at Geneva on their way. This was July, 1536.
We must now digress and tell you what was passing at Geneva in 1536, and how it came about.
Geneva
Geneva had been the scene of many contests. It was claimed by the dukes of Savoy; and presided over by a bishop. In 1524 it threw off the authority of the duke of Savoy; and many were becoming impatient to throw off the authority of the bishop, which yet bound them to Rome.
Farel evangelized many parts of Switzerland. At St. Blaize he escaped very severely beaten. He was placed in a boat, and carried to Morat, where he had to keep his bed for some time. But his incentive was, "Woe is me if I preach not the gospel," and as soon as he was able he was preaching again spite of all opposition. At Orbe he labored for some time but he longed to carry on the work at Geneva. Situated as Geneva is, it was the rendezvous of many of the gospelers from France, between whom, together with the Genevese favorable to the gospel, and the bishop there were frequent disturbances. Sometimes one gained the upper hand, and sometimes the other.
In 1532 Farel and Saunier entered Geneva. They inquired for Robert Olivetan, and consulted with him as to the best means of gaining over the town to the gospel. Farel had letters from Berne for the principal gospelers of the place, and he collected them together. He found some were more political than religious—anxious to get rid of the bishop, but not anxious to receive Christ. He preached the gospel to them.
These secret meetings got wind, and Farel and Saunier were summoned before the council. They were ordered to quit the town. Farel asked them if they were not allies and co-burgesses with Berne. Well, he had a letter from the lords of Berne. "If you condemn me unheard," said he, "you insult God, and also, as you see, my lords of Berne." This softened the council. They were allowed to remain in the city, but were told not to disturb the public peace.
The clergy of the place called a conference. Farel was in the city—what was to be done? They determined to put him to death, and to this end they would summon him to appear under the plea of giving him a hearing. News of the plot reached the council, and two of the magistrates determined to go with the Reformers as a safeguard. Olivetan accompanied them.
There sat the abbot-vicar, the canons, the bishop's officers, and higher clergy, all in their robes. Farel was the marked man. It was demanded of him why he came there, and by whose authority. "I am sent by God," said Farel, "and I am come to announce His word." It was told him that it was forbidden by the church for a layman to preach. Farel referred to the word, "Preach the gospel to every creature." He denied that they were the true successors of the apostles, as they did not care for the doctrine of Christ. The clergy became enraged; they stormed, and called him a wicked devil, and declared that he had thrown the whole country into confusion. At length they rose to their feet and hustled him about. The president succeeded in restoring somewhat of order, when Farel addressed them, "My lords, I am not a devil.... If I journey to and fro, it is that I may preach Jesus Christ—Jesus Christ crucified, who died for our sins, and rose again for our justification, so that whosoever believeth in Him shall have everlasting life." As to the country being disturbed, he said, "I will answer as Elijah did to Ahab, 'I have not troubled Israel, but thou and thy father's house.' Yes, it is you and yours who trouble the world by your traditions, your human inventions, and your dissolute lives.”
The clergy sprang to their feet and rushed at the Reformer, crying, "To the Rhone, to the Rhone! Kill him, kill him!" They spat in his face and covered him with blows; while others were doing the same to his companions. At length, one of the magistrates, unable to prevent this outrage, called out, "I will go and ring the great bell, and convoke the General Council. The assembled people shall decide." He was leaving the room to carry this into effect, when the other magistrate interfered, and order was again restored. The Reformers were asked to leave the room while the council deliberated. In the gallery stood a servant of the Grand-vicar armed with a gun. He had heard the tumult inside, and now with Farel before him he leveled his gun at him, and pulled the trigger; but it missed fire. Farel turned to the man and said, "I am not to be shaken by a popgun; your toy does not alarm me." Surely it was the finger of God which saved His servant.
The Reformers were recalled, and Farel with his two companions were ordered to leave the town in six hours or they should be brought to the stake. It was only the council's respect (or rather their fear) for their lords of Berne that they let the Reformers off so easily.
But in the meantime the lower clergy had collected round the door of the house in great numbers, armed with clubs and daggers, vowing vengeance on the head of Farel. The Lord alone could save them from this infuriated mob; He had watched over His servants, and protection was at hand. The syndics, seeing how it would fare with the man who had been recommended to them by the lords of Berne, called out the guard and proceeded to the house. They made the crowd fall back and placing Farel and his companions in their midst they escorted them to their inn, but not without a priest aiming a blow at Farel with a sword, but which was averted by one of the syndics seizing the assassin's arm. In the morning some stout gospelers waited on the Reformer early, but not so early as to prevent the priests being there, and a mob collected-and escorted them to a boat on the lake, amid shouts and yells. They landed at a secluded spot between Morges and Lausanne. For the present Geneva was not gained to the gospel.
But Farel could not give up Geneva. He called a fellow-laborer, Froment, and expressed a wish that he should go and labor to gain that city. Froment was a young man, and had heard how Farel had been treated there, and he drew back in alarm. Farel let the matter rest a little while and then again endeavored to arouse his fellow-laborer. He reminded him of how he had begun at Aigle as a schoolmaster, and how the work had spread. Froment at length consented, and went to Geneva. He wandered through the town, and no door opened to him. He visited the gospelers Farel had told him of; but they were not "taken" with him. This was a city of importance; they needed a scholar, and not a rustic. They did not in this manifest the Spirit of Christ. Froment returned downcast to his inn, paid his bill, and left Geneva. But he had not gone far when he felt himself arrested. Must he leave? Was he sure he was doing right? He felt constrained to go back. Then he prayed for guidance and felt he should have it.
He heard of a room fit for a school near the Molard, at an inn of the sign of the Croix d'Or. Terms agreed upon, he went to his inn, and wrote out some bills saying that children and adults would be taught to read and write French in a month. Where the scholars were not successful in learning he would ask no pay, adding at the end "many diseases are also cured gratis." The bills were posted and his doors opened.
A number of children came. He gave them lessons, never neglecting to read a portion of scripture, and explain it. He gave also some simple medicines where needed, for ailments of the body. News of the strange schoolmaster soon spread abroad, and the stories he read out of the Bible, and adults would often drop in to hear for themselves. This increased, until all over the city the fame of the strange schoolmaster increased more and more, and the seed sank into the hearts of many. Froment seemed to have confined himself to preaching the truth, without stopping to attack error. Such a change was wrought in some that others often spoke of Froment as an enchanter.
A remarkable conversion cheered the heart of Fremont. Claudine Levet, wife of a citizen, was a bigoted Romanist, but was invited by her sister-in-law to go and hear the schoolmaster. She took care to anoint herself and to put on her charms to secure herself against the "enchanter." Claudine sat down in her pride, taking care to let her faith be seen by repeatedly crossing herself and muttering her prayers. Froment had opened his New Testament, and read his portion, and was telling of the love of God to sinful man. Her crossings continued, but presently something arrested her ear, and her prayers ceased, and with her eyes fixed on the schoolmaster, she drank in every word he uttered. A deep struggle seemed to be going on within her, as if to say, Can it possibly be true?
The address over, she kept her seat till all were gone, and then asked the preacher, "Is it true what you say?" He assured her it was. "Is it all proved by the gospel?" It is. "Is not the Mass mentioned in it?" It is not. "Is the book from which you preached a genuine New Testament?" It is. She begged Froment to lend her the book. This he gladly did, and she retired.
In her own room for three days she studied the word—not even coming to her meals. The Spirit of God had sent His shaft into her soul, and there was a dreadful struggle as to giving up Rome and receiving the gospel. But God, who had begun the work, completed her salvation. She saw her sins forgiven through the sacrifice of Christ, and joy filled her soul. She called for Froment and told him the good news. He thanked God, and took courage. His labor had not been in vain.
The conversion of Madame Levet was real. It soon told in her manner of life, and having moved in good society, as it is called, it attracted attention. She was the means of other ladies hearing the gospel and being saved. But the friends of Rome now awoke to the nature of Froment's work. If the gospel was successful, it was to their ruin. Then such an opposition was raised to the schoolmaster that, though he left off his work and took to weaving as a servant for protection, he was soon obliged to leave the city. But the gospel seed had been sown and many had been converted.
These began to meet privately, and hold simple meetings. They had no minister or president except that One who, as D'Aubigne says, was "present in the midst although unseen." One read a portion of scripture, another explained or applied it, and a third prayed. God was with them and they were blessed. Would that they had continued in such simplicity! They desired to partake of the Lord's Supper; but instead of being content with the presence of the One in their midst though unseen, they elected one of their number—Guérin—to preside at the supper. They met secretly for this purpose; it was beautifully simple. They came not to hear a sermon; but for the one express purpose to break bread, as in Acts 20:77And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. (Acts 20:7). But in this passage we do not read that any one was elected to preside; neither is there any warrant in scripture for such an election; still to meet for the express purpose of breaking bread was simple and scriptural, and God gave His blessing. These meetings becoming known, Guérin was obliged to flee from the town. Disturbances now broke out at Geneva. The Catholics arming themselves determined to put the Protestants to death; the Protestants armed themselves in defense; but there was little or no bloodshed through the interference of some mediators from Friburg.
Then the bishop returned to Geneva, and took active measures against the Protestants. Some escaped and some were imprisoned on a charge of having caused the death of a Catholic. But the bishop wanted to be ruler of the city, and was not always careful to observe the laws, so that many of the Catholic patriots were not altogether pleased at what the bishop did. They cared not what he did with the Protestants provided he did it lawfully; while he did not care to be in Geneva at all unless he could do pretty much as he liked. The bishop knew he was acting against the laws of Geneva, and was ill at ease.
The Protestants, hearing that the bishop was about to remove his prisoners away from Geneva for greater security, determined to endeavor to make him give them up. A bold leader got together fifty men, to each he gave a staff, to which were attached five matches. When it was dark they lit all their matches, and with a staff in one hand and a sword in the other they marched to the bishop's palace, and then, without ceremony, walked up to his room, and then and there made a formal demand for the release of the prisoners. The bishop was overawed.
Did they mean to kill him with their swords or burn his palace with their matches? He ordered the release of the prisoners. These were not set at liberty, but were transferred to the care of the city authorities, that everything might be done legally. The bishop took alarm, and fled from the city, never to return. It was July, 1533. The prisoners were tried and released.
Froment is now invited to return to Geneva; this he does, but is obliged again to flee in a few months. Then Farel ventures to return and take up the work, and for a full year there is a contest between the Catholics and the Reformers, partly religious and partly political.
In 1535 a determined effort was made to poison the three preachers then in the city—Farel, Viret, and Froment. They all lodged in the same house, and the papists thought it could be done, and the three be got rid of at once. A woman was selected as the agent. She professed to be a convert and was selected to wait on the Reformers-the very thing the papists hoped for. She did not like her task, but the priests told her it would be a meritorious work. One day she made some thick spinach soup, and then slipped in the poison. Farel did not like it, and asked for some household soup. Froment was just about to sip some when a messenger came and announced that his wife and children had arrived; he dropped his spoon and ran off. Viret, still suffering from a sword-cut he had received from a priest, partook of some soup.
The wretched woman's conscience smote her immediately, and she came, and with tears in her eyes, begged Viret to drink some cold water, which she believed was an antidote. Then she ran away from the house, fetched her children and hurriedly getting into a boat left the place. She was fetched back, but escaped, and ran to the house of the canon who had urged her to the deed. She was arrested in his cellar and confessed everything.
Through the mercy of God Viret recovered, but felt the effects of the poison all his life. The wretched woman was beheaded, and the priests who had urged her on were imprisoned.
The Reformers began to have the upper hand in the city, and pressed the council to carry out their wishes; but for peace' sake the council declined. The Reformers determined to act. They fetched Farel and took him to the Madeleine church. As he and a crowd entered, the priest was performing Mass; but the priest ran away and most of the congregation. Farel preached. Farel was forbidden by the council, but he heeded them not, and repeated the act in other churches, and then in the cathedral. Farel thought he was justified by the commission to preach the gospel to every creature. But he could have done this outside in "the world," as the passage says, without disturbing the Catholics at their service.
The Reformers next entered the churches and broke the images. In doing this they discovered how various pretended miracles had been wrought. They invited the Catholics to come and see how they had been cheated.
The council in amazement convened the Great Council of the city. Farel made an energetic appeal to the council in favor of Reform. They deliberated calmly and decided that there should be no more image-breaking, so as not to irritate the Catholics; and there should be no more Mass, to satisfy the Reformers. This was a great victory for the Reformers, and "no more Mass" was a deadly wound to the Catholics.
The priests, monks, and nuns left the city in large numbers. Many went to the Duke of Savoy and told him of what was being done in Geneva. He informed the pope, who exhorted the duke to interfere, which he resolved to do. The Emperor Charles V also took up the case, and he appealed to the Swiss league to help in restoring Geneva to the Duke of Savoy and the bishop. The pope did the same; while, on the other hand, the Genevese, seeing the storm rising against them, appealed to Berne and the other cantons for help. The cantons, including Berne, declined to interfere. Internal disorder also reigned. Many were yet staunch Catholics, and these would be only too glad to help the enemy outside against the Reformers.
The envoy to Berne was sadly disheartened at the refusal of that canton; but he remembered that Farel had preached at Neuchatel and other places, and he hastened to call on some whom he knew to be friends of the gospel and solicit their aid. Jacob Wildermuth entered into it with spirit, and he went about to see what assistance he could muster. The governor of the district forbade any to go and fight against the Duke of Savoy. This drew off a good many—about four hundred were left, some of them were women.
They moved cautiously towards Geneva, and at length reached the Jura. Here they met three young men who said that they had been sent by Geneva to escort them there. Glad to find guides the party proceeded till near to Nyon. Here the guides said it would be unsafe for them to enter the village. If they remained there the guides would fetch provisions which the little band so much needed.
The three guides, however, were spies, who now hastened off to the Catholics and told them where the band was. They could go and easily put them all to death. Wildermuth, while waiting for the provisions, was aroused by a voice, and saw they were being approached by a body of cavalry and infantry. Though tired and hungry they started up and a dreadful battle ensued. The Swiss, being good marksmen, made sad havoc among the nobles who had joined in the "holy war," as it was called. Many priests also who were acting as soldiers were killed. Though far inferior in numbers the Swiss were entirely successful, though enforcement came up to help those of Savoy. The Swiss had lost seven men and one woman.
Some lords of Berne had hastened to try and prevent war. They were too late, but they prevented those from Neuchatel fighting more, in hopes that peace could be concluded. The Duke of Savoy had, however, no intentions of peace: he meant to seize Geneva.
The city became in great straits. A large army was surrounding it, and many within would gladly have betrayed the city if they could; while the famine became severe. The bravest began to lose heart.
In the meantime a messenger from Berne arrived. The Bernese were arming and in a short time help would be at hand. Nägueli, a famous general, was taking the lead. When this was known a force from the Duke of Savoy was sent to prevent them reaching Geneva, under the general Medici. His plan was to secure Morges, and with that as a base to stay the progress of Nägueli; but on landing he found the enemy already near at hand, and in a good position on the heights of Morges. To attack them there would be dangerous, he and his men might be all driven into the lake. He had already felt the power of Nägueli, and now his heart failed him; and he withdrew his troops. Nothing now stopped the brave Nägueli.
He marched straight to Geneva and the city was saved. The council put on their records these words, "The power of God has confounded the presumption and rash audacity of our enemies." It was in 1536.
The castles near Geneva were then destroyed. They had been the strongholds of the enemy. One thing more yet remained. Bonivard, a nominal Reformer of Geneva, was confined in the castle of Chilton, and also three Genevese who had been seized in treachery. These must be delivered, but how? for the governor of the castle had orders from the Duke of Savoy that if any attempt was made to rescue the prisoners they were to be at once put to death. Nägueli undertook to attempt their rescue. He wrote to the governor threatening him that if he put the prisoners to death he should lose his head. The castle was surrounded, and the cannon opened fire. The governor, seeing all resistance vain, asked for a parley. The garrison, not liking to fall into the hands of the Swiss, managed to slip into their boat in the night and make their escape.
The Swiss entered the castle and soon found the three Genevese; but where was Bonivard? They searched lower, and found instruments of torture; and at last by undoing bolts and bars they come to the rock, and a cry arose, "Here he is! he is alive!" Bonivard fell into the arms of his deliverers. For six years he had been confined in a low dungeon below the lake, dark, except what light came in at one small loophole. There he had walked round a column until he had worn a path in the rock—a path still shown to the visitors at the castle of Chilton.
Geneva was now restored to the "most holy religion of Christ," to use the words set up in the city at the time. Farel took the lead among the "ministers." Geneva was not converted though it was Protestant, and Farel greatly desired to have the gospel preached in the surrounding neighborhoods as well as all over the city; but where were the evangelists? He longed for faithful men to enter the doors now opened all around. He sought in vain.
Calvin in Geneva
In 1536 Farel heard that Calvin was in Geneva. We have seen what brought him there. Farel had long been praying for help; he believed that God had now sent it. Off he ran to Calvin. He had read his "Institutes." Calvin was the very man they wanted to consolidate the work so well begun.
Calvin tells him that he can only stop one night.
“Why seek elsewhere for what is now offered you? Why refuse to edify the church of Geneva by your faith, zeal, and knowledge?”
Calvin shrank from it, saying at last, "I cannot teach: on the contrary, I have need to learn. There are special labors for which I wish to reserve myself. This city cannot afford me the leisure I require.”
“Study, leisure, knowledge! What, must we never practice? I am sinking under my task: pray help me.”
Calvin said he was weak and needed rest
“Rest! death alone permits the soldiers of Christ to rest from their labors.”
Calvin said he was timid. He could not battle with such strong spirits as the men of Geneva.
“Ought the servants of Jesus Christ to be so delicate as to be frightened at warfare?”
Calvin was moved at the thought that he should be a coward; but begged to be let go his way.
Farel reminded him of Jonah and the punishment he received. Still he could not get Calvin's consent, when Farel, as if inspired, put his hand on his head and with a piercing look said, "May God curse your repose! May God curse your studies, if in such a great necessity as ours you withdraw, and refuse to give us help and support.”
Calvin broke down, he shook in every limb. He felt as if God had seized him. He must obey. He was won for Geneva.
Calvin, once settled in Geneva, soon took the lead. He had a very difficult task. The whole people were now supposed to be Protestant and nominally Christians, but many were unconverted. Calvin attempted to enforce at least morality on the people; but many rejected even this. They desired to please themselves, and to be only religious as far as it suited them. On this account Calvin with Farel and Conrad (a minister from Paris) said they could not give the Lord's Supper to some of the people. The council, being appealed to, met, and ordered the three ministers to leave Geneva within two days.
They left, and met in conference at Zurich on church matters, after which Calvin went to Strasburg. Here he published an enlarged edition of his "Institutes." Farel went to Neuchatel.
While at Strasburg, Calvin married Idelette de Bures, widow of a converted Anabaptist. By her he had one son, who died immediately after his birth. Idelette died in 1549.
In 1540 Calvin attended the Diet at Worms, and in the following year one at Ratisbon. In October, 1540, the syndics of Geneva most opposed to the Reformers being removed by death, or other means, Calvin was invited to return. At first he refused, but on September 13, 1541, he returned to the city, and proceeded to set the church in order. Calvin appears to have been the first to introduce a presbyterian form of government into the church. It was, however, more or less under the control of the senate. It was the senate who invited him to return to Geneva, and it was the senate who settled and paid him his salary; and when he had appeared before the senate and stated the importance of a settled church government, "I requested," wrote he to Farel, "that they would appoint certain of their number who might confer with us on the subject. Six were thereupon appointed. Articles concerning the whole ecclesiastical polity will be drawn up, which we shall thereafter present to the senate.”
One cannot but be struck with the fact how far this was below the principles of even the Roman Catholic church, who would allow no one to interfere in matters concerning the church but ecclesiastics. Of course this was of little practical value when the clergy and even the pope himself were unconverted men, but we are speaking of the principle, and not how far it was carried out; whereas here is Calvin agreeing to submit his church polity to the senate, which was formed simply of the worldly rulers of the city. Calvin attempted to set up his system of Presbytery, for all matters ecclesiastical; but he was again and again brought into collision with the senate. Though the Presbytery was agreed to, some were to be seen, said Calvin, "going about secretly, dealing with each of the senators, exhorting them not to lay at our feet the power which was in their own hands (as they said), not to abdicate the authority which God had entrusted to them." Calvin had to avoid a collision as best he could. "We at length," said he, "possess a Presbyterial court, such as it is, and a form of discipline such as these disjointed times permit." Afterward, if the Presbytery refused communion to any citizen, he could appeal to the senate, and the senate could order him to be received! At times Calvin refused to do so.
Besides being in this false position, Calvin does not appear to have seen the spirituality of the religion of our Lord Jesus Christ. By baptism all became a part of the church. "Baptism," says Calvin, "is the initiatory sign by which we are admitted to the fellowship of the church, that being engrafted into Christ we may be accounted children of God ... .We ought to consider that at whatever time we are baptized we are washed and purified for the whole of life." This made all the people to be Christians, and so all who lived decent moral lives were received at the Lord's Table. Calvin insisted that baptism was" to give us an entrance into the church of God;" and the Lord's Supper "to keep us in it.”
* (It is difficult to see how Calvin made this agree with another part of his doctrine, which taught that while the sacraments were the means of grace offered to all, they really benefited only those who had faith.)
Now all this entirely altered the character of Christianity. Instead of its being a calling out of the world a people for Christ (Acts 15:1414Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. (Acts 15:14)), Calvin made the world to be the church! While, to make the people believe that they were Christians when they were not, was full of danger to their souls; though he did tell them, as we have seen, that the sacraments would not benefit them unless mixed with faith. This mixture of the church with the world surely was a dark shadow on the Reformation.
For more than twenty years Calvin labored incessantly by lecturing, writing tracts and commentaries, with a large correspondence with other Reformers. To add to this there were constant commotions with the Catholics who still remained in the city, and with those who were Reformed in name, but were not Christians. More than once a plague broke out in the city, and in 1545 the wretches who attended the sick, by mixing virus from those who died into an ointment, and by smearing it upon the handles of doors and doorposts greatly increased the plague. It was supposed to have been done to reduce Geneva to such a few souls that it could easily have been overcome and gained over to Popery.
Calvin was troubled, too, with the Libertines of Geneva, who desired a greater amount of freedom of action than the Reformer would allow. To show the severity of Calvin we give one of the cases. Ameaux was a member of the Two Hundred. He was discontented, and was heard to speak against Calvin and his doctrine. His trial was demanded. At his trial witnesses were called to prove the morality of Calvin's private life. Ameaux was fined sixty dollars. He retracted the charges, and promised future respect to the Reformer.
Calvin was not satisfied with the punishment. He appeared before the council and demanded that the judgment should be set aside. Ameaux was now sentenced to go through the whole city bareheaded, and with a lighted torch in his hand, and then to kneel down and openly proclaim his repentance.
Surely this was very unwise of Calvin and very unlike his gracious Lord and Master. It called forth further opposition, and the cause of the gospel was greatly damaged.
In 1553 Michael Servetus—who denied the divinity of Christ, and who put forth his doctrine in blasphemous language—visited Geneva. He was informed against by Calvin and was thrown into prison as a heretic and a blasphemer. He was tried, sentenced and burnt alive. Much controversy has arisen as to how far Calvin was concerned in the death of Servetus, some contending that his death was chiefly owing to Calvin, and others that Calvin had little or nothing to do with his conviction. But there really seems to be little room for doubt on the subject. Calvin's own words to Farel are, "We have now new business in hand with Servetus. He intended perhaps passing through this city.... but after he had been recognized, I thought that he should be detained... I hope that sentence of death will at least be passed upon him; but I desire that the severity of the punishment may be mitigated." To another he wrote that Servetus "is held in prison by our magistrates and he will be punished ere long, I hope." To Bullinger Calvin wrote, "Our council will on an early day send the opinions of Servetus to your city, to obtain your judgment regarding them. Indeed they cause you this trouble despite our remonstrances; but they have reached such a pitch of folly and madness that they regard with suspicion whatever we say to them. So much so that were I to allege that it is clear at mid-day they would forthwith begin to doubt it." To Sulzer Calvin wrote of Servetus, "He at length, in an evil hour, came to this place, when at my instigation one of the syndics ordered him to be conducted to prison.”
We have quoted Calvin's own words which clearly set forth his share in the matter. To this we may add a few words of Beza's: "Calvin pleaded the cause of the church against him in the council, in the presence of a great assemblage of the pious." Doubtless a good deal is to be attributed to the age in which this took place, so that none should blame Calvin too severely. It was surely an error, but in this Calvin did not stand alone; Farel, Melanchthon, Bucer and Bullinger all advocated the death of Servetus.
Farel attended the unhappy man to the stake in the hope of getting him to retract his error, but he labored in vain. Calling for the death of Servetus was another dark shadow on the Reformation. It is appalling to think of a man in error, ever so dreadful, being hurried into eternity.
Calvin became more and more the man of the Reformation. From all parts of Europe, where any question arose, the opinion of Calvin was sought. Refugees and messengers were constantly arriving to seek his help and advice, while his nights were often spent in corresponding with those who sought his council.
In 1558 Calvin was taken seriously ill, and his physicians impressed upon him that he must take rest. In 1563 he was again laid prostrate. In the following year asthma impeded his utterance. On February 6 he preached his last sermon, but attended service afterward by being carried there.
Like a great general, feeling his time was drawing near, he desired once more to address the senate. They came to him, and then taking a general review of matters he exhorted them to justice and morality. Then he invited the ministers, and exhorted them to faithfulness and peace, asking their pardon for any peevishness they might have experienced from him. To Farel (now in his eightieth year) he wrote (May 11, 1564), "Farewell, my best and most right-hearted brother.... I draw my breath with difficulty, and am daily waiting till I altogether cease to breathe. It is enough that to Christ I live and die. To His people He is gain in life and in death." In his prayers he was heard to say, "I was silent, O Lord, because Thou didst it." "Thou, O Lord, bruisest me; but it is enough for me that it is Thy hand." On May 27 he ceased from his labors and was with the Lord.
On September 13, 1565, at Neuchatel Farel, after his many labors and perils, fell asleep in Jesus. Of him it was said, "This man is the very same that he has always been! We never knew him depressed, even when our hearts were failing us for fear. When we were ready to give up everything in despair, he was full of hope, and he cheered us by his Christian heroism.”
After many and varied jealousies between the Catholic and Protestant cantons, in 1653 the cantons were again in open war with each other. The Protestants were defeated, but peace was made. In 1712, after a desperate battle, a peace was concluded more favorable to the Protestants of Switzerland.
France and the Massacre of Bartholomew
The Reformation had never been fully embraced by France; yet the light and truth had been received there by many. At one time Beza reckoned more than two thousand churches, and Calvin gave them a Confession of Faith, and a Presbyterian form of government. They were, however, often obliged to meet in secret, especially in Paris. The Cardinal of Lorraine became the principal persecutor.
In 1555 there was a congregation of the faithful in Paris, who used to meet and carry on their devotions in the night. But this becoming known, one night as they were about to break up they noticed that the adjoining streets were filled with a noisy crowd, and fear began to take hold of them that all was not right. They hoped, however, that the darkness of the night would enable them to escape, but judge of their surprise when, as they left the house, they found that lights had been placed in the windows of the surrounding houses, so that each one could be plainly seen as he left the meeting house. Seeing that a trap had been laid for them, some drew their swords and fought their way through the mob and escaped. But many were women, and some aged and infirm. These, after rough handling, were hurried off to prison. Just then the king (Henry II) was in alliance with the German and Swiss Reformers, who earnestly requested the king to release them. This he did, to the annoyance of the Cardinal of Lorraine.
Henry II died in 1559, and his successor Francis II reigned but seventeen months. In 1560 Charles IX, at ten years of age succeeded, under the regency of his mother, the crafty and ambitious Catherine de' Medici. In the meantime the Protestants had gained some influential men; among whom were Admiral Coligni and his brother Dandelot. The prince of Condé also became a leader among them, though probably as much for political purposes as from religious motives.
In 1561 a conference was held at Poissy. Calvin asked Beza to attend instead of himself, because Beza could "tread lighter" than he could. Calvin spent much time in prayer for God's blessing and protection.
The object was professedly peace and union, and if abuses had been introduced into the church for their removal. The king, the Duke of Orleans, the queen mother, and the king and queen of Navarre were present. On the Catholic side were three Cardinals and a number of bishops, &c. There were twelve Reformed ministers. Beza was spokesman for Reform. He went through the points of faith in which all were agreed; then the disputed points. On speaking of the Lord's Supper he said, "The body of Christ is truly given us, but as to place it is as far from the bread as heaven from earth." This caused a tumult. The Catholics insisted that Beza must be quiet or they must leave; but Beza went on, and ended by presenting a Confession of the Reformers' faith.
Then the Catholics replied. But the conference ended in no real union. Some met privately, and drew up a confession, worded so vaguely that both parties could sign it, each putting their own meaning to it.
Still it had this effect that Beza was invited to remain in France. This he did, and went to Paris and preached the gospel there. In 1562 an edict was passed, securing to Protestants the free exercise of religion. It is to be feared that the Protestants did not use this liberty wisely. By loudly proclaiming against the errors of Rome they excited her envy and hatred. Others who suffered severely from the Catholics were provoked to retaliate, and from time to time the Protestants were in open arms to defend themselves against the Catholics.
In 1569 the prince of Condé lost his life in a battle, and Dandelot dying soon afterward, Coligni became sole leader of the Protestants. Peace was signed 1570.
But deep-laid schemes were planned to entrap the Huguenots. The marriage of Margaret of Valois, the king's sister, with the young king of Navarre had been agreed on. This was arranged to take place in August, 1572, and the dowager queen of Navarre was invited to Paris, together with Admiral Coligni, and the leaders of the Protestants. The dowager queen of Navarre died suddenly—by poison it is fully believed, and Coligni was shot at and wounded as he left the presence of the king. The king feigned great sorrow, but these deeds were soon to be followed by one of the most diabolical actions recorded on the page of history.
On the eve of St. Bartholomew a conference was held with the king, which ended by his saying, "I consent to the massacre of the Huguenots,* but take heed that no one is left alive to reproach me for it." At midnight or soon after (some say two o'clock) it was to commence. Troops were placed in readiness, and as the hour struck, the shrill sound of the tocsin followed. This was the sign for every Huguenot to be hunted up and put to death. Coligni, still suffering from his wound was one of the first to die. Some were surprised in their beds. Others, starting up by the noise, ran into the streets to inquire the cause, but only to meet the assassin's dagger. None were spared. Rich and poor, young and aged, all fell in the merciless massacre. Even the Count de la Rochefoucault, a companion of the king, was slain in the palace of the Louvre. The streets ran with blood, and the river was polluted by its stream. For three days this slaughter continued; search being made for any who had concealed themselves. The king and queen of Navarre were spared only because of their rank.
Messages were also sent off to the provinces to put the Huguenots everywhere to death, and in many places this was at once effected. It is worthy of record that in some places Catholics refused to carry out the order. The Viscount d'Orthe, governor of Bayonne, sent word that he had “good citizens, and brave soldiers, but not a single assassin.” This cost the good man his life.
Sigognes, the governor of Dieppe, summoned Catholics and Protestants, saying to them, "Gentlemen, the order I have received can only regard rebellious and seditious Calvinists, but, thanks be to the Eternal, there are no longer any such in Dieppe." He declared they were all children of the same God, and he exhorted them to live as brothers and cherish only the love of Christ.
The bishop of Lisieux refused to have the order carried out. "Those whom you wish to slaughter," said he, "are my sheep; gone astray it is true, but I will labor to bring them back into the fold. I cannot see in the gospel that the shepherd ought to let the blood of his sheep be shed; on the contrary, I read there that he ought to pour out his own for their sakes.”
Still the orders were too faithfully carried out, until thirty thousand victims had been massacred, if we may take the reckoning of a Catholic historian; the number being placed as high as eighty thousand by Protestant writers.
The news of the massacre was received with the greatest sorrow and indignation by foreign Protestants, but it was hailed with joy by the pope, who ordered a jubilee to be celebrated all over Christendom, and he went with his Cardinals in procession to offer thanksgiving to God for the destruction of their enemies Though so numerous had been the victims, and notwithstanding the many who also fled the country, there yet remained in France many Protestants. In 1598 the edict of Nantes under Henry IV gave them a large measure of relief, under which they again greatly increased. In 1610 Henry was assassinated, and his successor, Louis XIII again began to persecute the Protestants. Louis XIII was succeeded by his son Louis XIV in 1643, who was even a worse persecutor than his father. In 1685 the edict of Nantes was repealed, when a dreadful persecution broke out, with every species of torture, cruelty and death. This caused thousands to leave the country. Thus were the Protestants persecuted from time to time until 1787, when a more general and lasting toleration was brought about.
Still in France it is a toleration—the nation claims to be Roman Catholic, and when it is not this it is infidel. It has had the light presented to it; and it has again and again, amid scenes of massacre and bloodshed that should make even the heathen ashamed, refused to receive it. It seems to be a country given up to judicial blindness and death.
“We may grow hard, and not revere
Each old prophetic token,
Too willful and too proud to hear
What God Himself hath spoken;
Yet shall the Son of man appear,
And strongest hearts shall fail for fear,
And wrath and pride be broken.
But mercy now flows full and free,
Forgiveness still is offered thee.”