CHAPTER XIX: THEODORE BEZA.
THEODORE BEZA.
Sources: Beza's Correspondence, mostly unprinted, but many letters are given in the Beilagen zu Baum's Theodor Beza (see below), and in Herminjard's Correspondance des réformateurs dans les pays de langue française (vols. VI. sqq.); and his published works (the list to the number of ninety is given in the article "Bèze, Théodore de," in Haag, La France Protestante, 2d ed. by Bordier, vol. II., cols. 620-540). By far the most important of them are, his Vita J. Calvini, best ed. in Calvin's Opera, XXI., and his Tractationes theologicae (1582). He also had much to do with the Histoire ecclesiastique des églises reformées au royaume de France, best ed. by Baum, Cunitz, and Rodolphe Reuss (the son of Edward Reuss, the editor of Calvin), Paris, 1883-1889. 3 vols. small quarto.
Antoine de La Faye: De vita et obitu Th. Bezae, Geneva, 1606.--Friedrich Christoph Schlosser: Leben des Theodor de Beza und des Peter Martyr Vermili, Heidelberg, 1809.--*Johann Wilhelm Baum: Theodor Beza nach handschriftlichen Quellen dargestellt, Leipzig, I. Theil, 1848, with Beilagen to bks. I. and II. II. Theil, 1861, with Anhang die Beilagen enthaltend, 1862 (unfortunately this masterly book only extends to 1663).--*Heinrich Heppe: Theodor Beza. Leben und ausgewählte Schriften, Elberfeld, 1861 (contains the whole life, but is inferior in style to Baum).--Art. Beza by Bordier in La France Protestante.
Jerome Bolsec: Histoire de la vie, moeurs, doctrine, et déportements de Theodore de Bèze, Paris, 1682; republished by an unnamed Roman Catholic in Geneva, 1836, along with Bolsec's "Life of Calvin," to counteract the effect of the celebration of the third centennial of the Reformation. It has no historical value, but is a malignant libel, like his so-called "Life of Calvin," as this specimen shows: "Bèze, toute so jeunesse, a été un trèsdébauché et dissolu, sodomite, adultère et suborneur de femmes mariées [Bolsec elsewhere asserts that Claudine Denosse was married when Beza seduced her], larron, trompeur, homicide de so propre géniture, traître, vanteur, cause et instigateur d'infinis meurtres, guerres, invasions, brûlemens de villes, palais et maisons, de saccagemens de temples, et infinies autres ruines et malheurs (ed. 1835, p. 188).
Much use has been made of the allusions to Beza in Henry M. Baird's Rise of the Huguenots (New York, 1879), and Huguenots and Henry of Navarre (1886), also of the article on "Bèze, Theodore de," in Haag, La France Protestante, mentioned above. See also Principal Cunningham: The Reformers, Edinburgh, 1862; "Calvin and Beza," pp. 345-413 (theological and controversial). __________________________________________________________________
§ 167. Life of Beza to his Conversion.
The history of the Swiss Reformation would not be complete without an account of Calvin's faithful friend and successor, Theodore Beza, who carried on his work in Geneva and France to the beginning of the seventeenth century.
In the ancient duchy of Burgundy is the village of Vezelay. It was once the scene of a great gathering, for to it in 1146 came Louis VII. and his vassals, to whom Bernard preached the duty of rescuing the Holy Sepulchre from the infidels so convincingly, that the king and his knights then and there took the oath to become crusaders. Four and forty years later (1190), in the same place, Philip Augustus of France and Richard the Lionheart of England, under similar pleadings, made the same vow.
The village clusters around the castle in which, in 1519, lived the rich Pierre de Besze, [1275] the bailiff of the county, a descendant of one of the proudest families of the duchy. His wife was Marie Bourdelot, beloved and renowned for her intelligence and her charities. They had already two sons and four daughters, when on the 24th of June in that year, 1519, another son was born who was destined to render the name illustrious to the end of time. This son was christened Theodore. Thus the future reformer was of gentle birth -- a fact which was recognized when in after years he pleaded for the Protestant faith before kings, and princes, and members of the nobility and of the fashionable world.
But the providential preparation for the part he was destined to play extended far beyond the conditions of his birth. Gentle breeding followed. His mother died when he was not quite three years old, but already was he a stranger to his father's house; for one of his uncles, Nicolas de Besze, seigneur de Cette et de Chalonne, and a councillor in the Parliament of Paris, had taken him with him to Paris and adopted him, so great was the love he bore him, and when the time came he was put under the best masters whom money and influence could secure. The boy was precocious, and his uncle delighted in his progress. One day at table he entertained a guest from Orleans, who was a member of the royal council. The conversation turned upon the future of Theodore, whereupon the friend commended Melchior Wolmar, the famous Greek scholar at Orleans, who was also the teacher of Calvin, as the best person to educate the lad. The uncle listened attentively, and sent Theodore thither and secured him admission into Wolmar's family. This was in 1528, when Theodore was only nine years old. With Wolmar he lived till 1535, first at Orleans and then at Bourges, and doubtless learned much from him. Part of this learning was not at all to the mind of his father or his uncle Claudius, the Abbot of the Cistercian monastery of Froimont in the diocese of Beauvais, who, on the death of his brother Nicolas, on Nov. 29, 1532, had undertaken the pious duty of superintending the boy's education; for Wolmar, in common with many sober-minded scholars of that day, had broken with the Roman Church and taken up the new ideas inculcated by Luther, and which were beginning to make a stir in France. Indeed, it was his known adherence to these views which compelled his flight to Germany in the year 1535. Thus the future reformer, in his tenderest and most susceptible years, had impressed upon him the doctrine of justification by faith in the righteousness of Christ, heard much of the corrupt state of the dominant Church, and was witness to the efforts of that Church to put to death those who differed from her teaching.
Nothing was further from the mind of the father and uncle, and also from that of Theodore himself, than that he should be an advocate of the new views. The career marked out for him was that of law, in which his uncle Nicolas had been so distinguished. To this end he was sent to the University of Orleans. Although very young, he attracted attention. He joined the German nation--for the students in universities then were divided into factions, according to their ancestry, and Burgundy was accounted part of Germany--and rapidly became a favorite. But he did not give himself up to mere good-fellowship. He studied hard, and on Aug. 11, 1539, attained with honor the degree of licentiate of the law.
His education being thus advanced, Beza, now twenty years old, came to Paris, there, as his father desired, to prosecute further law studies; but his reluctance to such a course was pronounced and invincible, so much so that at length he won his uncle to his side, and was allowed by his father to pursue those literary studies which afterwards accrued so richly to the Reformed Church; but at the time he had no inkling of his subsequent career. By his uncle Claudius' influence the possessor of two benefices which yielded a handsome income, and enriched further by his brother's death in 1541, well-introduced and well-connected, a scholar, a wit, a poet, handsome, affable, amiable, he lived on equal terms with the best Parisian society, and was one of the acknowledged leaders. [1276]
That he did not escape contamination he has himself confessed, but that he sinned grossly he has as plainly denied. [1277] In 1544 he made in the presence of two friends, Laurent de Normandie and Jean Crespin, eminent jurists, an irregular alliance with Claudine Denosse, [1278] a burgher's daughter, and at the time declared that when circumstances favored he would publicly marry her. His motive in making a secret marriage was his desire to hold on to his benefices. But he was really attached to the woman, and was faithful to her, as she was to him; and there was nothing in their relationship which would have seriously compromised him with the company in which he lived. The fact that they lived together happily for forty years shows that they followed the leading of sincere affection, and not a passing fancy. In 1548 he published his famous collection of poems--Juvenilia. This gave him the rank of the first Latin poet of his day, and his ears were full of praises. He dedicated his book to Wolmar. It did not occur to him that anybody would ever censure him for his poems, least of all on moral grounds; but this is precisely what happened. Prurient minds have read between his lines what he never intended to put there, and imagined offences of which he was not guilty even in thought. [1279] And what made the case blacker against him was his subsequent Protestantism. Because he became a leader of the Reformed Church, free-thinkers and livers and the adherents of the old faith have brought up against him the fact that in the days of his worldly and luxurious life he had used their language, and been as pagan and impure as they.
The book had scarcely begun its career, and the praises had scarcely begun to be received, ere Beza fell seriously sick. Sobered by his gaze into the eyes of death, his conscience rebuked him for his duplicity in receiving ecclesiastical benefices as if he was a faithful son of the Church, whereas he was at heart a Protestant; for his cowardice in cloaking his real opinions; for his negligence in not keeping the promise he had voluntarily made to the woman he had secretly married four years before; and for the general condition of his private and public life. The teachings of Wolmar came back to him. This world seemed very hollow;. its praises and honors very cloying. The call to a higher, purer, nobler life was heard, and he obeyed; and, although only convalescent, leaving father and fatherland, riches and honors, he fled from the city of his triumphs and his trials, and, taking Claudine Denosse with him, crossed the border into Switzerland, [1280] and on Oct. 23, 1548, entered the city of Geneva. He was doubtless attracted thither because his intimate friend Jean Crespin, one of the witnesses of his secret alliance, was living there, likewise a fugitive for religion's sake--and there lived John Calvin.
From being the poet of the Renaissance, bright, witty, free, Beza, from the hour he joined the Reformed Church, became a leader in all its affairs and one of the chiefs of Protestantism. [1281] __________________________________________________________________
[1275] This was the old spelling as appears from Beza's signature. The modern French spell it Bèze, the English and Germans Beza, which is the Latin form.
[1276] The Jesuit Maimbourg, a declared enemy, in his Histoire du Calvinisme (Paris, 1682, 18mo, p. 217), has thus described him at this time: "Homme bien fait, de belle taille, ayant le visage fort agréable, l'air fin et délicat, et toutes les manières d'un homme du monde qui le faisoient estimer des Grands et surtout des dames, ausquelles il prenoit grand soin de ne pas déplaire. Pour l'esprit, on ne peut nier qu'il ne l'eust très-beau, vif, aisé, subtil, enjoûéet poli, ayant pris peine de le cultiver par l'étude des belles lettres, et particulièrement de la poësie, oùil excelloit en françois et en latin, sçachant avec cela un peu de philosophie et de droit qu'il avoit appris aux écoles d'Orleans." "He was well made, of good size, having a very agreeable countenance, a refined and delicate air, and the carriage of a man of the world, who had won the esteem of the great, and especially of the ladies, whom he took much pains not to displease. It cannot be denied that he was very attractive, lively, easy, subtle, playful, and polished, having cultivated his mind by reading literature, particularly poetry, wherein he himself excelled both in French and Latin, mingling with it a little philosophy and law which he had taken in at Orleans."
[1277] Baum, I. 60-63.
[1278] Anciently spelled Desnosze.
[1279] Thus they have taken the characters mentioned in them as actual, whereas they are purely imaginary.
[1280] He adopted the alias of Thibaud de May. So Heppe, p. 20.
[1281] For having left France because he was a Protestant he was condemned by the Parliament of Paris to death, and all his property confiscated to the State (May 31, 1550). By special royal mandate his property was restored to him in 1564, although he was at the time at the head of the Reformed Church of France. Cf. Baum, I. 66 sq. __________________________________________________________________
§ 168. Beza at Lausanne and as a Delegate to the German Princes.
Beza's earliest business after greeting Calvin was to marry in church Claudine Denosse. Then he looked around for an occupation that would support him. He considered for a time going into the printing business with Crespin, but on his return from a visit to Wolmar at Tübingen he yielded to the persuasions of Pierre Viret, who entertained him as he was passing through Lausanne, and on Nov. 6, 1549, became professor of Greek in the Academy there, [1282] and entered upon a course of great usefulness and influence. He showed his zeal as well as biblical learning by giving public lectures on the Epistle to the Romans and on the Epistles of Peter; and that he still was a poet, and that, too, of the Renaissance, only in the religious and not usual sense (of regeneration and not renascence), by continuing the translation of the Psalms begun by Clement Marot, and by publishing a drama, classically constructed, on the Sacrifice of Abraham. [1283] All these performances were in the French language.
While at Lausanne, Beza was taken sick with the plague. Calvin in writing of this to Farel, under date of June 15, 1551, thus pays his tribute to the character of Beza: "I would not be a man if I did not return his love who loves me more than a brother and reveres me as a father: but I am still more concerned at the loss the church would suffer if in the midst of his career he should be suddenly removed by death, for I saw in him a man whose lovely spirit, noble, pure manners, and open-mindedness endeared him to all the righteous. I hope, however, that he will be given back to us in answer to our prayers."
Lausanne was then governed by Bern. It was therefore particularly interested in Bern's alliance with Geneva, and when this was renewed in 1557, after it had been suffered to lapse a year, Beza considered it very providential. In the spring of that year, 1557, persecution broke out against the neighboring Waldenses, and on nomination of the German clergy and with special permission of Bern, Beza, and Farel began a series of visits through Switzerland and upon the Protestant princes of Germany in the interest of the persecuted. The desire was to stir up the Protestants to unite in an appeal to the king of France. Beza was then thirty-eight years old and had been for eight years a successful teacher and preacher. He was therefore of mature years and established reputation. But what rendered the choice of him still more an ideal one was his aristocratic bearing and his familiarity with court life. He accepted his appointment with alacrity, as a man enters upon a course particularly suited to him. Thus Beza started out upon the first of the many journeys which furnished such unique and invaluable services to the cause of French Protestantism.
The two delegates made a favorable impression everywhere. The Lutherans especially were pleased with them, although at first inclined to look askance upon two such avowed admirers and followers of Calvin. But when they had returned full of rejoicing that they had accomplished their design and that the Protestant princes and cantons would unite in petitioning the French king on behalf of the persecuted Waldenses, albeit to small effect, alas! they were called to sharp account because at Göppingen on May 14, 1557, they had defined their doctrine of the Eucharist in terms which emphasized the points of agreement and passed by those of disagreement. [1284] This was in the interest of peace. They rightly felt that it would be shameful to shipwreck their Christian attempt upon the shoals of barren controversy. But the odium theologicum compelled their home friends to charge them with disloyalty to the truth! Calvin, however, raised his voice in defence of Beza's conduct, and the strife of tongues quickly ceased,
How little Beza had suffered in general reputation, or at least in the eyes of the powerful Calvin, was almost immediately manifest.
On the evening of the 4th of September, 1557, three or four hundred Protestants in Paris who had quietly assembled in the Rue St. Jaques to celebrate the Lord's Supper were set upon by a mob, and amid insults and injuries haled to prison. Their fate deeply stirred the Protestants everywhere, and Beza with some companions was again sent to the Protestant cantons and princes to invoke their aid as before, and because the princes were quicker at promising than performance he went again the next year. But Henry II. paid small attention to the note of the Protestant powers. __________________________________________________________________
[1282] His colleague in the Latin chair was the distinguished François Hotman (Latin, Hotomanus), who afterwards founded a law school at Geneva.
[1283] It was performed by the students of the Lausanne academy and elsewhere and translated into several languages.
[1284] See the text in Baum, I. 405-409. __________________________________________________________________
§ 169. Beza at Geneva.
In 1558 the city of Geneva established a high school, and Beza was called, at Calvin's suggestion, to the Greek professorship. Much to the regret of Viret and his colleagues, he accepted. He was influenced by various considerations, the chief of which were his desire to escape from the trouble caused by Viret's establishment of the Genevan church discipline, which had led to a falling out with Bern, Lausanne's ruler, and from the embarrassments still resulting from his well-meant attempts at union among the Protestants, and probably still more by his desire to labor at the side of Calvin, whom he so greatly revered and whose doctrines he so vigorously and honestly defended. He was honorably dismissed to Geneva and warmly commended to the confidence of the brethren there. When on June 5, 1559, the Academy was opened, he was installed as rector. Thus, in his fortieth year, he entered upon his final place of residence and upon his final labors. Henceforward he was inseparable from the work of Calvin, and however far and frequently he might go from Geneva, it was there that he left his heart.
On Calvin's nomination, Beza was admitted to citizenship at Geneva, and shortly afterwards (March 17, 1559) he succeeded to the pastorate of one of the city churches. [1285] But each new labor imposed upon him only demonstrated his capacity and zeal. The Academy and the congregation flourished under his assiduous care, and Calvin found his new ally simply invaluable. There was soon a fresh call upon his diplomacy. Anne Du Bourg, president of the Parliament of Paris, boldly avowed his Protestantism before Henry II., and was arrested. When the news reached Calvin, he despatched Beza to the Elector Palatine, Frederick III., to interest this powerful prince. The result of his mission was a call on Du Bourg from the Elector to become professor of law in his university at Heidelberg. But the intervention availed nothing. Du Bourg was tried, and executed Dec. 23, 1559.
Shortly after his return, Beza was sent forth again, July 20, 1560. The occasion was, however, quite different. The Prince de Condé, shorn of his power by the Guises, had fled to Nérac. He desired to attach to the Protestant party his brother, Antoine de Bourbon-Vendôme, king of Navarre. Calvin had already, by letter, made some impression on the irresolute and fickle king, but Condé induced his brother to send for Beza, who, with his eloquence and his courtly bearing, quite captivated the king, who declared that he would never hear the mass again, but would do all he could to advance the Protestant cause. His zeal was, however, of very short duration; for no sooner did his brother, the cardinal of Bourbon, arrive, than he and his queen, Jeanne d'Albret, who afterwards was a sincere convert to Protestantism, heard mass in the convent of the Cordeliers at Nérac. Beza, seeing that Antoine would not hold out, but was certain to fall into the power of the Catholic party, quietly left him, Oct. 17, and after many dangers reached Geneva early in November. The journey had taken three weeks, and had, for the most part, to be performed at night. [1286] __________________________________________________________________
[1285] Pierre Viret had followed him to Geneva, Jan. 13, 1559, and was one of his colleagues in ecclesiastical service.
[1286] Baum, II. 122. Unfortunately Beza's account of it is lost. __________________________________________________________________
§ 170. Beza at the Colloquy of Poissy. [1287]
Beza was now considered by all the French Reformed as their most distinguished orator, and next to Calvin their most celebrated theologian. This commanding position he had attained by many able services. When, therefore, the queen-mother Catherine determined to hold a discussion between the French prelates and the most learned Protestant ministers, the Parisian pastors, seconded by the Prince of Condé, the Admiral Coligny, and the king of Navarre, implored Beza to come, and to him was committed the leadership. At first he declined. But in answer to renewed and more urgent appeals he came, and on Aug. 22, 1561, he was again in Paris, for the first time since his precipitate flight, in October, 1548--thirteen years before. The preliminary meeting was in the famous château of St. Germain-en-Laye, on the Seine, a few miles below Paris. There, on Aug. 23, he made his appearance. On the evening of that day he was summoned to the apartments of the king of Navarre, and in the presence of the queen-mother and other persons of the highest rank, he had his first encounter in debate with Cardinal Lorraine. The subject was transubstantiation. The Cardinal was no match for Beza, and after a weak defence, yielded the floor, saying that the doctrine should not stand in the way of a reconciliation. On Tuesday, Sept. 9, 1561, the parties to the Colloquy assembled in the nuns' refectory at Poissy, some three miles away. It was soon evident that there was not to be any real debate. The Catholic party had all the advantages and acted as sole judges. [1288] It was a foregone conclusion that the verdict was to be given to the Catholic party, whatever the arguments might be. Nevertheless, Beza and his associates went through the form of a debate, and courageously held their ground. In characteristic fashion they first knelt, and Beza prayed, commencing his prayer with the confession of sins used in the Genevan liturgy of Calvin. He then addressed the assembly upon the points of agreement and of disagreement between them, and was quietly listened to until he made the assertion that the Body of Christ was as far removed from the bread of the Eucharist as the heavens are from the earth. Then the prelates broke out with the cry "Blasphemavit! blasphemavit!" ("he has blasphemed"), and for a while there was much confusion. Beza had followed the obnoxious expression with a remark which was intended to break its force, affirming the spiritual presence of Christ in the Eucharist; but the noise had prevented its being heard. Instead, however, of yielding to the clamor the queen-mother insisted that Beza should be heard out, and he finished his speech. The Huguenots claimed the victory, but the Roman Catholics spread the story that they had been easily and decidedly beaten. The prelates requested the points in writing, and it was not till Sept. 16 that they made a reply. The Cardinal of Lorraine was the spokesman. No opportunity was given the Protestants to rejoin, as they were ready to do at once.
On Sept. 24 a third conference was held, but in the small chamber of the prioress, not in the large refectory, and a fourth in the same place on Sept. 26. But the Colloquy had degenerated into a rambling debate, and its utterly unprofitable character was manifest to all. The queen-mother did, it is true, flatter herself that there might be an agreement, and zealously labored to produce it. But in vain. Her expectation really showed how shallow were her religious ideas.
Beza stayed at St. Germain until the beginning of November, [1289] and then, worn out, and threatened with a serious illness, he sought rest in Paris. There he had a visit from his oldest step-brother, and also a pressing and affectionate letter from his father, who had learned to what honor his son had come, forgave him for his persistence in heresy, and expressed a great desire to see him. Beza started for Vezelay, but on the way met a courier with the intelligence that the Protestants required his instant attendance to help them at a crisis in their affairs, because acts of violence against them had taken place in all parts of France. And Beza, ever subordinating private to public duties, turned back to Paris, and no further opportunity of seeing his father ever came to him. [1290] __________________________________________________________________
[1287] Baum, II. 168-419, Heppe, 104-148, Baird (Rise of the Huguenots), I. 493-577, give full, accurate, and interesting accounts of the famous Colloquy of Poissy, to which the reader is referred. Only the briefest mention can be made in this place.
[1288] The entirely proper request of the Protestants that the bishops should not be at the same time parties and judges, that the questions in debate should be decided solely by the Word of God in the originals, and that the minutes should not be accepted unless signed by the secretary on each side, had been refused. With studied indignity the Protestant ministers, who numbered twelve, all distinguished men, were required to appear as culprits brought to the bar, for they were separated by a railing from the prelates and courtiers.
[1289] His leave of absence from Geneva had been much extended in answer to the request of the king of Navarre, Condé, and Coligny. Heppe, 161.
[1290] Cf. the touching account of these events in Heppe, 158-61. __________________________________________________________________
§ 171. Beza as the Counsellor of the Huguenot Leaders,
On the 20th of December an assembly of notables, including representatives from each of the parliaments, the princes of the blood, and members of the Council, had been called to suggest some decree of at least a provisional nature upon the religious question. It was January, 1562, before it convened. It enacted on Jan. 17 the famous law known as the "Edict of January," whereby the Huguenots were recognized as having certain rights, chief of which was that of assembling for worship by day outside of the walled cities. [1291] The churches which they had seized were, however, not restored to them, and they were forbidden to build others.
Beza counselled the Protestants to accept the edict, although it gave them very much less than their rights; and they obeyed.
On Jan. 27, 1562, he was again at St. Germain by command of Catherine, to argue with Catholic theologians upon the use of images and the worship of saints. As before, the gulf between Protestants and Roman Catholics stood revealed, and the conference did no good except to show that the Protestants had some reason, at all events, for their opinions. Yet they did entertain hopes of maintaining the peace, when the news that on March 1 the Duke of Guise had massacred hundreds of defenceless Protestants, in a barn at Vassy, while engaged in peaceful worship, spread consternation far and wide. The court was then at Monceaux, and there Beza appeared as deputy of the Protestants of Paris to demand of the king of Navarre punishment for this odious violation of the Edict of January. The queen-mother received the demand graciously and promised compliance, but the king responded roughly and laid all the blame on the Protestants, who, he declared, had excited the attack by throwing stones at the Duke of Guise. "Well then," said Beza, "he should have punished only those who did the throwing." And then he added these memorable words: "Sire, it is in truth the lot of the Church of God, in whose name I am speaking, to endure blows, and not to strike them. But also may it please you to remember that it is an anvil that has worn out many hammers." [1292]
Civil war now broke out, Condé on one side and the Guises on the other; and Beza, although so unwilling, was fairly involved in it.
In a lull in the strife the third national Synod of the Reformed Church was held at Orleans on April 25. Beza was present, and his translation of the Psalms was sung upon the streets.
On May 20, 1562, the Prince of Condé sent a memorable answer to the petition of the Guises that King Charles would take active measures to extirpate heresy in his domains. The reply was really the work of Beza, and is a masterpiece of argument and eloquence. [1293]
The necessity of securing allies induced Condé to send Beza to Germany and Switzerland. He went first to Strassburg, then to Basel, and at length on Friday, Sept. 4, he arrived at Geneva. How earnest must have been the conversations between him and Calvin! How glad must his many friends have been to welcome back home the leader of French Protestantism!
Beza resumed his former mode of life. Two weeks passed and he had just begun to feel himself able in peace to carry out his plans for the Academy and the Genevan churches, when a messenger riding post haste from D'Andelot, a brother of Coligny, and his fellow-deputy to the German princes, announced the fresh outbreak of trouble in France. Beza was at first inclined to stay at home, mistrusting the necessity of his presence among the Huguenot troops, but Calvin urged him to go, and so he went, and for the next seven months Beza was with the Huguenot army. He acted as almoner and treasurer. He followed Condé to the battle of Dreux, Dec. 19, 1562, at which Condé was taken prisoner. It was made a matter of reproach that he took an active part in the battle. He did indeed ride in the front rank, but he denied that he struck a blow. He was in citizen's dress. He then retired to Normandy with Coligny. The expected help from England did not arrive, and it was determined to send him to London. So utterly sick was Beza of the military life that he seriously meditated going directly back to Geneva from London. But the Pacification Edict of March 12, 1563 freed Condé and ended hostilities, and Beza did not make his contemplated English journey.
This unexpected turn in his affairs was brought about by an untoward event. On the 18th of February, 1563, the Duke of Guise was assassinated by a poor fanatical Huguenot wretch, who, under torture, accused Beza of having instigated him by promising him Paradise and a high place among the saints if he died for his deed. [1294] The calumny was afterwards denied by the man who had made it, but Beza considered himself obligated to make a formal reply. He called upon all who had heard him to declare if he had ever favored any other than strictly legal measures against the late Duke. And as for his alleged promise, he said that he was too good a Bible student to declare that any one could win Paradise by works. [1295]
Peace having come, Beza was at liberty to return home. But his heart was heavy because the affairs in France were in a very unsatisfactory condition. Still, there was nothing to be accomplished by staying, and so, loaded down with thanks and praises from the leading Huguenots for his invaluable services in the field, in the camp, at the council-board, and in the religious assembly, surrounded with the leaders of the Huguenot army and the preachers and nobles, amid shouts and sighs, Beza, on Tuesday, March 30, 1563, took his departure from Orleans. On the Sunday before, he had preached his farewell sermon, in which he expressed his disappointment that the Edict of Pacification had brought the Huguenots so little advantage. [1296]
On his way back he passed through Vezelay. His father was dead, but there must have been many associations of childhood which endeared the place to him. Here he learned that his wife was safe at Strassburg with Condé's mother-in-law. Bending his steps thither, he rejoined her, and together they made the journey home, where they arrived May 5, 1563.
[1297]
As they journeyed they knew that they were in perpetual danger, but they did not know that some of their enemies were looking for them to turn towards the Netherlands. But so it was. In June of that year a rumor was circulated at Brussels that there had been a quarrel between him and Calvin, and that in consequence he would not return to Geneva. Margaret of Parma, then regent of the Netherlands, thought to do a splendid deed, and gave orders that if he entered her domains he was to be taken, dead or alive, and offered to his capturer or murderer a thousand florins. But there having been no such break, Beza, on the contrary, took the shortest practicable route for Geneva. [1298] __________________________________________________________________
[1291] Baird, I. 576 sq.
[1292] "Sire, c'est àla vérite àl'Église de Dieu, au nom de laquelle je parle, d'endurer les coups, et non pas d'en donner. Mais aussi vous plaira-t-il vous souvenir que c'est une enclume qui a usébeaucoup de marteaux." Quoted by Baird, II. 28; cf. Baum, II. 567.
[1293] Baum says (II. 642) that it may with confidence be placed by the side of the most eloquent passages in the French language. A judgment in which Baird (II. 61) concurs.
[1294] Baum, II. 711; Baird, II. 105.
[1295] Baum, II. 714, 716.
[1296] Baird, II. 118.
[1297] Referring to the entire length of service in France, Baum says: "He had been absent twenty-two months. They were the most wearing and the most perilous, but also the most fruitful months in his life. For during that period, with courage and dignity, with learning and acuteness, with penetrating force and charming eloquence, he had before princes and kings preached the gospel and exalted the name of Christ. As the representation in this work has abundantly shown, amid incessant struggles against unwise or faint-hearted friends, against cunning and powerful foes, many times and most daringly at the risk of his own life, he developed into one of the great leaders who procured for the Reformed Church of France its soul-liberty, which, though, it is true, less than it claimed should have been given, was still secured to it by law." With these words Baum (II. 731) closes his authoritative but, alas, unfinished work upon Beza.
[1298] Baird, II. 388. In the regent's proclamation, Beza was described as "homme de moïenne stature, ayant barbe àdemy blanche, et le visage hault et large." __________________________________________________________________
§ 172. Beza as the Successor of Calvin, down to 1586.
Beza received his warmest welcome from Calvin, who was already under the shadow of death. There was no one else whom the great Reformer could so confidentially take into his counsels. And as the time of his departure drew near, he relied more and more upon him. Their friendship was based upon respect and affection and was never disturbed. The relation of the two men resembled that between Zwingli and Bullinger, and was most useful to the Church.
It was of course perfectly understood by Beza that he was to be Calvin's successor, so the year which passed before Calvin died was a year of preparation for the new duties. At last the time came, and Calvin passed away. Beza conducted the funeral, and shortly after wrote his classical life of his patron, friend, and predecessor. The city Council elected him Calvin's successor; the Venerable Company of Pastors, as the presbytery of Geneva called itself, elected him their moderator, and continued him in this office till 1580, when he compelled them to allow him to retire. So he continued Calvin's leadership in city and church affairs. He preached and lectured to the students. He received the fugitives from France, and the visitors from other lands. He gave his advice and opinion upon the innumerable things which turned up daily. He conducted an enormous correspondence. And every now and then he had to enter the field of controversy and repel "heretics," like Ochino and Castellio, or Lutherans like Andreä and Selnecker.
Nor could this leadership have fallen into better hands. For Beza, although inferior to Calvin in theological acquirements and acumen, was his superior in knowledge and experience of court life and in grace of manner. He was eminently fitted to be the host of the Protestant scholars and martyrs, who flocked or fled to Geneva from every quarter. And so the theological school became under him the most famous of its kind in the world, and the little republican city was the virtual capital of Continental Protestantism.
Incessantly occupied as he was by public affairs, but bearing his burdens with courage and faith, he was suddenly called upon to transact delicate business of a private nature. In 1568 the plague entered Geneva and carried off his stepbrother Nicolas, [1299] who had succeeded his father as bailiff of Vezelay, joined the Huguenots, and come as a fugitive to Geneva with his wife, Perrette Tribolé, when Vezelay fell into Roman Catholic hands. He had been only a few days in the city when he died. Beza felt it incumbent upon him to go to Burgundy to see whether he could not save at least a part of their inheritance for his two nephews; and this errand, after a great deal of trouble, he accomplished successfully.
In 1571, after an absence of some eight years, he was again summoned to France, this time by Coligny and the young Prince de Béarn, to attend the seventh national Synod of the Reformed Church of France convened in La Rochelle. The Venerable Company of Pastors would not part with him without a protest, but yielded to the express wish of the Syndics of the Republic. Beza himself was reluctant to go, and indeed had declined a previous summons; but the crisis demanded an authoritative expression of the views of the Swiss Churches upon the proposed reforms in the discipline of the Church, and so he went. The Synod lasted from the 2d to the 17th of April. He was elected its moderator. A revised Confession of Faith was drawn up, and a vigorous reply made to the demand for increased authority on the part of the temporal chiefs. On his way back to Geneva he took part in another Synod, held at Nismes, and was specially charged with the refutation of the opponents to the established discipline.
On St. Bartholomew's Day, Sunday, Aug. 24, 1572, very many Protestants were murdered in Paris, and for days thereafter the shocking scenes were repeated in different parts of France. [1300] On the 1st of September the first company of fugitives, many covered with wounds, made their appearance in Geneva. A day of fasting and prayer was ordered, and Beza exhorted his Swiss hearers to stand firm and to provide all needed help to their stricken brethren. Four thousand livres were collected in Geneva, and the wants of the crowd of sufferers attended to. [1301]
In 1574 Beza met Henry of Condé by appointment at Strassburg, and successfully undertook the negotiations which resulted in enlisting John Casimir to come with an army to the succor of the Huguenots.
But Beza's advice was not always considered prudent by the city authorities, who were more alive than he to the great risk the city ran of reprisals in view of its connivance with the Huguenot schemes. Thus in December of this year, 1574, Beza countenanced a bootless military errand in the direction of Mâcon and Châlons, and the magistrates gently but firmly called him to account, and plainly told him that he should never act so imprudently. [1302]
On Nov. 26, 1580, the Peace of Fleix brought rest to France for a little while. Beza showed his courage and fidelity on this occasion by writing to King Henry of Navarre, the Protestant leader, a letter in which he candidly informed the king that he himself and his court stood in great need of reformation. It is proof of the respect in which the Reformer was held that the king received the rebuke in good part, and of the king's light-mindedness that he did not attempt to reform.
[1303] __________________________________________________________________
[1299] Also called by some Pierre.
[1300] The whole number of the massacred is reckoned at about thirty thousand. Cf. the monograph of Henri Bordier: La Saint-Barthélemy et la critique moderne. Genève et Paris, 1879.
[1301] Heppe, 248. Baird (II. 554-557) gives a graphic description of the Genevese reception of the refugees, and shows how the city for so doing was exposed to the revenge of Charles IX.
[1302] Baird, The Huguenots and Henry of Navarre, I. 50.
[1303] Baird, ibid., I. 213 sq. __________________________________________________________________
§ 173. Beza's Conferences with Lutherans.
The bitter theological differences between Lutherans and Reformed had long been a disgrace. Beza had in early life brought trouble upon himself by minimizing them, as has been already recorded, but in his old age he made one more attempt in that direction. Count Frederick of Würtemberg, a Lutheran, but a friend of reconciliation, called a conference at Montbéliard (or Mömpelgard), a city in his domains in which were many Huguenot refugees, with whom the Lutherans would not fraternize. The count hoped that a discussion between the leaders on each side might mend matters. Accordingly he summoned Beza, confessedly the ablest advocate of Calvinism. On March 21, 1586, the conference began. It took a wide range, but it came to nothing. Beza showed a beautiful spirit of reconciliation, but Andreä, the Lutheran leader, in the very spirit of Luther at the famous Marburg Conference with Zwingli (1529), refused to take Beza's hand at parting (March 29). [1304]
Undeterred by this churlish exhibition, Beza left Montbéliard for another round of visits at German courts to induce them once more to plead with France to restore to the Huguenots their rights of worship; for the Peace of Fleix had not lasted long, and the country was again plunged in the horrors of civil war.
The Montbéliard conference had an echo in the Bern Colloquy of April 15th to 18th, 1588, in which Samuel Huber, pastor at Burgdorf, near Bern, a notorious polemic, and Beza represented the Lutheran and Calvinist parties, respectively. It was Beza's last appearance as a public disputant, and the hero of so many wordy battles once more carried off the palm. In fact, his victory was much more decided than such contests were usually, as the Bernese Council condemned Huber for misrepresenting Beza and Calvinism generally.
Beza had left Geneva with a heavy heart because his faithful and beloved wife had just died, and when he returned, found public matters in a critical condition. The magistrates had felt themselves compelled by the condition of the city treasury to economize as much as possible, and had dismissed two of the professors in the Academy, and contemplated other retrenchments. Beza knew that these extreme measures would probably greatly cripple the institution, and so, old as he was, and failing, he undertook to give a full course of instruction in theology, and persisted with it for more than two years,--until the crisis was passed,--and for these extra duties he would not take any compensation. __________________________________________________________________
[1304] Heppe, 287. Although he could not greet him as a brother, Andreä kindly offered to give Beza his hand as a mark of his love toward him as a fellow-man--a condescension which not unnaturally the Genevese reformer at once declined. Baird, ibid., I. 401. __________________________________________________________________
§ 174. Beza and Henry IV.
In the course of his long life Beza had few joys, aside from the abiding one of his religion, and many sorrows. His heart was bound up with the fortunes of the Reformed Church in France, and they were usually bad. Still he took courage every time a little improvement was noticeable. Much hope had he cherished in consequence of the accession of Henry of Navarre (1589), because he was a Protestant. But early in the summer of 1593, the news reached Geneva that the king, upon whom religion and morality sat very lightly, in the interests of peace and national prosperity, was determined to abjure the Protestant faith. Alas for all their hopes! Beza was greatly moved, and addressed the monarch a letter in which he set forth the eternal consequences of the change the king was about to make. [1305] He felt assured, however, that Henry would be delivered from the machinations of his and their enemies, and not take the fatal step. But ere Beza's letter reached him the deed was done. In the ancient abbey church at St. Denis on the morning of Sunday, July 25, 1593, King Henry of Navarre, the son of Jeanne d'Albret, the only Huguenot who ever sat upon the throne of France, abjured his faith, and took a solemn oath to protect the Roman Catholic, and Apostolic religion.
Beza was deeply grieved at this apostasy. But when he learned that the king favored his old co-religionists in many ways, and especially, when in 1598, he published the Edict of Nantes, which put the Protestants on a nearly common footing with the Roman Catholics in France, Beza took a more hopeful view of the king's condition. In 1599 the king, in the course of a war with Charles Emmanuel, approached near Geneva. The city saw in this a chance to obtain from the king the promise of his protection, especially against the Duke of Savoy, who had built a fort called St. Catherine, quite near Geneva. To effect this the city sent a delegation headed by Beza, and the interview between the monarch and the reformer was honorable to both. The king gladly gave his promise, and the next year the fort was destroyed. He also came to Geneva and received its hospitality. __________________________________________________________________
[1305] See the letter in Heppe, 294-299. __________________________________________________________________
§ 175. Beza's Last Days.
Beza's life was now drawing to its close. The weight of years had become a grievous burden. His bodily powers gradually deserted him. He partially lost his hearing. His memory became so enfeebled that the past only remained to him, while recent events made no lasting impression. It was the breaking up of an extraordinarily vigorous constitution, which had so supported him for sixty-five years that he had scarcely known what it was to be sick. Then he took the prudent course of giving up one by one the duties which he had so long discharged. In 1586 he was excused from preaching daily, and henceforth till 1600 preached only on Sunday. In 1598 he retired from active duty in the Academy, and sold his library, giving part of the proceeds, which were considerable, to his wife, and part to the poor. In 1600 he rendered his last public services in the Academy, and preached his last sermon--the only one preached in the seventeenth, by a reformer of the sixteenth, century. [1306]
Occasionally something of the old wit flashed forth. As when he made his reply to the silly rumor that he had yielded to the argumentation of François de Sales and had gone over to Rome. The facts are these: François came to Geneva in 1597 with the express purpose of converting Beza. He was then thirty years old, very zealous, very skilful, and in many other cases had been successful. But he met his match in the old Reformer, who however listened to him courteously. What argument failed to accomplish, the priest thought money might do, and so he offered Beza in the name of the pope a yearly pension of four thousand gold crowns and a sum equal to twice as much as the value of all his personal effects! This brought matters to a climax, and Beza dismissed him with the polite but sarcastic and decisive rebuke, "Go, sir; I am too old and too deaf to be able to hear such words." [1307]
But from some quarter the report got abroad that Beza had yielded. This was added to as it passed along until it was confidently asserted that Beza and many other former Genevan Protestants were on their way to Rome to enter the papal fold. Their very route was told, and on an evening in the middle of September, 1597, the faithful people of Siena waited by the gate of their city to receive the great leader! But for some reason he did not come. Then it was said that he was dead; but that ere he died he had made his peace with the Church and had received extreme unction.
When the friends of Beza heard these idle tales, they merely smiled. But Beza concluded to give convincing proof of two facts: first, that he was not dead, and second, that he was still a Protestant of the straitest Calvinistic school; and so quite in the old manner he nailed the lie by a biting epigram.
When in 1600 François would hold a public discussion with the Genevans, Beza, knowing how unprofitable such discussions were, forbade it. Whereupon it was given out that the Reformers were afraid to meet their opponents!
Another flare of the old flame of poetry was occasioned by the visit from King Henry IV., already alluded to. It was a poem of six stanzas, Ad inclytum Franciae et Navarrae regem Henricum IV. ("to the renowned King of France and Navarre, Henry IV.") "It was his last, his swan song." [1308]
Wearied by the vigils of a perilous and exciting time, Beza had long anxiously looked for his final rest. He had fought a good fight and had kept the faith and was ready to receive his crown. On Sunday, Oct. 13, 1605, he died.
In his will [1309] Beza ordered his burial to be in the common cemetery of Plain Palais, where Calvin was buried, and near the remains of his wife. But in consequence of a Savoyard threat to carry off his body to Rome, by order of the magistrates, he was buried in the cloister of the cathedral of St. Peter, in the city of Geneva.
Of the six great Continental Reformers,--Luther, Melanchthon, Zwingli, Bullinger, Calvin, and Beza,--Beza was the most finished gentleman, according to the highest standard of his time. He was not lacking in energy, nor was he always mild. But he was able to hold court with courtiers, be a wit with wits, and show classical learning equal to that of the best scholars of his age. Yet with him the means were only valued because they reached an end, and the great end he had ever in mind was the conservation of the Reformed Church of Geneva and France.
His public life was an extraordinary one. Like the Apostle Paul he could say that he had been "in journeyings often, in perils of rivers, in perils of robbers, in perils from my own countrymen, in perils in the city, in perils in the wilderness, in perils among false brethren; in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things that are without, there is that which presseth upon me daily, anxiety for all the churches" (2 Cor. 11:26-28). It was indeed a brilliant service which this versatile man rendered. Under his watchful care the city of Geneva enjoyed peace and prosperity, the Academy flourished and its students went everywhere preaching the Word, while the Reformed Church of France was built up by him. Calvin lived again and in some respects lived a bolder life in his pupil and friend.
It is pleasant to get glimpses of Beza's home life. Men like him are seldom able to enjoy their homes. But Beza had for forty years the love and devotion of the wife of his youth. They had no children, but his fatherly heart may have found some expression in adopting his wife's niece Genevieve Denosse, whom he educated with great care, and also in his parental solicitude for his brother's children. It is perhaps to be taken as indicative of the domestic character of the man that, on the advice of friends, within a year after his wife died (1589), he married Catherine del Piano, a widow of a Genevese. He also adopted her grand-daughter. It is probable that he always lived in some state; at all events his will proves that he had considerable property. __________________________________________________________________
[1306] Heppe, 307.
[1307] Ibid. 314.
[1308] Heppe, 310.
[1309] Given at length in a German translation by Heppe, 304-306. __________________________________________________________________
§ 176. Beza's Writings.
Beza's name will ever be most honorably associated with biblical learning. Indeed, to many students his services in this department will constitute his only claim to notice. Every one who knows anything of the uncial manuscripts of the Greek New Testament has heard of the Codex Bezae, or of the history of the printed text of the New Testament has heard of Beza's editions and of his Latin translation with notes. The Codex Bezae, known as D in the list of the uncials, also as Codex Cantabrigiensis, is a manuscript of the Gospels and Acts, originally also of the Catholic Epistles, dating from the sixth century. [1310] Its transcriber would seem to have been a Gaul, ignorant of Greek. Beza procured it from the monastery of St. Irenaeus, at Lyons, when the city was sacked by Des Adrets, in 1562, but did not use it in his edition of the Greek Testament, because it departed so widely from the other manuscripts, which departures are often supported by the ancient Latin and Syriac versions. He presented it to the University of Cambridge in 1581, and it is now shown in the library among the great treasures.
Beza was also the possessor of an uncial manuscript of the Pauline Epistles, also dating from the sixth century. How he got hold of it is unknown. He merely says (Preface to his 3d ed. of the N. T., 1582) that it had been found at Clermont, near Beauvais, France. It may have been another fortune of war. After his death it was sold, and ultimately came into the Royal (now the National) Library in Paris, and there it is preserved. [1311] Beza made some use of it. Both these manuscripts were accompanied by a Latin version of extreme antiquity.
Among the eminent editors of the Greek New Testament, Beza deserves prominent mention. He put forth four folio editions of Stephen's Greek text; viz. 1565, 1582, 1589, with a Latin version, the Latin Vulgate, and Annotations. He issued also several octavo editions with his Latin version, and brief marginal notes (1565, 1567, 1580, 1590, 1604).
[1312]
What especially interests the English Bible student is the close connection he had with the Authorized Version. Not only were his editions in the hands of King James' revisers, but his Latin version with its notes was constantly used by them. He had already influenced the authors of the Genevan version (1557 and 1560), as was of course inevitable, and this version influenced the Authorized. As Beza was undoubtedly the best Continental exegete of the closing part of the sixteenth century, this influence of his Latin version and notes was on the whole beneficial. But then it must be confessed that he was also responsible for many errors of reading and rendering in the Authorized Version. [1313]
Beza was the chief theologian of the Reformed Church after Calvin. Principal Cunningham has shown [1314] the part Beza played in bringing about the transition from the original Calvinism to the scholastic form, hard and mechanical, and so unconsciously preparing the way for the great reaction from Calvinism, viz. Arminianism; for Arminius had been a student in the Genevan Academy under Beza. Beza drew up in the form of a chart a curious scheme of a system of theology, and he published it in his Tractationes (mentioned below) along with a commentary, Summa totius Christianismi sive descriptio et distributio causarum salutis electorum et exitii reproborum, ex sacris literis collecta et explicata, pp. 170 sqq. Heppe reprints the chart.
The chief work published by Beza, though not acknowledged by him, is the famous and invaluable Histoire ecclésiastique des Églises Réformées au royaume de France, originally issued at Antwerp in 1580, 3 vols. 8vo. The best edition of which is that by Baum (d. 1881), Cunitz (d. 1886), and Rodolphe Reuss, Paris, 1883-89, 3 vols. small quarto. It is well known to scholars that the first four books are in a great degree composed of extracts from contemporaneous works, especially the Histoire des Martyrs by Crespin, and the Histoire de l'estat de France, attributed to Regnier de la Plancée, but no indication is given whence the extracts are taken. This defect in modern eyes is removed in the edition spoken of. The genesis of the work seems to be this, that Beza received reports from all parts of France in reply to the Synod's recommendation that the churches write their histories for the benefit of posterity, that he arranged these, and inserted much autobiographical matter, but as he had to employ unknown persons to assist him, he modestly refused to put his name to the book.
Beza's "Life of Calvin" was written in French, and immediately translated by himself into Latin (Geneva, 1565). It is the invaluable, accurate, and sympathetic picture of the great Reformer by one who knew him intimately and revered him deeply. It has been constantly used in the former chapters of this volume. It is by far the best of the contemporary biographies of any of the Reformers.
Beza collected his miscellanies under the title Tractationes theologicae, Geneva, 1570, 2d ed. 1582, 3 vols. folio. In these volumes will be found united his chief essays, including the De haereticis à civili magistratu puniendis, adversus M. Bellium (I. 85-169), already analyzed. The first part was reprinted as late as 1658 under the new title Opuscula, in quibus pleraque Christianae religionis dogmata adversus haereses nostris temporibus renovatas solide ex verbo Dei defenduntur.
In 1573 he published a curious volume of correspondence on theological subjects, Epistolarum Theologicarum. The letters are written to different persons and are variously dated from 1556 to 1572. The volume is printed in small italics and was so popular that the third edition appeared at Hanover in 1597. But the number of his letters published is greatly exceeded by those still in manuscript.
In 1577 he published Lex Dei, moralis, ceremonialis, et politica, ex libris Mosis excerpta, et in certas classes distributa. This is simply the legal portions of the Pentateuch classified, without note or comment, apparently under the theory that the Mosaic law is still binding.
In 1581 Beza, in connection with Daneau and Salnar, issued the Harmonia Confessionum Fidei, designed to promote Christian union among the evangelical churches. [1315]
Mention has already been made of Beza as a poet His Poëmata, Paris, 1548, commonly called Juvenilia, consists of epigrams, epitaphs, elegies, and bucolics. They are classical in expression, and erotic in sentiment, though not so vicious as such a libeller as Bolsec would have us believe. His Abraham's Sacrifice, already alluded to, was written in French (Geneva, 1550), and translated into Italian (Florence, 1572), English (London, 1577), and Latin (Geneva, 1597). It was republished along with the Poëmata, Geneva, 1597. Of much more importance is his translation of the Psalms, completing that begun by Clément Marot. It was undertaken at Calvin's request, and published in sections, and finished at Geneva in 1560. __________________________________________________________________
[1310] A very full description of it is given by Scrivener, Introduction to the Criticism of the New Testament, 3d ed. 120-127; cf. Gregory, Prolegomena in N. T. Tischendorfianum ed. viii. maior, 369-374; Schaff, Companion to the Greek Testament, 122-124.
[1311] For full description, see Scrivener, ibid. 163-166; cf. Gregory, ibid. 419-422.
[1312] Schaff, ibid. 237-238, and his tract on the Revision of the N. T., p. 28 sq.
[1313] The late Ezra Abbot, the biblical textual critic, at Dr. Schaff's request, made a very careful collation of the different editions of Beza with the Authorized Version, and found that "the Authorized Version agrees with Beza's text of 1589 against Stephen's of 1550 in about ninety places; with Stephen's against Beza in about forty; and in from thirty to forty places, in most of which the variations are of a trivial character, it differs from both." Schaff: The Revision of the English Version of the New Testament, New York, 1873 (Introd. p. xxviii). Cf. Farrar, History of Interpretation, p. 342, note 3.
[1314] See his Reformers (pp. 345-413) mentioned at the head of this chapter.
[1315] See Schaff, Creeds, I. 354; II. 193 sqq. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________
APPENDIX.
LITERATURE ON THE REFORMATION IN FRANCE.
Comp. the literature in § 58, pp. 223-230; and Schaff's Creeds of Christendom, vol. I. 490 sq.
The best libraries on the history of Protestantism in France are in Paris (Société de l'histoire du Protestantisme français, 54 rue des Saint-Pères), Geneva, Zürich, Basel, and Strassburg. The most important works are in the library of the Union Theological Seminary at New York.
I. Ecclesiastical History of Protestantism in France.
*A. L. Herminjard: Correspondance des Réformateurs dans les pays de langue française. Genève and Paris, 1866-1886. 7 vols. From 1512 to
1542. To be continued.
*Calvin's Correspondence from 1528 to his death in 1564, in his Opera, vols. X.-XX.
[*Theodore Beza.]: Histoire ecclésiastique des églises réformées au royaume de France, from the beginning of the Reformation to the first civil war (1521-1563). Anvers, 1580, 3 vols.; Toulouse, 1882, in 2 vols.; best ed. by Baum, Cunitz, and Rodolphe Reuss, with ample commentary and bibliographical notices. Paris (Fischbacher), 1883-1889, 3 vols. Part of Les Classiques du Protestantisme français, XVIe, XVIIe, et XVIIIe siècles, published with the patronage of the Société de l'histoire du Protestantisme français.
This work was formerly ascribed to Beza, but is a compilation by several anonymous authors under the direction and with the co-operation of Beza. Some portions are literally borrowed from Crespin's "Martyrology." Senebier thinks that the first part was prepared by Beza, the other two under his direction. See Soldan, I. 88; Heppe, Theod. Beza, p. 382 sq.; La France Prot. (2d ed.), II. 535; and especially the notice bibliographique, etc., of R. Reuss in the third volume of Baum's edition.
* Jean Crespin (a friend of Beza and publisher in Geneva; d. 1572): Livre des martyrs (Acta Martyrum), depuis le temps de Wiclif et de Jean Hus jusqu'à present, 1554. Latin ed.: Acta Martyrum, or Actiones et Monimenta Martyrum, etc. 1st ed. 1556. Enlarged edition, Genève, 1619, 2 vols. fol.; Amsterd., 1684. Several French, Latin, Dutch, English, and German editions. See Polenz, Gesch. des franz. Calvinismus, I. 723-735, and La France Protest., IV. 885-910. Latest and best edition, under the title Histoire des martyrs persecutez et mis hi mort pour la vérité de l'Évangile depuis le temps des apostres jusqu'à présent (1619), Toulouse, 1889. 3 large vols. 8vo. With notes, etc., by M. Lelièvre.
Florimond De Raemond (Rom. Cath.): L'histoire de la naissance, progrès et decadence de l'herésie de ce siècle. Paris, 1610.
Louis Maimbourg (Jesuit historian and controversialist, 1620-1686) Histoire du calvinisme. Paris, 2d ed., 1682, 2 vols. 12mo. He presents Calvinism as the direct road to atheism. Calvin's doctrine of predestination, he says, (I. 110) "détruit absolument toute l'idée qu'on doit avoir de Dieu, et ensuite conduit tout droit à l'Athéisme."
Peter Jurieu (Protestant historian and controversialist, 1637-1713) Histoire du Calvinisme et celle du Papisme mises en parallèle, ou apologie pour les réformateurs, pour la réformation, et pour les réformez. Rotterdam, 1683. 3 vols. An answer to Maimbourg. He wrote also against Bossuet.
Pierre Bayle (sceptic): Critique générale de l'histoire du calvinisme. Rotterdam, 1684.
Bishop Bossuet: Histoire des variations des églises protestantes. Paris, 1688. 2 vols. Several editions and translations--not historical, but polemical and partial. The ablest French work against Protestantism, containing arguments derived from its divisions and changes.
*Elie Benoit (1640-1728): Histoire de l'Édit de Nantes. Delft, 1693-1695. 5 vols. 4to. English and Dutch translations. The first volume goes to the death of Henri IV. in 1610; vols. II., III., and IV. to 1683; vol. V. to 1688.
Serranus (Jean de Serres, historiographer of France, 1540-1598): Commentarii de statu religionis et reipublicae in regno Galliae, 1571-1580 (five parts).
Theod. Agrippa d'Aubigné (Albinaeus), a Huguenot in the service of Henry IV.; d. at Geneva, 1630): Histoire universelle (from 1550 to the end of the sixteenth century). Maillé, 1616-1620. 3 vols. Amsterd. (Geneva), 1626, 2 vols. Also in his Oeuvres complètes, Paris, 1873.
Philippe Du Plessis-Mornay: Mémoires. Paris, 1624-1625, 2 vols. 4to; Amsterd., 1651. Mémoires et Lettres. Paris, 1824. 12 vols. Mornay was the most accomplished and influential Protestant nobleman of his age, a fertile author, soldier, diplomatist, and statesman, who lived under six reigns from Henry II. to Louis XIII.--Mme. Du Plessis-Mornay: Mémoires et Correspondance. Paris, 1868. 2 vols. On the life of her husband.
Jean Aymon (d. 1712): Tous les synodes nationaux des églises réformées de France. La Haye, 1710. 2 vols. 4to.
*John Quick (a learned Non-conformist, d. 1706): Synodicon in Gallia reformata; or the Acts, Decisions, and Canons of the National Councils of the Reformed Churches in France. London, 1692. 2 vols. fol. (with a history of the Church till 1685). Much more accurate than Aymon
E. A. Laval: Compendious History of the Reformation in France ... to the Repealing of the Edict of Nantes. London, 1737-1741. 7 vols. 8 vo.
W. S. Browning: A History of the Huguenots. 1829-1839. 3 vols. 8 vo. Reprinted at Philadelphia (Lea & Blanchard), 1845.
Edward Smedley (d. 1836): History of the Reformed Religion in France. London, 1832-1834. 3 vols. 12 mo. Reprinted New York (Harper & Bros.).
Charles Coquerel (1797-1851): Histoire des églises du Désert chez les Protestants de France depuis la fin du règne de Louis XIV. jusqu'à la revolution française. Paris, 1841. 2 vols. 8vo. New ed. 1857.
N. Peyrat: Histoire des pasteurs du Désert. Paris, 1842. 2 vols. 8vo.
Guill. de Félice (Prof. at Montauban, d. 1871): Histoire des protestants de France. Toulouse, 1851; with supplement by F. Bonifas,
1874. English translation by Lobdell, 1851. By the same: Histoire des synodes nationaux des églises reformées de France. Paris, 1864.
C. Drion: Histoire chronologique de l'église protestante de France jusqu'à la Révocation. Paris, 1855. 2 vols. 12 mo.
*W. G. Soldan: Geschichte des Protestantismus in Frankreich bis zum Tode Karl's IX. Leipzig, 1855. 2 vols. Frankreich und die Bartholomäusnacht, 1854. The same, translated by Charles Schmidt: La France et la St. Barthélemy. Paris, 1855. 147 pp.
E. Stähelin: Der Uebertritt Heinrich's IV. Basel, 1856. (The change of Henry IV. was dictated by political and patriotic motives to secure himself on the throne, to give peace to France, and liberty to the Huguenots.)
*G. von Polenz: Geschichte des französischen Calvinismus bis zur Nationalversammlung i. J. 1789, zum Theil aus handschriftl. Quellen. Gotha, 1857-1869. 5 vols. 8vo.
*Eugene and Émile Haag (brothers): La France protestante. Paris, 1856 sqq. 10 vols.; 2d ed. revised, published under the auspices of the "Société de l'histoire du Protestantisme français," and under the direction of Henri Bordier, Paris (Sandoz et Fischbacher), 1877 sqq. Biographies of distinguished Huguenots in alphabetical order. Very important. So far (till 1888) 6 vols. (The sixth volume ends with Gasparin.)
E. Castel: Les Huguenots et la Constitution de l'église réformée de France en 1559. Paris and Geneva, 1859. 16 mo.
J. M. Dargaud: La Liberté religieuse en France. Paris, 1859. 4 vols. 8vo.
H. de Triqueti: Les premiers jours du Protestantisme en France depuis son origine jusqu'au premier synode national de 1559. Paris, 1859. 16 mo (302 pp.). Popular.
Henri Lutteroth: La Reformation en France pendant so première période. Paris, 1859. 8vo (233 pp.).
*Merle D'Aubigné: Histoire de la Réformation en Europe au temps de Calvin. Paris, 1862-1878. English translation by William L. R. Cates. London (Longmans, Green, & Co.), 1863-1878. 8 vols. (Republished by the Carters in New York.) This great work comes down to 1542, and embraces the Reformation in French Switzerland, France, England, Scotland, and Spain. The author intended to carry it down to the death of Calvin, 1564, but died (1872) before he completed it.
H. White: Massacre of St. Bartholomew. London, 1868. 8vo. New York, 1868.
F. Puaux: Histoire de la Reformation française. Paris, 1868. 7 vols. 12 mo.
W. M. Blackburn: Admiral Coligny and the Rise of the Huguenots. Philadelphia, 1869. 2 vols. 8vo.
Adolphe Schaeffer: Les Huguenots du seizième siècle. Paris, 1870. (331 pp.).
*W. Henley Jervis: A History of the Church of France, from the Concordat of Bologna, a.d. 1516, to the Revolution. London, 1872. 2 vols. 8vo. pp. xxiv, 476, xi, 452.
Felix Bovet: Histoire du psautier des églises réformées. Neuchâtel, 1872.
*O. Douen: Clément-Marot et le Psautier Huguenot. Paris, 1878 sq. 2 vols. (à l'imprimerie nationale). Very important for the history of worship in the French Reformed Church, with a history of Marot and his relation to Calvin. The second volume contains les harmonistes du Psautier, a discussion of the influence of the Reformation on music, the Psalms of Goudimel, and the French bibliography on the Psalter.
O. Douen: Les premiers pasteurs du Désert (1685-1700) d'après des documents pour la plupart inédits. Paris (Grassart), 1879. 2 vols. 8 vo.
*Henri Bordier: La Saint-Barthélemy et la critique moderne. Genève and Paris, 1879 (116 pp., with illustrations).
Jules Delaborde: Gaspar de Coligny, Amiral de France. Paris (Fischbacher), 1879. 3 vols.
*Henry M. Baird (Professor in the University of the City of New York): History of the Rise of the Huguenots of France (1515-1574). New York,
1879. 2 vols. 8vo. The Huguenots and Henry of Navarre (1574-1610). New York, 1886. 2 vols. 8vo. The Edict of Nantes and its Recall. In the "Commemoration of the Bi-centenary of the Revocation of the Edict of Nantes" (Oct. 22, 1885), by the Huguenot Society of America. New York, 1886.
E. Muhlenbeck: Claude Rouget Une église Calviniste au XVIme siècle (1551-1581). Histoire de la communauté réformée de Ste-Marie-aux-Mines (Alsace). Paris and Strasbourg, 1881 (515 pp.). 8 vo.
H. Baumgarten: Vor der Bartholomäusnacht. Strassburg, 1882 (263 pp.).
Baron Kervyn de Lettenhove: Les Huguenots et les Gueux (1560-1585). Bruges, 1883-1885. 6 vols. Includes the contemporary history of the Netherlands. A very partial book.
Eugene Bersier (Reformed pastor in Paris, d. 1889): Coligny avant les guerres de religion. Paris, 1884.
Ernest Gaullieur (archiviste de la ville de Bordeaux): Histoire de la réformation à Bordeaux et dans le ressort du parlement de Guyenne. Bordeaux and Paris, 1884 sqq. The first vol. extends from 1523-1563.
Theo. Schott: Die Aughebung des Ediktes von Nantes im Oktober, 1685. Halle, 1885. 8vo.
[Léon Pilatte]: Édits, Déclarations et Arrests concernant la religion prétendue réformée, 1662-1751, précédés de l'Édit de Nantes. Paris, 1885.
*L. Aguesse (d. 1862): Histoire de l'établissement du Protestantisme en France contenant l'histoire politique et religieuse de la nation depuis François Ier jusqu'à l'édit de Nantes. Paris, 1886. 4 vols. A posthumous work of twenty years' labor, published by Charles Menetrier and Mme. Menetrier, née Aguesse.
*Edmond Hugues: Antoine Court. Histoire de la restauration du Protestantisme en France, Paris, 4th ed. revised, 1875, 2 vols.--Les Synodes du Désert. Actes et règlements des synodes nationaux et provinciaux tenus au désert de France de l'an 1715 à l'an 1793. Paris (Fischbacher), 1885-1886. 3 large vols. Supplément au tome premier, 1887.
N. Weiss (librarian and ed. of the Bulletin of the Soc. of the Hist. of French Prot.): La chambre ardente, étude sur la liberte de conscience en France sous Fran-çois Ier et Henri II (1540-1550) suivie d'environ 500 arrêts inédits, rendus par le parlement de Paris de Mai 1547 à Mars
1550. Paris, 1889 (432 pp.). 8 vo.
Philip Schaff: History of the Edict of Nantes. An address delivered before the Huguenot Society of America, March 21, 1889. New York, 1890.
*Charles Dardier: Paul Rabaut: Ses lettres à Antoine Court (1739-1755), Paris, 1884, 2 vols.; and Ses Lettres à Divers (1744-1794), avec préface, notes et pièces justificatives. Paris, 1892. 2 vols.
*Bulletin historique et littéraire. A monthly periodical published by the Société de l'histoire du Protantisme français. Paris (54 rue des Saints-Pères), 1853 sqq. (39e année, 1890). Contains historical studies and important documents of the sixteenth, seventeenth, and eighteenth centuries.
II. General Histories of France.
Franciscus Belcarius Peguilio (Beaucaire De Peguillon, bishop of Metz): Rerum Gallicarum Commentarii ab anno 1461 ad annum 1580. Lugd. 1625 fol. 1026 pp. Strongly anti-Calvinistic.
Choix de chroniques et mémoires sur l'histoire de France, in the Pantheon littéraire of J. A. Buchon. Paris, 1836-1838. 8 vols.
Nouvelle collection des mémoires pour servir à l'histoire de France, by Petitot, Michaud, and Poujoulat. 1er serie, tom. VI. Paris, 1839.
*Thuanus (Jacques Auguste de Thou, 1553-1617): Historiarum sui temporis libri 138, from 1546-1607 (several editions in 5, 7, and 16 vols.). The author was a moderate Catholic, witnessed the massacre of St. Bartholomew, and helped to prepare the Edict of Nantes. His history was put in the Index Expurg. 1609, but survived the papal condemnation.
Lacretelle: Histoire de France pendant les guerres de religion. Paris, 1814-1816. 4 vols.
Simonde de Sismondi: Histoire des Français. Par. 1821-1844. 31 vols. 8 vo (from vol. XVI.).
*Jules Michelet (1798-1876): Histoire de France. 1833-1862 (new ed. 1879). 14 vols. (Vols. IX. La Renaissance; X, La Réforme; XI. Les Guerres de Religion.)
Sir James Stephen: Lectures on the History of France. 1857, 3d ed. 2 vols.
* Leop. v. Ranke: Französische Geschichte namentlich im 16. und 17. Jahrh. Stuttgart and Tübingen, 1852-1868; 3d ed. 1877. 6 vols. (English translation in part, London, 1852. 2 vols.)
*Henri Martin: Histoire de France depuis les temps les plus reculés jusqu'en 1789. Paris, 1837; 4th ed. 1854-1878. 17 vols. (vols. VIII.-X.)
*Bordier and Charton: Histoire de France. Paris, 1858, 1872; nouvelle éd. 1881. 2 vols. with numerous illustrations. Gives very accurate information on the Protestant Reformation.
III. History of the Huguenot Refugees.
Charles Weiss (Prof. au lycée Bonaparte, d. 1881): Histoire des réfugiés Protestants de France depuis la revocation de l'édit de Nantes jusqu'à nos jours. Paris, 1853. 2 vols. English translation by W. H. Herbert. London and] New York, 1854. 2 vols.
Samuel Smiles: The Huguenots, their Settlements, Churches, and Industries in England and Ireland. London, 1867 (Am. ed. with Appendix by G. P. Disosway, New York, 1867).
W. H. Foote (pastor of the Presbyterian Church, Romney, W. Va.): The Huguenots; or, Reformed French Church; their principles delineated; their characters illustrated; their sufferings and successes recorded. In three parts. I. The Huguenot in France, at home. II. The Huguenot dispersed in Europe. III. The Huguenot at home in America. With an Appendix. Richmond, 1870. pp. xx, 627.
David C. A. Agnew (Of the Free Church of Scotland): Protestant Exiles from France in the Reign of Louis XIV.; or, the Huguenot Refugees and their Descendants in Great Britain and Ireland. 2d ed. (corrected and enlarged), 1871-1874. 3 vols. 3d ed. (remodelled and greatly enlarged), including the French-speaking refugees in former reigns. London and Edinburgh, 1886. 2 vols. pp. 457 and 548.
R. Lane Poole: A History of the Huguenots of the Dispersion at the Recall of the Edict of Nantes. London, 1880.
Charles W. Baird (brother of Henry M. B.): History of the Huguenot Emigration to America. New York, 1885.2 vols.
Le Baron F. de Schickler (President of the Soc. of the Hist. of French Protestantism): Les églises du refuge en Angleterre. Paris, 1892. 3 vols. (pp. 431, 536, 432).
Henry Tollin (minister of the Huguenot Church in Magdeburg): Geschichte des hugenottischen Refuges in Deutschland; Geschichte der französichen Colonieen der Provinz Sachsen, Halle, 1892; Geschichte der französichen Colonie von Magdeburg. Magdeburg, 1893. 3 vols.
Geschichtsbltätter des Deutschen Hugenotten-Vereins. Magdeburg, 1892 sq. (Ten numbers till 1893.) Historical sketches of Huguenot churches in Germany.
The Proceedings of the Huguenot Society of London of which three volumes, 8vo, have appeared (1885-1892) contain many historical papers of importance. Of the Publications of the same Society, six volumes, quarto, have appeared up to 1891. Vol. VI. contains the despatches of the Venetian ambassadors from France, 1560-1563.
Bulletin de la Commission de l'Histoire des Églises Wallonnes. The Hague. Five volumes, 8 vo, have appeared (1885-1892). Contains many articles on French Protestant Church History.
The Publications of the Huguenot Society of America. New York, 1886 sqq.
Lichtenberger's Encyclopédie des Sciences Religieuses (13 vols.) contains many good articles on French Protestantism, especially vol. V. 186-191. __________________________________________________________________
Indexes __________________________________________________________________
Index of Scripture References
Genesis
[1]1:26 [2]1:28 [3]3 [4]3:7 [5]3:15 [6]3:15 [7]9 [8]9:6
[9]17:1 [10]18:2 [11]27:39-40 [12]29:30 [13]29:31 [14]33:4
[15]41:46 [16]50:13 [17]1786 [18]1878 [19]1880 [20]1888
Exodus
[21]3:2 [22]3:6 [23]4:21 [24]7:13 [25]8:15 [26]8:32 [27]9:34 [28]12:46 [29]22:20 [30]30:14 [31]32 [32]38:26
Leviticus
[33]24:16
Numbers
[34]4:3 [35]14:29 [36]23:10 [37]32:11
Deuteronomy
[38]1:39 [39]13:5-15 [40]13:6-10 [41]29:29 [42]29:29 [43]32:8-9 [44]32:32
1 Samuel
[45]10:6 [46]16:13
1 Kings
[47]18:21 [48]21:10 [49]21:13
Job
[50]19:36
Psalms
[51]2 [52]2:7 [53]6:3 [54]8 [55]16 [56]22 [57]25
[58]33:6 [59]33:6 [60]36 [61]39:9 [62]40 [63]43 [64]45
[65]46 [66]51:13 [67]68 [68]69:9 [69]73:2 [70]82:1
[71]82:6 [72]88 [73]103 [74]106:4-5 [75]110 [76]110:1
[77]139:16
Proverbs
[78]8:15 [79]16:4
Isaiah
[80]3:4 [81]4:2 [82]5:8 [83]6:9-10 [84]6:9-10 [85]7:14
[86]9:6 [87]11:2 [88]11:2-3 [89]25:8 [90]37:32 [91]38:14
[92]44:18 [93]44:25 [94]45:7 [95]49:15 [96]49:23 [97]56:10
[98]61:1
Jeremiah
[99]6:21 [100]7:4 [101]7:11 [102]18:18
Ezekiel
[103]1:5 [104]10:12 [105]13:9 [106]18:23 [107]18:23 [108]18:32 [109]18:32 [110]33:11 [111]33:11
Daniel
[112]7 [113]12:1
Hosea
[114]11:1
Joel
[115]2:32
Amos
[116]3:6 [117]6:1 [118]13
Zechariah
[119]1:12-13
Malachi
[120]1:2-3 [121]2:7
Matthew
[122]1:18 [123]1:20 [124]1:23 [125]2:15 [126]2:23 [127]4:10
[128]5:44 [129]7:6 [130]7:6 [131]7:15 [132]7:15 [133]10:30
[134]10:33 [135]10:37 [136]11:25 [137]12:6 [138]13:11
[139]13:13-15 [140]13:14-15 [141]13:24-30 [142]13:29-30
[143]13:30 [144]13:47 [145]13:49 [146]15:14 [147]16:16-18
[148]16:18 [149]16:18 [150]18:1 [151]18:14 [152]18:15-17
[153]21:12 [154]22:21 [155]22:21 [156]22:30 [157]23:8
[158]23:37 [159]24:35 [160]25:15 [161]25:34 [162]26:26
[163]26:52 [164]27:9 [165]28:19 [166]28:19 [167]28:19-20
Mark
[168]9:24 [169]14:22 [170]16:15 [171]16:15 [172]16:16 [173]16:16
Luke
[174]1:32 [175]1:35 [176]2:5 [177]3:21-23 [178]6:24-25
[179]9:54 [180]9:55 [181]14:23 [182]14:23 [183]14:26
[184]15:10 [185]16:27-28 [186]17:34
John
[187]1:1 [188]1:1 [189]1:1 [190]1:4 [191]1:9 [192]1:12
[193]1:17 [194]1:29 [195]1:33 [196]1:51 [197]3:5 [198]3:8
[199]3:13 [200]3:16 [201]3:16 [202]3:16 [203]3:16 [204]3:16
[205]6:53 [206]6:55 [207]6:63 [208]6:63 [209]7:39 [210]8:47
[211]8:58 [212]9:31 [213]10:4-5 [214]10:16 [215]10:18
[216]10:30 [217]10:34-36 [218]10:35 [219]12:32 [220]12:39-40
[221]12:40 [222]14:10 [223]14:11 [224]15:15 [225]17:3
[226]18:36 [227]20:17 [228]20:22 [229]20:28 [230]20:31
Acts
[231]2:24 [232]2:39 [233]3:21 [234]5:1 [235]5:4 [236]5:29
[237]5:34 [238]6:1-3 [239]6:9 [240]7 [241]7:16 [242]9:25
[243]10:35 [244]13:11 [245]13:48 [246]14:17 [247]16:18
[248]16:33 [249]17:28 [250]17:29 [251]19:2 [252]20:17
[253]20:28 [254]20:28 [255]20:29 [256]20:31 [257]21:26
Romans
[258]1:16 [259]1:19 [260]1:28 [261]2:14 [262]2:14-15
[263]2:14-15 [264]2:26 [265]2:28 [266]2:28-29 [267]2:29
[268]4:11 [269]4:25 [270]5:12 [271]5:12-21 [272]5:17
[273]5:17-19 [274]5:20-21 [275]6:3-4 [276]6:11 [277]6:17
[278]7:14 [279]7:23 [280]8:9 [281]8:15 [282]8:23
[283]8:28-39 [284]8:29 [285]8:36 [286]9 [287]9 [288]9
[289]9 [290]9 [291]9:5 [292]9:10-23 [293]9:13 [294]9:13
[295]9:14 [296]9:17 [297]9:22-23 [298]9:22-23 [299]10
[300]10:6 [301]11 [302]11:7-8 [303]11:25 [304]11:32
[305]11:32 [306]11:36 [307]12:8 [308]12:20-21 [309]13:1
[310]13:1 [311]13:3-4 [312]13:4 [313]14 [314]14:1-3
[315]15:1-2 [316]15:5-6 [317]1885
1 Corinthians
[318]1:16 [319]1:17 [320]2:2 [321]2:4 [322]3:11
[323]3:11-15 [324]3:16 [325]3:21-23 [326]4:1 [327]6:19
[328]7:14 [329]7:14 [330]7:14 [331]7:21 [332]7:23 [333]8:1
[334]8:8 [335]9:5 [336]9:16 [337]9:27 [338]10:16 [339]10:25
[340]11 [341]11:19 [342]11:24 [343]11:29-30 [344]12:28
[345]13:18 [346]14:1 [347]14:3 [348]14:6-9 [349]14:29
[350]15:19 [351]15:21 [352]15:24-28
2 Corinthians
[353]1:21 [354]2:7 [355]2:8 [356]6:16 [357]7:1 [358]10:4-5
[359]11:6 [360]11:26-28 [361]12:2 [362]12:7 [363]13:5-7
[364]13:6-7 [365]13:14
Galatians
[366]1:4 [367]2:5 [368]3:22 [369]3:26 [370]3:26-27 [371]3:27 [372]4:6 [373]4:6 [374]4:22-26 [375]5:1
Ephesians
[376]1:4-11 [377]1:5 [378]1:5 [379]2:8-10 [380]2:20
[381]2:22 [382]4:4-6 [383]4:9 [384]4:11 [385]4:11 [386]4:11
[387]4:12-15 [388]5:26 [389]5:26 [390]5:27 [391]5:28-33
[392]5:30 [393]5:32
Philippians
[394]1:1 [395]1:1 [396]1:1 [397]2:5-11 [398]2:13 [399]3:2 [400]4:11-12
Colossians
[401]1:15 [402]2:9 [403]2:11 [404]2:11 [405]2:16 [406]122
1 Thessalonians
[407]1:4
2 Thessalonians
[408]1:6-7 [409]2 [410]2:3 [411]2:3-4 [412]2:4 [413]2:11 [414]2:13-14
1 Timothy
[415]1:20 [416]2:1-2 [417]2:4 [418]2:4 [419]2:4 [420]3:2
[421]3:8 [422]4 [423]4:1 [424]4:1 [425]4:14 [426]4:14
[427]5:17 [428]5:22
2 Timothy
[429]1:9 [430]1:10 [431]2:2 [432]2:24 [433]3:8 [434]3:8
Titus
[435]1:5 [436]1:5 [437]1:7 [438]1:12 [439]1:15 [440]1:16 [441]2:11 [442]3 [443]3:1 [444]3:5 [445]3:5 [446]3:10-11
Hebrews
[447]1:2 [448]2:6-8 [449]5:6 [450]7:21 [451]9:26 [452]10:14 [453]10:26 [454]11:27 [455]11:27 [456]12:17 [457]13:4
1 Peter
[458]1:1 [459]1:2 [460]1:11 [461]1:11 [462]1:21-25 [463]2:8
[464]2:9 [465]2:13-14 [466]3:19 [467]3:19 [468]3:21
[469]5:1-3 [470]5:3
2 Peter
[471]2:1 [472]2:22 [473]3:9 [474]3:9 [475]3:9
1 John
[476]2:2 [477]2:2 [478]2:18 [479]2:19 [480]2:20 [481]2:27 [482]4:2-3 [483]4:14 [484]5:6 [485]5:7 [486]5:8 [487]5:21
Jude
[488]1:4
Revelation
[489]5:1 [490]7:17 [491]12:6 [492]12:7 [493]13 [494]16
[495]17:5 [496]19:13 [497]20:4-7 [498]22:15 __________________________________________________________________
Index of Greek Words and Phrases
* adokimos: [499]1
* apo tes theogo-: [500]1
* artolatria: [501]1
* en ho: [502]1
* epi touto hoti: [503]1
* epi touto hoste: [504]1
* epiklesis pneumatos hagiou: [505]1
* episkopoi,: [506]1
* hepta kai dekato: [507]1
* Eremou tes makarias theo-: [508]1
* hina tous pantas: [509]1
* ho theologos: [510]1
* homoousion: [511]1
* hosper onos en sphekiais: [512]1
* Eutichos: [513]1
* Logos: [514]1
* Prographo: [515]1
* Su gar ouk ese: [516]1
* Skiras: [517]1
* Skirophoria: [518]1
* Tautai hai Epistolai: [519]1
* Cheirotonesantes: [520]1
* aule: [521]1
* ai: [522]1
* brabeutes: [523]1
* gio helbetio, chilio-: [524]1
* grapheisai: [525]1
* dioti: [526]1
* didaskaloi: [527]1
* heis poimen: [528]1
* eudokias: [529]1
* eutuchos: [530]1
* theotes tou logou: [531]1
* kai: [532]1
* katachresis: [533]1
* katertismena: [534]1
* kleroi: [535]1
* koruphaio: [536]1
* kuberneseis: [537]1
* lego: [538]1
* mia poimne: [539]1
* monontheleson, kai theos proapanta: [540]1
* metanoia: [541]1
* nias , menos: [542]1
* oikonomian: [543]1
* ousia, hupostasis, prosopon: [544]1
* pachutera: [545]1
* pneuma: [546]1
* poimenes: [547]1
* polloi: [548]1
* progegrammenoi: [549]1
* rucho Zunglio Dog-: [550]1
* skirrhophori-: [551]1
* sto pentakosiosto: [552]1
* to hegemonikon: [553]1
* to onoma autou Ho logos tou Theou: [554]1
* tokou, para to Hulde-: [555]1
* philoneikotatos: [556]1
* onos: [557]1
__________________________________________________________________
Index of Hebrew Words and Phrases
* hvhy: [558]1
* hmsh: [559]1
* vyhl': [560]1
* vyl': [561]1
* vym: [562]1
* vsh: [563]1
* l' ynd' vyhl': [564]1
* , to be high: [565]1
__________________________________________________________________
Index of German Words and Phrases
* "Herr, nun heb den Wagen selb'!': [566]1 * "Wir koennen in unseren Gewissen nicht finden: [567]1 * ). Werke: [568]1 * , Cruciger und andere furneme Theologi Kundtschafft mit Calvino gemacht, dass sie ihn, per Excellentiam, 'den Theologum' genannt:
[569]1 * , Wie es scheint, war Blaurock der eigentlich populäre Täufer und wandte den Gebrauch allgemeiner an auf den ersten Besten, der weinend zu ihm kam: [570]1 * Actensammlung: [571]1 [572]2 [573]3 [574]4 [575]5 * All todtendienst, als vigil, seelmess, seelgrät, sibend, dryssgest, jarzyt, kerzen, und derglychen: [576]1 * All unser Fahrt.: [577]1 * Allgemeine Deutsche Biographie: [578]1 * Auch jetzt wieder musste zunächst das Princip, dass beide Confessionen Geltung haben, das Princip der Parität, den verschiedenen eidgenössischen Ständen gegenüber anerkannt werden. Aber die Form, wie das geschah, war verletzend für die Reformirten. Es lag darin offenbar ein Hohn gegen diese, dass sie zu einem Vert?--age ihre Zustimmung geben mussten, in welchem der katholische Glaube als der 'reine, unbezweifelte, christliche Glaube,' die Confession der Reformirten dagegen nur als 'ein Glaube,' schlechthin bezeichnet ward; ein Spott, der immerhin von ungleicher Würdigung der beiden Confessionen ausging und insofern dem wahren Geiste des paritätischen Staatsprincips widersprach. Diese Herabsetzung und Demüthigung der Reformirten lag zwar nur in dem Ausdruck, nicht in dem Inhalt dieser Bestimmung. Aber gerade darum war sie um so weniger zu rechtfertigen. Sie reizte und erbitterte bloss den einen Theil, und kitzelte nur den Hochmuth des andern Theils. Wollte man ernstlich und auf die Dauer Frieden, so durfte man nicht solcher Gehässigkeitden Lauf lassen: [579]1 * Auff welchem Colloquio auch Philippus: [580]1 * Beiträge zur Kirchen- und Reformationsgesch. des Schweitzerlandes:
[581]1 * Bekanthnuss unseres heyl. christenlichen Gloubens, wie es die Kylch von Basel haldt: [582]1 * Bergell.: [583]1 * Bern klagt: Zürich ist zu hitzig,: [584]1 * Brest: [585]1 * Briefe aus der Reformationszeit: [586]1 * Briefe, Sendschreiben und Bedenken: [587]1 * Bucer or Butzer: [588]1 * Bundesstaat: [589]1 [590]2 * Calvin besass sehr viel Scharfsinn und eine ausnehmende Beredtsamkeit, und war weit gelehrter als alle übrigen Reformatoren, so dass Lehren, die bei einem andern abscheulich gewesen wären, aus seinem Munde wohl klingen: [591]1 * Calvin ist der groesste Exeget seiner Zeit ... der Schoepfer der aechten Exegese: [592]1 * Calvin ist ein dogmatischer Dante: dieselbe grauenvolle Lust, die Majestaet Gottes auch in der Hoelle anzuerkennen und zu preisen, diese grauenvolle Macht, welche fuehlende Wesen geschaffen hat zu ewiger Qual: [593]1 * Calvin's Commentare zum N. T. gehoeren zu den nie veraltenden Werken. Und so gut wie Bengel's 'Gnomon' immer wieder gedruckt und gelesen werden wird, so lange es eine gesunde und fromme Schrifterklaerung giebt, so werden auch Calvin's Commentare nie vergessen werden: [594]1 * Central-dogmen: [595]1 * Centraldogmen: [596]1 [597]2 [598]3 [599]4 * Centraldogmen der Ref. Kirche: [600]1 * Charakterbild: [601]1 * Christocentrik: [602]1 * Chronicon Helveticum: [603]1 * Chronik: [604]1 [605]2 * Chronik der Stadt Aarau: [606]1 * Conflicte des Zwinglianismus, Lutherthums, und Calvinismus in der Bernischen Landeskirche von 1532-1558: [607]1 * Da käme Wilhelm (Reubli) und toufte ihn (Hübmaier), und liessend sich uf dasselb mal mit ihm bi 60 personen toufen. Darnach habe er die Osterfirtag für und für und ob 300 menschen getouft: [608]1 * Darauf habe ihn Blaurock bespritzt: [609]1 * Das Deutsche Kirchenlied: [610]1 [611]2 * Das Gyrenrupfen: [612]1 * Das Leben Val. Andreae: [613]1 * Das Testament des Erasmus vom 22 Jan. 1527: [614]1 * Das brächt Lust: [615]1 * Das ganze Summarium und der herrliche Schlussstein des ganzen bisherigen Brieftheils: [616]1 * Dass Lupulus eine uneheliche Tochter hatte: [617]1 * Dass alle und jede Widertaeuffer und Widergetaufte, Mann und Weibspersonen verstaendigs Alters vom natürlichen Leben zum Tode mit Feuer, Schwert oder dergleichen nach Gelegenheit der Personen ohne vorgehende der geistlichen Richter Inquisition gerichtet oder gebracht werden: [618]1 * Dass unser vätterlicher getrüwer rat und früntlich ernstlich pitt ist, ir wöllen die ärgenuss und widerwärtigkeit by üch selbs, den üwern und andern fürkommen und üch obgemeldten der hailigen kirchen ordnungen und guoten gewonhaiten in cristenlicher geainter gehorsami verglychen, die vollziechen und solichs by den üwern zuo gesche(h)en, sovil an üch, verschaffen. Das halten wir dem Evangelio, der leer Pauli und dem hailigen unserm cristenlichen glouben glychmässig. Ir tuond ouch daran üch und den üwern wolfart, von uns gnädigklich und früntlich zuo erkennen und zuo verdienen:
[619]1 * Dass wir: [620]1 * De Risu Paschali: [621]1 * Dem schwachen Wybe! Amen: [622]1 * Den menschen ein recht gmüt: [623]1 * Denkschrift der historischen u. antiquarischen Gesellschaft zu Basel. Zur Erinnerung an den Bund der Eidgenossen vom 1. Aug. 1291:
[624]1 * Denn wir uff blutvergiessen nit uszogen: [625]1 * Der Frauen Anna Reinhartin in Zürich, seiner lieben Hausfrau:
[626]1 * Der Gegensatz des Katholicismus und Protestantismus,: [627]1 * Der Grundgedanke, von dem der Gesetzgeber Genfs ausgeht, ist die Theokratie. Er will in Genf den Gottesstaat herstellen: [628]1 * Der Hirt, wie man die waren christenlichen hirten und widerum die falschen erkennen ... sölle: [629]1 * Der Humanismus in Wien: [630]1 * Der Pfarrer: [631]1 * Der Schoepfer der aechten Exegese: [632]1 * Der Verfasser de Trinitatis Erroribus: [633]1 * Der Widerpart,: [634]1 * Der armen Frow Zwinglin Klag: [635]1 * Der bösen Böck!: [636]1 * Des ersten von wägen des Göttlichen worts, diewyl und nieman zum glouben bezwungen sol werden, das dann die fünff ort und die iren, des selben ouch nitt genötiget. Aber die zügewandten und vogthien, wo man mitt einandern zü beherschen hat, belangend, wo die selben die mess abgestellt und die bilder verbränt oder abgethan, das die selben an lib eer und güt, nitt gestraaft söllind werden. Wo aber die mess and ander ceremonien noch vorhanden, die söllend nitt gezwungen, ouch inen keine predicanten, so es nitt durch den meertheyl erkendt wirt, geschickt, uffgestellt oder gegäben werden, sunder was under inen den kylchgenossen die uff oder abzüthünd, dessglychen mitt der Spys, die Gott nitt verbotten zü essen, gemeret wird, daby sol es biss uff der kylchgenossen gefallen blyben; und dhein teyl dem andern sinen glouben, weder smehen noch straafen: [637]1 * Deutsche Geschichte im Zeitalter der Reformation: [638]1 * Deutsche Schriften: [639]1 * Die Anfänge der schweizerischen Eidgenossenschaft: [640]1 * Die Beichtvaeter Kaiser Karls V: [641]1 * Die Brüdergemeinde in Bünden: [642]1 * Die Bundesbriefe der alten Eidgenossen von 1201 bis 1513: [643]1 * Die Disputation: [644]1 * Die Entdeckung des Blutkreislaufs durch Michael Servet: [645]1 * Die Gesch. der drei Lander Uri, Schwyz und Unterwalden: [646]1 * Die Glaubensboten der Schweiz vor St. Gallus: [647]1 * Die Höhe nach der die päpst und bishof strytend, hat keinen Grund:
[648]1 * Die Hilf in Jesu Namen!: [649]1 * Die Hochschule Zürich in d. Jahren 1833-1883: [650]1 * Die Lutherische Kirche und die Union: [651]1 * Die Mann: [652]1 [653]2 * Die Politik der Kaiser Rudolf von Habsburg und Albrecht I. und die Entstehung der schweizerischen Eidgenossenschaft: [654]1 * Die Prot. Centraldogmen: [655]1 * Die Römischen Päpste: [656]1 * Die Reformation: [657]1 [658]2 * Die Reformation im Kanton Thurgau: [659]1 * Die Welt hat nach Gottes Wort keinen lieblicheren Schatz auf Erden, denn den heiligen Ehestand. Gottes höchste Gabe ist ein fromm, freundlich, gottesfürchtig und häuslich Gemahl haben, mit der du friedlich lebest, der du darfst alle dein Gut, ja dein Leib und Leben vertrauen, mit der du Kinderlein zeugest: [660]1 * Die Wyber: [661]1 [662]2 * Die Zürcher Wiedertäufer: [663]1 * Die besonnenen Katholiken haben diese schauerliche Selbsthülfe, wodurch viele Unschuldige als Opfer der Rache gefallen, niemals gebilligt, andererseits konnten und können billig denkende Protestanten das arge Treiben der Prädicanten und reformirten Machthaber im Veltlin und Umgebung ebensowenig gutheissen, denn dieses arge Treiben war die erste und letzte Ursache der verzweifelten Selbsthülfe: [664]1 * Die dich: [665]1 * Die dick: [666]1 * Die eigenhändige Handschrift der eidgenöss. Chronik des Aeg. Tschudi in der Stadt-Bibl. in Zürich: [667]1 * Die erste Zürcher Disputation: [668]1 * Die in den genannten Irrlehrern oder Schwarmgeistern, wie Luther sie treffend nannte, gleich Feuerfunken ausgestreuten und bald da bald dort an einen entzündbaren Stoff sich ansezenden Ideen erhielten erst in dem Spanier Michael Servet, welchen der Zug seines Geistes demselben Kreise zuführte, eine festere Consistenz und Haltung. Diess ist es, was Servet seine historische Bedeutung gibt. Er wurde der Mittelpunct, in welchem jene vereinzelten, noch formlosen Elemente sich zur Einheit zusammenschlossen und durch die Energie seines Geistes sich zu einer in sich zusammenhaengenden Theorie ausbildeten: [669]1 * Die sind beide von Rom.: [670]1 * Diese Dinge haben sich wenige Tage nach der Disputation des 18. Januar zugetragen, und rasch, noch ehe dieVerbannten ihren Abschied genommen hatten, ist, zum Theil mit ihrer Hülfe, der Gebrauch der Taufe und des Herrn Brodes nach Zollikon und über die ganze Genossenschaft verbreitet worden: [671]1 * Diese milde, versöhnliche Haltug nach seiner Rückkehr bildet eines derschönsten Blätter in der Geschichte Calvin's: [672]1 * Dieses Lied wurde hernach weit und breit, auch an der Fürsten Höfen und in den Städten von Musicis gesungen und geblasen: [673]1 * Dodekachordon: [674]1 * Dogmatik: [675]1 * Dogmatik der evang. reform. Kirche: [676]1 [677]2 * Dogmatische Abhandlungen: [678]1 * Dogmengeschichte: [679]1 [680]2 [681]3 [682]4 [683]5 [684]6 * Du armes Herz, ist's nit genuog,: [685]1 * Du scheinst zu fürchten, dass die Druckbogen mir eine Last seien. Im Gegentheil, sie sind mir eine Freude und Belehrung gewesen. Ich habe nie etwas so Befriedigendes über den Gegenstand gelesen. Calvin tritt hervor mit seinem wahren Gesicht und in seiner hehren Gestalt. Ich danke Dir herzlich für diese Mittheilung.": [686]1 * Dyne Schaaf: [687]1 * Eck: [688]1 * Eer sye gott in den höhinnen: [689]1 * Egid. Tschudi als Staatsmann und Geschichtschreiber. Mit dessen Bildniss: [690]1 * Eidgenössische Chronik: [691]1 * Ein feste Burg ist unser Gott: [692]1 * Ein graeulich boes Buch: [693]1 * Ein kurz christenliche ynleitung, die ein eersamer rat der statt Zürich den soelsorgern und prädicanten ... zugesandt habend: [694]1 * Entwicklungsgeschichte des Protestantismus: [695]1 * Erinnerungsblätter zur Einweihung des Zwingli-Denkmals in Zürich. Herausqegeben vom Denkmal-Komite: [696]1 * Erst die Reformation: [697]1 * Es ist in Wahrheit eine der glänzendsten Streitschriften, die je aus seiner Feder geflossen, und auch wer seine Anschauungen nicht theilt, wird ihm in diesem Streite die Palme zuerkennen müssen .... Er entwickelt in der Vortheidigung des neuen Glaubenssystems eine Kraft der Rede, eine Gewandtheit der Beweisführung und eine Fülle der Gedanken, welche die rhetorischen, sentimentalen, oft auch inhaltsarmen Phrasen des Gegners um so mehr in ihrer Schwäche zeigen. Den Glanzpunkt der Schrift Calvin's bildet aber vielleicht seine eigene Vertheidigung. Mit Recht durfte er den versteckten Angriffen des Cardinals gegenüber auf sein vergangenes Leben hinweisen, um den Beweis zu liefern, dass nicht die Aussicht auf irdischen Gewinn oder äussere Ehren, sondern seine ernste Ueberzeugung seine Schritte geleitet, dass er erst nach schweren Kämpfen von der katholischen Kirche sich losgesagt. Diese Schrift war es, welche auch Luther's Herz für den wälschen Rivalen erwärmte. Damals konnte Melanchthon nach Strassburg melden, dass Calvin in Wittenberg 'hoch in Gnaden stehe: [698]1 * Es ist nicht allein mein Bedenken, sondern auch demüthiges Bitten,
E. F. G. wollten sie [die Wiedertaeufer] ernstlich des Landes verweisen, denn est ist gleichwol des Teufels Samen: [699]1 * Es ist nicht recht und mir wahrlich leid, dass man solche elende Leute so jaemmerlich ermordet, verbrennet und graeulich umbringt; man sollte ja einen jeglichen lassen glauben, was er wollt; glaubt er unrecht, so hat er genug Strafen an dem ewigen Feuer in der Hoellen. Warum will man sie denn auch noch zeitlich martern, so ferne sie allein im Glauben irren und nicht auch daneben aufruehrerisch sind oder sonst der Obrigkeit widerstreben! Lieber Gott, wie bald ist's geschehen, dass einer irre wird und dem Teufel in Stricke faellt? Mit der Schrift und Gottes Wort sollt man ihnen wehren und widerstehen, mit Feuer wird man wenig ausrichten: [700]1 * Es macht einen eigenthümlichen Eindruck: [701]1 * Evang. Reform. Kirchenzeitung: [702]1 * Ewig tobsingen Dir.": [703]1 * Für den Empfang eines Fürsten hätte nicht mehr Theilnahme bewiesen werden können .... Am 13: [704]1 * Fabelgedicht vom Ochsen und etlichen Thieren, Op.: [705]1 * Fand Hilf bei ihr.: [706]1 * Feigenfresser: [707]1 * Festrede zu Zwingli's 400 jährigem Geburtstag 1 Jan., 1484, gehalten in der Universitätsaula zu Zürich 7 Jan., 1884: [708]1 * Festrede zur 50 jährigen Stiftungsfeier der Züricher Universität:
[709]1 * Frei und selbstherrlich sind viele Völker geworden, aber wenige auf so rechtliche und ruhige Weise als das Bündner Volk: [710]1 * Freistaat der drei Bünde: [711]1 * Gebrechen, i.e: [712]1 * Geiger des heil. Evangeliums und Lautenschläger des Alten und Neuen Testaments: [713]1 * Gemeindekirche: [714]1 * Gemeine drei Bünde: [715]1 * Gesch. der Schweiz. Eidgenossenschaft: [716]1 * Gesch. der protestTheol: [717]1 * Geschichte der Protest. Theologie: [718]1 * Geschichte der Reformation: [719]1 * Geschichte der Reformation im Elsass: [720]1 * Geschichte der Republik Zürich: [721]1 * Geschichte der Schweiz. Eidgenossenschaft: [722]1 * Geschichte der Schweizerischen Eidgenossenschaft: [723]1 [724]2 * Geschichte der Wiedertaeufer und ihres Reichs zu Münster: [725]1 * Geschichte der heil. Schriften des Neuen Test: [726]1 * Geschichte der protest. Theologie: [727]1 * Geschichte des Alten Testaments in der christl. Kirche: [728]1 * Geschichte des Thurgau's: [729]1 * Geschichte des deutschen Volkes: [730]1 * Geschichte des schweizerischen Bundesrechtes: [731]1 * Geschichte des schweizerischen Bundesrechts: [732]1 * Gevatter: [733]1 * Geyerrupfen: [734]1 * Gib Muoth und Stärk: [735]1 * Gnad und Fried von Gott. Liebste Hausfrau, ich sage Gott Dank, dass er dir eine fröhliche Geburt verliehen hat; der wolle uns die nach seinem Willen zu erziehen verleihen. Schicke meiner Base ein oder zwei Tüchli [Tüchlein], solcher Mass und Weise, als du sie trägst. Sie kommt ziemlich [sittsam], doch nicht beginlich [i. e., wie eine Nonne, eine Beghine], ist eine Frau von 40 Jahren in alle Weis und Mass, wie sie Meister Jörgen Frau beschrieben hat. Thut mir und uns Allen über die Mass gütlich. Bis [Sei] hiemit Gott befohlen. Grüsse mir Gevatter Schaffnerin, Ulmann Trinkler, Schulthess Effingerin und wer dir lieb sei. Bitt Gott für mich und uns Alle. Gegeben zu Bern 11. Tag Jänners. Grüsse mir alle deine Kinder. Besonders Margreth tröste in meinem Namen. Huldreich Zwingli, dein Hauswirth:
[736]1 * Gott, erhoch den Namen dyn: [737]1 * Gotteshausbund: [738]1 * Graue Bund: [739]1 * Grobber: [740]1 * Hast du mich gar verlassen: [741]1 * Helvetische Kirchengeschichte: [742]1 * Herr, nun heb den Wagen selbst: [743]1 * Herr, zeige mir: [744]1 * Hier das Schwert in meiner Hand: [745]1 * Hilf, dass alle Bitterkeit: [746]1 * Historische Nachricht: [747]1 * Ich ring die Hand:: [748]1 * Ich sage, dass unter dem Papst die wahre Christenheit ist; ja der rechte Ausbund der Christenheit, und viel frommer grosser Heiligen:
[749]1 * Ihr Vaterland in Amerika und die englische Sprache geben dem Werke ein Gepräge, welches dasselbe von deutschen ähnlichen Schriften eindrücklich unterscheidet--es liegt ein so unmittelbares Auffassen und Erfassen der Hauptsache, auf die es ankömmt, ein so bestimmtes Losgehen auf das Leben, das Praktische, darin--dass mich dieser charakteristische Zug Ihrer gewaltigen Arbeit ungemein anzieht. Wie verschieden sind doch die Anlagen und die Bedürfnisse der Völker! Wer wollte deutsches, französisches, englisches, amerikanisches Blut und Wesen (ich nenne sie nach der historischen Reihenfolge) zusammenschmelzen können! überall ein eigenthümlicher Zug! Jeder werthvoll und lieb, wenn er nicht übertrieben wird! Wer soll die Einheit bilden? Darüber sind wir, mein hochverehrter Freund (ich bin glücklich, so sagen zu dürfen), einig. Aber was wird es einst sein, wenn wir diese Einigung in ihrer vollen Verwirklichung, über dieser Erde, erblicken werden!"--"Ich lese die Probebogen allezeit mit dem grössten Vergnügen. Die Klarheit, Bestimmtheit und Genauigkeit Ihrer Darstellung (bis in's Einzelnste) und der Geist von dem sie getragen ist, gewähren mir die grösste Befriedigung.... Was Zwingli in seiner Expositio Fidei an König Franz I. über die Weit jenseits des Grabes sagt, ist mir von allen seinen Aeusserungen stets das Liebste, und in nichts fühle ich mich ihm mehr verwandt als gerade darin,--sowie in der Liebe, die ihn zu Bullinger zog."--: [750]1 * Im XIII. Jahrhundert erfolgt ueberall die rechtliche staatliche Feststellung der Todesstrafe und Vermoegensconfiscation für Ketzerei, und die Kirche hat diese staatlichen Strafen nicht nur gebilligt, sondern auch verlangt, und die weltliche Obrigkeit, die sie nicht verhaenge, selbst mit der Strafe der Ketzereibedroht:
[751]1 * In Servet schien sich die produktive Kraft des Antitrinitarianismus erschoepft zu haben. Von der Hoehe der Genialitaet und speculativer Weltbetrachtung sank er zu der Stufe des trivialen ohnmaechtigen Zweifels hinunter, und die jugendliche Frische und Fülle, die sich in den Ideen des spanischen Arztes offenbarte, wich einem altklugen, verstaendelnden, halbaufgeklaerten Wesen, das sich in einer Fluth von subjektiven Meinungen ohne Halt und innere Bedeutung zu erkennen gab. Nicht wenig wurde der kirchlichen Parthei und Calvin an ihrer Spitze durch die geistige Bedeutungslosigkeit ihrer Gegner der Kampf und Widerstand erleichtert, und doch dauerte er noch dreizehn Jahre und endigte mit einer aehnlichen gewaltsamen Katastrophe, wie diejenige, mit welcher er begonnen hatte: [752]1 * In der Straf: [753]1 * In ihm ist bereits das Princip der Parität, d.h. der staatlichen Gleichberechtigung, beider christlichen Confessionenenthalten. Es ist anerkannt, dass kein Ort [Canton] den andern, dass auch die Eidgenossenscha ft nicht einzelne Orte zur Beibehaltung oder zur Abänderung ihres christlichen Glaubens zwingen dürfe. Die katholischen Stände verzichteten somit hierin den reformirten gegenüber ausdrücklich auf die Festhaltung des alten Rechtes des Mittelalters, wornach jede energische Abweichung von dem katholischen Glauben als ein Verbrechen behandelt und der Krieg gegen die Ketzer als Pflicht angesehen ward. Sie erkannten das Princip der Glaubensfreiheit, welches von den Reformirten zuerst verkündigt worden war, nun den Reformirten Orten gegenüber an, nahmen es aber gleichzeitig auch für sich selber in Anspruch. Und hin wieder gestanden die Reformirten Stände dieFolgerichtigkeit dieses Schlusses zu, und verzichteten darauf, die Orte zur Annahme der Reformation zu nöthigen: [754]1 * In keiner Lehre Servet's zeigt sich so sehr als in der Abendmahlslehre sein vermittelnder Standpunkt. Tritt er doch wieder als Schiedsrichter auf zwischen dem magisch-materialistischen Katholicismus und dem quaekerischen Spiritismus, zwischen Realismus und Idealismus, zwischen lutherischer Mystik und zwingli'scher Rationalistik: [755]1 * Inventarium über die Hinterlassenschaft des Erasmus vom 22 Juli, 1536: [756]1 * Ist das Schwert, das mich erschlug: [757]1 * Jürg Jenatsch: [758]1 * Ja, Höngg und Küssnacht ist ein gewüssere Kilch denn all züsammen gerottet bishof und päpst: [759]1 * Jahrhunderts: [760]1 * Jetzst geht's über die Geistlichen, dann kommt es an die Junker:
[761]1 * Joannes Calvinus so ein gelährter frommer Gesell sein soll und zu Zeiten auch in Theologia lese, zudem auch zu den Reuwern französisch predige, haben die Herren ... ist beschlossen dasz man demselben nuhn fürter ein Jar lang die 52 fl. alsz ein zuhelffer geben und soll prima Maij angehen: [762]1 * Johann Sturm, der erste Rektor der Strassburger Akademie: [763]1 * Johannes Calvin ragt ebensowohl durch den Umfang seiner exegetischen Arbeiten wie durch eine seltene Genialitat in der Auslegung hervor; unuebertroffen in seinem Jahrhundert, bieten seine Exegesen fuer alle folgenden Zeiten noch bis heute einen reichen Stoff der Schriftkenntniss dar: [764]1 * Justus Menius, der Reformator Thüringens: [765]1 * Käm' doch myn End!: [766]1 * Kannst du noch nicht verbluoten?: [767]1 * Karl V. hier für den Sieg eines Mannes mithätig zu sehen, dessen Wirksamkeit, wie kaum eine andere, dazu beigetragen hat, die Grundlagen seiner Macht zu untergraben: [768]1 * Ketzerei kann man nimmermehr mit Gewalt wehren, es gehoert ein ander Griff dazu, und ist hie ein ander Streit und Handel, denn mit dem Schwert. Gottes Wortsoll hie streiten; wenn das nicht ausreicht, so wird's wohl unausgerichtet bleiben von weltlicher Gewalt, ob sie gleich die Welt mit Blut füllet. Ketzerei ist ein geistlich Ding, das kann man mit keinem Eisen hauen, mit keinem Feuer verbrennen, mit keinem Wasser ertraenken. Es ist aber allein das Wort Gottes da, das thut's, wie Paulus sagt 2 Cor. 10:4, 5:
[769]1 * Kirchendieb: [770]1 * Kirchengeschichte: [771]1 [772]2 [773]3 [774]4 [775]5 * Klosterkirche der Reuerinnen: [776]1 * Komm du, o Buoch du warst syn Hort,: [777]1 * Kriegszug: [778]1 * Kritische Bemerkungen über Harvey und seine Vorgaenger: [779]1 * Landsfriede: [780]1 * Lehrbuch des katholischen und evangelischen Kirchenrechts: [781]1 * Lehre vom freien Willen: [782]1 * Leitfaden zum Studium der Dogmengeschichte: [783]1 * Lieb haben inniglich!: [784]1 * Literatur-blatt: [785]1 * Luther warf von Anfang an Zwingli mit Münzer und Karlstadt zusammen. Kein Vorwurf und Vorurtheil gegen Zwingli ist ungerechter, aber auch kein Vorwurf glänzender widerlegt, als dieser, und zwar eben durch die Klarheit und Bestimmtheit, mit welcher Zwingli seine Principien gegen die Wiedertäufer entfaltet. Im Gegentheil; die maasslose Subjectivität die bei Münzer, Karlstadt, bei den Wiedertäufern zum Ausbruch kommt, und die solche Willkühr bleibt, auch wenn sie sich auf den Buchstaben der Schrift beruft, ist das vollständige Gegentheil der Principien Zwingli's:
[786]1 * Luther's Lebensende: [787]1 * M. Luther und M. Servet: [788]1 * M. Servet und Martin Butzer: [789]1 * Magazin für die Lit. des Auslandes: [790]1 [791]2 * Magdalenen Kirche: [792]1 * Man spricht dietsch: [793]1 * Man spricht mehr deutsch: [794]1 * Mich dynes Zornes Ruthen!: [795]1 * Michael Servet und Martin Butzer: [796]1 [797]2 * Mit dem nämlichen Gesetz über freie Ausübung des evangelischen Glaubens wurde die ganze Kezerei der Wiedertaufe streng untersagt und alle ihre Anhänger mit Verbannung bedroht. Die strenge Ueberwachung der erstern dieser zwei Verordnungen hatte in Bezug auf öffentliche Ruhe und Frieden zwischen beiden Confessionen äusserst wohlthätige Folgen, indem beide Theile sich lange Zeit hindurch der grössten Mässigung beflissen, hiserst in den letzten Jahren bei den katholischen Geistlichen sich abermals eine feindselige Stimmung gegen die evangelischen Prediger in Schmähungen aller Art kund gab, worüber mannigfache Klagen vor dem Beitag laut wurden: [798]1 * Mit unglaublicher Begeisterung, wie im Triumphe, wurde er von dem Folk und dem Magistrate empfangen: [799]1 * Mittheilungen aus der Geschichte der evang. Kirche des Elsasses:
[800]1 * Myconius hatte keine kirchliche Ordination erhalten, noch viel weniger etwas von dem was man einen akademischen Grad nennt. Er war weder Baccalaureus, noch Licentiat, noch Magister, noch Doctor geworden: [801]1 * Myn Gott, Myn Gott,: [802]1 * Neben Luther: [803]1 * Neujahrsblatt: [804]1 * Nicht überdisputirt, aber überschrieen ist er: [805]1 * Nicht ohne Bewunderung: [806]1 * Nirgends, auch nicht in seiner spaeteren Zeit, that Luther Aeusserungen, in welchen er den Grundsatz des damaligen allgemeinen Rechts (auch der Carolina), dass z. B. Bestreitung der Trinitaetslehre oder andere bloss dogmatische Irrlehre schon als solche mit dem Tod bestraft werden sollte, sich angeeignet hatte. So weit wir sehen, hat er darin doch immer sehr von Calvin und auch von Melanchthon, ja von allen anderen Hauptlehrern der Reformation sich unterschieden. Insbesondere beschraenkt er sich, z. B. einem Antitrinitatier wie Joh. Campan gegenüber ('filium Satanae, adversarium Dei, quem plus etiam quam Arius blasphemat'), doch auf den Wunsch, dass die Obrigkeit 'tales furias non vocatas' nicht zulassen moege. Briefe v. De Wette IV. 321. Auch die schaerfsten Ausserungen der Tischreden (cf. auch die Colloquien ed. Bindseil) gehen nie weiter, soweit sie dogmatische Irrlehren betreffen:
[807]1 * Noch höher würde die Nachwelt sein Verdienst anschlagen, wenn er sich selbst desselben weniger bewusst gewesen wäre: [808]1 * O Herre Gott, wie heftig shluog: [809]1 * Obere Bund: [810]1 * Ohne alle Frage der groesste Exeget des: [811]1 * Papstthum und Kaiserthum: [812]1 * Peter MartyrVermigli. Leben und ausgewählte Schriften: [813]1 * Pflug, Plough: [814]1 * Pfuch der Schand: [815]1 * Pfui der Schande: [816]1 * Ph. Melanchthon und M. Servet: [817]1 * Quellen zur Gesch. der böhmischen Brüder: [818]1 * Rätische Geschichte: [819]1 * Rede bei der Bundesfeier der Eidgenössischen polytechn. Schule, und der Hochschule Zürich am 25 Juli 1891: [820]1 * Reform. Glaubenslehre: [821]1 * Reformation im Kanton Aargau: [822]1 * Reis: [823]1 * Reislaufen: [824]1 [825]2 * Ruh: [826]1 * Sammilung alter und neuer Urkunden: [827]1 * Sammlung alter und neuer Urkunden zur Beleuchtung der Kirchengeschichte: [828]1 * Sammlung rhätischer Geschlechter: [829]1 * Scheide feer [fern],: [830]1 * Schelb [schief] wird sust [sonst]: [831]1 * Schweizergeschichte: [832]1 * Sept. hielt er unter dem Jubel der Bevölkerung seinen feierlichen Einzug in Genf: [833]1 * Servet auf dem Reichstag zu Augsburg: [834]1 * Servet und die oberlaendischen Reformatoren: [835]1 [836]2 * Servet's Kindheit und Jugend: [837]1 * Sie pflügen: [838]1 * So griff er nach der Bibel,: [839]1 * So manche Erfahrung von Calvin's Schroffheit Lelio sowohl an sich selbst als an andern gemacht hatte, so war doch nichts im Stande, sein achtungsvolles Zutrauen zu dem ausserordentlichen Manne zu schwächen. Gerade wie ein Pol den entgegensetzten anzieht, so wurde Lelio's negative Natur von der positiven Calvin's unaufhörlich angezogen, so konnte der Mann des Zweifels aus einer Art von Instinkt nicht umhin, bei dem Felsenmann des Glaubens, der mit beispielloser Kühnheit und Consequenz die Tiefen der Gottheit erforschte, gleichsam seine Ergänzung zu suchen, ohne dass die totale Divergenz beider Naturen eine Uebereinstimmung des Denkens und der Ansichten jemals erwarten liess: [840]1 * Sonderbunds-Krieg: [841]1 [842]2 * Sonderbundskrieg: [843]1 * Staatenbund: [844]1 [845]2 * Stadtbibliothek in Zürich auf das Jahr 1889: [846]1 * Strassburg hatte in Kurzem eine blühende wohlgeordnete französische Flüchtlingsgemeinde mit Predigt und Bibelstunden, mit regelmässiger Abendmahlsfeier und Psalmengesang, insbesondere aber mit einer strenge gehandhabten Disciplin, und nicht ohne Staunen erzählten die deutschen Pastoren bald einander von den Einrichtungen und dem merkwürdigen Eifer der neuen Emigrantenkirche in Strassburg: [847]1 * Strassburger Kirchenordnung: [848]1 * Studien und Kritiken: [849]1 * Symbolik: [850]1 [851]2 * Syn Trost in allem Uebel.: [852]1 * System der christl. Glaubenslehre: [853]1 * Taufbuechlein: [854]1 * Theologie der Concordienformel: [855]1 * Thomas Aquinas, der Lehrer Servet's: [856]1 * Tschudi als Geschichtschreiber: [857]1 * U. Zwingli's Lehrbuchlein, oder wie man die Jugend in guten Sitten und christlicher Zucht auferziehen und lehren solle: [858]1 * Ueber Leben, Lehre und Sekte des David Joris: [859]1 * Uff den 30 tag Julij Anno 39 ist Johannes Calvinus uff unser Herren der statt Straszburg Saal erschinnen, und sich angeben lut der Ordnung und will dienen mit den schnydern: [860]1 * Umsubstanzler, Einbroter, Figürler: [861]1 * Und alte TreuWiederkeer: [862]1 * Und doch hatte Erasmus diesen Einfaltspinsel von Schulmeister früher seines Umgangs gewürdigt und ihn vor Vielen ausgezeichnet! Aber der grämliche Mann war jetzt gegen alles erbittert, was mit der von ihm verkannten und gehassten Reformation in Verbindung stand und glaubte sich, vom alten Ruhme seines Namens zehrend, berechtigt, seinem Unwillen jeden beliebigen Ausdruck zu geben:
[863]1 * Und es hat sich begeben, dass sie bei einander gewesen sind, bis die Angst auf sie kam und sie in ihren Herzen gedrungen wurden; da haben sie angefangen ihre Kniee zu beugen vor dem höchsten Gott im Himmel, und ihn angerufen, dass er ihnen geben wolle, seinen göttlichen Willen zu vollbringen. Darauf hat Jürg [Blaurock] sich erhoben und um Gottes willen gebeten, dass Conrad [Grebel] ihn taufe mit der rechten wahren christlichen Taufe auf seinen Glauben und seine Erkenntniss; ist wieder auf die Kniee gefallen und von Conrad getauft worden; und alle übrigen Anwesenden haben sich dann von Jürg taufen lassen. Hiernächst hat derselbe, seinem eigenen Bericht zufolge, damit die Brüder des Todes Christi allweg eingedenk wären und sein vergossen Blut nicht vergässen, ihnen den Brauch Christi angezeigt, den er in seinem Nachtmal gehalten hat, und zugleich mit ihnen das Brot gebrochen und den Trank getrunken, damit sie sich erinnerten, dass sie alle durch den einigen Leib Christi erlöst und durch sein einiges Blut abqewaschen seien, auf dass sie alle eins und je einer des anderen Bruder und Schwester in Christo ihrem Herrn wären: [864]1 * Und frid uf erden: [865]1 * Unde werde neu:: [866]1 * Unitas Fratrum, Brüdergemeinde: [867]1 * Urkunden zur Geschichte der eidgenössischen Bünde: [868]1 * Uslegung: [869]1 [870]2 * Veracht so freventlich.: [871]1 * Vogteien: [872]1 * Volkskirche: [873]1 * Von Erkiesen und Fryheit der Spysen (: [874]1 * Von dem Christlichen Touff der Gläubigen: [875]1 * Von den Schleichern und Winkelpredigern: [876]1 * Von der Wiedertaufe an zwei Pfarrherrn: [877]1 * Von irgend einem Anschlag gegen den Kaiser: [878]1 * Von weltlicher Obrigkeit wie weit man ihr Gehorsam schuldig sei:
[879]1 * Ward er verfolgt mit That und Wort,: [880]1 * Was Zwingli verneint hatte, das verneinte auch er [Myconius] fortwährend. Nie hätte er zugegeben, dass Leib und Blut Christi ihrer leiblichen Substanz nach in den Elementen des Abendmahls vorhanden seien; nie zugegeben, dass sie auch von den Ungläubigen genossen werden. Was dagegen Zwingli mehr zugegeben, als in den Vordergrund gestellt hatte, den geistlichen Genuss durch den Glauben, das hob er mit Nachdruck hervor. Mit gutem Gewissen glaubte er in den Fusstapfen seines Meisters fortzuwandeln, der so redlich und tapfer in Marburg die Hand zum Frieden geboten hatte:
[881]1 * Was den Servet zum Servet machte: [882]1 * Weisse Buch: [883]1 * Wenn über jemand der Geist Gottes kam, beklagte und beweinte er seine Sünden und bat den ersten besten, ihn zu taufen; dieser bespritzte oder überschüttete ihn unter Nennung der drei göttlichen Personen mit Wasser. Einem förmlichen Untertauchen, wie es später wohl vorkommt, begegnen wir zunächst nicht ...Meistens wurde die Taufe in irgend einem Hause vollzogen; aber auch im Freien wurde getauft: so Rudolph Breitinger bei Gelegenheit eines Spazierganges am Neppelbach, ein anderer beim Brunnen zu Hirslanden.": [884]1 * Wenn auch Calvin: [885]1 * Wer misst die Not ?: [886]1 * Wer nag myn Elendfassen?: [887]1 * Westphal wird zum Selbstankläger in der Vorrede zu der Collectanea aus Augustin, rühmt die That der Unbarmherzigkeit als eine gute That, und stellt Nebuchadnezzar als Vorbild für solche Fälle auf:
[888]1 * Wie mir M. Luther uff der strass [Reise] gen Wittenberg begegnet ist: [889]1 * Wiedrum erweck,: [890]1 * Wiewol es crudele anzusehen, dass man sie mit dem Schwert straft, so ists doch crudelius, dass sie ministerium verbi damniren und keine gewisse Lehre treiben, und rechte Lehre unterdrücken, und dazu regna mundi zerstoeren wollen: [891]1 * Wir betend dich an, wir verehrend dich: [892]1 * Wir lobend dich, wir prysend dich: [893]1 * Wirrkopf: [894]1 * Zürich am Ausgange des 13ten Jahrh.: [895]1 * Zürich am Ausgange des dreizehnten Jahrh: [896]1 * Zürich klagt: Bern ist zu witzig: [897]1 * Zehngerichtenbund: [898]1 * Zeitschrift für Kirchengesch: [899]1 * Zeitschrift für Kirchengeschichte: [900]1 * Zu bedauern aber ist, dass eine so grosse geistige Kraft im Dienste des Irrthums war: [901]1 * Zum ersten sollent und wollent Wir, die von Zürich, unsre getrüwe liebe Eydgenossen von den V Orten: [902]1 * Zum schweren Werk: [903]1 * Zwar hatte darin Zwingli ein richtiges politisches Princip ausgesprochen, dass im wirklichen ernsten Conflict zwischen der innern Berechtigung und dem äussern, formellen Recht am Ende dieses jener weichen müsse. Aber er hatte dieses Princip weder richtig angewendet; denn ein solcher Widerspruch lag in dem eidgenössischen Bundesrecht denn doch nicht oder lange nicht in dem angegebenen Masse vor, noch waren die Mittel, welche er vorschlug, um ein vermeintlich besseres, weil natürlicheres Recht herzustellen, zu rechtfertigen. Und musste ein gerechter Mann zugeben, dass die Fünf Orte auch ihre Stellung nicht rein erhielten von Missbrauch, so war doch nicht zu läugnen, dass damals auf Seite der Städte und insbesondere Zürichs der Missbrauch ihrer Stellung in eidgenössischen Dingen grösser war, dass somit die Städte sich durchaus nicht eigneten, als Vertreter der 'göttlichen Gerechtigkeit und Strafe' die Fünf Orte von ihren hergebrachten Rechten zu entsetzen. Auch in der auswärtigen Politik verliess Zwingli nun die Grundsätze des eidgenössischen Rechtes, die er selber vorher mit Nachdruck vertheidigt hatte. Er ging in reformatorischem Eifer Verbindungen ein und nahm an politischen Planen Theil, welche den Frieden und selbst die Existenz der Eidgenossenschaft gefährden mussten: [904]1 * Zwingli blieb in nächster Nähe bei den Kämpfenden stehen, machte aber nach dem Zeugniss von Freund und Feind von seinen Waffen keinen Gebrauch: [905]1 * Zwingli erinnert in seinem Wesen immer wieder an seine helle Heimath; wir haben stets den in frischer Bergluft gestärkten und gestählten Alpensohn vor uns: [906]1 * Zwingli und Bullinger--welche Verschiedenheit! Zwingli's rasches, feuriges Temperament, Bullinger's Ruhe und Gelassenheit; Zwingli's schneidender, stechender Witz, Bullinger's einlässliche Gründlichkeit; daher auch Zwingli's Kürze, Bullinger's Ausführlichkeit in den meisten seiner Arbeiten. Wie geeignet zur gegenseitigen Ergänzung!: [907]1 * Zwingli und Landgraf Philipp: [908]1 * Zwingli ward funden ligend uf sim angsicht: [909]1 * Zwingli wur von Anfang an und durch sein ganzes Leben hindurch kaum viel weniger darauf bedacht, politisch einzugreifen als die Kirche zu reformiren. Während Luther mit ganzer Seele die Wiederbelebung und Reinigung des christlichen Glaubens anstrebte und sich ausschliesslich dieser Aufgabe widmete, wollte Zwingli nicht bloss Kirchen-, sondern zugleich auch Staatsmann sein. Indem sich Zwingli der kirchlichen Reformation in der Schweiz bemächtigte und diese von Zürich aus über die ganze Schweiz zu verbreiten trachtete, ging er zugleich mit Planen um, die Schweiz politisch umzugestalten:
[910]1 * Zwingli's Bedeutung neben Luther: [911]1 * blieb nicht ohne alle Frucht. Sie hatte wenigstens dieFolge, dass ein Gesetz erlassen wurde, wonach es in den drei Bünden Jedermann, wess Standes oder Geschlechts er auch war, freigestellt wurde, nach Gutdünken zu einer der beiden Confessionem, der katholischen oder evangelischen, sich zu bekennen und an ihr festzuhalten. Hiebei wurde, unter Androhung einer angemessenen Strafe, Jedem streng untersagt, irgend Jemanden um seines Glaubens willen zu schmähen oder, sei es öffentlich oder heimlich, zu verfolgen, wie diess von der andern Partei schon oft genug geschehen war. Bei dieser Gelegenheit wurde ein altes Landesgesetz den Geistlichen aufs Neue eingeschärft, wonach selbe durchaus keine andere, als die in der h. Schrift enthaltene Lehre dem Volke vortragen sollten: [912]1 * dessglichen auch ihr lieb Mitbürger und Landlüt von Wallis und alle ihre Mithaften, si syegent geistlich oder weltlich, by ihrem waaren ungezwyffleten, christenlichen Glauben jetzt und hernach in ihren eignen Städten, Landen, Gebieten und Herrlichkeiten gänzlich ungearguirt und ungedisputirt blyben lassen, all böss Fünd, Uszüg, Gefährd und Arglist vermieden und hintangesetzt.--Hinwiderum so wöllent Wir, von den V Orten, unser Eydgnossen von Zürich und ihre eigne Mitverwandten by ihrem Glauben auch blyben lassen. Wir von den V Orten behaltend uns in diesem Frieden luter vor alle, die uns sampt und sonders mit Burg und Landrecht, auch in ander Wäg verwandt sind, auch all die, so uns Hilf, Rath, Bystand und Zuzug bewiesen und gethan, also dass die harin luter mit uns begriffen und verfaszt syn söllent.--Hinwiederum so behaltent Wir von Zürich uns vor, das die, so uns Hilf, Rath, Bystand und Zuzug gethan vor und in disem Krieg es sye in Abschlagung der Profiant oder in ander Weg, dass die auch in diesem Frieden vergriffen syn söllent.--Wyter so behaltend Wir, von den V Orten uns vor und durgent luter us, die us den fryen Aemptern im Ergöuw, Bremgarten, und Mellingen, so sich denen von Bern anhängig gemacht, ihnen zuzogen, und, uns zu überziehen, Vorschub gethan, dessglychen sie die Berner noch ufenthaltend, desshalben ihnen viellichter der Frieden nit annehmlich syn, zudem unsser Nothdurft zu Usführung des Kriegs gegen den Berneren will erforderen, dass man dosselbst Durchzug haben möcht, desshalb wir sie jetzmalen zu diesem Frieden nit begriffen lassent. Dessglychen behaltend Wir auch luter vor, die von Rapperschwyl, Toggenburg, Gastern und die von Wesen, so unsser Eydgnossen von Zürich nutzit angahnt noch verwandt sind, dass die in disem Frieden auch usgeschlossen und nit begriffen syn söllent, doch dass nach Gnaden und in Ziemlichkeit mit ihnen gehandlet werd, mit Straf oder mit Recht: [913]1 * die Verherrlichung Gottes durch die wirkliche volle Herrschaft seines Wortes im Leben der Christenheit: [914]1 * die aergerlichste aller Streitigkeiten: [915]1 * ebenbürtig: [916]1 * eggen: [917]1 * ein Martin Luther ebenbürtiger Zeuge des evangelischen Glaubens:
[918]1 * ein rationalistischer Gefühlstheologe mit ausgeprägt aesthetischem Anstrich: [919]1 * ein redlicher alter Christ: [920]1 * eine Mitarbeiterin am Wort, welche dir, dem Apostel, behülflich ist: [921]1 * einer der widerwärtigsten lutherischen Pfaffen seiner Zeit: [922]1 * er habe sich lassen begüssen mit Wasser, und syg [sei] Felix Manz töifer gesin [Täufer gewesen]: [923]1 * ersonnene Verleumdungen, wie rechtschaffene Katholiken laengst zugeben, anderen aber gut genug zum Wiederabdrucken: [924]1 * gemeine Herrschaften: [925]1 * gewesenen Landammanns zu Glarus Chronicon Helveticum oder gründliche Beschreibung der merkwürdigsten Begegnussen löblicher Eidgenossenschaft: [926]1 * gottlose Heiden: [927]1 * graben: [928]1 * greuliche Numa": [929]1 * hat eine rhäto-romanische Literatur geschaffen. Die Mönche und Priester behaupteten, der Engadiner Dialect sei so verdorben, dass er keines schriftlichen Ausdruckes fähig sei: [930]1 * in dem Rhin von dem Grebel under getrückt und bedeckt: [931]1 * in grossen und vielen Sünden und Gotteslästerung: [932]1 * ist seine Lehre von Christo: [933]1 * jemanden des Glaubens halben, wo wir nicht sonst genugsam Ursache der Verwirkung haben moegen, mit dem Schwert richten zu lassen. Denn so es die Meinung haben sollte, müssten wir keinen Juden noch Papisten, die Christum am hoechsten blasphemiren, bei uns dulden und sie dergestalt richten lassen: [934]1 * kriegsrüstig: [935]1 * mich und mengen eeren man [manchen Ehrenmann] wirt es kosten, und wirt die wahrheit und Kylch [Kirche] nodt lyden; doch von Christus werdent wir nit verlassen: [936]1 * parteiische Verstümmelung und Entstellung: [937]1 * putzen: [938]1 * reisig: [939]1 * sechszehnten: [940]1 * sehen wir in ihnen den gelehrten Verfasser der Institution selbst den untergeordneten Fragen der städtischen Verwaltung und Polizei seine Aufmerksamkeit zuwenden. Da finden wir ausführliche Instructionen für den Bauaufseher, Anordnungen für den Fall einer Feuersbrunst, Anweisungen für den Aufseher des städtischen Geschützwesens, Verhaltungsregeln sogar für den Nachtwächter, für die Ketten-, Thor-, und Thurmhüter: [941]1 * ten: [942]1 * und backen: [943]1 * und richten nichts aus: [944]1 * und verharet mitt sinem Gesicht zu stunen am hymel: [945]1 * volksthümlich: [946]1 * von seltener Gelehrsamkeit, feiner, vielseitiger Bildung, scharfem, durchdringendem Geiste, kräftigem, aber strengem Charakter, vollkommen würdig, den übrigen Häuptern der Reformation zur Seite zu stehen, an Schärfe des Geistes zum Theil ihnen noch überlegen:
[947]1 * wahrscheinlich durch gelegentliche und unabsichtliche Aeusserungen zur Entdeckung Servets Anlass gab, so ist es doch durchaus unerwiesen, dass er Trie's Brief provocirt oder gar dictirt habe:
[948]1 * war auch gar nie und von keiner Seite die Rede: [949]1 * wurde ihm leicht verziehen: [950]1 * zugewandte Orte: [951]1 __________________________________________________________________
Index of French Words and Phrases
* " Nostre Dieu est ferme appuy,: [952]1 * "Ici, dit le ministre quelques paroles de l'Écriture pour consoler les consciences, et fait l'absolution en cette manière:: [953]1 * "L'homme du midi [Farel] était fait pour conquérir; l'homme du nord [Calvin] pour conserver et discipliner la conquête. Farel en eut le sentiment si distinct, qu'il s'effaça spontanément devant Calvin le jour oùil le contraignit par les 'tonnerres' de sa parole de demeurer àGenève, qui avait besoin de son génie: [954]1 * "Toutefois, Seigneur, nous avons déplaisir en nous-mêmes, de t'avoir offensé, et condamnons nous et nos vices, avec vraie repentance, désirant que to grâce [et aide] subviennent ànotre calamité: [955]1 * "Un chacunde vous se reconnaisse vraiment pécheur, s'humiliant devant Dieu, et croie que le Pare céleste lui veut étre propice en Jésus-Christ. A tous ceux qui, en cette manière se repentent, et cherchent Jésus-Christ pour leur salut, je dénonce l'absolution au nom du Père, du Fils, et du Saint-Esprit. Amen: [956]1 * "les articles donnés par M: [957]1 * éveille une idée toute voisine de celle de: [958]1 * , et: [959]1 * . Contre les erreurs détestables de Michel Servet, Espaignol. Oùil est aussi monstré, qu'il est licite de punir les heretiques; et qu'àbon droict ce meschant a estéexecutépar justice en la ville de Genève: [960]1 * ."Qu'il nous soit donnéàtous deux avant de quitter cette vie de pouvoir terminer nos travaux commencés,--toi, ton Histoire ... moi, mon Introduction au Nouveau Testament.... Le premier volume, les épitres de Paul, sera, j'espère, terminéet impriméavec la fin de Pannée (1892) si ...: [961]1 * : "Calvin fut tellement receu de singulière affection par ce poure peuple recognoissant so faute, et qui estoit affaméd'ouir son fidele Pasteur, qu'on ne cessa point qu'il ne fut arrestépour tousiours: [962]1 * : "Le trait saillant du caractère de Marguerite c'est d'avoir alliétoute sa vie les idées religieuses et les idées d'amour mondain: [963]1 * : "le vous demande justice, messeigneurs, justice, justice, justice: [964]1 * A mon bon frere et amy maistre Michel Villanovanus Docteur en Medicine soyt donnée ceste presente a Vienne: [965]1 * Articles du procureur-général: [966]1 * Au reste, ceulx qui me cognoissent, savent bien que nay iamais aspire davoir entree aux courtz des princes, dautant que ie nestois pas tentéde parvenir aux estatz: [967]1 * Auquel aurons en notre ennuy,: [968]1 * Bastien de Chatillon: [969]1 * Bolsec seroit un homme tout-à-fait plongédans les ténèbres de l'oubli, s'il ne s'était rendu fameux par certains ouvrages satiriques: [970]1 * C'était le réceptacle des bannis de la France: [971]1 * C'est ici comme le point final apposéàtout ce qui précede; ce dernier mot rend compte de tout le plan de Dieu, dont les phases principales viennent d'être esquissées: [972]1 * C'est un Espagnol Portugallois nomméMichael Servetus de son propre nom, mais il se nomme Villeneuve àprésent, faisant le Médecin. Il a demeuréquelque temps àLyon, maintenant il se tient àVienne, oùle livre dont je parle a étéimprimépar un quidam qui a làdresséimprimerie, nomméBalthazard Arnoullet. Et afin que vous ne pensiez que je en parle àcrédit, je vous envoye la première feuille pour enseigne: [973]1 * Calvin épousa la veuve de Jean Lestordeur, natif de Liège, de religion anabaptiste; il l'a changée àson opinion: elle était appelée Idelette de Bure: [974]1 * Calvin a étéle magistrat suprême d'une democratie: [975]1 * Calvin and La Place: [976]1 * Calvin au Val d'Aosta: [977]1 * Calvin eut dès 1541 et exerça jusqu'àsa mort un pouvoir absolu. Il organisa le gouvernement de Genève au profit presque exclusif des ministres du culte réformé: [978]1 * Calvin mourant ne laissa que 125 écus de fortune àses héritiers. Le petit trésor de Farel trouvéaprès sa mort se montait à120 livres du pays: [979]1 * Calvin réunissait tons les fils du pouvoir suprême en sa personne:
[980]1 * Calvin se rendit le maistre, l'évesque, le seigneur, disposant de la religion, de l'estat, de la ville, du gouvernement, de la police, comme bon luy sembloit: [981]1 * Ce iourd'huy environ huit heures du soir le sp. Ian Calvin est alléa Dieu, sain et entier, graces a Dieu, de sens et entendement:
[982]1 * Ce qui ressort d'une étude attentive des faits, c'est que Calvin est sorti déja protestant de sa ville natale. C'est dans ce centre qu'il puisa ses idées. Il y trouva tout d'abord l'appui le plus ferme, ses amis les plus chauds et ses lieutenants les plus dévoués. A un moment donné, la moitiéde la population se déclara pour lui. Chose remarquable, un nombre considérable des ses compatriots, et parmi eux les personnages les plus en vue, le suivirent jusqu'àGenève. Durant toute sa vie, Calvin conserva d'actifs rapports avec sa villenatale et ceux de ses fidèles qui y étaient restés: [983]1 * Cerberus, respond que non, et quil ne la point dict en ceste sorte et quil ne le veult point maintenir: [984]1 * Chant de Victoire chantéa Jesus Christ: [985]1 * Charles et mon frèrè, avec ma femme et les autres se portoyent bien: [986]1 * Chateillon: [987]1 * Chroniqueur en l'an 1536: [988]1 * Cinq cens florins, douze coppes de froment et deux bossot de vin:
[989]1 * Conseil àla France désolée, auquel est montrée la cause de la guerre présente et le remède qui y pourroit être mis, et principalement est avisési on doit forcer les consciences: [990]1 * Conseil des Deux-cents (Lundi 19 Mars). Fuit propositum negotium illorum Katabaptistarum sur lesquelz a estéadviséque iceulx et tous aultres de leur secte soyent perpetuellement bannys de ceste citéet terres dicelle sus poenne de la vye: [991]1 * Correspond. des Réf: [992]1 * Correspondance de Calvin avec L. du Tillet: [993]1 * Correspondance des Réf: [994]1 * D'autres, dans ces derniers temps surtout, s'élevant au-dessus d'étroits préjugés dogmatiques, moins homines de parti que philosophes, ont entrepris de juger cette grande figure historique avec l'impartialitéque commande l'histoire; ilsont vu en Calvin, non pas le fondateur d'une secte, mais une de ces hautes intelligences qui apparaissent de loin en loin pour dominer une époque, 'et répandent sur les plus grandes choses l'éclat de leur propre grandeur: [995]1 * Dans un act de se jour: [996]1 * De Bèze succède a la place de Calvin. Il aura la charge quil avoit oultre ce quil a faire les leçons. Arreste quon luy baille le gage quavoit M. Calvin. Et au reste quand se viendra ceans quon se contente quil soit assis au banc dabas et quon luy presente la maison dudit Sr. Calvin sil y veult aller: [997]1 * De la confession: que l'on donne ordre faire que tous les dizenniers ameneront leurs gens dizenne par dizzenne en l'église S. Pierre et la leur seront leuz les articles touchant la confession en dieu et seront interrogués s'ils veulent cela tenir; aussi sera faict le serment de fidelitéàla ville: [998]1 * De la maison de Calvin: [999]1 * De notaire apostolique, la première charge qu'il obtint, il devint successivement notaire du chapitre, greffier de l'officialité, procureur fiscal du comtéet promoteur du chapitre. C'estàNoyon, en quelque sorte, le fac-totum du clergé: [1000]1 * Declaration pour maintenir la vraye foy que tiennent tous Chréstiens de la Trinitédes personnes en un seul Dieu. Par: [1001]1 * Dieu lui avait impriméun charactère d'une si grande majesté:
[1002]1 * Discours d'adieu aux membres du Petit Conseil: [1003]1 * Discours d'adieu aux ministres: [1004]1 * Dixième séance du Consistoire, première dont il existe un procès verbal, lequel mentionne entre autres la présence de Calvin et de Viret. Les autres ministres membres du C., sont Bernard, Henri, et Champeraux. Viret est mentionnépour la dernière fois le 18 juillet. Calvin assiste régulièrement aux séances pendant tout l'exercice 1542-43, exceptécinq fois: [1005]1 * En laquelle cure il a depuis preschépar fois, avans qu'il se retirast de France: [1006]1 * Estre bruslétout vif àpetit-feu, tellement que son corps soit mis en cendre: [1007]1 * Et puys après a confesséquil avait pechéen ce, mais que cestoit par crainte de la mort: [1008]1 * Faire les corrections fraternelles: [1009]1 * Fragments Biographiques: [1010]1 * Fragments historiques: [1011]1 * G. Farel et les aultres predicans: [1012]1 * Gesch. des N. T: [1013]1 * Grand Dictionnaire: [1014]1 * Hist. de France: [1015]1 * Hist. de la Religion des Égl. réf: [1016]1 * Hist. de la naissance de l'herésie: [1017]1 * Hist. litter. de Genève: [1018]1 * Hist. litter. de la Suisse française: [1019]1 * Histoire Critique de l'Inquisition: [1020]1 * Histoire de Calvin: [1021]1 * Histoire de France: [1022]1 [1023]2 [1024]3 [1025]4 * Histoire de l'Église de Genève: [1026]1 * Histoire de l'église de Genève: [1027]1 * Histoire de la decouverte de la circulation du sang: [1028]1 * Histoire de la reformation et du refuge dans le pays de Neuchâtel:
[1029]1 * Histoire des Variations: [1030]1 * Histoire du Calvinisme: [1031]1 * Histoire du Gymnase protestant de Strasbourg: [1032]1 * Histoire du canton de Vaud: [1033]1 * Homme bien fait, de belle taille, ayant le visage fort agréable, l'air fin et délicat, et toutes les manières d'un homme du monde qui le faisoient estimer des Grands et surtout des dames, ausquelles il prenoit grand soin de ne pas déplaire. Pour l'esprit, on ne peut nier qu'il ne l'eust très-beau, vif, aisé, subtil, enjoûéet poli, ayant pris peine de le cultiver par l'étude des belles lettres, et particulièrement de la poësie, oùil excelloit en françois et en latin, sçachant avec cela un peu de philosophie et de droit qu'il avoit appris aux écoles d'Orleans: [1034]1 * Icy est parléde: [1035]1 * Ie demand que mon faulx accusateur soyt puni poena talionis; et que soyt detenu prisonier comme moy, jusques àce que la cause soyt definie pour mort de luy au de moy ou aultre poine.": [1036]1 * Ierosme fut banni àson de trompe des terres de Genève: [1037]1 * Il chante un beau psaume: [1038]1 * Il estoit en bonne estiméet réputation, aiméde tous ceux qui aimoient les lettres: [1039]1 * Il prescha: [1040]1 * Il seroit àsouhaiter que nos larmes eussent pu éteindre le bûcher de cet infortuné: [1041]1 * Il y a pourtant quelque lieu de douter si ces religieuses étaient aussi simples que la soeur de Jussi voudrait nous le faire accroire. Les chemins souterrains qu'on découvrit après leur départ sous leur couvent (et qui conduissaient àcelui des Cordeliers qui était a quelques pas de là), donnent tout lieu de soupçonner qu'elles recevaient de temps en temps des visites de ces bons frères, et qu'ainsi elles n'étaient pas tant novices dans les affaires du monde: [1042]1 * Interrogésil entend que la Trinitésoit troys diables et soit troys:
[1043]1 * Je renonce le cresme, et retient mon Baptesme: [1044]1 * Jean Calvin obtient une portion du revenue de la chapelle de la Gésine de la Vierge fondée dans la cathédrale de Noyon: [1045]1 * L'église et l'état àGenève du vivant de Calvin: [1046]1 * L'Etat devenait une théocratie et les citoyens de Genève n'etaient plus que les sujets d'un petit nombre de ministres, sujets eux-mêmes de Calvin, lequel dominait les trois Conseils du sein du Consistoire et paraissait it la fois le: [1047]1 * L'ecole historique de Jérôme Bolsec: [1048]1 * La Conf. de Foy n'a paru que quelques mois plus tard: [1049]1 * La France Protest: [1050]1 * La France Protestante: [1051]1 [1052]2 * La France Protestante par MM. Eugène et Émile Haag: [1053]1 * La Saint-Barthélemy et la critique moderne: [1054]1 * La Suisse française: [1055]1 * La confession acceptée. Vers la même époque première edition du catéchisme: [1056]1 * La liturgie usitée dans l'église genevoise était, selon toutes les vraisemblances, celle de Farel, publiée àNeuchâtel, le 29 août 1533, sous le titre suivant: 'La Manière et Fasson qu'on tient en baillant le sainct baptesme ... ès lieux que Dieu de sa grâce a visites.' Nous avons constatéque la liturgie bernoise offre les plus grands rapports avec 'La Manière et Fasson,' et qu'elle en diffère seulement par la brièveté: [1057]1 * La vie et les travaux de Jean Sturm: [1058]1 * Le Chroniqueur: [1059]1 [1060]2 * Le Consistoire ne pouvait infliger aucune peine, et, chose remarquable, il n'avait aucune attribution doctrinale. L'ancien syndic Cramer, dans l'excellente préface qu'il a placée en tête des extraits des Registres du Consistoire, a fait observer que Gruet, Bolsec et Servet ne sant pas même nommés dans les documents qu'il a analysés; toutes les fois qu'un procès de doctrine est instruit, c'est le Conseil qui prononce, sur le préavis des pasteurs: [1061]1 * Le canton de Vaud: [1062]1 * Le commencement de l'hérésie en Gènève: [1063]1 * Le miroirde l'âme pécheresse: [1064]1 * Le point de vue soutenu par Calvin dans la question de la cène avait enfin triomphéirrévocablement et, dès 1555, nous trouvons le Consistoire en possession, d'une manière incontestée, du droit d'accorder ou de refuser la participation aux sacrements. Toutefois, le Conseil et les ministres ne sont pas complétement d'accord sur les consequences que doit entrainer l'excommunication:
[1065]1 * Les Commencements de la Confédération suisse: [1066]1 * Les Suisses et Genève, ou l'emancipation de la communautégenevoise au XVI: [1067]1 * Les corrections ne soient sinon medicines pour reduyre les pecheurs a nostre Seigneur: [1068]1 * Les deux mouvements contraires, la Réforme française et ce qui la combattit avec le plus d'acharnement, la Ligue, sont nés dans le même pays: [1069]1 * Les martyrs, àleur dernier jour, se faisaient une consolation, un devoir d'écrire àCalvin. Ils n'auraient pas quittéla vie sans remercier celui dont la parole les avait menés àla mort. Leurs lettres, respectueuses, nobles et douces, arrachant les larmes:
[1070]1 * Les ministres ont priéque ton advise de fere venyr les gens aut sermon et specialement les dimanches et le iour des prieres affin de prier Dieu qui nous assiste, voyeant le trouble quest en leglise de Dieu et la machination dressécontre les fidelles.: [1071]1 * Les origines de la confédération suisse, histoire et légende:
[1072]1 * Lettre àMr. Merle d'Aubignésur deux points obscure de la vie de Calvin: [1073]1 * Lundi, Mai 29: [1074]1 * M: [1075]1 * Méchant homme, vous voulez boire le sang de notre famille, mais vous sortirez de Genève avant nous: [1076]1 * Mémoires d'Archéologie: [1077]1 * Memoire de Calvin et Farel sur l'organisation de l'église de Genève.: [1078]1 * Mes frères, qu'un chacun de nous se présente devant la face du Seigneur, avec confession de ses fautes et péchés, suivant de son coeur mea paroles: [1079]1 * Mon fils, Dieu renouvellera le monde et tu en seras le témoin:
[1080]1 * Nouveaux Mémoires d'histoire: [1081]1 * Nul livre plus amusant que la chronique de Froment, hardi colporteur de la grâce, naif et mordant satirique que les dévotes génevoises, plaisamment dévoilées par lui, essayèrent de jeter au Rhône: [1082]1 * On parle toujours français àStrasbourg: [1083]1 * On paya au voiturier, Emoz Daiz, pour: [1084]1 * On peut considérer l'oeuvre de Zwingli comme le plus puissant effort qui ait étéfuit pour sanctifier la Renaissance et l'unir àla Réforme en Jesus-Christ: [1085]1 * Ordonnances sus léglise: lesquelles hont estépassépar petit grand et général conseyl touteffoys hont estes corrigés, et avant quil soyent mys àlimprymerie Resoluz que en ung conseyl extraordinaire lesdictes ordonnances soyent vehues [vues] affin que telle quest passe par le général ne soyt changé: [1086]1 * Par jceste nostre diffinitive sentence, laquelle donnons icy par escript, toy Jaque Gruet condampnons a debvoyr estre mene au lieu de Champel et illect debvoyer avoyer tranche la teste de dessus les espaules, et ton corps attache aut gibet et la teste cloye en jcelluy et ainsy finiras tes jours pour donner exemple aux aultres qui tel cas vouldroyent commestre: [1087]1 * Perrin est condamnépar contumace quil ayt le poing du bras droit duquel il a attentéaux bastons sindicalz copé: et tous tans ledit Perrin que Belthesard, Chabod, Verna, et Michalet la teste copé: les testes et ledit poing cloués au gibet et les corps mis en quartier iouxte la coustume et condamnez a tous despens damps et interestz: [1088]1 * Perrin est relâchévu sa long detention et crie merci: [1089]1 * Petite Chronique Protestante de France: [1090]1 * Peuple de Genève: [1091]1 * Philibert Bertellier, P. Vandel, et. J. B. Sept condamnes àmort par contumace, Michael Sept au banissement perpétuel, sans peine de mort; six autres àla même peine; deux àdix ans de banissement, et tous aux dépens: [1092]1 * Postridie reperitur charta in suggestu qua mortem nobis minantur:
[1093]1 * Pour excuser envers les princes protestants les persécutions qu'on faisait contre l'Evangile: [1094]1 * Pour gens de bien et de Dieu: [1095]1 * Présent réfuge et très bon port.": [1096]1 * Quant àses moeurs, il estoit sur tout fort consciencieux, ennemi des vices, et fort adonnéau service de Dieu qu'on appeloit pour lors: tellement que son coeur tendoit entierement àla Theologie, et son père pretendoit de l'y faire employer: [1097]1 * Quant au portrait que l'on voit ànotre bibliothèque, il atoujours passépour authentique et fidèle. Nos peintres s'accordent àreconnaître qu'il est bien de l'époque de Calvin et qu'il est peint d'une manière remarquable. On l'a souvent attribuéa Holbein; mais cette opinion n'est pas constatée. Ce que l'on peut dire c'est qu'on y retrouve sa manière. En l'étudiant attentivement on lui trouve un air de véritéfrappant: [1098]1 * Quelq. pages d'Hist: [1099]1 * Rég. du Conseil: [1100]1 [1101]2 [1102]3 * Régisters du Conseil: [1103]1 * Ramus, sa vie, ses écrits et ses opinions: [1104]1 * Recherches critiques sur Guillaume Tell: [1105]1 * Reg. du Conseil: [1106]1 [1107]2 [1108]3 * Registre du Conseil: [1109]1 * Registres du Cons: [1110]1 * Renée of France, Duchess of Ferrara: [1111]1 * Resoluz quil luy soyt donnéung bossot de vin vieulx de celluy de l'hospital: [1112]1 * Rien de plus saint, de plus pur, que les origines du protestantisme français. Rien de plus éloignéde la sanglante orgie de Munster:
[1113]1 * Rien de touchant comme cette correspondance oùle grave réformateur montre une indulgence et une souriante bonhomie qui ne lui sont pas habituelles .... Cet échange de lettres révèle veritablement un Calvin affectueux et délicat qu'on a trop souvent méconnu, sur la foi des Bolsec et des Audin: [1114]1 * Rien ne flattait davantage Calvin que la gloire de bien écrire. Donnons lui donc, puisqu'il le veut tant cette gloire, d'avoir aussi bien écrit qu'homme de son siècle.... Sa plume était plus correcte, surtout en latin, que celle de Luther; et son style, qui était plus triste, était aussi plus suivi et plus châtié. Ils excellaient l'un et l'autre àparler la langue de leur pays: [1115]1 * Rudimenta grammaticae; le miroir de la jeunesse; commentarius puerorum: [1116]1 * Samedi, Mai 27, 1564: [1117]1 * Seigneur Dieu, Père éternal et tout-puissant, nous confessons [et reconnaissons] sans feintise, devant ta Sainte Majesté, que nous sommes pauvres pécheurs, conçus et nés en iniquitéet corruption, enclins àmal faire, inutiles àtout bien, et que par notre vice, nous transgressons sans fin et sans cesse tes saints commandements. En quoi faisant, nous acquérons, par ton juste jugement, ruine et perdition sur nous: [1118]1 * Sire, c'est àla vérite àl'Église de Dieu, au nom de laquelle je parle, d'endurer les coups, et non pas d'en donner. Mais aussi vous plaira-t-il vous souvenir que c'est une enclume qui a usébeaucoup de marteaux: [1119]1 * Storder Leodinensis: [1120]1 * Tout excès appelle une reaction en sens contraire, Calvin subordonne l'Etat àl'Eglise: [1121]1 * Toute sa succession se monta à120 livres, preuve de son entière desintéressement: [1122]1 * Traictédes hérétiques, àsavoir si on les doit persécuter, et comme on se doit conduire avec eux, selon l'advis, opinion, et sentence de pleusieurs auteurs tant anciens que modernes: grandement nécessaire en ce temps plein de troubles, et tris utile àtous, et principalement aux Princes et Magistrats, pour cognoistre quel est leur office en une chose tant difficile et périlleuse: [1123]1 * Traittéde l'authoritédu magistrat en la punition des hérétiques:
[1124]1 * Trois partis religieux, divisé's par des animosités que le temps n'a pas encore assoupies, nous ont transmis des documents sur la vie de cet homme illustre. Les uns, depuis l'apostat Bolsec jusqu'au néo-catholique romantique, Audin, depuis le lutherien fanatique Westphal jusqu'aux 'vieux genevois' Galiffe pere et fils. n'écoutant que la voix d'une haine implacable ou d'une jalousie furieuse, nous le peignent comme une espèce de scélérat souillédes vices les plus honteux, comme un despote altéréde sang, tandis que les autres, depuis Théodore de Bèze, son collègue, jusqu'au pasteur Paul Henry, de Berlin, son zélédisciple, cédant àl'entraînenent d'une amitíe trop indulgente on d'une admiration un peu exaltée, nous le présentent comme un parfait type de la vertu: [1125]1 * Un é'crit violent contre Calvin et ses collègues est trouvédans la chaire d'un des temples: [1126]1 * Un Dieu party en trois ... est uti diable àtrois testes comme le Cerberus que les Poetesanciens ont appelléle chien d'enfer, un monstre: [1127]1 * Un chien abaye, sil voyt quon assaille son maistre; ie serois bien lasche, si en voyant la verite de dieu ainsi assallye, ie faisois du muet sans sonner mot: [1128]1 * Un pauvre prote d'imprimerie, Sébastien Chateillon, posa pour tout l'avenir la grande loi de la tolérance: [1129]1 * Vertue, fortresse et seur confort,: [1130]1 * Veuille donc avoir pitiéde nous, Dieu et Père très bénin, et plein de miséricorde, au nom de ton Fils Jésus-Christ, notre Seigneur; effaçant donc nos vices et macules, élargis nous et augmente de jour en jour les grâces de ton Saint-Esprit, afin que, reconnaissant de tout notre coeur notre injustice, nous soyons touches de déplaisir, qui engendre droite pénitence en nous: laquelle nous mortifiant àtous péchés produise en nous fruits de justice et innocence qui te soient agréables par ice-lui Jesus-Christ. Amen: [1131]1 * a dégénéréen ivraie (ivresse: [1132]1 * afin de mieux garder la distinction qui nous est monstrée en l'Escriture saincte entre le qlaive et authoritédu Magistrat, et la superintendence qui doit estre en Eglise: [1133]1 * as "Guerre àla guerre, guerre àceux qui usent du glaive: [1134]1 * assez àtoute vostre necessité: [1135]1 * avec légitime élection et approbation: [1136]1 * avec son bâton: [1137]1 * ce décret qui nous doit espouvanter: [1138]1 * cite ce passage pour en rire. Mais qui a un coeur le retiendra it jamais: [1139]1 * comme il l'avait ordonné, au cemetiere commun appeléPlein palais sans pompe ni appareil quelconques-làoùil gist auiourd'huy attendant la resurrection qu'il nous a enseigée et a si constamment esperée: [1140]1 * constrainct de se partir de Charlieu pour les folies lesquelles il faisoit: [1141]1 * crime de leze majeste meritant pugnition corporelle: [1142]1 * crime du temps plus que de l'homme même: [1143]1 * dans la seconde moitiéde l'année 1532: [1144]1 * dans le protestantisme français, le premier des modernes: [1145]1 * de Genève: [1146]1 * de l'écriture sainte: [1147]1 * de point se mesler du magistrat: [1148]1 * declaréPasteur et Docteur en caste Eglise: [1149]1 * dizennier: [1150]1 * du tout incorrigible et desesperé: [1151]1 * e: [1152]1 [1153]2 [1154]3 * est nommémaistre Jean: [1155]1 * est un équivalent trés plausible de: [1156]1 * et le: [1157]1 * faux prophètes, damnables trompeurs, apostats, loups, faux pasteurs, menteurs, blasphémateurs, meurtriers des âmes, renonceurs de Jésus Christ, ravisseurs de l'honneur de Dieu, et plus détestables queles diables: [1158]1 * florins,: [1159]1 * fondateur de in Réforme en France et un des pères de notre langue:
[1160]1 * fut grand sans cesser d'être bon; il unit les qualités du coeur aux dons du génie; il ressentit et il inspira les plus pures amitiés; il connut, enfin, les félicita domestiques dans une union trop courte, dont le mystère, àdemi révélépar sa correspondance, répand un jour mélancolique et doux sur sa vie: [1161]1 * homme de moïenne stature, ayant barbe àdemy blanche, et le visage hault et large: [1162]1 * il y a environ six ans, pour en avoir son jugement: [1163]1 * journées: [1164]1 * jouvenceau et follet: [1165]1 * l'Alcoran ou plutôt le Talmud de l'hérésie: [1166]1 * l'un des esprits les plus profonds et les plus puissants de cette Renaissance qui compta tant de génies universels: [1167]1 * la Suisse romande: [1168]1 * la cite de l'esprit bâtie de stoicisme sur le roc de la prédestination: [1169]1 * la fabrique des saints et des martyrs, la sombre forge oùse forgeaissent les élus de la mort: [1170]1 * la jeunesse de cette citésont pires que les brigands, meurtriers, larrons, luxurieux, athéists: [1171]1 * le chant des femmes, se mêlant àcelui des hommes, produit un effet ravissant: [1172]1 * le grand diable: [1173]1 * licenciées lois: [1174]1 * licentiéès loix: [1175]1 * ou de: [1176]1 * par la durée et l'influence de sa langue, de son style: [1177]1 * par quelques frères: [1178]1 * personnage d'un grand esprit et merveilleusement eloquent: [1179]1 * pontife: [1180]1 * potcassé: [1181]1 * qu'il na encore guère reçeu et estéarrestéque l'on luy délivre ung six escus soleil: [1182]1 * que le Consistoire n'ait ni jurisdiction ni puissance de défendre la cène, sinon seulement d'admonester et puis faire relation en Conseil, afin que la Seigneurie avise de juger sur les délinquants suivant leur demerites: [1183]1 * que les moines et les missionnaires citent encore: [1184]1 * quelquefois en une petite ville du pays de Berry, nommée Lignières, et eut entrée en la maison du seigneur du lieu qui estoit pour lors: lequel ... disait ... qu'il lui semblait que, M. Jean Calvin preshoit mieux que les moines: [1185]1 * qui porte en lui la plus large pensée et le plus grand coeur de la Réformation: [1186]1 * réfléchi: [1187]1 * renonceur de Dieu: [1188]1 * s'en alla vers Allemaigne et Itallie: cherchant son adventure, et passa par la ville de Ferrare, ou il receut quelque aumone de Madame la Duchesse: [1189]1 * siècle: [1190]1 * sols: [1191]1 * souverain de la cite: [1192]1 * tant homine que femme avec un bel accord: [1193]1 * un: [1194]1 * un brouillon: [1195]1 * un livre de musique: [1196]1 * un pays fécond en révolutionnaires, en brouillants amis de l'humanité: [1197]1 * un très-exécrable blasphémateur de Dieu: [1198]1 * une petite ville de la Gueldre: [1199]1 * usurier: [1200]1 * ville étonnante oùtout était flamme et prière, lecture, travail, austerité: [1201]1 __________________________________________________________________
This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.
References
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