HISTORY of the REFORMATION in the TIME of CALVIN VOL. 5 by J.H

THE AGES DIGITAL LIBRARY HISTORY HISTORY OF THE REFORMATION IN THE TIME OF CALVIN VOL. 5 by J.H. Merle d’Aubigne B o o k s F o r Th e A g e s AGES Software • Albany, OR USA Version 1.0 © 1998 2 HISTORY OF THE REFORMATION IN EUROPE IN THE TIME OF CALVIN. BY J. H. MERLE D’AUBIGNE, D.D., AUTHOR OF the ‘HISTORY OF the REFORMATION OF the SIXTEENTH CENTURY,’ ETC. Les choses de petite duree ont coutume de devenir fanees, quand elles ont passe leur temps. ‘Au regne de Christ, il n’y a que le nouvel homme qui soit florissant, qui ait de la vigueur, et dont il faille faire cas.’ CALVIN. VOL. 5 3 PREFACE. This is the tenth volume of the History of the Reformation of the Sixteenth Century, and the fifth of the Second Series. The first series described the history of that great epoch from its commencement down to the Confession of Augsburg (1530). The second will include the years intervening between that period and the triumph of the Reformation in various parts of Europe. It is not always easy to fix the latter limit, which varies according to locality. Nevertheless, a rule laid down by the author in his first volume sensibly limits the work he has undertaken. ‘The history of one of the greatest revolutions that has ever been accomplished in human affairs, and not the history of a mere party, is the object of the present undertaking. The history of the Reformation is distinct from that of Protestantism.’ One or two volumes coming, God willing, after this one will bring it to a conclusion. The author divided the history into two series for the convenience of the public but he does not separate them. Together they form a single work. The course that he will probably pursue in future will better express the unity of the great event which has made the sixteenth century famous. Streams at first flow apart; they afterwards unite with each other in succession and form a single river. There comes a moment when the waters undergo the law of concentration: the same phenomenon is manifested in a history like ours. After following up successively the facts of the Reformation in Germany, German Switzerland, France, England, Western Switzerland and elsewhere, we shall concentrate our narrative a little, and present the progress of the great transformation in a single picture. New countries and new men will come before us. In our next volume we shall travel through Scotland, Denmark, Sweden, Hungary, and other parts of Europe, retracing the great features of their religious history. We shall even return to Luther and Melanchthon, whose society is at once so healthy and so pleasant; and also see Calvin at his work in Geneva. 4 One circumstance, besides that already indicated, warns the author to restrict his labor, and might suddenly interrupt it. Time is growing short for him, and he cannot complete his work without the aid of Him who is the master of our days. This volume begins with England. A faithful history of the Reformation is now perhaps more necessary to that country than to any other. The general opinion on the Continent, excepting that of the blind partisans of popery, is that the cause of Reform is won, and that there is no need to defend it. Strange to say this is not entirely true with regard to England — a country so dear to the friends of truth and liberty. Nay, even among Anglican ministers, a party has been formed enthusiastic in behalf of rites, sacerdotal vestments, and superstitious Roman doctrines, and violent in their attacks upon the Reformation. The excesses in which some of its members have indulged are unprecedented. One of them has instituted a comparison between the Reformers and the leaders during the Reign of Terror — Danton, Marat, and Robespierre, for instance — and declares the superiority of the latter. fm1 ‘The Reformation,’ says this Anglican priest in another place, ‘was not a Pentecost; I regard it as a Deluge, an act of divine vengeance.’ In the presence of such opinions and of others which, though less marked, are not less fatal, the history of the Reformation may furnish some wholesome lessons. The history of England is succeeded in this volume by a narrative of the events which led to the triumph of the Reformation in Geneva. That history ought to interest the Protestants of every country, the little city having afterwards played so considerable a part in the propagation of evangelical truth and in the struggles of Protestantism with Popery. For the purpose of his narrative, the author has continued to consult the most authentic sources: original documents, letters written by the persons of whom this history speaks or by their contemporaries, and the chronicles, annals, and books published at that epoch. He has made use of such collections of documents as have been printed; frequently he has had recourse to MSS, of the period which have not yet been published. We live in a literary age when criticism sways the scepter. Criticism is good and necessary: it purifies history and clears the paths to the palace of truth. But if dogmatic epochs have their excesses, critical epochs have 5 theirs also. It was said a long while ago that ‘those who run too hastily after truth shoot beyond it.’ The men who desire to renovate history are like those who desire to renovate cities. The latter begin by pulling down a few ugly houses which disfigure the neighborhood and impede the traffic; but at last they lay their hands on solid and useful edifices, buildings whose destruction is regretted by every one. Wise men will, in critical ages, take moderation and equity for their rule. These have often been wanting in recent days. There is a criticism called by the Germans hypercriticism, which not only denies what is false, but even what is true. The Holy Scriptures have been the special object of its attack. It has denied the authenticity of the writings of St. John, St. Paul, Isaiah and other sacred writers, and the truth of many of the facts which they record. If the sacred books have not been spared by this criticism, writings purely human, the facts of history, have not escaped unassailed. There have been numerous instances of this in Germany and elsewhere. Several facts which belong to the history of the Reformation of France and French Switzerland have been recently called in question both in reviews and pamphlets. The author has felt it his duty to prove the historical reality of his statements, not only in the Preface to the French edition of this volume, but in the February Number of the Revue Chretienne (1869) published in Paris by M. Meyrueis. He has not thought it necessary to give these details in the English edition, because the statements which called them forth are unknown in England. It will be sufficient to indicate the principal points which have been denied with too much precipitancy, and the correctness of which the author has proved by the soundest demonstration. The first fact relates to Le Fevre of Etaples. The author stated in his History that that theologian, the writer of a remarkable translation of the Holy Scriptures into French, had taught the great doctrine of the Reformation — justification by faith through grace — as early as 1512, that is to say, four or five years before Luther. This having-been disputed, the author proved it by the existence of Le Fevre’s Commentary on the Epistles of St. Paul published in 1512, in which that doctrine is distinctly taught, and which is preserved in the Bibliotheque Imperiale at Paris. He added other proofs derived from the writings of Farel and Beza, as also from the learned critic Richard Simon, Bayle, etc. 6 The second fact concerns William Farel. The author said in his History that this Reformer, the most zealous evangelist, of that period, had imbibed the evangelical doctrines at Paris from the lessons Of his master, Le Fevre of Etaples, and that he was converted between 1512 and 1514 before the beginning of the Reformation properly so called. That point having been denied, the author proved it by the positive declarations of Le Fevre and Farel. The latter says pointedly: ‘This took place in the time of Louis the Twelfth.’ Now Louis XII. died in 1515. The third fact relates to Thomas ab Hofen, the friend of Zwingle, and deputy from Berne to Geneva in 1527. The author wrote in his History that this layman was, properly speaking, the first who labored to spread the Gospel in Geneva. As that statement had been impugned, the author proved it by the German and Latin letters of Zwingle and of Ab Hofen himself. The fourth fact concerns Robert Olivetan, Calvin’s cousin, and author of the first translation of the Bible into French. It has been doubted whether he was tutor in the family of a Genevese councillor in 1532, and whether he ‘evangelized’ at that time in Geneva. The author proved his statement by the positive testimony of the reformer Froment, in his Actes et Gestes de Geneve, and by extracts from the official records of the Genevese Council. He has demonstrated that Olivetan preceded in Geneva as a preacher of the Gospel, not only Calvin but Farel and Froment. Lastly, the fifth fact relates to Calvin. A Genevese writer denied a few years back that Calvin, when returning from Italy, passed through Aosta, where there exists, however, a monument erected to commemorate his flight.

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