1845.] The first Reformed Church in France. 343 State policy, court intrigue, political parties and ambitious projects have in France more than elsewhere shaped its destinies. Nowhere but at the French court could the decree of Merindole have been pronounced, and in no other country but France or Spain could its execution have been sanctioned. Francis I. by his liberal policy in the beginning of his reign, attracted about him many scholars from foreign countries, especially from Germany. Intercourse with such men as William Budaeus, William Cop, and Peter Stella, and correspondence with Erasmus and others of similar character, induced him to look at first without much distrust upon the influence, which was exerted by learned foreigners in his dominions, in favor of the new views of religion. The sect afterwards known as Reformers and Huguenots, first made their appearance, in France, in the village of Meaux, within thirty miles of Paris.2 J. le Fevre d'Etaples,3 tutor to the sons of the king, Arnaud and Gerhard Roussel of Picardy, and especially William Farel of Dauphiny, then teacher in the college le Morin at Paris, instructed some of the people of this village in the principles of the Gospel, as early as in 1521.4 Their bishop, the learned Briçonet, is said to have favored their proceedings at first, although afterwards, when persecution arose, he disavowed all sympathy with their doctrines. Here, soon after, the first reformed church was collected and one John (or Peter) Leclerc, a native of this village and by trade a wool-carder, was made their pastor. In a short time the congregation at Meaux amounted to three or four hundred persons. But their number made them known; and the clergy becoming alarmed, an edict was published against the heretics, through their influence, in 1523, and the congregation was broken up and dispersed. 1 Schroeckh, Kirchengesch. seit des Reform. Bd II. S. 208 sq. Du Pin, Nouvelle Bibliotheque des Auteurs Ecclesiastique, Tom. XIII. p. 173. 3 Le Fevre, Faber Stapulensis, was persecuted by the Sorbonne because, after a long struggle against them, he had introduced an improved method of studying philosophy and mathematics, and had proscribed scholasticism and thus brought their instructions into disrepute. He was also distinguished as a biblical student. He published a Commentary on Paul's Epistles in 1512, and upon the Gospels in 1522. In 1523 his Translation of the Gospels appeared at Paris, and in 1530 a translation of the whole Bible at Antwerp --Henry's Leben d. J. Cal. Bd. 1. S. 17. About this time, according to Browning's History of the Huguenots, p. 6, Melancthon and Bucer visited France; he does not however give his authority for the fact. In consequence of this persecution, Farel retired to Neufchatel and Geneva, where he prepared the way for Calvin's arrival a few years later. Leclerc having written a letter against indulgences in which he represented the pope as Antichrist, was seized, and after being beaten with rods and branded with a hot iron, was banished, and shortly after burned at the stake. Le Fevre retired to Nerac in the territory of the queen of Navarre. Gerhard Roussel, after returning from a visit to Luther, remained in the service of the same queen. Many were driven from France in consequence of these violent proceedings. When Francis returned from his captivity in Spain in 1526, he found that the Lutheran heresy had spread throughout France; and it was hinted to him that God's vengeance was even then visiting the country in consequence of it. He forthwith encouraged civil prosecution against all those who were guilty of preaching this heresy. The influence of the dutchess d'Estampe, who secretly favored the reform, and of the queen of Navarre was more than counterpoised by that of the cardinal de Tournon, archbishop of Lyons, the king's principal adviser. He alone was said to "equal in cruelty a whole Inquisition." In 1528 Dymond Levoy and six others were burned at the stake, and the king 1 Margaret of Navarre was the only sister of Francis 1. The celebrated Jane of Navarre or Jane d'Albret, mother of Henry IV, was her daughter. She was distinguished for the encouragement which she gave to agriculture, commerce, and the arts in her dominions, but more for the protection which she extended to the persecuted protestants. At first, without openly embracing the doctrines of the Reformation, she plead the cause of the Reformers at the court of Francis, and sheltered them in her own little principality of Bearn. But she afterwards avowed her sentiments so publicly, that the constable Montmorenci, did not hesitate to say to the king, that if he would extirpate heresy he "must begin with the queen his sister." But the king had so much confidence in her sisterly affection that he replied, "Do not speak to me upon that matter, she loves me too well to think otherwise than I approve."-Browning's Hist. of the Huguenots,p. 6-Margaret wrote a book entitled: The Mirror of a sinful Soul,' at which the Sorbonne were greatly offended. She also had a prayer-book prepared for her use, in which all the invocations of the mother of God and the saints, were omitted, (Du Pin, T. 13. p. 174,) and appointed Roussel to the bishopric of Oleron. She possessed considerable poetic talent, and sometimes by the liveliness of her composition, passed the bounds of propriety, although she was remarkably pure in her life. By her exertions for Francis, when a captive in Spain, she acquired an influence which she ever exerted as much as was in her power, to soften and control the cruel disposition of her brother and his counsellors, against the persecuted in his dominions. The king commonly named her: "Sa mignonne." 1845.] Letters from Paris. 345 went bareheaded, and accompanied by a procession of priests and monks, to see the execution.1 Some of the works of Luther were already considerably known in France. The anathemas of the Sorbonne against them and their author, whom they called one of the worst of heretics, did not prevent their circulation. John Froben a printer at Basil writes to Luther: "Having obtained at the last Frankfort fair a copy of certain treatises written by you, which have been approved by learned men, I immediately put them to press, and sent six hundred copies to France and Spain."2 Persecution increased with the increasing spread of the reformed opinions, and many persons before 1530, in addition to those previously mentioned, obtained the crown of life "yet so as by fire." Calvin at Paris. The date of several unpublished letters in the Library of Geneva, shows that Calvin was in Paris a considerable time during his university course. These letters exhibit the private character of Calvin so well, that some extracts cannot be uninteresting. One dated Paris, June 24th, 1529, to Francis Daniel, when Calvin was twenty years of age, shows, that he had not then openly renounced the practices of the Catholic church, although they seem not to have had a very strong hold upon him. A sister of Daniel, it appears, was about to take the vow of celibacy at Paris. "After we arrived here a few days since, I was so fatigued with the journey, that I could not for four days set foot out of the house; although I was scarcely able to endure it, I passed the time in the greetings of my friends. Sunday I went to the convent with Cop, who wished to accompany me, so that, as you suggested, I might pass the holyday, on which your sister had permission to make her vows, with the cloister-women. Among them was a daughter of the banker at Orleans, to whom your brother is apprenticed. While he spoke with the abbess of her, I inquired of your sister in reference to her state of mind, whether she took the yoke upon herself with tender feeling, or having stifled feeling was inflexible. I mentioned to her several times, that she could confide in me all the misgivings which she might have. I never saw greater willingness or readiness.-It might be said that she sported with toys, so often did she speak of vows. I did not wish to dissuade This fact is related on the authority of Browning, Hist. of Huguenots, p.7. 2 M'Crie's Hist. of the Reform. in Italy, p. 51. her from her purpose, for I had not gone there with that design, but she told me in few words, that she should not rely too much on her own strength, in order not to promise anything rashly, but entirely on the power of God in whom we are and live."-" As respects myself, I have yet no settled abode, although many have been offered me, and I have been requested by my friends to avail myself of their kindness at my pleasure. The father of Coiffart has offered me his hospitality so cordially, that you would say it was entirely proper for me to join myself as companion to the son. Coiffart himself has also often importuned me to become a fellowlodger with him. And nothing has been more grateful to me than this good will of a friend, whose companionship, as you yourself know, would be externally so pleasant and profitable. I should have forthwith acceded to his proposal, had I not previously decided to devote myself this year to Damesius, whose school is quite remote from Coiffart's dwelling. All your friends send greetings especially Coiffart, and Vierman with whom I ride. Greet your mother, your wife, your sister Francisca. Farewell." In another letter of Nov 13th, 1529, he expresses his gratitude to Daniel for pecuniary assistance. He devotes himself and all that he possesses to him.-Moreover he will always be ready to ask of him again: neque enim foeneraris beneficia sed gratuita largiris. He expresses his misgivings on account of his demands: Forte videar oblique pecuniam exigere, sed ne tu oblique mordax, et parum benignus interpres, nisi ut soles, lepide jocaris, etc.— He asks him to greet Wolmar whom he calls simply Melchior, and shows in what manner he calls in the books he had lent: Odysseam Homeri quam Sucqueto commodaveram, finges a me desiderari et receptam penes te habebis.2 In a letter to N. Chemin written the same year, 1529, he exhibits his strong sense of right even in small things. He takes nothing easily, nothing with true French indifference, especially in friendship. He concludes this letter by asking Chemin to greet all his friends except F., "whom," he says, "I have concluded to soften by my silence since I have been unable, either by affectionate entreaty or strong language, to extract anything from him; and what is worst of all, when his brother came here, he did not even send me salutations by him."3 After leaving the university, Calvin again resided for a time at 1 Mss. of the Genevan Library. Henry, S. 41, 42, quoted from the Mss. of the Gen. Lib. 3 Gen. Mss. 1845.] Calvin's first Efforts for Reform. 347 Paris. Religious feeling now governed his whole life. He gave up all his previous pursuits for theology and the advancement of the new doctrines. Soon after, he openly renounced the living which had been bestowed upon him, although he might have still retained it, had he chosen to do so.1 The Lutherans in Paris, for so those who adopted the tenets of the Reform were still called, as the name Huguenot had not yet been applied to them, were accustomed to meet privately and Calvin preached to them. His influence both in private and in his sermons was daily felt more and more by all who loved the truth.2 The strong views, which thorough study and the powerful influences of the divine Spirit enabled him to take of Scripture doctrine, were just what was needed to strengthen the faith of those who had hardly yet emerged from the darkness of popish superstition. The power of his own faith and the positive tone of his sermons are indicated by the formula with which his appeals to his audience always closed: "If God be for us who can be against us.” The vigor, perseverance and success with which he applied himself to this his first work, is well exhibited by a contemporary French writer and a Catholic: In the midst of his books and his studies he was of a nature most active for the advancement of his sect. We have sometimes seen our prisons overflowing with poor misguided people, whom he incessantly exhorted, consoled and confirmed by letters; and messengers were never want. ing to whom the doors were open, notwithstanding the watchfulness of the jailors against them. Such were the measures at the outset, by which he gained over, foot by foot, a part of our France. In like manner, after a long time, seeing a disposition to follow him, he determined to take a bolder step3 and send us ministers, called by us preachers (Predicans), to exercise his religion in secret even in our city of Paris, where death-fires were kindled against them."4 Among other hearers of Calvin at this time at Paris, there was a merchant named Etienne de la Forge who ac According to Drelincourt, as quoted by Bayle, Art. Calvin, this was not done until 1534. The historian Claude Fleury says: Etant a Paris, il se fit bien tôt connoître a ceux qui avoient secretement embrassé la reformation, et il eut avec eux d'etroites liaisons qui fortifierent en lui le funeste penchant quil avoit pour toutes les nouvelles opinions.-Histoire Eccl. Tom. 27. p. 396. 3 Franchir le pas. Pasquier Recherches de la France, L. VIII. p. 769. Compare Henry Leben u. s. a., Bd. I. Beil. 1. |