complished much for the Gospel, and afterwards endured a martyr's death and doubtless received a martyr's reward.1 Commentary upon Seneca De Clementia. During the first year of Calvin's stay at Paris after leaving the university (1532), he published an edition of Seneca De Clementia with a Commentary. He was induced to do this by the severity of the persecution against the favorers of the Reformation. He hoped by this means to reach the king, who was accustomed to see all the literary productions of his subjects, and to show him and other persecutors the folly of their course. The danger which he incurred, did not prevent him from speaking out boldly and freely in this commentary. Seneca in the original treatise recommends clemency to Nero, including in this term all the virtues which relate to the intercourse of man with man, and points out not only the danger but the futility of the exercise of tyrannical power. Calvin's design was, covertly to compare the king to Nero, and to show, that there was in this treatise of Seneca, instruction profitable for the princes of his own time. He also wished to threaten the king by representing the instability of a tyrant's throne. The republication of an old author was chosen, because a new work in which such sentiments were expressed could not have been issued. This work seemed to be just adapted to Calvin's purpose. Besides, Seneca was a favorite author with him; the earnestness and the strong feeling of justice which was exhibited in this treatise, found a full response in his breast. The commentary consists mainly of explanations of the facts and ideas in the original, and shows by numerous quotations from ancient authors the extent and thoroughness of Calvin's early studies. It is said by Waterman to be "a specimen of learning and eloquence unrivalled as the production of a young man at the age of twenty-two [twenty-three] years." The boldness of some of his remarks is surprising when we consider the circumstances in which the volume was issued. In the first chapter he says: "It has been said not without reason by Plutarch, that it is difficult to give counsel to those who are seated on thrones; for they think it is not kingly to live according to the dictates of rea 1 Calvin says of him in the 4th chap. of his book against the Libertines: Feu Etienne de la Forge dont la mémoire doit être bénite entre les fidéles comme d'un saint martyr de Christ. 1845.] Feelings in reference to his first Work. 349 son, since the greatness of the king consists in unrestrained license. They call it servile to submit to another's direction; therefore they shape their conduct according to their own rule and habit, or rather according to their own desire," etc. In the 26th Book, Calvin says: "Here he [Seneca] shows how dangerous it is for a ruler to allow himself to be governed by cruelty and wrath, since so many avengers may arise; and even if he were perfectly secure from them, cruelty is so abominable and despicable, that on this account alone it is worthy of execration. Finally, how far such a barbarous feeling should be from a prince! The destruction of others is the destruction of his power, the advancement of the happiness of the whole and of individuals establishes and augments his greatness." 66 The dedication of this book to Claude Hangest (Mommor), abbot of St. Eloi, is dated at Paris, April 4th 1532: This Commentary accept as the firstlings of my fruits, which of right belong to you, since to you I owe myself with all that I possess, but especially since I was nurtured as a child in your house, and initiated into the same studies with you," etc. Near the beginning of this dedication he says: "I must ask to be excused, since I, a poor man from the people am possessed of but a moderate, rather indeed a small share of learning, and have nothing which could produce much hope of honor. This sense of my unworthiness has kept me until now from publishing anything.” Calvin's strong feeling of gratitude and of his own unworthiness, was however connected with a degree of confidence that his work was not without merit: "I am persuaded," he says, "that a really just critic will yield me some small degree of gratitude for this work." But yet his letters show that he was not without the solicitude which young authors are accustomed to feel. To Francis Daniel, from Paris 1532, he writes: "The Books of Seneca on Clemency are finally printed at my own expense and trouble. Now exertions must be made to collect funds from every quarter to defray the expense of this edition. Further, in order that I may be certain in what estimation I am held, I wish you to write me with what favor or hostility the commentary shall be received. I send you a copy, which keep for yourself."2 Another letter to F. Daniel, dated Paris, April 22d, is of a somewhat similar tenor: "Finally the die is cast. My Commentary has been issued, but at my own expense, which has required 1 See Henry, Bd. 1. S. 53. 2 Mss. Archivi Ec. Bernensis. more specie than you would believe. Now I am using every exertion to collect in what I have paid out. I have persuaded some professors in this city to notice the book, and a friend in the university of Bourges has been induced to announce it from the pulpit. You also can aid me in this, and will, I doubt not, for old acquaintance sake, especially as it can be done without endangering your own reputation, and perhaps with some public advantage. If you conclude to do me this favor, I will send you a hundred copies, or as many as you think best. In the meantime accept this copy and when you receive it, do not think yourself laid under obligations by it. I wish you to act perfectly freely. Farewell, and write soon." This Commentary was published in his own name translated into Latin, as was very often done at that time, (Calvinus, originally Caulvin) which he afterwards generally retained. The influence upon the king was as little seen, as upon Nero when the book was originally published. In this same year (1532), Francis united himself in a new league with the pope against the emperor, and there was much said of convening a general council of the church to settle all differences. A letter from Calvin to Bucer dated Noyon, Sept. 1532, shows that he was already in correspondence with the Strasburg Reformers, and is worthy of quotation in connection with the account of the Treatise on Clemency as indicating Calvin's warm sympathy for those who were persecuted. It concerns a refugee who was accused of being an anabaptist: "If my entreaties, if my tears avail anything, I implore thee, Bucer, aid him in his necessity. To thee he betakes himself in his distress. Thou wilt succor the orphan. Let him not fall into the extremity of misery," etc. Calvin's flight from Paris-Residence in Angouleme and in NeracReturn to Paris, 1533, 1534. A new occasion soon offered itself for Calvin to attempt to exert an influence over the authorities and citizens of the higher ranks in Paris. Nicolas Cop, the rector3 of the Sorbonne, accord 1 Mss. Archiv. Ec. Bernensis. * See Pseudonymie Calvin's, Henry, Das Leben u. s. a. Beil. 3. Seite 29. 3 Mr. Henry says: der neuerwählte Rektor, but I do not find evidence that this was an Inaugural Address. It should rather seem to be the recurrence of an annual exercise. 1845.] Attempt to arrest Calvin. 351 ing to custom, delivered a public address on the day in which the Catholics celebrate the festival of All-Saints (1st of Nov.). In this oration he spoke with much freedom of the errors of the church, and of the doctrines of the pure Gospel. So open an attack could not be passed unnoticed. The Sorbonne was in commotion, and the Parliament demanded, that the rector should be brought before them to answer for his conduct. It does not certainly appear what agency Calvin had in the preparation of this address. But whether he was the author or only the adviser of Cop, suspicion rested on him. Cop intended at first to appear before the tribunal, but being warned by his friends of the danger, he contrived to escape from his attendants, and went to his native city Basil. They sent forthwith to arrest Calvin. The bloody Morin went to his lodgings at the College Fortet, but he either happened to be absent, or escaped in the garb of a vinedresser, after having been let down from the window in a basket.2 His papers, among which were many letters to his friends, were seized, and thus most of those who had written him were brought into imminent danger, so violent was the hatred against him. But the queen of Navarre interposed in behalf of Calvin and others who favored the reformed doctrines, and thus, for the time, averted the impending storm. Although this bold attempt of the youthful Reformer resulted so unfavorably, he was not disheartened. The protection of the queen of Narvarre gave him new courage. The very success of his persecutors advanced in the end the cause of the reformation; for his unsettled life enabled him to exert a more extensive influence than he otherwise would have done. The seed was sown broad-cast over France and all the attempts of the enemy to root it up were vain. He first went to Angouleme in Saintonge, where he received a hearty welcome in the house of his friend Louis du Tillet, canon of Angouleme.3 Here at the request of this friend he wrote 1 Du Pin says: Calvin la composa: Fleury: Cop avec lui de frequentes conversations: Beza: suggessit eam Calvinus, in qua purius et apertius quam antea consuevissent, de Religione disserebatur. This ac 2 Beza says: Quo forte domi non repeto. Desmay according to Drelincourt p. 175: Calvin echappé par la fenêtre se sauva de le fauxbourg de St. Victor au logis d'un vigneron et changea lá dedans ses habits, etc. count substantially seems to have been current among the people, and is corroborated among others by P. Masson. 3 Frère de Jean Tillet greffier du Parlement de Paris et de Tillet évêque de Meaux. short Sermons or exhortations, which were read by the curates on the Sabbath, and scattered among the people. Thus they were silently but surely interested in the new doctrines. Du Tillet afterwards fled with Calvin to Switzerland, and later still recognized him at Geneva and brought him forth from the concealment which he so much desired. It seems that Calvin remained some time in Angouleme. One hundred and fifty years after, his residence there was remembered, for a vineyard was then called, "the vineyard of Calvin." While there he resided in the house of Du Tillet, whom he taught the Greek language. He also commenced and, it is said, wrote a great part of, the first edition of the Institutes of the Christian Religion, while in Angouleme. In compliance with an invitation from queen Margaret, Calvin visited Nerac, her residence. Here he first saw J. le Fevre d'Estaples, who, as mentioned above, had taken refuge in Bearn from the violence of the Sorbonne. This grey-haired old man comprehended at once the character of the youthful guest, and confirmed the queen in her prepossessions in his favor. He foretold, at that time, that he would be a powerful instrument for establishing "the kingdom of God" in France. Not unlike this was the declaration of the old priest to Luther, when he was dangerously ill at Erfurth, that he would not die, for God had great things in store for him, and would exalt him, and enable him to console others in turn; for God loveth whom he chasteneth.' 2 During Calvin's residence at the Court of Navarre, in 1533, he wrote F. Daniel, giving some account of the troubles of the queen, on account of her attachment to the cause of the Reformation. In her book, entitled The Mirror of a Sinful Soul, she had omitted many of the doctrines of the church and substituted for them justification the blood of Christ. This book excited the indigna?tion of the Sorbonne, and they placed it among the books which were prohibited. But when a complaint was made to the king, they were obliged to retract. Hatred to the book led to the acting of a play at the college of Navarre, in which a queen was introduced as receiving the gospel from a Fury, which destroyed her senses and caused her to perpetrate many foolish and cruel deeds. The leaders in this affair were called to an account, and tried before a civil tribunal.3 1 Du Pin speaks of them as a volume entitled: Avis chretiens pour être làs par les Curez, aux Prones. 2 Audin's Life of Luther, Eng. Tr. p. 13. 3 The original letter, which is too long for translation here, may be seen, |