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CALVIN had not quitted Paris. He was at one moment on the boulevards with the merchant De la Forge, at another in the university quarter with Cop; in the dwellings of the poor, and the mansions of the nobles, 'increasing greatly the work of the Lord,' says Beza, 'not only by teaching truth, but also by opposing the heretics.'483 He then retired to his chamber and meditated. He turned his piercing glance upon the future, and fancied he could see, in a time more or less remote and through certain clouds, the triumph of the Gospel. He knew that the cause of God in general advances painfully; that there are rocks in the way; that interest, ignorance, and servility check it at every moment; that it stumbles and falls, and men may think it ruined. But Calvin believed that He who is its Head would help it to overcome all its enemies. 'Only,' he said, 'those who bear its standard must mount to the assault with unflinching courage.' Calvin, thinking that the time for the assault had come, desired that in the university itself, from that pulpit which all Europe respected, the voice of truth should be heard after centuries of silence. A very natural opportunity occurred.

=THE CHRISTIAN PHILOSOPHY.=

During the month of October Cop was much occupied with a task that had fallen to him. It was the custom of the university for the rector to deliver an inaugural address in Latin on All Saints' Day in one of the churches of Paris. Calvin thought that it was his duty to take advantage of this opportunity to proclaim the Gospel boldly in the face of France. The rector replied that he was a physician, and that it was difficult for him to speak like a divine: 'If, however, you will write the address,' he said, 'I will promise to deliver it.' The two young men were soon agreed; they understood the risk they ran, but were ready to incur it, without presumption however, and with prudence. They agreed to explain the essence of the Gospel before the university, giving it the academic name of Christian Philosophy. 'Christ,' says Calvin, 'desires us to be like serpents, careful to avoid all that may hurt us; and yet like doves, who fly without fear and without care, and who offer themselves innocently to the fowlers who are laying snares for them.'484

All Saints' Day, 1533, having arrived, the university assembled with great pomp in the Mathurins' church; many were impatient to hear Cop, whose conduct in the case of the Queen of Navarre had made him an object of suspicion to the Sorbonne. A great number of monks, and especially of Franciscans, took their places and opened their ears. There were however scattered about the church many steadfast friends of the Gospel, who had come to be present at the assault and perhaps witness the triumph of their faith. Among them, and on a bench apart, sat a young man of humble appearance, calm, modest, and attentive to all that was said. Nobody suspected that it was he (Calvin) who was about to set the university, and indeed all France, in commotion. The hour having come, all the dignitaries, professors, and students fixed their eager eyes upon Cop as he rose to speak. He pronounced the opening address 'in a very different fashion,' says Theodore Beza, 'from what was usual.' There was a simplicity and life in his delivery which contrasted strongly with the dryness and exaggeration of the old doctors. The discourse is of importance in the history of the Reformation; we shall give it, therefore, in part, all the more because it has lain unknown until this hour among the manuscripts of the library of Geneva, and is now first presented to the christian public.485

=COP'S INAUGURAL DISCOURSE.=

'Christian philosophy is a great thing,' said the rector; 'a thing too excellent for any tongue to express and even for any mind to conceive its value. The gift of God to man by Jesus Christ himself, it teaches us to know that true happiness which deceives nobody, making us believe and comprehend that we are truly the sons of God.... The brightness of the splendour of this wisdom of God eclipses all the glimmerings of the wisdom of the world. It places its possessors as far above the common order of men, as that order is itself above the brutes.486 The mind of man, opened and enlarged by the divine hand, then understands things infinitely more sublime than all those which are learnt from our feeble humanity. How admirable, how holy must this divine philosophy be, since, in order to bring it to men, God was willing to become man, and, to teach it to us, the Immortal put on mortality! Could God better manifest his love to us than by the gift of his eternal Word? What stronger and tenderer bond could God establish between himself and us than by becoming a man such as we are? Sirs, let us praise the other sciences, I approve of it; let us admire logic, natural philosophy, and ethics, in consideration of their utility; but who would dare compare them with that other philosophy, which explains what philosophers have long been seeking after and never found ... the will of God? And what is the hidden will that is revealed to us here? It is this: The grace of God alone remits sins.487 ... The Holy Ghost, which sanctifies all hearts and gives eternal life, is promised to all christians.488 If there is any one among you who does not praise this science above all other sciences, I would ask him, what will he praise? Would you delight the mind of man, give him repose of heart, teach him to live holy and happily? Christian philosophy abundantly supplies him with these admirable blessings; and, at the same time, it subdues, as with a wholesome rein, the impetuous movements of the soul.489 Sirs, since the dignity and glory of this Gospel are so great, how I rejoice that the office with which I am invested calls upon me to lay it before you to-day!'

This appeared a strange exordium to a great number of hearers: What! not a word about the saints whom all catholics glorify on this day?... Let us wait, however, and see.

The rector then announced that according to custom he would explain the Gospel of the day, that is, the beatitudes pronounced by Jesus on the mountain. 'But first of all,' he said, 'unite with me in earnest prayer to Christ, who is the true and only intercessor with the Father, in order that by his fertilising Spirit he may enlighten our understandings, and that our discourse may praise him, savour of him, be full of him, and reflect his image, so that this divine Saviour, penetrating our souls, may water them with the dew of his heavenly grace!'490

Then the rector explained the happiness of those who are poor in spirit, who mourn, who hunger and thirst after righteousness.

=THE DISCOURSE CAUSES A SENSATION.=

The university had never heard the like. An admirable proportion was observed throughout the address; it was academical and yet evangelical—a thing not often seen. Calvin had discovered that tongue of the wise which useth knowledge aright. But the enemies of the Gospel were not deceived. Through the thin veil with which he had covered the grandeur of divine love, they discovered those heights and depths of grace which are a source of joy to the true christian, but an object of abhorrence to the adversary. There was an indescribable uneasiness among the auditory. Certain of the hearers exchanged glances, in this way indicating to one another the passages which seemed to them the most reprehensible. University professors, priests, monks, and students—all listened with astonishment to such unusual language. Here and there in the congregation signs of approbation might be observed, but far more numerous signs of anger. Two Franciscans, in particular, were so excited that they could scarcely keep their seats; and when the assembly broke up they were heard expressing their indignation in loud terms: 'Grace ... God's pardon ... the Holy Ghost ... there is abundance of all that in the rector's discourse; but of penance, indulgences, and meritorious works ... not a word!' It was pointed out to them that the rector, according to custom, had ended his exordium with the salutation which the angel had addressed to Mary; but that, in the opinion of the monks, was a mere form. The words being in Scripture, how could the rector refuse to pronounce them? Had he not besides begun by saying that Christ is the only true intercessor, verus et unus apud Patrem intercessor?... What is left then to Mary, except that she is the mother of the Saviour? The Sorbonne was filled with anger and alarm.... To select the day of the festival of All Saints, in order to proclaim that there is only one intercessor! Such a crime must not remain unpunished. If Cop wished to produce a sensation, the monks will produce one also! The two Franciscans having consulted with their friends, their opinion was that the university was not to be trusted. Consequently they hastened to the parliament and laid the rector's heretical propositions before it.

Cop and Calvin had each retired separately, and been visited in their respective apartments by many of their friends. Some of them did not approve of these great manifestations; they would have wished the evangelicals to be content with a few small conventicles here and there in retired places. Calvin did not agree with them. In his opinion there was one single universal christian Church, which had existed since the time of the apostles, and would exist always. The errors and abuses abounding in christendom, profane priests, hypocrites, scandalous sinners, do not prevent the Church from existing. True, it is often reduced to little more than a small humble flock; but the flock exists, and it must, whenever it has the opportunity, manifest itself in opposition to a fallen catholicism. The reformers themselves, though it is frequently forgotten, maintained the doctrine of a universal Church; but while Rome counts among the number of signs which characterise it 'a certain pomp and temporal possessions,'491 the evangelical doctors, on the contrary, reckon persecution and the cross as a mark of the true Church. Cop and Calvin were to make the experiment in their own persons.

=DEBATES IN THE UNIVERSITY.=

The rector was not inclined to give way to the monks: he resolved to join battle on a question of form, which would dispose his colleagues in his favour, and perhaps in favour of truth. It was a maxim received in the university, that all its members, and a fortiori its head, must be tried first by the corporation, and that it was not permissible to pass over any degree of jurisdiction.492 Accordingly, on the 19th of November, the rector convoked the four faculties, and, having undertaken the defence of his address, complained bitterly that certain persons had dared to carry the matter before a foreign body. The privileges of the university had thus been attacked. 'It has been insulted by this denunciation of its chief to the parliament,' said Cop; 'and these impudent informers must give satisfaction for the insult.'

These words excited a great commotion in the assembly. The theologians, who had hung down their heads in the case of the Queen of Navarre,

... N'osant approfondir

De ces hautes puissances

Les moins pardonnables offenses,

resolved to compensate themselves by falling with their whole strength upon a plain doctor, who was besides by birth a Swiss. Every one of them raised a cry against him. The university was divided into two distinct parties, and the meeting reechoed with the most contradictory appeals. The theologians shouted loudest: 'Time presses,' they said; 'the crisis has arrived. If we yield, the Romish doctrine, vanquished and expelled from the university, will give place to the new errors. Heresy is at our gates; we must crush it by a single blow!'—'The Gospel, philosophy, and liberty!' said one party.—'Popery, tradition, and submission!' said the other. The noise and disturbance became such that nothing could be heard. At last the question was put to the vote: two faculties, those of letters and medicine, were for Cop's proposition; and two, namely, law and divinity, were against it. The rector, to show his moderation, refused to vote, being unwilling to give the victory to himself.493 The meeting broke up in the greatest confusion.

The rector's address, and the discussions to which it gave rise, made a great noise at court as well as in the city; but no one took more interest in it than the Queen of Navarre. The question of her poetry had been the first act; Calvin's address was the second. Margaret knew that he was the real author of the discourse. She always granted her special patronage to the students trained in any of her schools. She watched the young scholars with the most affectionate interest, and rejoiced in their successes. There was not one of them that could be compared with Calvin, who had studied at Bourges, Margaret's university. The purity of his doctrine, the boldness of his profession, the majesty of his language, astonished everybody, and had particularly struck the queen. Calvin was one of her students for whom she anticipated the highest destinies. That princess was not indeed formed for resistance; the mildness of her character inclined her to yield; and of this she was well aware. About this time, being commissioned by the king to transact certain business with one of her relations, a very headstrong woman, she wrote to Montmorency, 'Employ a head better steeled than mine, or you will not succeed. She is a Norman woman, and smells of the sea; I am an Anjoumoise, sprinkled with the soft waters of the Charente.'494 But, mild as she was, she took this matter of Cop and Calvin seriously to heart. When the friends of the Gospel placed the candle boldly on the candlestick to give light to all France, should a violent wind come and extinguish it?

=INTERVIEW OF CALVIN AND MARGARET.=

The Queen of Navarre summoned Calvin to the court, Beza informs us.495 ... The news circulated immediately among the evangelical christians, who entertained great hopes from it. 'The Queen of Navarre,' they said, 'the king's only sister, is favourable to true religion. Perhaps the Lord, by the intervention of that admirable woman, will disperse the impending storm.'496 Calvin accordingly went to court. The ladies-in-waiting having introduced him into the queen's apartment, she rose to meet him, and made him sit down by her side, 'receiving him with great honour,' says Beza, 'and hearing him with much pleasure.'497 The two finest geniuses which France then possessed were thus brought face to face—the man of the people and the queen, so different in outward appearance and even as to the point of view from which they regarded the Reform, but yet both animated with an ardent desire to see the triumph of the Gospel. They communicated their thoughts to each other. Calvin, notwithstanding the persecution, was full of courage. He knew that the Church of Christ is exposed to changes and error, like all human things, and the state of christendom, in his opinion, showed this full clearly; but he believed that it possessed an incorruptible power of life, and that, at the very moment when it seemed entirely fallen and ruined, it had by the Holy Spirit the ability to rise again and be renewed. The hour of this renewal had arrived, and it was as impossible for men to retard it as to prevent the spring-time from budding and covering the earth with leaves, blossoms, and fruit. Yet Calvin was under no delusion as to the dangers which threatened evangelical christianity. 'When the peril is imminent,' he said, 'it is not the time to indulge ourselves like silly, careless people; the fear of danger, serving as an incentive, should lead us to ask for God's help, and to put on our armour without trembling.' The queen promised to use all her influence to calm the storm. Calvin was conducted out of the palace with the same attentions that had been paid him when he entered it. He afterwards spoke about this interview to Theodore Beza, who has handed it down to us.498

Still the sky became more threatening. The parliament, paying no respect to the privileges of the university, had entertained the complaint of the monks; the rector, therefore, received a message from this sovereign court summoning him to appear before it. Calvin knew quite well that a similar process would soon reach him; but he never shrank back either from before the despotism of an unjust power, or from the popular fury. 'We are not in the school of a Plato,' he said, 'where, sitting in the shade, we can indulge in idle discussions. Christ nobly maintained his doctrines before Pilate, and can we be so cowardly as to forsake him?'499 Cop, strengthened by his friend, determined to appear to the summons of the parliament. That body had great power, no doubt; but the rector said to himself that the university possessed incontestable privileges, and that all learned Europe had been for many centuries almost at its feet. He resolved to support its rights, to accuse his accusers, and to reprimand the parliament for stepping out of the lawful course. Cop, therefore, got himself ready to appear, as became the head of the first university of the christian world. He put on his academical robes, and preceded by the beadles and apparitors, with their maces and gold-headed staves,500 set out with great ceremony for the Palace of Justice.

=COP GOES IN STATE TO THE PARLIAMENT.=

He was going to his death. The parliament, as well as Calvin, had understood the position, but had arrived at very different conclusions. It saw that the hour was come to strike the blow that would crush the Reformation, and had resolved to arrest the rector even in the court. The absence of the king was an opportunity of which they must hasten to take advantage. A signal vengeance, inflicted in full parliament, was to expiate a crime not less signal, committed in the presence of the whole university. A member of the court, converted to the Gospel, determined to save the unfortunate Cop, and sent a trusty man to warn him of the impending danger. As he quitted the great hall, the messenger caught sight of the archers who had been sent for to arrest the rector: might it not be too late to save him? Cop was already on the road and approaching the palace, accompanied by a crowd of students, citizens, and common people, some full of good wishes, others curious to learn the issue of this singular duel between the parliament and the university. The man sent to forewarn the rector arrived just as the university procession was passing through a narrow street. Taking advantage of a momentary confusion occasioned by the crowd, he approached Cop, and whispered in his ear: 'Beware of the enemy;501 they intend shutting you up in the Conciergerie; Berquin's fate awaits you; I have seen the officers authorised to seize you; if you go farther, you are a dead man.' ... What was to be done?... If it had been Calvin instead of Cop, he would perhaps have gone on. I cannot tell; for the peril was imminent, and it appeared doubtful if anything would be gained by braving it. However that may be, Cop was only Calvin's double; it was his friend's faith that urged him forward more perhaps than his own. To stand firm in the day of tempest, man must cling to the rock without human help; Cop, overtaken by this news of death at the very moment he fancied he was marching to victory, lost his presence of mind, stopped the procession, was suddenly surrounded by several friends, and, the disorder being thus augmented, he escaped and hastily returned home.502

=THE RECTOR'S FLIGHT.=

Where shall he go now? There could be no doubt that the parliament would seize him wherever he could be found; his friends therefore insisted that he should quit France. He was strongly inclined to do so: Basle, the asylum of his master Erasmus, was his native place, and he was sure of finding a shelter there. Cop flung off the academical dress, the cap and gown, which would have betrayed him;503 caught up hurriedly what was necessary for his journey, and by mistake, some say, carried away the university seal with him.504 I rather believe he did so designedly; compelled to yield to force, he desired, even when far from Paris, to retain the insignia of that illustrious body. His friends hurried him; at any moment the house might be surrounded; he quitted it stealthily, escaped out of Paris, and fled along the road which leads to Basle, using every precaution to conceal himself from the pursuit of his enemies. When the archers went to his house, they searched it in vain: the rector had disappeared.

The parliament, exasperated at this escape, promised a reward of three hundred crowns to any one who should bring back the fugitive rector, dead or alive.505 But Cop in his disguise eluded every eye; he succeeded through innumerable dangers in getting safely out of the kingdom, and arrived in Switzerland. He was saved; but the Reformation was threatened with a still more terrible blow.

The Roman party consoled themselves a little for this escape by saying that Cop was only a puppet, and that the man who had pulled the strings was still in their power. 'It is Calvin,' they said, 'whom we must seize. He is a daring adventurer, a rash determined man, resolved to make the world talk of him like that incendiary of the temple of Diana, of whom history speaks. He will keep all Europe in disquietude, and will build up a new world. If he is permitted to live, he will be the Luther ... the firebrand of France.'506

The lieutenant-criminal, Jean Morin, had kept his eye for some time upon the young doctor. He had discovered his activity in increasing the heretical sect, and also his secret conferences with Cop. His agents were on his track whenever Calvin went by night to teach from house to house.507 ... Cop was the shadow, said the monks; if the shadow escapes us, let us strike the substance. The parliament ordered the lieutenant-criminal to seize the reformer and shut him up in the Conciergerie.

=FLIGHT OF CALVIN.=

Calvin, trusting to his obscurity and, under God, to the protection of the Queen of Navarre, was sitting quietly in his room in the college of Fortret.508 He was not however free from emotion; he was thinking of what had happened to Cop, but did not believe that the persecution would reach him. His friends, however, did not share in this rash security. Those who had helped Cop to escape, seeing the rector out of his enemies' reach, said to themselves that the same danger threatened Calvin.509 They entered his chamber at a time when they were least expected. 'Fly!' they said to him, 'or you are lost.' He still hesitated. Meanwhile the lieutenant-criminal arrived before the college with his sergeants. Several students immediately hurried to their comrade, told him what was going on, and entreated him to flee. But scarcely have they spoken, when heavy steps are heard: it is no longer time.... The officers are there! It was the noise made by them at Calvin's door (says an historian) which made him comprehend the danger that threatened him. Perhaps the college gate is meant, rather than the door of the reformer's own room.510 In either case, the moment was critical; but if they could manage to gain only a few minutes, the young evangelist might escape. His noble, frank, and sympathetic soul conciliated the hearts of all who knew him. He always possessed devoted friends, and they did not fail him now. The window of his room opened into the street of the Bernardins. They lost not a moment: some of those who came to warn him engaged the attention of Morin and his officers for a few minutes; others remaining with Calvin twisted the bed-clothes into a rope, and fastened them to the window. Calvin, leaving his manuscripts scattered about, caught hold of the sheets and lowered himself down to the ground.511 He was not the first of Christ's servants who had taken that road to escape death. When the Jews of Damascus conspired against Paul, 'the disciples took him by night and let him down by the wall in a basket.'—'Thus early,' says Calvin, 'Paul went through his apprenticeship of carrying the cross in after years.'512

He had hardly disappeared when the lieutenant-criminal, notorious for his excessive cruelty,513 entered the room, and was astonished to find no one there. The youthful doctor had escaped like a bird from the net of the fowler. Morin ordered some of his sergeants to pursue the fugitive, and then proceeded to examine carefully all the heretic's papers, hoping to find something that might compromise other Lutherans. He did lay his hand on certain letters and documents which afterwards exposed Calvin's friends to great danger, and even to death.514 Morin docketed them, tied them up carefully in a bundle, and withdrew. The cruel hatred which animated him against the evangelical christians had been still further increased by his failure.

Calvin, having landed in the street of the Bernardins, entered that of St. Victor, and then proceeded towards the suburb of that name. At the extremity of this suburb, not far from the open country (a catholic historian informs us), dwelt a vine-dresser, a member of the little church of Paris. Calvin went to this honest protestant's and told him what had just happened. The vine-dresser, who probably had heard him explain the Scriptures at their secret meetings, moved with a fatherly affection for the young man, proposed to change clothes with him. Forthwith, says the canon to whom we are indebted for the account, Calvin took off his own garments and put on the peasant's old-fashioned coat. With a hoe on one shoulder, and a wallet on the other, in which the vine-dresser had placed some provisions, he started again. If Morin had sent his officers after him, they might have passed by the fugitive reformer under this rustic disguise.

=CALVIN IS RECOGNISED.=

He was not far beyond the suburbs of Paris, however, when he saw a canon whom he knew coming towards him. The latter with astonishment fixed a curious look on the vine-dresser, and fancying him to be very unlike a stout peasant, he drew near, stopped, and recognised him. He knew what was the matter, for all Paris was full of it. The canon immediately remonstrated with him: 'Change your manner of life,' he said; 'look to your salvation, and I will promise to procure you a good appointment.' But Calvin, 'who was hot-headed,' replied: 'I shall go through with it to the last.'515 The canon afterwards related this incident to the Abbot de Genlis, who told it to Desmay.516

Is this a story invented in the idle talk of a cloister? I think not. Some of the details, particularly the language of the canon, render it probable. It was also by the promise of a 'good appointment' that Francis de Sales endeavoured to win over Theodore Beza. Simony is a sin so innocent that three priests, a canon, an abbot, and a doctor of the Sorbonne, combine to relate this peccadillo. If the language of the canon is in conformity with his character, Calvin's answer, 'I will go through with it to the last,' is also in his manner. Although we may have some trouble to picture the young reformer disguised as a peasant, with his wallet and hoe, we thought it our duty to relate an incident transmitted to us by his enemies. The circumstance is really not singular. Calvin was then beginning an exodus which has gone on unceasingly for nearly three centuries. The disciples of the Gospel in France, summoned to abjure Christ, have fled from their executioners by thousands, and under various disguises. And if the gravity of history permitted the author to revert to the stories that charmed his childhood, he could tell how many a time, seated at the feet of his grandmother and listening with attentive ear, he has heard her describe how her mother, a little girl at the time of the Revocation in 1685, escaped from France, concealed in a basket which her father, a pious huguenot, disguised as a peasant, carried carefully on his back.

Calvin, having escaped his enemies, hurried away from the capital, from his cherished studies and his brethren, and wandered up and down, avoiding the places where he might be recognised. He thought over all that had happened, and his meditative mind drew wholesome lessons from it. He learnt from his own experience by what token to recognise the true Church of Christ. 'We should lose our labour,' he said in later days, thinking perhaps of this circumstance, 'if we wished to separate Christ from his cross; it is a natural thing for the world to hate Christ, even in his members. There will always be wicked men to prick us like thorns. If they do not draw the sword, they spit out their venom, and either gnash their teeth or excite some great disturbance.' The sword was already 'drawn' against him: acting, therefore, with prudence, he followed the least frequented roads, sleeping in the cottages or the mansions of his friends. It is asserted that being known by the Sieur de Hasseville, whose château was situated beyond Versailles, he remained there some time in hiding.517

The king's first movement, when he heard of Cop's business and the flight of Calvin, was one of anger and persecution. Duprat, formerly first president of parliament, was much exasperated at the affront offered to that body. Francis commanded every measure to be taken to discover the person who had warned Cop of his danger; he would have had him punished severely as a favourer of heresy.518 At the same time, he ordered the prosecution of those persons whom the papers seized in Calvin's room pointed out as partisans of the new doctrine.

=MANY EVANGELICALS QUIT PARIS.=

There was a general alarm among the evangelicals, and many left Paris. A Dominican friar, brother of De la Croix, feeling a growing thirst for knowledge, deliberated in his convent whether he ought not to remove to a country where the Gospel was preached freely.519 He was one of those compromised by Calvin's papers. He therefore made his escape, reached Neufchatel, and thence proceeded to Geneva, where we shall meet him again.

The greater part of the friends of the Gospel, however, remained in France: Margaret exerted all her influence with her brother to ward off the impending blow, and succeeded in appeasing the storm.520 Francis was always between two contrary currents, one coming from Duprat, the other from his sister; and once more he followed the better.

The Queen of Navarre, exhausted by all these shocks, disgusted with the dissipations of the court, distressed by the hatred of which the Gospel was the object among all around her, turned her face towards the Pyrenees. Paris, St. Germain, Fontainebleau, had no more charms for her; besides, her health was not strong, and she desired to pass the winter at Pau. But, above all, she sighed for solitude, liberty, and meditation; she had need of Christ. She therefore bade farewell to the brilliant court of France, and departed for the quiet Béarn.

Adieu! pomps, pleasures, now adieu!

No longer will I sort with you!

Other pleasure seek I none

Than in my Bridegroom alone!

For my honour and my having

Is in Jesus: him receiving,

I'll not leave him for the fleeting!...

Adieu, adieu!521

Margaret arrived in the Pyrenees.

483 Théod. de Bèze, Hist. Eccl. i. p. 9.

484 Calvini Opera.

485 The document is in the library of Geneva (MS. 145). It has on the margin: 'Hæc Johannes Calvinus propria manu descripsit, et est auctor.' Dr. Bonnet came upon it in the course of his researches for his edition of Calvin's Letters, and gave the author a copy.

486 'Hac qui excellunt, tantum prope reliquæ hominum multitudini præstare mihi videntur, quantum homines belluis antecedunt.'—Geneva MSS. 145.

487 'Sola Dei gratia peccata remittit.'—Ibid.

488 'Spiritum sanctum, qui corda sanctificat et vitam æternam adfert, omnibus christianis pollicetur.'—Ibid.

489 'Motus animi turbulentos, quasi habenis quibusdam.'—Geneva MS.

490 'Ut tota nostra oratio illum laudet, illum sapiat, illum spiret, illum referat. Rogabimus ut in mentes nostras illabatur, nosque gratiæ cœlestis succo irrigare dignetur.'—Ibid.

491 Bellarmine, De Controversiis.

492 Crévier, Hist. de l'Université, v. p. 275.

493 Crévier, Hist. de l'Université, v. p. 276.

494 Lettres de la Reine de Navarre, i. p. 287.

495 'In aulam.'—Bezæ Vita Calvini.

496 'Hanc tempestatem Dominus, reginæ Navariensis, piis tunc admodum faventis, intercessione, dissipavit.'—Ibid.

497 'Ibique perhonorifice ab ea accepto et audito Calvino.'—Ibid.

498 Théod. de Bèze, Vie de Calvin, p. 14. Calvini Opera, passim.

499 Calvini Opera, i. pars iii. pp. 1002, 1003.

500 'Citatus rector sese quidem in viam cum suis apparitoribus dedit.'—Bezæ Vita Calvini.

501 'Ut sibi ab adversariis caveret.'—Bezæ Vita Calvini.

502 'Domum reversus.'—Ibid.

503 Maimbourg, Hist. du Calvinisme, p. 58.

504 'Ablato secum, forte per imprudentiam, signo universitatis.'—Bucer to Blaarer, Jan. 18, 1534.

505 'CCC coronatos ei qui fugitivum rectorem, vivum vel mortuum adducat.'—Ibid.

506 Flor. Rémond, Hist. de l'Hérésie, liv. vii. ch. viii.

507 Maimbourg, Hist. du Calvinisme, p. 58.

508 Gaillard, Hist. de François I. iv. p. 274.

509 Théod. de Bèze, Hist. des Egl. Réf. i. p. 9.

510 Varillas, Hist. des Revolutions Religieuses, ii. p. 467. This writer is not always correct.

511 Drelincourt, Défense de Calvin, pp. 35, 169.

512 Acts ix. 25.

513 'Morinus, cujus adhuc nomen ab insigni sævitia celebratur.'—Bezæ Vita Calvini.

514 'Deprehensis, inter schedas, multis amicorum litteris, ut plurimi in maximum vitæ discrimen incurrerent.'—Ibid.

515 'Je poursuivrai tout outre.'

516 Desmay, Jean Calvin Hérésiarque, p. 45. Drelincourt, Défense de Calvin, p. 175.

517 Casan, Statistique de Mantes. France Protestante, i. p. 113.

518 Registres du Parlement.

519 Crespin, Martyrologue, fol. 106.

520 Gaillard, Hist. de François I. iv. p. 275.

521 Les Marguerites de la Marguerite, i. p. 518.