J. H. Merle D'Aubigné - History of the Reformation in Europe in the Time of Calvin (Vol. 1-8)

=CALVIN RECEIVES HIM KINDLY.=

The young man, soured and disappointed, drew a sad picture of Strasburg. 'There was not a single person in the whole city from whom I could obtain a penny,' he said. 'My enemy left not a stone unturned; scattering the sparks of his wrath on every side, he kindled a great fire.... My sojourn there was a real tragedy, which had the ruin of an innocent man for its catastrophe.' Calvin questioned him on baptism, and the severe examination was entirely to the advantage of the young refugee. 'Really,' said the commentator on Clemency , 'I have never met with any one who professed the truth on this point with so much frankness.' Calvin did not lose a moment, but sat down (4th of September) to write to Bucer, whom he styled the bishop of Strasburg. 'Alas!' he said, 'how much stronger calumny is than truth! They have ruined this man's reputation, perhaps without intention, but certainly without reason. If my prayers, if my tears have any value in your eyes, dear Master Bucer, have pity on the wretchedness of this unfortunate man! 231You are the protector of the poor, the help of the orphan; do not suffer this unhappy man to be reduced to the last extremity.'

Shortly after writing this touching appeal, Calvin returned to Paris. As for the young man, we know not what became of him. He was not, however, the only one who first attacked and then called for pity.

The literary movement of the capital manifested itself more and more every day in a biblical direction. Guidacerio of Venice, devoting himself to scriptural studies, published a commentary on the Song of Solomon , and an explanation of the Sermon on the Mount , 232to the great annoyance of the doctors of the Sorbonne, who were angry at seeing laymen break through their monopoly of interpreting Scripture. Priests in their sermons, students in their essays, put forward propositions contrary to the Romish doctrine; and Beda, who was beside himself, filled Paris with his furious declamations. He soon met with a cutting reply. Some young friends of learning gave a public representation of a burlesque comedy entitled: 'The university of Paris is founded on a monster.' 233Beda could not contain himself: 'They mean me,' he exclaimed, and called together the Faculties. They laid the matter before the inquisitors of the faith, who had the good sense to let it drop. 234

=THE MERCHANT DE LA FORGE.=

When Calvin returned to Paris, he did not join this literary world, which was jeering at the attacks of the priests: he preferred the narrow and the thorny way. Every day he attended the meetings which were held secretly in different parts of the capital. He associated with pious families, sat at the hearths of the friends of the Gospel, and discoursed with them on the truth and on the difficulties which the Reformation would have to encounter in France. A pious and open-hearted merchant, a native of Tournay, Stephen de la Forge by name, particularly attracted him at this time. When he entered his friend's warehouse, he was often struck by the number of purchasers and by the bustle around him. 'I am thankful,' said La Forge, 'for all the blessings that God has given me; and I will not be sparing of my wealth, either to succour the poor or to propagate the Gospel.' In fact, the merchant printed the Holy Scriptures at his own expense, and distributed copies along with the numerous alms he was in the habit of giving. Noble, kind-hearted, ready to share all that he possessed with the poor, he had also a mind capable of discerning error. He was good, but he was not weak. Certain doctors, infidel and immoral philosophers, were beginning at that time to appear in Paris, and to visit at La Forge's, where Calvin met them. The latter asked his friend who these strange-looking people were: 'They pretend to have been banished from their country,' said La Forge; 'perhaps.... But if so, believe me it was for their misdeeds and not for the Word of God.' 235They were the chiefs of the sectarians afterwards known by the name of Libertines , who had just come from Flanders. La Forge not only gave his money, but was able somewhat later to give himself, and to die confessing Jesus Christ. When Calvin remembered at Geneva the sweet conversations they had enjoyed together, he exclaimed with a sentiment of respect: 'O holy martyr of Jesus Christ! thy memory will always be sacred among believers.' 236

Besides La Forge, Calvin had another intimate friend at Paris, whose personal character possessed a great attraction for him, although the tendency of his mind was quite different from that of his own. Louis du Tillet was one of those gentle moderate christians, who fear the cross and are paralysed by the opinion of the world. The frondeur and he were two extremes: Calvin was a mean between them. Du Tillet wished to maintain the Catholic Church, even when reforming it, for he respected its unity. The reformer had been struck with his charity, his humility, and his love of truth; while Louis, on the other hand, admiring 'the great gifts and graces which the Lord had bestowed on his friend,' was never tired of listening to him. He belonged to a noble family of Angoulême; his father was vice-president of the Chamber of Accounts; his eldest brother was the king's valet-de-chambre; and his other brother was second chief-registrar to the parliament. He was continually fluctuating between Calvin and his own relatives, between Scripture and tradition, between God and the world. He would often leave Calvin to go and hear mass; but erelong, attracted by a charm for which he could not account, he returned to his friend, whose clear ideas threw some little light into his mind. Du Tillet exclaimed: 'Yes, I feel that there is much ignorance and darkness within me.' But the idea of forsaking the Church alarmed him, and he had hardly uttered such words as these when he hurried off again to confess.

Calvin, thanks to the numerous friends who saw him closely, began to be appreciated even by those who calumniated his faith. 'This man at least leads an austere life,' they said: 'he is not a slave to his belly; from his youth he has abhorred the pleasures of the flesh; 237he indulges neither in eating nor drinking. 238... Look at him ... his mind is vigorous; his soul unites wisdom with daring.... But his body is thin and spare; one clearly sees that his days and nights are devoted to abstinence and study.'—'Do not suppose that I fast on account of your superstitions,' said Calvin. 'No! it is only because abstinence keeps away the pains that disturb me in my task.'

=CALVIN AND COP.=

Professor Nicholas Cop, son of that William Cop, the king's physician, the honour of whose birth (says Erasmus) both France and Germany disputed, 239had recognised an inward life in Calvin, and a vigorous faith which captivated him, and he never met him in the neighbourhood of the university without speaking to him. They were often seen walking up and down absorbed in talk, while the priests looked on distrustfully. These conversations disturbed them: 'Cop will be spoilt,' they said, and they endeavoured to prejudice him against his friend; but their intimacy only became stricter.

Calvin's reputation, which was beginning to extend, reached the ears of the Queen of Navarre, and that princess, who admired men of genius and delighted in agreeable conversation, wished to see the young literary christian. Thus there was an early intercourse between them. The christian and learned scholar undertook the defence of the sister of Francis I. in a letter written to Daniel in 1533, and this princess afterwards made known to him the projected marriage of her daughter Jeanne d'Albret—circumstances which indicate an intimate connection between them. During the time when the piety of the Queen of Navarre was the purest, a mutual respect and affection united these two noble characters. 'I conjure you,' said Margaret to Calvin, 'do not spare me in anything wherein you think I can be of service to you. Rest assured that I shall act with my whole heart, according to the power that God has given me.' 240