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

The bishop having fled from his bishopric like a hireling,—the prince having run away from his principality like a conspirator,—the citizens resolved to take measures for preserving order in the State, and to make the constitution at once stronger and more independent. The general council delegated to the three councils of Twenty-five, Sixty, and Two-Hundred the duty of carrying on the necessary business, except in such important affairs as required the convocation of the people. A secret council was also appointed, composed of the four syndics and of six of the most decided huguenots. A distinguished historian says that the Genevan constitution was then made democratic; 758another historian affirms, on the contrary, that the power of the people was weakened. 759We are of a different opinion from both. In proportion as Geneva threw off foreign usurpation, it would strengthen its internal constitution. Undoubtedly, this little nation desired to be free, and the Reformation was to preserve its liberties; there is a democracy in the Reform. Philosophy, which is satisfied with a small number of disciples, has never formed more than an intellectual aristocracy; but evangelical christianity, which appeals to all classes, and particularly to the lowly, develops the understanding, awakens the conscience, and sanctifies the hearts of those who receive it, in this way spreading light, order, and peace all around, and forming a true democracy on earth, very different from that which does without Christ and without God. But Geneva, at that time surrounded by implacable enemies, required, as necessary to its existence, not only liberty, but order, power, and consequently authority.

=THE DUCAL ARMS FALL AT GENEVA.=

The bishop had hardly disappeared from Geneva when the insignia of ducal power disappeared also. Eight years before this, Charles III. had caused the white cross of Savoy, carved in marble, to be placed on the Château de l'Ile, 'at which the friends of liberty were much grieved.'—'I have placed my arms in the middle of the city as a mark of sovereignty,' he had said haughtily, 'and have had them carved in hard stone. Let the people efface them if they dare!' On the morning of the 6th of August (five days after the bishop's flight), some people who were passing near the castle perceived to their great astonishment that the ducal arms had disappeared.... A crowd soon gathered to the spot, and a lively discussion arose. Who did it? was the general question. 'Oh!' replied some, 'the stone has accidentally fallen into the river;' but although the water was clear, no one could see it. 'It was you,' said the duke's partisans to the huguenots, 'and you have hidden it somewhere.' Bonivard, who stood thoughtful in the midst of the crowd, said at last: 'I know the culprit.'—'Who is it? who is it?' 'St. Peter,' he replied. 'As patron of Geneva, he is unwilling that a secular prince should have any ensign of authority in his city!' This incident, the authors of which were never known, made a great impression, and the most serious persons exclaimed: 'Truly, it is a visible sign, announcing to us a secret and mysterious decision of the Most High. What the hand of God hath thrown down, let not hand of man set up again!' 760

The Genevans wanted neither duke nor bishop; they went farther still, and being harassed by the court of Rome, they were going to show that they did not care for the pope. They had hardly done talking of La Baume's flight and of the Savoy escutcheon, when they were told strange news. A report was circulated that an excommunication and interdict had been pronounced against them, at the request of the mamelukes. This greatly excited such citizens as were still attached to the Roman worship. 'What!' said they; 'the priests will be suspended from their functions, the people deprived of the benefit of the sacraments, divine worship, and consecrated burial ... innocent and guilty will be involved in one common misery.'... But the energy of the huguenots, whom long combats had hardened like steel, was not to be weakened by this new attack. The most determined of them resolved to turn against Rome the measure plotted against Geneva. The council, being resolved to prevent the excommunication from being placarded in the streets, 761ordered 'a strict watch to be kept at the bridge of Arve, about St. Victor and St. Leger, and that the gates should be shut early and opened late.' This was not enough. Five days later (the 29th of December, 1527), the people, lawfully assembled, caused the Golden Bull to be read aloud before them, which ordered that, with the exception of the emperor and the bishop, there should be no authority in Geneva. Then a daring proposition was made to the general council, namely, 'that no metropolitan letters, and further still no apostolical letters (that is to say, no decrees emanating from the pope's courts), should be executed by any priest or any citizen.'—'Agreed, agreed!' shouted everybody. It would seem that the vote was almost unanimous. In this way the bishop on the banks of the Tiber found men prepared to resist him on the obscure banks of the Leman.

This vote alarmed a few timid persons of a traditional tendency. Advocates of the status quo entreated the progressionists to restrain themselves; but the latter had no wish to do so. They answered that the Reformation was triumphing among the Swiss; that Zwingle, Œcolampadius, and Haller were preaching with daily increasing success at Zurich, Basle, and Berne. They added that on the 7th of January, 1528, the famous discussion had begun in the last-named city, and that the Holy Scriptures had gained the victory; that the altars and images had been thrown down 'with the consent of the people;' that a spiritual worship had been substituted in their place, and that all, including children fourteen years old, had sworn to observe 'the Lutheran law.' The huguenots thought that if excommunication came to them from Rome, absolution would come to them from Berne—or rather from heaven.

=FUNERAL PROCESSION OF POPERY.=

The more light-hearted among them went further than this. For ages the Roman Church had accustomed its followers to unite masquerades with the most sacred recollections. In some cantons there had been great rejoicings over the abolition of the mass. Such a fire could not be kindled in Switzerland without scattering a few sparks over Geneva. Baudichon de la Maison-Neuve, a great enemy to superstition, an active and even turbulent man, and daring enough to attempt anything, resolved to organise a funeral procession of the papacy. He would attack Rome with the weapons that the Roman carnival supplied him, and would arrange a great procession. Whilst serious men were reading the epistle from heaven (the Gospel), which absolved them from the excommunication of its pretended vicar, the young and thoughtless were in great excitement; they dressed themselves in their houses in the strangest manner; they disguised themselves, some as priests, some as canons, and others as monks; they came out, met together, drew up in line, and soon began to march through the streets of the city. There were white friars, grey friars, and black friars, fat canons, and thin curates. One was begging, another chanting; here was one scourging himself, there another strutting solemnly along; here a man carrying a hair shirt, there a man with a bottle. Some indulged in acts of outrageous buffoonery; others, the more completely to imitate the monks, went so far as to take liberties with the women who were looking on, and when some fat friar thus made any burlesque gesture, there was loud applause, and the crowd exclaimed: 'That is not the worst they do.' In truth the reality was more culpable than the burlesque. When they saw this tumultuous procession and heard the doleful chanting, mingled with noisy roars of laughter, every one said that popery was dying, and singing its De profundis , its burial anthem.