[46] Letter without date, written evidently a little before the
meeting of the Synod of Lausanne, which took place about the middle
of the month of May 1537.--Ruchat, _Histoire de la Réformation en
Suisse_, tom. v. p. 24-40.
Grace to you and peace from the Lord.
It must be already well known to you how much mischief Caroli[47]
has of late stirred up; he has devised a method, forsooth, by which
it is possible to aid the dead by prayer, not that their sins
may be remitted, but that they may be raised up as expeditiously
as possible--certainly a piece of very necessary information,
especially at the present time, when we are pressed by so many
difficulties. The ambitious man wished to recommend himself to
the public, in whose esteem he does not rank very high, by some
novelty, as if that had been any thing new which has long ago been
propounded by different authors. Nevertheless he impudently claims
the praise of the discovery, from whence it is evident, with what
purpose he has been induced to put forth this dogma. But even were
we to yield to his eager desire of popularity, that false applause
which he demands, of what consequence would that be, when it
shall have been clearly proved that the device was not only over
curious and trifling, but also silly, as I pledge myself that I will
show? But setting aside all consideration of the truth as well as
falsehood of the dogma, it is not possible to excuse his extreme
malice and dishonesty in the spreading of it abroad. While he had
Viret present, there was not a word about that matter. He paid us
a visit,--immediately thereon a rumour follows. The matter speaks
for itself, that he had remarked upon the absence of his colleague
with the view of disturbing the peace of the Church. To this must be
added, that upon your own motion it was agreed, by the judgment of
all the brethren, that nothing should be brought before the people
in an unusual manner, or without having been previously considered,
unless many were advised with before hand. You are aware how just
and reasonable that is, and how well adapted for promoting the unity
of doctrine. By this decree we were well assured that our Churches
would be most seasonably guarded against being cut up by dissension.
But this troublesome fellow, as if he did not care to what extent
he might disturb the Church of Christ by his rashness, at the
same time thus sets at defiance the law and judgment of the whole
Church. Even if he had not hitherto led a dissolute and altogether
irrational life, he ought, by this time, to have considered that
a different kind of behaviour must now be adopted by him. But
even now, how does he proceed? Never have I heard anything more
outrageous; so that it was evident he was doing his best to carry
on the war against us. So great was his mental excitement, such the
fierceness of exclamation, so bitter were his expressions. Viret was
the first to come back; but when that had no effect, at the request
of the brethren, I myself also interposed. In the presence of your
deputation he positively refused, in the most supercilious manner,
to give any explanation of his proceeding; then he complained that
my anxious care in bringing the matter under your notice was nothing
less than a base conspiracy to ruin him, when most assuredly it is
quite certain, that I never entertained any enmity towards him,
and that Farel and Viret had never found fault with him except on
account of his immoral conduct. But Viret refuted all his quirks
and calumnies with so much cleverness, that being manifestly
detected, he might be considered as convicted upon this point.
That he might, therefore, appear to have got the better of us in
something or other, he accused the whole meeting of Arianism. I rose
up immediately and brought forward the confession in our Catechism,
which is repeated in our public letter to your college. Even this
did not quiet him, but he declared that we would be suspected in
that matter, until we subscribed the creed of Athanasius. I replied,
that it was not my practice to approve any thing as the words of
God, unless upon due consideration. Here observe the rabid fury of
the little ass. Thereupon he cried out, that it was an expression
unbecoming a Christian man. The deputies said that there was need
of a General Assembly where these matters might be discussed, which
they also undertook that themselves would see to. Neither can I in
any adequate degree express in words, nor can you conceive, the
imminent peril to the Church if that measure be any longer delayed;
therefore I do not think we ought to wait until the deputies make
good their promise, but rather that these measures must be referred
to you and to your colleagues. In that view of the question, the
public letter has been addressed to your college. But, in truth, my
very worthy brother, you can do most in this affair yourself, and
ought, in virtue of the power which belongs to your place, above
every other person, to strive for it to the uttermost. You appear
to me to be specially required, seriously to turn your attention to
this business. You can hardly believe how sorely the foundations
which have hitherto been laid have been affected by this one blow,
while, in the meantime, the unskilful are told, that we are not
agreed among ourselves upon the doctrine of religion, nor can there
be a doubt that more serious consequences will ensue presently,
unless we apply the suitable remedy. Already certain of our people
are called impostors, who not only concealed that they pray for the
dead, but have confidently affirmed that they do not. Further, the
peasants object, that we ought to be agreed among ourselves before
we endeavour to bring others to be of our mind. Think with yourself
what may be expected to arise from such preliminaries as these.
Moreover, this stigma with which that wicked calumniator has branded
us must not be allowed to stick, so as that the seamless robe of the
Gospel may utterly be rent asunder by the reproaches of the ungodly.
It ought, therefore, to be carefully looked to, that all the
ministers speaking the French language, who are under the government
of your republic, may be enforced to attend the council, where all
controversies of this sort are to be decided. We must lose no time,
however, and also strive, if by any means that can be obtained, that
it may meet before Easter. There are, besides, some other matters
which it may prove of no inconsiderable advantage to have settled
before that time, as, indeed, we hear some muttering about, I cannot
tell what, of an incrusted body of Christ, with which absurd folly
it is requisite that we grapple in due time. Do you, therefore,
according to your piety and prudence, see to it that you be not
wanting in a matter of so great moment, and arrange at once for
the meeting before Easter. We have compared your directory for the
ceremonies,--translated by Maurus[48] at our request, with ours,
and find no difference except that it is more concise. I brought it
with me lately to Lausanne, as there was some prospect that I might
also visit Berne. It seemed to me, however, to be better to wait for
the day of assembly, when we can go over it at our leisure. Pray do
not hesitate to write, both concerning that and the calling of the
synod, at which our ministers will willingly attend.
[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]
[47] Peter Caroli, of Rosay in Brie, doctor of the Sorbonne,
known by his disputes with Farel and with Calvin. His unsettled
disposition, as well as interested motives, led him towards the
work of the Reformers; he sought the friendship of Le Fevre of
Etaples, at Paris, and in 1534, went to Geneva, where the license
of his manners drew upon him the censures of Farel and also of
Viret, against both of whom he vowed thenceforward an irreconcilable
hatred. Called afterwards as minister to Neuchatel and to Lausanne,
he attacked the doctrines of the Reformers, maintained the necessity
of prayers for the dead, and saw his doctrine condemned in the Synod
of Lausanne. (May 1537.) Banished by the Senate of Berne, he retired
to France, went back to the Church of Rome, and died miserably in
that city, after an agitated and wandering career.
[48] Is this Maurus Musæus, a French gentleman, who was converted to
the Gospel, the friend of Bucer and of Œcolampadius? We are here
left to loose conjecture in the absence of positive testimony.