The council of Berne, which was not swayed by passion, like that of Geneva, saw clearly into these matters, and was impressed with a sense of the danger which was impending over their allies. Without loss of time, they wrote the same day to their ‘singular good friends and loyal fellow-citizens’: ‘Masters G. Farel and Calvin have this day appeared before us and made the complaints comprised in the enclosed schedule. We heard them with much sorrow of heart, for if these things have actually taken place, they cause great offence and will turn to the dishonor of the Christian religion. For this cause we earnestly beg you, and in brotherly affection admonish and require you, to abate the severity with which you deal with Farel and Calvin, for the love of us and to avoid scandal. What we wrote touching conformity in matters of ceremonial, we wrote from affection and not by any means to constrain you. But you must know that the troubles which exist at the present time in your town, and the rigorous treatment which you adopt towards your preachers, have been very offensive to us, and that our enemies are greatly rejoiced at it. Herein you will do us a most welcome favor.’[667] This was the view of the lords of Berne, themselves opponents of Calvin; and they might have a grudge against him, particularly in this business, on the subject of unleavened bread. But their views were loftier, wiser, and more profoundly religious and politic than those of Richardet and his friends.
REPLY OF THE GENEVESE COUNCIL.
On receiving this letter the council of Geneva was still more excited than that of Berne had been. The angry feelings which actuated its members and which had led them to banish the reformers were not yet soothed; and, as it has been remarked, their reply was of such a nature as was to be expected from men dominated by passion.[668] They wrote to Berne that they considered ‘very strange’ the complaints which were sent to them; that they ‘could not imagine how Farel and Calvin were so bold as to make untrue statements to their Excellencies; that there was no great discord in their town, for on the previous Sunday the supper had been observed, according to their own ceremonial, by a great number of people, all of one mind.’ Which amounted to this—that the pastors having been driven away without a hearing, their hearers being intimidated, and the party opposed to the Gospel triumphant, uniformity prevailed by means of violence and of fear. This is, indeed, the usual result of a coup d’état.
CHAPTER XIII.
SYNOD OF ZURICH.—THE BERNESE AMBASSADORS CONDUCT CALVIN BACK TO GENEVA.—HE CANNOT ENTER THE TOWN.
(End of April to end of May, 1538.)
FAREL AND CALVIN AT ZURICH.
Farel and Calvin did not allow themselves to hesitate by reason of the obduracy of their enemies. They were determined to do all they could to save the Church and likewise the town of Geneva from the calamities which, in the opinion of good men in Switzerland, must certainly fall upon them. The synod of the reformed Churches of this country, to the decision of which they had appealed, was now sitting at Zurich. They went thither without delay, to inform the assembly of the important events which had taken place at Geneva, and to claim its mediation. The deputies of Basel, Berne, Schaffhausen, St. Gall, Glaris, Mulhausen, and Bienne, in conjunction with the doctors of Zurich, constituted the assembly, which sat from April 29 to May 3. Bucer and Capito had also come from Strasburg to be present at it. The principal business of the synod was the union with Luther, who at that time showed a conciliatory disposition. All the members, except Kunz, the Bernese deputy, received the two exiles with true Christian cordiality. It appears that Farel and Calvin found relief and relaxation in this meeting of brethren. From their life at Geneva, constantly in the presence of violent adversaries, they had probably experienced a kind of moral tension. But the loyal affection of the Swiss allowed their minds to unbend, and their souls expanded in the sunshine of charity. After being engaged on matters relating to the Concordia of Wittenberg, the synod passed on to the subject of rites, and decided that with respect to them the Churches ought to retain full liberty—a resolution favorable to Calvin and Farel. After settling this point, the synod took into consideration the state of Geneva. Calvin laid before it the divisions and troubles which afflicted the Church, the forlorn condition to which the good Christians were reduced, and the dangers to which the Reformation was there exposed. He displayed no obstinacy with respect to subordinate points, but immovable firmness on those which he believed to be indispensable to the prosperity of Geneva. He readily assented to the use of baptismal fonts; and also, he added, the introduction ‘into our Church of unleavened bread; but,’ said he, ‘we desire to request of the Bernese that this bread should be broken.’[669] The act of breaking bread, according to the institution and the practice of the apostles, appeared to him essential to the symbol which was intended to commemorate the body of the Lord offered in sacrifice. He felt somewhat perplexed about the question of the festivals; but he gave his consent to four of them, on condition that any persons who might desire it should be at liberty to work after the service. He was anxious not to open the door to the uproar and licentiousness which characterize the Roman populations during the latter part of those festival days.[670] He continued: ‘If there be any thought of reëstablishing us at Geneva, we demand first of all that we should be allowed to clear ourselves of the calumnies which have been heaped on us. We have been condemned unheard, and that,’ said he, ‘is an inhuman, a barbarous proceeding, not to be tolerated.[671] Next, it will be essential to establish discipline, for want of which all that we may restore would soon be overthrown. We demand that the town should be divided into parishes, for no order is possible in the church unless the flock be near its pastor, and the pastor near his flock. We demand that a seasonable use of excommunication should be allowed; and that, for this purpose, the council should select in the several quarters of the town upright and wise men to whom, by common consent, its control should be intrusted. We demand that in the institution of pastors legitimate order should be maintained, and that the authority of the magistrate should not supersede the laying-on of hands, which ministers ought to receive. We demand a more frequent administration of the supper; that it should be celebrated, if not according to the custom of the early Church,[672] at least once a month. We demand that with the public preaching should be joined the singing of psalms. Finally, we demand that, as our own townsmen bring forward the example of the countries which are subject to Berne in justification of lascivious songs and dances,[673] the Bernese should be entreated to put an end to such profligacy in their own states, in order that our people may not take advantage of it to justify themselves in similar excesses.’