[64] John du Tillet, brother of Louis, raised at a later period to the honours of the Episcopate. Accomplished in the knowledge of the ancient languages and in sacred archæology, he was charged with various scientific missions by Francis I., and in the course of his travels had visited Geneva.
[65] Bucer and Capito, the Reformers of Strasbourg.
[66] In the French original: Les sacs mouillés dont nous avons coutume de nous couvrir devant les hommes.
[67] The opposition which the establishment of the ecclesiastical discipline drawn up by Farel and Calvin met with at Geneva, became every day more intense and lively. The newly-elected Syndics made common cause with the malcontents, and already gave signs of the forthcoming crisis which was to lead the way to the triumph of the party of the Libertins and the banishment of the Ministers.—Spon, Histoire de Genève, edit. 1730, tom. i. p. 276.
[68] Charles d'Espeville. Pseudonyme adopted by Calvin during his residence at Angoulême, and his journey in Italy, (1534-1536.)
[69] Henry Bullinger, born July 18, 1504, at Bremgarten, minister of that parish in 1529, was a friend of the Reformer Zuingli and his successor at Zurich, after the fatal battle of Cappel, 1531. He discharged the ministry of that church with wisdom and prudence for more than forty years, kept up a regular correspondence with the Reformers abroad, was on friendly terms with Melanchthon, Cranmer, Calvin, Théodor de Bèze. In 1566 he drew up the Swiss Confession of Faith, and in the way of advice, exercised a decisive influence over the progress of the Reformation in the different countries of Europe. He died at Zurich, September 17, 1575. His decease was deplored by the churches of Switzerland as that of a father, and Théodor de Bèze consecrated some verses to his memory.
"Doctrina si interire, si pietas mori, Occidere si candor potest; Doctrina, pietas, candor, hoc tumulo jacent, Ilenrice, tecum condita.".... (Icones Virorum Illustrium.)
Bullinger left some precious works; among others a Chronicle which he wrote in German, Commentaries and Theological Treatises, some of them on important and remarkable questions, and a vast Correspondence, preserved more especially at Zurich and at Geneva.
[70] Bucer and Capito were at this time engaged in very active negotiations to bring about a union between the Reformed Churches of Switzerland and those of Germany. Luther did not oppose himself to this accommodation, and had written, Dec. 1, 1537, to the Reformed districts of Switzerland, a letter full of the spirit of tolerance and conciliation, in which we remark the following passage:—"They can easily advise with Bucer also and Capito on all these matters, provided we can lay aside all that is offensive, and in like-minded agreement give room for the leading and guidance of the Holy Spirit, that we may go forward in pious and brotherly concord. Assuredly, in so far as we are concerned, and especially as regards myself, casting aside whatever may be occasion of offence, I shall embrace you in faith, good will, and with love."—Hospinian Historia Saeramentaria, tom. ii. p. 276. In another letter to Capito of the same year, 6th Dec. 1537, he thus expresses himself:—"I write these things that you may know that our heart is upright and sincere in the hope of agreement; may the Lord himself complete the work. Amen."—D. M. Luther's Briefe, edit. De Wette, tom. v. p. 70.
In a letter to Bullinger, written 4th March 1538, at length he renders an evidently deep-felt homage to the memory of Zuingli and Œcolampadius. "I can freely declare that, after having seen and heard Zuingli at Marbourg, I have considered and esteemed him as a most excellent man, as also Œcolampadius; so that their calamity has well-nigh disheartened me," &c. These sentiments of true generosity seemed almost to open up an era of reconciliation and of peace between the Churches.