This passage seems to refer to an edition of the Psalms translated into French verse by Theodore Beza, earlier than that which is mentioned by Senebier.—(Histoire Littéraire de Genève, tom. i. p. 289.—Septante-Neuf Pseaulmes mis en Rithme Française, Quarante-Neuf par Clement Marot, avec le Cantique de Siméon et les Dix Commandements, in 24. Genève, chez Simon de Bosc, 1556.) M. Picot, Hist. de Genève, tom. ii. p. 7, mentions an edition of the Psalms, published in 1551. We know that the first complete edition, for the use of the Reformed Churches, appeared at Lyons in 1562, with the "Privilège du Roi."
[368] Despite Calvin's disagreements with the magistrates of Berne and the Helvetic Churches, he did not hesitate to undertake a journey to them in the month of March 1552, which the seriousness of the circumstances demanded, in order to plead the cause, among the Cantons, of the French Protestants, who were then in a most deplorable condition. "This year," says Ruchat, "the King of France carried his persecution of the Reformers, even to the death, so to speak: and those faithful subjects, who wished only to be allowed to serve God in liberty of conscience, were subjected to the violence of his officers, who acted like so many unchained furies. The flames were kindled, the wheel and the gallows were erected at all the tribunals. The Protestant States of the empire, and the four Reformed Cantons, wore active in their intercessions with the King, by means of special ambassadors, in behalf of these poor persecuted ones; but all their prayers were useless." (Hist. de la Réf., tom. v. p. 479.) The King, on advising the Cantons to abstain from any further approaches to him, declared that he wished to be allowed to remain his own master, and to act as he pleased, and for them to refrain in future, lest those cities continued this business at their own peril; ... that they were at liberty to govern their own cities as they thought proper; that, for his own part, he wished, without let or hindrance, to do the same in his own kingdom, because he intended by all means to purge it of those seditious men.—(Bullinger to Calvin, tom. ix. p. 68.) This last epithet was a calumny. Yet he continued, nevertheless, to persecute the faithful of France as seditious and as rebels, because they desired to serve and to worship God according to his word.
[369] See note 1, Vol. i. p. 439.
"This good bishop," says Beza, "agreeing to persecute those whom he formerly defended as far as he could, was made Bishop of Orleans, whither God attended him on his journey. For on the eve of his entrée, he went, as the custom was, to the Monastery called Saint Iverte, and entered a pulpit to preach; there was a very great number of people present, and whilst uttering harsh threats against those termed heretics, he was seized with a colic so sudden and severe, that being carried away he died a miserable death on the following night, and made his entrée elsewhere than at Orleans."—Hist. Eccl., tom. i. p. 81.
[370] Doubtless the writing published by Calvin and his colleagues, entitled, "Congrégation faite en l'Eglise de Genève sur la Matière de l'élection éternelle." Geneva, 1552, 8vo.
[371] The Marquis de Vico, a Neapolitan nobleman, retired to Geneva. He was admitted an inhabitant of the city, "after having promised to submit to the laws of the magistrates, and to live in the profession of the Reformed religion."—Registers of Council, 15th June 1551.
[372] Thomas Cranmer, Archbishop of Canterbury and Primate of England, took an important part in the Reformation of his country during the reigns of Henry VIII. and Edward VI. He laboured assiduously with the Reformers of the Continent, who esteemed his learning and honoured his character, to establish a bond of union between the foreign churches and his own; and if he did not live to see his efforts crowned with success, he at least left behind him an example worthy of imitation. What is most notable in these endeavours is to be found in Cranmer's Letters to the leading theologians of Switzerland and Germany, reproduced in the Collections of his Works published by the Parker Society. They are likewise to be found in the Collection of Zurich Letters, 1st series, vol. i. p. 21-26, from which we borrow the following letter to Calvin, which furnishes us with the date of the Reformer's reply to the Prelate:—"As nothing tends more injuriously to the separation of the Churches than heresies and disputes respecting the doctrines of religion, so nothing tends more effectually to unite the Churches of God, and more powerfully to defend the fold of Christ, than the pure teaching of the Gospel and harmony of doctrine. Wherefore I have often wished, and still continue to do so, that learned and godly men, who are eminent for erudition and judgment, might meet together, and, comparing their respective opinions, might handle all the heads of ecclesiastical doctrine, and hand down to posterity, under the weight of their authority some work not only upon the subjects themselves, but upon the forms of expressing them. Our adversaries are now holding their councils at Trent, for the establishment of their errors; and shall we neglect to call together a godly synod, for the refutation of error, and for restoring and propagating the truth? They are, as I am informed, making decrees respecting the worship of the host; wherefore we ought to leave no stone unturned, not only that we may guard others against this idolatry, but also that we may ourselves come to an agreement upon the doctrine of this sacrament. It cannot escape your prudence how exceedingly the Church of God has been injured by dissensions and varieties of opinion respecting the sacrament of unity; and though they are now in some measure removed, yet I could wish for an agreement in this doctrine, not only as regards the subject itself, but also with respect to the words and forms of expression. You have now my wish, about which I have also written to Masters Philip [Melanchthon] and Bullinger; and I pray you to deliberate among yourselves as to the means by which this synod can be assembled with the greatest convenience. Farewell.—Your very dear brother in Christ,
"Thomas Cantuar.
"Lambeth, 20th March 1552."
Calvin could only subscribe to the wishes so nobly expressed by Cranmer, and which harmonized so well with the most elevated sentiments of the Reformer of Geneva.