memoriam his signis recoli docent. Nam sicut Christus est Amen, testis fidelis, verax, veritas et vita, ita Coena Domini est praesentis et infiniti, aeternique filii Dei unigeniti a Patre memoria: qui se et sua bona, carnem suam et sanguinem suum, id est, panem vivum et potum coelestem, Spiritus sancti ope per verbum promissionis gratiae, offert et exhibet electis fide vera evangelium Christi apprehendentibus: ut Ioann. vi. § 8. De praesentia in Coena.-Christum credimus ubique electis suis praesentem, ut Filium Dei Iehovam unigenitum a Patre, quatenus hi tres sunt unum, id est unus Deus. Sed hic Filius Dei, ut Deus, Sermo est mystice et spiritualiter quoque, dum enter praesenter Iehovali sua deitate, et cum donis in unigenito et primogenito somatice et vere habitantis adest: perinde ut Pater, sicut vitis in palmitibus, caput in membris adest. Ut autem est homo, fratribus per omnia similis, id est [? adest] in Ecclesia sua mystice et spiritualiter. Primo, adest per unionem cum Logo, quatenus unitus est Logo ubique praesenti. Secundo, adest in sua promissione per verbum et fidem, communicando se electis, ut vitis in palmitibus distantibus et dissitis a vite, caput in membris dissitis a capite adest per venas. Ita vitis et caput homo Christus [in] quoque nostrum adest per promissiones gratiae dum panem vivum et potum coelestem nobis communicat. Tertio, adest institutione sua sacramentali aut Spiritus sancti effusione in electos. Quarto, officio dispensatorio, aut intercessione pro electis. Non est autem praesens carnaliter sicut in utero matris, in Iudaea, in sepulchro fuit praesens localiter: quia ascendit in coelum corporaliter, surrexit, non est hic, et oportet in coelo esse usque ad diem iudicii. Act. iii. II. No. 321. The Heidelberg Catechism, 1563. LXXVII. Quo loco promisit Christus se credentibus tam certo corpus et sanguinem suum sic edendum et bibendum daturum, quam fractum hunc panem edunt et poculum hoc bibunt? In institutione Coenae, cuius haec sunt verba: D.N.I.C., ea nocte qua proditus est, &c. [1 Cor. xi. 23-5: Matth. xxvi. 26–8: Marc. xiv. 22-4: Luc. xxii. 19, 20]. Haec promissio a Paulo repetitur, cum inquit: Poculum gratiarum actionis &c. [1 Cor. x. 16, 17]. LXXVIII. Num ergo panis et vinum fiunt ipsum corpus et sanguis Christi? Nequaquam verum ut aqua Baptismi in sanguinem Christi non convertitur nec est ipsa peccatorum ablutio sed symbolum tantum et pignus earum rerum quae nobis in Baptismo obsignantur: ita nec panis Coenae Dominicae est ipsum corpus Christi : : quanquam, pro ratione sacramentorum et usitata Spiritui sancto de his loquendi forma, panis Christi corpus appellatur. LXXX. Quid interest inter Coenam Domini et Missam Papisticam? Coena Domini nobis testatur nos perfectam remissionem omnium nostrorum peccatorum habere propter unicum illud Christi sacrificium quod ipsemet semel in cruce peregit: tum etiam nos per Spiritum sanctum inseri Christo, qui iam secundum naturam suam humanam tantum in coelis est ad dexteram Patris ibique vult a nobis adorari. In Missa autem negatur vivos et mortuos habere remissionem peccatorum propter unicam Christi passionem, nisi etiamnum quotidie Christus pro ipsis a sacrificulis offeratur; tum etiam docetur Christum corporaliter sub speciebus panis et vini esse ideoque in illis adorandum esse. Atque ita ipsum Missae fundamentum nihil aliud est quam abnegatio unici illius sacrificii et passionis Iesu Christi, et exsecranda idololatria. No. 322. The Consensus Sendomiriensis, 14 April 1570. Posteaquam diu multumque cum sectariis, Tritheitis, Ebionitis, Anabaptistis conflictatum esset, ac tandem divino favore ex tot tantisque certaminibus et deplorandis contentionibus emersimus: visum est iisdem ecclesiis Polonicis reformatis et orthodoxis quae in quibusdam capitibus et formulis doctrinae (hostibus veritatis et Evangelii) minime consentire videbantur, pacis et concordiae studio, synodum convocare atque consensionem mutuam testari. Quare habita collatione amica et Christiana, sic iunctis compositisque animis consensimus in haec capita. Primum quemadmodum et nos qui in praesenti synodo nostram confessionem edidimus et Fratres nunquam credidimus eos qui Augustanam Confessionem amplectuntur aliter quam pie et orthodoxe sentire de Deo et sacra Trinitate atque Incarnatione Filii Dei et iustificatione nostra aliisque praecipuis capitibus Fidei nostrae: ita etiam ii qui Augustanam Confessionem sequuntur professi sunt candide et sincere se vicissim tam de nostrarum ecclesiarum quam de Fratrum Bohemicorum (quos quidam rerum ignari Waldenses vocant) confessione de Deo et sacra Triade, Incarnatione Filii Dei, iustificatione et aliis primariis capitibus Fidei Christianae, nihil agnoscere quod sit absonum ab orthodoxa veritate et puro verbo Dei. Ibique sancte invicem polliciti sumus, unanimiter secundum regulam verbi Dei, nos defensuros Consensum hunc mutuum in vera et pura Christi religione contra Pontificios, contra sectarios, contra denique omnes hostes Evangelii et veritatis. Deinde vero quantum ad infelix illud dissidium de Coena Domini attinet, convenimus in sententia verborum D. N. I. C., ut illa orthodoxe intellecta sunt a Patribus ac imprimis Irenaeo qui duabus rebus, scilicet terrena et coelesti, hoc mysterium constare dixit: neque elementa signave nuda et vacua illa esse asserimus, sed simul re ipsa credentibus exhibere et praestare fide quod significant: denique, ut expressius clariusque loquamur, convenimus ut credamus et confiteamur substantialem praesentiam Christi non significari duntaxat sed vere in Coena eo vescentibus repraesentari, distribui et exhiberi corpus et sanguinem Domini symbolis adiectis ipsi rei, minime nudis, secundum sacramentorum naturam.... § 2. FRANCE THE HUGUENOTS,' 1560 In France, the Netherlands, and Scotland, Calvinism made rapid progress. In each of these countries it had established itself before the death of Calvin. In all, it won its way not, as did Lutheranism elsewhere, under the protection of princes but in conflict with monarchy, coming as a last reinforcement to the aid of the nobles in the struggle of decaying feudalism against centralization. Where the struggle ended in favour of absolutism, Calvinism either divided the realm, as in the Netherlands, or became a sectional creed, as in France. But whereas, in these countries, the attempts of the nobles and the protestant tendencies had been alike defeated, they had, on the other hand, by a similar union, achieved a decisive victory in Scotland' (Ranke, History of England, i. 280). There Calvinism became the creed of the nation as a whole. 1 The name first appeared about March 1560; but its origin is unknown. Cf. Baird, The Rise of the Huguenots, i. 397. 'Puritain' appears 1564, in P. de Ronsard (Euvres, vii. 26, ed. P. Blancheman). In France the first signs of reform appeared in quarters influenced by Humanism, with Jacques Lefèvre d'Étaples, 1455+1536 (supra, pp. 477, 545: cf. Lavisse, Histoire de France, V. i. 342 sqq.). He and his friends enjoyed the favour of Francis I and his sister Margaret. But they had powerful enemies; both at Court, and in the Sorbonne and the Parliament of Paris (ibid. 353 sqq.), the two institutions by which, under the Crown, the unity of France was sustained. With Francis, this unity (expressed not indeed by the maxim Cuius regio eius religio, but by its equivalent, Une foi, une loi, un Roi) was the first consideration. Repression, therefore, was inevitable. But it took place at intervals — 1523 (ibid. 356 sqq.), 1534 (ibid. 374 sqq.; and supra, No. 270) and 1544-7 (ibid. 386 sq.; and ii. 121 sqq.)-and did not prevent negotiation with the Lutherans abroad. Indeed, the aims of Francis were at best political, to cement an alliance against the Emperor. But on his death, 31 March 1547, the prospect of reform in France taking shape under Lutheran influences disappeared. He was succeeded by his son, the dissolute yet orthodox (ibid. ii. 201) Henry II, 1547-+59; and Lutheranism' by a Calvinistic propaganda (ibid. ii. 187 sqq.). Henry met this more militant religion by a series of measures for its extinction (ibid. 202 sqq.): by, 8 Oct. 1547, the Chambre Ardente' (Weiss, La Chambre Ardente, Paris 1889), which pronounced 500 sentences between Dec. 1547 and Jan. 1550; by the edict of 19 Nov. 1549 (Recueil général des anciennes lois françaises, xiii. 134 sqq., edd. Jourdan, Decrusy and Isambert), which submitted cases of heresy, accompanied by public scandal, to the civil courts; by 27 June 1551 No. 323] the Edict of Châteaubriand (ibid. 189 sqq.; Calv. Ep. 1535, Opera, xiv. [= C. R. xlii.] 186) which made their sentence final; and, after the failure of attempts, 1555-7, to introduce the Inquisition, by 24 July 1557 [No. 324] the Edict of Compiègne (Recueil, xiii. 494 sqq.) which left the judges no option of inflicting any penalty save that of death. The cruelties that followed only served, under the inspiration of Calvin, to stiffen the resistance, swell the numbers, and perfect the organization of the Reformed. Thus Dec. 1552 [No. 325] Calvin wrote to encourage the 'Five Scholars' (Ep. 1679; Opera, xiv. [= C. R. xlii.] 423) who perished at Lyons, 16 May 1553. In Sept. 1555 [No. 326] the first minister was chosen and the first congregation organized at Paris (de Bèze, Hist. eccl. des Églises réformées de France, i. 98, Anvers, 1580). Other places followed suit, till there were seventy-two congregations by 1559 (cf. K. Müller, Calvin und die Anfänge der französischen Hugenottenkirche, in Preussische Jahrbücher, cxiv: Dec. 1903); and ministers were either asked or sent from Geneva, to the number of 19 in 1559, 12 in 1560, and 90 in 1561 (Opera, xxi. [= C. R. xlix.] 71-710). On 26 May 1559 there met in Paris [No. 327] the first National Synod (de Bèze, i. 172). It adopted (a) for its formulary of faith [No. 328] the Confession de Foi (ibid. 173 sqq.; Opera, ix. [= C. R. xxxvii.] 731 sqq.; Niemeyer, 311 sqq.; Schaff, Creeds of the Evangelical Protestant Churches, 356 sqq.) or Confessio Gallicana (Niemeyer, 327 sqq.), not Calvin's but the work of his pupil Antoine de la Roche Chandieu, and (b) for its constitution [No. 329] the Discipline Ecclésiastique (Aymon, Synodes nationaux des Églises réformées de France, I. ii, I sqq. La Haye, 1710). In 1561, according to [No. 330] a Report of the Venetian Ambassador (Calendar of State Papers, Venetian, 1558-80, No. 272) the influence of Calvin was alarming: and his followers by, 17 Jan. 1562, the Edict of St. Germain (Recueil, xiv. 124 sqq.) were accorded a toleration, which, after the long and bitter experiences of the Wars of Religion, 1562–98, survived in 13 April 1598 the Edict of Nantes. The Catholic Church retained its supremacy as the religion of the vast majority; but, whereas in the rest of Europe the principle obtained that every sovereign should be free to maintain one religion and one only for his subjects (cf. supra, No. 149), the Huguenots, though according to a Venetian writer of 1582 (Ranke, History of the Popes, i. 503, ed. Bohn) their numbers had diminished by seventy per cent, vindicated the principle of toleration for minorities which allows different religions to co-exist side by side. No. 323. The Edict of Châteaubriand, 27 June 1551. (a) From the Edict, § 5.-Et d'autant que nous voulons de tout nostre pouvoir . . . desraciner et extirper telles malheureuses, damnées et réprouvées sectes, nous avons ordonné et ordonnons que les juges présidiaux en leurs siéges présidiaux seulement procédans aux jugemens définitifs des accusez et chargez des crimes, dont par le présent édict leur est baillée la cognoissance, appelleront aux jugemens desdits procez, jusqu'au nombre de dix, c'est à savoir aux lieux et siéges esquels y a conseillers par nous ordonnez jusqu'au dit nombre de dix, si tant y a. Et où il n'y auroit ledit nombre, ou bien qu'il n'y eust nul conseiller au dit siége, suppleeront et prendront des advocats, jusqu'au nombre de dix pour le moins, des plus notables et fameux, comprins les lieutenans particuliers, les prévosts ordinaires, leurs lieutenans et officiers royaux, qui sont de l'estat de judicature, par lesquels ils feront signer le bref ou dicton de leur jugement et sentence, dont les condamnez ne seront receus à appeler, mais sera ladite sentence et jugement exécutée nonobstant leur appel, comme si c'estoit arrest de nos cours souveraines: nonobstant l'érection et establissement d'icelles. ... (b) From a letter of Calvin to Bullinger, 15 Oct. 1551.Atrocia enim edicta publicata sunt quibus convellitur per |