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Schaff - History of the Christian Church Vol. 8 - Media Sabda Org

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825<br />

ft990 In a footnote in ch. LIV. <strong>of</strong> his work on <strong>the</strong> Decline and Fall <strong>of</strong> <strong>the</strong> R.<br />

E. (Smith’s ed. V. 552). He assigns three reasons for this judgment: (1)<br />

<strong>the</strong> zeal <strong>of</strong> Calvin was envenomed by personal malice and perhaps envy<br />

[?]; (2) <strong>the</strong> deed <strong>of</strong> cruelty was not varnished by <strong>the</strong> pretence <strong>of</strong> danger<br />

to <strong>the</strong> <strong>Church</strong> or State; (3) Calvin violated <strong>the</strong> golden rule <strong>of</strong> doing as<br />

he would be done by. Gibbon’s prejudice against Calvinism is<br />

expressed in <strong>the</strong> sentence (p. 551) that “many a sober <strong>Christian</strong> would<br />

ra<strong>the</strong>r admit that a wafer is God than that God is a cruel and capricious<br />

tyrant.”<br />

ft991 James Martineau states that “in his eighteen years <strong>of</strong> <strong>of</strong>fice, Cardinal<br />

Thomas de Torquemada had burned alive, it is computed, eighty-eight<br />

hundred victims, and punished ninety thousand in various ways, not for<br />

<strong>of</strong>fences against <strong>the</strong> moral law, or crimes against society, but for<br />

thoughts <strong>of</strong> <strong>the</strong>ir own about religion, which only God, and not <strong>the</strong><br />

pope, had allowed; or for being Jews that would not be apostates; or<br />

for refusing on <strong>the</strong> rack to confess what <strong>the</strong>y had never done.” The<br />

Seat <strong>of</strong> Authority in Religion, 1890, p. 156; comp. Llorente’s Histoire<br />

Critique de l’Inquisition, IV. 251 sq.<br />

ft992 “Hoc crimen est morte simpliciter dignum, et apud Deum et apud<br />

homines.” In <strong>the</strong> twenty-seventh letter to Calvin (<strong>Christian</strong>ismi<br />

Restitutio, p. 656). He speaks <strong>the</strong>re <strong>of</strong> <strong>the</strong> punishment <strong>of</strong> Ananias and<br />

Sapphira, who were “incorrigibiles, in malitia obstinati.” Calvin refers<br />

to this admission <strong>of</strong> Servetus, and charges him with inconsistency.<br />

Opera, VIII. 462.<br />

ft993 This is admitted now by all impartial historians. Michelet (XI. 96) calls<br />

this blot in Calvin’s life “crime du temps plus que de l’homme même.’<br />

ft994 Responsio ad Balduini Convicia, Opera, IX. 575: “Iustas quidem ille<br />

poenas dedit: sed an meo arbitrio? Certe arrogantia non minus quam<br />

impietas perdidit hominem. Sed quodnam meum crimen, si Senatus<br />

noster mea hortatu, ex plurium tamen ecclesiarum sententia,<br />

exsecrabiles blasphemias ultus est? Vituperet me sane hac in parte<br />

Franciscus Balduinus, modo Philippi Melanchthonis iudicio posteritas<br />

mihi gratitudinem debeat, quia tam exitiali monstro ecclesiam<br />

purgaverim. Senatum etiam nostrum, sub cuius ditione aliquando<br />

vixit, perstringat ingratus hospes: modo idem Philippus scripto<br />

publice edito testetur dignum esse exemplum quod imitentur omnes<br />

christiani principes.”

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