Blogging the Reformers: Jean Merle D’Aubigné

D'Aubigne

Jean-Henri Merle D'Aubigne was born on August 16th 1794. He lived in Geneva, where the great reformer John Calvin had lived 250 years before. But by the 1800s Calvin's reformation was gone and had been replaced by Unitarianism and other heresies. He was saved while studying for the ministry, and was ordained in 1817. In 1817 on the 300th of anniversary of the Reformation he visited Wartburg Castle where Martin Luther was kept. There he decided that he eventually wanted to write a history of the Reformation. He was a preacher in Hamburg and Brussels until 1831 when he returned to Geneva. There he assisted the establishment of a reformed theological seminary in Geneva. He was professor of Church History there for 41 years until his death. He was a great preacher in Geneva and was one of the leaders of the the reformation there. While he was in Geneva he wrote his two major books on the Reformation, a five volume History of the Reformation of the Sixteenth Century and an eight volume History of the Reformation in Europe in the Time of Calvin. He traveled all over Europe to study the original source documents. These books were very important in the history of the church. “For the first time, the Reformation, with all the various and boundless benefits which it has conferred upon the world, is beginning to be, in some measure, comprehended by mankind.” 1 A historian wrote that his writings “had a wider circulation, at least in the English translations, than any other book on church history.”2 D’Aubigne’s writings are still a great way to learn about church history. You can buy them here.

Geneva Today

1 J. H. Merle D'Aubigne, The Life and Writings of J. H. Merle D'Aubigne – The History of the Reformation in the Sixteenth Century (Harrisonburg, VA: Sprinkle Publications, 2001) volume 1, p. XV
2 http://www.visionforum.com/hottopics/articles/2005-04-14_001.aspx

Blogging the Reformers: Thomas Cranmer

Thomas Cranmer was born in England in 1489. He attended Jesus College in Cambridge, and later taught there. He assisted King Henry VIII in 1527 to make a theological argument for why he could divorce the queen. In 1532 Henry appointed him Archbishop of Canterbury to assist him in reforming the church. The king was not a Christian, but to increase his own power he broke from the Pope and appointed himself as head of the church. At some points he would lean toward the Reformation, and at others toward the Catholics. During his 22 years as Archbishop, Cranmer worked to advance the Reformation, but he was timid and at times went along with the king against the Reformation. In 1553 he was arrested by the Catholic Queen “Bloody” Mary and was tried for heresy. He was convicted to be burnt, but eventually recanted all Lutheran doctrine and acknowledged the pope as head of the church. Instead of absolving him, Mary commanded him to be burnt anyway. Before his execution, he was given the opportunity to preach. He wrote a sermon in which he again recanted, but instead of giving the sermon he renounced the recantations and said that he would rather be burnt than recant. He was pulled from the pulpit and taken to be burnt. As he was burning, he stuck his right hand into the fire because it was the one which he used to sign the recantation. He died March 21, 1556.

D'Aubigne on Cranmer

“Cranmer moved forward slowly: he modified an evangelical movement by a clerical concession. When he had taken a step forward, he stopped suddenly, and apparently drew back; not from cowardice, but because his extreme prudence so urged him. The boldness of a Farel or a Knox is in our opinion far more noble; and yet this extreme moderation saved Cranmer and protestantism with him. ... God gives to every people and to every epoch the man necessary to it. Cranmer was this man for England, at the time of her separation from the papacy.” 1

Cranmer's Last Sermon

“And now forasmuch as I am come to the last end of my life, whereupon hangeth all my life past, and all my life to come, either to live with my master Christ for ever in joy, or else to be in pain for ever with the wicked in hell, and I see before mine eyes presently, either heaven ready to receive me, or else hell ready to swallow me up; I shall therefore declare unto you my very faith how I believe, without any color of dissimulation: for now is no time to dissemble, whatsoever I have said or written in times past.

First, I believe in God the Father Almighty, Maker of heaven and earth, etc. And I believe every article of the Catholic faith, every word and sentence taught by our Savior Jesus Christ, His apostles and prophets, in the New and Old Testament.
And now I come to the great thing which so much troubleth my conscience, more than any thing that ever I did or said in my whole life, and that is the setting abroad of a writing contrary to the truth, which now here I renounce and refuse, as things written with my hand contrary to the truth which I thought in my heart, and written for fear of death, and to save my life, if it might be; and that is, all such bills or papers which I have written or signed with my hand since my degradation, wherein I have written many things untrue. And forasmuch as my hand hath offended, writing contrary to my heart, therefore my hand shall first be punished; for when I come to the fire it shall first be burned.

And as for the pope, I refuse him as Christ's enemy, and Antichrist, with all his false doctrine."2

1 J. H. Merle D'Aubigne, History of the Reformation in Europe in the Time of Calvin (Harrisonburg, VA: Sprinkle Publications, 2000) volume 5, book viii, p. 54

2 Foxe, John Foxe's Book of Martyrs (New York: Eaton and Mains, 1911) Google Books. p. 384-385

Blogging the Reformers: Peter Viret

Peter Viret was born in Orbe, Switzerland in 1511. At twelve years of age he went to the University of Paris to study as a Catholic. There he met William Farel, who he would later work with in Geneva. When he returned to Orbe, the city was in conflict between Roman Catholicism and the Gospel. There he was saved and preached the gospel. In 1534 he went to Geneva, and was one of the leaders of the Reformation there along with William Farel, Antonio Froment and John Calvin. He suffered persecution there from the Catholics. At one point he was badly wounded during a riot by the Catholics, and then became very ill after they convinced a woman to poison his soup. He recovered after almost dieing, but felt the effects of the poison his entire life. He became the pastor of Lausanne in 1541, and continued there for 22 years. At different times he was also a pastor at Berne, Geneva, Orbe, and other towns. One man said, “He handled the Scripture well, and he was gifted with eloquence which charmed the people.”1 He died in Switzerland in 1571.

1 J. H. Merle D'Aubigne, History of the Reformation in Europe in the Time of Calvin (Harrisonburg, VA: Sprinkle Publications, 2000) volume 7, book xi, p. 12

Blogging the Reformers: Baudichion de la Maisonneuve

Baudichion de la Maisonneuve was one of the leading men of Geneva in the 16th century. He was very influential in bringing the Reformation to Geneva and defending the city's liberty. He was one of the first men in Geneva to be converted to the Reformed religion. Later in the Reformation his house became one of the meeting places for the Huguenots. The Reformation in Geneva was not peaceful. Several times mobs attacked the Huguenots in Maisonneuve's house. In 1534 he was arrested in France and sentenced to be executed, but finally after the request of the town of Berne, Switzerland the king ordered him to be released and allowed him to return home. He was appointed captain-general of Geneva, and led the army to battle against their enemies. D'Aubigne said that he was “a man of noble and exalted character, bold, welcome everywhere, braving without measure all the traditions of old times, often turbulent, and the person who, more perhaps than any other, served to clear in Geneva the way by which the Reformation was to enter.”1

1 J. H. Merle D'Aubigne, History of the Reformation in Europe in the Time of Calvin (Harrisonburg, VA: Sprinkle Publications, 2000) volume 1, book I, p. 142

Blogging the Reformers: Aime Levet

Aime Levet was an apothecary in Geneva in the 16th century. When Antoine Froment first came and brought the Gospel to Geneva, Levet was against it, but eventually his heart softened. In 1533 he was won over to Christianity by his wife, and he became one of the leading Huguenots. The religious meetings were frequently held in his house. When Froment was attacked by a mob, Levet hid him in his house. A few months after Levet’s salvation the bishop of Geneva forced him and many other Huguenots to flee, but a troop of soldiers pursued and caught him. After beating him, they threw him in prison without a trial. After the overthrow of the bishop, he was released and continued to spread the Reformation. In 1536 he was elected one of the four syndics, or magistrates, of Geneva.

Blogging the Reformers: Mathurin Cordier

Mathurin Cordier was born in 1540. He was a French teacher. He did not just teach because of ambition, he desired for his students to actually learn. He was one of the best teachers in France. He taught John Calvin when he was fourteen. Calvin later said, “O Master Mathurin, O man gifted with learning and great fear of God! When my father sent me to Paris, while still a child ... it was God's will that I should have you for my teacher, in order that I might be directed in the true path and right mode of learning; and having first commenced the course of study under your guidance, I advanced so far that I can now in some degree profit the Church of God.”1 Though neither of them were saved at the time, Cordier later was saved and fled to Geneva where Calvin was the preacher. The professor then studied under his former pupil. He died in Geneva in 1564, the same year as Calvin.

Blogging the Reformers: Queen Margaret de Navarre

The Book in her hand is probably a Bible

Margaret was born on April 11th, 1492. Her brother was Francis I, King of France. In 1525 she married Henry, King of Navarre. Navarre was a small country between Spain and France which is now part of France. She had influence over her brother, and she tried to move him toward the Reformation. She also defended and protected many Reformers. Margaret desired to reform the church, but she did not want to break with Rome. She was not perfect, but she was a Christian and God used her in the Reformation of France. She died in France on December 21st, 1549. D'Aubigne says of her, “Such was Margaret in the midst of the court; the goodness of the heart, the purity of her life, and the abundance of her works spoke eloquently to those about her of the beauty of Christ.” 1

1 J. H. Merle D'Aubigne, History of the Reformation in Europe in the Time of Calvin (Harrisonburg, VA: Sprinkle Publications, 2000) volume 1, book II, p. 419

Blogging the Reformers: William Farel

William Farel was born in 1489 in France. At the age of 20 he entered the Sorbonne in Paris. He became friends with Jacques Lefèvre, a Christian who desired to reform the church. He was saved in 1519, but within a year was forced to flee Paris. He preached at various cities, and then came to Geneva in 1532. He was very instrumental in the Reformation in Geneva, and many people were saved through his preaching. In 1536 he convinced John Calvin to stay and help him in Geneva rather than going into seclusion for study. He said, “May God curse your repose ! may God curse your studies, if in such a great necessity as ours you withdraw and refuse to give us help and support!”1 He was a very fiery, powerful and eloquent preacher. D'Aubigne said of him:

“His desire to enlighten his contemporaries was intense, his heart intrepid, his zeal indefatigable, and his ambition for God's glory without bounds. ... He was not a great writer ... but when he spoke he was almost without an equal. ... His much eloquence, his lively apostrophes, his bold remonstrances, his noble images, his action frank, expressive, and sometimes threatening, his voice that was often like thunder, and his fervent prayers, carried away his hearers.”2


1 J. H. Merle D'Aubigne, History of the Reformation in Europe in the Time of Calvin (Harrisonburg, VA: Sprinkle Publications, 2000) volume 3, book ix, p. 461

2 Ibid, volume 2, book v, p. 199-200

Blogging the Reformers: John Tausen

John Tausen was born in Denmark 1494. His father was a poor farmer, and John assisted him in his youth. He desired to study, and through hard work he was able to become a monk at the age of 19. He realized the errors of the Roman Catholic church through his study. In 1517 he was sent out to go attend the university of his choice, except Wittenberg where Luther was. Eventually he went to Wittenberg anyway. He was saved there and returned to Denmark in 1521.
Tausen was a gifted preacher, and preached the gospel to the monks and the people around him. At one time he was imprisoned and he preached to the people through the window of his prison cell. King Fredrick appointed him as the preacher in Copenhagen, the capital. There he preached, and many people were converted. He defended the Reformation ably in debates with the Catholics. After the death of Fredrick he was sentenced to death, but the people rioted and he was pardoned. Tausen was the leader of the Reformation in Denmark. He died in 1561.

Blogging the Reformers: Aonio Paleario

Aonio Paleario

Read the introduction here.
This is from my reading in History of the Reformation in Europe in the Time of Calvin by J. H. Merle D'Aubigne

Aonio Paleario was an Italian Reformer in the 16th century. He was born in 1503. In 1520 he went to Rome to study Homer, Virgil and the like, and in 1536 he published a poem in Latin. He began reading the scriptures and discovered the doctrine of justification by faith. He married, and had two sons and two daughters. Some monks formed a plot against him to convict him of heresy, but he defended himself and was declared innocent. Thirty years later he was arrested again for heresy. He was accused of denying purgatory and for saying that Christians are justified by faith alone (Sola Fide). He was hanged and then burnt in Rome on July 3rd, 1570. Many people forget that there was a small Reformation in Italy because it died out and we do not see fruits of it today.

Blogging the Reformers: William Tyndale

William Tyndale

Read the introduction here.
This is from my reading in History of the Reformation in Europe in the Time of Calvin by J. H. Merle D'Aubigne

William Tyndale was born around 1490 in England. He was ordained as a priest in 1521. His main desire was to translate the scriptures into English. He once said when debating a clergyman, “If God preserves my life, I will cause a boy that driveth the plow to know more of the Scriptures than the pope himself.”1 The bishops in England rejected his translation because they did not want the people to be able to read the Bible. He fled to Germany and finished his translation of the New Testament there. By 1526 there were more than 20 editions of it in England. In 1535 he was betrayed in Antwerp, Belgium by someone who pretended to be a Christian. He was convicted of heresy for believing that Christians are saved by faith alone. After being defrocked from being a priest, he was martyred on October 6th, 1536 at less than 50 years of age by being strangled and then burnt. His last words were, “Lord, open the king of England's eyes!”2 Soon after these words were partially fulfilled, although Henry XIII was not saved. Soon after Tyndale's death Archbishop Cranmer presented Tyndale's translation of the Bible to Henry XIII to ask if he would allow it to be printed, though without Tyndale's name on it. King Henry agreed, and thus came the first legal Bible in English. William Tyndale had great effects on the Reformation because his translation had great influence on the English people and on the Geneva and King James Bible translations.

1 As quoted in J. H. Merle D'Aubigne, History of the Reformation in Europe in the Time of Calvin (Harrisonburg, VA: Sprinkle Publications, 2000) volume 3, book vii, p. 214
2 As quoted in Ibid, p. 225

Tyndale's Martyrdom from Foxe's book of Martyrs

The Logical Fallacies in Erasmus’ Arguments

Martin Luther, Author of The Bondage of The Will

by Joshua Horn

from Bondage of the Will by Martin Luther

buy The Bondage of the Will

In 1525 Martin Luther published a book entitled, De Servo Arbitrio, or in English, Bondage of the Will. He wrote it in response to On Free Will by Desiderus Erasmus. In his book, Erasmus argued that man has free will and he must chose to be saved. Luther replied to him in Bondage of the Will and pointed out many flaws in his arguments. Three of the most important flaws were that Erasmus twisted scripture to meet his own interpretation, that he rejected the Bible rather than split with the Pope, and lastly that he contradicted himself in his definition for free will.

The first of Erasmus’ flaws was that he frequently twisted scripture to match his own opinions. When he deals with the text where God says that he hardened Pharaoh's heart¹, he claims that God really meant that Pharaoh hardened his own heart. Luther says, “When God says: ‘I will harden the heart of Pharaoh’, you change the persons, and take it thus: ‘Pharaoh hardens himself by my long-suffering’!”² When the Bible says this, “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing,”³ Erasmus says that “‘nothing’ may mean the same as ‘a little imperfect something.’”⁴ This is clear twisting of the words of scripture. If you take that nothing means ‘an imperfect little something’, than most of the doctrines of the Bible fall apart. From these two examples it is clear that Erasmus was forced to twist the words of scripture to make them fit with his position.

Erasmus’ second logical fallacy is that he would rather give up the scriptures than contradict the Pope. He was so afraid of contention that he was willing to give up what he knew was true rather than fight for it. Luther says this to Erasmus, “For your teaching is designed to induce us, out of consideration for Popes, princes, and peace, to abandon and yield up … the sure word of God. But when we abandon that, we abandon God, faith, salvation, and all Christianity!”⁵ The Bible says in Matthew 10:28, “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.”⁶ The basic problem is that Erasmus feared man more than God.

Erasmus admitted in his book that free will is a slave to sin and can not will to do anything good. He says that, “the human will after sin is so depraved that it has lost its freedom and is forced to serve sin, and cannot recall itself to a better state.”⁷ But later in the book he claims that a human can will to seek God! This is a clear contradiction. Luther says this, “You say that ‘free-will’ is a power of the human will by which a man can apply himself to good; but here you say, and and approve of its being said, that man without grace cannot will good.”⁸ Erasmus realized that free will could not do any good, but he still contradicted himself and said that it is man who chooses to be saved.

We have just seen Erasmus' three most important mistakes. They are that he twisted the words of scripture, that he rejected the Bible rather than split with the Pope, and thirdly that he contradicted himself in his definition of free will. After Luther pointed out Erasmus' fallacies and destroyed his arguments, there were no good arguments left for free will. Many people today who defend free will have the same problems and make the same logical fallacies as Erasmus did when arguing with Martin Luther. Being able to recognize these problems can help us defend the Biblical doctrine of the will.

1 Exodus 7:13, etc.

2Martin Luther, Bondage of the Will (Grand Rapids, Michigan: Baker Book House Company, 2003) trans. J. I. Packer and O.R. Johnston, p. 195

3 John 15:5, KJV

4 Bondage of the Will, p. 260

5 Ibid, p. 91

6 Matthew 10:28, KJV

7 As quoted in Bondage of the Will, p. 145

8 Ibid, p. 145

Buy The Bondage of the Will Here

Louis de Berquin

Louis de Berquin was a French reformer in the 16^th century. He desired to free France from the pope. He started by accusing the divinity professors at the Sorbonne¹ of heresy. When his friends thought that he was about to be arrested, they urged him to make his escape. He refused because he thought that flight would be admitting that he committed a crime.² He was arrested in March of 1529. When one of his friends begged him to ask pardon, he said this: “Truth before all things! We must fear neither man nor torture, but render all obedience to God. I will persevere to the end; I will not pray the leader of this good war for my discharge.”3 He was strangled by order of the court April 22^th, 1529.

1 University of Paris

2 As quoted in J. H. Merle D'Aubigne, History of the Reformation in Europe in the Time of Calvin (Harrisonburg, VA: Sprinkle Publications, 2000) volume 1, p. 432

3 As quoted in Ibid, volume 2, p. 40