The Letters of Zanchi & Bullinger
Edited by David Attebury, April 2024. This is a compound work: I use a customized ChatGPT 4 to assist in the first translation draft, but check each line to the original and make changes.
12,400 words. From Epostolas Familiares (1609), a collection of 190+ letters and correspondence between Jerome Zanchi to princes, nobles, and learned men.
These letters primarily describe events that happened to Zanchi while teaching in Strasburg during the Marbach controversy. Zanchi also wrote letters to Calvin and Beza on these matters, found here:
The Letters between Calvin and Zanchi, on the Woes of Marbach
Letter 1 - Zanchi to Bullinger. On the health of Zanchi’s wife and the death of Cranmer. [No Date, but Cranmer died in 1556].
Letter 2 - Zanchi to Bullinger. On the death of Zanchi’s wife. [1/08/1557].
Letter 3 - Zanchi to Bullinger. On the start of the Marbach controversy; events in France. [11/08/1561].
Letter 4 - Zanchi to Bullinger. Zanchi persuades Bullinger to attend a synod. [No Date].
Letter 5 - Bullinger to Johannes Sturm. Encouragement in the Marbach controversy. [12/30/1561].
Letter 6 - Zanchi to Bullinger. On the current state of the controversy and the lords’ passivity. [No Date].
Letter 7 - Zanchi to Bullinger. Political rumors; update on the Marbach controversy. [1562].
Letter 8 - Bullinger to Zanchi. Bullinger invites Zanchi to take Peter Martyr Vermigli’s teaching post. [12/16/1562].
Letter 9 - Zanchi to Bullinger. Zanchi responds to the offer of a teaching post. [No Date].
Letter 10 - Johannes Sturm to Bullinger. On the possibility of Zanchi leaving Strasburg for another post. [12/22/1562].
Letter 11 - Zanchi to Bullinger. News of war; Zanchi expresses a wish to join Bullingers at his school. [No Date; likely February 1563].
Letter 12 - Zanchi to Bullinger. Conclusion of the Marbach controversy; promise to see Bullinger soon. [4/16/1563].
Letter 13 - Zanchi to Bullinger. Leaving the Strasburg school in sadness. [9/07/1563].
Letter 14 - Bullinger to Zanchi. The danger of plague; polemical matters. [8/31/1564].
Letter 15 - Zanchi to Bullinger. The death of Bullinger’s wife and daughters. [No Date, but Bullinger’s wife died in 1564].
Letter 16 - Bullinger to Zanchi. Heresy in Poland. [7/05/1566].
Letter 17 - Bullinger to Zanchi. More news of heresy. [1/06/1567].
Letter 18 - Zanchi to Bullinger. News of war; benefiting from Bullinger’s book. [No Date, but the events described happened in 1568].
Letter 1 [No Date, but Cranmer died in 1556]
On the health of Zanchi’s wife and the death of Cranmer.
H. Zanchi to the same [Heinrich Bullinger].
Greetings. I am thankful and express deep gratitude that you hold me in such high regard as to deem me worthy of your new scholarly works and gifts, and I pray to the Lord that He may one day enable me to reciprocate. Perhaps soon I will see you and our other brothers here, and learned men. I am thinking of visiting your Baden Baths, although nothing certain has been decided on this matter yet, nor can I decide before hearing what the physicians, to whom I am taking my wife, advise. My mind is indeed inclined towards your [place] for many reasons, but I will do what is deemed more advisable and healthier for my wife by them. In the meantime, may your piety continue to pray to the Lord to eventually restore her to me and to put an end to this our longer and heavier cross than we can bear.
Regarding England, we have received this news: The Papists have spread false rumors, undoubtedly either by the order or at least with the consent of the impious Jezebel [Mary], that the Archbishop of Canterbury [Thomas Cranmer] has recanted and returned to the Roman Church; and they have taken care to confirm this fabricated recantation with false witnesses and then to have it printed. When the holy man learned of this, he protested and openly and clearly made it known to the entire kingdom that he remains steadfast in his position, that such a blasphemous recantation was completely fabricated, that he never considered such a thing, and that the doctrine he taught and promoted in the kingdom of England by the grace of Christ, he still believes and confesses with steadfast faith, and will defend and seal with his own blood unto death. Therefore, on March 17, having exposed their impostures, a certain most wicked doctor, whose name I now do not remember, was sent by the Queen to Oxford to the Archbishop. To what end? The letters that were later sent to Antwerp to Mr. Koocum reveal. Yesterday, Mr. Koocum received letters from Antwerp stating that the holy and pious Archbishop, with unbroken spirit, steadfast faith, and perpetual confession of Jesus Christ and the Gospel teaching, was burned on March 21 and passed on to the Lord. There are some here who, because these letters are from Antwerp and none from England, do not believe for certain that he is dead; but both Mr. Koocum and many other Englishmen, and also our Peter Martyr, since they had received letters from England itself a little before about the sending of that Doctor from London to Oxford and about the fictitious recantation, believe that what is written in those letters sent from Antwerp is true. We have, excellent man of God, to whom we give thanks to God that He deems worthy to seal His most holy Gospel of His Son with the blood of so many great men, both elsewhere and especially in that English kingdom, daily, to confirm our faith and for the restoration of the saints. It cannot be but that the soil, irrigated by so much blood of the martyrs, will bear joyful harvests to the Lord from which the Church of Christ may grow. It also cannot be but that such a great amount of blood cries out from the earth to the Lord: O barbarous, impious, and devoid of all humanity, harlot. May God destroy her and reveal His judgments upon her as soon as possible.
Letter 2 [1/08/1557]
On the death of Zanchi’s wife.
H.Z. to the same,
Your letters, esteemed father Bullinger, filled with Christian piety and charity, have brought me no small consolation, for which I am also very grateful to you. Although those letters brought much consolation, I still need you to commend me in your prayers to God, the author of all true consolation. There are indeed many things that comfort my spirit, such as the fact that the soul of my wife, always holy and now blessed, has been taken from this wicked world and era; that she has been liberated from so many and such great evils; that with such a heroic fortitude, scarcely found even among heroic and Christian men, she bore and endured a severe and prolonged illness and ultimately overcame death itself, often despised and mocked by her; that with admirable faith and certainty in Christ about her salvation through Christ, she undoubtedly soared to heaven; that she now enjoys, most joyously and blessedly, the company of her true spouse, Jesus Christ, which she had long desired and invoked—all of which I heartily congratulated her on at the beginning and even a little before she passed away, and which I daily congratulate her on with holy envy. [Marginal note: Concerning the death experienced by H. Zanchius, whose wife was the daughter of Celio Secondo Curione.]
I confess all these things comfort me greatly, yet she was so dear and sweet to me, her perpetual companionship, presence, modesty, dignity, gentleness, decency, and especially her piety, that seeing myself now deprived of such a wife, sister, daughter, I cannot prevent my flesh from mourning, lamenting, weeping bitterly. For she is always before my eyes, and someone I loved so deeply cannot be quickly forgotten. I see and feel I am still too carnal. If I were more of the spirit than of the flesh, I would feel more spiritual joy from her ascent to Christ than sorrow from her departure from us; I would be filled with greater joy knowing she now enjoys eternal and blissful life with Christ, His angels, and thousands of blessed souls, rather than being overwhelmed by grief because I can no longer enjoy her company in this mortal and miserable life. But I am carnal, sold under sin. Therefore, I earnestly ask you to commend me to God in your prayers. You see how much I need His spirit.
What you wrote about our D. D. Peter, I read with great pleasure, and I pray to God that He may preserve him unharmed for a long time, not so much for us, as for the whole Church of Christ. The news also about the World and especially of the Pope, that for the dignity of his blessedness, his affairs should succeed so unhappily, and that he should be treated so brilliantly by the Spaniard: lest it should be unpleasant, may God destroy that beast with his stable. I greeted Peter Alexander, who was seriously ill and has not yet completely escaped danger; he sends his affectionate and respectful greetings in return. I have not yet been able to find Sturm at home, but I will diligently fulfill my duty. Farewell and command your most holy wife, your whole family, and all your most select relatives to be greeted in my name.
Strasbourg, January 8, 1557.
Letter 3 [11/08/1561]
On the start of the Marbach controversy; events in France.
To the same [Heinrich Bullinger].
Greetings. I had decided to come to Basel, excellent father Bullinger, because of certain matters and from there to venture to Zurich, both to see you and to consult you about a certain matter, and also for the purpose of visiting the wife of Lord Doctor Peter Martyr. And this is the reason why I have not responded sooner to your letters to me. For I judged it unnecessary to respond by letters when I had arranged to discuss many things with you in person shortly. However, that common saying held true for me: Man proposes, but God disposes. For some things happened here shortly after I had prepared for my journey that did not allow me to be away from here. For apart from the fact that both my daughter and wife* fell into a quartan fever, our Sturm also began to be harassed by some for his confession about the Sacramental matter, purely, learnedly, clearly, and freely explained in School; and on me alone, as if I were the one who seduces and disturbs all Israel (if it pleases God), nearly all the blame is transferred. Therefore, when I saw that I must stay at home and wait to see what the lords would say or do, I did not want to delay my response to your letters any longer. And now, having heard the cause of my delay, I ask you to consider it favorably. Now to the matter at hand.
It was most pleasing for me to hear what you wrote and I am eager to understand how that debate, as you call it, that was to be held in the Court on October 14, went. As for our affairs, it stands thus: When I saw that all discussion and any friendly conversation were denied to me by the pastors, and yet in the meantime, the doctrine I taught was being condemned from the pulpits themselves and I was being pointed out as if by finger, I was forced to come to Heidelberg and Marburg and conferred with those theologians about the whole doctrine that our people condemned. And indeed, that was approved by both Academies, and confirmed by other testimonies of the scriptures: However, if I cannot stay longer in Strasbourg, I was asked to come to him and teach there: to such an extent I was judged a great heretic by those pious and learned men. [That is, Zanchi’s “heretical” doctrine was approved by learned men, making him a sought-after “great” heretic]. The Elector himself, the Palatinate Prince, truly pious and gracious, who is truly given to Germany by singular divine grace, promised all goodwill and support and commended me and my cause to the lords by letters. How welcome these were to some and unwelcome to others, you yourself can imagine. Now, five Council members have been chosen, two Doctors and the City's scribe, who will read all the Acts, examine both doctrines, weigh the arguments, and then, if possible, conceive a form of agreement. As to French affairs, I believe you receive letters from France from time to time, informing you of all matters; however, I will not hesitate to write to you certain news that we have received from the governor of Paris who recently came here.
On the day before the Calends of October, in the house of the King of Navarre, there was a peaceful and friendly debate between our people and the adversaries about the Lord's Supper, but nothing was concluded.
On the following day, namely the Calends of October, the debate on the same matter took place in the house of the Bishop of Sens, as they say in French, and concluded in this form, but in French:
Since faith makes the promised things present, and this faith truly apprehends the body and blood of our Lord Jesus Christ, and that by the power of the Holy Spirit, for this reason and in this respect, we confess the presence of his body and blood in the Holy Supper, in which he himself offers and donates to us, and truly presents the substance of his body and blood through the operation of the Holy Spirit, and we receive and eat spiritually by faith that very body which was dead for us so that we may be bone of his bones and flesh of his flesh, and that for this purpose, to be vivified and to receive all that is required for our salvation.
Thus, nearly verbatim. Both they and ours agreed to this Confession. Among the Papists, there were two bishops (if I remember correctly) and three Sorbonne doctors, and they were the main doctors. These three are named Mr. Salignacus, Mr. D'espence, and Mr. Bottellerius. On the following day, namely October 2, in the same house, the same Confession was confirmed. We have this Confession in French. Because of this, the rest of the Papists were angry and tumultuous, and they managed to have the discussion dispersed. Also, by a public decree of the King's Council, it was provided that henceforth no Annates be sent to Rome. Furthermore, it was negotiated with the Clergy that they pay the King ten times and six hundred thousand Francs within ten years; and besides that, it was added that if there is a war, the King may sell half of the ecclesiastical goods. In many places, the faithful have usurped public temples; and the King and Queen turn a blind eye. These [are the news] from that governor.
The King's herald came to us and says the discussion has been dissolved. Our people here presented a pamphlet on the three Sacraments to the Senate, for it to be printed with their consent. In it, they primarily insisted on the carnal presence of Christ's body and to prove it, they gathered whatever dregs they could from the books of the Papists, coalescing them; and besides, they relied on the testimony of a certain Cardinal who had sworn that once during the Eucharist, he felt its taste in that matter. The Senate, disgusted, rejected it; and thus through these men, albeit accidentally, the truth is more and more promoted. I have nothing else new to write. For me, such as I am, to be yours is not new to you. However, I wish greetings in my name to be given, both to your wife and to Mrs. Peter Martyr; also to your learned kin and the other Reverend Pastors, Mr. Gesner and Frisio. Farewell, excellent Father. May the Lord increase your strength and all His blessings.
Strasbourg, November 8, 1561.
Yours truly, H. Zanchius.
[*Zanchi remarried after the death of his first wife. See Letters 1 & 2 for reference to his first wife. His second wife is also mentioned here in Letter 3 and in Letter 9]
Letter 4 [No Date]
Zanchi persuades Bullinger to attend a synod.
To the same [Heinrich Bullinger].
Greetings. It was most gratifying for me yesterday, excellent father Bullinger, to see the summary of your response to the letters of Mr. Sulcer. Certainly, the response was not without merit; hence, it cannot be entirely disapproved of, especially if things stand as Mr. Sulcer seems to have written to you, namely, that you would be called to the upcoming synod only if you wish, as if you ought to provoke your opponents into dialogue or intrude into their discussions of your own accord, and as if the synod were to be convened solely for your benefit. However, as I have learned from Mr. Marbach, the situation is different: several princes, truly zealous for piety, for many reasons desire that some good method be found by which the German churches and the Swiss can agree on the doctrine of piety, especially on the Sacramental matter, or at least reconcile themselves so that henceforth one does not condemn or in any way persecute the other. They judged that this method could be found more conveniently or easily than if leading and most learned men from both sides were summoned to a friendly dialogue where the learned men themselves, selected from both sides, could amiably discuss and confer on finding this method. And since they were not certain whether the Swiss, if invited, would come, they wished to be informed of their intentions before announcing the synod. Therefore, our senate, which had taken on this task, wrote to the Basel Senate about this matter, also requesting that the intentions of the other Swiss Churches regarding this business be investigated and reported.
You have, most reverent Father Bullinger, the pious desire of the princes; you have the goal for which they wish to convene this synod; you have the matter they wish you to amicably discuss with theirs. Now, as things stand thus, if for such a cause, at such a time when such a dialogue is more necessary than ever for the Church of Christ, you, most learned men and pastors of churches for whom nothing should be more desirable, as I trust it is not, than that all churches, if not in complete doctrine and all forms of expression, at least in peace and charity, unite—if, I say, you, thus invited, refuse to come, and through you it stands that such a holy and long-desired by all pious synod is not convened and such a great good, if perhaps it could be obtained from the Lord through this way or dialogue, is not attempted, I do not see, most holy and learned Bullinger, who could approve of this your decision. Indeed, I do not see how you can avoid incurring the criticism of nearly all the pious. For either they will say that you hold no desire for the unity of the churches, that you only care for your own, that you are content with your own peace, that you finally make nothing of the fact that many in France are burned in the name of Sacramentarians; for some such things I begin to hear, though not without great pain in my soul, albeit not openly. Or you will have to say that indeed you desire concord and the union of churches, but you see no way in which this can be achieved, nor do you have any hope for future concord for the reasons you have listed in the letters to Mr. Sulcer. But, my most distinguished Mr. Bullinger, apart from the fact that not all will listen to your reasons, how prudently and piously this can be said, you see very well if you carefully consider the matter. For we must do our duty, obey the divine calling, which surely, in my judgment, is such as this, where pious magistrates call from God to a holy synod and Christian dialogue for the salvation of the Church, pastors, and teachers; then, with hope placed in the Lord, the entire outcome of the affair must be entrusted to the Lord. What? Moreover, even if we rely on human conjectures and reasoning, now more than ever there is great hope to be conceived that in this dialogue, many controversies, especially concerning the Sacramental matter, will be settled.
For among you, there are currently many more most learned men and of great authority among all than perhaps there have ever been or at least will be in the future; and among the others, whom you call adversaries, some, and indeed the principal ones, follow our opinion—I refer to Philip and some others. Although Philip is timid, so that he often does things he does not approve, I do not doubt, however, that if he sees you in the same dialogue and is pressed by you, he will try with all his might to ensure that the truth of the cause takes place; and we all know how much his authority is worth, especially among the Germans. With Philip gone, certainly as much good cannot be expected (I speak as a man) as could be. Many others, although they may not grasp the matter as well, are not far from the truth; and since they are modest and lovers of truth, they can easily be drawn to the true opinion by hearing you in person. For who does not know how much the presence and pressure of most distinguished men can also avail, especially if you use a form of expression that both conveys and retains the truth of the matter and also does not offend the weakness of their ears, which is certainly not to be neglected where there is any hope of settling the whole controversy and reconciling peace among all churches, provided always that such expressions are avoided which provide any material for confirming idolatry. What should not be attempted and done for the salvation of the churches, provided it does not conflict with the Word of God. Many others, indeed, I confess, are rabid, furious, and for the most part, unlearned; but they will be compelled by God, with truth triumphing, to fall silent and stay in order.
But if these things, due to our sins, cannot be achieved with God unwilling; wisdom at least will be justified by her children, and thus your coming will not have been in any way useless. I write very modestly, sincerely, and simply what I feel: I see no glory for God, no benefit for the Church, no praise for you arising from your avoidance of this most holy dialogue. This is how all friends and learned men here, whom I have heard, judge it. You are (as it is said) in your own case. Also, give some credence to your friends' opinions. All that is asked of you is to announce to everyone, as far as possible, that you are and will be ready for any friendly meeting with other pastors of the German Churches, for the salvation of Christ's Church, whenever you are called; and that you will never deny your effort to the pious, be they Princes or Magistrates, for building and uniting the Churches.
Therefore, regarding the prejudices that must first be removed, which you write about: in the dialogue itself, before moving on to other matters, a remedy can more easily be found than outside the dialogue. I deem it unnecessary now to respond to some of your reasons in the letters to Mr. Sulcer. For I am not here disputing with you, excellent father, but only wish to explain most simply what I have heard here and what I feel about this matter, and as a son, to lay all this in the bosom of the father. May Lord Jesus, who is always present with His Church, persuade us and others, whose interest it is to care for the churches, not yet torn apart, what must be done for the unity and safety of the churches, through His Holy Spirit.
Amen. Farewell.
Letter 5 [12/30/1561]
Encouragement in the Marbach controversy.
Henry Bullinger to the Most Illustrious Man, Mr. Johann Sturm, the most esteemed Rector of the Strasbourg School, his most honored and sincerest friend.
Greetings,
Although I have never written to your humanity, most learned Sturm, I have always loved you for those truly outstanding gifts granted to you by God. I have always prayed to the Lord that He may increase His gifts to you and keep you from evil.
And at present, I love you more intensely, hearing that you support the cause of religion, otherwise afflicted, with utmost faith and exceptional diligence, especially from those who wish to appear as the most sincere leaders of religion. I pray to God that He may deign to enlighten them with His Spirit and cleanse their hearts from harmful affections. However, you do right to take up the defense of the cause of religion. This was done before you in the Church of Christ by the most renowned rhetoricians and philosophers, as ecclesiastical history itself attests. Therefore, I encourage you, most excellent man, to continue what you are doing. I pray to God that He may be with you. You know the cause of the Eucharist, which we defend with the Lord's help, has been explained as excellent and invincible for many years now. For this reason, the most illustrious Mr. Zanchi suffers hatred, who certainly would not be troubled for his theses on Predestination and the perseverance of the Saints if he approved and taught the crude and inconsistent doctrine of the Eucharist by some. Just as they disregard the teaching of Augustine, a catholic doctor in the Church, on the Supper, so they will condemn his teaching on the predestination of the Saints if they disapprove of Zanchi's. It would be horrendous in such a celebrated city to condemn the teaching of such a great teacher (I mean Augustine); therefore, you most honorably take up Zanchi's cause to defend, for you defend an ancient doctrine of the Church, not to mention simultaneously upholding the authority of the first teachers of your Church. I pray to God to use your works to preserve the School and the purity of its teaching, and I humbly ask you, most kind man, to take these my letters in good part and to keep loving me most affectionately. May the Lord make this year very fortunate for you.
Zurich, December 30, 1561.
Hein. Bullinger
To the singular man endowed with piety and learning, Mr. Hier. Zanchi, an ornament of the holy Republic of Strasbourg, my lord and dear and esteemed friend.
Letter 6 [No Date]
On the current state of the controversy and the lords’ passivity.
H.Z. to Heinrich Bullinger,
Greetings.
At the beginning of the controversy, when Marbach's injustice against me was evident to almost everyone, and the conspiracy of all pastors, instigated by Marbach, I warned not once but repeatedly and even to some of the Lords that it should be feared while they turn a blind eye to such great injustice and conspiracy, they may further encourage the tyranny of the man. Indeed, Cicero rightly said that impunity fosters fury; and before Cicero, the Holy Spirit through Solomon taught us: “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil” [Ecc. 8:11]. Therefore, this conspiracy must be broken, otherwise the Lords will regret, but too late, their excessive leniency and patience. Now listen to the state of our affairs.
Not so many months ago, as I believe you learned from Mr. Peter of blessed memory, the good Cont. Hubert and the pastor of the French Church, both elderly, were expelled from the assembly by the conspirators, unheard and much less convicted of any heresy, and without the consent of the Magistrate; indeed, without his knowledge. The Magistrate had ordered them to be readmitted to the assembly. They refused. The day before yesterday in their assembly, they decided to excommunicate all who agree with me and openly defend me. They resolved not to admit us to the Communion, nor to administer Baptism to our children. Before this, although the controversy had not yet been settled, if I met my adversaries face to face I always removed my hat, and they used to return the same honors and courtesies to me. Now Catiline, especially, and then some others, no longer deem me worthy of even this remaining sign of humanity; from enemies, they have become such foes that they no longer want to have any dealings with us.
Three of them, and then two others from Sweden, who are our adversaries, are our colleagues in the Chapter of Thome, and have sworn into the same laws. Previously, according to the laws, they were called and never refused to come to the Council. Now, all five have caused a schism and composed a protestation, which they took care today to be read in the Chapter, but we have learned that the Chapter was not full. The protestation, as I hear, involves Marbach, the Dean, and the other four colleagues: they will no longer come to the Chapter, and the primary reason they give is the diversity of religion; then, they demand that those who are to be inducted into the College be examined according to the Augsburg Confession of this city, not according to the Princes' confession. However, they cannot in conscience agree, having sworn to the Princes' Confession, and that the Lords of Strasbourg, although they presented their confession of the year ‘30 to the Emperor, have since abandoned it.
We contend that what we do, we do legally, having a municipal law given and confirmed by the Magistrate to the Chapter of Thome, that those to be inducted should be examined according to the Augsburg Confession offered by the Church of Strasbourg to Charles in the year '30, along with the Apology. This law has been maintained by Capito, Bucer, and others until now: we, having sworn into the Chapter's laws, must and will uphold it. Yet, this does not imply that we reject the Augsburg Princes’ Confession, to which the Magistrate and all of us, as far as doctrines are concerned, have subscribed. We declare that Strasbourg's Augsburg Confession, indeed the Confession of the Four Cities, does not conflict with the Augsburg Princes’, as long as the latter is understood orthodoxly in terms of doctrine.
Then they say that the Magistrate has deviated from his previous confession, which is utterly false, as we will demonstrate: in this matter, Marbach has done a significant injustice to the Strasbourg Magistracy. We will defend that the doctrine contained in the Augsburg Confession of the four cities is consistent with the Holy Scriptures. Marbach has stirred up all this discord and trouble, and continues to create new problems for the Chapter; only because he wants to impose the doctrine of Heshusius on us. We would rather all leave than subscribe to such a doctrine and endure this relentless tyranny of Marbach. This new controversy has been debated for several weeks now and has been brought before the Scholarchs. The issue at hand is whether we are allowed to live, teach, and examine according to the doctrine Strasboug professed, along with the other four cities, to Charles in the year ‘30 and explained more clearly in the Apology; and then in several other summaries of Christian doctrine at various times here by Bucer, Capito, Hedio, and other pastors (these are so pure that they could be tolerated by all the pious, as evidenced by the fact that our Suevians reject them); or whether we must be compelled by Marbach to adopt Heshusius' doctrine on the Lord's Supper, and [adopt] Melchior Speccer's on Predestination, which we declare to be contrary to Augustine’s and indeed even the Apostle’s, and [adopt] Marbach’s on the perseverance of the Saints, which contends that truly elected and justified [believers] can completely lose their faith and fall into eternal damnation, to be received and taught; and according to it, to examine colleagues, or not. You see, Mr. Bullinger, to what our affairs have been reduced. It is necessary that this new controversy be settled soon; once it is resolved, the previous one will be resolved as well. However, from all these things, you can gather what I had written to you in previous letters: it is absolutely true that it is impossible for me to leave at this time, leaving my brothers alone in the fight, since the cause we defend is excellent, as you know, and common to you as well. Moreover, about my intention, beyond what I had written to you in other letters, I have now written quite sufficiently both to Mr. Haller and to our Julius. To avoid repetition, you can hear about it from them. I await your letters, farewell.
H. ZAN
Letter 7 [1562]
Political rumors; update on the Marbach controversy
H. Zanchius to the most pious and learned man, Heinrich Bullinger, greetings.
On the 15th of this month, dear father Bullinger, a Württembergian, who was accompanied by many knights, was one of the sons of the Landgrave; then also the Duke's son, Brenz, Jacob Andrea, and Brenz's son came to Strasbourg, to the Taverns. On the same day, the four Guise brothers came there: the Duke, Cardinal of Lorraine, Cardinal Guise, and the Grand Prior of France. A meeting was held among them, about which matters, I do not know. However, I know somewhat the reasons for this meeting.
One reason was for the Guises to clear themselves of certain slanders spread and written about them to the Prince of Württemberg and through him to others. Another was for Lorraine to become certain through conversation with Brentius on which matters they agree or disagree, so some basis for establishing peace could be found. The third was for them to ingratiate themselves with the Prince of Württemberg and through him with the other Princes of Germany, thus making a way for themselves to attend the Princes' assembly as though a Prince of the Empire because of the Bishopric of Metz.
He has gone to the Council and will ensure that a Legate is sent to the Princes of Germany. I attended one of their sermons, which was pure. Afterwards, I was summoned by him and spoke with him, observing in him a great desire for peace and harmony among all Churches. The Lord indeed knows all hearts: but I only speak of those things which I heard from his own mouth.
The rest remains very secret among them. My judgment is that the Cardinal has either sincerely come to his senses and turned from a wolf into a lamb, and from a persecutor into a protector of the Gospel; or if he pretends—though charity commands us to hope for the best—this pretense is merely to cleanse himself of the old stain, thus becoming more favorable to the French and safer upon his return to France.
As for our cause, this is the situation: I approached the Prince of Württemberg, asking him to make it possible for preachers to come with me into discussion. A year has elapsed since this cause has been argued; and I have never been able to obtain even a friendly conversation from them. My only desire, my only request, is that everything be done in the light, the cause be known, and let that be done which justice and fairness demand. He replied that he was not well informed about this issue. I told him I was ready to explain everything to His Highness whenever it seemed convenient to him.
“Now is not the time,” he said. From his face and answer, it was clear: what he said about not being well informed was true, for he was very poorly informed. Later, he spoke secretly with thirteen men. I asked Brenz to intervene with his authority; there is a great fire of utmost importance, and he could extinguish it if he would choose me as an arbitrator. Since he continually refused, I at least asked for some advice, which he also refused.
But what was secretly done against me can be inferred from the actions of Marbach soon after the Duke's departure on the same day. In the assembly of pastors, he vehemently condemned the doctrine of Predestination and called Calvin and Beza martyrs without any shame, to say the least. He insisted on ubiquity, claiming unless we confess that wherever divinity is, there is humanity, the union of natures and the whole of Christian religion is denied. Everyone agreed. Only our pastor and Conrad resisted and have protested.
Some were there to be examined and confirmed in the ministry, forced to subscribe to Marbach's opinion with a hand gesture, even though the dispute is still pending before the Magistrate. He also expelled three from the college by his own decision, among whom was one Veteran who wrote to me; I took him in. He then boasts that soon a sentence will be issued by the Senate and the truth revealed to the whole world. Someone today told me the cause is in bad shape because of the Prince's commendation and Brenz’s efforts.
I do not yet doubt the justice of the Senate; but if [it fails]: Christ, however, will not fail for His cause. Sturm is steadfast, having sent to Brenz for a meeting both when he was here in Strasbourg and then when we were at the Taverns, requesting a meeting, but he always gave empty promises. However, by chance, he encountered him in the Cardinal's palace, so that he was forced to listen to him. Among other things, Brenz said to Sturm: first, “You should not have made yourself partial in this matter,” and then, “I wonder why you, in your old age, wish to become a theologian.”
To the first, Sturm replied, “Indeed, I made myself partial because I divided my ears, giving one to Marbach and the other to Zanchi, and I was obliged to defend Zanchi from being condemned unheard because of the bond of two colleges.” To the second, “Do you wonder then that in my old age, I care to progress in the knowledge of Christ?” The situation is as I have said it to be in a bad state. Care has been taken that no discussion be admitted in any way. Beyond this, I have nothing new. I ask you to share these news not only with our venerable old man and father and the brothers and friends there but also through your letters with Mr. Jacobus Rugerus in Schaffhausen. May the Lord Jesus preserve and protect you, your entire Church, and the brothers. Farewell. 1562.
Your observant, H. Zanchuus.
Letter 8 [12/16/1562]
Bullinger invites Zanchi to take Peter Martyr Vermigli’s teaching post.
Heinrich Bullinger to Hieronymus Zanchi, greetings.
You have undoubtedly learned through others, my dearest brother Hieronymus, that our venerable and beloved father, Martyr*, has left us amidst difficulties and miseries to migrate happily to the heavenly joys with the Lord whom he faithfully served. [Peter Martyr Vermigli died on November 12, 1562, one month prior to this letter].
Now, therefore, the matter concerns appointing his successor, and many are inclined towards you, as you are a diligent disciple of his, a faithful defender of the sound doctrine of the Gospel, and broadly equipped for professing, teaching, and disputing. Through these my letters, I wanted to explore with you, should the matter of electing Martyr's successor arise and you be nominated, what I can promise the Most Honourable Magistracy and the college of Ministers on your behalf. I ask, therefore, that you write back diligently and clearly, without delay and by the first messenger you have, your sentiments so I may read them.
It is primarily necessary for you to inform me whether you can leave the Church and School of Strasbourg without detriment, where you indeed have a stipend but hold no professorship. We would not want to do to others what we would not want to be done to ourselves: If it is possible to leave without harm to the Church and School and with the good grace of the Magistracy and school governors, you will undoubtedly bring with you a good testimony from them, which you can show to us.
As for what all you will have to undertake with us, there is no need for me to explain at length. I know how Martyr, of blessed memory, held his office, which you will inherit in labors and stipend. However, the stipend for this year until the Nativity of John the Baptist* has kindly been donated to Martyr's widow. From then on, both the labors and stipend will proceed together. Though I would prefer if you would, should you be chosen, arrive sooner. [*June 24, 1563, in six months time].
We require in every way a man such as our Martyr was: industrious, peaceful, kind—not negligent, contentious, or quarrelsome—one who fosters peace among brothers and not sows discord. Furthermore, we require a man who is straightforward and unreserved, not entangled in various opinions and endless questions, not preoccupied with curious matters that do not contribute to salvation. Our Martyr made progress in explaining the sacred scriptures smoothly, not sticking to any one chapter or even any scripture passage for days and months, which otherwise often happens with learned men.
We, however, desire that in our School the professors make progress [in explaining the sacred scriptures], and that the text, which they call, be well explained and conveniently applied to current affairs, so that from this a clear benefit may be returned to the diligent listeners: And when they occasionally digress [off the path] into a common place, [we desire] that it should be explained briefly and methodically, and they should quickly return to the path. You will be joined by colleague Mr. Josiah Simler, my dear son-in-law, whom our Martyr loved wonderfully and with whom he lived in the greatest harmony.
As for the faith, confession, and doctrine of our Church, there is no need to recount much to you who are knowledgeable. However, Ministers and Professors all swear that they will say or assert nothing against the Canonical Scriptures and that they will persevere in our doctrine, never introducing anything new in our Church or proposing new doctrines not yet examined and confirmed by the synod and scriptures and accepted. All these things, I think, will not seem unfair to you, as they were to Martyr, but most necessary.
Indeed, by God's grace, the Church of Zurich has remained constant in the same faith and doctrine from the beginning of its institution, never changing anything, which, however, some are wont to do more frequently than is just and convenient in doctrines or rites. It has been, by singular grace of God, always peaceful and concordant, and no dissensions or arguments among brothers have afflicted and disturbed the Church or the Republic. We very much wish this happiness from the Lord to be perpetual for us, and we will strive as much as we can with the most intense efforts to retain it, promising that you will likewise pursue it if you were to join us.
We candidly report all this to you so that you are unaware of none of our affairs and our institution, finally so that you may more rightly deliberate about all these matters with yourself and then, with your mind eager for all piety, peace, and decency, more willingly incline towards us and write promptly about your will towards us.
Above all, however, you will pray to the Lord together with us, that, having mercy on us, He may give to us, to the Church, and to the School a man who is honest, straightforward, devoutly learned and learnedly devout, steadfast and strong, yet also peaceful, and who is after God's own heart. To whom, dear brother, along with your loved ones, I commend you. It would also be good for me to know what kind of family you are equipped with.
Farewell, eternally esteemed lord and dearest brother. Greet the illustrious men Mr. John Sturm, Mr. Conrad Hubert, Mr. Dasypodius, and others. If you have any certain news about France or England & about the Frankfurt Assembly or other matters worth mentioning, please share. Soldiers and the leaders of our Confederates write nothing but good news to their people; our affairs are all lamented as desperate and on the decline as both money and supplies or income are lacking.
Yet, I hope for better until you, who can have certain news from France, affirm the same to me (which God forbid). However it may fall, this matter is of the Almighty God.
The Council of Trent progresses most stubbornly and now has a new driver, Cardinal Lorraine, the brother of Guise and Hamman of France. He arrived not long ago at Trent with many Bishops, Abbots, and Doctors. May the Lord scatter the counsels of the wicked and establish His truth.
Zurich, 16 December 1562.
Heinrich Bullinger,
Minister of the Church of Zurich,
Your brother and co-minister.
Letter 9 [No Date]
Zanchi responds to the offer of a teaching post.
H. Zanchius to Henry Bullinger, greetings.
I could not help but share your letter, esteemed and reverend father, with our Sturm, a man who is not only dear to me but also especially to you, and above all, to Christ and the Christian doctrine, which he loves and pursues ardently. After prudent and mature deliberation, he eventually judged thus: While it would not be in my interest to refuse the offered position, nevertheless, if I accept it in such a way that I leave before some judgment is made by the lords regarding our cause, it would mean shamefully abandoning Christ’s cause, indeed leading to its loss; leaving all the brothers who have fought valiantly with me thus far for the good cause alone on the battlefield, even in great danger, with perpetual infamy to me and not without the crime of ingratitude; handing victory to the adversaries and providing them material for barbaric triumph over us; opening the door to Pelagianism, ubiquitarian heresy, papal consumption, idolatry, and other errors in our School in such a way that there seems no hope of ever closing it again; putting the French Church into no small danger; finally, not only to us and this School and Church but also to others throughout Germany who support and defend the same cause with us, my premature departure here would create danger. Therefore, he sees it necessary for the sake of Christ’s cause that I remain steadfast here until the end of the cause; however, it would be beneficial for me if the matter could be postponed until John's feast, as there is hope that our cause might have some resolution by that time. This is the opinion of our Sturm, from which, especially as it concerns the first part, I cannot depart because it seems Christian to me and because it agrees with the exhortation by which the Most Illustrious Elector Palatine recently encouraged me in Frankfurt not to leave here before the end of the cause, as my departure would cause great prejudice to the good cause and bring damage to himself and others.
Indeed, nothing is more troublesome, more serious, or more destructive to my life than to languish here with continuous mental distress among so many and such enemies who, however, [choose to] shy away from combat and struggle. But, considering what Sturm has also prudently weighed, I do not see how I can leave this post before the end of the cause with any clear conscience. It is true that I am currently not publicly professing here; meanwhile, my leisure is not idle, and our presence here, that is, of Sturm and mine, prevents the adversaries from triumphing before victory; through patience, they will eventually be compelled to define something about this cause. Therefore, it seems absolutely necessary for me too to remain in my position until the end of the cause. And I do not think that you, with your piety and prudence, would judge otherwise.
Moreover, since you do not ask me whether I can migrate to you if I am chosen by you in place of my excellent teacher and father before John's feast, but what my will is, therefore to this and to the other things you write, I respond briefly and in order as follows: First, if either our cause is pronounced otherwise than its goodness demands, or if we are treated in such a way that we are not allowed to justly defend the sound doctrine unjustly condemned by others, in no way will I stay here longer; but following Christ’s command, shaking the dust from my feet, I will leave for where it is allowed to defend the truth with words and writings and where I can spend my life in a legitimate calling with a peaceful mind and cheerful spirit. Therefore, I owe you, Reverend father, and all the other beloved co-ministers and colleagues, immense thanks for your goodwill towards me. And certainly, although conditions are also offered to me elsewhere by God’s blessing, nowhere would I live more willingly than there if it seems good to both the Lord and to you, for many reasons which now need not be listed. Certainly, one of the foremost reasons is that, apart from agreement on true doctrine, we have long felt and still feel the great benevolence of you and your Magistrate generally towards our nation and specifically towards the deceased father Martyr and the excellent and reverend senior N and me. But what if Sturm also follows me, or rather, I him? For he has decided to come to you and, if possible, to acquire some estate with you and there dedicate himself entirely to the study of Holy Scriptures and in his old age to wield his pen against the adversaries for Christ. But he wishes this to be kept secret until he sees what outcome the cause will have. Therefore, if, as I said before, our cause turns out otherwise than it deserves, not only I but also Sturm will very gladly live with you. If, however, our controversy is settled in such a way that we are also allowed to defend the truth, Sturm indeed will stay; as for me, I will do what you yourself judge to be more prudent for the glory of God. For I do not doubt that Sturm will also agree with your judgment; because, although he loves me as I, in turn, am most observant of him, I know that he loves the glory of God more than any man or even himself. And let this be said and asserted about the first thing you ask of me.
To the third point, about the duties to be performed: I know in part what they are, and as far as my will is concerned, it does not shy away from the work and effort. However, I only lament that I am not equal to worthily performing those duties. It was very well and Christianly done by you to look after the pious widow in honor of the excellent Martyr. But nothing restrains or can restrain me from flying to you except our cause, indeed, Christ’s cause. Believe me, esteemed father Bullinger, our cause and the distress of our spirits are much heavier than can be believed. What more do you want? Only that they defend [the doctrine] that the body of Christ, because it is glorious, is not in a certain place: it did not shame our peacock to say in a sermon in recent days; after the universal judgment, I believe he wanted to conclude that there will be no place either in heaven or on earth, and that it is foolishness to think about the places of the blessed bodies. In short: Satan is loosed.
As for the fourth point, that you seek such a successor as Martyr was, I highly approve of your desire, and I too wish for such colleagues. But where on earth will another Martyr be found? Labor, diligence, devotion, sincerity of doctrine, friendship, peace can be promised and indeed delivered by others as well; but such great, varied, and multiple learning and doctrine, such prudence in giving advice, such sweetness of manners in daily interaction, such patience in enduring injuries, such skill not only in interpreting Scriptures but also in other matters, who can promise so as to also deliver in reality? I can indeed strive and endeavor to achieve it, but to actually attain it, this task and this effort are utterly impossible for me. But to have such a colleague as the most pleasant and learned [Josiah Simler], nothing could be more desirable; if he was dear to our Martyr, he could not be less than very dear to me, and if the excellent Martyr lived peacefully with him, I too promise all peace and harmony. That dissensions have arisen between Marbach and me is known to all the good, when, through whom, about what matters, and why they were stirred up; and through whom it also stood that what could have been settled was not settled.
Now to the fifth point, which concerns your faith, confession, and doctrine. I thank you here because you think of me as should be thought of a good man and a devotee of pure doctrine. I affirm to you, Mr. Bullinger, without any flattery, that this is why your writings, Bucer's, and Martyr's, not to mention others, have always greatly pleased me; because, aside from the clarity of speech and purity of doctrine and the authorities of the Scriptures, you have also tended to illuminate them with the testimonies of the Fathers as much as possible. Your custom that nothing in the Church or School be taught with assertion that has not first been proposed in Synod and clearly demonstrated by the testimonies of Holy Scriptures; and thus approved by the Synod itself: this custom of yours, I so approve that I wish it to be observed everywhere, for it is most beneficial, highly praised, and very ancient. And I pray to God the Father through Jesus Christ: that He may keep this Church constant in the doctrine it has hitherto maintained according to the word of the Lord; and to make this happen, may He preserve you for us in good health for a long time, and may He protect your pious pastors and professors, and grant those whom you desire and need.
As for my family, I have a wife* and a recently born little daughter; one servant, a learned and pious young man, especially necessary to me because of writing, two maidservants, but one I can and wish to let go. Farewell, and regard my lengthiness kindly: for I could not respond briefly and dryly to lengthy and juicy letters. But because I wrote to you at length, I did not have time to write to others, like our friend Josiah, Lavater, to whom I still owe responses: I will respond soon, and by another messenger at the earliest opportunity, I will send letters. Therefore, I wish to be excused by them through you. Farewell again: and command all to be greeted in my name.
[*Zanchi remarried after the death of his first wife. His second wife is also mentioned in Letter 3. See Letters 1 & 2 for reference to his first wife.]
Letter 10 [12/22/1562]
On the possibility of Zanchi leaving Strasburg for another post.
Johannes Sturm to Heinrich Bullinger
Greetings.
I read with great pleasure your letters and those of Gesner to Hieronymus Zanchi; indeed, in these troubles and contentions of ours, I am greatly refreshed by your opinion of Zanchi. I also rejoice that the good and innocent man may have a haven if he escapes the storms of his enemies. The Italian Church in Geneva, as well as the one in Lyon, are seeking him: he also has a place among the Heidelbergers and Marburgers: but it seems to me more pleasant to embrace the hospitality of Martyr: and it pleases me and should not be neglected. But while he seeks advice from me, what to give, I do not easily find. If he accepts what you offer and leaves us, the Senate will not make a judgment on our controversy, and the best cause will be abandoned. If he stays, he is excluded from the best and most humane hospitality, from the most pleasant hosts and colleagues. If we ask you to wait until the Kalends of July, by which time the judgment must necessarily occur, I fear that you and your Senate may not be willing to wait so long. Yet, our cause is such that in this third option we must insist: and I would ask you and your colleagues first to be willing to wait for these six months; then, that you may be able to do so, obtain this from your Senate through your industry and authority. Concerning Mr. Zanchi's teaching, religion, piety, humanity, conciliatory nature, I promise you as much as I would want to promise about myself or others, which virtues you would recognize in Zanchi at the earliest opportunity, if he could leave this battle in which not only he but also I and some other good men stand. Thus, by the tricks and fraud of one fox, we are surrounded, and by such calumnies, we are enclosed in darkness that unless we had the lamp of innocence and truth, I could not find a way out. No more cunning, more cruel, and yet unlearned theologian does the Sun behold here. May God illuminate the hearts of men with the light of His justice and truth; for His and His Son's eternal glory.
Strasbourg, December 22, 1562.
Letter 11 [No Date; likely February 1563]
News of war; Zanchi expresses a wish to join Bullingers at his school.
To the same [Heinrich Bullinger].
Greetings. On the nineteenth of this month, Reverend father Bullinger, a battle was fought, near Chartres, in French Carnates. It was a victory for Condé. First, 4,000 Spaniards were killed from the enemy ranks; then the Swiss; the entire French infantry; also, the entire light cavalry; many illustrious and noble [persons] were taken prisoner, among whom is the Constable. They have been brought to Orleans. Among the dead was Marshal St. André, the grand prior of France, brother of Guise, and another son of the Constable. Among those fatally wounded is Hommeaux and Lord of Pieuve, who had been a defector. Guise, with the rest, took flight and retreated to Paris.
Two days later, while the good Condé was refreshing himself with his infantry in a certain village and the German cavalry was occupied with loot and spoils, from which they could not be torn away, and Guise, having learned of this, made such a sudden and incredible assault on Condé that the pious Prince, seeing himself deserted by the cavalry with which he could sustain the attack, surrendered not to Guise but to another son of the Constable; thus, he was led captive to Paris. About fifteen thousand fell on both sides. A messenger came on Christmas Day to Metz with two letters for the Governor, one of which he did not wish to share; in the others were these news: Our side has the victory except that the Prince is captive. This happened to him as it did to the other Bourbon in the sack of Rome. Eight thousand English have not yet arrived; they were, however, on their way, this side of Rouen. I wanted to communicate this with utmost urgency. I wrote enough about myself in previous letters, and I believe, with your wisdom and judgment, you could understand well enough what my will and attitude toward you are: that I wish to live among you, knowing that nowhere in the world could I spend the remainder of my life happier than there with you. But you could also see for what reasons it cannot happen that I accept a position either before the resolution of our controversy or at least before my protestation; to these reasons is also added that the Senate would not and could not give me a certificate of pure doctrine, which if it did, would already have put an end to the controversy. What else can I ask for? I see well how detrimental this delay is to me, as it prevents me from fulfilling my function here or accepting another position elsewhere. But what can I do? Since the Lord wishes to train me under this cross and make me more learned. However, we hope soon, not only before St. John's [Day] but perhaps even before Easter, a good end will be put to all our controversies (for there is not only one) and troubles. In the meantime, I owe you endless thanks and wish to serve [you]; nor will I ever forget your goodwill and benevolence towards me. I only regret three things: that your school is so bereft, not only of a Doctor but indeed of a father. Oh, blessed man! But woe to us! That I am unworthy to be placed in the position of such a great man and too inexperienced to satisfy such a great School. Lastly, that I am bound here by such strong ties that I cannot immediately fly to you as I wish and contribute whatever I can for the benefit of your School. But you are wise. Farewell, my most excellent and Reverend father Bullinger.
Letter 12 [4/16/1563]
Conclusion of the Marbach controversy; promise to see Bullinger soon.
H.Z. to Henry Bullinger
Greetings.
Do not wonder why, as soon as an end was imposed on our tragedy in any way, Reverend father, I did not immediately write to you about what that end was. For I have long since resolved in my mind to retire to these baths at this time, whether our dispute was settled or not, and from here to visit you and then return to my homeland, both for the restoration of my health and for the solace of my long-afflicted spirit. I preferred to explain the whole matter to you in person rather than through letters, which I will do when I come to you (and I will come, God willing, within 10 or 20 days). For now, only know the conclusion. Indeed, the contentious doctrine has not been judged. Explicitly, the Mediators said they did not come to judge the doctrine (this is not the role of any synod) nor has it been settled. How can contradictions be reconciled? However, some kind of reconciliation of spirits has been made: insults and curses were mutually pardoned; then, a certain formula of doctrine, both on the Lord's Supper and on predestination, has been agreed upon to prevent such disputes in the future: by others simply, by me, however, with a protestation and cautious subscription. In summary, all this was arranged to somehow remove the scandal, which was not small in the city because of this dispute, to ensure public peace, to restore the School to its complete state, and indeed also to preserve the ministry, with some errors covertly covered, in its dignity among the people. The rest in person. Farewell.
Baden, April 16, 1563.
Letter 13 [9/07/1563]
Leaving the Strasburg school in sadness.
H.Z. to the same Bullinger,
I hope to see you soon, esteemed father Bullinger. You will hear from him directly what the Senate replied to the envoy of the Church of Clavenna. The adversaries rejoice; friends are saddened. I thank God that He finally rescues me from here, where I could no longer be of any use to the Church of Christ, and calls me to a place where I hope my labor and ministry will not be fruitless. At least from there, I can defend the good cause that has been oppressed here for two and a half years, along with the edification of the Church. The rest is as God wills. May the Lord Jesus keep you safe for us for a long time. Oh, the miserable Church of Christ, which is repeatedly deprived of its old and excellent fathers and teachers and is invaded and torn apart by new, inexperienced, and furious men. May God have mercy on His people. Amen. You can imagine better than I can express in words the pain I feel leaving this School and the entire city in such a state, not to mention the French Church, which for about thirty years maintained pure doctrine and religion here. Farewell, then, in the Lord, and greet brothers Mr. Josiah and all the others in my name.
Strasbourg, September 7, 1563.
Letter 14 [8/31/1564]
The danger of plague; polemical matters.
Bullinger to Zanchi
Greetings,
May the Lord protect you from all evil and bless you and yours forever. Your letters bring me both sudden joy and sorrow. I am cheered because I understand that you and yours are still in good health; I am distressed to hear that the strength of the disease has not yet been extinguished and therefore you and your loved ones are in danger. But we are all in the hands of the Lord. Our times are in His hands. Here, too, not obscure signs of the plague are appearing. May the Lord have mercy on us and preserve our souls. I received your pamphlet written on reconciling the Sacramentarian dispute. If only the ears of many who offer sound advice were open. In return, I send you my Repetition opposed to the Brentian recognition. It is very verbose and lengthy. I strove for brevity and to say much in a few words. It is up to you and other good men to judge how successfully I handled this matter. I know I have a good cause. Others could handle it more successfully. I pray to God that if my work is not beneficial to many, it harms none. I would indeed wish, if it pleases God, to devote my hours to other than those polemical matters. But may the Lord do what is good in His eyes, bless my efforts, and free me from absurd men who renew battles daily. From France, we hear nothing but that the state of the Churches remains the same; there is no end to plots and dangers; but in weakness, strength is perfected. The plague is resurging in France, rages in Lyon, rages in Basel, and gains strength elsewhere. Let us pray to the Lord that His scourges may lead the world to reformation, not to hardening which then follows eternal ruin. The plague also creeps in Strasbourg.
A Royal Embassy has come to Switzerland with great pomp to restore the treaty between France and Switzerland. May the Lord grant us not to lose our freedom with religion through such treaties or bonds. Farewell, esteemed Lord and dearest brother. May the Lord bless you and yours. All mine send greetings.
Zurich, August 31, 1564.
Letter 15 [No Date, but Bullinger’s wife died in 1564]
The death of Bullinger’s wife and daughters.
Hieron. Zanchius to the same. Greetings.
To me, most reverent Mr. Bullinger, if ever now certainly most of all, friends must forgive me if they receive letters from me more slowly than they would like and as friendship seems to demand, since I am most occupied and do not have someone to copy my badly written letters. Certainly, whether I love you beyond others and observe you as I ought, you yourself know so well that there is no need for assurance or proof.
Therefore, you can easily gather how much grief I have conceived in my soul when I heard of the death, after that of your most dear wife, also of your most select daughters as well, to say nothing at the moment about the truly holiest, most learned, and in all respects most complete Doctor Conrad Gesner, most friendly to all good people and an ornament of all Europe, having departed from us to heaven.
Nor have I felt this sorrow on their account—indeed, I congratulate them from my soul—but for our own, for friends, and especially for yours, who in this old age, when you most need consolation, I see you gradually being stripped day by day of those by whom you were accustomed to be cared for, refreshed, and comforted.
The Lord knows how much I sympathize with you, and mourn for your situation, my most reverent father Bullinger; especially since I know, although you are endowed with the greatest spirit of God, with prudence and wisdom, you are neither God, in whom no sorrow can fall, nor a log without sensation, but a man, and not a Stoic, but a Christian.
However, what I know refreshes and revives you in these your afflictions, the same thing reduces and softens my grief, [which is] Christian piety, by which we know, nothing adverse happens to us that was not destined for us by the Father before the foundation of the World, and that not for our destruction, but for our salvation, in Christ Jesus. Why should we not want what the Lord wants, and with a willing spirit embrace what the heavenly father, destined for our salvation, offers in his own time? Strengthened by this faith and piety, it cannot be but that God, the father of all consolation, will console us not only outside of tribulation but in the tribulation itself and in all our affliction. Therefore, to this Father, through Christ, [be] praise, honor, and glory forever.
I ask you to do this same service in my name with Mr. Gualter; and to my most revered brothers-in-law, since I do not have the opportunity to write to each one individually, and to all say greetings. Pleurisy has taken many here, now it seems to have relented.
About the new Pope, there is no need to write, except to hope that this one, with his hypocrisy, might benefit the Church more than all the others have harmed it with their most wicked lives and pursuits of this age. He is a rustic, a Dominican monk, an inquisitor, a notable hypocrite, but indeed simulates a most holy life. Many letters are being circulated, written in the vernacular, about the sanctity of this Antichrist, saying he still wears the monastic habit, specifically a woolen [garment] and refuses linen, is content with monastic food, namely two eggs and a bowl of soup or ground bread, refuses to want anything from the patrimony of the Church for himself, saying he does not want to fight heretics with weapons but with prayers to God, sanctity of life, and Holy Scriptures: does not want to admit to ecclesiastical offices anyone but those who are literate and men of honest life: the Church does not need riches, but learned and holy men. Amazing things are preached about him, only it is expected that he will also perform miracles, so we can say, this is that last Antichrist, who is expected at the end of the World. Farewell.
Letter 16 [7/05/1566]
Heresy in Poland.
H. Bullinger to Hieronymus Zanchi
Greetings.
I received brief letters from Mr. Stanislaus Orichovius, the Pole. I have nothing to write now except that John Valentine Gentilis has been captured and is being led to Bern. He was captured in the village of Ger by Lake Geneva. In the year 1558, he renounced Arianism; then, in 1561, he defended it again. He went down to Poland and greatly disturbed the churches there. May the Lord repay him. I send these news from Augsburg because I know you are eager to learn about them. In return, if you have any news, share it with us. Live well, pray for us, and greet Lord Count Martinengo.
Zurich, July 5, 1566.
Letter 17 [1/06/1567]
More news of heresy.
The same to Zanchi
Greetings and Peace.
Your letters, most illustrious man and Lord most revered by me, dated November 7, I received before the Christmas holidays. What you narrate about Poland being miserably disturbed by heresies had already been communicated to me in letters written to me from Poland. Therefore, we will diligently pray to God that He may free that church from that deadly pestilence.
It is indeed certain that several leaders of that sect have perished, not without a clear indication of God's great wrath. But even so, many are not admonished to repent. You know how harmful stubborn contention is. But what is happening in Italy must happen. For the Pope has a prince, and that prince must tear apart the members of Christ. But He will come with glory to judge him with all his followers. I can scarcely express how much sorrow I felt at the death of Mr. Fabricius; but since it pleased the Lord so, let us submit to His holy will. You wish to know what happened with Valentinus Gentilis. As he continued to despise all admonitions and many times, despite being defeated, nevertheless defended his blasphemous errors, he was publicly condemned, led forth, and subjected to the death penalty. There were those who cried out that he deserved to be burned, but his impious head was cut off by the sword. He was fierce and stubborn until he reached the place of execution, where finally he lowered his crests and died sorrowfully. And may Blandrata with his Alciato either come to their senses or soon perish thus. May Lord Jesus break the wicked endeavors of such men and preserve His Church. Farewell, esteemed brother.
Zurich, January 6, 1567.
Letter 18 [No Date, but the events described happened in 1568]
News of war; benefiting from Bullinger’s book.
To the same [Heinrich Bullinger].
Greetings. I have received two letters from you, most reverent father Bullinger, almost at the same time and I also saw what you wrote about France from Beza's letter to Erastus. The details about the troubles and the capture of the good brother, the Pastor of Morbier, were relayed to me more extensively by our Tobias. All these matters are such that they demand from us fervent prayers to God. However, it was pleasant what you wrote about Mr. Simler. His work will be useful even to our nation, in which many suffer from the same illness and need good medicine. I am now also handling the same subject, as the Prince ordered so we may offer help to the Transylvanian brothers against the Blandratians, etc. Therefore, it will be very useful if Mr. Simler's book comes out at these fairs. I am also looking forward to your two augmented pamphlets.
It pleases me to recount what that Monk Montallinus, who was eventually burned in Rome for the Gospel, said about your book on the origin of errors. Since I had never read or seen the book, he urged me to buy it: “And if,” he said, “you don't have the money, pluck out your right eye and pay with that, and read with the left.” By God's grace, I soon found the book, yet preserved my eyes, because I did not spare the eyes [in searching for it]. For I bought it for a crown and soon extracted all its essence with my hand, which could not even be read by the Inquisitors. Moreover, even if they had read it, they could not recognize which opinion I was of. For I had rewritten it all in the form of scholastic questions, adding places from Councils and Scholastics--what the Roman Church thought about those matters. It is still with me. I wanted to recount this so you understand how much pleasure and utility I once derived from that book, and how much it was valued by pious and learned men. Forgive, however, my follies.
The situation in the Belgian matters is as follows: Up to this day, through various skirmishes, 20 of the adversary's standards were captured and scattered by ours, among which were 12 Spanish [standards]; as many of these as our men could, they slaughtered. From England, 7,000 Belgians returned and joined Count Louis, brother of Prince Orange. Regarding Groningen, there are various rumors: some say it was captured, others that it surrendered voluntarily, others deny both. Several thousand of those who returned from France were led away by Orange; the exact number I do not know, they say five thousand. As for skirmishes, things have not gone unfavorably for ours so far. But as for the tyranny of Alba, it grows worse daily and becomes infernal from the Spanish. For daily he takes some, indeed the more powerful and noble ones. These, then, are the adverse matters.
In Brussels, on May 29, those proscribed and their goods adjudged to the treasury were: Prince Orange and Louis of Nassau, Count and brother of Orange; Hoogstraten; also van der Marck; also Counts of Culemborg. Also, Lord of Brederode.
On June 1, 18 nobles were beheaded, along with two brothers from Batenburg. Also, Lord of Andelot.
On June 2, Lord of Willers and also Lord of Du were beheaded.
On June 5, the most illustrious Prince and Count of Egmont and Count of Horne, who were from the estates of the Empire, were beheaded. Egmont was the brother-in-law of our most illustrious Prince.
Afterwards, most all who were from the Brussels senate and from whom Alba wanted a sentence carried against the aforementioned were thrown into prison. New cruelties and tyrannies are devised daily by the Spaniards. May the Lord have mercy on the Belgian nation and destroy the tyrants.
We hear also that things are not in a good state in France. Some even report that Philip will soon come to Belgium and has disinherited his son. The Bishop of Trier besieges the city of Trier. Farewell and greet the brothers.