urieu, Histoire du Calvinisme,
etc., Rotterdam, 1683, pt. i. 70.) Bayle objected that it was incredible
that the reformers should have failed to allude to so striking and
suggestive an occurrence. The objection has been scattered to the winds.
With singular good fortune, M. Jules Bonnet has discovered among the
hidden treasures of the Geneva Library an original memorandum in Farel's
own handwriting, prefixed to a letter he had received from Michel
d'Arande, fully confirming the discredited statements. "Jacobus Faber
Stapulensis noster laborans morbo quo decessit, per aliquot dies ita
perterritus fuit judicio Dei, ut actum de se vociferaret, dicens se
aeternum periisse, quod veritatem Dei non aperte professus fuerit, idque
dies noctesque vociferando querebatur. Et cum a Gerardo Rufo admoneretur
ut bono esset animo, Christo quoque fideret, is respondit: 'Nos damnati
sumus, veritatem celavimus quam profiteri et testari debebamus.'
Horrendum erat tam pium senem ita angi animo et tanto horrore judicii
Dei concuti; licet tandem liberatus bene sperare coeperit ac
perrexerit de Christo." Bulletin de la Soc. de l'hist. du prot. fr.,
etc., xi. 215; Herminjard, iii. 400.]

[Footnote 207: "Quo tandem ex hoc profundo limo, in quo non est
substantia, eripi queam." Michel d'Arande to Farel (1536 or 1537),
Bulletin de la Soc. de l'hist. du prot. franc., _ubi supra_; Herminjard,
iii. 399, etc.]

[Footnote 208: Speaking of Roussel's as yet inedited MS., "Familiere
exposition du symbole et de l'oraison dominicale," Professor C. Schmidt,
than whom no one has better studied the mysticism of the sixteenth
century, remarks that the basis of the work is the doctrine of
justification by faith, the sole authority invoked is that of the
Scriptures, the only head of the church is Jesus Christ, the perfect
church is the invisible church, the visible church is recognized by the
preaching of the Gospel in its purity, and by the administration of the
_two_ sacraments as originally instituted. He adds that the doctrines of
the Lord's Supper and of predestination are expounded in a thoroughly
Calvinistic manner. See Professor S.'s excellent monograph, "Le
mysticisme quietiste en France au debut de la reformation sous Francois
premier," read before the Soc. de l'hist. du prot. fr., Bulletin, vi.
449, etc.]

[Footnote 209: Historia de ortu, progressu et ruina haereseon hujus
saeculi (Col. 1614), lib. vii. c. 3, p. 392.]

[Footnote 210: _E. g._, Tabar