778 THE REFORMATION IN FRENCH SWITZERLAND.
Servetus at once prepared a reply by way of explanatory annotations on the margin and between the lines of the memorial of Calvin and the ministers. These annotations are full of the coarsest abuse, and read like the production of a madman. He calls Calvin again and again a liar/ an impostor, a miserable wretch Qiehulo pessimus), a hypocrite, a disciple of Simon Magus, etc. Take these specimens: "Do you deny that you are a man-slayer ? I will prove it by your acts. You dare not deny that you are Simon Magus. As for me, I am firm in so good a cause, and do not fear death. . . . You deal with sophistical arguments without Scripture. . . . You do not understand what you say. You howl like a blind man in the desert. . . . You lie, you lie, you lie, you ignorant calumniator. . . . Madness is in you when you persecute to death. ... I wish that all your magic were still in the belly of your mother. ... I wish I were free to make a catalogue of your errors. Whoever is not a Simon Magus is considered a Pelagian by Calvin. All, therefore, who have been in Christendom are damned by Calvin ; even the apostles, their disciples, the ancient doctors of the Church and all the rest. For no one ever entirely abolished free-will except that Simon Magus. Thou liest, thou liest, thou liest, thou liest, thou miserable wretch."
He concludes with the remark that " his doctrine Avas met merely by clamors, not by argument or anj' authority," and he subscribed his name as one who had Christ for his certain protector.^
He sent these notes to the Council on the 18th of September. It was shown to Calvin, but he did not deem it
1 " Mentiris" occurs in almost every sentence. lie naively apologizes for writing on Calvin's own paper, because there were many little words, sucli as "mentiris " which would not be otherwise understood; and he hopes tliat Calvin would not be offended, as there would have been inextricable confusion had he not adopted this method.
2 "Michael Servetus suhscribit eolus hie quidem, sed qui Christum habet protectorem certissinium." From the MS., in Opera, VIII. 553, note.
§ 153. CONSULTATION OF THE SWISS CHURCHES.
i i
expedient to make a reply. Silence in this case was better than speech.
The debate, therefore, between the two divines was closed, and the trial became an affair of Protestant Switzerland, which should act as a jury.
§ 153. Consultation of the Swiss Churches. The Defiant Attitude of Servetms.
On the 19th of September the Little Council, in accordance with a resolution adopted on the 4th, referred the case of Servetus to the magistrates and pastors of the Reformed Churches of Bern, Ziirich, Schaffhausen, and Basel for their judgment.
Two days afterwards Jaquemoz Jernoz, as the official messenger, was despatched on his mission with a circular letter and the documents, — namely the theological debate between Calvin and Servetus, — a copy of the " Restitution of Christianity," and the works of Tertullian and Irenaeus, who were the chief patristic authorities quoted by both parties.
On the result of this mission the case of Servetus was made to depend. Servetus himself had expressed a wish that this course should be adopted, hoping, it seems, to gain a victory, or at least an escape from capital 'punishment. On the 22d of August he was willing to be banished from Geneva ; but on the 22d of September he asked the Council to put Calvin on trial, and handed in a list of articles on which he should be interrogated. He thus admitted the civil jurisdiction in matters of religious opinions which he had formerly denied, and was willing to stake his life on the decision, provided that his antagonist should be exposed to the same fate.^ Among the four "great and infallible"
1 " le demand que mon faulx accusateur soyt puni poena talionis ; et que soj/t detenu prisonier comme moi/, jusques a ce que la cause soi/t definie pour mart de luy ou de moy ou aultre poine." The petition concludes : " le vous demande justice, messeigneurs, justice, justice, justice." Opera, VIII. 805.