St. Alphonsus Liguori: The History of Heresies and Their Refutation

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CHAPTER XI. – THE HERESIES OF THE SIXTEENTH CENTURY

ARTICLE III. – THE HERESIES OF CALVIN. – I -THE BEGINNING AND PROGRESS OF THE HERESY OF CALVIN.

58. Birth and Studies of Calvin.
59. He begins to broach his heresy; they seek to imprison him, and he makes his escape through a window.
60. He commences to disseminate his impieties in Angouleme.
61. He goes to Germany to see Bucer, and meets Erasmus.
62. He returns to France, makes some followers, and introduces the “Supper;” he afterwards goes to Basle, and finishes his “Instructions.”
63. He goes to Italy, but is obliged to fly; arrives in Geneva, and is made Master of Theology.
64. He is embarrassed there.
65. He flies from Geneva, and returns to Germany, where he marries a widow.
66. He returns to Geneva, and is put at the head of the Republic; the impious Works he publishes there; his dispute with Bolsec.
67. He causes Michael Servetus to be burned alive.
68. Unhappy end of the Calvinistic Mission to Brazil.
69. Seditions and disturbances in France on Calvin’s account; Conference of Poissy.
70. Melancholy death of Calvin.
71. His personal qualities and depraved manners.


58. John Calvin was born on the 10th of July, 1509, in Noyon, in the ancient province of Picardy some say he was born in Bourg de Pont; but the almost universal opinion is, that he was born in the city itself, and Varillas (1) says, that the house in which he first saw the light was afterwards razed to the ground by the people, and that a person who subsequently rebuilt it was hanged at the door. He was the third son of Gerard Caudin (he afterwards changed his name to Calvin), the son of a Flemish saddler, and Fiscal Procurator to the Bishop of Noyon, and Receiver to the Chapter. He obtained a Chaplaincy for his son when he was twelve years old, and afterwards a country Curacy in the village of Martville, which he some time after exchanged for the living of Pont l’Elveque (2). Endowed with those benefices, he at an early age applied himself with the greatest diligence to study, and was soon distinguished for talents, which God gave him for his service, but which he perverted to his own ruin, and to the ruin of many nations infected with his heresy, when he had gone through his preliminary studies, his father sent him to Bourges to study law under Andrew Alciati; but wishing to learn Greek, he commenced the study of that language under Melchior Walmar, a concealed Lutheran, and a native of Germany, who, perceiving the acute genius of his scholar, by degrees instilled the poison of heresy into his mind, and induced him to give up the study of law, and apply himself to Theology (3); but Beza confesses that he never studied Theology deeply, and that he could not be called a Theologian.


59. In the meantime, Calvin’s father died, and he returned home, and without scruple sold his benefices, and went to Paris, where, at the age of twenty-eight, he first began to disseminate his heresy (4). He then published a little treatise on ” Constancy,” in which he advised all to suffer for the truth, as he called his errors. This little work was highly lauded by his friends; but it is only worthy of contempt, as it contains nothing but scraps of learning badly digested, injurious invectives against the Catholic Church, great praises of those heretics condemned by the Church, whom he calls Martyrs of the truth, and numberless errors besides, The publication of this work, and the many indications Calvin had given of using his talents against the Church, aroused the attention of the Criminal Lieutenant, John Morin, who gave orders to arrest him in the College of Cardinal de Moyne, where he then lodged. Calvin, however, suspected what was intended, and while the officers of justice were knocking at the door, he let himself down from the window (5), by the bed-clothes, and took refuge in the house of a vine- dresser, as Varillas informs us (6), with whom he changed clothes, and left his house with a spade on his shoulder.

In this disguise he was met by a Canon of Noyon, who recognized him, and inquired the meaning of this masquerade. Calvin told him everything, and when his friend advised him to return, and retract his errors, and not cast himself away, he, it is said, answered: ” If I had to begin again, I would not forsake the Faith of my fathers; but now I am pledged to my doctrines, and I will defend them till death ;” and an awful and terrible death awaited him, as we shall see hereafter. Varillas adds, that while he resided afterwards in Geneva, a nephew of his asked him if salvation could be obtained in the Catholic Church, and that Calvin could not find it in his heart to deny it, but told him he might be saved in that Church.


60. He escaped into Angouleme, and for three years taught Greek, as well as he could from the little he learned from Waimar, and his friends procured him lodgings in the house of the Parish Priest of Claix, Louis de Tillet, a very studious person, and possessor of a library of 4,000 volumes, mostly manuscripts. It was here he composed almost the entire of the Four Books of his pestilent Instructions, the greater part of which he took from the works of Melancthon, Ecolampadius, and other sectaries, but he adopted a more lucid arrangement, and a more elegant style of Latinity (7). As he finished each chapter he used to read it for Tillet, who at first refused his assent to such wicked doctrine; but by degrees his faith was undermined, and he became a disciple of Calvin, who offered to accompany him to Germany, where a Conference with the Reforming doctors, he assured him, would confirm him in the course he was adopting. They, accordingly, left for Germany, but had not gone further than Geneva when Tillet’s brother, a good Catholic, and Chief Registrar of the Parliament of Paris, joined them, and prevailed on his brother to retrace his steps and renounce his Calviriistic errors. In this he happily succeeded; the Priest returned, and was afterwards the first in his district to raise his voice publicly against Calvinism (8).


61. Calvin continued his rout to Germany, and arrived at Strasbourg, where Bucer was labouring to unite the Lutherans and Zuinglians in doctrine, but never could succeed, as neither would consent to give up their peculiar tenets on the Real Presence of Christ in the Eucharist. Calvin, seeing the difficulties he was in, suggested to him a middle way to reconcile both parties that is, to propose as a doctrine that in the reception of the Eucharist it is not the flesh, but the substance or power, of Jesus Christ that is received; this, he imagined, would reconcile both parties. Bucer, however, either because he thought Luther never would give up his own particular views, or, perhaps, jealous that the idea did not originate with himself, refused to adopt it. Calvin next visited Erasmus with a letter of recommendation from Bucer, in which he told Erasmus to pay particular attention to what would drop from him; he did so, and after some conversation with him, told his friends that he saw in that young man one who would be a great plague to the Church (9).


62. Calvin, finding it difficult to make many proselytes to his Sacramentarian doctrines -in Germany, returned to France in 1535, and went to Poietiers, where at first, in the privacy of a garden, he began to expound his tenets to a few, but his followers increasing, he transferred his Chair to a hall of the University, called Ministerium, and here the Calvanistic teachers took the name of ministers, as the Lutherans called themselves preachers. Calvin sent out from this several ministers to the neighbouring towns and villages, and, by this means, made a great many proselytes (10). It was there he first published the forty articles of his heresy, and it was there also he introduced the Supper, or Manducation, as he called it, which was privately celebrated in the following manner : First, some part of the Testament relative to the Last Supper was read, then the minister made a few observations on it, but in general the burthen of these discourses was the abuse of the Pope and of the Mass, Calvin always saying that in the New Testament no mention is made of any other sacrifice than that of the Cross. Bread and wine were then set on the table, and the minister, instead of the words of consecration, said : ” My brethren, let us eat of the bread and drink of the wine of the Lord, in memory of his passion and death.”

The congregation were seated round a table, and the minister, breaking off a small portion of bread, gave it to each, and they eat it in silence; the wine was dispensed in like manner. The Supper was finished by a prayer, thanking God for enlightening them, and freeing them from Papistical errors; the Our Father and the Creed was said, and they swore not to betray anything that was there done. It was, however, impossible to conceal the existence of this new Church of Poietiers, and as the Royal Ordinances were very rigorous against innovators, and Calvin felt that he could not be safe in Pictou, he went to Nerac in Aquitaine, the residence of Margaret, Queen of Navarre, a patroness of the new doctrine. Even here he was not in safety, as Royal edicts were every day published against heretics, so he went to Basle, where he employed himself in preparing his four books of the Institutes for the press. He was twenty-six years of age when he published this work, with the motto, ” I came not to send peace, but a sword ;” showing, like a true prophet, the great evils this work would bring on France, and every other country where its pestilential doctrines would be embraced (11).


63. While Calvin was at Basle he felt a great desire to propagate his doctrine in Italy, where Luther could make no way; and understanding that Renee, daughter of Louis XII. of France, and wife of Hercules of Este, Duke of Ferrara, was a woman fond of novelties, and a proficient not only in Philosophy and Mathematics, but also fond of dabbling in Theology, he went to visit her, and, after some time, succeeded in making her one of his followers, so that he held privately in her chamber several conferences with her and others of the party. When this came to the Duke’s ears, he was very angry, and bitterly reproved the Duchess, obliging her to give up the practice of the new religion, and all the favour Calvin could obtain was leave to quit his States. He then at once fled from Ferrara to France, for fear of the Inquisition, which was very active just then, on account of the disturbed state of Religious opinions in Europe (12).

In the year 1536 he went to Geneva, which the year before rebelled against the Duke of Turin, and cast off, along with its allegiance, the Catholic Religion, at the instigation of William Farrell; and the Genevese, to commence their infamy, placed a public inscription on a bronze tablet, as follows : ” Quum anno Domini MDXXXV. profligata Romani Antichristi tyrannide, abrogatisque ejus superstitionibus, sacrosancta Christi Religio hie in suam puritatem, Ecclesia in meliorem ordinem singulari beneficio reposita, et simul pulsis fugatisque hostibus, Urbs ipsa in suam libertatem non sine insigni miraculo restituta fuerit; S. P. Q. G. Monumentum hoc perpetuæ memoriæ causa fieri, atque hoc loco erigi curavit, quo suam erga Deum gratitudinem testatem faceret.” Farrell, perceiving that Calvin would be of great assistance to him in maintaining the new doctrines he had introduced into Geneva, used every means in his power to induce him to stay, and got the magistrates to appoint him Preacher and Professor of Theology (13). One of his first acts after his appointment was to burn the Images of the Saints which adorned the Cathedral, and to break the Altars. The table of the high Altar was formed of a slab of very precious marble, which a wretch called Perrin caused to be fitted up in the place of public execution, to serve as a table for cutting off the heads of the criminals; but by the just judgment of God, and at Calvin’s instigation, though the cause is not known, it so happened that in a short time he was beheaded on the same stone himself (14).


64. Calvin fixed his residence in Geneva, but he and Farrell were accused, in 1537, of holding erroneous opinions concerning the Trinity and the Divinity of Jesus Christ. Their accuser was Peter de Charles, a Doctor of Sorbonne, who had been a Sacramentarian, and Minister of Geneva; he charged Calvin, who said the word Trinity was a barbarism, with denying the Unity of God in three Persons; besides, he had stated in his Catechism, that the Saviour on the cross was abandoned by his Father, and driven into despair, and that he was condemned to suffer the pains of hell, but his detention, unlike that of the reprobate, which endures for eternity, only lasted for a short time; from this Charles argued that Calvin denied the Divinity of Christ.

Calvin cleared himself and Farrell from these charges, and his accuser was banished from Geneva, a most fortunate circumstance for him, as it opened his eyes to Divine grace. He went to Rome, and obtained absolution for his errors, and died in the Catholic Church. This affair concluded, Calvin had a serious dispute with his confrere Farrell, who, following the custom of Berne, used unleavened bread for the Supper, while Calvin insisted on using leavened bread, saying it was an abuse introduced by the Scholastic Papists, to use the other. The magistrates, however, were in favour of the use of unleavened bread. Calvin, anxious to differ as much as possible from Zuinglius (16), preached to the people, and got them to declare in his favour, so much so that Easter being now nigh they said they would not communicate unless with leavened bread (17). The magistrates, jealous of their authority, appointed a minister called Mare to administer the Sacrament, with unleavened bread, in St. Peter’s Church; but Calvin frightened him so much that he hid himself, and the magistrates then commanded that there should be no communion that day, and banished both Calvin and Farrell from the city (18).


65. Calvin went to Berne to plead his cause, but met with another adventure there. A Flemish Catholic, of the name of Zachary, was at that time before the Council of Berne; he held a disputation about matters of Faith with Calvin; in the midst of it he took out a letter, and asked him if he knew the writing. Calvin acknowledged it was written with his own hand; the letter was then read, and found to contain a great deal of abuse of Zuinglius (19). The meeting immediately broke up, and he, seeing Berne was no longer a place for him, went to Strasbourg, where be was again received by his friend, Bucer, and appointed Professor of Theology, and minister of a new church, in which he collected together all the French and Flemings who embraced his doctrine; here also, in the year 1538, he married one Ideletta, the widow of an Anabaptist, with whom he lived fourteen years, but had no children, though Varillas says he had one, but it only lived two days (20).


66. Calvin sighed to return to Geneva, and in 1541 was recalled. He was received with every demonstration of joy and respect, and was appointed Chief of the Republic. He then established the discipline of his sect, and the Senate decreed that thenceforward the ministers or citizens could never change the statutes promulgated by him. He then also published his great French Catechism, which his followers afterwards translated into various languages, German, English, Flemish, Erse, Spanish, and even Hebrew. He then also published his pestilent books, entitled Defensio Sacræ Doctrinæ, De Disciplina, De Necessi tate Reformandæ, Ecclesiæ, one against the Interim of Charles V., and another against the Council of Trent, called Antidotum adversus Conc. Tridentinum (21). In the year 1542, the Faculty of Sorbonne, by way of checking the errors then published almost daily, put forth twenty-five Chapters on the Dogmas of Faith we are bound to believe; and Calvin seeing all his impious novelties condemned by these Chapters, attacked the venerable University in the grossest manner, so as to call the Professors a herd of swine (22). In the year 1453, he procured a union between his sect and the Zuinglians, and being thus safe in Geneva, which he was cautious not to leave, he encouraged his followers in France to lay down their lives for the Faith, as he called his doctrines; and these deluded creatures, while Francis I. and Henry II. were lighting fires to burn heretics, deceived by Calvin and his ministers, set at nought all punishments, even death itself nay, some of them cast themselves into the flames, and Calvin called their ashes the ashes of Martyrs (23). In the year 1551, he had a great dispute in Geneva with Jerome Bolsec, who, though an apostate Carmelite, nevertheless could not tolerate the opinions of Luther and Calvin concerning free will, who denied it altogether, and said, that as God predestined some to grace and Paradise, so he predestined others to sin and hell. He could not agree with Calvin in this, and he accordingly induced the magistrates to banish Bolsec from Geneva and its territories as a Pelagian, and with a threat of having him flogged, if he made his appearance there again. Happily for Bolsec, this sentence was put in execution : he then began to reflect on the evil step he had taken, again returned to the Catholic Church, and wrote a great deal against Calvin’s doctrine, who answered him in his impious work De Æterna Dei Prædestinatione (24).


67. About the year 1553, Calvin caused Michael Servetus to be burned, and thus he who, in the dedication of his work to Francis I., called the magistrates who burned heretics, Diocletians, became, in the case of Servetus, a Diocletian himself. These are the facts of the case (25) : Calvin procured from the Fair of Frankfort the Dialogues of Servetus, in which he denied the Trinity, and published several other errors we shall see here after. When he read this, he immediately marked his prey, as he had an old grudge against him, since once he proved him in a disputation to have made a false quotation. Servetus was passing through Geneva, on his way to Italy, and as it was Sunday, Calvin was to preach that evening after dinner. Servetus was curious to hear him, and expected to escape observation. He was betrayed, however, to Calvin, who was just going into the pulpit, and he immediately ran to the house of one of the Consuls to get an order for his arrest, on a charge of heresy. By the laws of Geneva it was ordered, that no one should be imprisoned unless his accuser would consent to go to prison also. Calvin, accordingly, got a servant of his to make the charge, and go to prison, and in the servant’s name forty charges were brought against Servetus. Undergoing an examination, he asserted that the Divine Word was not a person subsisting, and hence it followed, that Jesus Christ was but a mere man. Calvin was then summoned, and seeing that Servetus was condemned by that avowal of his opinions, he proposed that his condemnation should be sanctioned, not by the Church of Geneva alone, but by the Churches of Zurich, Basle, and Berne, likewise. They all agreed in condemning him to be burned to death by a slow fire, and the sentence was carried into execution on the 17th of October, 1553 (26).

Varillas quotes a writer who asserts, that when Servetus was led to punishment he cried out : “0 God, save my soul; Jesus, Son of the Eternal God, have pity on me.” It is worthy of remark, that he did not say Eternal Son of God, and hence it appears that he died obstinately in his errors, by a most horrible death, for being fastened to the stake by an iron chain, when the pile was lighted, a violent wind blew the flames on one side, so that the unhappy wretch was burning for two or three hours before death put an end to his torment, and he was heard to cry out : ” Woe is me, I can neither live nor die.” Thus he perished at the age of thirty-six (27). In the following year Calvin, to defend himself from the charge of being called a Diocletian, published a treatise to prove that by Scripture and Tradition, and the custom of the first ages, it was lawful to put obstinate heretics to death. This was answered by Martin Bellius; but Theodore Beza wrote a long rejoinder in defence of Calvin, and thus we see how inconsistently heretics act in blaming the Catholic Church at that time, for making use of the secular arm to punish heresy, when in theory and practice they did the same themselves.


68. In the year 1555, the Calvinists had the vanity to send a mission to America, to endeavour to introduce their poisonous doctrines among these simple people. For this purpose, Nicholas Durant, a zealous French Calvinist, equipped three vessels, with consent of the King, in which he and many other Calvinists, some of them noblemen, embarked for Brazil, under the pretext of a commercial speculation; but their primary object was to introduce Calvinism. When Calvin heard of this, he sent two Ministers to accompany them one of the name of Peter Richer, an apostate Carmelite; the other a young aspirant of the name of William Carter. In the month of November this impious Mission arrived in Brazil, but turned out a total failure, as the two ministers could not agree on the doctrine of the Eucharist, for Richer said that the Word made flesh should not be adored. According to the words of St. John, ” the spirit quickeneth, the flesh availeth nothing,” and hence he deduced, that the Eucharist was of no use to those who received it. This dispute put an end to the Mission, and Durant himself, in the year 1558, publicly abjured Calvinism, and returned to the Church, which he afterwards defended by his writings (28).


69. In the year 1557, a number of Calvinists were discovered in Paris clandestinely celebrating the Supper by night in a private house, contrary to the Royal Ordinances. One hundred and twenty were taken and imprisoned, and a rumour was abroad, that many enormities were committed in these nocturnal meetings. They were all punished, and even some of them were burned alive (29). In the year 1560, the Calvinistic heresy having now become strong in France, the conspiracy of Amboise was discovered. This was principally directed against the Princes of the House of Guise, and Francis II., King of France, and Louis, Prince of Conde, and brother of the King of Navarre, was at the head of it. Calvin mentioned this conspiracy in a letter to his friends, Bullinger and Blauret, in which he admits that he was acquainted with it, but says he endeavoured to prevent it. It is easy to see, however, his disappointment at its failure. It is said by some authors that this was the time when the French Calvinists first adopted the name of Huguenots (30). The Conference of Poissy was also held at this time. Calvin expected that his party would have the victory; in this he was disappointed; but the heretics, thus beaten, remained as obstinate as ever, and began to put on such a bold face that they preached publicly in the streets of Paris. A scandalous transaction took place on this account : A Minister named Malois was preaching near the church of St. Medard; when the bell rang for Vespers, the heretics sent to have it stopped, as it prevented them from hearing the preacher. The people in the church continued to ring on, when the Calvinists, leaving the sermon, rushed furiously into the church, broke the images, cast down the altars, trampled on the Most Holy Sacrament, wounded several Ecclesiastics, and then dragged thirty-six of them, tied with ropes, and covered with blood, through the streets of the city to prison. Beza wrote a flaming account of this victory of the Faith, as he called it, to Calvin.


70. At length the day of Divine vengeance for the wretched Calvin drew nigh; he died in Geneva, in 1564, on the 26th day of May, in the 54th year of his age. Beza says he died calmly; but William Bolsec, the writer of his life, and others, quoted by Noel Alexander and Gotti (31), assert that he died calling on the devil, and cursing his life, his studies, his writings, and, at the same time, exhaling a horrible stench from his ulcers, and thus he appeared before Christ, the Judge, to answer for all the souls lost, or to be lost, through his means.


71. Varillas, in his account of Calvin’s character and personal qualities, says (32), he was endowed by God with a prodigious memory, so that he never forgot what he once read, and that his intellect was so acute, especially in logical and theological subtleties, that he at once discovered the point on which everything hinged in the doubts proposed to him. He was indefatigable in studying, in preaching, in writing, and in teaching, and it is wonderful how any man could write so many works during the time he lived, and besides, he preached almost every day, gave a theological lecture every week, on every Friday held a long conference with his followers on doubts of faith, and almost all his remaining time was taken up in clearing up and answering the knotty questions of his friends. He was very temperate both in eating and drinking, not so much through any love of the virtue of abstinence, as from a weakness of stomach, so that he was some times two days without eating. He suffered also from hypochondria, and frequent headaches, and hence his delicate health made him melancholy. He was very emaciated, and his colour was so bad, that he appeared as if bronzed all over. He was fond of solitude, and spoke but little. He was graceless in his delivery, and frequently, in his sermons, used to break out in invectives against the Catholic Church and people. He was prompt in giving advice or answers, but proud and rash, and so rude and intractable, that he easily fell out with all who were obliged to have any communication with him (33). He was very vain of himself, and on that account affected extreme gravity. He was the slave of almost every vice, but especially hatred, anger, and vindictiveness, and on that account Bucer, though his friend, in a letter of admonition to him, says he is a mad dog, and as a writer inclined to speak badly of every one.

He was addicted to immorality, at all events, in his youth, and Spondanus says (34), he was charged even with an unnameable offence, and Bolsec even says in his life of him, that he was condemned to death for it in Noyon, but that, through the intercession of the Bishop, the punishment was changed to branding with a red-hot iron. Varillas says (35), that in the registry of Noyon a leaf is marked with this condemnation, but without mentioning the offence; but Noel Alexander says (36) positively, that both the certificate of the condemnation and the offence was preserved in Noyon, and that it was shown to, and read by, Berteler, Secretary of the Republic of Geneva, sent on purpose to verify the fact. Cardinal Gotti says (37), that when he taught Greek in Angouleme the same charge was brought against him by his scholars, and that he was condemned there likewise. Such are the virtues attributed to the pretended Reformers of the Church (38).



(1) Varillas, Istor. della Rel. t. 1, L 12, p. 450.
(2) Varillas, al. loc. cit.; Nat. Alex. l, 19, a. 13, sec. l,n. 1; Gotti Ver Rel. t. 2, c. Ill, sec. I, n. 1; Hermant Hist, de Cone. t. 2, c. 271; Van Ranst Hist. Hær. p. 119; Berti Hist. sec. 16, c. 3, p. 161; Lancist Hist. t. 4, sec. 16, c. 5.
(3) Nat. loc. cit. n. 1; Gotti, ibid, n, 3; Hermant, cit. c. 271; Varil. al loc. cit. p. 431.
(4) Gotti, cit. c. Ill, n. 5; Van Ranst, p. 320; Varill. t. 1, l. 10, p. 452.
(5) Van Ranst, p. 330; Gotti, loc. cit. n. 5; N. Alex. loc. cit. s. l,n. 1.
(6) Varillas,. 10, p. 345.
(7) Nat. Alex t. 19, a. 13, s. 1; Gotti, c. 3, s. 1, n. 3; Van Ranst, p. 330; Varil. l. 30, p. 454.
(8) Varill. cit. p. 454; Gotti, loc. cit. n. 6.
(9) Van Ranst, s. 16, p. 323; Nat. Alex. loc. cit. n. 1; Varill. p. 459.
(10) Varill. l. 10, p. 457; Hermant, t. 2, c. 271; Nat. Alex. s. 1, n. 1; Gotti, c. Ill, s. 2, n. 1.
(11) Nat. Alex. t. 19, a. 13, w.2; Van Ranst,p. 321; Goti, c.lll,s.2, n.4.
(12) Varill. t. 1, l. 10, p. 465; Van Ranst, p. 321.
(13) Apud Berti. Brev. Hist. t. 2 s. 16, c. 3, p. 162. ,
(14) Nat. Alex. loc. cit. n. 2; Van Ranst, p. 221; Gotti. c.lll, s.l, n.6.
(15) Gotti. ibid.
(16) Varill. l. 12, p. 512, & Nat. Alex. a. 13; s. I, n. I
(17) Nat. cit. n. in fin; Gotti, s. 2, n. 7.
(18) Nat. Alex. loc. cit. n. 3; Varill. . p. 513; Van Ranst, p. 121; Gotti, c. Ill, s. 2, n. 8.
(19) Varill. l. 11, p. 514.
(20) Gotti, s. 2, n. 9; Varill. loc. cit. Nat. Alex. ibid.
(21) Nat. Alex. t. 19, ar. 13, sec. 1, n. 4, & seq. Gotti, c. Ill, sec. 2, n. 10.
(22) Gotti, n. 11.
(23) Gotti, n. 1114.
(24) Nat. Alex. cit. sec. 1, re. 8; Gotti, loc. cit. n. 14.
(25) Varillas, t. 2, l. 20.
(26) Varillas, t. 2, l. 20, p. 219; Gotti, c. Ill, sec. 3, n. 1; Nat. Alex. loc. cit. sec. 1, n. 9.
(27) Varillas, l. 20, p 221.
(28) Nat. Alex. t. 19, ar. 13, sec. 1, n. 10; Varillas, l.21 p 256; Gotti, c, 111, sec. 3, n. 5.
(29) Gotti, loc. cit, n, 6.
(30) Varillas, l. 23, n. 331; Gotti, loc. cit. n. 8
(31) Nat. Alex. sec. 1, n. 16; Gotti, ibid, n. 9.
(32) Varillas, t. 1, l. 10, p. 459
(33) Spondan. ad an. 1564; Nat. Alex. err. 13, sec. n. 16; Gotti, . loc. cit. sec. 3, n. 10; Varillas. l. 12, t. 1, l. 10, p. 450.
(34) Spondan. ad an. 1534.
(35) Varillas, loc. cit.
(36) Nat. Alex. cit. n. 16, in fin.
(37) Gotti, sec. 1, n. 6.
(38) Remundus, l. 1, c. 9, n. 3.