But what is yet more to the purpose, is, that after he had been master of that school three years, Calvin gave him a testimonial, written and signed with his own hand, as to the integrity of his past behaviour; affirming, amongst other things, “That he had behaved himself in such a manner, that he was, by the consent of all of them, appointed to the pastoral office.” And in the conclusion he adds, “Lest any one should suspect any other reason why Sebastian went from us, we testify to all wheresoever he may come, that he himself voluntarily left the school, and so behaved himself in it, as that we adjudged him worthy this sacred ministry.” And that he was not actually received into it, was “non aliqua vitæ macula,” not owing to any blemish of his life, nor to any impious tenets that he held in matters of faith, but to this only cause, the difference of our opinions about Solomon’s Songs, and the article of Christ’s descent into hell. But how is this testimonial, that Castellio had no “macula vitæ,” was unblameable as to his life, reconcileable with the appeal to God, that he was proud and perfidious, and void of humanity, and a professed scoffer at religion, whilst he dwelt at Calvin’s house? If this charge was true, how came Calvin and his friends to appoint him master of a school, and judge him worthy the sacred ministry? Or if he was of so bad a character once, and afterwards gave the evidence of a sincere repentance by an irreproachable behaviour, what equity or justice, what humanity or honour was there in publishing to the world faults that had been repented of and forsaken? Castellio solemnly protests that he had never injured Calvin, and that the sole reason of his displeasure against him was because he differed from him in opinion. On this account he endeavoured to render him every where impious, prohibited the reading of his books; and, what is the last effort of enmity, endeavoured to excite the civil magistrate against him to put him to death. But God was pleased to protect this good man from the rage of his enemies. He died at Basil, in peace; and received an honourable burial, the just reward of his piety, learning, and merit. I may add to this account, Calvin’s treatment of one Jerom Bolsec,[301] who from a Carmelite monk had embraced the reformed religion, but held the doctrine of free-will and predestination upon the foresight of good works. Calvin was present at a sermon preached by him at Geneva, upon these articles; and the sermon being ended, publicly opposed him in the congregation. When the assembly was dismissed, poor Bolsec was immediately apprehended, and sent to prison; and soon after, by Calvin’s counsel, banished for sedition and Pelagianism from the city, and forbid ever to come into it, or the territories of it, under pain of being whipped, A. C. 1551. ----- Footnote 301: Bez. in vit. Calvin. -----