Geneva,January 1552.
You have clearly shown yourself to be what you have always been, by your unremitting endeavours to mitigate the rage ofour Pharaoh, and aid our unfortunate brethren. I cannot forget how strenuously and faithfully you have always devoted yourself to this cause. Still, I have good reason to fear that little has been gained by our letters: for the courtiers to frustrate them is nothing wonderful. Indeed, I lately learned as much, in a quiet way, from the royal ambassador when he was here. We would require to send some one, therefore, if we wish to be of any use. The matter was taken up at Baden, I understand, but their deliberations probably came to naught. So confident am I of your watchful attention and faithfulness, that I consider it unnecessary for me to stimulate you by a single word.
Would that we were so well satisfied about another matter, that we could tender our thanks to you and your colleagues without any qualification. Inasmuch as we experienced—not without severe pain—considerably less support from you than we had anticipated, I prefer bringing my complaint candidly before you, rather than nourish my displeasure by keeping it to myself. You write that you were astonished why we, annoyed by a vile and impious wretch, should ask your opinion of a doctrine which he was falsely attacking. In this impression you have been greatly mistaken, for when he accused us of holding impious doctrine, we deferred to your judgment out of respect to you. I fail to see why this should annoy you. I certainly did not think you would consider any amount of labour burdensome, which should bring so very great relief to your brethren. You say that it is a serious matter to give an unqualified approval of disputations, especially when they turn upon a matter which, in the reader's judgment, might be handled to better purpose in some other way. And yet, I have never supposed, nor do I yet believe, that you belong to the number of those who are so well pleased with their own performances, that they cannot peruse without aversion anything executed by another; nor, in truth, did I propose dictating aformula to you, to which we desired your unqualified assent. It was enough, and more than enough, to have your approval of a doctrine which we held to be found in the word of God, nor was it our object to discuss it with skill and acuteness; so far from that, the matter, when stripped of all artifice, shows that we wanted nothing more than that by refuting the man's wicked calumnies, you should bear testimony to our teaching only what was drawn from the pure fountain of God.
You ought not to have feared, I think, that any one was accusing you of dishonesty, because I asked you not to think it troublesome, to give an answer to our magistrates, as if on an entirely new subject. For how could they make a public statement regarding a matter, into which no one had made any inquiry, although I readily allow it appeared differently to you? Your charging us with the want of moderation and humanity, was caused, we think, by your placing less confidence in our letter than you ought to have done. Would that Jerome were a better man than our letter declared him to be! Would that he attributed all to the grace of God, as you seem to think. But for you to plead in defence of a man who seditiously disturbed a peaceful Church, who strove to divide us by deadly discord, who, without ever having received the slightest provocation, loaded us with all sorts of abuse, who publicly taunted us with representing God as a tyrannical governor, nay more, that we had put the Jove of the poets in the place of God,—to defend such a man, I say, were the extreme of absurdity. How, moreover, can he attribute all to the grace of God, when he says that grace is offered alike to all, but that its efficacy rests with the free will of every one; when he prates about the heart of flesh, or the susceptibility of grace, being given to all, but so that every one may receive it of his own accord? Altogether, I feel grieved beyond measure that there is not a better understanding between us. Indeed I was astounded, on finding from your letter, that the kind of teaching which I employ is displeasing to many good men, just as Jerome is offended by that of Zuingle. Wherein, I beseech you, lies the similarity? For Zuingle's book, to speak confidentially, is crammed with such knotty paradoxes, as to be very different, indeed, in point of moderation, from what I hold. You are wrong in inferringthat I have promised a new work, in which I undertake to demonstrate that God is not the author of sin. When that impostor was vexing me with his calumnies, I stated in refutation what was true, viz., that I had given sufficient evidence in a book which I had published, of my utter abhorrence of such blasphemy. I refer to the book published long since againstLibertines. The dishonesty of that worthless wretch, however, induced me to publish in addition what remained of my reply to Pighius onPredestination. Should I fall into any mistakes, you will be kind enough to set me right. For the rest, I am sufficiently alive to the desirableness of my saying what I have to say with frankness and candour. Jerome has been publicly sentenced to perpetual exile. Certain slanderers have been falsely circulating that we desired a more cruel punishment, and some have been foolish enough to believe it. Our friend, De Falais, whose maid-servant Jerome had cured of cancer, on that account espoused his cause so very warmly, that he seemed almost infatuated. We easily, and from the first, shook ourselves free of this annoyance. But at the request of the neighbouring brethren, we were anxious to remove that plague from the Bernese district. Now that your answer has been ambiguous, the sorry wretch is making his boast that you countenance his error. I only wish I could at present venture to indicate the catastrophe of the tragedy, regarding which you desired to be informed. You will hear, before long, or I am much mistaken, in certain attempts just made, that he has paved the way for making still greater disturbances. Now, if I have laid bare my inmost feelings in making these complaints to you, let that have no weight so far as our reply is concerned. Although you disappointed my expectations, I nevertheless gladly offer you our friendship. I pass by the others just as if I was entirely satisfied. In conclusion, as my brother's sister is anxious about her son who is boarded in your place, I am compelled to trouble you about him. I wish you would inquire at his teacher, in her name, as to what progress he is making, and if you find that he is not realizing the hopes and desires of his father, that you will inform me of it at your earliest opportunity.
John Calvin.
[Lat. orig. autogr.—Library of Geneva.Vol. 107,a.]
Geneva,27th January 1552.
I received your letter lately, in which you asked me silently to repress the feeling of wrong done me by your neighbours.[359]As for the people of Zurich, the die has been cast three days ago. The remedy was in my hands, indeed, until then. But I have no inclination to recall those letters which I have lately despatched. It was absolutely necessary for me afterwards to write to the theologians of Bâle, with whose answer, apparently so cold and empty, I had good grounds from the first to be displeased. But those things advanced by the others were so very worthless, that they did not cause me much annoyance. You are much mistaken in thinking that the former party are about to see their error. Wait rather till they make an absolute renunciation of the election of God. We have experienced the wonderful providence of God in this matter; for without being at the time aware of it, I, by the formula of our agreement, have so bound them, that they are no longer atliberty to do damage to the cause. For, in other circumstances, as I am informed by one, they would have become the patrons of Jerome. Even Bibliander, carried away by a sudden fit of excitement, was within a very little of coming to oppose us. He is at present engaged in writing something or other. However, you will find nothing in my letter, if I am not mistaken, except what is exceedingly temperate. I had, in truth, enough to do in repressing the grief with which I was at that time consumed. You will hear from Christopher what Viret advises to be done with the third. As he has an absolute horror of going to Berne, I have no special counsel to offer. However, the atrocity of the evils by which we are beset, compels us to attempt something. And now new matter for a tragedy has arisen out of mere nothing. For the chief magistrate of Ternier, on false and reckless information, eagerly summoned, as he is accustomed to do, John de Saint André before a public tribunal, charging him with having said before a public assembly, that whoever received the Supper on Christmas-day, received the devil and not Christ.[360]And witnesses were found to give evidence against him. In short, Satan will not lay aside such fanners as these until he has kindled some dreadful conflagration. But I suppose we may rather weep over evils of this sort, than hope to prevent them. At least I do not see what can be done. If I go to Berne, I fear I shall not receive a brotherly welcome from the brethren. Wicked men, who are at present exhibiting so much effrontery, while matters are in a doubtful state, will then be certain to be more insolent in their boasting. And although the pastors hold out some show of friendship, yet I scarcely expect to succeed in inducing them to maintain friendly intercourse with us, except by the permission of the Senate. You know how defective they are in courage and firmness. If they so far comply with our wishes in this matter, they will nevertheless think that they have doubly discharged their duty, when they have indicated in a single word that they have nothing to complain of. There is much talk in the city in the meantime. While revolving these dangers inmy own mind, I can scarcely venture to seek a remedy for evils which vex me all the more from my very desire for their removal. If you hope to find Blaurer of any use to you, you should employ him. But I abstain from writing, lest some might think themselves wronged by my complaining to him. Try him, therefore, and give him advice about what he should do.
In the next place, I have something about which I wish to admonish yourself. For I understand the prolixity of your discourses has furnished ground of complaint to many.[361]You have frequently confessed to us that you were aware of this defect, and that you were endeavouring to correct it. But if private grumblings are disregarded because they do not in the meanwhile give trouble, they may, nevertheless, one day break forth into seditious clamours. I beg and beseech of you to strive to restrain yourself, that you may not afford Satan an opportunity, which we see he is so earnestly desiring. You know that while we are not called upon to show too much indulgence to the foolish, we are nevertheless bound to give them something to allure them. And you are well enough aware that you have to do with the morose and the choleric; and in truth their aversion arises simply from too much pride on their part. Yet, since the Lord commands us to ascend the pulpit, not for our own edification, but for that of the people, you should so regulate the matter of your teaching, that the word may not be brought into contempt by your tediousness. It is more appropriate, also, for us to lengthen our prayers in private, than when we offer them in the name of the whole Church. You are mistaken if you expect from all an ardour equal to your own.
I have dictated this letter in bed.[362]Adieu, most excellentand upright brother. Salute all friends. May the Lord preserve and guide you by his Spirit, and bless your labours!—Yours,
John Calvin.
[Lat. orig. autogr.—Library of Geneva.Vol. 107,a.]
Geneva,January 1552.
Madame,—I am very sorry that the praiseworthy act which you did about half a year ago, has met with no better return. This is because no good and true servant of God found himself within reach of such help, as that received by as wicked and unhappy a creature as the world contains. Knowing partly the man he was, I could have wished that he were rotting in some ditch; and his arrival gave me as much pleasure as the piercing my heart with a poniard would have done. But never could I have deemed him to be such a monster of all impiety and contempt of God, as he has proved himself in this. And I assure you, Madame, that had he not so soon escaped, I should, by way of discharging my duty, have done my best to bring him to the stake.[364]Nevertheless, if the good we purpose does not come to pass, it is quite enough that God accepts our service. He commands us to help all those who need, and above all, those whosuffer for his name. If men are often found unworthy of our help, let us be content that the Master acknowledges it all as done to himself; and that even if men prove ungrateful, he will confer so ample a reward, of which we cannot be deprived. And in this we enjoy a great advantage over those who, in serving their own fancies, persuade themselves that they do God service. For when we follow that which he approves, we are in no danger of losing our labour. Wherefore, let us not weary in well-doing, as likewise St. Paul exhorts us, signifying that we should not fail to find much in men that would immediately discourage us, did we not look beyond them. And, indeed, there is no doubt that our Lord wishes to try our constancy when he allows such temptations to befall us. Accordingly, he who would shield himself behind the ingratitude of mankind, will not be excused. As regards ourselves, there is much need that we should be confirmed against such scandals, for we meet them every day. And I have no doubt, that our Lord has so confirmed you, that you will not cease exerting yourself for his people when the opportunity occurs, and you have the means of doing what your duty requires. For seeing that God accepts and puts down to his account whatever is done to his people, it is to him that we fall short, and not to men, when we do not fulfil this duty. Now, our Lord presents you by us with an occasion of showing your perseverance, albeit that it is enough for me to have exhorted you in general.
With regard to the present matter, I prefer to entreat you, as I now entreat with all possible affection. It is on the behalf of Monsieur de Bèze,[365]against whom a certain Monsieur de Sunistan has a lawsuit for the priory of Londjumeau. Upon his retirement, his condemnation was inevitable, for you are aware how things go in our favour. Be that as it may, Monsieur de Sunistan would have been well content with much less, and hasobtained more than he could have ventured to wish, seeing that the Sieur de Bèze has been found liable for the whole of the costs, with restitution of the rents. Whereupon he (Sunistan) proceeds against the commissioners, who have received them in the name of the aforesaid De Bèze. To remedy this evil, we have bethought ourselves, Madame, of having recourse to you as to a refuge which God vouchsafes to us. We hope, indeed, that Madame[366]will do much for us. And since it has been through her that the said Sunistan has got the benefice, this is a reason why she should have authority to make him relinquish his claim upon the costs. I assure you, in all sincerity, that when he shall have done his utmost, he will not be able to get what he seeks. And therefore, Madame, I again beseech you, that it may please you to write so urgently to the said lady, that she may exert herself warmly to make the aforesaid Sunistan satisfied with the presentation. I do not make this request so much on my own account, as in the name of our Master, who has all credit and power with you as he deserves. I say this, not only to excuse the liberty I take, but also to obtain more easily from you what I ask. Nevertheless, I protest in truth, if I did not all I could to deliver from annoyance the man for whom I speak, I should do wrong to Jesus Christ and his Church. Our Lord has so wrought upon him, that he has withdrawn, notwithstanding the ease which he enjoyed, from the expectation of further advancement. But I let that alone in order to speak as to what I have known. I shall not even touch upon many virtues, which would have won your affections, had you seen them as I have done. I will only tell you, that he has received excellent graces from God, and has so improved them for the general benefit of the Church, that he is truly a pearl. This is why I have said that I less regard in this case the private individual, than my duty to my Master and his whole household, who have so much interest in such a spirit not being quenched by vexations and annoyances. And I am not the only person who think of him thus, but all those to whom the honour of God is dear, love and value this man as a treasure. I believe that my brotherDe Normandie does not write of him to you with less affection than I. We agree in this respect as in everything else, so that I believe that we both equally love him. You may have some taste of his mind by certain passages which he has translated, although he has other gifts which are surpassing and far more valuable. But I hope, Madame, that the reading of the Psalms, which you will receive by the bearer,[367]will of itself be my excuse towards you for so pressingly requesting you to be pleased to be the means of giving him relief, so that he may follow out this work, and also better things besides: and in doing so, you will oblige many worthy persons whom I know you would willingly please....
[Fr. Copy.—Library of Geneva.Vol. 107,a.]
From an Inn at Basle,13th March 1552.
When Farel and I left home, we had resolved to visit you. At Berne we altered our plan, for the following reason:—Westated in the senate that there appeared some hope of relief for our unhappy brethren; because the king lately published an edict, in which he makes unusual concessions to the Germans; for in the first place he puts them on an equality with the natives; and further, by an extraordinary indulgence, he grants them the liberty of living according to their own religion. Besides, the attempts of the Sorbonne to excite cruelty, have less success and favour than hitherto. The death of Chatelain[369]also, who was cut off by an attack of colic, happened seasonably for us. The king seems so bent upon war, that he does not hesitate to prefer his present convenience to the senseless rage with which he formerly burned. There are many things, we think, which at present you may safely concede to them. It is certain, that in a war so changeable and so complicated as this, though there may be no formal compact, they have many common interests involved. Now the miserable condition of our holy brethren admonishes us of the necessity of watching over them, and urgently demands that we assist them to the best of our power. For the king, as if he had exhausted his kindness upon the Germans, ceases not severely to oppress his own. Moreover, as many opportunities mightescape us, from our ignorance of passing events, it had already seemed to us advisable to turn and warn the Bernese to seize a favourable opportunity. But now, being taught by much experience that letters are of little avail, we have besought the Bernese senate to despatch an embassy, to assure the king that the cause was sincerely advocated; and that not only from the entreaties of others, but of your own inclination, and from the deepest feeling of your heart, you are inclined and earnestly desirous to plead it. The senate replied, that the occasion seemed not yet ripe, for that lately letters had been brought from the king, wherein he not only haughtily refused what the four states had sought, but fiercely chid them for not considering him a clement Christian king. It was stated, also, that letters would presently arrive, from which it would appear whether the King's mind were changed. The consul promised, however, that should a convenient opportunity occur, the Senate would by no means neglect this cause. Among other things, also, the Senate dissuaded us from going to Zurich, lest unnecessary expense should be incurred. We were vexed at this, because we would freely confer with you upon other matters, nor would you have been displeased at our arrival; however, that we might not seem too rash, we chose rather to be deprived of the pleasure of seeing you, and the benefit of your conversation, than to attempt anything which might injure the cause. Now both of us beseech you; nay rather all the godly who are suffering in France for the testimony of Christ, humbly beseech you by our mouth to be diligently watchful for all opportunities. Although it is enough to advise you, yet the anxiety under which we know them to groan, compels us to add some vehemence to our entreaties. But as we shall certainly not obtain what we wish, we must exercise moderation, so as not to give offence to the King. The edict has forty-seven heads. If in regard to four or five of the heads some reasonable relief were obtained, the brethren will think themselves not hardly dealt with. One for instance requires, that on holidays each with his family be present at the mass, and not only that he approve that idolatry by his gesture, and defile himself by impious and faithless hypocrisy, but that the articles of the Sorbonnebe read aloud at the sacrifice; and thus all will subscribe to abominable blasphemies. But it is demanded that there be a rigorous examination of this matter. We must beg of the King, therefore, that men who pass their lives quietly, giving offence to none, shall not be eagerly watched, nor be subjected to the captious demands of the priests. The King confiscates the goods of those who betake themselves to us,—to places, as he says, obviously removed from obedience to the Holy See: nay, should their property be sold, he orders the purchasers to be dispossessed. As to this, we must beg that no man shall be considered a criminal, if, having nothing else laid to his charge, he willingly and peacefully migrate elsewhere, because he cannot for conscience sake remain in the kingdom; provided only that they do not betake themselves to an unfriendly country. But the first thing to be secured is, that an embassy be resolved upon. It will appear afterwards what is to be demanded.
To the letters which I received when already on horseback, I only reply that I had good reason to expostulate, especially to a brother, in a brotherly way. Consider what we expected from you in the troubled state of our affairs. Consider, also, how contrary to our hopes was the answer you gave us; you may see that we had some cause to grieve. You wonder, because I utter a moderate and gentle complaint, that we were assisted less liberally than we had promised ourselves. However, I make no objection to my letters remaining buried, if they contained anything offensive.
The little book which I send you, will satisfy you, I hope, concerning the whole matter.[370]You may, however, if you choose, convey through me your free judgment. My brother's father-in-law was to have travelled thither with me; but since God has thrown an obstacle in our way, he writes to his son's master to keep him till the end of the year, for but a short time now remains. In the meanwhile, it will be the master's duty to treat him as a boy who requires a tighter rein and a severer discipline. Farewell, most accomplished sir, and mostesteemed brother. Salute warmly, in my name, your brethren and fellow-ministers. The Lord guide you by his Spirit, and keep you under his protection! Amen. The Marquis de Vico,[371]and Normandie, and our other companions, desire me to greet you heartily.
Excuse my employing an amanuensis, for I dictate from my bed.
In the name of Farel and myself,
John Calvin.
[Lat. orig. autogr.—Arch. of Zurich. Gallicana Scripta, p. 16.]
Geneva, [April 1552.]
Your opinion, most distinguished sir, is indeed just and wise, that in the present disordered condition of the Church, no remedy can be devised more suitable than if a general meeting wereheld of the devout and the prudent, of those properly exercised in the school of God, and of those who are confessedly at one on the doctrine of holiness. For we see how Satan is attempting, by various devices, to extinguish the light of the Gospel, which, by the wonderful goodness of God, having risen upon us, is shining in many a quarter. The hireling dogs of the Pope cease not to bark, in order to prevent the pure Gospel of Christ from being heard: so great is the licentiousness that is here and there breaking forth, and the ungodliness that is spreading abroad, that religion is become a mere mockery; and those who are not professed enemies of the truth, nevertheless conduct themselves with an impropriety which will create in a short time, unless it be obviated, terrible disorder among us. And not only among the common herd of men here does the distemper of a stupid inquisitiveness alternate with that of fearless extravagance, but, what is more lamentable, in the ranks of the pastors also the malady is now gaining ground. It is too well known with what mad actions Osiander is deceiving himself and deluding certain others.[373]Yet the Lord, as he hasdone even from the beginning of the world, will preserve in a miraculous manner, and in a way unknown to us, the unity of a pure faith from being destroyed by the dissensions of men. And those whom he has placed on his watch-tower he wishes least of all to be inactive, seeing that he has appointed them to be his ministers, through whose labours he may preserve from all corruptions sound doctrine in the Church, and transmit it safe to posterity. Especially, most illustrious Archbishop, is it necessary for you, in proportion to the distinguished position you occupy, to turn your attention as you are doing towards this object. I do not say this as if to spur you on to greater exertions, who are not only, of your own accord, in advance of others, but are also, as a voluntary encourager, urging them on; I say it in order that, by my congratulations, you may be strengthened in a pursuit so auspicious and noble. I hear that the success of the Gospel in England is indeed cheering; but you will experience there also, I doubt not, what Paul experienced in his time, that by means of the door that has been opened for the reception of pure doctrine, many enemies will suddenly rise up against it. Although I am really ignorant of how many suitable defenders you may have at hand to repel the lies of Satan, still the ungodliness of those who are wholly taken up in creating disturbances, causes the assiduity of the well-disposed to be at no time either too much or superfluous. And then I am aware that English matters are not so all-important in your eyes, but that you, at the same time, regard the interest of the whole world. Moreover, the rare piety of the English King, as well as his noble disposition, is worthy of the highest commendation, in that, of his own inclination, he entertains the pious design of holding a convention of the nature referred to, and offers a place for it also in his own kingdom. And would that it were attainable to bring together into some place, from various Churches, men eminent for their learning, and that after having carefully discussed the main points of belief one by one, they should, from their united judgments, hand down to posterity the true doctrine of Scripture. This other thing also is to be ranked among the chief evils of our time, viz., that the Churches are so divided, that human fellowship is scarcely nowin any repute amongst us, far less that Christian intercourse which all make a profession of, but few sincerely practise. If men of learning conduct themselves with more reserve than is seemly, the very heaviest blame attaches to the leaders themselves, who, either engrossed in their own sinful pursuits, are indifferent to the safety and entire piety of the Church, or who, individually satisfied with their own private peace, have no regard for others. Thus it is that the members of the Church being severed, the body lies bleeding. So much does this concern me, that, could I be of any service, I would not grudge to cross even ten seas, if need were, on account of it. If it were but a question regarding the rendering of assistance to the kingdom of England, such a motive would at present be to me a sufficiently just one. Now, seeing that a serious and properly adjusted agreement between men of learning upon the rule of Scripture is still a desideratum, by means of which Churches, though divided on other questions, might be made to unite, I think it right for me, at whatever cost of toil and trouble, to seek to obtain this object. But I hope my own insignificance will cause me to be passed by. If I earnestly pray that it may be undertaken by others, I hope I shall have discharged my duty. Mr. Philip [Melanchthon] is at too great a distance to admit of a speedy interchange of letters. Mr. Bullinger has likely written you before this time. Would that I were as able as I am willing to exert myself! Moreover, the very difficulty of the thing which you feel, compels me to do what, at the outset, I affirmed I would not do, viz., not only to encourage, but also to implore you to increase your exertions, until something at least shall have been accomplished, if not all that we could desire.—Adieu, very distinguished Archbishop, deserving of my hearty reverence. May the Lord continue to guide you by his Spirit, and to bless your holy labours!
John Calvin.
[Calvin's Lat. Corresp.Opera, tom. ix. p. 61.]
Geneva,Whitsunday 1552.
After having resided for some time at Paris, this pious young man retired among you, and, judging from his conduct, I have no doubt but that he has really the fear of God in him, and is of a truly modest character. He studied the humanities with considerable success, has since entered upon theology, and now, that he may make greater progress in this study, he has resolved to enter your College and Church. Although he is not inclined to trouble you, nor, as I trust, any one else, yet as he appeared to me to be a person of pure and simple piety, I did not choose to send him away without this testimony. Our two friends who lately went among you have not yet returned. Would that our pious brethren experienced some relief![374]About two weeks ago, two others were put in chains at Lyons.[375]The faithful in Bretagne and Anjou are being badly treated. One was burnt lately at Bordeaux; others saved their lives by a perfidious recantation. He is venting his rage in other parts of the kingdom also. We must, therefore, be busy while we have opportunity. Adieu, most accomplished sir and revered brother. May the Lord be ever near you to guide by his Spirit. Salute your fellow-ministers in my name. My brethren salute you earnestly.—Yours,
John Calvin.
[Lat. copy.—Imperial Library, Coll. of Dupuy, 102.]
From Geneva,this 10th of June 1552.
My very dear Brethren,—Hitherto I have put off writing to you, fearing that if the letter fell into bad hands, it might give fresh occasion to the enemy to afflict you. And besides, I had been informed how that God wrought so powerfully in you by his grace, that you stood in no great need of my letters. However, we have not forgotten you, neither I nor all the brethren hereabouts, as to whatever we have been able to do for you. As soon as you were taken, we heard of it, and knew how it had come to pass. We took care that help might be sent you with all speed, and are now waiting the result. Those who have influence with the prince in whose power God has put your lives, are faithfully exerting themselves on your behalf, but we do not yet know how far they have succeeded in their suit. Meanwhile, all the children of God pray for you as they are bound to do, not only on account of the mutual compassionwhich ought to exist between members of the same body, but because they know well that you labour for them, in maintaining the cause of their salvation. We hope, come what may, that God of his goodness will give a happy issue to your captivity, so that we shall have reason to rejoice. You see to what he has called you; doubt not, therefore, that according as he employs you, he will give you strength to fulfil his work, for he has promised this, and we know by experience that he has never failed those who allow themselves to be governed by him. Even now you have proof of this in yourselves, for he has shown his power, by giving you so much constancy in withstanding the first assaults. Be confident, therefore, that he will not leave the work of his hand imperfect. You know what Scripture sets before us, to encourage us to fight for the cause of the Son of God; meditate upon what you have both heard and seen formerly on this head, so as to put it in practice. For all that I could say would be of little service to you, were it not drawn from this fountain. And truly we have need of a much more firm support than that of men, to make us victorious over such strong enemies as the devil, death, and the world; but the firmness which is in Christ Jesus is sufficient for this, and all else that might shake us were we not established in him. Knowing, then, in whom ye have believed, manifest what authority he deserves to have over you.
As I hope to write to you again, I shall not at present lengthen my letter. I shall only reply briefly to the point which brother Bernard has asked me to solve. Concerning vows, we must hold to this rule, that it is not lawful to vow to God anything but what he approves. Now the fact is, that monastic vows tend only to corrupt his service. As for the second question, we must hold that it is devilish presumption for a man to vow beyond the measure of his vocation. Now, the Scripture declares, both in the nineteenth of St. Matthew and in the seventh of the First to the Corinthians, that the gift of continence is a special grace. It follows, then, that those who put themselves in the position and under the necessity of renouncing marriage for the whole of their life, cannot be acquitted of rashness, and that by so doing they tempt God. The questionmight very easily be spun out to a greater length, by stating that we ought to consider, first, who He is to whom we vow; secondly, the nature of that vow; and thirdly, the party making the vow. For God is too great a master for us to trifle with, and man is bound to consider his own capabilities; for to present a sacrifice without obedience, is nothing but thorough pollution. However, this one point may suffice you to prove to them that the gift of continence is a special gift, and in suchwise special, that for the most part it is only for a season. So that he who possessed it for thirty years, like Isaac, may not do so for the remainder of his life. Hence you may conclude, that the monks, in binding themselves never to marry, attempt without faith to promise what is not given to them. As for their poverty, it is quite the reverse of that which our Lord enjoined upon his followers.
Concerning the nature of a glorified body, true it is, that the qualities thereof are changed, but not entirely. For we must distinguish between the qualities which proceed from the corruption of sin, and those which belong to and are inseparable from the nature of the body. St. Paul, in the third chapter of the Epistle to the Philippians, says that our vile or weak body shall be made like to the glorious body of Christ. By this humble expression orTapinosis, he points out which of the qualities that we at present bear about with us in our bodies are to be changed; those, namely, which are of the corruptible and fading nature of this world. And on this subject St. Augustine says, inthe Epistle to Dardanus, which in number is the 57th, "He shall come again in the same form and substance of the flesh, to which certainly he gave immortality; he hath not taken away the nature. In this form he must not be supposed to be everywhere diffused." This argument he follows out at greater length, showing that the body of Christ is contained within its own dimensions. And in fact our glorified bodies will not be ubiquitous, although they will have that likeness of which St. Paul speaks. As for the passage of the Apocalypse, the words are these in the fifth chapter: "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, andhonour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." Now you see that it is a childish cavil to apply this to souls in purgatory; for St. John, by the figure which is calledProsopopœia, rather conveys that even the fishes blessed God. And in regard to the passages of the Doctors, refer your people to the 27th Epistle of St. Augustine,To Boniface, where he states, toward the end,that the sacraments have a certain similitude of those things which they represent.From whence it comes to pass, that after some fashion the sacrament of the body of Christ may be the body of Christ.Item, that which he treats of in the third book,Of Christian Doctrine, where he says, among other things in the fifth chapter, "Such is the completely miserable bondage of the soul in conceiving of the signs in place of the things signified, and never lifting up the eye of the understanding above the corporeal creature to breathe eternal light." Item, in the ninth chapter.—"The believer knows by experience, and understands, [agnoscit]to what the mystery of baptism, and the celebration of the body and blood of the Lord, may be referred, so that the soul can offer religious worship, not in the bondage of the flesh, but rather in the liberty of the spirit. So to follow the literal sense, and in suchwise to conceive of the signs instead of the things sealed or signified by them, is a slavish weakness; that mere symbols should be so unprofitably interpreted, is the result of vague error." I do not heap up quotations, because these will be quite enough for your purpose. In conclusion, I beseech our good Lord that he would be pleased to make you feel in every way the worth of his protection of his own, to fill you with his Holy Spirit who gives you prudence and virtue, and brings you peace, joy, and contentment; and may the name of our Lord Jesus be glorified by you to the edification of his Church!
[Fr.—Printed inHistoire des Martyrs, lib. iv. p. 225.]
From Geneva,this 4th July 1552.
Sire,—Although I ought to fear lest my importunity may prove troublesome to your Majesty, and have indeed on that account abstained from writing to you more frequently, nevertheless, I have had the boldness to send you, together with my letters, a short exposition which I have composed of the 78th (87th)[378]Psalm, hoping that you would take pleasure in it, and also that the reading thereof might be profitable to you. As I was one day expounding it in a sermon to the people, the argument appeared to me so appropriate for you, that I was forthwith moved to draw up a summary of it, such as you will see, when it shall please your Majesty to devote to it one hour only. It is very true, that I treat the subject generally, without addressing you personally. But as I have mainly had regard to you in the writing of it, so in the prudent application and appropriation of it, you will find that it contains a very profitable lesson for your Majesty.
You know, Sire, how much danger kings and princes are in, lest the height to which they are raised should dazzle their eyes, and amuse them here below, while making them forgetful of the heavenly kingdom; and I doubt not that God hath so warned you against this evil, to preserve you therefrom, that you are a hundred times more impressed with it, than thosewho have no personal experience of it. Now, in the present Psalm mention is made of the nobleness and dignity of the Church, which ought so to enrapture both great and small, that no earthly honours and possessions should hold them back, or hinder them from aiming to be enrolled among the people of God. It is indeed a great thing to be a king, and yet more, over such a country; nevertheless, I have no doubt that you reckon it beyond comparison better to be a Christian. It is therefore an invaluable privilege that God has vouchsafed you, Sire, to be a Christian king, to serve as his lieutenant in ordering and maintaining the kingdom of Jesus Christ in England.[379]You see, then, that in acknowledgment of such great benefits received from his infinite goodness, you ought to be stirred up to employ all your energies to his honour and service, setting to your subjects an example of homage to this great King, to whom your Majesty is not ashamed to submit yourself with all humility and reverence beneath the spiritual sceptre of his Gospel; and if hitherto you have done this, so that we have cause to glorify God for his goodness, the present Psalm will always serve you as a support and a buckler. Meanwhile, I humbly entreat you, Sire, that this short letter may serve as a protest and testimony to your Majesty of the hearty desire I have to do better, if the means were given me.
Sire, after having very humbly commended me to your kind favour, I pray our Lord to fill you with the gifts of his Holy Spirit, to guide you in all prudence and virtue, to make you prosper and flourish to the glory of his name.
Your very humble and obedient servant,
John Calvin.
[Fr. orig. autogr.—British Museum. Harl. Coll.No. 6989, Art. 83.]
[July 1552.]
Seeing that, at the present time, that which is most of all to be desired is least likely to be attained, viz., that an assembly of the most eminent men of learning, from all the various Churches which have embraced the pure doctrine of the Gospel, after having discussed separately the controverted topics of the day, might transmit to posterity, out of the pure word of God, a true and distinct confession; I nevertheless highly commend the plan which you, reverend sir, have adopted, to make the English frame for themselves, without delay, a religious constitution, lest, by matters remaining longer in an unsettled state, or not being sufficiently adjusted, the minds of the common people should be confirmed in their suspense. And it is the duty of all in your country, who have any influence, to direct their energies with united zeal toward this object, so that your duties may still be special. You see what such a position as yours demands, or rather what God may legitimately require of you in consideration of the nature of the office which he has imposed on you. Supreme authority is vested in you—an authority which your high rank entitles you to, not more than the previously entertained opinion regarding your wisdom and integrity. The eyes of many are fixed upon you, either to second your exertions, or to imitate your lukewarmness. And sincerely do I desire that, under your leadership, they may be advanced to such an extent during the next three years, that the difficulties and contests of the present time, caused by the removing of the grossest superstition, shall have ceased to exist. I, for my part, acknowledge that our cause has made no little progress during the short period the Gospel has flourished inEngland. But if you reflect on what yet remains to be done, and how very remiss you have been in many matters, you will discover that you have no reason to advance towards the goal with less rapidity, even although the most of the course has, as it were, been gone over; for I need not inform you that I, as it were, take note of your assiduity, lest, after having escaped danger, you should become self-indulgent. But to speak freely, I greatly fear, and this fear is abiding, that so many autumns will be spent in procrastinating, that by and by the cold of a perpetual winter will set in. You are now somewhat advanced in years, and this ought to stimulate you to increased exertions, so as to save yourself the regret of having been consciously dilatory, and that you may not leave the world while matters remain in so disordered a condition. I say matters are still in a disorganized state, for external religious abuses have been corrected in such a way as to leave remaining innumerable young shoots, which are constantly sprouting forth. In fact, I am informed that such a mass of Papal corruptions remains, as not only to hide, but almost to extinguish the pure worship of God. Meanwhile the life of the whole ecclesiastical order is all but extinct, or at least is not sufficiently vigorous: take, for example, the preaching of doctrine. Assuredly pure and undefiled religion will never flourish, until the Churches shall have been at greater pains to secure suitable pastors, and such as shall conscientiously discharge the duties of teaching. Satan, indeed, opposes his secret wiles to the accomplishment of this. I understand that there is still one shameful obstacle, viz., that the revenues of the Church have been plundered; truly an insufferable evil. But iniquitous as this is, there appears to me to be another vice of equal magnitude, viz., that out of the public revenues of the Church, idle gluttons are supported who chant vespers in an unknown tongue. I shall say nothing farther on this point, except that it is inconsistent for you to approve of such mockery, and it is openly incompatible with the proper arrangements of the Church; besides, it is in itself exceedingly ridiculous. I do not doubt, however, but that these considerations will immediately occur to your own mind, and will be suggested to you by that most upright man Peter Martyr,whose counsel I am exceedingly glad to know you enjoy. Difficulties so numerous and so trying as those against which you are contending, appear to me a sufficient excuse for the exhortations I have offered.—Adieu, most distinguished and esteemed Primate. May the Lord long preserve you in safety; may he fill you more and more with the Spirit of wisdom and fortitude, and bless your labours! Amen.
John Calvin.
[Calvin's Lat. Corresp.Opera, tom. ix. p. 61.]
This 10th of August 1552.
Very dear Sir and Brother,—We are all bound to give thanks to God for having made choice of you to assist our poor brethren who are detained in prison by the enemies of the faith, and having so strengthened you by the power of his Spirit, that you spare no pains in so doing. I say that we are bound to give thanks to Him; for we must needs recognize this work as his, and that it is he alone who has disposed and directed you thereto. You have also reason to rejoice at the honour he has done you, in employing you in so worthy and honourable a service, and giving you grace to perform it. For however despised and rejected of men, the poor believers persecuted for the sake of the Gospel may be, yet we know that God esteems them very pearls; that there is nothing moreagreeable to him than our striving to comfort and help them as much as in us lies. The Lord Jesus declares, that whatsoever shall have been done to one of the least of his people, will be acknowledged by him as done to himself. How then if we have furthered those who fight his battles? For such are as it were his agents, whom he appoints and ordains for the defence of his Gospel. Yea, he declares that a cup of water given to them shall not be lost. If then you have hitherto had the courage to present so goodly a sacrifice to God, strive to persevere. I know well that the devil will not fail to whisper in your ear on many sides to divert you from it, but let God prove the strongest, as is meet he should. It is said that they who comfort the children of God in their persecutions which they endure for the Gospel, are fellow-labourers for the truth. Be content with this testimony, for it is no light matter that God should uphold and approve us as his martyrs, even though we do not personally suffer, merely because his martyrs are helped and comforted by us. And, therefore, although many tell you the contrary, do not leave off so good a work, or show yourself weary half-way. I feel assured that you did not look to men at the first; follow on then as the servant of Him to whom we must cleave to the end. Reflect, moreover, how many worthy brethren there are who glorify God for what you are doing, who would be scandalized if you altered your course. As for the dangers which they set before you, I have no fear of their coming to pass, for the good brethren for whom you have done so much, feel themselves so indebted to you, that were they at liberty, far from being cowardly enough to betray you, they would expose themselves to death for your sake. You must also consider, that by the support which they receive from you, they are the more confirmed, for they have no doubt whatever that God has directed you to them, as indeed he has. And they have reason to lean still more firmly upon him, seeing the paternal care he shews them. Be of good courage, therefore, in this holy work, in which you serve not only God and his martyrs, but also the whole Church.
Whereupon, my very dear sir and brother, after having heartily commended myself to you, I pray our good Lord thathe would increase you more and more with the gifts and riches of his Spirit, for the furtherance of his own honour; and meanwhile, that he would have you in his keeping.
John Calvin.
[Fr. copy.—Library of Geneva.Vol. 107.]
From Geneva,this 27th September 1552.
Very dear and honoured Brethren,—As I desire your quiet, to the end that, being at peace among yourselves, you may be the better enabled and disposed to serve God, and may do so with the greater courage, I have grieved for the trouble which some inconsiderate people have occasioned you, and grieved doubly because they made a cloak of me and of this Church in order to trouble you. Now, as they did us injustice in that, it appears to me that you ought to have been too reasonable and humane to suffer us to be mixed up and implicated in their follies. One of them, of whom I had heard complaint made, will bear me witness that I have not encouraged him in his fault since his return, but have rather endeavoured to makehim feel and understand it, although M. A Lasco had written to me confidentially that all had been forgiven. I mention this, because I have heard that they have been reproached with wishing to make an idol of me and a Jerusalem of Geneva. I have not deserved that your Church should treat me thus, and even were there twice the amount of ingratitude, I should not cease to seek your welfare. But I am constrained to warn you of it, for such proceedings are calculated rather to ruin than to edify. And however I may seek to bury such matters in oblivion, I cannot hinder many from being offended by them. If those who have stirred up these conflicts have taken occasion to do so from the diversity of ceremonies, as M. A Lasco has informed me,[383]they have but ill understood in what the true unity of Christians consists, and how every member is bound to conform himself to the body of the Church in which he lives. It is true, that if a different form has been seen and preferred, it is quite allowable in communicating first of all with the pastor, to tell him what is thought of it, provided one accommodates one's-self to the usages of the place where one lives, without clamouring for novelty, but peaceably conforming to any order that is not repugnant to the word of God. Now, how the two persons in question have proceeded I know not, unless I give credit to the testimony which has been furnished me, namely, that there has been a great want of consideration, and that they have neither observed due measure nor modesty. But this I say, because it is well to set such persons right by gentleness, rather than to make matters worse by over-violent remedies. Not that I mean to say that they have been too severely dealt with, but that I have heard it so reported, although I do not believe it. I think you will not take it ill that I let you know this, as it can do you no harm.
Concerning the other debatable points, I doubt not but there may have been somewhat of ignorance in their reproving the way of speaking of the Virgin Mary as the mother of God, and together with ignorance, it is possiblethat there may have been rashness and too much forwardness, for, as the old proverb says, The most ignorant are ever the boldest. However, to deal with you with brotherly frankness, I cannot conceal that that title being commonly attributed to the Virgin in sermons is disapproved, and, for my own part, I cannot think such language either right, or becoming, or suitable. Neither will any sober-minded people do so, for which reason I cannot persuade myself that there is any such usage in your church, for it is just as if you were to speak of the blood, of the head, and of the death of God. You know that the Scriptures accustom us to a different style; but there is something still worse about this particular instance, for to call the Virgin Mary the mother of God, can only serve to confirm the ignorant in their superstitions. And he that would take a pleasure in that, shews clearly that he knows not what it is to edify the Church.
As for the name of the Bishop of Rome, that is a foolish question to dwell upon. We bestow too much honour upon those horned cattle in calling them bishops, for the name is too honourable for them. Neither does the title of Pope any better suit the brigand who has usurped God's seat. In reference to this, I would follow unbiassed that which is commonly received. The chief practical point of difference is about the form of prayer. I know that we must make a due distinction between the individual and the abominable and accursed seat (of the beast). But I do think that those who pray specially for him who bears such a mark of reprobation, have surely much time to spare. I lay down laws for no one, but it were much to be desired that the sobriety of our prayers should shew the reverence we feel for the name of God. I speak with such freedom as you ought to bear from a brother, and I hope, too, that you will bear with it; for I shall be quite ready to suffer the word of admonition from you whenever you disapprove of what I write to you. Moreover, when you have well weighed the matter, and that each is willing, without contention, to submit to the truth, I hope that harmony will easily be established amongst us. Furthermore, if this annoyance has been hard upon you, have some compassion upon us, who have here dailyfar more rude encounters to sustain. And for my part, I shall continue to pray our good Lord as I do, that it would please him to increase you more and more in the graces of his Spirit, to make your labours profitable, and to strengthen your hands in the exercise of the rule which he has committed to you. And my brethren will do the same, for I know their mind towards you.
[Fr. Copy.—Library of Geneva.Vol. 107.]
6th October 1552.
The answer of John Calvin, minister of the word of God in the Church of God, presented this Tuesday, the 6th of October 1552, to our honourable Lords Messieurs the Syndics and Council, against the writing produced on the Monday preceding, by the Seigneur Trolliet:—
In the first place, Messieurs, as for what he terms his written defence in his disputation against me, I do not understand what he aims at, nor for what purpose he says this, unless to acquire reputation with the ignorant, from having disputed with JohnCalvin. And your Excellencies know what the whole procedure was, namely, that he became confused, having no reply to make, except that he did not understand it. Wherefore, it would be well that he should get rid of vain-glory, which has too much incited him already to give unnecessary trouble and annoyance, as well to himself as to others. For had he walked as modestly as he ought, according to his measure, this contention would never have arisen.
But the worst is, that he pretends to sustain his charge against me, and, nevertheless, misrepresents the whole argument. For the point which was debated on the first day of September, was that he charged me with making God the author of sin, which I denied with all due protestation, for it is an utterly execrable blasphemy. Whereupon he attempted to prove it, alleging the passages which he cites in his written representation. So that the main point of our case, as he has maintained in your presence more than ten times over, lies in this,—Whether I have made God the cause of evil and of sin, or not. And but for this, there was no difficulty whatever regarding this first point. For I do not disavow anything that I have written. But I say that we ought to have a horror of applying the word sin, to God; seeing that in him there is nothing but all equity and justice, even as he is both the rule and the fountain thereof. Wherefore I am amazed that he was not ashamed of denying it. But be that as it may, if he be obstinate in his denial, I require, as right and reason enjoins, that it may please you, before going farther, to order your secretary to give me an act and extract to that effect. For I ought not, and cannot suffer such a reproach to be fastened upon me, without clearing myself as I ought. Moreover, in the sentences which he quotes as extracts from myInstitution, he does me great wrong, having given them in a detached and garbled form. And he even thrusts in and mixes up with the doctrine which is avowedly mine, the objections which are made to it by blasphemers. He ought to have been much ashamed, when I demonstrated that by such means Saint Paul might be charged with having called God unrighteous. But that he should persist in such a course, is altogether unbearable.Again, that which he brings forward on the first page, from leaf 461, is wrongly stated, and contrary to my true meaning, seeing that he accumulates there what I have said about the wicked, whom I reprove and condemn.[385]
However, I am free to confess, that I have stated that God not only has foreseen, but also foreordained, the fall of Adam, which I maintain to be true,[386]not without good grounds and evidences from holy writ. The opposite party, without alluding to the proofs which I bring forward, says that I have spoken amiss, and at the same time can allege nothing to shew that I have done so, except, indeed, that he is pleased to arrive at that conclusion. Judge, Messieurs, whether this be equitable.
On the second proposition:—
As to his accusing me of having written—That man is by the ordinance and will of God under the necessity of sinning; I much wish, as I have so often said, that people would not attribute to me that jargon of the monks, which I have never used. And indeed it is only those hypocrites who have ever twaddled thus. Let then the doctrine, as I state it, be attentively considered, and I am ready to acknowledge that thewicked, sin of necessity, and that such necessity is by the ordinance and will of God; but I also add, that such necessity is without constraint, so that he who sins, cannot excuse himself by saying, that he was compelled thereto. And I prove this doctrine so clearly from holy Scripture, that it is impossible for any living man to resist it. And it amazes me, that the adverse party should not display his subtlety in controverting what I have said before you, and that he even conceals the proofs which I have abundantly brought forward in my books. He says that he has maintained contrary opinions, without the will or the power to approve of mine. But were he the most learned personage in the world, it would be too much to insist upon being believed, while simply answering that he neither will nor can consent to what is proposed to him. So much the less reason is there for a man who is scarcely at all versed in the holy Scriptures, and who is no competent judge in theological matters, to expect that those to whom God has vouchsafed grace to understand them a little better, should be reproved according to his fancy. Now, then, honourable Seigneurs, if the proofs which you have heard are not sufficient, I offer to make them more complete, as often and whenever it may please you. And for the rest, I refer to what is contained in the Book concerning the predestination and providence of God.[387]
On the contradictions which the Seigneur Trolliet has imagined.
The opposing party thinks that I contradict myself, when I teach that a man ought rather to search for the cause of his condemnation in his corrupt nature, than in the predestination of God; and does not see that I there expressly state, that there are two causes, the one concealed in the eternal counsel of God, and the other open and manifest, in the sin of man. Now, since he confesses that this is true, he condemns himself by his own mouth and sign-manual. And as for me, I willingly accept that confession, which shews plainly that he has never understood a single point of the case which he discussesso boldly. Here, then, Messieurs, is the very core of the whole question: that I say, that all the reprobate will be convicted of guilt by their own consciences, and that thus their condemnation is righteous, and that they err in neglecting what is quite evident, to enter instead into the secret counsels of God, which to us are inaccessible. The Scripture, however, shews us clearly, that God has predestined men to such ends as he chose them to reach. But as to why or how this is done, we must remain ignorant, because it has not been revealed to us.
Touching the contradiction which the adverse party conceits that he has brought forward from the second page of the 463d leaf, it is marvellous, that after having been so disgracefully cast in such a frivolous objection, he should return to it anew. I say, in that passage, that it is perverse to pry into the secrets of God whereto we are unable to attain, in order to search for the origin of the condemnation of mankind, while passing over the corruption of their nature, from whence it manifestly proceeds. However, this does not mean that the counsel of God does not overrule in a sovereign degree the disposal of everything, although proximate causes may strike our eyes. That were as much as to find a contradiction in these propositions, which are all those of holy writ: That man is not nourished by his labour, nor by his industry, but by the grace of God alone. That it is not the heat or influence of the sun which makes the earth fruitful, but the pure grace of God. That it is not bread that sustains and nourishes us, but the strength which God of his goodness puts into us. And on the other hand, that the idle man deserves to starve. Item, that the earth will deny us pasturage. Item, that we are sustained and strengthened by bread. Now the solution is quite easy when we learn to distinguish between the sovereign cause, and those which are secondary, and more upon a level with human understanding.
As to the passages extracted out of the book of Melanchthon,[388]I confess that God is not the author of sin. I have even expressly maintained this article of faith in my books, and as warmly as could be required from a faithful servant of God. It is therefore superfluous to set up this as a matter of dispute between us. Notwithstanding, I must confess, as I have formerly declared, that the method of instruction which Melanchthon adopts, is different from mine. I have also, honourable Seigneurs, explained to you the cause of this. It is, that Melanchthon, being a timorous man, has accommodated himself too much to the common feeling of mankind, that he might not give occasion to over-curious people to seek to pry into the secret things of God. And thus, as at last appears, he has spoken of the present question rather as a philosopher than a theologian, having no better authority to rest upon than that of Plato. And then evidently he aims at a middle course, as if he would confess that he swam between two currents, which is what the adverse party ought to take rather more into account.[389]